ramcharitmanas,

Baal Kaanda

15 - Dialogue between the sages - Yajnavalkya and Bharadvaja and the greatness of Prayaga

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Chaupais

jaisē miṭai mōra bhrama bhārī. kahahu sō kathā nātha bistārī..
 

jāgabalika bōlē musukāī. tumhahi bidita raghupati prabhutāī..
  [1-46-1]

rāmamagata tumha mana krama bānī. caturāī tumhārī maiṃ jānī..
 

cāhahu sunai rāma guna gūḍhaā. kīnhihu prasna manahu ati mūḍhaā..
  [1-46-2]

tāta sunahu sādara manu lāī. kahau rāma kai kathā suhāī..
 

mahāmōhu mahiṣēsu bisālā. rāmakathā kālikā karālā..
  [1-46-3]

rāmakathā sasi kirana samānā. saṃta cakōra karahiṃ jēhi pānā..
 

aisēi saṃsaya kīnha bhavānī. mahādēva taba kahā bakhānī..
  [1-46-4]


Description

“Tell me in detail, my master, the story whereby my overwhelming perplexity may be overcome.” YaŒjnavalkya smilingly said, “The glory of the Lord of Raghus is already known to you. You are a devotee of RŒma in thought, word and deed; I have come to know your ingenuity. You wish to hear an account of the hidden virtues of RŒma; that is why you have questioned me as if you were quite ignorant. Listen, then, with devout attention, my child, while I narrate the beautiful story of RŒma. Appalling ignorance is the gigantic demon Mahi¦Œsura (so-called because he was endowed with the form of a buffalo); while the narrative of RŒma is the dread KŒlikŒ* (who made short work of the demon). The story of RŒma is like the moonbeams that are drunk in by Cakora bird in the form of saints. A similar doubt was expressed by no less a personage than BhavŒns (Goddess Parvati), and the great God Siva then expounded the matter in detail ”. (1—-4)

 
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