guru pada raja mædu ma≈jula a≈jana, nayana amia dæga do¶a bibha≈jana.

tehiÚ

kari bimala bibeka bilocana, baranau råma carita bhava mocana.1. °

ba≈da~u.

prathama mah∂sura caranå, moha janita sa≈saya saba haranå.

sujana samåja sakala guna khån∂, karau pranåma saprema subån∂.2. °

sådhu carita subha carita kapåsμu, nirasa bisada gunamaya phala jåsμu.

jo sahi dukha parachidra duråvå, ba≈dan∂ya jehiÚ

jaga jasa påvå.3.

muda ma≈galamaya sa≈ta samåjμu, jo jaga ja≈gama t∂ratharåjμu.

råma bhakti jaha°

surasari dhårå, sarasai brahma bicåra pracårå.4.

bidhi ni¶edhamaya kali mala haran∂, karama kathå rabina≈dani baran∂.

hari hara kathå biråjati ben∂, sunata sakala muda ma≈gala den∂.5.

ba¢u bisvåsa acala nija dharamå, t∂ratharåja samåja sukaramå.

sabahi sulabha saba dina saba deså, sevata sådara samana kaleså.6.

akatha alaukika t∂ratharåμu, dei sadya phala praga¢a prabhåμu.7.

The dust of the Guruís feet is a soft and agreeable, salve, which is ambrosia as

it were for the eyes and remedies the defects of vision. Having brightened my eyes of

discernment thereby I proceed to relate the story of ›r∂ Råma, which secures freedom

from the bondage of mundane existence. First I reverence the feet of Bråhmaƒas, the

very gods on earth, who are able to dispel all doubts born of ignorance. Then I make

loving obeisance, in a polite language, to the whole body of pious souls, the mines of all

virtues. The conduct of holy men is noble as the career of the cotton plant, the fruit

whereof is tasteless, white and fibrous (even as the doings of saints yield results which

are free from attachment, stainless and full of goodness).* Even by suffering hardships

( in the form of ginning, spinning and weaving) the cotton plant covers othersí faults and

has thereby earned in the world a renown which is worthy of adoration. The assemblage

of saints, which is all joy and felicity, is a moving Prayåga (the king of all holy places)

as it were. Devotion to ›r∂ Råma represents, in this moving Prayåga, the stream of the

holy Ga∆gå, the river of the celestials; while the proceeding of an enquiry into the nature

of Brahma (the Absolute) constitutes the Sarasvat∂ (a subterranean stream which is

traditionally believed to join the Ga∆gå and the Yamunå at Prayåga, thus accounting for

the name ëTriveƒ∂í, which signifies a meeting-place of three rivers). Discourses on Karma

or Action, consisting of injunctions and interdictions, have been spoken of as the sacred

Yamunåóa daughter of the sun-god in her angelic formówashing the impurities of the

Kali age; while the anecdotes of Vi¶ƒu and ›iva stand out as the triple stream known as

Triveƒ∂, bringing joy and blessings to those who listen to them. Unwavering faith in their

own creed constitutes the immortal banyan tree and noble actions represent the royal

court of that king of holy places. Easy of access to all on anyday and at every place,

this moving Prayåga assuages the afflictions of those who resort to it with reverence.

This king of holy places is beyond all description and supra-mundane in character; it

bestows the reward immediately and its glory is manifest.

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