॥ Lakshmanagita from Ramacharitamanas Kannada Lyrics ॥
॥ ಶ್ರೀಲಕ್ಷ್ಮಣಗೀತಾ ರಾಮಚರಿತಮಾನಸಸೇ ॥
ದೋಹಾ
ಸಿಯ ಸುಮಂತ್ರ ಭ್ರಾತಾ ಸಹಿತ ಕಂದ ಮೂಲ ಫಲ ಖಾಇ ।
ಸಯನ ಕೀನ್ಹ ರಘುಬಂಸಮನಿ ಪಾಯ ಪಲೋಟತ ಭಾಇ । 89 ।
Having partaken of the bulbs, roots and fruits along with Sita, Sumantra and His brother (Lakshmana), the Jewel of Raghu’s race lay down to sleep, while His brother kneaded His feet. (89)
ಚೌಪಾಈ
ಉಠೇ ಲಖನು ಪ್ರಭು ಸೋವತ ಜಾನೀ । ಕಹಿ ಸಚಿವಹಿ ಸೋವನ ಮೃದು ಬಾನೀ ।
ಕಛುಕ ದೂರಿ ಸಜಿ ಬಾನ ಸರಾಸನ । ಜಾಗನ ಲಗೇ ಬೈಠಿ ಬೀರಾಸನ । 1 ।
ಗುಹಁ ಬೋಲಾಇ ಪಾಹರೂ ಪ್ರತೀತೀ । ಠಾವಁ ಠಾವಁ ರಾಖೇ ಅತಿ ಪ್ರೀತೀ ।
ಆಪು ಲಖನ ಪಹಿಂ ಬೈಠೇಉ ಜಾಈ । ಕಟಿ ಭಾಥೀ ಸರ ಚಾಪ ಚಢ಼ಾಈ । 2 ।
ಸೋವತ ಪ್ರಭುಹಿ ನಿಹಾರಿ ನಿಷಾದೂ । ಭಯಉ ಪ್ರೇಮ ಬಸ ಹೃದಯಁ ಬಿಷಾದೂ ।
ತನು ಪುಲಕಿತ ಜಲು ಲೋಚನ ಬಹಈ । ಬಚನ ಸಪ್ರೇಮ ಲಖನ ಸನ ಕಹಈ । 3 ।
ಭೂಪತಿ ಭವನ ಸುಭಾಯಁ ಸುಹಾವಾ । ಸುರಪತಿ ಸದನು ನ ಪಟತರ ಪಾವಾ ।
ಮನಿಮಯ ರಚಿತ ಚಾರು ಚೌಬಾರೇ । ಜನು ರತಿಪತಿ ನಿಜ ಹಾಥ ಸಂವಾರೇ । 4 ।
When Lakshmana perceived that his lord had fallen asleep, he rose and asked the minister in soft accents to retire. As for himself he got ready his bow and arrows and sitting at some distance in the posture of a hero he kept watch. Guha called his trusted watchmen and stationed them at different points with great love; while he himself went and took his seat beside Lakshmana with a quiver fastened to his waist and an arrow fitted to his bow. When the NiShada chief saw his lord lying (on a bed of grass and leaves) he felt great sorrow in his heart due to excess of love; the hair on his body bristled, tears flowed from his eyes and he addressed the following affectionate words to Lakshmana: `The king’s palace is naturally charming; even Indra’s residence can hardly stand comparison with it. Its beautiful antics are built of precious gems and are so lovely as though the god of love has constructed them with his own hands.’ (1-4)
ದೋಹಾ
ಸುಚಿ ಸುಬಿಚಿತ್ರ ಸುಭೋಗಮಯ ಸುಮನ ಸುಗಂಧ ಸುಬಾಸ ।
ಪಲಁಗ ಗ ಮಂಜು ಮನಿದೀಪ ಜಹಁ ಸಬ ಬಿಧಿ ಸಕಲ ಸುಪಾಸ ॥ 90 ॥
`Free from impurities, exceedingly marvelous of design, abounding in exquisite luxuries and scented with the fragrance of flowers, they are furnished with lovely beds and lighted with gems and are full of amenities of every description.’ (90)
ಚೌಪಾಈ
ಬಿಬಿಧ ಬಸನ ಉಪಧಾನ ತುರಾಈಂ । ಛೀರ ಫೇನ ಮೃದು ಬಿಸದ ಸುಹಾಈಂ ।
ತಹಁ ಸಿಯ ರಾಮು ಸಯನ ನಿಸಿ ಕರಹೀಂ । ನಿಜ ಛಬಿ ರತಿ ಮನೋಜ ಮದು ಹರಹೀಂ । 1 ।
ತೇ ಸಿಯ ರಾಮು ಸಾಥರೀಂ ಸೋಏ । ಶ್ರಮಿತ ಬಸನ ಬಿನು ಜಾಹಿಂ ನ ಜೋಏ ।
ಮಾತು ಪಿತಾ ಪರಿಜನ ಪುರಬಾಸೀ । ಸಖಾ ಸುಸೀಲ ದಾಸ ಅರು ದಾಸೀ । 2 ।
ಜೋಗವಹಿಂ ಜಿನ್ಹಹಿ ಪ್ರಾನ ಕೀ ನಾಈಂ । ಮಹಿ ಸೋವತ ತೇಇ ರಾಮ ಗೋಸಾಈಂ ।
ಪಿತಾ ಜನಕ ಜಗ ಬಿದಿತ ಪ್ರಭಾಊ । ಸಸುರ ಸುರೇಸ ಸಖಾ ರಘುರಾಊ । 3 ।
ರಾಮಚಂದು ಪತಿ ಸೋ ಬೈದೇಹೀ । ಸೋವತ ಮಹಿ ಬಿಧಿ ಬಾಮ ನ ಕೇಹೀ ।
ಸಿಯ ರಘುಬೀರ ಕಿ ಕಾನನ ಜೋಗೂ । ಕರಮ ಪ್ರಧಾನ ಸತ್ಯ ಕಹ ಲೋಗೂ । 4 ।
Again they are equipped with coverlets and sheets, pillows and cushions of various kinds-all soft, white and charming as the froth of milk. It is in such attics that Sita and Rama used to sleep at night and humbled by their beauty the pride of Rati and her consort, the god of love. Those very Sita and Rama are now lying on a pallet, exhausted and uncovered, a sight one cannot bear to see. The same Lord Rama whom his father and mother, his own family and the people of the city, his good-natured companions, men- servants and maid-servants, all cherished as their own life, sleeps on the ground! Nay, Sita, whose father Janaka is famed throughout the world, whose father-in-law is King Dasharatha, the chief of Raghu’s and an ally of Indra (the lord of immortals) and whose spouse is Ramacandra, is lying on the ground! An adverse fate spares none. Do Sita and the Hero of Raghu’s race deserve to be exiled to the woods? They rightly say: `Fate is supreme.’ (1-4)
ದೋಹಾ
ಕೈಕಯನಂದಿನಿ ಮಂದಮತಿ ಕಠಿನ ಕುಟಿಲಪನು ಕೀನ್ಹ ।
ಜೇಹಿಂ ರಘುನಂದನ ಜಾನಕಿಹಿ ಸುಖ ಅವಸರ ದುಖು ದೀನ್ಹ । 91 ।
`The foolish daughter of Kekaya has wrought cruel mischief in that she has brought trouble on Sita and the Delighter of Raghu’s race at a time of enjoyment.’ (91)
ಚೌಪಾಈ
ಭಇ ದಿನಕರ ಕುಲ ಬಿಟಪ ಕುಠಾರೀ । ಕುಮತಿ ಕೀನ್ಹ ಸಬ ಬಿಸ್ವ ದುಖಾರೀ ।
ಭಯಉ ಬಿಷಾದು ನಿಷಾದಹಿ ಭಾರೀ । ರಾಮ ಸೀಯ ಮಹಿ ಸಯನ ನಿಹಾರೀ । 1 ।
ಬೋಲೇ ಲಖನ ಮಧುರ ಮೃದು ಬಾನೀ । ಗ್ಯಾನ ಬಿರಾಗ ಭಗತಿ ರಸ ಸಾನೀ ।
ಕಾಹು ನ ಕೋಉ ಸುಖ ದುಖ ಕರ ದಾತಾ । ನಿಜ ಕೃತ ಕರಮ ಭೋಗ ಸಬು ಭ್ರಾತಾ । 2 ।
ಜೋಗ ಬಿಯೋಗ ಭೋಗ ಭಲ ಮಂದಾ । ಹಿತ ಅನಹಿತ ಮಧ್ಯಮ ಭ್ರಮ ಫಂದಾ ।
ಜನಮು ಮರನು ಜಹಁ ಲಗಿ ಜಗ ಜಾಲೂ । ಸಂಪತಿ ಬಿಪತಿ ಕರಮು ಅರು ಕಾಲೂ । 3 ।
ಧರನಿ ಧಾಮು ಧನು ಪುರ ಪರಿವಾರೂ । ಸರಗು ನರಕು ಜಹಂ ಲಗಿ ಬ್ಯವಹಾರೂ ।
ದೇಖಿಅ ಸುನಿಅ ಗುನಿಅ ಮನ ಮಾಹೀ । ಮೋಹ ಮೂಲ ಪರಮಾರಥು ನಾಹೀ । 4 ।
`The wicked woman has played the axe in felling the tree of the solar race and plunged the whole universe in woe.’ The Nishada chief was sore distressed to see Rama and Sita sleeping on the ground. Lakshmana spoke to him sweet and gentle words imbued with the nectar of wisdom, dispassion and devotion: ‘No one is a source of delight or pain to another; everyone reaps the fruit of one’s own actions, brother. Union and separation, pleasurable and painful experiences, friends, foes and neutrals-snares of delusion are these. Even so birth and death, prosperity and adversity, destiny and time and all the illusion of the world; lands, houses, wealth, town and family, heaven and hell, and all the phenomena of the world; nay, whatever is seen, heard or thought of with the mind has its root in ignorance: nothing exists in reality.’ (1-4)
ದೋಹಾ
ಸಪನೇಂ ಹೋಇ ಭಿಖಾರಿ ನೃಪು ರಂಕು ನಾಕಪತಿ ಹೋಇ ।
ಜಾಗೇಂ ಲಾಭು ನ ಹಾನಿ ಕಛು ತಿಮಿ ಪ್ರಪಂಚ ಜಿಯಁ ಜೋಇ । 92 ।
`Suppose in a dream a king becomes a pauper and a pauper becomes the lord of paradise; on waking, the one does not gain nor does the other lose anything. So must you look upon this world.’ (92)
ಚೌಪಾಈ
ಅಸ ಬಿಚಾರಿ ನಹಿಂ ಕೀಜಿಅ ರೋಸೂ । ಕಾಹುಹಿ ಬಾದಿ ನ ದೇಇಅ ದೋಸೂ ।
ಮೋಹ ನಿಸಾಁ ಸಬು ಸೋವನಿಹಾರಾ । ದೇಖಿಅ ಸಪನ ಅನೇಕ ಪ್ರಕಾರಾ । 1 ।
ಏಹಿಂ ಜಗ ಜಾಮಿನಿ ಜಾಗಹಿಂ ಜೋಗೀ । ಪರಮಾರಥೀ ಪ್ರಪಂಚ ಬಿಯೋಗೀ ।
ಜಾನಿಅ ತಬಹಿಂ ಜೀವ ಜಗ ಜಾಗಾ । ಜಬ ಸಬ ಬಿಷಯ ಬಿಲಾಸ ಬಿರಾಗಾ । 2 ।
ಹೋಇ ಬಿಬೇಕು ಮೋಹ ಭ್ರಮ ಭಾಗಾ । ತಬ ರಘುನಾಥ ಚರನ ಅನುರಾಗಾ ।
ಸಖಾ ಪರಮ ಪರಮಾರಥು ಏಹೂ । ಮನ ಕ್ರಮ ಬಚನ ರಾಮ ಪದ ನೇಹೂ । 3 ।
ರಾಮ ಬ್ರಹ್ಮ ಪರಮಾರಥ ರೂಪಾ । ಅಬಿಗತ ಅಲಖ ಅನಾದಿ ಅನೂಪಾ ।
ಸಕಲ ಬಿಕಾರ ರಹಿತ ಗತಭೇದಾ । ಕಹಿ ನಿತ ನೇತಿ ನಿರೂಪಹಿಂ ಬೇದಾ । 4 ।
`Reasoning thus be not angry nor blame anyone in vain. Everyone is slumbering in the night of delusion, and while asleep one sees dreams of various kinds. In this night of mundane existence, it is Yogis (mystics) alone who keep awake-Yogis who are in quest of the highest truth and remain aloof from the world. A soul should be deemed as having awoken from the night of the world only when he develops and aversion for the enjoyments of the world of sense. It is only when the right understanding comes that the error of delusion disappears and then alone one develops a love for the feet of Rama (the Lord of Raghu’s). O friend, the highest spiritual goal is this: to be devoted to the feet of Rama in thought, word and deed. Rama is no other than Brahma (God), the supreme Reality, unknown, imperceptible, beginningless, incomparable, free from all change and beyond all diversity. The Vedas ever speak of Him in negative terms (not this).’ (1-4)
ದೋಹಾ
ಭಗತ ಭೂಮಿ ಭೂಸುರ ಸುರಭಿ ಸುರ ಹಿತ ಲಾಗಿ ಕೃಪಾಲ ।
ಕರತ ಚರಿತ ಧರಿ ಮನುಜ ತನು ಸುನತ ಮಿಟಹಿಂ ಜಗ ಜಾಲ । 93 ।
`For the sake of His devotees, Earth, the Brahmanas, cows and gods, the gracious Lord takes the form of a man and performs actions by hearing of which the snares of the world are broken asunder.’ (93)
ಚೌಪಾಈ
ಸಖಾ ಸಮುಝಿ ಅಸ ಪರಿಹರಿ ಮೋಹೂ । ಸಿಯ ರಘುಬೀರ ಚರನ ರತ ಹೋಹೂ ।
ಕಹತ ರಾಮ ಗುನ ಭಾ ಭಿನುಸಾರಾ । ಜಾಗೇ ಜಗ ಮಂಗಲ ಸುಖದಾರಾ । 1 ।
`Realizing this, O friend, shed all infatuation and be devoted to the feet of Sita and the Hero of Raghu’s race.’
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