Chapter Eight: Literature of the Rasika Tradition in Hindi

The Form

Rama alone is the one Man; all others, wherever embodied sight extends, are women.
The same Rama sports within everyone and is therefore known as Atmarama.
We are all embodiments of Sita’s Power, and that incomparable Rama is husband of all.
All our outward masculinity is false, brothers; within us Sita’s Power is contained.

Whoever possesses this discrimination within the heart—know that person as a knower of the Self.

Who could describe the happiness, married glory, and loving attachment within Sita’s eyes?
Brahma, Hari, and Hara grow weary beholding them and recognise the smallness of their own fortune.

Behold also this threefold divine glory—Sri, Bhu, Lila, and the sacred abode—
Exceedingly lovely, majestic, and extended without limit.

Now look toward the bower of universal play,
Where a real drama unfolds, exceedingly wondrous and heart-stealing.
The many eternal and temporal manifestations dance from moment to moment,
Arising and disappearing upon the stage like the world between morning and evening.

Sita preserves Vidya Maya through her own Power; Avudya is what the limited intellect calls its own strength.
Sita herself manifests both forms of Maya, separating Prakriti for the sake of līlā.
Beautifully forming the two groups separately, she performs deeds too numerous to be sung.

One assumes the shape of man and one body becomes woman; the two appear amid their respective parties.
For the sake of līlā she herself becomes two forms—one incomparable woman and one man.

Inert Maya itself is neither man nor woman; Prakriti alone assumes many bodies.
Vidya Maya enters that inert forest and then forgets her own true nature.
Sitting within matter and gazing upon the deeply inert, the tiny conscious Power becomes constrained.

Though once turned toward Sita, she turns away; joining the inert, she loses awareness.
Crying “I! I!” she suffers terribly, helpless beneath the essence of delusion and intoxication.
She experiences the fruits of her own actions, caught within the net of inert Maya.

Those belonging to Vidya Maya’s party worship Sita and turn toward her.
The aversion of Avudya’s party is the very form of sorrow; abandon it and take refuge in Sita’s incomparable feet.
Those turned away from Sita sometimes ascend to heaven and sometimes fall into hell, assuming countless bodies.

Victory, victory to the sovereign Lady of all, protector of beings and giver of happiness!
Victory to the all-powerful delight-bestowing Power, treasury of character and virtues!
Victory to the independent indweller of every heart; victory, lovely-faced Lady, who gazes upon your servant!