T HE HERITAGE O F SERIES

Z A IA T he Right Reverend V . S . A R H , LL . D .

o . ( Cantab . Bisho p of D rnakal

A A . D . itt . J . N . F R QU H R , M . A , L

A lready publi c/zed. h M A he of udd sm . . SA UND R T Heart B i K J . E S , . . M M A A o . . . A I s ka J CPH L , A E W C c u d . RINC I P L P R CY R N In ian Painting P B O , al tta . 2 d e d E A s u . . . I C B . . Kanare e Literat re , n P R E , h T h am S m . A . I e s k ya yste BERR EDA LE KE ITH ,

D . Litt . h N M A m of M S . I C O L CNI C L M .A . . Psal s arat a aints O , , D Litt .

A s o of d u . . A Hi t ry Hin i Literat re F . E KE Y , M D . Litt .

m - T he M m ms . A . RRI DAL L Kar a i a a BE E E KEITH , D . C .

D . Litt . m of the S mi S . . I N B UR B A H ns Ta a e a n s GS , . . y l ivit i t F K Y , nd I M a G . E . PH LLI P S , A . Ra r M C . b ind an at h T o . MP N ag re E . J THO SO , . m th A MA M A Ph e d . A . . CD N LL Hy ns fr Rigve a O E , . D

H n . o LL . D . m A o S S M . A C u ddh . . UND R G ta a B a . K J E , . , Berkeley , alifornia . h o T C of . C . . R N . A e d OW M . u c o . ins In ia J B , , L kn w Po m MR MA s d ome . CN C L e by In ian W n S . I O , P oona .

’ u b ec t r n d S j s p oposed an d volu mes u e r fireparatzon .

S Y A D T HE E A E HI TOR N H RIT G .

T he Mau- rya Period . T h e K shan u a Peri od . h T e Gupta Peri o d . T h M o e u od . D R . . A A g l Peri S K . D TT .

T HE PHILOSOPHIES .

An n odu c o t o du o o h . N R U R I tr ti n Hin Phil s p y . J . FA Q H A and RI NC IPA L O N M C N Z I om P J H KE E , B bay . T he h o h P il os p y of the . ’ S n s d a k ara Ve anta . A . K . SHA RMA , M . A Patiala . ’ m nu a s d n R a a j Ve a ta . h u h D T e dd S R . . u . B ist ystem . V LESNY , Prag e T he B a av d it h g a g fi .

NE A T AN M FI R D USIC . d A h c u In ian rc ite t re . d S c u u In ian lpt re . T he M o A . RINC IPAL RC R WN C in r rts P PE Y B O , alc u tta . u m A rt an d A c C s NC PAL RR r ese r s ra . P R I I MO IS B ti ti ft ,

u m . Insein , B r a

A ES OF M NEN N AN BIOGR PHI E I T I DI S .

Ram anu ja . S K M A . C u . A . . . LAC . kbar F V , , al c tta

NAC A E A VER UL R LIT R TUR E .

e Ku rr l . A . P P L E h a . A . M d a d . A T O Y B . UL H , , a ras , n K . T P ,

B . A Cal c utta . f th e A s o S . M . A . N . m a . . P R OO M . Hy n lv rs J H E , , agari ’ m n A u s as a a M u ANN M . . T l i D s R ya a in iniat re . G . J . D ,

Patna . ou c s MP N an d s h . O O Bengali Religi Lyri s , Vai nava TH S

S PENCER . M s m . IS S U L R B . A o . Kanare e Hy ns B T E , Bangal re

HI STORIES OF VERNACULA R LITERATUR E .

. . . A C c u . Bengali C S P TERSO N , M .A . , al tta

Gu jarati . h N M A M . A . D Litt oo . . I CO L CNI C L . Marat i O , , . , P na

Tamil . H E N M d A A B H AN GA u u . . C CH IAH M .A . an d UJ Tel g P , , a ras , R J

AO o . R , Ell re A L d . S B . .T . um . Malayalam . T . K JO EPH , , Trivan r M ho H H A L A . . Urdu . B . G O S , . , B pal

m . RO F . UNG PE oo . B ur ese P T , Rang n

Sinhal es e .

NOTA BLE INDI AN PEOPLE S .

T he R ajputs . A h . . C . MA MA P I L L A I . T he S yrian C ristians K MMEN , lleppey

T he Sikhs .

VA RIOUS . s Modern F olk Tale .

Indian Village G overnment .

s A . RRI DA L I Classic al S an krit Literature . BE E E KE TH ,

D . Li tt .

A . C c u . ds A UL B . Indian Temple Legen . K . T . P , , al tta

h WA A A . . Indian Astronomy an d C ronol ogy . DE N B H DUR L D

N AI M d . SWAM IK AN U P I LL , a ras

nd ROF . . . U RN R o do . T he Langu ages of I ia . P R L T E , L n n

A . C . O ho . . D R LN R Prfi krit Literature . WO E , La re d T he Universities of In ia .

D R . M . I I Z u . T h e Indian Drama . W NTERN T , Prag e EDIT O RIAL P REFACE

h h o Finally , bret ren , w ats ever things are u h o h ho ou h o tr e , w ats ever t ings are n rable , w ats h u h o h s u ever t ings are j st , w ats ever t ing are p re , h o hi o h h w ats ever t ngs are l vely , w atsoever t ings of ood o h an u and are g rep rt ; if t ere be y virt e , ” h h on h h . if t ere be any praise , t ink t ese t ings

No se c tion of the p opulation of I ndia c an afford to neglect he r ancient heritage . I n her literature , philo s o hy art and re ulated life there is muc h that is p , , g h d wort less , much also that is istinctly unhealthy ; yet

nd the treasures of knowledge , wisdom , a be auty which

z they contain are too p recious to be l o st . Every citi en

to c ul of I ndia needs to use them , if he is be a ture d m o th e dern I ndian . T his is as true of Christian , the Muslim , the Z oroastrian as of the Hindu . But , while the heritage of I ndia has been lar gely explored by scholars , and the results of their toil are laid out for us oo in their b ks , they c annot be said to be really available for the ordinary m an . T he vol umes are in m o st cases expensive , and are o ften technical and d fi if cult . Henc e this series of c heap b oo ks has be e n planned by a gr oup of Christian m e n , in order th at

o m every educated I ndian , whether rich or p o r , ay be ’ t hi able o find s way into the treasures of I ndia s p ast .

M Eu o n any ro peans , b th in India a d elsewhere , will doubtless be glad to use the series . T he utmost care is being taken by the General d E itors in selecting writers , and in passing manuscri pts for the press . T o every book two tests are ri gidly : applied everything must be scholarly , and everything m m ust be sy pathetic . T he pur p ose is to brin g the best out of the ancient tre asuries , so that it may b e known , e njoyed , and u se d .

T HE HERIT AG E OF INDIA SERIES

n ali Reli ious L ric s Be g g y ,

Sakta

Se lec te d and T ransIate

BY

” DWARD TH MP ON E J. O S ,

LE CT UR E R IN B E NG AL I . U NIVE RSI T Y OF OXF OR D

’ AU T H OR OF RA BIND RA NAT H T AG O RE , HIS LIF E AND VI OR K , ET C

AND

ART HUR MARSHMAN SPENCER

AS SOCIAT I O N P RES S

5 , RUSSELL S TREET , CALCUTTA

LO NDON : OX F ORD UNIVERSITY PRES S NEW YORK T R N M R , O O T O , ELB OU NE,

BOM BAY. CAL CU T T A AND MAD RAS

T RANSLAT O RS’ P REFACE

- T HE SE versions wer e first m ade from baz ar texts , m m the c orrupt , irres ponsible texts that swar fro Indian

to presses . We have had access a better text lately , the best available , but it is not a good one . A scholarly

‘ ' edition o f Ramprasad is badly wanted .

h . ra e ndra We have received generous elp . D r B j S eal dis c ussed with us many of these songs , bo th

n ra n in letters and c onversation . Dr . Di ne shc ha d S e has given valuable informati on . Pr o fessors Pram ode kum ar

h c Baner31 and Ramsaran Ghos , our olleagues at the i hu Wesleyan Colle ge , Bankura , and Babu S as b san Ghosh ,

n have gone over the ori ginal a d notes w ith us . Babu J n ane ndran ath S e n has given pe rmission to use four

' ‘ aman i a ani Ag son gs by his father , the late R j kfinta S e n . ’ Rampraséd s songs are the great bulk of this selec tion . His emine nce makes this right , es pecially as his

m o songs are constantly i itated by ther poets . But , if the Sékta literature of Ben al is to be a reciated a g p p ,

c o fuller sele ti n is needed than we have sp ac e for . Be ngali scholars must first colle c t and edit this scattered

our literature ; till this is done , selectio n m ay serve a pur pose . Or th ography proves a more difficult question e very ’ ‘ a m w a year . S uch words as Br h an and s es i may be ’ ' o taken as now anglicised int and swaaeslzz .

T he S m n anskrit orthography isre prese ts Bengali , but is a convenience to scholars . We have given it on the 4 E A E B NG LI R LIGIOUS LYRI C S , SAKT A

first occurrence o f a Bengali w ord . But We have non conf orm ed in the spellin g o f some Be ngali plac es and

' o R am ra éd the Of Ramp rasad . I f the p et is p s to fifty

' m a d a i ndranatha m illions o f his co p atriots , n if R v

h n ot T hakura is all o wed to call him self Rab indran at ,

a ras éd only in Bengali b ut in En glish , we think R mp

S e n should b e saved from becomin g Ramapras ada S ena .

T itles of p oems are our own . CONT ENT S

INTRODUCTION

SAKTA SONGS

RAM P RAsAD SEN

’ ’ e h o f h e I . T h C ild s Compl aint His Mot er s N g lec t he is d ff r II . S Utterly In i e ent i h III . He Will T urn to H s Stepmot er, sinc e His M other is Apparently Dead Hi M o o IV . s ther is His Only H pe

.E du c of D c io No V . He Will n re Her Tri ks e ept n Longer VI N o um o nd . Her eglec t f H ble W rshi ppers a Her Partiality for the Vi olent T he o h C om of h VII . W rs ipper plains t e Inequality of o L ts . ’ VIII s Servi c e has Made Him a Mendi c ant H IX . is Days are Passed in Misery T he f X . Van ity o Life afte r Life u a i h u h Sh N c im XI . He Tr sts K l , t o g e egle ts H

XII . His Vain and Earnest Searc h for Salvation by Knowledge

. ou d Ac c e d for S c XIII He W l Be ept ervi e . ’ XIV . Medi c ine for His Mind s Disease

XV . T he F oolishness of Pilgrimage XVI T he Holiness of K ééi Ex plained XVII He Someti mes Long s to Rest at K§§i T he oo h f c c XVIII . F lis ness o Sa rifi e ’ T he Sou f h XIX . l s Sleep o Deat

XX . i s Old d , an d d He , Depen ent Despise T he o Hi XXI . Useless T oil f s Days XXII T he Tyranny o f a Divided Will h d XXIII . K i ll Neglec ts Her W ors ipper , in M a Danc e E A B NG LI R ELIGI OUS LYRI C S , SAKT A

a the - u XXIV . K li Battle Q een ’ S u XXV . iva nder Ki li s Feet

T h - XXVI . e Storm Proc essi on of Siva ’ ’ T he o XXVII . Worshipper s Heart i s Kali s H me N u XXVIII . eglec ted Oppo rt nity T he h XXIX . Tyranny of Rebirt n XXX . Stre gth Within Ones elf T he XXXI . Unguarded H ouse

XXXII T he St orm- Smitten House o XXXIII . Peril f Tempes t T h M ’ C XXXIV . e ind s B o atmen are raven ’ T he h C o o Cou XXXV . Wors ipper s as e C mes t rt

XXXVI . He Will Appeal to Siva

X ll - u s X XVII . He Has Paid A Rent D e XXXVIII His M other Has No Lawfu l Claims Against

X Sin M us It u hm XX IX . t Bear s P nis ent

XL . He is Bankrupt ou XLI . Prosperity the Snare of the S l T he o h XLII . Fear f Deat ’ XLIII Life s F ou rth S tage

i o an H- e l le ss XLIV . He s P o r d p He i in His ou XLV . s a Slave Own H se T h C m XLVI . e Life to o e h u XLVII . Kali t e Only Ref ge ’ e i s XLVIII . Lif s Afli i c t on

XLIX . Night Drawing Nearer T L . he Cords of Death e d LI . D ath at Han LII n e h the ud m . A d After D at J g ent

n or e c LIII . He L o gs f D liveran e

e o for h LIV . Pr parati n Deat His e s ss LV . Helpl s ne

a c - M LVI . K li the Fen e aker e h LVII . He Fac es D at

e n c of h LVIII . D fia e Deat h s s LIX . T is Day Will Pa ’ ds Not M s m LX . He Hee en Bla e i is E de d LXI . H s Play n X And He is om of b i h L II . Free fr Fear Re rt CONT ENT S

l o d d LXIII . A l Err r is En e t a L LXIV . Crying o K li , He Will eave Life T d LXV . he En

A SCRI B ED T o RAMPRASAD SE N d d W hou W LXVI . He Has Wan ere it t Being ise

Co u s of S LXVII . nq e t elf

f e u - Gou d LXVIII . T he Queen o th B rning r n i he u LXIX . Kal t Ref ge BY KA M AL AK ANT A BHATTA CHARYA Hi o d o u LXX . He is Indifferent t o s W rl ly F rt ne is d on ai LXXI . He Entirely Depen ent K l ’ a o LXXII . K li s P wer T ’ i LXXIII . he P oet s Great Happ ness o LXXIV . E xtreme Unc ti n B Y M AHARAJA RAM K RISH NA O F NATOR T o u of h LXXV . he H r Deat BY RAS I K CH AN D R A RAY T he h C o u a LXXVI . W ors ipper Will nq er K li by Her Own Strength BY SAIYAD JAPAR : o o h LXXVII . K ali Cann t Help Her W rs i pper .

BY NI LAR ANTH A MU K H OP AD H YAYA

a is he s c of o h LXXVIII . K li t Univer al Obje t W rs ip T he C ou M o h LXXIX . all s t er T he o u LXXX . Dev tee Vi c torio s B Y RAMCHANDRA DATTA he o i h LXXXI . T P et , n Peril of Dea t , Prays to M ot her

BY DWI J AD ASA : LXXXII T he Worshipper Laments Hi s Neglec t of ANONYMO U S A u c LXXXIII . Walp rgis Dan e ’ T he o - LXXXIV . P et s Heart a B u rning Ground

BY NAVAK ISOR M6D A H

Du LXXXV . rgfi is Falsely Called Merc ifu l ANONYMO US Affl i ion s M c LXXXVI . Her c t are Her er y T h n H t s LXXXVII . e S o as b u One De ire 8 E A E B NG LI R LIGIOUS LYRI C S , SAKT A

BY KANG AL : u Ado o LXXXVIII . Tr e rati n

AGAMANI AND VIJAYA SONGS THE DRAMA OF THE MOTHER ’S RETURN HOME

B Y R AMPRASAD S E N ’ An d of Ch dh ood LXXXIX . In c i ent U mfi s il T he S m C u XC . a e ontin ed

‘ ’ CI M en m s X . akzxHas Disc overed U fi Greatness AN ONYMOU S C ‘ X II . M enakei Sends for Her Dau ghter B Y RAMPRASAD S EN

‘ T h o he of mai XCIII . e J y at t Coming U

BY RAJ AN I K ANT A SEN

’ C A Ne i h r d of ma A X IV . g b ou Gives Ti ings U s p proac h BY RAM P RAs AD SE N : XCV T h . e Arri val of Umfi

B Y RA JAN I R AN T A SE N C ’ M X VI . Umé s other Speaks

BY VA I R UNTH A O F MALI ARA ’ o h for the XCVII . Umé Repr oac hes Her M t er Year s Neglec t AN ONYMOU S mé x to Com XCVIII . U E plains Her Inability e

BY DASARAT HI RAY :

T h h ou om to Co u XCIX . e Ne ig b rs C e ngrat late Me nakfi BY R AMPRA SAD SE N : C M é Not S d u h e c . enak Will en Her Da g t r Ba k A gain CI S C m His r d A . iva lai s B i e gain

B Y RAJAN I R AN T A SEN

’ t o u h G o 101 CII . T he M other s Grief Let Her Da g ter e h Umé Has o 101 CIII . T h Grief W en G ne

I NDEX OF AUTHORS INT RO DU CT IO N

T HE ritual of all the greater and goddesses of m odern Hinduis m is the result o f a syncretism extending T he u over at least three m ille n ium s . fi g res o f the gods

' c d - da o c of Vedic times have re e ed , till to y I ndra , n e the on e m d V greatest , has only te ple in all In ia ; aruna d of the s e a has dwindled int o being l or , an element whi c h t ouc hes the li fe o f I ndia hardly at all ; and ’ of o lar dome zc A gni has bec ome a kind n bler s l u s . T heir place has been filled by deities wh ose p rincipal m c n ot m o d th nam es , in so e ases , are even enti ne in e

‘ hi s avai ci rs am and h V . V u edas ishn , in as R a Kris na , and Siva di v ide the alle gianc e of the vast m aj o rity of u c u h d d d Hind s . T his alle gian e is f rt er ivi e , by the fi kta h of th e m existenc e of S s , w ors i pp ers fe ale ener gy , ’ ’ a o s ki z , o f these deities . T heir w rship is an expressio n of the age - l on g Hindu recogniti on of a dual p rinc i ple in nature , pa ra s/1a ( m ale ) and F orp rac ' c u ci ktz m m a d d the ti al p r po ses , S s y be re gar e as w orship of ’ D ur gaor Ki li Siv a s cons o rt . Abou t t his worshi p a vast u ha r u and c h j ngle of ritu al s g own p , s olars will pr obably always be oc c upied with the e ffor t to disen tan gle this h of u or t at brake rit al , and to identify its ori ginal ro ot . Pér ati u of H ma U m a the c v , da ghter i laya ; , gra i ous and ( as S ati ) self - imm o lating wife K éli the terrible ; ’ D ur é th e c h g una p proa able , less terrible than Kali ’ these are all m anifes atio ns o f the o ne oddess S iva s t g , cons ort . K511 and D ur ga m ay be originally goddesses of the sav age tribes whom the Ar y ans found lurking in inac c essible forests Pérv ati m ay be a mountain deity these matters m ay be studied elsewhere . T heir names do not oc cur in the . — Siva called by many names M ahéde v a T he Great , , ’ G od — ; Bhairava , T he T errible One is the Destroye r. 0 E A E 1 B NG LI R LI GI OUS LYRI C S , SAKT A

e the A c H is great s eti c , wi h m at ed l o cks seated in t t ,

e - m d o r h u - ag lo ng e i ati n , o a ntin burnin rounds wan t g g g , c c c om d o derin g fier ely , a p anie by gh sts and goblins . A t h m h m n o m firs t si g t , it i g t see that ore rep ellent deity c ould be ima gined ; b ut there is s o m uc h of sublimity in the c on c e p ti o n o f him that many o f the m os t religious H du h hi in s a v e been attracted by s fi gure . I t is easy to u d t o h h c n erstand and s are t is attra ti on . T he dre adful d not m m and c n nee be i oral , i a be , o ften is sternly t , brac in g , as well as wildly p oeti c al . A ll m e n in the end must c ome to the bu rnin g - gr ound ; and the G od who is h l a des tr uc ti v e fire , s ri ve lin g to ashes all t hat is o and fl e shl h transi t ry y , w o is di v ine ne gligenc e m m d the p ersonified , editating a i ruin of worlds or wanderin g am on g the Cinders whi c h are all that is left ’ — o f m en s hopes and p assi ona e l ove all ex c e t m em ory t p , growing ever fainter as the years p ass— this G od in ’ the m ind s bleaker m oods m ay brin g s uch s ad exultati on and c oura ge as m e n have felt on a l o s t battlefield or amid e ternal snows . ’ But much o f Siva s w orshi p has gone to his c onsort ,

‘ o u Kali or Dur ga. P ssibly beca se it was felt necessary to rem ove the G od bey o nd the o peration of karma or o h a c ivi y , l o ic all inv l ing c an e and c o nsequences t t g y v g , within the first m illenium of the Christian era the tendency grew u p to c entralise and intensify hi s ener gies

! r m ou in hi s Sak i o fe ale c n erpart . , t oo has his t t , he od b ut Sakti , as have all t g s i t is round the names of Kali and Durgé that the great bulk of Sékta worship h e m h has gathered . T anuals of t is w orship are the um ou T antras who se n ber is vari sly es ima ed . Hun , t t 1 o b ut m dreds have been l st , very any survive . Parts of o h the Sa c T h the als deal wit kta ult . e whol e cult is very obsc u re , partl y because i t e nj oins the stric test secre c y but it is kn own that in its w orst forms it is perhap s the v ilest and m ost de graded worship that ot has ever been . Siva is n only destroyer , but lord of

uh Outli ne of t eli i us Li teratur S e e ar ar, he R g o e of In di a F q , i F or mu c h of h an d the x h h pas s m . t is ne t paragrap , I ave taken u ho this b ook as my a t rity . I NT RODUCT IO N 11

h m rep roduction , and his wors i p is ost widespread in its '

m the Zzrz a . phallic for , the adoration of g But that symbol has been s o changed from its true shape that the sight of it does not do the evil that m ight be expe c ted .

S - h I t is o therwise with the w orst side of akti wors ip . 1 m o d the Ill a/zabaarata Durgé is first enti ne in , in a th of h hi passage where She is e sister Kris na , like m

- dark blue in c ol our she uph olds heaven by he r chastity , d h lives in the Vindhya m ountains , and elig ts in wine ,

m a c c . he r flesh , and ani l sa rifi e Presently we find ‘ ’2 definitely made the Wife of Siva , and addressed as

o u . d h Uma, the gentle and p r piti o s I n later le gen , s e d u the h destr o ys demons an giants , devo rs fles of her

- enemies and drinks blood . T he Dur ga puj é. is the great a festival Of Ben gal , when friends nd families c om e ’ u a m d the together . D r g s i age is decorate ; on sixth day she is awakened ; on the ni ght o f the ei ghth day countless goats and .some buffaloes are sacrificed to he r. ho c Many fam ilies , wever , esp e ially Vaishnava ones , celebrate the puj é with bloodless sa c rifices o f su garcan e or p ump kins , severed in half in one bl ow , just as the m h living victi s are decap itated wit one stroke . One

- great fam ily offers a sin gle betel nut, whic h is laid the m and before i a ge , then sacrifi c ed by a blac ksmi th who has been p ractisin g the feat o f exact divisi o n in the m o c two for p ast three nths , and re eives a hundred

hi . rupees for s services I n o ther c ases , all p retence of ‘ ’ d sacrifice is dro pp e and flowers are offered . T he m puj a see s to be growing yearly gentler in s piri t . T he goddess keep s he r ten arms and weapons of menace , b ut the latter are hidden with tinsel and the nd o lotuses ; face is benign , a the wh le fi gure is m ade beau tiful . Fewer goats are sacrificed fewer , houses have their own images , the pfijé becoming less h of a wors ip , and much more just a national holiday of great happiness .

T o ur ga as Kali , human sacrifices u sed to be offe re d D , e e b for their prohibition by the British Governme nt .

1 IV , v 1 . 3 h o . c it Farqu ar , p 150 . 1 2 E B NGALI RELIGIOUS LYRI C S , SAKT A

e u T h Th gs , robbers who mixed with travellers and then h m o strangled t e in l nely plac es , re garded their victims c as sacrifi ed to Kéli .

t e - - I n h Sak ta c ult , the worst side o f Kali worshi p ‘ ’

- u m . he c l inates Of it s two sects , t right hand Saktas no t c t e do pra tise h m ore evil ritual . T he worshi p of the - d fiktas d c u left han S is one in se ret , us ally at ni ght . 1 f i v a v consis s Of p artaking o the f e t tt as , i . e . realities I t t , vi z m h . wine , eat , fish , p arc ed grain , and se xual inter u c o rse . S ometimes a naked w oman re presents the e dess . T h w orshi ppers are an eq ual number of me n and

o m of c and m a . w en , any aste , y be near relations T hese nd um c c u u o rites , a the h an hara ter b il t p n them , have been pictured for us by Bankim c handra Chatterji , in a book whic h is one o f the m aster - exam ples of the sh orter ' a a a T h c u K a I /éu z al . h novel , p z a e pi t re is drawn , wit out o m the d h rev lt or sy pathy , in et ac ed s pirit o f Art, by h o o one w o was in m st thin gs a c nservative Hindu .

- - c u d T he left hand Sakta l t , in ad iti on to its sacrificial nd u d u h a sexual feat res , is istin g is ed by a very extensive h u o p rac ti c e o f m agi c . T is is p ar tl y built p n a fant sti e physi olo gy . T he human frame contains an imm nse number o f c hannels o f o c c ult f orce , the c hief o f them a‘ being the sa s lzu mzz in the spinal c ord . T he oc c ult f or c e o h is c entralised in six c ir c les . I n the l west of t ese , the o h nd h m ou goddess lies aslee p , c iled t ree a a alf ti es r nd

- h he c an d a linga , ser p ent fas ion . S be awakene by

- - and duc d to c d Sékta y oga or Sékta meditation , in e as en the o c c to the hi ghes t cir c le . When aslee p in l west ir le , ‘ a adb a a c u T e the m l r , the goddess is alled K ndalini , h ’2 h c c u o c coiled one . T hese c ir c les and c annels o f o l t f r e th d T he are sources of mira c ulous p o wer to e initia te . u o c T antras c ontain m any de tailed ins tr ctions in s r ery , th e alati whic h was p ractised in early times . I n M ’ M aalzava a drama c om osed in the eighth century by , p o Bhavabhuti , the famous S anskri t p et , we are taken in

- d h m the twili ght to the burning ground , feti wi t the fu es

1 means t he underlying tru th or su bstanc e . 3 of h oo . Se e No . XXX t is B k

14 E A E B NG LI R LIGIOUS LYRI C S , SAKT A

’ Siva was a c tive . I n C/zauai the beasts of the f orest comp lain t o the goddess that they are in terr o r of lak tu h u Ka e t e h nter . Under the guise o f their ’ h i the o S peec es and of Chand s , p litical state o f ut is set o . n T oday , m e are feeling too pr oud to co nsent to

r . be wretched o to desp air Rab indran ath T agore , as is n well known , is o lover of Saktism ; and like ma ny , h p atri o tic , e feels t hat the tim e for suc h an ’ attitude as Mukundaram a s has passed . T he p oe t was

m an and o . a poor , was ppressed S o his onl y refuge the h u h o f h c was in t o g t t is capri ious Power , who mi ght ’1 do h suddenly flin g wn the hig est and exalt the l owest . I t is interesting in this c o nnection to n otice that the great p eri od of Sékta- poe try in Bengal was the e nd o f ’ he h h u wh ou h t ei g teent cent ry , en the c ntry s fortunes ad h o ou reac ed their l west ebb , and were ab t to turn

- towards pr o s perity . It is true that Sékta poetry is written today b ut if we w ould see the adoration of the terrible goddess in all its sinc erity and p assion , we must h h u t he go ba c k to t e eigh teent cent ry , o t p eriod when d m the Bengali min beca e so unhap p y and so darkened, d d when m e n died and es paire s o easily , and when the 2 t o h m the number of s increased suc a gri extent , in

- last half c entury bef o re the rite was abo lished . T he cult of Kali re c eived an other great revival in the days ’ waae lzi u h c u of the s s str ggle , Wit in the p resent ent ry , when the thou ght of the educ ated c lasses be gan to be c ons olidated in the de mand for the con tr ol of their own m destinies . T here was a strong atte p t to identify it with nati on - w orship ; K ali was held to be Ben gal c the h p ers o nified. T his as pe t of cul t is p er aps not very no u h ha c om far bel o w the surfac e e v en w . B t t ere s e such an a c c ess of m ental happiness and of self - respe c t to the eo le tha i is c ertain hat they will n o t a ain p p , t t t g ' /zan ai h no feel as desp ondent as the poet o f C did , wit ho pe b u t fr om the interventi on and irruptio n o f sudden , irresp o nsible p o wer . A t leas t , it will be unreas onable if they do .

1 3 o Su e . Conversati n . tte s I NT RODUCT ION 15

T his view of the re ason ( in p art) for the p revalence

- ut h of Kali worshi p is , I think , borne o elsew ere than in

'

ai was o . he Bengal . K l the tutelary goddess of Chit r S has he r bl ood - blackened shrines s till on the deserted p lateau where o nly the c r umbling tem ples and p alac es

d o f h o - ow m rem ain . No le gen C i t r is bett er kn n or ore im pressive than that which tells how a giant f orm was ' ’ ‘ th an a u seen between the pillars of e r s ho se . I am ’ d the od and d m d h hun gry , sai g dess ; e an ed t at twelve o f h o mu h who bore th e c r o wn C i t r st peris . A nd ( we ’ are told) eleven of the king s twelve sons and the king n himself assumed brief rule a d p erished in battle . T he w orld has never seen more de v o ted s oldiers than the Raj puts o f Chit o r . Bu t their his t ory s hows that u they despaired very q uic kly . A walk r o nd their c o n e S — h astounding defen es , in p ectator at least w o had — seen a good m any battles raised admiratio n for the

‘ c u d uc h skill and c oura ge that o l take s a f ortress ,

uc d d . o h b ut the c c a gainst s h efen ers N t in g on v i tio n , c for ood and that some Power was rying their bl , that o m d o h u u they were d o e , c uld ave bro ght them to s c h a res olved hel plessness as made them three t imes send their women to the funeral - pyre and them selves to death o utside the walls . ’ But it is n ot po li tical distress alone that makes m en s ’ m inds gl oomy . After m any years residenc e in the d h h poorest istri c t in Bengal , I ave fel t t ere is s ome sorr o w deeper and m ore permanent ; the p easant is

fi ghtin g a losing battle . One year the heavens are shu t and there is drou ght . T he ri v ers are em pty m o o and c c u m sands . Fa ine f ll ws ; in al lable isery . T he the next year i t rains in excess , and vas t watercourses swell with huge fl oods . T he stream s feel t heir way alon g their banks till they c om e to the sandhead — whic h blo c ks an old c ourse Ben gal is full of these ‘ d ’ h blin rivers , as t e y are called . Here the water c h m om d d ecks a ent , like a arkene mind gropin g and feelin g. S ome dim memory stirs that onc e , m a c u it y be a ent ry ago , the way was here ; then er and e the waters gather togeth , plung through . A 1 E A E 6 B NG LI R LIGIOUS LYRI C S , SAKT A

two m o m the m villa ge iles fr ain river , livin g in se c urity ‘ ’ all these years , beside its blind river , will wake at midni ght to find a S horeless sea hea v ing and thr usting at the m ud walls . T his ex p erienc e m a be re eated y p , b ut on not o nce , of ten in e Rains , as if Nature were an c h th o gress , wat ing till e folk had put together s ome makeshift shel er of pal m - leaves and mud o dash it to t , t

u d . S o the o gro n a gain l ng , bitter fi ght goes on . T he u o f h h p eople , after cent ries t is , ave become patient ,

ho . am S unc om plainin g, peless I peaking of the villa ges . I t was in the villages that Ram p rasad and the po et of ’ i : c d f Cfiaua lived Cal ut ta is a if erent world. But there h u m d c ome years w en Nat re see s caressing, in eed a M other ; when the rain is neither too muc h n or too

b ut u fi c . T he d d the m u little , just s f ient fiel s are fille , d h huts stand . I t is not strange t at Ben gal sh ould think ’ o M Ram ras é s h o f G d as a other yet , as p d son gs S ow , f he r h S hould think o wit fear , as c ap ri c ious and some times terribl y cruel . It is t o this M o ther that the

Sékta poe ts have turned for, as Ramp rasad reminds us ‘ h e r o Bh lan étha o u fre! uentl y , l rd is O , lord of f r getf l ’ ness the G od who wanders abstractedly o r sinks in o , t

c h c m . medita tio n . There is little an e of help in hi Sakti u o he r u has all his dreadf l p wer , and ener gy is nslee p ing. of a No t muc h is known R m prasad . He was born a h i h at Ku mérhéti , near H lisa ar , in 1 718 . H s birt place w h the old ou d a d c h the is it in b nds of Na iy , a istri t whic is ’ o very heart and m etr polis o f Bengal s life and his tory . h hm e n From here it was t at Laks an S , its last inde p endent kin fled bef ore the M us alman s ; it was in his distric t g , t u the of that the great co rt of Raj as Krishnagar ,

and o . ile idé the centuries later , ke p t ar t p etry alive S , ’ m o m ou favourite re treat of Bengal s st fa s poet today , is

' in Nadiya. on o f amré e n is Ram prasad was the s R m S . H des c endants t oday are Vaidyas by c aste , and in his 1 p oem s he refers to himself as a Vaidya ; b ut it has sometimes b e en asserted that he was a Brahmin . He

1 T he physic ian c aste . I NT RODUCT ION 17

received some education knew s ome S anskrit , Persian , d h ou m an and Hin i , and, w en a very y ng , obtained a p ost k ula ndra G hOs él in Cal c ut ta , as c o pyis t with Va c ha , the h o dewan ( m ana ger) o f an estate . Like ot er p ets before d he and sinc e he found offi c e work irksom e , an filled his , i books with scribbled v erses . H s em ployer discovered ‘ ut h he d do n o t this , and was angry ; b w en rea , I want ’ this c o p yist s w o rk . Give m e y our treasuryship , ’ hi o Mother , his sense of humour or s sense f piety over c am e his annoyance . He be c ame a generou s friend

o o f . 0 and p atr o n , settlin g on the p et a pension Rs 3 acc ordin g t o the re c konin g of John C o mp any days)

hi o the h a u . a m onth , and intr oducin g m t Kris n gar Co rt the Here R amprasad r o se in favour , and won ti tle of ’ Kav irafijana or Enter tainer o f Poets . He had a rival , one Aju Goswami , a Vaishnava . We do no t kn ow o h one h b u much about their relati ns wit anot er , t they am d o se em to have bee n kindly . R p rasa wr te , on one ‘ oc o m e o the M a a u o casi n , Free fr m net of y ( Ill si n) , ’ M other ; t o whi c h his far fr om ascetic com pee r re plied ’

h h m e c . wi t t e prayer , Bind in its wide hains

His fame was well established in his lifetim e , and u him T f there are m any le gends abo t . o one o these he laughingly refers in No . LV I of this selectio n . o of to O thers are obvi usly later date , invented explain F or c the genesis of this or that poem . ins tan e : on his th m om h way to e Gan ges , he e t a w an w o asked him to

to . He o h u l sing her t ld her to wait at his o se , ti l he h re turned from bathing . When e arrived and asked o b ut o for h the for her , she had g ne , had left a n te im in family temple . T his note inf ormed him that the goddess Kali had c ome from KESi ( Benares ) to hear him

' sin g, and n ow commanded him to go t o KaSi . He fell o the o d o the ill n r a , and com p sed son g , I cannot go , b ut ’ u h yo r Feet s all be my KESI. Recoverin g, he tried to o u g on ; b t fell ill again , and saw Kali in visi on , telling i h m to for go the j ourney . He o beyed her , making the son g which is No . XV in this book . am a h d d R p ras d a frien s and p atron s in Calcutta , and often visited the town . He died in 1775 . T he olde r 18 B ENGALI REL IGIOUS LYRI CS , SAKT A traditio n was that the ni ght o f his death he wo rshipped

‘ ‘ a i and c o m d r K l p ose the son g , T a zt, do you remember ’1 m o any re . T hen he died S ingin g , like S axo n dm he Cae on ; with t c onclusion of the lyri c , hi s ’ h h th h went out t r oug e to p of his ead, and p assed to the o d hm h c h n o u o W rl of Bra an , w en e t ere is re t rn t h t is wearis ome c y c le o f births and deaths . But Dr . Dine shc handra e n to O f u S , the his rian Bengali Lan g age and m e has c h Literature , tells he as ertained t at am R prasad, following in a tranc e the c lay image of a h h o o the on h i K li , w en it was t r wn int Gan ges , t e K li fi é d ‘ p j ay , was drowned . He adds , T he old m e n of our c o h o d o f o untr y , al t oget er dev i any hist rical sense , created fables out o f anythin g t hey could lay their on h m hands , in the p oem s t e selves , for lack of reliable o inf rmatio n . T he S anskrit poetic c ano ns have laid it down that unf ort u nate events in the life of a great m an o h the o of the sh uld not be narrated . T us , true acc unts h deat of Chandidés , who was killed by the order of an Em per or o f Gaur , o f Chaitanya , who died o f an infl am m atory fever caused by a sore , o f G odadhar, who was t M u m ot burnt alive by he ha m adans , have n been o d d u h rec r e by o r bio graphers , and the truth as been il ’ hidden by w d le gendary fables . ’ ak a Ram rasad s w orks other han his S t s o n s , p , t g 2 ’ a i /ti are the B idyei su uaar K l rtau ,

‘ ‘ ‘ Si vasarz kz rta u and Kri s/zzz akz rtau : the last three are ’ ‘ ’ T he h m the B i a asu u aar very shor t , a few p ages . t e e of y h is an old Bengali story . T he Raj a of Burdwan ad a 3 He daugh ter fam ous for he r learnin g and her beauty . vowed she should n ot we d anyone but her superio r in

‘ ’ T h a fi h o c c learnin g. e Réj o f Ka c i s son btained a ess to

m o- c d her , arried her by the s alle rites

e N . Se o LXV . 2 rtau o or h m T wo e c s om K i m e ans a proc essi onal s ng y n . pi e fr the K ali ki rtau ( LXXXIX an d KC ) are given in thi s boo k . ’ He r name was ( learning) and he r l over s S undara

( beau tifu l ) . T he marriage whi c h t oo k plac e between D ushyan t a and ’ Saku nt lfi Kalidas a s and e A u an d Chi tré a , in play , b tween rj na n ’ da T a ore s . ga , in g I NT RODUCT I O N 19

m whic h were j u st physic al union , neither ore nor less and then public ly vanquished her ( by her co nnivance ) ’ sad - m o in learning . Rampra s well known conte p rary , ’ he ra kav i ki n s Bhfi ratc handra Ray , t i or g poet o f o m h the m h gar , wrote a better p e wit sa e t eme c and title , his treatment bein g eroti and grossly in e decent . Ramprasfid alle gorises the story ev n so , the c h hi dm are poe m is not one of whi s a irers proud .

But the Sakta p oems are a diffe rent m atter . T hese ’ have gone to the heart of a peop le as few poets work a T da h s done . S uch son gs as the exquisi te his y will h ’ surely pass , M o ther , t is day will p ass , I have heard fr om c oolies on the road or w o rkers in the paddy fields u I have heard it by br o ad rivers at s nset , when the parr ots were flying to roost and the village folk thr o nging fr om marke ting to the ferry . Once I asked 1 the to p c lass in a m of ussil hi gh school to write out a ’ so ng o f Rab indranath T agore s two bo ys out of f orty uc c u c o S o the s eeded , a res lt whi h I c nsider h wed very

fu his o . But real dif sio n of s n gs , when I asked for a ’ o m ad b o s n g of Ra pras s , every y exc e p t two res p o nded . u o T r ly , a p oet who is known b th by work and nam e to h boys between fourteen and ei g teen , is a nati onal poet . ’

T agore s s ongs are heard in Cal c utta streets , and have been widely s pread by the student community and the Brahmo S amaj b ut in the villages of Bengal they are ’ unknown , while Ramprasfid s are heard everywhere . ‘ T h a li e peasants and the p ue ts enj o y his songs equally . T hey draw s ola c e from them in the hour of des pair and even at the m oment o f de ath . T he dying m an br ought to the banks of the asks his com p anions to sing ’2 Ramp rasadi son gs . Ni i c S ister v e d ta omp ared R amprasad with Blake .

He h - resembles rat er Herrick , in his self cons c i ousness of o m and his habit lo king at hi self from outside . But these are o nly c asual and p artial affinities . His lyrics at their simplest often have the quality of a snatch of

1 ou h u a o o d to u or m o o A R g ly r r l as pp se rban etr p litan . ngli c iz e d d and S c o d in In ia , pelt ac r ingly by me . 3 . S e n Dr , in a letter t o me . 20 B E A LI NG LI R E GIOUS LYRI CS , SAKT A

nursery babble , and sing themselves in to the memory o f an illiterat e f olk by a riot of p unnin g s ound and 1 l o mu o n a literati n , a si c al t ss a d play of similar syllables . am ad oo h d R pras t k a c il like pleasure in these , and that untrained literar y instin c t o ut of whic h fo lkl ore and o o o the m u f lks n g , are b rn , takes sa e p leas re and has h d him h ear wit rap t ure . M uc h of hi s ima gery is

’ c u and c on c e ite d and o f h ut u fan if l , any t in g b ni v ersal d h h a m m h vali ity ; yet e v en t is s a c har , exa ined wit n p atience a d sympathy . T he student of hi s poetry will be re warded with a we alth of loc al thought and c ustom and of su c h st o ries as fl ower in the under gr owth and b y ‘ ’ c h o ways o f a uth orised le gend . This l o al abitati n of ’ Rampras ad s m ind is strength as well as sometimes i of u n weakness . H s ran ge ideas and ill stra ti o s is h h narrow ; b ut wi t in t at range he is a m aster . I f he falls S hort on oc c asi on , because s o muc h of T antri c n u and o h e teachi g is p erile w rt l ss , he rises greatly again h he uc h E M o His w en to es arth , that Universal ther . h illustrati o n is rac y , fr om t e s oil and o f the so il it c om es

o the o f c u u . fr m life an a gri lt ral p eople I n Ben gal , ! ’ m c every s c ho olb o y ( as a atter of p lain , literal fa t) kno ws his sublimely sim ple re p r o of to his s oul, in a ’ ‘ h h u moment s shrinking from dea t , T o , a snake , fearing ’2 h u fr og s . T his wealth of m etap or p l c ked from a sim ple life and socie ty will meet the reader on every 3 p age . His mind has bee n a b ad farmer ; he is treading the ou o he d o h R nd f Exis tence , like t blin f ld ox t at serves 4 ‘ ’ h to of the t e oilm an , chained the log the world ; 5 i oc h un the h S x Passi ons , like cr odiles a tin g bat ing

’ u or o ghat , watc h for his s o l ; they are r bbers , leap ing over the mud wall of his c our tyard or they are hired ruffi ns bullies with cl ubs , like the a ke p t by Ben gali h rajas and squires ; they are co wardly boatmen , w o ’ forsake the soul when the tem p est swee p s up life s 8 m had u n . u o river Once p n a ti e , he ho se and frie ds , u he earned money and he was pop ular , b t now he is a

1 h of c ou s c a o s o . T is , r e, nn t be kept in tran lati n

No . N I . . No . XLII . No . XXVIII . o . XX X XXX

No . . No . I . No . XXXII . XXI XXX V

2 2 E A E B NG LI R LI GIOUS LYRI C S , SAKT A

’ over his life s low wall . I n a passage fam ous with his u m he o h o a c o ntry en , l oks pas t t e bl odst ined im age ‘ ’ h c his M h t he w i h re p resents ot er o t m any , sees with revolt the butc hered v ictims and the re d stains u h n u o h p on the fl owers of w ors ip , a d c ries o t t t at World M er c y whi c h he has found for him self and whic h he do h c n ot h a res , t at he will sacrifi e li v in g , quivering fles

ix i n n . but the S Pass o s , the sins o f his hear t a d mind T his p assage has never been fo r go tten by his c o untry m n and hou h om d o e ; , t g s e have isingenu usly used it to bu ttress u p the bl oody system it conde m ns , re presentin g h c c m t eir sacrifi es as an acted alle go ry , the vi ti s standing f he he u m or t sins and p assio ns , yet t nat rally erciful h h t oug t o f the m ost has seen his literal meaning , and has h m a fel t judged and unhapp y , even though the slaug te r y c o ntinue . u h h Living thr o gh that time o f anarc y , w en Bengal was at the m er c y of thieves and o ppressors of every race am ad h o of d and sort , R p ras ke p t i s visi n Divine kin ness , his tr ust in Divine l ove that was good desp ite all seem o d i n . Kéli dan c in on her lo rd K ali fes o ne with g g , t h o u c h od h skulls , wit l olling t ng e bla k wit blo , wit drip ping weap o ns uplifted and m enacing eyes , is no t a fi gure with whi c h o ne w ould naturally ass o c iate such l o ve as ’ h c d Ram praséd s . Furt er , he was a Sakta , and pra tise

- ut m the c the Sékta y oga . B his p oe s leave ruel , h lu stful side of T antric w o rshi p o n on e side , t eir od insistence on bl ood, es p ecially human blo , and intox icatin g drink and the p ro stitutio n of maidenhood. i h o h o the o f H s m ind, w en i t t uc ed up n sterner as p ects t ho u u m the Sdkta c ult , lea p t o t se feat res that were s bli e , e a the re d m th ough in lurid fashio n . H saw K li in fla es of the burnin - round flic kerin and danc in g in the g g , g m h bree z e ; in the flash o f the li ghtning , or c o in g wit 1 - o the o m . the blac k , m atted c l oud l cks of st r This u d o terr o r , leading to im perfe c t tr st , intru es even int u h sh e he his l ove of Kali as M other . T ho g bea t it ,

M otlzer. sa s the c hild c lin s to i s m other , c ryin g y , g t ’ T oday the world s p ain does no t seem li ghtened if we

1 e e n . 15 S e S , p 7 . I NT RODUCT I O N 23 think o f it as infli c ted by a Hand external to it ; our only h o pe is if we c an see G od identified with His ’ c o c h children s s orrow . Of this n eption t ere is no hin t h c ho in Ramprasad , and in t is res p e t he falls s rt o f the ‘ ho M usalm an m ysti c w said , My Friend does m e no wron g ; the c up whic h he gi v es m e to drink h e has ’ r o f m ikk dru nk bef ore m e , o the T a il Mén a Vésahar, who l oved Siva be c a use ‘ u T hou dranke s t p oison black , the h mbler being s

pity in g . h m m h T hat I , t y eanes t one , i g t fi nd no p oison ,

b ut a nectar fount . His m ood is too mo no to n ou sly one of c om plaint ; it x c h ho or is that o f a grey e perien e , wi t little p e sunlight . Yet how m uch of puri ty and tenderness is in his s o ngs h e What f olly is this in t ee , th child of the Mother

Hear o f All fearin death ! T hou , a snake , afraid of t , g ’ fro gs ! Least of all should any Christian dare to m arvel at the mer c y whi c h rea c hed this m an through

F or G od S t . . suc h path s . , says John , is love And h love says an old so ng , will find out t e way . , o o f am a u the T he best editi n R p ras d , iss ed by a i u c o 22 6 B asu m t offi ce , Calc tta , ntains son gs . This collecti o n is far fr om c om plete nor is the text authori tativ e . T ests o f genuineness are various , m entio n of ’ hi s name in the p oem and the p oem s setting to the

‘ ‘ ' Rémprasadi tu ne bein g chief . S ome undoubtedly authentic songs exist both with and without his name hi s m it is likely , then , that na e was som etim es added m u by o ther hands . A on g o r translatio ns , we have incl uded as his nearly a do z en s o n gs that are not in the i l B asu m at c o lection ; als o , the f uller and more pic tur h m esque te xt of No . V I I , w ich ay possibly be a later

- u h dd o h o — writin g p . We ave a ed an t er four s ngs Nos . — LXVI - LX IX after those which we believe to be his ; they are p art of the extensive and hitherto u nexamined ’ Ram prasad apo cry pha . T hey are oft e n p rinted as his , and m ay be .

1 H ns of T ami l Sai vi te S ai n ts u and m b h . y , Kings ry P illips 2 E 4 B NGAL I RELIGIOUS LYRI C S , SAKT A

Later Sékta poetry imitates Ramprasad a great m h a ha deal . Ka alakfin ta B att c rya came c l o se to him in o o f m n the o f he h p in t ti e , livi g in last quarter t ei g teenth o the c entury and well int n ine teenth . Nothing muc h

' seems to be known o f him he rem oved from Ambika u a d c to KOtélh nagar , in the Kh ln istri t , été, in the 0 Burdwan distri c t , in 180 , and he was the reli gious

‘ r pre c ep tor o f the M ahé éjzi o f Burdwan . His Sékt a p oetry does not a pp ear t o deserve i ts re putatio n ; out of his m any s on gs we have given f o ur . One o f the N laka ha M u o best Sakta p oets was i nt kh p édhy éya, a he o f h nati v e o f t villa ge D arani , in the Burdwan h ha dis tri c t , a distri c t t at s been a nurse o f p oets . 1 Ni lak antha was a good sin ger , leader of a ki ln? ( yatra) h c h h a w i was v ery popular in West Ben gal , t ir ty years go. He was the author of numerou s Vai sizn ava and o f o v er a hundred Sci /eta s ongs these are sung thr oughout the u a u and hum c T h d B rdwan, B nk ra Birb distri ts . e rea er

c h No . mod will noti e t at LXXV I I I is ern in tone , in fl ue n c e d by the teachin o f Rémkrishna Paramharh s a g , that all worshi pp ed gods are the same . Nilak antha died aged sixty ; b ut no on e ap p arently kno ws the dates of his h h n o n o birth or deat , thoug m a y pe ple w li v in g m e t him , and hi s m em ory is cherished a s that of a very sim ple the n1 i nde d and attra c tive man . Of p oets re presented in

‘ o ne o m o Mahérfi zi Rémk ish a o f this bo ok by p e nly , j r n , Na Or is the earliest he was a contemporary o f Ram t , 1 2 p rasad. Ras ikc handra Ray ( 8 0 a v ol uminous

a a - wri ter of s ongs for f tr s , com posed the well kno wn o f h oo Rém c han s o n g whi c h is No . LXXV I t is b k . dra

ho o f No . d c o Datta ( 1861 aut r LXXXI , was a o t r

c o c u . 8 on the staff of the M edi al C lle ge , Cal tta I n 1 79 ,

' r h a Paramh rn a o he be gan to visit Rémk i s n a s , and j ined his mo v ement . By his extensive p ractice and his d salary as a p rofess o r he ma e a lar ge income , most of o whi c h he s pent in rel i gious w rks . T he vas t Sékta li terature is m o notonous wi th its — ’ ’ four or five them es Kali s ne glect of he r votary , Siva s

1 Travelling theatri c al party . INT RODUCT IO N 25

’ d - carelessnes s , the poet s threatene law suits or desertion ’ he r w of the M o ther , the M other s absorption in ild

the o h . destruc tive dance , her standin g over L rd of Deat c u h u o o h T he Cal tta t eatre has ke p t p , al n g wi th w rse t ings , h the vernacular tradition of p iety , and Vais nava and Sékta s on gs fi nd their way from the boards into rem ote the m o ho the f c villages , gra p ne bein g e fe tive agent in this dispersal . A n excellent examp le of the modern s pirit at w ork is p rovided by No . LXXXV I I I . T he a uth or is a bau l. B au ls are mendic ant religio us S in gers , often alm o st unlettered ( th ough the autho r of No . T h d o LXXXVI I I c an hardly be that) . e rea er will n te ’ the ech o o f Ramprasad s protest against sacrifices . But — this c omes with a new tenderness the dumb victim s ‘ ’ ’ ’ t are he Mother s children . T he poet s th ought takes the h i a lar ger sweep , for he belon gs to present , W ose n stinc ts and practice are both ( whatever p essimis ts m ay alle ge ) m ore comp assionate than any former age has ’ known . T he so ng s atm o sphere and teac hing refle c t the merciful and ethical whi c h is t o - day over spreading all lands . I ts Bengali differentia is that it oo o l ks t wards the motherhood , and not the fatherhood,

Of God. fi This song tly concludes our Sakta sele c tio n , carrying the h u h o f am a o o of t o g t R pras d int the w rld today . I t

' o 'am an i an i a a is foll wed by fifteen Afg d V i y songs , taken from different writers and arranged to form a drama of welcome and farewell . T wo new writers of imp or

' ’ c h tan e appear in t is section . Dasarathi Ray , born at andémur B a in the Burdwan distric t in 1804 , died in 1857 . He o m enj yed i mense p opularity , most of his verses m being i provised bef ore deli ghted crowds . By his very clever and very inde c ent poetry , he m ade a c o nsiderable o u He t o u . h f rt ne was in e ld v e rnac lar traditi o n , u c ntou hed by English influence . No . X CIX , a beautiful

' o s n g , sh ows him at his best . Rajanikan ta S e n was born in 1865 ; he practised as a pleader at Rajshahi ; h M c t e c . and died in edi al Colle ge , Calcutta , of can er His A gémani poems were c omposed during his last illness , and published posthumously . 26 B E GA RE G OUS YR C S SAKT A N LI L I I L I ,

T he the me and occ asion o f Agém ani and Vijayé

‘ o o o U ma s n gs are as f ll ws . or Gauri , daughter o f

' H m a and M e n k zi i laya a , was m arried to Si a the v , o f Kailés a the a e o f Lord , at g eight . T he fable h as had his u nfo rtu na e c o nsequen c e ha every t t , t t attem pt to raise the le gal age for marria ge h as been ’ Opp osed by conser v ative wi th the c ry o f Gauri ’ ‘ ’ dan T he o f u an , gi v ing Ga ri , d a peculiar blessing has ’ been asserted to rest up o n a girl s marria ge at the age of h u ei g t . B t i t has also f urnished an ou tlet for the loneliness and grief of parents mournin g their daughters om h m s o h gone fr t e early , w o have f ound their own sorr o w mirrored in the le gendary sorr ow of the Great ’

dd . h e n Go ess s p arents . Dr Dines S says , sp eakin g o f 1 of the m arria ge of very y oun irls o old m e n the g g t , u sit ation created p ath o s too dee p for expression . T his

' u u the h m si t ation , he s ggests , is real t e e of the A gamani ‘ o m . u o l p ets There are inn erable s n gs in Benga i , de s c rib in c u he g the patheti sit ati on . T domesti c s c enes of — — Bengal the s o rrows o f Ben gali p aren ts are really h m th o h u the t e es of e s ngs , t o gh they profess to deal

h m ho c u c . T he h f t wit yt logi al s bje ts girls ere , o oo d a e to the ten er an g play wife , are o ften taken away m the fro cu st ody of p arents . With veils over their ’ h to h hu d hom faces , they a v e stay in t eir sban s e , s p eak in whis pers and subje c t them selves to the p ainful disci

- - pline of the daughter i n law . When the A gfim ani c th o f M e n ak an d m é songs , des ribing e s rr ows o é of U , h e r u h u the da g ter , are s n g by p r ofessional singers , eyes

‘ of m c h - h he any a ild wife glis ten be ind her veil , and t hear ts of their m ot hers c ry out for the dau ghters who h ” ave been taken awa y fr om them .

- T he Durgé pfi ja falls in late S e p tember or October . ’ S ome fif een days bef ore A fi m ani or ad en songs t , g v t a T he fi é on x re heard everywhere . p j begins the si th da of m o h m a u a he r y the o n , w en U ( D r g ) re v isits p arents for three days . T hese parents ha v e discovered h h - i - o d a d t at t eir son n law , the L r of Kail sa , is a rug

i r i n n i u re 841 . H st o en al L ua e d L terat . o y f B g a g g a , p ’ m h u d . eta . 243 S ook is of d z , p . Dr . en s b a ine elig tf l rea ing INT RODUCT I ON 2 7

of h d eating vagabond , a haunter wast e places w ere ead ’ men s bones lie ; and their hearts go out in o verfl owin g o o h d u to h and distressed l ve t their c il , ret rning t em , as o nc e Perseph one to Dem eter fr om the glo omy thro ne o f T e o u I he r dark consort . h wh le p j a s a very happ y m o a m a . S o fi time , the Beng li Christ s all b ys expl de re w o rks incess antly , to their own immense joy and the good - humoured annoyance of passers - b y T here is feasting and reunio n everywhere . o the o U ma I n these s ngs , sorr ws of have passed o o o f o away , from the re gion of reli gi n , int that p e try . M any of them are of great beauty ; the reader will be struck by the way in whic h the goddess has been taken into the family and inner domes ti c itie s of the Ben gali do d home . S he has been a pte as a kind o f div ine daughter ; and the incident s of h e r hist ory with her stran ge Lord are told with a s t rai ghtf orward sim p licit y that is o ften delightful . This is carried even fur ther in o o f c m a number o f s n gs ( whi h we give exa ples) , whi c h am i b ut are not Ag an songs , strictly s p eaking , c l osely ’ akin o them . Of these , a few deal with U md s ord yet t L , o not for hi chiefly as bein g her L rd and s o wn sake . T here is no s uc h e x tensive Siva - literature in Bengal as c o we fi nd in S o uth I ndia ; his nsort , in her vari ous h o hi u m anifestations , as lar gely abs rbed s c l t or atta c hed t h it o her ow n. But t ere is at leas t one v olum inous and ‘

- th i va a very p opular Siva p oem , e S y n a by Ram e éwara ,

ou 1 0 . and h written ab t 75 In this , in ot er p oem s o f this ’ ‘ c lass , Siva s life in Kail asa is shown . Uma in Kailasa th h he c play s e ouse wife , t perfe t p ro t o ty pe of the Hindu

c u o - wife , ever ac st med to p atient and strenuous self denial ou h u o for the and lab r , c eerf lly b rne sake of o thers . He r hi ghest delight lies in distribu ting f ood t o her ’1 hu d d and . sban , chil ren servants Dr . S e n translates —

( or rather , p araphrases ) a passage fr om the Si vay a n a : two o do With his s ns Siva sits wn to dine . T hree 2 to and m sit eat , U é ser v es food to them . As s o on as

1 S e n . 246 . , p 1 ‘ " ’ S i T he h u h d Literally , at fait f l wife , ere use as a name ’ o m h oo l o fU a serves t e f d a ne. 28 E A E B NG LI R LIGIOUS LYRI C S , SAKT A

h she as served food, the lates are em tied and the y p p , l o o the kiri - d t o k int c oo g pot . Pa m av a i o bserves ho w 2 c a and ea gerl Siva ts , smiles . Suk a is finished and y t , h u o h t ey fall p n br ot . Meantime the plates are all e m ptied ” ” o f c and h ri e , t e y all want m ore . M o ther ! say s ” Kart tika us c s , Gi v e ri e ! and Gane a also re p eats the u h o o f u o é req est , w ile the L rd Destr cti n says , O Um , ”

m . mé brin g ore rice U smiles , and distribu tes

c . s h ri e Gane a says , ave finished m curry what I y , ” m o ou ? H she c om re ha v e y in s tore as tily es, and d f d serves ten i ferent kin s of dried food . Si v a is much for ood c p leased , and p raises her her g oo kin g . T he ” 3 fried dhutaré fr uit and c up s o f Siddhi are given to h t e Great G od, and he n ods his head in a pproval as he si p s . When all the c urries are fi n ishe d, the all call at _ y the same time for more . S he finds it hard to ser v e so m any . S he next serves puddin g of u h uc o pleasant flavo r , and t en a sa e b th sweet and s our . e r h H hair bec omes dishevelled , and e r dress gr ows l oo se . ‘ ”

m o f m and c . With sweet eats ilk ri e , the dinner ends

On the tenth day o f the m oo n , the ima ges o f Durgé h n and o o m hou to are t rown i t o the water , p e ple go fr se s a a h ou se , greeting their friends . T his is the Vij y ’ ’ m i lan a o h c o . , or meeting t get er in vi t ry , fes ti v al 1 a V j ay songs , bidding farewell to Uma, who has already

1 ’ Uma s maid serv ant .

T he first c urry . 1 D lzu tara mo T he narc oti cs to whic h Siva is a ddi c ted . ( re

o c d u tu ra is d u S idd/zi is c ann abi s sati va . c rre tly , h ) at ra ;

- S en 247 48 . , pp . 5 n m s to o wh he rom Vi a a Vi c tor . B u t n o o e see n y t F j y , y k w ’ is so me c o n c ed h m fes tival has this name . It by ne t wit Ra a s c o n o s h n u s om h vi t ry over Rava a , a fter w r ippi g D rga ; by e wit ’ r N h Du rga s own vic to ry ov e r the de mon M ahishas u a . eit er ‘ x n n uh e s : In o h the e planati on is c onvi c i g Dr . Farq ar writ b t ha harata s he i s c a ed andVi a a hymns to D urga In th e M a b ll Jaya j y , ‘ ' t n e H ari vani s a i n h c h sh e is dd s d as an d In he hym n i th , w i a re se e r o the m of the A r a the s ame e he s are a d to h e . r m e y , pit t ppli F ti ' ’ M ar/zan aeya P a ra a a a an d V a a are the names of Chand s n , J y ij y i h e Vi a a o i n h ad n o e o to th e c ief mai ds . Cl arly j y , ri g ally , r lati n n Ja a and h h Mah s ha ha e er the de a ma ha e e e . y fi g t wit i , w t v i y v b " i x n o i How the Vi aya diff er n o more than Vic tri a d Vi c t r a . ’ o m do o o festival g t its n a e , I n t kn w .

30 A BENG L I RELI GIOUS LYRI CS , SA KT A

Ben gali drama of c oming and going and son g - cycles

' h c a n i c le o f o ther lands . One t inks of the horus of C t s ’ giving n o tic e of the imminen c e of the kingly l over s o arrival ; or of peasant s ngs of Greece and I taly . Village p oets are still i mp rovisin g n e w details or ’ em br o idering old o nes on the tale of U mé s s orr owful ’ h o d hu m o h o life wi t her vagab n sband , of her t er s j y at c h h re eiving he r, and he r grief at l osin g her . T ou g the

- c u h d h d has Dur ga lt as annexe t is le gen , it very f o h as the H ma dif erent r ots . U mfi breath of i layan o u — o o f sn ws abo t her still m re , has the fra grance — autumn harvest fields in he r hair while Kéli and D ur fi es e c iall Kali are c hildren o f a fier c e sava e g , p y , , g m u u i a gination , nur t red in j ngle fastnesses SAKT A SONGS

RAM P RASAD SEN

H ’ A IS I . THE C ILD S C OM PL INT OF H M OTHER ’S NEGLECT

1 M o T ell me wher e I may stand , ther T ara. I am 2 ’ ’ m o n i . A alone , 0 Sa kar other s l ve brings the father s ’

. the with it But father who dallies with a stepm other , i vainly does his c hild look to h m . If you for get all o m m ? kindness , shall I g to y ste p other I f a ste p ’ 4 mother take m e in her lap , will my mind s disquiet cease ?

: Praséd says I n our scrip tures this is written . He

! M o that names your name , ther , wins for reward a garland of bones , and robes in tatters .

IS II . SHE UTTERLY INDIFFER EN T

I s m otherh ood then a mere word o f the lip s ? o m m Bringing forth d es not ake a other , unless she can understand the griefs of her child .

S tar a name o f Kal i . ‘ ’ 1 S n of S nk who doe oo d S a ar e a ara ( He s a . k i Wif g , iv ) ‘ T he h who ho d o Literally , fat er l s a stepm ther on hi s ’ ’ d T he c is to who the u hea . referen e iva , , in p rani c the of th e o m ho o , ro e a an es r m hea en to ear h yt l gy b k f ll G g f v t , by n his m d h rec eiving the fl ood o atte air . Ganges bec omes also c o ’ S o am ad : S s fi e ti wife with Kali . R pras says iva a c ons wander d d and th e o h of i c an d are divi e , w rs ipper Kal anno t loo k to ’ fi e c ti on h c h he has h Kali s l o rd for a , w i given elsew ere . ’ There are ar an read n s of mos of Ram raséd s oems v i t i g t p p , fo r t hey have gone from mou th to m ou th for a c entu ry and a h o o h d . h i alf , l ng bef re t ey were printe In t is l ne , we have taken d the most intelli gib le rea ing . 32 E E B NGALI R LIGIOUS LYRI C S , SAKT A

T e n m onths and ten days a mother endures sorrow . ou u But now , th gh I am h ngry , my M o ther does not ask where her child is . Earthly p arents correct their sons , when t hey have offended. T u h ho gh you see Death , t at dreadful ogre , coming to slay me , you are untroubled.

1 T wice - born R amprasad says : Where did you learn 2 c ? o this condu t I f you behave like y ur father , do not

- take upon yourself the name of World Mother .

I III . HE WILL TU RN TO H S STEPM OTHER , SINCE HIS M OTHER IS APPARENTLY DEAD

M o Mind , call no lon ger other . Y u will no t find her . h Had she bee n ali v e , S e would have come . But she is dead, and lives no longer . ’ Now go to y our ste pmother s bank ; there burn an ‘ im age of k usa - grass ; when the time of m ournin g has d o n finishe , leave the bank your lump of rice . Then ' 3 let us go to KaISi .

1 A m m o f the h h c s the h h ‘ e ber ig er aste . t ree t at are twi c e ’ o hm h s an d s s . b rn , Bra ins , Ks atriya Vai ya 1 T h d fi nd am Himalaya . e rea er will R prasad freq u ently taunting his g oddess wit h bei ng stony by origin an d st ony by mfi o r h d of ma is d nat u re . U , c il Hi laya , i entified with fi K ali an d Du rg . n e s ir h e h s t o u to the o u o of I d pa , t reaten t rn p p lar reli gi n nd m h c h he has so o sc off d c erem onial a pilgri age, w i ften e at as

i n am sad d for h o . i useless . Ganges R pra stan s t is religi n Sinc e h s ' ’ ’ is de d h o m the Sraaana mo Mother K ali a , e will perf r c ere ny for u s o f e of um of o h he r . This inc l de an ring a l p ri c e ( pinda) t t e d s the od of mou n n h c h s departe pirit , after first peri r i g , w i la ts ( in ' ' h or e d s T he Sraaalz a the c ase o f Bra mins) f t n ay . rites are partly u e o s hos of nc s o - o sh T h ordinary f n ral ne , partly t e a e t r w r ip . e us o m h m h h is h is of u el des t s on m t perf r t e , w i c w y it s c h d to son importanc e t o Hi n us have a . so h s u c d for his d h Wh en a per n a been ntra e twelve years , eat e hi od i s not fo he i s assumed , and , sinc s b y available r t pyre , an ‘

- image of kusa grass ( Poa c ynosu roide s ) is b u rnt . 33

S HIS H IV . HIS M OTHER I O N LY OPE

M o e Give me freedom , other , whose l cks are fre . I n

n . the world , day and ight I have sorrow Queen , you 1 e m e 1n the H have forgotten m , and left and of Time . 0 T ara when will this dre adful noose o f T im e be , sna p ped ?

v Ramprasad says : What will it a ail , to go and live at Kasi ? My father , he who h olds m y stepm other on 2 m the n his head , has b eco e a dweller in burni g ground .

V . HE WILL ENDURE HER TRICKS OF DEC EPTIO N N O LO N GER

M o u are i I see , ther , how y o about to g ve me the ’ slip ! I n this c hild s hand is n o swee tmeat for you to 3 h d m M snat c h and eat . I will so i e yself , other , that with all your search you will not fi nd m e . You will

c . have to run after me , as a cow after her alf

Ram prasad says T he mother whose child is a fool u ou can play tricks pon it . But if y , Mother , do no t save ‘ m e , may Siva become your father .

U M VI . HER NEGLECT OF H BLE WORSHIPPERS AN D HER PA RTIA LITY FOR THE VIOLENT

M o ! o ou . e G o , o ther , g I kn w y H that praises you

dou u hm . He o o u gets ble p nis ent that f ll ws after y o , with h prayer and w ors ip crying ever M ot/zer, you send him 5 h and or o th wi t grief pain and s r w to e House o f Yama.

1 s eath T he w ord also mean D . 1 ’ B K§Si ( Benares ) is Siva s seat . ut Siva has wandered away to he u n - o un s t b rni g gr d . T he us elessness of go ing to Kas1 is a favou rite theme of m Ra prasad . 1 o d c him is not so m L e . t e eive si ple as robbing a c hild and runnin g off. h c u ou h m o s l e T is ri s p rase is erely a c ar e ] b . e King of th Dead . 34 E A B NG LI RELIGI OUS LYRI C S , SAKT A

With little effort c an anything come ? T he wate r 1 flows past the weak embankment . But he that is o m str n g wins freedo by v i olence , freedom in his trip le 2 c u life . Unless one a t ally thrusts his finger in your h u eyes , Mot er , y o never see , never judge . o for h u Feet that Siva l n gs , t ese in yo r fear y ou have ’ given to M ahishésura ! He who holds a sword can m him ! ake you hear Fearing for your life , y ou have become his everlastin g refuge .

Ram p rasad will be satisfied if he but win y our grace . ‘ Leavin g aside the Nine S enses , worshi p the Feet of ! y ama .

VII . THE WORSHIPPER C O M PLAIN S OF THE INEQUA LITY OF LOTS

Let u s have a w ord or two about the prob lem o f u m e sufferin g . Let s talk about su fferin g , T ar a, let exp ress m y m ind . S ome say that you are humble and f ull of kind ness . m Yes , M o ther , to so e you have given wealth , h lot . nd horses , elephants , c o teers , c onquest A t e of others is field labour , with rice and ve getables .

1 of fi rs t- m o i h Embankments are rate i p rtan c e n Bengal , w ere d on all agric u ltu re depen s th ree months of rain . 1 P s res en t and u u . a t , p f t re 1 As u sh for s in he was A demon killed by D urga. p ni ment i n x d h he w s s an d born as a dem on ; h s si w as e piate w en a lain , ’ thu s by his death at s h ands salvation c ame to him . ’ Du rgfi is o ften represented as s tanding on Mahi shfis u ra s o d am sad h c o c i u n s h er h b y . R pra , by a rat er weak n e t , ta t wit fearing the dem on an d therefore giving him h e r s ac re d feet ‘ s d n o n his c o e and s o s o You ( li terally , by tan i g rps ) , alvati n ( have bec ome his e verlasting Ten e n e s o an d T he Ni ne S e nses : There are S s s , five ens ry am sad m h h e the u se five m ot or organs . R pra eans t at will leave o f all b u t the organ of artic u lati on he will bec ome a mere voic e he M he to praise t ot r .

S émfi the odd ss . y , Dark G e RAMPRASAD S EN 35

om m o d i to do S e live in p alaces , as I yself w ul l ke . 0 1 Mother are these fortu nate folk y our randfa hers and , g t , I no relatio n at all 2 h c om o S ome wear s awls and f rtable wrap pers , they have su gar and c urds as well as ri c e . ’ S ome ride in palki sf while I have the privile ge o f carryin g them . M o h h o h u h t er , t r ug what grain land of yo rs ave I 4 driven my p l ou gh ?

fid o ou u th Pras says : I f I f r get y , I end re e burden M o h m d o f grief that burns . t er , y esire is to be c ome th e dust of those Feet that banish fear .

’ VIII . KALI S SERVICE HAS M ADE HIM A M ENDICANT

No l on ger shall I call you M o ther : c ountless ills have u m e M o h u d y o sent , t er , co ntless ills are sen in g . I had 5 m and b u ou m d m e m d c ho e dear ones , t y ha v e a e a en i ant .

o - d od What worse can you do , 0 L n g T resse G dess mu o m d doo d I st g fro oor to r , be ggin g my foo . E h u h m o h o ven t o g the t er dies , d es not the c hild live ? M ot/zer a still , I cry , nd yet a gain , M ot/zer , b ut y ou

d and . h are eaf blind While t e m o ther lives , if the child ff o su ers s , what is the use of his m other to him ?

’ Ramprasad says IS this a m other s way - bei n g the m h ’ h ot er , to be her child s foe ? Day and ni g t I muse ,

1 Natu rally the most h on ou red in a soc i e ty wh ose inner

c hos o f mm d c o - o h san tities are t e i e iate an est r w rs ip . 1 A d of h x kin s awl , in itself a lu u ry . 1 u n Palanq i s . 1 T he o of w rst offenc es in an agric u lt u ral c ountry . T he c ommo o m of h o h nes r s em is mu c r e er , erer t f t i p b i f bitt , th ou gh les s elab orately sarc asti c do o th d ss ah too Som o hu Well I kn w y kin ne , well e g ngry ’ the d s o o h c c h o d in h after ay t il t ers arry ri e in t eir belly , g l t eir hou d - c m alki l i - s o h . S o d s o h the a k o l er l t e ri e in p , t ers take p p les u o h hou d . S om c os h o h an p n t eir s l ers e wear tly s awls, t ers rags d ’ tatters . S annyasi He is said to have prac ti c ally bec o me one in hi s s la t years . 36 E A E B NG LI R LIGIOU S LYR I C S , SAKT A what Shall I do ? Y ou will make me endure the pangs 1 of birth a gain and again .

A m o very fa ous s n g. T here are variant readings .

IX . HIS DAYS A RE PASSED IN M ISERY

In what have I o ffended so ? d m d Unen urable has y aily lot become , all day I sit and wee p . I nwardly I say , I will leave my home , d I will well no lon ger in suc h a land. But the Wheel 2 m e a a of Life turns in it s c ir c le , and Chi ntaram C/z pr si

m e . m awaits I say , I will leave y h ome , and p ass my the m ou Kéli days praising Na e . But y , , have so wr ought that 1 am bound fast to this vain show of things .

’

Wee ping at Ki li s Feet , p o or R amprasad says a m h h 3 This K li of ine , t is Kali of m y thoug t , throu gh h c om c her I ave be e wret hed .

X . THE VANITY OF LIFE AFTER LIFE

h m It is jus t the hop e of hope , t is co ing into the 4 ’ n om c wo rld , a d it all ends in c ing , the bla k bee s m istake w hen he falls o n the pic tured lotus . You have 5 n i - c m u c fed m e with ne leaves , alling the s gar , de eiving m d m e with wo rds . M other , in y gree for sweets , I have s p ent my wh o le day with wry , embittered lip s .

1 om the c c of re - h T He des ires t o be se t free fr y le birt s . he referenc e in thi s l as t line is to the that du ring the pre - natal e peri od the c hild su f e rs intensely in th w omb . 1 ‘ lm os hu m o ou ouc h . Chin taram o d A very h omely , a t r s , t ( L r ’ of Anxiety ) i s Yama ( Deat h ) an d R amprasad pic t ures him to e the man he is waiti ng like a Chapras i ( servant in livery) , t ll d h wante elsew ere . 1 T he Bengali has a seri e s of puns on Kali and Kal a

( blac k ) . 1 f un on as a c omi n and asa no e d ff A line o p s , , g , , p ( i erent

b u t s m ou d . spelling , i ilar s n ) 0 1 he nun A z z ctzrac nta i ndi c a . Whi c h are very bitter . T is

38 E A E B NG L I R LIGIOUS LYRI C S , SAKT A

M n h . a d du l no nig t y day sk a ike I r obbed of dusk .

S lee p has go ne . S hall I slee p a gain ? Throu gh all ages I remain awake . I will res t ore sleep to what o cl m i t ut e v er wner ai s ; I ha ve p slee p itself to slee p . 1 M o u u h in glin g b rax and sul ph r , I ha v e bro ght out t e 2 o O f d h gl wing tint gol . T is is m y hOpe , to c leanse the m m te p le o f y mind.

Pras éd : and h says Worship salvation bo t I despise . ’ T he m Dark Queen s na e I know for God Suprem e , and o and w rks alike I abandon .

XIII . HE WOULD BE ACC EPTED FOR SERVICE

o m e u u M h u e . App int yo r treas rer , ot er , and tr st m m n t n e h h I a o o w o f or gets t e salt he has eaten . 3 o o u u c Every ne l ots y o r s t oreh o se o f gem s , I annot ’ u h f m end re it . You have left it in c ar ge o the De on s ‘

o u . He to Bane , Siva the F r getf l is swift give , easy in c om plaisan c e , yet y ou let him kee p y our treasury Half 5 o f y ou h e has received as a fi e f ; then why p ay him salary u c h I as well , and s salary ? , your wageless servant , po ssess but the dust of y our Feet . I f you be like your

are six c irc les ( c fi akras ) O f oc c u lt f or c e in the b ody ; eac h of d o thes e is c alle a l tus . 1 As g ol dsmiths do . ’ 1 is I have painted the lily an d gilded refined g old. He x c s c o his m n d sdom o he w a ing sar a ti ver attain e ts an wi , bef re ‘ ’ ‘ ’ n s h m s d for and do o for h fl i g t e a i e ever , aban ns w rks fait

or th c s c de o o oli anti . ( , ra er , e tati v ti n , ) 1 ’ - the e m o hous of ou . Literally , g st re e y r Feet 1 he s s n S a wh o h oss s s he r e . S tand o iv , in t at way p e se Fe t

This ’oss e ssion is also the s alary whi c h Siva rec eives . ‘ ’ is he o u os m d on d o d h d u s . Siva t F rgetf l , l t in e itati , r wse wit r g Sakta poe ts i n dulge in a great deal of what must be c alled pi ous O f badina ge iva .

he - - c d In t c om ned ma e , ha Uma ha S a , a e Hara bi i g lf , lf iv ll

Gau ri . RAMPRASAD S EN 39

‘ 2 ou fath e r, I am l ost . But , if y be like mine , 1 Shall grow wealthy .

Praséd says Let m e die in the savin g grace o f those h m f Feet t at S purn aside all for s o curse . If I may clasp 3 those Feet , all danger leaves m e .

Traditionally , his first song, the one his employer

- found written in an acc ount book .

I M ’ XIV . M EDIC INE FOR H S IND S DISEASE

o o m M y M ind , if you w uld nly take y prescrip tion ! 4 5 a h né Here are pat ls Of trut , here is Sri th Datta .

T he tim e will com e when y ou will wish for these . o Forget yo ur worldly bliss , and w rship the Victor ° Of Death 1

m R am prasad says : Then , y M ind , y ou will be healed from the world that is y our disease .

T he only interest Of this po or b ut u ndo ubtedly authenti c son g is that it is one o f the few in whi c h m o Ram prasad draws on his hereditary edical l re , as a me mber of the Vaidya or do c t or cas te .

1 m s ad m : ou o Se e n ote t o II . Ra pra eans If y are st ny an d

- ha d h d h e t o h . r earte , I s all g n t ing ’ 1 S t c es an d o u Ram rasfi d s h iva , he arel s gener s p fat er by a h d f his c o o nd of ado on s nc e the o e is c O ai , ns r . ki pti , i p t il K l t 1 ad h foot a n d ost em lo me n t . the P a means b o t p , p y Henc e ,

o ds m o ma e t h s o o . w r ean als , if I y g t i p siti n 1 mu c h u ed T he patal is a vegetable . Vegetables are s in

c o Of kavi ra as o r c ou doc o . pres ripti ns i , ntry t rs 1 ’ S ri n fit h Datta seems to h ave been Rampras éd s Spiritual o prec ept r . 1 m t o on one Mritun a a of S . h j y , a name iva T ere see s be ly plac e— i h the P u ranas— where an explanati on o f th e name is d i too O c u t o h attempte an d th at explanati on s bs re be given ere . I t is suffi c ient to remember that Siva is th e Great Des truc ti on h t at itself c annot be des troyed . 40 E A E I B NG LI R L IG OUS LYRI C S , SAKT A

XV . THE FOOLISHNESS OF PILGRIM AGE

What have I to do with Kasi ? T he L o tus - Feet of

K ali are places Of pil grima ge eno ugh for m e . Dee p ’ 1 in my heart s lily meditatin g o n the m , I float in an f ’ ocean O bliss . I n Kali s name where is there place for 2 ? not h c sin When the head is , headac e anno t remain . s o m A when fire c nsu es a heap of cotton , so all goes in ’

Kéli s name . T he worshi p per Of Kali laughs at the name Of a s h Gay , and at ancestral Offerin gs t ere and the story of ’ salvation by ancestors merits . Certainly , Siva has 4 e said that if a man dies at KESI h wins salvation . But o Of o dev tion is the root every thin g , and salvati n but her handmaid who f ollows her . What is the w orth o f salvatio n if it m eans absorption , the m ixing O f water h t wit water Sugar I love o eat , but I have no wish to bec ome sugar .

Pras éd says joyously : By the p ower O f grace and

- m ercy , if we but think on the Wild locked Goddess , the 5 Fou r Goods become ours .

T he h of teac ing and this poem are Vaishnava , rather than Sei k ta.

xv 1 T HE SS F AS . HOLINE O K I EXPLAINED

What need for m e to go to Kfiéi Upon the breast ’ ” M n o f KESi s m aker is Kali with her flowin g locks . e

’ 1 ‘ e o to T he fourth l otus or c entre o f oc c ult power . S e n te

NO . XI . 1 d T he v e ry ro ot an d s ou rc e of all sin is destroye . ’ 1 Sréddha c erem onie s fo r one s de c eased relativ e s are hel d t o bri ng far m ore reli gi ous merit if performe d at G ayé than at any ' u m th e u ddh d e n h me other pla c e . Here Ga ta a B a attaine li g ten nt , and here Krishna is said t o have kill ed G ayas u ra .

th e Tan tras he h e is the s e . In , w re peak r 1 The F our E n ds or Objec ts of P u rsuit : D izarma ( religi ous e du A rt/2a h K ama h s c d s an d m rit or ty ) , ( wealt ) , ( p y i al e ire) ,

M ékslza ( liberati on of the spirit from bondage) . e du ho o S u ho the c on his id . Siva . In Hin Myt l gy iva p lds pla e tr ent RAMPRAsAD SEN 41

i 1 h ave pr o claimed its nam e as M anikarn , for there it ' ’ 2 - was that J agadamb zi s ear rin g fell fr om her . Between 8 the Asi and the Varuna stands Benares the sacred . ’ T he stream of the Varuna is the stream Of the Mother s A si m o om mercy , and the is the strea of blo d fr the ‘ e d at aS him sword. I f on ies K i , Siva gives the 5 A knowledge Of truth . b ove that knowledge is e n ’ 6 throned M ahe Sa s Queen .

' Ramprasad : What care I for going to KaSi ? S e e around my neck as garland I have bound the name O f

Kali .

XVII . HE SO M ETIMES LON GS TO REST AT KASI

’ When Shall I be a dweller in Kfisi ? When lo o k back on sorr ow from those groves of gladness With 7 Gan ges water and with leaves of bel, I will worshi p

iva my lord . Whether on water or on land it matters

1 — A em of the he m of oo Kafi . g ear t na e a p l at Daksha , on of hma he C o h - in - f S ho d s Bra t reat r , was fat er law O iva , w ha ’ m ff d d his s on - ln - s arried hi s daughter Sati . O en e by law s ab ent mi d d to Sho him c he xc u d d n e neglec t w reveren e , e l e Siva from a

c c to h c h all he o h od d . S m sa rifi e w i t t er g s were invite ati c a e, h ou h th e o o h he r u d t g in invitati ns passed ver wit h sb and ; an , ’ overc ome with shame at h e r father s c ontempt Of hers elf and he r ’ hus nd d d i n he r h hu c om e ba , ie fat er s sa c rifi c ial fire , t s be ing th ‘ ’ rs sati or h u . S d he r od o u i n mad fi t fait f l wife i va c arrie b y ab t , h ’ danc e threatening all things wit h destru c ti on . Vis nu c ut Sati s ’ ’ od t o c h u o S s d d . b y pie es , w ere p n iva s frenzy su b i e S ati s ear

th e Manika rni oo ESI. S b o rings fell in p l at K ati was re rn as Umé , and is h o d ed h K5 11 an Dur fi t eref re i entifi wit d g . 1 ‘ M other of the world ( Kali ) . T wo ' mythi c al rivers supposed to be on either si de Of am s ad x m o c Benares . R pra e plains the alleg ri ally . 1 L e . of sac rifi c e . 1 Tat tam asi Thou art that he m - o d Of he nf , , t aster w r t Upa

’ Th Gr d e eat Go ( Siva) . 1 A e le l marme os s ac re d o S n d S i . i g , t iva a akti ( K ll ) It s the u o ff i tr t bel on s n t O tr a a . e . h r le er a p , t ree leaves a i gle stalk . 42 E A E B NG LI R LI GIOUS LYRI C S , SAKT A

o e di not, nly let m e away there at Benares and salva 1 tion will be mine . S he who feeds the world is there as u h q een , t at golden one in whom I will take refuge . 2 Then will I dance , and , strikin g my cheek , shout B am , ’ a a B m , B hol .

T his poem m ay serve as a co ntrast to the p reced a in g . I t sho ws R mp rasad as in some m oods a con i form st . Bu t we are inclined to re gard it as S purious .

XVIII . THE FOOLISHNESS OF SACRIFIC E

’ d o so M in , why art th u anxious Utter Kali s name , and sit in m editation . From all this p omp Of worshi p the mind grows proud . Wo rshi p her in secret , that none m ay know . What is thy gain from ima ge s of or h ? m et al , stone eart

Fashio n her ima ge with the stuff Of mind , and set it

- o n the lotus throne o f y our heart . Parched rice and do f plantains , ah ! how vainly you Of er these ! Feed h e r with the nectar O f devo tion , and satisfy your own mind . Why seek to illumine her with lamp and lantern and h he d m c andle ? Li g t t jewelle la p of the mind , let it

flash its lustre day and ni ght . Why do you bring shee p and goats and buffaloes for ‘ ’ ‘ sacrifice ? S aying Victory to Ki li , Victory to ’ 3

ix o . Kali , sacrifice the S Passi ns

1 u a m Of Du r é . Annap rn , a na e g ‘ ’ 1 B m the a is the c u d d o h c h Pronounc e o , as in l e v wel w i nd of hos sc c every c onsonant c arries . T he c ry Of Siva a t e a eti s m h la is ho for BhOlénfitha o d Of o who serve hi . B O s rt , L r F rget ’ fu lnes s . ' 1 —K ama or S xu A Krodha T he Six Pass i ons are e al ppetite, ' h or Co ous s M oha e S u e c o or A n er Léb a e ne s , ( ra , a n ) g , v t lit lly t p f ti o A o du e to u o M ada or r d or Lapse r berrati n Infat ati n , P i e, Cf h Seven D eadl S i ns of the M dd M atsarya or Envy . . t e y i le

Ages . RAMPRASAD S EN 43

Prasad says : What need is there of drums and ‘ ’ to KEIi tomt om s ? S aying , Vic tory , cla p your hands and lay your m ind at her Feet .

f Another famous song , O which variant texts exist .

’ A XIX . THE SOUL S SLEEP OF DE TH

u n o t. E Drowsy with desire , y o wake xcellent is 1 this bed Of time that you have found ! T hink y ou there will n ever be any dawn from this night Of happiness ? o ou Desire sits in your lap like a harl t , and y will not h O f turn from her . Y ou have drawn the s eet hop e over ou your body ; muffling up y our face , y refuse to un u m ou m c over . Winter and s m er alike , y re ain thus , and y our filthy cloth you never send to the wash . You have drunk the wine O f worldly p o ssessions and the stup or o f that wine holds yo u down . D ay and ni ght a

- m drunkard , even in absent indedness , you do not utter ’ Kali s name .

0 oo o o you foolish Prasad , f lish bey nd c nce ption, u even thus y o r slee p hun ger is not appeased . In this o c y ur sleep the great sleep will ome , when y ou will not 2 wake , though we call and c all .

Another fam ous song .

E I XX . H S OLD , DEPENDENT AN D DESPISED

m ’ By ti e s passing I have lost my work . T he day is sp ent in idle joyfulness . When earned m o ney I , I m to wandered freely fro p lace p lace . T hen I had

1 Ti me m m , re e ber , means also D eath . ! T he words mean more when you will not awake to on l ou e c so sn ss Of any kind . 44 A BENG LI RELIGIOUS LYRI CS , SAKT A

friends , brothers , wife , and all these heeded my wishes b ut n o h for a w all t at is over , I m no more a wa ge

Winn er . T ho se friends and br o hers , wife and children t , seeing m e p enniless , s c o ld and grow wrathful . When ’ h M o Deat s essen ger , seated by my pill w , m akes ready o m e th m d t gri p by e hair , then , prep arin g y bi e r ofwoo , 1 h f n m h my p itc er O water , a d y s r oud , they will bid ’ farewell to the m an in the as c e tic s garb. Shouting 2 h e on Hari , Hari , t ey will flin g m the pile , and each go d th his way . Ram prasad is dea , e weepin g is done , and 3 they will fall to their meal quite cheerfully .

th This and e next are very popular songs .

XXI . THE USELESS TOIL OF HIS DAYS

4 I perish , slaving like a br o wnie . M y wai stcloth is em pty of mo ney for my j ourney I am be c ome a public o drudge , vainly w rking myself to death . Day by day , o I labour like a co lie , M other ; and the Five Elements ! f n i divide th e wage o o e . T he Five Elements , the S x 6 the T e n u Passi ons , S enses , stand like b llies , bearing

h to no . c l ubs . T ey listen one . M y days pass in toil AS a blind m an gri p s his stic k that he lost and has f ound ou d c M a gain , so w l I fain lasp thee , elusive other ; but in my evil deeds th o u fleest fr om me .

1 d ou c h o f n he shes the Frien s p r pit ers water o t a , after c orps e h as bee n bu rned .

1 - A name o f Vi shnu the f uneral c ry in Bengal . 1 f Eas ily as a matter o c ours e . 1 huta e vil s i rit o r ho t O u r d h o b c B , p , g s . ren ering will t r w a k ’ ’ ‘ ’ the re ader s mi nd t o Milton s l u bbe r fiend Cf.

NO . LIII . 1 m o w ho for the Of I am n ot master in y n use . I slave benefit

e c o s u s S ee o 8 on No . . thes e my fi v e mat rial n tit ent . ( n te XLVI ) du o m T h e Fiv e Elements are c ompared t o a Hin j int fa ily , all empl oyed b attening ( as sometimes happens) on what is earne d by th e only member . 1 ' Lathi als h red rufli ans . , i

45 B ENGALI RELIGI OU S LYRI C S , SAKT A and the burning p ain of p oison comes into the 1 thro at .

XXIV . KALI THE BATTLE - QUEEN

h Ev e r art t ou dancing in battle , Mother . Never h was beauty like t ine , as , with thy hair fl owin g abou t hou do thee , t st ever dance , a naked warrior on the 2 breast of Siva . o f d h Heads thy sons , aily fres ly killed , han g as a garland ar ound thy ne c k . How is thy waist adorned

h m h d ! c h l - wit hu an an s little i dre n are thy ear rin gs . Faultless are thy l o vel y li p s ; thy teeth are fair as the 3 a o hu n d in f ull bl om . T hy face is bright as the l o tus

and o m . flower , terrible is its c nstant s ilin g Beautiful as the rain - c louds is thy f orm ; all blood - stained are thy Feet .

Praséd says : M y mind is as one that dances . NO an m ho longer c y eyes be ld such beauty .

’ xxv . SIVA UN DER KALI S FEET

’ " m o m H Co e d wn fro ara s breast and dance no more , you m ad Old hag.

Siva is n ot dead , he is alive ; he , the reat saint is g , lost in m editation . S uch is the stren gth o f th ose feet of y ours that with ’ your dancing you will break BhOlfi s ribs .

1 Siva drank the poison whi c h c ame out when the gods and c u he oc n and h c h h d giants h rned t ea w i t reatene all lives . H enc e hi h o m s d u and he was Nilakan ha blu s t r at bec a e taine bl e , t , e

throated. ’ 1 is u s u s d s d on S od Ki ll ally repre ente tan ing iva s b y . After the d m o M ahis hds u ra she d n c d sh n the o d slaying e n a e , aki g w rl . ’ In he r exc itement sh e ign ored ev e n he r hus b and s req u est th at she

d o . S O he do an d h she o u d h sh oul st p lay wn ; , w en f n erself on h o u s m s is od s he h us ou t e r in d m . a ad in h b y , t r t t ng e i ay R pra om o m s h s s o s m o c a is o S s s e p e s take t i t ry y b li ally ; K li ver iva , i greater t han he . 1 A jasmine . 1 ’ i e ho d s o . S He who tak s away , w e tr ys , .e iva , RAMPRASAD S EN 47

1 o o Siva you know , has swall o wed p is n and so his , strength has gone . o Come do wn , and do your dancin g , M ther , you who o u not are loved by Si v a . He wh om the p ison co ld kill , why should he die today

S ays Rampras ad : He is feignin g death that he may p ossess y our bloodstained Feet .

- xxv r. T HE STORM PROC ESSION O F SIVA

’ o d d Jagadamb é s wat c hmen go out int rea , black ’ ‘ b c m ! c ! ni ght , J agadam é s wat h en Vi tory Victory to ’ nd c h h Kéli ! they cry , a , lapp ing t eir ands and striking

h ho B am B am . u p o n their c heeks , t ey s u t , T hat wor a m the c h in shipp ers m y tre ble , flowery ariot is the sky d o too b hai ravas and in it ri es the gh sts , in it are and ‘ 2 3 - vetcilas . Upon their heads is the half moo n crest , in their hands the dreadful trident ; to their feet han gs c down their matted hair . Wi th them first om e the h ser ents str on as death , then follow m i ty ti ers p g g g , monstr ous bears . They r oll their red eyes befo re the

o h - h worship pers , wh , alf dead wit fear , cry out , n o l onger able to sit at their devotions . Can aught evil befall the true worship per Rather in his delight he finds all thin g s are go od . By the ‘ O - d o ne po wer f that Dread visage , thy p rayers are made e ffectual , thou do st c o nquer both in this life and the next .

1 S e e note to XXIII . 1 Gho sts ( bhutas ) are o rdinary s inf u l s pirits Bhai rava ( the terrible one is am Of b u t is u ed f r i ) a n e iva , als o s o h s lieu tenants wh o c ommand the demon - wo rl d under him ; vetalas are the s r s of eo e wh o ha e d ed ac c den or su c de hou pi it p pl v i by i t by i i , wit t n om h o d havi g c pleted t eir all tte term . 1 ‘ Chandra the Mo on w a s h usband of th e twenty - seven stars of the du od c the d u h of h . Hin z ia , a g ters Daks a He neglec ted

n m R ini - h m for o e of h O . T h e ix o t e all t e , h twenty s c mplained to h h who d on the Moo h t eir fat er , lai n t e c urse t hat he shou ld h M ’ waste away . T e oon besou ght Siva s aid ; an d he wears the c res el t m oon s las t the Moo de ou t of x c g alway , n fa e isten e . z 1 l al . 48 E A E B NG LI R LIGIOUS LYRI CS , SAKT A

Rém rasad o p , a p e t and her slave , is swimming in a sea Of hap piness . Can misfortune c ome to on e who worships ? What cares he for these dread things ? He sits vi rasan a at his dev o tions and take s the name of Kali as his shield.

’ ’ XXVII . THE WO RSHIPPER S HEART IS KALI S HO M E

‘ T he Ha ppy One is in my heart ; ever is she playin g there . meditate on thoughts that c o me to me b ut I , never do I for get her name . Th ough bo th my eyes are closed , yet in my heart I see her , garlanded with heads

Of m e n .

o o a P ssessi ns , underst ndin g, all are gone , and me n say

am m ad. et them say what they will b ut at las I L ; t ,

h S u e . I pray t ee , p rn m not

Ramprasad says Present art thou within my l otus 2 h . u me n o t heart S p rn at the last , Mot er , me who have foun d refuge at thy Feet .

XXVIII . NEGLECTED OPPO RTUNITY

o n t M ind , thou d st o know how to farm . T hy fields remain untilled ; hadst thou sown , a go lden harvest had ’ o a m waved . Now make f K li s na e a fence , that the 3 Not h yield may not be destr o yed . Death imself ( 0 m y ‘ o - M ind ! ) dare c ome ni gh this fence , thy l ng haired

‘ ’ 1 Vi ra an a the h o—s a h both s os d the h s , er e t , wit leg c r se , rig t oo he h h th e oo o the h h h . n e f t ab ove t left t ig , left f t ab ve rig t t ig O o f th e attit u des pres c ri bed for meditati on to the f oll owers of the T he Sahta u ho s ous s m e phil oso phy . a t ritie vari ly e ti ate th u O f h s u des om e h - ou to h m o ou n m ber t e e attit , fr i g ty f r eig t illi n f r n u n do i h undred th o us and . Prac ti c ally a y Hind c a a pt th e v ra an he n o s o h c c u om d o h s a attit u de ; b ut t tra slat r , b t a st e t Englis

xe s h es c o m . athl e ti c e rc is e all t eir liv , ann t anage it 1 t and S e e not es o XI XV . 1 Y m who om s m es for the ou s h his . a a , c e , like Her , s l t at are ’ m d m L al She h o e e s s . s iter ly , w s tr s e are free Ra praa akes h he d oc Of i in h m frequent play of fanc y wit t wil l ks Kali , see ng t e

e o s h dom . h s e as so th sym bol f trengt in free In t is pas ag , in

h o n o d h d oe not dm Of s io . many , t ere is a play w r s t at s a it tran lat n RAMPRASAD SEN 49

‘ n t Fortress . T oday or after a hu dred cen uries , thou 1 knowest not wh en forfeitu re will c ome . LO , to thy M Ah hand is the p resent time , M in d ( 0 m y ind , haste and gather harvest ! S ca tter now the se e d thy teachers 2 gave thee , and sp rinkle it with the water of love .

And if alone ( 0 m y m in d ! ) thou canst not do this , h 31 then take Ram prasad wit thee .

XXIX . THE TYRANN Y OF REBIRTH

M othe rp how Often will you drive m e round and d o r ound the Wheel o f Being , like a blin fold x that d grinds the Oil ? Binding me t o the log of the worl , u e d c e yo ur ge m r oun in essantly . For what guilt hav 4 you s ubjected me t o six Oilmen ? After wandering 5 thr ough eighty ! ilk/13 Of rebirths , in form of beast and , o me bird , still the d oor of the womb is n ot c l o sed t , b u t c om he h l sorely hurt I e again . When t c i d wee p s , h h h m o uttering the clear name of Mot er , t en t e ther takes it in her lap . T hrou gh out the whole world I see h c m t is o es to p ass , I al o ne am exce p ted . Cryin g D r fi u g , many sinners have attained to p ardon . e h T ak t is bindin g from my eye s , that I may see the

h - Feet w ich banish fear . C ountless are the e vil children , b ut who ever heard o f an evil m o ther

M h O t other , this is t e h p e of Ramp rasad , that a the m end I ay find station at y o ur Feet .

A - nother well known so ng .

’ She th - d o h the wOrd for ( ) y free tresse , str ng fenc e , w ere ’ stron akta— i he m ahti Sh e h e g , f s t sa e root as Kali s name Of . . t m c d is Stren th sa s am a ad and h n o E an ipate One, _ g , y R pr s ; t ere is d c dom . D u r a i s o i the odd s . efen e like free g a f rtress , Du rga s g e s 1 or u e — O F feit r f life . 1 B hakti — s o c s d o o pa si nate , e tati c ev ti n . 1 h ou hou h o m the M s the des T r g t t is p e , ind repre ents iring

d an d ff c . m the o part , wan ering ine e tive Take all I a , says p et ; d an u se the od as ou to c c o h ou . b y y r servant , a mplis y r will Even ’ s o c s Of A ss s ou d f ‘ h s , Fran i i i w l speak o his body as Brot er As , the d ud o f his and m d r ge will in . 1 T he Si o 1 ldh x Passi ns . A h is so E A E B NG LI R LIGIOUS LYR I CS , SAKT A

XXX . STREN GTH WITHIN O NESELF

’ Cryin g Kali s name lun e dee m Mind down in , p g p , y , h m the unfat o ed shining sea o f thy heart . Never emp ty m h of ge s is t at sea , though diving twic e or thrice thou 1 gainest nought . Co nquer th assi o na e heart and y p t , plu nge ! Make way t o the very de p ths o f the essential 2 well that is thyself ! I n the Waters O f Kn o wled ge ’ 4 the O f h m M fruits Pearl S trengt , y ind ! B y de v oti on th ou shalt obtain it if thou kee the word o f Siva in , p ! memory . c o ix o Like r codiles , the S Passi ns lurk greedy for prey , they wander ever . S mear thy body with the 6 h of o c c the c oc re go d ons ience , s ent will kee p them far fr o m thee . Countless gems and jewels lie in th o s e waters

1 i o the h as d do . h s s o H l ding breat , ivers T ere al a referenc e ‘ to the Yo a h o o h h c h o s th e c c of s u s g p il s p y , w i enj in pra ti e ppre sing ’ h h a id to c he o d dom . breat ing , s an a es ape from t b y s t ral ‘ 1 o d th h d o the s d of u Literally , ( H l ing y breat ) ive t i e K la ’ K l u n li i i S the M l d k undalini . u ak da n s akti seated in fi é héra ( the ‘ s o u - o t he e um o t he s c o - c oc c fir t l t s ab ve r c t , bel w a r ygeal

xu o d u s i h - n d- - h s ple s ) , c ile p like a erpent n t ree a a alf spiral . T he devo te e awakens thi s Sakti from sleep and draws he r up through t he S u shu mn d ( the c entral passage of the Spi n al c ord ) and enj oys Divine Bliss ; for this Sakti is s he who d anc es the n Eternal Dan c e a d is the S ou rc e ( or Giver) of Blis s ( Ananda ) . T he p u zzled Western reader m ay re c oll e c t how s tra ngely phys ic al were m any O f o u r E uropean metaphys i c al and ps y c hol ogi c al he o h h u oc a on s o f s an d s o in t ries , wit t eir fanc i f l l ti feeling pas i ns ‘ e d Yo a h o o h m h s s h s this an d that o rgan . T h In ian g p il s p y e p a i es t i ss u h h c o c o of ho u h is e d d t o o s h e ential tr t , t at n entrati n t g t ne e , w r ip an d fi nd G od ; b u t some of t he physi c al m e thods by whic h it teac hes us to attain that c onc entrati on are based on grotesqu e t heories of physio l ogy and lead to suppres si on of vitality and t o

- semi im bec ility . a T he e f Sakti K li P arl o ( a ) . B hakti . 1 I f he foll o ws th e Tantri c di sc ipline ( Siva is the speaker in T tr the an as ) . 1 u m c sm d on the od is su os d o of T r eri , eare b y , pp e t keep o d s am s ad m ns Ad o the o o of c r c o ile . R pra ea , pt yell w r bes an ’ s o ou asc etic an d all pa si ns will leave y . RAMPRASAD S EN 51

h Ramprasad says : L e ap in , and thou shalt gat e r gems in heaps .

A difficult p oem , crammed with allusion and co nceit c and with referen e to Puranic m ythology , T antric teach in g and folklore .

XXXI . THE U N GUARDED H OUSE

c r m M c Wake and watch and y , y ind , Vi tory to

Kali ! Give not way to sleep , fo r getf ul M ind , to l ose y our treasure . When you lie in the senseless ease of 1 the Ho slee p , in use of Nine D oors , then with slumber the robber will c om e , will pierce through the wall and bear your jewels away .

- XXXII . THE STORM SM ITTEN HO USE

m m M o m I live in a da aged house , y ther , so in y T he m h e fear i t is to thee that I c ry . te pests av blown ’

b ut . am it down , Kali s name sustained it T errified I Of those S ix T hieves that at ni ght come lea ping over the mud wall .

o h to A p em w ich , as well as any , shows how close ’ the soil Rdmprasad s thought and ins piration are . T he villa ge houses are of mud and suffer te rribly in the

Rains .

M XXXIII . PERIL OF TE PEST

o ? 0 Mind Of mine , why art thou s afraid Why , o d h o m why , art th o u s afrai ? W en th u seest the te pest , ’ Dur é s have n o fear , for tempest it is not . Embark in g name and sail away . I f , as thou goest , the watch

1 h e d e oo s he h c ou or T Bo y . T h Nine D r are t nine p ysi al tlets inlets . 5 2 E A B NG L I RELIGI OUS LY RI CS , SAKT A

1 man s a e th au y ght to thee , then cry to him that thou art child of Sy sma, thy M o ther .

’ a a m o Pr s d says : 0 ind b eside thyself , whom d st ' 2 M a thou fear y b ody I have sold to D kshinel , a slave to he r service .

’ XXXIV . THE M IND S BOATM EN ARE CRAVEN

Beware , beware , the boat is S inkin g Ah m m d a h , y careless in , the d ys are p assing, and t ou 3 hast not wo rship ped the Queen of Ruin . T hou hast do th h f th ffi wei ghed wn y bo a t wit vain go ods o y tra c , thy buying and sellin g. All da y th ou hast waited at the hd a g t, nd n ow with evenin g th ou w ouldst cross the ’ h ou h m h s tream . T ast ade thine Old bo at eavy with sins . f hou w ouldst ass Over the o c ean of he world I t " p t , m the o d ake L r thy helmsman . Seeing the leap ing a the i t waves , S x Boa me n have fl e d. Mind , now trust h 7 t ine all with thy tea c her , he will be thy helmsman .

’ ' XXXV . THE WORSHIPPER S CASE CO M ES T O COU RT

This is the usual j udgment Of the M other F or the ’ one who day and ni ght calls up on Durgé s name misfor tune is de c reed .

1 Chauhi ddr the e c hm . h s c s of me n h , villag wat an T i las ave

b ad u o . T he c hauhi dar m h t o o am s ad a rep tati n ig t try st p R pra , o of in h pe a bribe . ’ 1 ‘ e T he fav o u rable on e ( Kali ) . T h w ord literally means ’ Of the s ou h the o om h c h b c om . t , regi n fr w i spring reezes e ‘ 1 Qu een of Hara ( He who take s away 1 he u is mo o h o d and T O t Hind , life re ften a river t an a r a , e os s th e s m Of th o d salvati on is a f rrying a c r trea e w rl .

‘ 1 Bu n o d of Sri o r s hm t .e sh u . t Sri stth ; literally , L r Lak i ( . Vi n ) ‘ — — R amprasad almos t c ertainly me ans Trus t and O bey your u u d ndth T he c h is d d o spirit al g i e , Sri tea er i ealise int a

o m os an c o of the e . revelati n , al t in arnati n , D ity 1 he S n s s of h n m and T F ive e e seeing , eari g, s elling, tasting l of h m d s n u sh d om the fgelin g ; and the Mind . Al t e are i ti g i e fr t u T h o is t he od th o h c of th e A man or s o l . e b at b y , e rgani c ve i le ’ 1 - - T h c h hma T h c h od . sou l . Literally , y tea er Bra y tea er g

54 E A E B NG LI R LIGIOUS LYRI C S , SAKT A h ’ t a t bears Siva s signature and seal . Now will I make 1 2 m o m o h y plaint bef re y l rd , and I s all win the verdict 3

u o . o with one q esti n When I ap peal in c urt , then will of h d I show what sort c il I am , and at the trial bring as d ‘ evi ence the deed my gu ru gave m e .

S ays Ram prasad : I t is no p altry suit that I thy h u c ild wo ld institute against thee , M o ther , nor will I cease to ur ge m y case till thou dost take me to thy arm s and grant me peace .

H L XXXVII . HE AS PAID AL RENT DUES

m m e S tand a mo ent , Death ! Let loudly invoke the ’ M other s name Though thou wouldst take m e with thee , yet am I unco ncerned . Ha v e I in vain bound ’ r ou nd m y ne c k as talisman the garland of T ara s name 5 M ahe s ari m d o d m he r n mm w is y lan l r , I a ow i ediate 6 6 No a u c . m m tenant w I s bje t , now a I free , yet never have my dues to he r been left unpaid .

7 Prasad says : Can others understand the drama of ’ ’ 8 the M other s life ? T hat whi c h T rildc han s self

1 a i s c i c u nd h t o od u K li apr i o s , a e threatens l ge a s it against ’ he r i n iva s c ou rt . u he de ree ou d b e R ampras ad ses t English word c . I t w l interesting t o know if there is any earlier oc c u rrenc e of an i n x h s o m m us b e one h o d . C Englis w r a Bengali te t learly , t i p e t

f hi h he sh l - o u s h d o s latest , w en t Engli aw c rts were well e tablis e in

C alc u tta . ‘ s um the u o ou c d as ou uru Pre ably , q esti n , Have y a te y r g instru c ted you t o h ho Ev e ry Hindu is su pposed ave a spirit ual prec ept or, w i n tr o x am sa s o h he has teac hes h m ma a; r te ts . R pra d will h w t at d x h m m d h Srinéth rec eived o rtho o teac ing . I t will be re e bere t at w s hi c o Datta a s pre ept r . Th G r t G dde e ea o ss . t dn a n d S dtdn a wo n o ds s o od a , t East Be gal w r , rare t ay A n who is S dtdna is th at very few know their meaning . tena t one from whom his landl ord demands gifts ( in a ddition t o i n dtdn a n o u rent ) ; on e who s c a give only lab r .

Li a o d m t o s ud s of d hou h . l , a w r fa iliar all t ent In ian t g t 3 ‘ ’ - T he d h o d ho T he h d . Siva , t ree eye rea er will ave n te w ’ x the Saktas exalt Kali at her lord s e pense . RAMPRASAD S EN 55

cannot perceive , shall such a m yste ry be vouchsafed to me

AS XXXVIII . HIS M OTHER H N O LAWF U L CLAIM S AGAIN ST HIM

o I am n o fu gi tive fr m justice . M o m me Of what , then , other , w uld you ake feel afraid 1 - M y land agreement is outside your rent roll , Mother the land I hold is also short in measurement 2 nd o - m A I h ld , against rent day , a talis an sealed with a wondr ous m ystic wo rd . ’ s I am a tenant on the M other s pers o nal land , kee pin g a fi rm hold o f the ri ght p lot , all dues paid . h of o m o Now by the strengt y ur name , I ean t ! h - continue to o ld i t , and also to make it rent free .

Prasad says : M y rent is not a single c owrie in arrears . You may sink m e fathom s deep in sorrow ; yet will I m ake m y protest at your Feet .

I XXXIX . SIN M UST BEAR T S PUNISH M ENT

a m M o T erribly afraid m I , y ther . There with my judge are the records : c redit and debit , all is writte n o m d d m d wn . I n for er ays I serve y passions , nor cared what w ould befall me afterwards . 5 ’ S e e yonder sits dread , and whate er I d o he has re gistered .

1 m o u s ou d the - Te p rary ten re were tsi e permanent land roll , th d of the s d Co in e ays Ea t In ia mpany . 3 T he sm h c h as s the c h of hi s tali an , w i bears a eal ief

h n d h c h him om u h e - om es fait , a w i will save fr r in w en r nt day c ou is his c o sc ou h he h d of r nd, n i sness t at is a c il Kali . h s khas ami or o d ou d h u T i i , pers nal lan , falls tsi e t e reg lar

- o rent r ll . ’ T he m o f u m u ou 0 c n pay ent a l p s m, ab t 3 years rent , a

- make land rent free fo r ever . T he A c u h f he c o ntant of t e J udge o t Dead . 56 E A E C ’ ‘ B NG LI R LIG IOUS LYRI S , SAK I A

From life to life he car ries on the balan c e that is

m e . e d m c a gainst Little hav I save , u h have I spent . Ho w can I escap e the judgment of the king ?

Within the mind of Ramprasad the only h o pe is ’

Kali s name .

E XL . H IS BAN KRU PT

Whom dost thou serve ( O my Mind) ? Who art thou ? Who is thy master ? Whose m enial art thou ? Thou m u st render an acc ount Of all thy f olly pre pare t o m h ake t e p ayment . 0 Mind , the income side is blank , I see ; then borrow something for thy c redit

( 0 my M ind I) .

T he twi c e - born Ram pras ad says : T he Name of T ar a

f is my wealth ( O foolish one l ) , 0 Mind of m ine , why waste thy s trength in profi tle ss labour for wife and c hild ?

XLI . PROSPERITY , THE SN ARE OF THE SOUL

M d ou ou o oo in , if y w ld rest in the shad w of safe ty , l k not for ha ppiness ! Son of Virtue , leave y our h ome ; 1 o h h o the o T he h ou l sing in t e t r w , seek f rest . Rig te s 2 u d and d J dge , the God of all Go s , is a be ggar in igent , c d o even be c ause of what he is . He that is wret he l ves

‘ he mer c y , m y Mind , but t desire of pleasure breeds hard ! h ness . I n bliss is teen , m y M ind ; le t not t is saying o ffend you. In joy is sorr ow , in sorrow joy ; this has 3 been said by Dak . You have thou ght to hide y our greed o f gain by insincere dev o ti o n . You will grasp every meanest coin , ’ n o t a cowrie or a mote s wei gh t will es cap e you !

at Yudhis hthira ( in the M ahabharata ) gamb led and l ost his kin de m c c o the u of his . g , a epting l yally iss e risk

h A o how ue ss h i s . iva t e sc etic . He kn ws val le everyt ing u of u m of o T he traditi onal tterer a n b er pr verbial sayings, D o The S ayi ngs of Dak ( the twelfth c entu ry A . r earlier) . RAMPRASAD SEN 57

’ ’ If you are Prasad s m ind , why do you play a c hurl s part ? Ac t like the mind you are , giving your stren gth fully ; your reward shall b e the jewel , the supremely excellent .

XLII . THE FEAR OF DEATH

m o My M ind , why so fretful , like a the rless child ?

Coming int o the world you sit brooding , shivering in 1 h o the dread of death . Yet t ere is a Death that c nquers h M c h deat , the i ghtiest Death , whi h lies beneat the ’

M other s Feet . You, a ser pent , fearing fr o gs ! How amaz ing What terr o r o f death is this in y ou , the child

- of the M other Heart of all ? What folly is this , what

- utter madness Child of that M other Heart , what will you dread ? Wherefore bro od in vain sorro w ’ u Utter witho t ceasing Dur ga s name , as terror vanishes with waking, s o will it be with you .

- s : M T he twice born Rampras ad say ind , quit you like mind ! Ac t the truth your teachers showed you . 2 ‘ What then can the Child of the S un do unto you ?

’ T XLIII . LIFE S FOU R H STAGE

Mother , tell me where to stand . I have no one 8 - here . Bidding good bye to a c tion, I shall wander h . ither , thi ther Joined with saints , in divers fashion I will banish m y griefs of mind .

S the e o e o u d d h h ms iva D str y r . He has c nq ere eat , b eing i elf that Des truc ti on in whi c h all less er destruc tions merge ; yet it will be remembered that he is repres ented as lying beneath a ’ d K li s feet , while s he stands On his prostrate b o y . 3 Y m G od f h he u i m ho o he a a , o Deat . In t P ran c yt l gy , is c h d Of the il Sun . ’ ou i du m : As S ud Life s f r sta ges , in H n is , are t ent , as ou ho d a d C o M d o as H se l er n itizen , as Saint in F rest e itati n , d r M d c R am d m he u the Wan e ing en i ant . prasa eans will take p ou h f rt stage . E A E 58 B NG LI R LI GIOUS LYRI CS , SAKT A

ou d h Y are the aug ter of the rocks , and m y M other is like my Father .

’ Ramprasad says Keep in your heart your teac her s 2 chain of wisdom .

XLIV . HE IS POOR AN D HELPLESS

Ever must I remain thu s ? T hou who art gra c ious to the lowly , what is to befall m e am withou deeds I t , ho m o h o c wit ut erit of w rs i p , weak and p o r in o nc eivably . h u u m m Ah , wilt t o f lfil this y i possible wish ? S hall I gain those Feet ? Wheth er am an obedient child or diso bedient is I , not all known to tho se Feet ? Th ough her child be dis h obedient , does t e mother forsake it ? T o whom shall I S peak all this

’

Prasad has said : Exce p t T ar a s , what other name is there I c an take Siva has c herished this name in his he art

XLV . HE IS A SLAVE IN HIS OWN HOUSE

o to o T ara, my M ther , listen the st ry of m y woe .

T hou who art all supreme , behold this house o f mine , how p oo r a thing it is . m M o T hus do these live , y ther , wi th wh om I share sx the hou se ! Five o f the m are there with five different u wills , and all seek nothing b t to please them selves . I Eight million houses have I lived n heretofore , and h no w am c ome again to o c c u p y the ouse of M an . ’ of the A f o ol s part do I play up on the sta ge life , m c up of s o rrow brimming over . That is reality for e , my M o ther !

e Heed then , 0 M other , th w ord of Ramprasad . My h mind is not at rest . No l onger would I li v e here in t is

S he c s s and o e u . Kali as a he iva , t arele f rg tf l ( P rvati , t

- Mountain Queen ) was daughter o f Himalaya . ’ S a h c h rin t Datta s tea ing .

o - o n c . T he Five Sense s . Again the j int family inc nve ien e n o I previ us inc arnations . RAMPRAS AD S E N 59

1 o f the e m house those six , the masters house , hav ade an end of m e .

M XLVI . THE LIFE TO C O E

T hink awhile , Brothers , of what will be after death .

T his is the ques tio n that all debate .

9' o m S o me say that thou wil t be c om e a gh st , so e a 3 4 m h restless shade ; some that we go to bliss , so e t at 5 o we attain to where God dwells , s ome that the s ul is 6 withdrawn int o the Deity . Thou ar t the revelati on of the Vedas thou art the sky reflected in the ear the n p ot : death is but the 7 h o shattering of the pot . W en all thin gs are ver , in the void our sins and virtue are wei ghed . Five are they 8 c m who dwell in this one house ; and ea h , when ti e o n c comes, will go to his w pla e .

x T he Si Passions .

anta h o u u m o . See o to B ; a g st , s ally a alev lent spirit n te T he o d is u d o o h m h m u XXVI . w r se als f t e Five Ele ents t at ake p d h . e e o o t e b o y S n te 8 bel w . reta ho o h n ot o m d P ; a g st wh se O bsequ ies ave b een perf r e , of o F or x c c c ou of or th e ghost a def rmed person . an e ellent a nt th e d mo o o o f h e d o c h h s m s village e n l gy t Unite Pr vin es , w i c re e ble

- h of in s e e s The Chamars . 128 47 . t at Bengal general , Brigg , , pp Bu Bhfi ta reta is u d as c o m and th e x h m a t p se a lle c tive ter , te t ere y

! no t mean m uc h more than we bec ome ghosts an d spec tres sfieetre standing for the slightly more attenu ated and less x s r malevolent e i ten c e Of a p eta . ’ S war a d g ; In ra s paradise . ‘ ' a k a S lo y dwelling in the same regi on with ( G od ) . a u a u o S y iy ni n with ( G od ) . T h e c entral doc trine of the i s the identity of the hum and th d s o a ad i he d an e ivine pirit : K ali , t R mpras , s t ivine T he d o f o th spirit . c trine o identity is c mm onl y ill ustrat ed by e reflec ti on o f the s ky in the water in an earthen pot it is the same s k o u s e e h h ou oo u or do . T he h s the y y , w et er y l k p wn p ra e in ’ x th e s k th e h ot c om om u te t , y in eart en p , es fr Ga da ’ ad Kari /has 4 n i h a d s e u u o d . c p a s , III , , fr q ently q te Hen e eart en pot is often u sed for the human body . 8 The F i ve Eleme nt b h Air nd s ( b fi tas ) ; Eart , Water , Fire , a

E h . T he od s u h t er b y is pposed to be made u p of them . T ey dissolve partnership at death 0 6 B ENGALI RELIGIOUS LYRI C S , SAKT A

: Prasad says What you were , Brother , you will b e come a gain at death ; eve n as the bubbles that rise in water , becoming water , mix with water .

XLVII . KALI THE O NLY REFU GE

M ind , worshi p her who save s on the other side of 1 r the Ocean of the World . Kn ow o nce fo all what worth the is in trash of wealth . Vain is hop e in m e n or m oney ,

h . t is was said Of old ti me . Where was t thou , whence ho c o m h hithe r ~ ilt o o hast t u e , and w ither , O w , w th u g 2 T he o d e u w rl is glass , and ever amid its snares d l sion makes m e n dance . Thou art in the lap o f an enc hant d ress , hel fast in thy prison . Pride , malice , anger, m o ud attach ent to thy lovers , by what wisdom f j gment was it that tho u didst divide the kingdom of thy body among these T he day is nearly done think therefore

- fi ll th f h . in y heart , the resting plac e o Kalli , t at island ed with jewels , think upon the things that day has brought thee .

Praséd say s : T he name of Dur ga is my promised T Land of S alvation , fields flowin g with nectar . ell thy tongue evermore to utter her name .

’ S XLVIII . LIFE S AFF LIC TIO N

m Of m . I t is n ot over yet , not yet , this gloo y fate ine

No t over yet , not yet ! Ever is it passing, p assin g ; but it ’ ’ h u he does not p ass . My mother s sister , w at a pla g e s is! ’ ’ e d h d For m , I ave a min that s well content ; that aunt of mine brin gs me so rrows manif old . He r snares e h m e ! A d del ude m , O , what tric ks they play ouble m p ortion of affliction does she bri ng e , and swells the

m . sum of y adversities .

T he Oc ean of Being the Cyc l e of Births and Deaths . nd h s Brittle a w ort le s . n n o h d u h of the Hi ma a e Ga ga a d Uma, b eing b t a g ters laya , r i s sters .

E 62 B ENGAL I R LIGI OU S LYRI C S , SAKT A

1 for thee . D eath lives within thy heart ; its time s p eeds 2 oo o f he sai on as quickly as a ppear the young sh ts t l.

Praséd says : M ind , what are thy thoughts ? T hou 8 h fi e d art a horse t at v ri e , and all the five do striv e ’ c n among them selves , ea h for his o wn . A d thee they ll u bring into conf sion .

LI . DEATH AT HAND

1‘ h m M d o o Consider t is , y in , that th u hast n ne wh om th thou m ayest call thin e own . Vain are y wanderings T o d or h h on the ear t h . w a y s t ree , t en ends this ear thly life ; yet all m e n bo ast that they are masters ’ h o here . T im e s mas ter , Deat , will come and v er throw

T h - h s uch mastership s . y best beloved , for w om thou c h art so terribly con erned , will s e go with thee Nay o ra her lest s ome ill befall the h m e , she will s rinkle t , p ‘5 ° ou h with c owdun g the h se w ere thou hast died.

Ramprasad says : When D eath shall seiz e m e by

‘ ‘ o a the hair , then , Mind , d thou cry Kali , K li , and vain ’ will be Death s purposes .

D A A H M LII . AN FTER DE T THE JUDG ENT

c O my Mind , what har ge shall I bring against thee ? ’ ho fa and ba n T hou knowest w to say , b ut knowest ot

‘' - o f u o f i z s Akaa the names D r ga and Siva . Jil p , 7 s , ' 8 i a a sarb/zd as o lue/z s, m nd s , i , all these hast th u eaten .

But when I die , m y M ind , then wil t thou learn the fun

1 1 3 O n th o h a d . Snorea robusta . T h e S s s y f re e Five en e . T he reader will have O bserved that Rémpras fid often us e d ’ ’ M i n d in h e s e s of S bul as h Ch h o t n e , w en rist s ri c f ol said t o his m ’ l Eat d an d . S ou , , rink , be erry owdu n is us e d d u h ous for u C g in Hin es p rifying . ‘1 of hos s is d d n T h e fear g t very wi esprea , a d every effort is d to e t h d the an d the ma e g a e ge between living dead. 7 h ho d om m of u T ese are s r ene r er s ar , a mos Ob sc ene t f t v lg l t , abuse .

Sweetmeats of vari ous kinds . RAMPRASAD SEN 63

1 it ! How c an o S of I keep h use with the Five enses , with their fivefold a p peti t es M d o a d o 0 in , if th u dost steal n practise seducti n , up o n me must come the just punishment .

LIII . HE LON GS FO R DELIVERA N CE

2 ? T me How long must I labour in vain ara , tell , how l o ng will y ou m ake m e labour so ? M y p urp o ses c om o and a c t io ns are not one . Happiness es never t ’ m e m M other . This b ody s Five Elements dra m e , y g M ix o five different ways . other , the S Passi ns are their

V do o h o m . allies . erily I kn w w at s rrow eans 0

o - h m d h Mother , I cann t choose t at happ y in in w ich I m e h n i should myself be hap py . I f thou feed wi t m u n ot hu o m and call it s gar , t s will the bitterness g fro my m outh .

3 Prasad , thou doctor , why so distracted ? T ake refuge in Kali .

LIV . PREPA RATION FO R DEATH

h Mind , w y hast thou become a be ggar T hrice wret c hed , knowin g nou ght h o I n search of the wealth t at passes , th u art wander

to . h h h ing fr o m land land T at w ich t ou desirest , whi c h ou thou lovest , seest th not wi thin thine home h b ut M ind , if t ou quit thyself like mind, thou shalt u h o om and u come to nion . W en w rshi p c es easy nat ral ’ h e o h as t y br ath , then death s pois n will av e no p ower u pon thee . e h h h T h jewels and the wealt t y teac ers have given , bind them fast to thee .

1 du c is no o to hi e This is sarc astic . In lgen e t g ing save m at th

0 1 o e O XXI Like a b r wnie . S e N . . 1 t o his e d o d A referenc e c aste , th oc tor ne ( Vai ya ) 64 E A E B NG LI R LIGIOUS LYRICS , SAKT A

T the oo am a his is request of p r R pras d, who hope s

to touch the Feet that banish fear .

LV . HIS HELPLESSNESS

me ? h Where is any good for If t ere we re any , w ould m y mind wander in the paths of sin ?

T e n - m od M o h ar ed G dess , t er , look , my body is a

burde n in the world . I hav e n ot worshi pped you with 1 c u o m h be! h red hibis s bl o s , wi t leaves , wit Ganges water .

' h a nor to KaS h eit er to Gay I ave been . But when N I , h dea comes to sei z e m e , I will c r Kali and yet a ain t y , g ,

Kali .

T wice - born Ramp rasad says : I am grass that

o n m . ou floats a strea I cry t , S ave m e , S ave me who will bring me safe to sho re

LVI . KALI THE FENC E - M AKER

h ’ M ind , why art t ou away fr om the Mother s Feet ?

d o h e t d m . 0 M in , think n Sakti , t ou wilt g free o Bind the M o thyself with rope of devotion . ind , th u hast eyes h ho h r h h b ut t ey s w e not . A , w at a burnt brow is 2 T h h thine ! e M ot er , trickin g her votary , came in his ’ 3 daughter s sha pe and fenced his home . ’

h . O ur m o thers l o ve is kno wn at deat We die , and ou b u for t wo or three hours there is wee p ing en gh , t at

h . o the e nd they sp rinkle c owdung and finis Br thers , c h o of friends , wife and hildren , t ese are but the r ots die h ot illusion . I , and they send an eart en p alon g 4

e h h o n m . with m , they t r ow ei g t cowries y pyre They

1 f o a u i the o u of oo d s O ered t K li , bec a se it s c ol r bl 1 What a l uc kl ess f ool thou art ’

A u th e m . Se e . legend c rrent in poet s lifeti e p 17 . T he c oin o f the very poor ; sixteen are rec k oned to the i e n o d is n c one h . s u o w n o p i e ( fart ing ) It sed nly in talli s , a o Co h o th e o d u l nger a c oin . wries are t rown al ng r a in f neral

oc ss o and on the his is a om of aims . pr e i ns , pyre t n inal giving RAMPRASAD S EN 65

take aw ay my ornaments ; all they take away . T hey put ano ther cl oth on my body , one that is square and 1 full of holes .

n M other , he that meditates o thee with steadfast m u d . Ah o t ho T min , he wins thee , co e and see w ara , disguised as his daughter , is building a fence for Ram p rasad !

LVII . HE FACES DEATH

Death the thief is close behind thee . Awake , I tell thee then , my M ind , and slumber not . T ake thy ’ sword , the name of Kali ; thy shield is T ara s nam e . h M h to o c T en , 0 ind , s all Death be able f r e thee to his e m a oun will ? T h na e of K li is s din g out its m usic . M of m c o the m of a ind ine , all up n na e Dur g , and turn darkness into day .

I f Kali does not save m e , in this evil age when u u h d nn mbered sinners ave been save , is Rampras ad a thief and worse than they ?

LVIII . DEFIA N C E O F DEATH

o f e t ! am Herald Death , g hence I the son of the

Almi ghty Mother . G o , ask y our M aster how m any like me h ha z d c an d of e s sei e . I be the eath Death , if I ’ remember the Almi ghty M other s p ower .

d o f ou Prasa says : Herald Death , take heed what y

’ ’ say to me ! Fellow , in Kali s nam e I will bind you ; m ho and when I s ite you , w will save

1 c ut ri ht ac ross . h ma c to Literally , g T is y be a referen e ’ s om u e f neral c ustom of Rampraséd s time . We have failed to e t x g an e planation . 6 E A E 6 B NG LI R LIGIOUS LYRI C S , SAKT A

LIX . THIS DAY WILL PASS

1 da M This y will surely pass , other , this day will nd m p ass , a only ru our lin ger . Countless will be the h ’ 2 reproac es a gainst T ara s nam e . I cam e to the

the o n - market of w rld , a d by its bathin g gai t I sat to sell m y wares . M other , the S un our Lord is seated o n his 3 o m the m m platf r , ferry an has co e . T he l oad of the o m any fills the b at , he leaves behind the wretc hed one . They seek a c owrie from this p oor m an where shall he ge t it ?

a : S o - Pras d says t ny hearted Girl , lo ok ba c k . Give me c 0 M S t a pla e , other ingin g hy glory , I will plunge 4 in , into the sea o f the world .

T his so ng is re c alled by Rab indranath Ta gore in a

' - i a a well kn own s o ng in G i t m ly ( see Fruit Gatherin g , h o éc of the b ut t at translation is nly a brief pr is Bengali , ‘ ’ o mitting the o peni ng lines I know this day will pass .

’ LX . HE HEEDS N OT M EN S BLAM E

f d o S hout the name o Kali , Kali , folk say , an f lk ‘ " m u m will say , He is m ad. F olk iscall y o , will iscall 5 oo and t o h you let it go . G d evil are w t ings ; do the h d a ’ m thing that is good. Lift t e swor of K li s na e and ’ wi th it cut down illu si o n and world s attraction . Alas fo r the vain pull o f this delu si v e w orld ! I t is brin ging Ramprasad to destruc ti on .

’ 1 o x s h da ss h on S me te t read , T is brief y will pa , wit a play ‘ ’ d di n e o o o sc u d h s da ss . di n da an , r , r , re , T a , y b i f p b i y will p 1 Bec au se she has n ot saved he r devote e . 1 for s u s e h the s un ms A c onventi onal phras e n t , w en see seated direc tly opposite the spec tat or ; b u t the reader may

- rec all the Musalman on his prayer mat . 1 e h o h c h m us s s to the T h trou bles o f t is life , ver w i we t pa x o d ne t w rl . 1 His protest against any philosophy whi c h c onfuses moral o distinc ti ns . RAMPRASAD S EN 67

LXI . HIS PLAY IS ENDED

M . M d My play is finished , other y play is finishe , h m h thou Joy ous One . I t was to play t at I ca e to t e

u and . h earth , I have taken its d st played 0 t ou h m of Daughter of t e M ountains , now a I in fear death , ’ dhoo for death is Close at hand . In Chil d s days what gam es I had ! T hen I wasted in the j o ys of m arried life the breath that should have been given to p rayer .

old R ampras ad says : Now that I am and feeble, tell M h of m e M o m do . m o , ther , what I ust 0 ot er ine , th u 1

h e . t at art stren gth itself , give m dev otion Cast me into the waters of salvati on .

’ This is another of Ram pras ad s poem s that has ’ haunted Rab indranath T agore s imagination ; his re aders will re member many p assages in his w ork which recall it .

LXII . AN D HE IS FREE FRO M FEAR OF RE- BIRTH

No more birth in this world shall I know , ne ver 2 more be in the womb of m y mo ther .

' a a Call her Bhavani , , Sy m , what you will the S c ri p tures c ann ot c o ntain her . Siva alone has ' perceived her greatness . C oun tless are the sinners ’ who have drunk o f m y Mo ther s name and f ound 3 salvation . 0 Mother , show to m e now M ount Kailasa ,

- that heavenly dwelling place .

IS LXIII . ALL ERROR ENDED

- No m ore shall I wander and live amid error . I have u h h rested all p on the Feet t at banis fear , and with fear I

' h h shall not s ake a gain . Weig ted n o more with the o n w rldly passions that beset me , I shall ot sink into the

o . well of p ison Re garding joy and teen alike , I shall

1 S akti . 1 T he grac e of Kali has delivered him from the danger of re - h h birt in t is world . 1 ’ h iva s eaven . 68 B ENGALI RELIGIOUS LYRI CS , SAKT A

no m ore c arry fire in my mind . Drunk with desire of n o lo worldly wealth nger , I shall not wander fr om door h n o t c u h to doo r . I s all l tc h at t e wind of hOp e , and lay d to h t bare m y min ot ers . Being now no m ore c aptive o h the snares of sense , I shall not swing m yself beneat ’ 1 love s Tree .

a : n Rampras d says I have drunk milk , a d even with m not o i m y buttermilk I a g ing to m x ink .

LXIV . CRYIN G TO KALI , HE WILL LEAVE LIFE

Will such a day ever c ome when cryin T ara T ara , g , , a a h fi nd m m ? T he T r , I s all "y eyes s trea in g with tears o u m h u l t s of y ear t will b rst int o blossom , all darkness m will leave my ind . T hen shall roll o n the earth I , o n c ryin g always the name of T ara. All difference 3 and distinctio n I shall forsake ; m y sorrows Of mind

h . T he o m will finis f r less G oddess , who is m ore than m h d any undred Ve as , shall be m y lot .

4 Sri ramprasad proclaim s : T he M other rei gns in 5 o d every vessel . L ok , blin eyes , u p on the M o ther , the

Nig ht- Dis peller who dwells in night !

LXV . T HE END

m m mo T ara, do you re e ber any re h M o ther as h ave li ed ha ppy , is there app iness , I v ’ 6 hereafter ? Had Siva s words been true , I should not

1 ous c om its sso c i o Swinging h as a religi si gnifi an c e , fr a ati n with th e Kri shn a legend . 1 Se e notes t o XI and XV . 1 x o o h All religi ous perple ities will be g ne , all w rs ip will be simplified . 1 Sri i s prefixed by a Bengali gentleman t o his signatu re . It

M r or E s ui re . is often merely ou r . ! In c ert ain f orms of Hindu worship ea c h god is represented m s ad ho d h ot d h . a by an earthen p fille wit water R pra l s t at ,

d i o h ed a is the u m . whi c hever O f th e go s s w rs ipp , K li lti ate reality T he Tantri c teac hi ng of the effi c ac y of c eremonies and pilgrimage .

ASC RIBED T O RAM P RASAD SEN

LXVI . HE HAS WA NDERED WITHOUT BEIN G WISE

T h m m ink , y ind ! T oda or a c entury hence , ou y , y m u die st . Be c au se y our fee t have wandered in the ways o f m h the world , y M ind, y ou hav e no t thou g t of 1

h a i . h of h a B av n T ink ever t ose Feet of Bhav ni , if you ou w ld pass hence to her w orld .

LXVII . C ON QUEST OF SELF

2 Put to ou ! fire y r p assions , they will make fine ashes 3 Cleanse y our m ind with tho se ashes ; des tr oy the 4 h ou a e taint s t at f l i t . C o me t o the lake o f K li , and g t c T h leansing. e waters o f that tank c leanse well . for With sin fuel , kindle a blaz e , and plac e on it the

- brewing vat of wisdo m .

LXVIII . THE QUEEN OF THE BU RNIN G - GROUND

hou o u - u d m d m S ince t l vest b rnin g gro n s , I hav e a e y m u - h t he od ind a b rnin g gr ound , t at Dark G dess , D weller

h c h . h amid t e dead , m ay dan e t ere always Not in g

’ 1 o h a i s The World s A line of puns and allit e rati n . B av ni

M i slress Worl ‘ Ex lore r ou h o o e He r who is . d p y ave f rg tt n ’ Herself the World . ‘ 1 T h e T an tras pres c ribe as pla c e s for meditati on the s o mo un a n - to th e on e e m h ou s an d e s d and litary t i p , l ly , pty e riv r i e , T he n e o c m o ound is h the c re mati on gro und . i t ri r re ati n gr t ere ’ h e f d The wh ere th e passi ons are c o nsume d in t e fi r o knowle ge . 2 1 Ser en t Power A hu A on . 7 . p , by rt r val , p 1 Alkali that c leans e s . 1 e o h he A lake where she sh owed h rself t w ors ippers . T ’ d Hi ndustan story i s t ol d in T oru D u tt s B alla s of . AS CRI B ED T O RAMPRAS AD S EN 71

e remains in my mind , Mother , sav flames o f funeral ever burning . Against thy coming , I have scattered ashes everywhere . ’ Flingin g beneath thy Feet him who is T ime s Great 1 2 o o m M o Period and C nquer r of Death , co e , ther , danc n m u m u h i g co e , and , tho gh y eyes be sh t , I s all see thee .

LXIX . KALI THE REFUGE

’ h u Where er t ou art , 0 Bha va 5 Q een , let m e have me ou h . A to d si g t of thee ppear , th wife of Siva , isport ’ in g thyself on Hara s breast . Ever in m y s orrow am

M . cryin to hee , m y other Have m er c y u on m e I g t p , u h m ost m er c if l M o t er . I know n ot how to worship ; I am not wor thy to wo rship thee . T hou savi our of

m e ho h . T sinners , let be ld t ee hy wre tc hed c hild, 0

to . u h M other , crieth thee Tho who ast given me birth , f o r get n o t the day of m y death .

1 Th reat D atlz i l h k l e G e . e . S . Kd a Ma a a a , , iva ( , as alre ady death and time x n d m o h . e plai e , eans b t ) 1 Mritu fi jaya . ’ 1 ‘ w Bhava m n ex i t nc e e w rld He h o is . ea s s e , th o ; and is o m of S als ( like Hara) a na e iva . KAM ALAKANT A BHAT T ACHARYA

LXX . HE IS INDIFFERENT TO HIS WORLDLY FORTUNE m No atter what fortune thou grante s t m e , nothin g a o is w nting if I forget thee not . Bir th and lab ur and ’ sorrow take as sheer deli h if b ut see S émas I g t , I y

- u rain clo ds in my heart . A body smeared with ashes o r de c ked with jewels and gold ; a l od ging beneath a — tree o r a seat on a r oyal throne to K am alakanta all o ne are , if thou , m M other make hi s heart thy y , h s rine .

LXXI . HE IS ENTIRELY DEPENDENT O N KALI

o fima u t o re d I want n ught else , 0 Sy , save yo r w 1 ' 2 nd h o T ri urari . feet . A t is bo n I hear p , too , has taken

T o see him thu s p ossessed r obs me of all m y courage . d m h d — to Relations , frien s , y c il ren , wife all stay

- ot share m y ha ppiness ; b ut when ill fortune c omes , n m h h o on e remains . I am beco e as t o se w ose h use is on 3 the outskirts of the village . u ou d m e o I f by y o ur own vir tue yo w l save , then lo k h b on me with kindly eyes . Else all t is talk that y re p etition of y our name I may po ssess y ou is merest em p t iness . This is the word of Kamalakanta I tell the Mother old all my m any woes . M y r o sary is in an patched

1 d he d Her feet are re d from trea ing t battlefiel . 1 ’ the m o f u d mo hom he d . Siva , ene y Trip ra , a e n w kille 1 L e m d s u c . . I a treate a an O t as te KAMALAKANT A BHATTACHARYA 73

1 h b ag, and angs there in the room where I h ave told 2 my beads .

’ LXXII . KALI S POWER

’

0 Kali ever h ap py , deli ght of M ahakala s mind , you danc e for very joy and clap your hands in measure with your dance .

You are the prim al element , immutable you are s - - dark hued as em pty s pace , and wear the mo o n sign on your for e head . h From whenc e , before t e world was framed , did you ge t your garland of heads We act in this m achine according to the T an tra he c rules , and y ou are t one mechani . o A s you have placed m e , s I stay as you have

m . taught e , so I S peak T he restless K am alakanta re proaches you and says of o This time , Destroyer all , you have take n your sw rd ‘ and put an e nd to good and evil alike .

’ LXXIII . THE POET S GREAT H APPINESS

5 M y mind is a bee sated with the blue lotus of ’ Syama s feet . T he sweets of wealth are all despised , so too the fl o wers of passionate desire .

Black are her feet , black is the bee and black with black has mingled .

1 r udrdkslza b err es sac red to S a a nd Sa . h e Of i , iv kti W il his he ads u h o d e o d telling , a Hindu u s ally l s th r sary insi e a small b a h c h o his h h n n ot use the o g w i c vers and . W e in , r sary is kept e in th b ag . 1 is no us e o sh e r u s s he d to him so It w r i pping h , nles atten ; he b a do he r o h a n ns w rs ip . 1 Kali has a third eye in he r f orehead and under that the c resc ent moon . 1 is d c o d nd hou c of mi d and h e r He is ntente a wit t pea e n , ac m to hi m d u c tivity see s m erely es tr tive . 1 T he ac um - b ee a a ou i e of a i large bl k b ble , great f v r t Beng l 4 AL E 7 BENG I R LIGIOUS LYRI CS , SAKT A

1 S e e you , Five Elements , drunkards beyond all o thers , you co uld not hold your ground when you lo oked o n this hap piness . ’ K am alakan ta s mind has at last been filled with h ope ; see how joy and sorrow have become one T he sea of happiness is overfl o wing .

LXXIV . EXTREM E U N CTION

0 am a Listen , Sy , listen , 0 M other , seated up on the dead , ’ nd m e a let tell you all m y m ind s desire . ‘ m u o At y last ho r , 0 M ther , m ay this t ongue cry , Kali , ’ K ali . 2 h di me M o When t ey p in the water , then , ther , arise h wit in my heart . T hen in m y thoughts I will ga ther red hibiscus from

the gr o ves .

m - I will smear the with the sandal paste of devotion ,

and present them a flo wery Offering at your feet .

Half o f m y body will be in Ganges stream , half will be

on the land . S o me one will write upon my brow all the names of

Kali .

S ome one will call al oud into m y ear . ’

S ome one will cry , Hari , Hari , and clap his hands to

kee p time with his shouts .

n o m . By Kamalakanta, thou gh it does t contain his na e

1 h u s o an Of whic h th e b ody is made . T ese betray int o o s d the intoxi c ati on of the senses b ut the p et , engr s e in

o d he h of h o . w orshi p of Kali , is bey n t sp ere t eir p wer 1 h h - c s du is d he is o s ou h When a ig a te Hin ying , , i f p s ible, br g t

u e s an d his are u t the . t o the G a g , feet p in water M AHARAJA RAM KRISHNA O F NAT OR

LXXV . THE HOU R OF DEATH

the me o f a i When my m ind is failin g , then na K l m on . whisper in my ears , as I lie y bed of sand T his n body is no t m ine he p assions swee p it alo g . 0 , t 1 For etful One brin m r o sary when float in Gan es . g , g y I g

Ramkrishna, fearful , says to the F or getful One c m c m Thogart areless for y welfare , areless as to y fate .

’ T his s on g is q uoted in Dr . Dinesh S en s Hi story

( p . b ut we f ound it first elsewhere . One o f the countless p o ems entreatin g aid at the h time of deat . T he poet imagines that he has been placed in the Gan ges to die and he asks for his rosary ’ of ru ardlz s/za berries .

1 Bh ia S B ut o o a ( iva) . the p em will als admit of the x o h the o is o c h his o wn o u m d e planati n t at p et repr a ing f rgetf l in , and not S iva . 1 h on m o h d Se e o o Literally , w at is y f re ea . n te t XXIII . RASIKCHANDRA RAY

S KA LXXVI . THE WOR HIPPER WILL C ON QUER LI BY HER OWN STREN GTH

o M C me , other , join battle with me as I worshi p . M h Let us see , ot er , who will be co nquered , the

M other or the son . I m ount the mi ghty chariot of virtue ; worship and adoration , these two steeds are harnessed to it . I have stretched the ho w of kn owledge and here I h sit, t e arr o w of devotion ready in my hand .

T oday the battle shall decide the issue . What fear have I of death ? rum I With beating of d s , will seiz e the wealth of salvation . I n battle after battle y ou have overthrown the 1 m D aity as . T his ti e , 0 Goddess , come and fi ght with

m e .

Rasikc handra your v otary says : I t is in your

u . stren gth, M other , that I shall c onq er you in battle

1 d d demons hou h h not Titans . Often ren ere , t g t ey were wic ked exc e pt in the sense that they warred against the go ds .

NILAKANT HA M UKHOPADHYAYA

LXXVIII . KALI IS THE UNIVERSAL OBJECT OF WORSHIP

Art o Mo or o m e o ? th u ther Father t , m y M ther

I have searched t he Vedas and the Vedanta , the T an tras an ra and the M t s , yet nowhere have I found thy

‘ fulness . ém 1 h A s R a thou dost take the bow , as Syama t e

u : ama the o o z . fl te as Sy black , th u d st sei e the sword

2 ‘ 3 a z S ome Offer at thy feet the tu lasi , some the at s ,

some com e with handfuls of hibis c us , some brin g the b leaves Of et. M M 0 other , other of the Universe , art thou male or fem ale Who c an say Who knows thy form ? m I n whatever form m e n think of thee , in that for ho r do t u , U n iv e s al O ne , app ear to them . ’ Nilakantha s mind ever thinks Of thee as Chief m 4 a ongst the deities . M other , if thou wouldst be ’

Mother indeed , then why at my Mother s feet should 5 my Father lie prostrate ?

1 ’ sh i c d m h d on S ama am of Kri na s alle Sya a, t e ark e . y , a n e

u a is t he m o of th e wo d . m m e d D rg , fe inine f rm r It will be re e ber h h u a i s o d du u she is t at , w en D rg fi rst menti ne in Hin literat re , ’

h s e e o o . Kris na s sister ( Intr duc ti n , p 1 d d d sh u . A s du Sac re basil , e i c ated to Vi n lmo t every Hin h ou h ai h T he o se old an d all V s nava temples c ultivate a plant . p et o his odd he S u m n o h d is gl rifying g ess as t pre e Pri c iple , w rs ippe

o h u d the m f am sh n d . by t ers n er na es O R a , Kri na a iva 1 T h d o f a e linsee plant ; its fl wers are Of ered to D u rg . 1 as c hie of Creators . Literally , f 1 ’ Her stati on on Siva s b ody i s taken by t h e poet as s m o e y b lizing h r lac k of affec ti on an d c ompassi on . NILAKANT HA MUKHOPADHYAYA 79

LXXIX . THE CALLOUS M OTHER

You are m y Mother ; will you affl ict me more ? I knew i t not before , m y Mother , that you are so hard a u d hearted H d I known it , wo l I have called on you as M o ther

You do not take y our own child to your arms . I s this devotion to your c hild ? What other children are there anywhere who weep when they must call their

M - do other ? S tony hearted M other , you not listen ’ to h your c ildren s c ries , yOu do not take awa y their pain . Born of the stone , a daughter of stone thou gh ’ ou e y ar , is it right for y ou to for get your children s anguish m ou M m Sha e on y , other , sha e on your evil ways , that in your mad ‘ de light y ou scatter about you t he life 1 blood o f y our sons . Who c an understand what such a soul is like N l o i akantha humbly says : M ther , as I behold y o ur F e e t l e t not at the las t , de ath steal m spirit from its k , y nes t

LXXX . THE DEVOTEE VICTO RIOUS

m m nOt Co e not here , Death , co e here . I have a dangerous snare ready for you . Kali m y Mother has m a d gi ven e courage , my fears have ll e p arted . Now 8 am u ka I victorio s everywhere , and Maha la is defeated . T he m e u jewe"l of knowledge is bri ght within . K la u k ndalini has wakened in my heart . No longe r coiled u M b ut p as a snake the other sleeps , slowly , slowly

1 A referenc e t o he r garland of hu man heads . 1 ’ - h d . Literally , snatc away my life bir 1 Us u ally a name o f iva ; here used for the G od of D eath h h om i o ( wit w Siva s s metimes identified) . 1 The c iled n 5 o . h o o e s e o 2 o . ( e n te n p 0, als p W en she she e u h o d e wakens , ris s p t rough the spinal c r when sh reac hes ’ the B rahm randh the d a ra ( s e e note 2 on p . evotee s spirit is one h the i E erna , and h s den i c a on b e n c om e e , wit t l , t i t fi ti i g pl t s om pa ses fr the b ody . o E s B ENGALI R LIGIOUS LYRI CS , SAKT A

m o ves t o wards union with the Supre me . Glad at heart she go es to bring to nought the dangers . h 0 Death , cl o se t ine eyes and see that in my heart ’ is Kali s dreadful form .

Kantha says : S O I say , come not here to fall into this snare . RAM CHAN D RA DAT T A

A LXXXI . THE POET , IN PERIL OF DE TH , PRAYS TO THE M OTHER

‘ ' 1 0 M other , Hararamat, when will you a ppear to me ’ m e h Finished is this life s play , now let a v e sight of you . Every day m y body grows weaker , littl e by little the sigh t goes from m y eyes . Now must you ap pear to u h t o the m e ; if y o delay , s all I have sight know fac e of Syéma

I know y ou are present , Mother . Have you not c ared for m e ? and c lothed m e ? But what your for m is like , this I do not know . u 0 Kali , it is y ou who have p t blinders on the eyes 2 o f your c hild. m Anxious care has robbed y body of its beauty .

Come Mo ther , m ake y ourself known to me . , I f when my breath is s pen t and I am lying with my h two eyes closed , if t en you c ome , 0 wife of Siva , tell m m e T m e , what will your co ing p rofit hese eyes n o o to n m longer will have p wer see , a d what y mind has 3 thought m y m ind must keep . NO longer will these

to m o . li p s have power call on you , y M ther My body is be c o ming as a stream whose muddy waters rush along in flood .

Will you not come to m e , Mother, and wip e away the slime from me , your

1 a She who pleases H ra . ’ 1 - As h h e Oil m d o ded Ox . wit t an s blin f l ( NO . XXIX) 1 o b e h b u e n h Th ught may still t ere , t h will ot ave power to ex press it . DWIJADASA

We cannot find out anything about the writer s of the o m next seven p e s , which are all popular in the villages o f West Ben gal .

LXXXII . THE WORSHIPPER LAM ENTS HIS NEGLECT O F KALI

1 e Nev r a day , never a day have you given me , a T r a, Never a day when all day passes uttering T ara , T a a a a M a r , T r , 0 other Durg , the day goes its ill ’ o m ened way , s p ent in rep ayin g m y family s debts .

Worldly desire goes not , your worshi p is not done , is not done . Not one day have I s p ent yet , cryin g only ‘ ' 2 an a a i t d ' ci S k rafi aro n , S u , Savt asam .

' ‘ 3 T is e a his th pr yer of DWIjadzi sa : 0 Mother T ara, fill m y eyes with bliss ! Wife of t he Eternally Happy e One , keep m e in ternal hap pin ess ! Floating in ’ o s rrow s stream , I waste away .

1 Not a day of his life has b een spent wholly in he r servi c e i and p ra se . 1 i s These are all feminine f orms of names of S i va . Sarvani ‘ om faru m s o nd v a she who s on fr , i sile , arr w , a Sa as an is sit a 9 c orps e . 1 h wi c - b rn nt 7 e t e o serva . ANONY MOUS

‘ ’ A LXXXIII . A WALPURGIS D NC E

1 M of other , Daughter Giri , why are you here at the burning- ground ? Why in this guise ‘ h c an ut Have you no s red of shame , that you p your ’ feet on Hara s breast ? A naked , unclothed woman , you have set y o ur feet on Hara . o o u r d s Y ur t ngue is hanging out , yo r cu le hair fall dis ordered all about you . 2 e o f You are Bhairavi and Bhav ani , you are the caus this world , and there you stand and chew the flesh your hand is holdin g 3 " - o i n i T he wine c up too y ou hold , and with the y g s are dancing madly .

Such a poem as this shows what a furnace of abori ti ginal super stitions is blaz ing beneath the S lata syste m .

’ LXXXIV . THE POET S HEA RT A BU RNIN G - GROU ND

M y heart I make a burning- ground ; for burning grounds you love . And Sy ama who haunts the burning grounds may dance there continually . o o Mo ther , I have n ther treasure in my heart , save the pyre that is burning there . Come , and you will see the ashes of the pyre scattered all about . A nd him whose names are Mritufijay a and Mahakfila c M cast beneath your fe e t . T hen ome , 0 other , in your measured dance , and let me with closed eyes behold you .

1 T t i he M oun a n . See the fi dmani son h c g gs w i h f oll ow . 1 m Of h S . Se e o to O . Fe inine B airava ( iva ) n te N XXVI . 1 u of N Literally , c fi ec tar . 1 ' ' em of Yo i one who c m s o F inine g , pra tises ental repres i n . NAVAKISO R M ODAK

LXXXV . DURGA IS F ALSELY C ALLED M ERCIFUL Can mercy be found in the heart of her who was born Of the stone ? m d Were she not erciless , woul she kick the breas t o f her lord ?

M e n call y ou m erciful , b ut there is n o trace of m o u Mo ercy in y , ther . You have c u t o ff the heads of the children o f o hers t , and these you wear as a garland around y our neck. ’ ot m h ou M h I t matters n how uc I call y ot er , M othe r.

n t . You hear m e , but y ou will o listen

S uch is the kic king that all must endure , yet do m e n c ry to you as Durgfi .

86 E A E B NG LI R LI GIOUS LYRICS , SAKT A

m Great were y desires , and I spread them all out as a salesman does his wares . T hou didst see the dis lay p , u n I s p pose , a d didst bring confusion up on m e . M h u d o t er , the g ar s thou didst give me have looted my stall , they have not even left m y c apital . h m h M y wealt , y onour , kith and kin , all have gone , h o and I ave nothing n w to call my own . What further use is there for me Wretched indeed am I . h I have sought my own e nds , and now t ere is no limit to m y grief . o o o o m o T hou wh d st take away s rr w , to e m st wretched hast thou given sorrow . A nd I must all this unha ppy lot endure . Who will cons ol e the one who has no friend excep t his M other , and whom that Mother makes to wee p ?

Make m e to wee p thou mayst , yet as I wee p I shall ’ m th cry Kali , Kali , and with y tears I will wash y feet .

At thy feet I will roll in the du st . T o lie the re at thy

m e. feet and wee p , that is y continual desir KANGAL

LXXXVIII . TRUE ADORATIO N

‘ SAK T I - WO R SHIP IS NOT M E RE L Y WO RDS m a 1 I f it had been erely words , would not Bh rata , a h u a wors i pp er through all the ages , wo ld not Bh rata ' — throu gh sahti wo rship have lost its power ? Just tinsel ‘ ornaments and crash of drums , not in these is sahti w o rship to b e found . — Offer the bel leaves of a single h e art , offer the o Ganges water and l tus of devotion , and so p e rform your acts of adoration .

- You may give you r sun dried rice , you m ay give your sweetmeats, b ut do not think that with these you c an gratify the M other .

Light the lam p of knowledge , offer the incense of an earnest s oul ; then only will that one who is divine f ulfil all y our desires . t ’ Wild buffal oes and goat s , these are he Mother s children ; she does not want them as a sacrifice .

I f you would o ffer sacrifice , then slay y our se lfi sh

o e . ness , and lay_ y ur love of ase upon the altar

Kangar in anguish says : Where m e n m ak e caste

e fah i - di stinc t from caste ther can be no t wo rship . L e t all the castes be one and call to her as M other , else will the M other never grant us me rcy .

a al e r K ng m ans poo , and is possib ly an adop ted name for the ban ! who wrote the song . S ome Of the mos t

‘ beautiful Bengali lyrics are the work of these hau ls , many of them as anonymous as our English and S cots

- - ballad mak e rs . A good coll e ction of hau l songs is gre atly ne e ded .

1 Le . India . AGAMANI AND v iJAYA SONGS

T HE DRAMA OF T HE MOT HER ’S R ETUR N HOME

RAM PRASAD SEN

’ LXXXIX . A N INCIDENT OF UM A S CHILDH O OD ‘ i i G r b ara, I c an n o lon ger try t o q uiet U ma. I n angry pride she s obs and sobs and will no t have the breast . S he does not want the cl otted m ilk ; butter or cream she will n ot eat .

T he ni ght has alm ost gone , and in the sky the moon ’ has risen . Um a c ries Brin g it for m e .

NO lon ger ( I say ) c an I try to quiet Um a. o He r eyes are sw llen with her sobbing, all tear o st ained is he r face . Can I , her M ther , bear to see her so o M o h om ! and C me , t er , c e she say s , takes my hand yet whither she would go I do not know ‘ ’ S aid I to he r : You c ann o t grasp the moon ; and d h u he r o m at the wor s S e fl ng rna ent at m e .

‘ r hi b e d him o d Girib a a left s and sat d wn , and ten erly 2 h took Gauri in his arms . Hap py at heart and laug ing as ’ ’ e e m h m oo he he s poke , S , little ot er , here s a n for you , said, and handed her a mirror . Great was her joy , as o She in the mirr r beheld her face , than countless moo ns more beau tiful .

1 s . i ri oara c hi of m u o Gi ri b ara , San k g , ef o ntains, an ther

m for the h Of Uma. na e fat er —

1 - B right c omplex i oned ( Umai ) . RAMPRASAD S EN 89

Ramprasad says : Blessed indeed is he within who se ’ house Earth s Mother dwells .

’ Umé s m o ther speaks .

XC . THE SAM E CO NTIN UED

’

And as they talked , sweet sleep overcame Earth s

r he . M other . He father laid her on t bed ’ 1 At break of day Him agiri s quee n came to the h shrine where Um a lay . He r being all intense wit 2 overflowing lo ve , she waves the lights of happiness , and calls her daughter back to c o ns c iou sness .

T he queen c alls to he r, calls , and calls again : ‘ h h . T h u t e Awake , little mot er , awake e sun is p , ’ 3 r ni ght has p assed . T he sheldrake s mate with he exulting s ong drives away her grief . ‘

Arise , arise , Gauri , dear as life ; Giri is standin g ’ near . No lon ger should you slumber .

4 h od and h d Poet , r ap s ist pane gy rist with folded an s ou H d entreat y ave done with slee p , have o ne with it , o h have d ne wit it . ‘

Y ou who are merciful , arise , and let m e see your mer c y , ‘ i G o to M andak ni s waters ; go , take you leaves o f

f ou o h o . bel, and of er y r w rs ip unt Siva ’ ’

m o h to M . Listen , little t er , listen your other s words

1 Mena 5. . _ k 1 A rati m of m h Of li ht ic h is , a la p etal wit several jets g , wh o th m o f od mo n n and w aved bef re e i age a g r i g evening . Until m s h was c ommo do t o ho ou d o rec ent ti e , t is nly ne n re pers ns in

e e u o 1 . Hindu families . S D b is , 48 1 h am was m the o of S a W en R a la enting l ss it , a pair of

sheldrakes were j oyously c ou rting. He c u rsed them with eternal o h b ut h o d t o u h d separati n at nig t , t ey are all we re nite eac awn . 1 Cou - o d A c d h rt p ets awakene kings in n ient In ia . T is is an d h the o in m o dd hi epis o e , w ile p et i aginati n a s s entreati es t o ’ m m o h thos e of U a s t er . ’ 1 T he river Of Indra s paradise ; the Ganges ere it desc ends

t o earth . 9 0 E A E B NG LI R LIGIOUS LYRI C S , SAKT A

’ T he smiles broke Slowly over Gauri s l ovely face ;

‘ ’ she knew her M other s v oi c e .

1

T h hohila . e s are singin g, c old bree z es are blowing T he moon has no radiance n ow . 2 - T he water lily see s her l ord r obbed of his glory ,

c m . and st ands with saddened fa e , a shivering i age

3 T he h Ka iraii : u ap less v jana says 0 D rga , who art m o the me erciful t ward wretched , save me , O save ,

pray . ook in mer c y u on m e and deliver m e from I L p , the waters of the dread ocean o f life . T ake m e across ‘ to u h its f rt er sh ore .

T his and LXXXIX are from the K dli hi rtan not an d fi g man i son g, strictly , but included here as giving a ’

- glimpse of U mé s early years in her mou ntain home . T he Wes tern reader will be struck by the resemblance in spirit to the Homeric hymns ; and in the first p art ’ in Ramp rasad s closi ng comment Persephone becomes m d De eter . T he t ranslators cannot forbear to raw attentio n to the extrem e be au ty of the o penin g of the second p art .

’ SS XC I. M EN AKA HAS DISCOVERED UM A S GREATNE

M y Um a i s no comm on maid . T hy daughter , Giri , a h h is not that , is not that . I m afraid to tell w at I ave

‘ he d seen in a dream . Oh , our Uma sat upon t hea s of ls 6 - - the F our F ac e d and Five Faced Ones . Q ueen of kings ,

1 - oi and the ud m of No h T he hawk c uc k oo , n siest ( in j g ent rt Indian p oets) sweetes t - voic ed of birds ; c lamorou s in Wi nter dawns . 1 o Of the o u the mo o o f the hum T he sun is the l ver l t s, n bler

- water lily . ’ 1 H e who pleases poets Ramprasad s title from the Kri shnagar c ourt . 1 s o is i ou i a c . T he c onc l usi on , as Often , a p s rrelev n e 1 . 1 iva . RAMPRASAD S EN 91

1 - u . He the she speaks with la ghing lip s , dark robe d 2 d One , who rides on Garuda , stan s humbly in her h u presence , with p alms toge t er in s pplication.

Prasad says : This is she whom sages ca n not win by meditation . Blessed art thou , O Giri ! What merit hast tho u achieved to possess such a dau ghter

a an i b u a m Again , not an J g m song, t nother gli pse ’ of Umé s early years .

’ 1 A c h d Me n ka s o s a il in a h me . " 1 i h u on ud the V s n ri des Gar a , great kite . ANO NY M OUS

XCII . A SO N G TYPIC A L OF THE ABUNDA NT A ND ( AS IN THIS CASE) OFTEN A N ON YM OUS AGAM ANI LITERATURE OF BEN G AL VILLAGES

Menaka sends for He r Daughter .

G O , Giri , go bring m y Gauri ; stricken with grief is 1 she m ma. m re am s I a he o , y U I n y d saw N rada ; t ld m e th at Uma was wee ping most bitterly and callin g ’ M other , M o ther .

Y our so n - i n - law is a be ggar and drug s him self with 2

d. hemp . M y Gauri is an image , all o f gol

' ’ I hear that he has s old all Uma s c lothes and o rna ments and with the money b ou ght hemp for himself .

1 ’ T h of d . d o e minstrel S warga ( In ra s Heaven) Tra iti nally , e u n o he th m of h perf orms two f c ti ns sings eternally e na e Hari , an d he foments q uarrels e verywhere .

b ri ht- o lex ioned h he h s of Gau ri means g c mp , wit t bri g tne s

RAJANIKANT A SEN

’ XCIV . A NEIGHBOUR GIVES TIDIN GS OF UMA S APPROAC H

’ u Arise , arise , O Giri s Q een , happ y is the news I me t bring y ou , M other for , as I came , upon the road I 1 your Isani .

He r grace illuminates the grove , she holds her two 2 sons in her arm s a girl comes riding on a lion ! M ore beautiful than countless m oons are her twin fee t . He r 3 conch Shell bracelets and he r vermilion sig n al o ne adorn her radiant form . What need has she of orna he m ent , who is herself as waves of li ght ? Lest s h suffer from the heat of the sun , a c loud o vers adows he r b o d d lo h the trees all w their hea s and , ben ing w t eir branc hes , fan her . Along her p ath the flowers are bursting forth in o rdered rows the leohi las are beside the mselves as they ’ sin g their hap p y songs o f the M other s advent . From

‘ the trees the sweet fruits are fallin g at he r fee t . S aints and sages and the wise all are p rostrate be fore ’ her , and call to her M o ther , M other . u M to 0 Q een , 0 other , I have hastened bring you this glad news ; n ow wip e away your tears and p ossess yourself in patience .

Kanta says : A t the glad news Menaka is o vercome u wi th wee ping. T he holy water of s ch happiness p urifies life fr om all its stains .

’ 1 u O f l i d—J o d m of S a. m . D rg Fe inine L r , a na e iva 1 n h o t on h Girl a d li on are almost t e same w rd , h e play t eir sou nd as sisting the antithes is . 1 I t h h d the of the h the s h n e f ore ea , at parting air ; ign t at a

om is m d and h he r hu b d is . Co c h h w an arrie , t at s an alive n s ell b rac elets also mark the married w oman . RAM P RASAD SEN

U M A XCV . THE A RRIVAL OF

’

T he City s all excitement , Queen , up and away , thy h m daughter comes to t ee . Away , and welco e her and ’

me . bring her hom e . Come , I say , com e with 1 .Iay a, s o hap p y is the news that you have brought , that y ou have m ade o f m e your purchased Slave . All om that I have you m aidens m ay command . Come , c e ’ to me and I will give m y life to p ay m y debt to you .

W i th qui c kenin g ste ps the Queen has gone , her hair h r all loose about h e r. Love bears e on , as water one who swim s . All who approach she q uestions thus ’ o on How far off n w is Gauri , canst thou say ? On , he She goes , when in her p ath the chari ot a ppears . S ’ ‘ looks upon Uma s fa c e and says to her T hou art ‘

m c om M h . co e , thou ar t e , littl e ot er Hast thou , who 2 art mother to m e , f or gotten m e who am thy m other ? ’

Surely that c ould not be , m y l ove . n h Sa kari s te p s from the c ariot , bowing before her m nd - o other , a hastens in oft re peated ways t bring her consolation .

' S ays Kav irafijana D et sa in tender tones : Whoever else has known a day so fortu nate

1 ‘ ’ O f met s o ho e One U c mpani ons , w has c ome as herald of h r ss mistre . 1 This song is su ng by the lady of the h ouse playing a triple She o hi u a i h M part is w rs pping D rg , s ac ting t e part of enaka, an d O m m in he r own d u h o om h r o is ften re e ber g a g ter, g ne fr e t a ho u h b u h d strange se , w en t a c il . RAJANIKANT A SEN

’ XCVI . U MA S M OTHER SPEAK S

m h 1 2 Co e , Gu a and Gana pati , come to my arm s . S till a m h ve these ar s the stren gth to h old you bo th , a brother o n ea c h hip ? o m and u L ng is the way that you have co e , y o are

S . T he of u p ent radiance yo r faces has been lo st , as h u h t o g behind a cloud two full moons lay hidden . h to m the m u u T en , o , a on g o ntains lay yo r path , a o li n was y our s teed . Whenever was seen such suffering as this You know I send the chario t for y ou every year I wonder wha t m y m ad son - in- law was thinking of to send A uc it back . las , does any other let so fair a girl , s h u h l o vely boys , travel in s c a way

Let m e kiss tho se s o ft c heeks of y ours . Now let h ou c m me feed y ou and your M ot er , and give y lotted ilk ’ to h and butter to y our hearts c o ntent . I wee p t ink of all you mu st endure fr om want o f food at Kailasa . ’ Ganesa ma ou have wisdom in y ou r speech ! , y y ' 3 u m a asu ras the Kuméxa, of yo r great strength y the , a d f oes , become afr i !

h o Kanta says : Siva will live for ever , Mo t er , at y ur word .

U ma o n her lion has brought her two sons .

1 s on of Uma and S and Gu ha ( protec tor ) is Karttikeya , iva , C ommander - in - Chief of the c elestial armies ; the Hindu type of manly beau ty . 1 G anesa the ele hant - headed od of wisdom in the , p g ,

d h o h the s on o f S Uma. popu lar legen ( t ere are t ers) , iva by 1 Pri nc e ( Karttikeya) .

ANONYM OUS

XCVIII . U M A EXPLAIN S HER IN ABILITY TO COM E

You for get m e , M o ther , and all that I e ndured with Bh la my mad husband. O i s ever laughing and wee pin g e m and knows no o ne sa v e m e . H is always eating he p , and I must stay near him . I c annot kee p from worry in g and wonderin g if he is safe or if any harm has come t o him . o o m ou h or h I have t lift his f od up to his t , e would h h o f a for ge t to ea t . T ere is not in g left me , I m s pent with worryin g about this madman . I put him at his nd h o d o e ase and came away , a t en what fl o s f tears I

M o . r o o ff o S hed , ther For I was fea ful lest he g al ne , a nd none is so careless of himself as he . DASARAT HI RAY

XCIX . THE NEIGHBOU RS - CO M E TO CON G RATULATE M EN AKA

Arise arise , Mother bind up thy hair . H comes , , _ ere

m th sa i . the daughter of the stone , here co es y I n Lovely as the mo o n thy daughte r c omes ; She he carries her two c hildren in her arm s ; and , as s ‘ h ’ comes , she c alls al oud , Where is m y mot er ? 0 o d a h the Queen, the three w rl s bless thy d ug ter , and in three worlds there is none that c an compar e with her . ’ We tho ught she was Siva s well - beloved ; today we ’ h h th hear t at S e s y daughter . Is it she , m y M other , who drives away the fear of the world ? What mother u has there been in all the earth as f ortunate as tho , who didst co ncei v e s o fair a jewel in thy wom b ? h ’ 1 M other , t at star o f thine is wife to Chandrac hii da ; the brightness o f the moon p ales before her moon- like loveliness . S uc h beauty I have never seen i n any o ther y o ur 2 Haram anomOhi ni takes away the darkness of my mind .

1 T h moo - c d S e one e e o t o . n reste . n te XXVI 1 She who h c h as en anted Hara ( S iva ) . RAM P RASAD SEN

C . M EN AKA WILL N OT SEND HER DAU GHTER BACK A G AIN

h r Giri , when m y Um a comes t o m e , I will not send e

c . h u ba k again I will n ot heed the w ords of any one , t o gh m e n m a t a y say that what I do is wr o n g . If Mri ufij ya

’ an appears d says that he w ould take my U ma, then m o her and dau h er will be qu arrellin careless of his t g t g ,

- in - being son law to m e .

1L Rampras ad the twi c e - born say s How shall I endure suc h grief Siva haunts the burnin g- ground and

no hou h for h m . execution places , and has t g t o e

S C I. IVA CLAIM S HIS BRIDE AGAIN

irib ar u G a, Lord of my life , m y body is q aking wi th h h d h fear . Wha t dreadf ul s t or y is this I ave ear , t at has t urned m y day int o night ? M ahékéla has spread th e doo and h and by r his ti ger skin , t ere he sits calls , ’

c om ut m o h o f G a e Sa. and alls a gain : C e o , 0 t er n 2 H o th h d o m ard as st ne is y body , ar as st ne is y 3 soul ; theref ore all these day s we have endured . ’ o Our daughter is ano ther s weal th ; we kn w this , u n t u d ! h how yet we wo ld o n erstand . Alas Alas is t is ’ " Vidhatté doth m o c k at us

’ ad d h A h the m Pras s w or is t is S , w en dayli ght co es , 5 the c hafeori des p airs be c ause hi s store o f honey has dis ’ d i i h u m d d o . appeare , s o, H m a ri s Queen art o a e es la e g , t t

A Vi a d i y song . Menak a is sp eaking to her hu sband .

1 T he o s oc s h ms h the p et , like a Greek Cho rus , a s iate i elf wit 1 h d . m . i ma m m speaker in t is ra a He s Hi laya , re e be r 1 ha n 1 ve ot b u rs t The Cre ator . Literally , . 1 T he bird that feeds only on the nec tar dropping from the moon .

1 02 B E GA R E G OUS YR C S SAKT A N LI L I I L I ,

h Prostrate , I eld her feet . Ho w I wep t ! yet she

' ou d m e h w l not take wit her . How c an I go back again to a hom e bereft o f U ma? I kn o w full well m y heart cannot endure such suffer in die o f g. I shall grief for Uma, or else be c ome as one beside herself . 1 S inc e m idnight on Nav ami Uma has been p lunged in lam entation today she put he r arm s about m y ne c k oo he r and, wee pin g, t k leave of m e .

- d With tear staine , saddened fac e She says : T erribly m h a m M to . stricken at eart I , y other , see y our grief m o od M y tears co e fl in g for th . ’ 2 Have you caught me in delusion s snare ? I cannot h u fo rget you . Yet t ere is no escape for me , so I m st u m u go . T hink y o y so l desires to go ?

Weep no more , Mother . I will come a gain . T hen ’

and m . take this hope ta e your restless hear t And, as she Uma p my spoke , wi ed eyes with the corner of her s arz . Even now befo re my eyes there floats the vision o f c that lovely fa e , radiant with tenderness , and faultless as the full m oon .

These eyes of flesh will look on her a gain, yet such u o m a thought is not eno gh t satisfy my heart . I t is y ’ h U ma that I want . I want to see her , hear he r, touc

he r.

d t the K anta , per plexed , won ers o himself : How will ou year p ass by If you trust in U ma, Queen , shall y see au tumn once again

A Vijaya son g .

1 T h e ni nth day . 1 s is the o f md d . B ut he r Uma a oddes , a o e s here y , g b v p h h e o d s e b heart is so wrung at departu re , t at s w n ers if h is eing drawn int o its n et of ill u sive j oys and sorrows . 1 ’ A Bengali lady s dress . IN DEX O F AUT HO RS

A o ou X I X V V I n nym s L XX II , L XXI , LXXXVI , LXXX I ,

C I XCIH. X I ,

DaSarathi Ray XCIX.

Dwijad asa : LXXXII .

Kam ak ta : - al an Bhattac harya LXX LXXIV .

Kangal : LXXXVIII .

h ris n f Ma araja Ramk h a O Nator LXXV .

Nav akiSor MOdak LXXXV

- Nilakantha Mukhopadhyéya LXXVIII LXXX .

a k a II HI. R jani ant Se n XCIV , XCVI , C , C

Ramc handra Datta : LXXXI.

m d e I- - I C C Ra prasa S n LXIX , LXXXIX XC , X III , , k Rasi c handra Ray LXXVI .

Séiyad Jafar : LXXVII .

Vaikuntha of Maliara XCVII .