an ordinary prince as is clear by the reading of Chaupai line nos. 5-8 that precede
Doha no. 50, as well as Chaupai line nos. 1-4 that follow this Doha.
So, Lord Ram wished to teach Sati in the language she would best understand—
i.e. deceit, falsehood and illusions created by use of magical powers. After all, Sati
had also employed deceit to test the Lord, and it is time that she is repaid in the same
coin.
#If we were to dramatise this episode then it would be like Lord Ram and
Laxman seeing an apparition of Sita. This is the reason why Laxman was
dumbfounded in Chaupai line nos. 1-2 that precede Doha no. 53. And this perhaps is
the reason why Sati did not reply to Lord Ram—as shadows, phantoms, ghosts and
apparitions don’t speak.
What Sati saw now was also an apparition—and we shall observe that the
shadowy forms of Lord Ram, Sita and Laxman that appeared all around Sati do not
speak a word too! We shall also read that this sight churned the head of Sati like in a
whirlpool so much so that she was terrified, her heart shivered and her body became
numbed out of fear and shock, even becoming temporarily blind like a person
suffering from vertigo and some serious mental illness which results in bouts of
hallucination and loss of sight—refer: Ram Charit Manas, Baal Kand, Chaupai line
nos. 5-7 that precede Doha no. 55.]¡„°U ÁøÃfl®„U Ä°U ¬ ̋÷È •Ê‚ËŸÊ – ‚fl®„U Á‚h ◊ÈŸË‚ ¬ ̋’ËŸÊH 6H
Œπ Á‚fl Á’Áœ Á’cŸÈ •Ÿ∑§Ê – •Á◊à ¬ ̋÷Ê©U ∞∑§ Ã¥ ∞∑§ÊH 7H
’¢ŒÃ ø⁄UŸ ∑§⁄Uà ¬ ̋÷È ‚flÊ – Á’Á’œ ’· Œπ ‚’ ŒflÊH 8H
jaham̐ citavahiṁ taham̐ prabhu āsīnā. sēvahiṁ sid'dha munīsa prabīnā. 6.
dēkhē siva bidhi biṣnu anēkā. amita prabhā'u ēka tēṁ ēkā. 7.
bandata carana karata prabhu sēvā. bibidha bēṣa dēkhē saba dēvā. 8.
[What Sati saw was the ‘Viraat’ form of Lord Ram, the Lord’s original form as Lord
Vishnu who is also known as the “Viraat Purush”. The word ‘Viraat’ means the vast,
the cosmic and the all-encompassing form of the Lord.]
Wherever and in whichever direction Sati saw she could see the Lord seated
majestically, and being served by Siddhas (mystics) and wise sages. (6)
Not only this (i.e. not only the mystics and sages), but she also saw many Lord
Shivas, Vidhis (the creator Brahma) and Vishnus, all more influential and powerful
than the other, [7] ---
---each serving Lord Ram and worshipping the Lord’s holy feet. She also saw
the gods, in varied forms and attires, serving the Lord too [8]. (7-8)
[Note—This is the cosmic and all-inclusive form of the supreme Brahm, the Supreme
Being, from whom not only the three primary gods, viz. Brahma the creator, Vishnu
the sustainer, and Shiva the concluder, have emerged, but also the rest of the creation
headed by the gods in heaven, as well as the mystics and sages on earth.
Refer also to Ram Charit Manas, Baal Kand, from Chaupai line no. 6 that
precedes Doha no. 54—to Chaupai line no. 4 that precdes Doha no. 55 which too
describe Lord Ram’s beautiful Viraat form.
The three, Lord Ram, Laxman and Sita stayed together in the forest, and they
represented the three symbolic forms of Brahm (Supreme Being), the Jiva (the living
being), and Maya (the mystical powers of Brahm) respectively—refer: Ram Charit
Manas--(i) Ayodhya Kand, Chaupai line nos. 1-2 that precede Doha no. 123; and (ii)
Aranya Kand, Chaupai line nos. 2-3 that precede Doha no. 7; Chaupai line no. 20 that
precedes Doha no. 10.