Sri Rama

Illumination, Heroism and Harmony

Preface

The task of preparing teaching-learning material for value- oriented education is enormous. There is, first, the idea that value-oriented education should be exploratory rather than prescriptive, and that the teaching-learning material should provide to the learners a growing experience of exploration.

Secondly, it is rightly contended that the proper inspiration to turn to value-orientation is provided by biographies, autobiographical accounts, personal anecdotes, epistles, short poems, stories of humour, stories of human interest, brief passages filled with pregnant meanings, reflective short essays written in well-chiselled language, plays, powerful accounts of historical events, statements of personal experiences of values in actual situations of life, and similar other statements of scientific, philosophical, artistic and literary expression.

Thirdly, we may take into account the contemporary fact that the entire world is moving rapidly towards the synthesis of the East and the West, and in that context, it seems obvious that our teaching-learning material should foster the gradual familiarisation of students with global themes of universal significance as also those that underline the importance of diversity in unity. This implies that the material should bring the students nearer to their cultural heritage, but also to the highest that is available in the cultural experiences of the world at large.

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Fourthly, an attempt should be made to select from Indian and world history such examples that could illustrate the theme of the upward progress of humankind. The selected research material could be multi-sided, and it should be presented in such a way that teachers can make use of it in the manner and in the context that they need in specific situations that might obtain or that can be created in respect of the students.

The research team at the Sri Aurobindo International Institute of Educational Research (SAIIER) has attempted the creation of the relevant teaching-learning material, and they have decided to present the same in the form of monographs. The total number of these monographs will be around eighty.

It appears that there are three major powers that uplift life to higher and higher normative levels, and the value of these powers, if well illustrated, could be effectively conveyed to the learners for their upliftment. These powers are those of illumination, heroism and harmony.

It may be useful to explore the meanings of these terms illumination, heroism and harmony - since the aim of these monographs is to provide material for a study of what is sought to be conveyed through these three terms. We offer here ex- ploratory statements in regard to these three terms.

Illumination is that ignition of inner light in which meaning and value of substance and life-movement are seized, under- stood, comprehended, held, and possessed, stimulating and inspiring guided action and application and creativity culminating in joy, delight, even ecstasy. The width, depth and height of the light and vision determine the degrees, of illumination, and when they reach the splendour and glory of synthesis and harmony, illumination ripens into wisdom. Wisdom, too, has varying degrees that can uncover powers of knowledge and action, which reveal unsuspected secrets and unimagined skills of art and craft of creativity and effectiveness.

Heroism is, essentially, inspired force and self-giving and sacrifice in the operations of will that is applied to the quest, realisation and triumph of meaning and value against the resistance

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of limitations and obstacles by means of courage, battle and adventure. There are degrees and heights of heroism determined by the intensity, persistence and vastness of sacrifice. Heroism attains the highest states of greatness and refinement when. it is guided by the highest wisdom and inspired by the sense of service to the ends of justice and harmony, as well as when tasks are executed with consummate skill.

Harmony is a progressive state and action of synthesis and equilibrium generated by the creative force of joy and beauty and delight that combines and unites knowledge and peace and stability with will and action and growth and development. Without harmony, there is no perfection, even though there could be maximisation of one or more elements of our nature.When illumination and heroism join and engender relations of mutuality and unity, each is perfected by the other and creativity is endless.

This monograph presents a glorious illustration and description of that personality who was devoted to the constant search for and obedience to, the ideal of Truthfulness derived from the highest peaks of illumination and wisdom, as also to magnificent valour and heroism that fights against obscurity, falsehood and evil. It also illustrates the majesty of love that never stoops to mere sentimentalism but expresses itself in total sacrifice of one's personal happiness in order to uphold equally the great value of the imperative call of the highest action that aims at collective and public welfare. Sri Rama, the hero of this story, a few glimpses of which are given in this monograph, has been engraved in the hearts of the people of India and in the general ethos of the culture of India. He shines out as an incomparable warrior and victor as also an embodiment of the ideal of harmony that can be secured only if one lives in union with all and in a love that is intense and suffused with truthfulness, impartiality, justice and constant sacrifice. Truth, — at any cost, whatever the consequences, is brilliantly exemplified by the life of Sri Rama. The concept of Dharma signifies not merely duty for duty's sake, but obedience to the Supreme Law of the

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Supreme Harmonies of the progressive movement of evolution, and can best be studied by examination of the intimate details of thoughts and actions of this great personality, which have been described by one of the greatest poets of all times, Valmiki, who is also recognized as a most ancient poet of classical Sanskrit literature. Illumination, Heroism and Harmony, — all the three are found to be united in all the episodes that have been chosen in the monograph. It is hoped that the teachers who will study this monograph will find valuable help from its study and will tell the children the story contained in it.

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Vishnu and Lakshmi on Ananta

(Kangra, Karan Singh Collection, early 19^th century)

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Introduction

I

The epical story of Sri Rama has been an undying power of sustenance of the three great qualities that have characterised the idealism of Indian culture, viz., heroism that is spontaneously fearless and valorous, a human-divine tenderness that imparts restraint to exuberance, an over- flowing sweetness to the ingathered strength of virtue, and an indefatigable austerity that must end in triumph and celebration of victory. Sri Rama, the hero of the Ramayana is the human-divine light as fierce as the summer sun and also as tender as the rain of love, each drop of which, bears the healing charm of the splendid moon of the autumn. He is a mass of virtue and a thunderstorm in the battles where evil is crushed leaving no trace.

Valmiki, one of the greatest poets of history, wrote the immortal epic to describe the immortal hero, lover and victor, not only in order to record poetically an account of a critical moment of evolution that ended with the establishment of a perfect manhood, but also to provide to the world an inspirational force to repeat that manhood in innumerable warriors who could clear the ground for the manifestation of divinity that is always concealed in the highest peaks of manhood. Valmiki's Ramayana is comparable to Homer's Iliad and Vyasa's Mahabharata; all the three are great epics and all the three stand out as great hymns of heroism; each has its own excellence and

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even superiority over the others, but the Ramayana alone presents to Man in his ascent, a shining example, of one who is very much like him and yet, is infinitely greater than he can become. It is rightly said that Sri Rama was the Supreme Lord himself, who had descended on the earth concealing his divinity so that his dazzling light could be revealed in silence; in omnipotent silence rather than in explicit declaration.

As one reads the story of Sri Rama, as told by Valmiki, one feels the presence and eloquence of divinity; in the masterful strokes of torrents of events that crowd the immense Ramayana there rings out the triumph of God, the echoes of which continue to reverberate in the heart and soul of the listener whose ears are not sealed.

The very first major event of the Ramayana brings to us the great Vishwamitra, himself a hero-warrior and yet a profound sage of supreme wisdom, who marks out Sri Rama — who was at that time an adolescent lad — to be so competently heroic that among all who could vanquish the demoniac giants, as the most valiant conqueror. Sri Rama accomplishes the tasks of a victor and on his return, is taken on the way to the court of Janaka, the king of Mithila, whose daughter would be wedded only to that lion among men who could lift the formidable bow of Shiva. None of the assembled kings and princes had succeeded, but Sri Rama, whose arms were a solid mass of strength, could lift that bow with one stroke and even break it. In that event was concealed the union of the divine master of man and the celestial goddess who had also descended on the earth to lead the human story of struggle against evil, to secure imperishable victory of the Good, and to redeem the burden of human love so that the divine love and its glory can perennially aspire to live divinely beyond the ordinary ties and knots of human comedy and tragedy.

Sri Rama, the most beloved prince of Dasaratha and his Ayodhya and its people, was to be anointed as king, and trumpets of triumph and celebration had filled the air, awaiting eagerly and regally, the morning hour when the crown was to be placed

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on a born sovereign, who was to remain a sovereign, even when at the appointed hour that crown was denied to him. As in historical moments, centuries are summarised in a few days even so on that fateful night which was to break into the dawn of the crowning of Sri Rama, the king was compelled to take a decision to send his beloved Rama into exile for fourteen years and to bestow the crown on Bharata, the younger prince and the son of the youngest queen Kaikeyi. Only Valmiki has been able to describe the majesty and the divinity of Sri Rama, who even though dimmed by the unexpected turn of events, rose immediately to the supreme heights of firm resolve, golden virtue, supreme sacrifice and imperturbable strength of equanimity. And only Valmiki could describe that tender love of Sri Rama for Sita and also the fierce love of Sita for Rama. Valmiki Ramayana should be read in the original if one wants to experience the profundities of human love, where utter renunciation vibrates in every tremor of emotion, in every pulsation of sentiment and every flash of thought. Sri Rama and Sita stand out in an unforgettable dialogue as a crowning glory of love that is human and yet divine.

II

Sri Rama's story can be read as the theme of a great message: Truth and Right,— incessant striving to discern the Truth and the heroic manifestation of Truth in actions that are Right, at any cost and irrespective of consequences; whether they are lauded or condemned, whether pleasant or unpleasant. We see that when Lakshmana implored Sri Rama to disobey the command of their father, king Dashratha, Sri Rama explained to him that their father was right in honouring the promise that he had given to queen Kaikeyi and that it was to uphold that right action of his father that he had accepted to be exiled. Bharata, the younger brother, given the crown by the father in fulfillment of his promise to queen Kaikeyi, refused to accept

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In the dark forest, Rama kills Tadaka the demoness

on Vishwamitra's command (Mewar )

Rama and Lakshmana at the court of Janaka, the king of Mithila,Pahari.

Courtesy:Govt.Museum and Art Gallery, Chadigarh (India )

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that crown and entreated Rama to accept it; Sri Rama, with unflinching firmness declined, and persuaded Bharata to accept the crown. And yet when Bharata, accepting Sri Rama's advice, and therefore in his capacity as king, prayed to Sri Rama to bestow upon him the boon of his wooden sandals which would be installed in the kingdom as a token of Sri Rama's sovereignty, Sri Rama without argument, granted him the boon.

Sri Rama undertook a tireless journey in search of Sita, raised an army, built a bridge over the ocean between the southern tip of India and Lanka, fought a fierce war and ultimately vanquished and killed the gigantic ogre Ravana, who was regarded as invincible. All this he did because it was right, and despite that all this involved unimaginably difficult adventure and feats. And yet, when Lanka was conquered and Sita was brought to him by the new king of Lanka, Vibhishana, he refused to take Sita back and gave her freedom to choose the future course of her life on the ground that her chastity was in doubt; she having lived in the abode of Ravana. He accepted the gift of Sita only when Agni, the lord of the mystic fire of purity, declared Sita to be pure and it was only then that Sri Rama expressed his own personal belief in regard to Sita and her purity. For Sri Rama, Sita was not only his beloved wife but also she was the queen of the kingdom of Ayodhya. As the husband of Sita, he needed no proof of her chastity as he was inwardly convinced of the unquestionable character of Sita. But it was right for him as king, to demand from Sita the queen, proof, which the people of the kingdom would require of their queen. Despite all this, when Sri Rama heard that the people of Ayodhya were critical of Sri Rama's acceptance of Sita, he decided at once to exile Sita into the forest, where she could, if she wanted, live in the hermitage of Valmiki, the great rishi and the great poet of his times.

Many in the modern world have indicted Sri Rama and considered him to have been unjust to Sita. The question, however, is whether the decision that he took was the right decision, no matter whether praised or censured. If Sri Rama were

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merely a householder, and if he were simply to deal with the situation as a husband in regard to his wife about whose chastity he had no doubt, it is not difficult to infer that he would have disregarded the criticism of the people and dealt with the matter as one concerning his private life. But Sri Rama was a king, and Sita was the queen, and therefore the problem had complex dimensions. While judging events of the past, people of the present day tend to apply the ethos of their own times as if that ethos were applicable at all times. In the days of Sri Rama, society was passing through a cycle where public duty was held supreme and to that duty all domestic duties and domestic pleasures and sufferings were required to be sublimated. Moreover, the ethos of the time of Sri Rama imposed upon the king not only rights and privileges of monarchy but also a very heavy burden of creating and maintaining the standards of democratic monarchy.

Should Rama have abdicated his kingdom so that he could live a. private and happy domestic life with Sita?

Did the king have the right to abdicate?

Kingship was not a privilege, not an ornament which one could decide to enjoy or renounce at the king's own personal choice of pleasure. Kingship was conferred on the king by the free will of the people and the king was bound to serve and protect the people as an imperative duty. The choice to abdicate the throne was not available to Sri Rama. It cannot be said that Sri Rama was so attached to his kingship that renunciation of that attachment was impossible or difficult for him. He had already, earlier on, renounced the right to the throne when it had been demanded of him, under the command of his father.

Did Sri Rama have the right to inflict the pain of separation on himself and on Sita? This question was to be decided by Sri Rama alone, and he had no difficulty in inflicting upon him- self the suffering of the separation from Sita. As king, he also had the duty to decide how he should deal with Sita with full respect to the demands of justice. Indeed, it requires no argument to prove that Sri Rama knew that his duty towards Sita in

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his capacity as her husband was to secure the highest possible happiness for his wife. And that duty could have been fulfilled if he were to abdicate his duties of a monarch.

What would be the right choice in this condition? As a king, on the other hand, it was his duty to provide to the kingdom a queen, who would be held in the eyes of the people as an exemplar of a character without blemish. He could not abdicate, because he was under an obligation to serve and protect the people. What was then the duty of the king while dealing with the queen? To accept pain for himself and even to accept pain for his wife for the sake of serving the duties of a monarch was the only acceptable solution. It is remarkable that Sita, when she heard that she stood exiled in that desolate forest; fainted at first and on recovering cried and blamed the situation for her sorrow and misfortune; but in full dignity, she sent a message through Lakshmana to Sri Rama in the following immortal words:

"The following should be communicated to the king who is embedded in the righteousness appropriate to a king. Treat citizens like your brothers always. This is the greatest dharma;

it will provide you unparalleled glory. What you can achieve through the impartial and rightful treatment to the citizens will indeed be the best and the most appropriate ..."

In their personal life Sri Rama and Sita suffered irreparably, and both of them accepted their suffering because acceptance of that suffering was right and just, for the sake of uphplding the highest standards of public duty and conduct. How many martyrs have accepted to sacrifice personal happiness and also the happiness of all those nearest and dearest, and even when irreparable suffering was inevitable as a result of the acceptance of capital punishment!

That Sri Rama took a decision to exile Sita courageously and heroically and took the full responsibility upon himself and forbade even his brothers to give him any advice in this matter can be seen as proof of his courage, heroism and intense dedication to the call of the highest duty, — a call of the highest divine duty.

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III

In all the critical and decisive moments of his life, one feels Sri Rama standing out not only as an outstanding man, a Vibhuti, but even as an Incarnation, an Avatar¹ of the Divine Consciousness. It is wrongly supposed by many that the concept of an Avatar is unsustainable, and that at best, that concept contains no more than our highest sense of admiration for a personality whose dimensions seem to us to be immeasurable. It may be argued that the Supreme Lord cannot Himself be contained in a limited individuality, and that whatever purposes the Supreme Lord may have for working out an aim can be carried out by Him without limiting Himself in any individual formation. If at all a human instrumentality is needed. He can choose any individual through whom he can work out His ends. But these arguments are not conclusive, and they miss out some of the essential aspects of the relationship between the Infinite and the finite and the manner and method by which the Supreme Consciousness works in the world. The Infinite is indivisible, and there is no gulf between the Infinite and the finite. Every finite is a form of the Infinite, and every finite is essentially the Infinite. The finite is only a form but its essence is the Infinite. It is true that every finite form is only a partial manifestation of the Infinite, and no finite form can fully manifest the Infinite. The Infinite Himself does not become divided by partially manifesting Himself and by becoming Himself a finite form, which is only a demarcation in an unending series of formations. Therefore it may be said that every finite is an avatar of the Infinite, — but the word avatar can be reserved for a more specific method of manifestation of the Infinite in the finite. This brings us to the manner and method of evolution

1. For those who wish to study a detailed examination of the concept of Avatarhood, we may refer them to Sri Aurobindo's Essays on the Gita, chapters entitled: "The Possibility and Purpose of Avatarhood", "The Process of Avatarhood", "The Divine Birth and Divine Works", as also Sri Aurobindo's Letters on Avatarhood in SABCL Vol. 22.

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of the world that we see all around us. The world manifests a pattern of finite forms and a number of relations and interrelations among them and a/though every form is a partial manifestation of the Infinite, there are variations and degrees of manifestation. Although every manifestation has behind it one and the same essential and indivisible Infinite, the manner and method of manifestation show a play of variations and inequalities and an unequal distribution of energy. The Consciousness of the Infinite and the Delight of the Infinite are not equally manifest in the world. There are vast differences, and it can be said that the world that is around us is a gradual process of evolution from the Infinite Consciousness that is totally veiled in the state of Inconscience, which awakes gradually from level to level and from gradation to gradation. The veiling of the Consciousness, however, does not imply abolition of Consciousness or annihilation of Consciousness. There is a distinction between the Infinite Consciousness that always remains unabridged, even when in the frontal levels of manifestation it remains veiled and therefore in appearance and effectivity a sea of Inconscience. The question is to discover the relationship between the Supreme Infinite Consciousness that is behind the Inconscience and the method by which the apparent Inconscience wakes up gradually to manifest higher and higher states of consciousness.

Can we study carefully and methodically this method ? Fortunately, this method seems to have been studied right from the Vedic times, and modern studies also indicate that the world that is around us is a process of evolution and that this evolutionary process is carried out by an intricate play of the Infinite and the finite. According to the ancient tradition of knowledge, — the tradition which is still alive in India, there is the Infinite that remains forever self-luminous in its own highest status, and there is the Infinite that accepts in another status a self- veiling in the frontal state of Inconscience. There is thus the Infinite Consciousness behind the veil of the Inconscience and there is yet the status of unveiled Infinite Consciousness. The

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veil of the Inconscience is sought to be lifted by a pressure of the Infinite Consciousness which is behind the Inconscience, but it is also aided constantly by the Infinite Consciousness that is above and that is forever unveiled. The action of the Infinite Consciousness which is above and which is forever unveiled is a process of descent, and that process of descent can be regarded as a constant process of Avatar. (Etymologically 'avatar' consists of two words 'ava' and 'tr', where 'tr' stands for stretching and 'ava' means down. Thus 'avatar' means a process of stretching downwards.) The Infinite Consciousness which is behind the veil of the Inconscience is constantly at work to gradually break the trance of the Inconscient, so that the underlying consciousness manifests drop by drop or in jets of varying degrees of manifest consciousness. That process is a process of ascent which can be described as a process of 'arohna' which etymologically means the process of upward rising. The process we call evolution is thus a process of ascent which is constantly aided by the process of descent. Even this process of ascent and descent manifests a discernible pattern. The Inconscience appears to be a sleeping rock that resists the pressure of the Infinite Consciousness that is below and the Infinite Consciousness that is above. A law seems to work that permits the resistance of the Inconscient which continues to be worked upon until the Inconscience consents to be awakened. It may be said that the Inconscience is being constantly teased and it is constantly sought to be entertained by the processes of ascent and descent so that every stage of awakening of the Inconscience is effected through the increasing consent to grow into higher and higher states of awakening. It is this process which can be seen in the evolution of Matter and the original ocean of the Inconscience (apraketam salilam to use the Vedic phrase), and the evolution of life in Matter as the seed of the Mind (Kāma āsit agre manasah retam, to use again the Vedic phrases of the Nāsadīya Sukta). At the mental level of which we are now conscious, we can detect the play of the ascent and descent of consciousness with greater and greater

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discernment, and we find here more and more clearly a double process. We find that there is an outward visible process of physical evolution with birth as its machinery. In this process, each evolved form of body houses its own evolved power of consciousness, and it is maintained and kept in continuity by heredity. There is, at the same time, an invisible process of soul evolution with rebirth¹ into ascending grades of form and consciousness as its machinery. Indeed the process of rebirth is invisible, and it can be discerned only by a very close observation of the phenomena of human consciousness and its gradual evolution. Each grade of cosmic manifestation, each type of form that can house the indwelling soul, is turned by rebirth into a means for the individual soul, and the psychic entity, to manifest more and more of its concealed consciousness.

If we examine closely, we find that there is a pattern in the process of evolution at the human level. The soul itself seems to be a mysterious entity in the entire process of evolution, but although mysterious, it is capable of being studied. Those who have studied the nature of the soul have described it as a psychic entity which has entered from above as a partial portion of the Infinite Consciousness, during an early stage of descent, so as to aid the more decisive pressure from above in order that the Inconscient give its consent to be awakened more and more rapidly. Every soul may, therefore, be regarded as an avatar,— a portion of the Infinite Consciousness that has descended to work on the Inconscience and on varying forms of evolution that have emerged from the Inconscience, to carry out more and more rapid processes of evolution. A closer examination of the process of the working of the psychic entity shows how it has acted as the vehicle and as a field of various battles that are constantly taking place, between the gradually awaking Inconscience on the one part, and the concealed

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1. For those who are interested in studying a rational exposition and justification of rebirth, may refer to the chapters: "The Philosophy of Rebirth", The Order of the Worlds", "Rebirth and Other Worlds" and "Karma, the Soul and Immortality" of Sri Aurobindo's Life Divine.

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Infinite Consciousness that arose from below and, the Infinite Consciousness that is forever manifest and that is working constantly from .above, on the other. In this process of battle there are defeats and triumphs, and the journey of the soul can be described as a constant field of Kurukshetra, where each process of triumph marks an exceptional manifestation of the Infinite Consciousness in some exceptional degree of awakening and glory. These exceptional manifestations tend to become crystallized, and the states and the souls in which this crystallization takes place are called in the Indian terminology, Vibhutis (etymologically consisting of two words 'vi' and 'bhuti', where 'vi'means special [visesa] and 'bhuti' means becoming). In the ninth chapter of the Gita we have an elaborate description of the Vibhutis of various levels of evolution, — physical, vegetal, animal and human. All the vibhutis may be regarded as special manifestations of the higher consciousness, and, in a sense, they indicate special descents of consciousness that have come down from above from the ever-awake Infinite Consciousness.

However, there are moments in the history of evolution that are marked by the most intense resistance of the evolving consciousness and the necessity of breaking that resistance with an unprecedented power that can triumphantly overcome that resistance. These are critical moments, and it can be left to a discerning observer to mark out such overwhelmingly difficult and critical periods of human history, where events have occurred in such immeasurable dimensions that one can feel in them the working of a descent of the Infinite Consciousness in such a remarkable manner that one could be justified in discerning the descent of the Infinite Consciousness Itself. These are the moments where something more than the special manifestation has taken place. And if greater and greater descents of higher and higher levels of consciousness are a part of the machinery of evolution, what is it that prevents the Infinite Consciousness Itself descending into a human evolving psychic entity, adequately prepared through a long process of evolution? There is logically no such impossibility, and there

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have been practical examples where the Infinite Consciousness has descended at exceptional periods of the evolving psychic entities on the earth and even at the very birth of these evolving psychic entities. In the Indian spiritual tradition, there is a clear recognition of those who have manifested the presence and action of the Infinite Consciousness right from the birth of certain individuals like Sri Rama, Sri Krishna and Buddha, and others who have manifested the Infinite Consciousness at certain levels of their development in certain human births such as those of Sri Chaitanya and others. This tradition is marked by a number of sages and saints who discerned and identified and confirmed and reconfirmed in their own yogic processes of development the action of these avatars, and received their conscious help in their own individual development. To them, avatarhood of the Supreme Infinite Consciousness in individuals like Sri Rama and Sri Krishna is not a matter of speculation but a matter of their own direct experience and a living and constant confirmation and reconfirmation. The most recent testimony of the fact of avatarhood is to be found in Sri Aurobindo, who has quite categorically declared his personal and daily experience and realization of Sri Krishna as an avatar, and who has in some of his letters to disciples declared quite clearly Sri Rama as an Avatar.

To the logical mind, which insists on consistency and verification and experience for arriving at a rational justification of belief, we can only refer to the pattern that we see in the evolutionary process and consistency of the idea of the avatar as a part of the process of evolution and to the experiences of those who can be justifiably regarded as those having the right qualification to experience and verify truths of the spiritual domain and spiritual aspects of evolution. What is more, we can even present the methods by which the logical mind, if it wants to verify by personal experience, can adopt for personal experimentation and personal verification. These methods are available in great works such as the Bhagavadgita, which is a well known episode in the Mahabharata, and in the

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latest scientific work on Yoga, entitled The Synthesis of Yoga presented to contemporary 'humanity by Sri Aurobindo. What more can be suggested for the aid of the reader other than, as a minimum effort, the study of the great work of Valmiki, entitled Ramayana. The reader who is impartial and earnest will, we trust, find in the Ramayana an account of such events that will be found vibrating with the presence of the Infinite Consciousness acting at the most difficult moments of transition of evolution with triumphant love and heroism. That is the reason why we have chosen to present a few select passages from the original Ramayana, the study of which may help to discern in a great personality the presence of the Supreme Lord. We hope that our trust will be justified.

IV

The aim of this monograph is not only to present a brief account of a few important episodes of the Ramayana, but also to present this account in the very words of the author, one of the greatest poets in the history of the world', Valmiki (as rendered from the original Sanskrit into English.) Our presentation is an adaptation of the translation of Srīmād Valmīki-Ramayana into English by Gita Press. It is felt that many readers may like to have the experience of the literary beauty, charm and strength of Valmiki's style and his genius, even though in the first introductory encounter with this great epic, they may not have the time to go through the entire original Ramayana. In that situation, what is presented in the monograph may serve to give to them something of the original and authentic experience of the epic. While the original is in poetic form, the translation that is presented here is in prose, and therefore it does not capture alI the vividity, colour, charm and rhythm of the original Sanskrit poetry of Valmiki; but a few passages of the Ramayana, which Sri Aurobindo has translated in poetic form in English, have been presented in Appendice ², to which readers may turn in

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order to appreciate the beauty and the grandeur of the original epic.

In the very first chapter, we find a dialogue between Valmiki and Narada, which provides not only a brief statement of the great qualities and virtues that single out Sri Rama as the foremost among the most illustrious personalities witnessed in the history of humankind, but also a brief narration of the life of Sri Rama that is described with great detail in the major part of the Ramayana. In a sense, therefore, the readers will find in the first canto the main story of the life of Sri Rama, barring what is narrated in the 'Uttarakanda', which includes the painful story of the exile of Sita and the remaining part of the Ramayana.

The episodes that have been described in this monograph are related to the following:

1. Sri Rama ready for coronation is exiled.

(This episode includes the description of the preparations for the coronation of Sri Rama, that was to take place that very morning, and the summoning of Sri Rama by his father; Sri Rama's entry into the chamber of his father and his step- mother Kaikeyi; Kaikeyi's disclosure of the king's command for Sri Rama to go into exile for fourteen years to the forest and for the installation of Bharata as the king; Sri Rama's undisturbed state of mind even at this sudden reversal from coronation to exile; Sri Rama's dialogues with Kaikeyi, with Kausalya his own mother, Lakshmana and Sita and the departure of Sri Rama to the forest in the company of Sita and Lakshmana.)

2. Bharata meets with Sri Rama in the forest to urge him to accept the crown. Sri Rama declines firmly.

(This episode includes the dialogue between Bharata and Sri Rama, Bharata's insistence on Sri Rama's return to assume kingship of Ayodhya; Sri Rama's steadfast resolution to abide by the command of Da sa rath a for his exile; Bharata's request for Sri Rama's "paduka" (wooden sandals), which he declares, he would install in the kingdom as a token of Sri Rama's sovereignty

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and his own role as Sri Rama's servant to carry out the burden of the affairs of the state ofAyodhya.)

3. Hanuman's dialogue with Sita in Ashok Vatika, the garden in Lanka which is the abode of Sita during her captivity after her abduction by Ravana.

(The dialogue is a sequel to a long story of the years spent by Sri Rama, Lakshmana and Sita in the forest, towards the end of which Ravana, by means of deception, abducts Sita and carries her to Lanka and the subsequent search by Sri Rama and Lakshmana in the course of which they receive the help of Sugriva, the king of Kishkindha and Hanuman, the most valiant hero and ally of Sugriva. Hanuman, who has found in Sri Rama the Supreme Lord of his heart and being, succeeds in his bid to find Sita by crossing the ocean between India and Lanka and discovers Sita in Ashoka Vatika in Ravana's palace.)

4. Sri Rama vanquishes and kills Ravana.

(Having received Hanuman's report of his meeting with Sita in Lanka, Sri Rama prepares for invasion of Lanka with a huge army ofSugriva's kingdom, has a bridge built between Ramesh- waram, the southern tip of India and Lanka, and engages in a fierce battle with the huge army of Ravana. The episode described here is centred on the last lap of the battle, in which Sri Rama and Ravana confront each other, and it ends in the epical victory of Sri Rama when he succeeds in vanquishing and killing Ravana.)

5. Sita's ordeal and the departure of Sri Rama, Sita and others to Ayodhya in an aerial vehicle called Pushpak.

(After the victory in Lanka, Sita is brought by Vibhishana to the presence of Sri Rama. Instead of being accepted by Sri Rama, she is required to choose any another course in fife, since in the eyes of the people her purity of character would always remain greatly questioned. Unbearably challenged in regard to her purity, Sita passes through a burning pyre of fire

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and emerges unscathed and protected by the god of fire who announces publicly the purity of Sita. Although personally he needed no proof, but now publicly proved to be pure, Sri Rama gladly accepts Sita and undertakes the voyage to Ayodhya by an aerial vehicle which carries Sri Rama, Sita, Lakshmana and Hanuman and Vibhishana and some others within the short course of a day. On arrival at Nandigram near Ayodhya, Bharata receives Sri Rama and Sita along with the others and leads them to a glorious welcome in Ayodhya, where Sri Rama is then anointed as the king.)

6. Sita is exiled.

(Sri Rama, on being told by his group of friends of the ugly remarks made by the citizens about Sita and of the doubt re- garding the character of Sita due to her long residence in Ravana's abode, summons his brothers Lakshmana, Bharata and Shatrughna. Despite his conviction that Sita was chaste and had been proved by the god of fire to have been chaste, he de- clares his resolve to exile her on account of the rumours which were spread among the people about her character. On the order of Sri Rama, Lakshmana conducts Sita the next morning in the chariot which carries them both to the bank of the river across which lies the ashram of Valmiki. Both Lakshmana and Sita cross the river in a boat and on arriving at the other bank of the river, Lakshmana discloses to Sita, Sri Rama's order for Sita's exile. Sita faints on hearing this, but on recovery sends a message through Lakshmana of her acceptance of her misfortune and its consequences. Lakshmana departs returning to Ayodhya, and Sita left alone, laments. On being informed by those hearing her lamentation, Valmiki approaches Sita and as- sures her of refuge in his Ashram.)

7. Kusa and Luva come to Ayodhya, and Sita enters the earth.

(In the last episode Kusa and Lava, twin brothers born to Sita arrive at Sri Rama's magnificent sacrifice called Aswamedha

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and chant the great poem depicting the heroic life of Sri Rama, casting a spell on the listeners — the citizens of Ayodhya and all who have assembled for the sacrifice. Sri Rama himself is charmed by their song of the Ramayana and requests the two young boys to continue to chant during the ceremony. The assembled viewers, remark on the physical resemblance of the boys to Sri Rama, and Sri Rama on being told by the twins that the great poem was composed by the great sage Valmiki, sends a message to Valmiki to bring with him Sita. Valmiki arrives with Sita and declares the purity of Sita and that the twin boys were born to her. Sri Rama, however, asks that Sita should publicly declare her chastity. Sita on her part remains steadfast and while declaring her chastity prays to Mother Earth to open so that she may take refuge inside the interior of the earth. Suddenly the earth parts and there appears a golden throne arising on which is seated the goddess Mother Earth, who receives Sita and seats her on the throne and disappears into the interior of the earth. Sri Rama overpowered by the unexpected disappearance of Sita and overwhelmed by his love for Sita, roars with desolation and threatens to destroy the whole earth unless Sita is restored to him. Sri Rama is appeased by the gods and sages and he is reminded of the tasks that still remain to be accom- plished in fulfillment of the aim for which he had taken birth on the earth.)

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Story of Ramayana in a Nutshell

Canto I (Balakanda)

The sage Vālmīki put the following question direct to Narada, the heavenly sage, the foremost of those skilled in expression, who remains (ever) engaged in askesis and the study of the self (the study of the Vedas): — (1) "Who can possibly be full of virtues in this world at present? Who is possessed of prowess and knows what is right? Who is conscious of services done, truthful of speech and firm of resolve? (2) Who is possessed of right conduct and who is friendly to all living beings? Who is a man of knowledge? Nay, who is powerful and who has a singularly lovable appearance? (3) Who has subdued his self? Who has conquered anger? Who is endowed

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with splendour and who is above faultfinding, and whom do the very gods dread when his wrath has been (apparently) provoked in battle? (4) I wish to hear about this and I am curious to know, as you are capable of knowing such a man. 0 eminent seer!" (5) Hearing this appeal of Vālmīki, the sage Nārada, who possessed knowledge of the three worlds, said, "Listen!" and greatly delighted, addressed the following words: — (6) "I shall (duly) consider and tell you (of such a hero). Be pleased to hear (from me) of the man endowed with the manifold and rare virtues that have been described by you." (7)

"There is one descended in the line of Ikswāku, and known by men by the name of Rāma. He has fully controlled his mind, is very powerful, radiant and resolute and has brought his senses under control."(8) He is intelligent, sagacious, eloquent, glorious and an exterminator of foes. He is distinguished with broad shoulders, powerful arms, a neck shaped as a conch and a stout chin. (9) He is marked with a broad chest, a mighty bow and a collarbone covered with flesh, and is capable of subduing his foes. His (unusually long) arms extend right up to his knees. He has a well formed head, a shapely forehead and a charming gait. (10) He is of medium stature (neither very tall nor very short), has well proportioned limbs, has a charming complexion, is mighty, has a rounded chest, large eyes, is endowed with splendour and has auspicious marks on his body. (11) He knows the secret of virtue, and is true to his promise and intent on the good of the people. He is illustrious, full of wisdom, pure in his dealings, a man of self control and concentrated mind. (12) He is a supporter of the creation like Brahmā (the lord of created beings), possessor of wealth, the slayer of his enemies, a protector of living beings and a staunch protector of righteousness. (13) He is a vindicator of his own virtue and the protector of his own people. He knows the truth of the Vedas and the (six) sciences (grammar etc.) auxiliary to them and is a master of archery. (14) He knows the real meaning of all the scriptures, is possessed of a sharp memory and quick wit. He is loved in all the worlds, pious, high minded and

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endowed with discrimination. (15) He is always sought by the righteous (even) as the ocean is by rivers. He is noble, alike to all and always wears a pleasing countenance. (16) He is endowed with all excellences and enhances the delight of (his mother) Kausalyā. He vies with the ocean in profundity and compares with the Himālaya in point of firmness. (17) He is a replica of Lord Visnu in prowess and is pleasing of aspect as the moon. In (show of) anger he resembles the destructive fire at the end of creation and is a counterpart of Mother Earth in forbearance. (18) He equals Kubera (the god of riches, the be stower of wealth) in liberality and is another Dharma (the god of piety) as it were in point of truthfulness.

With intent to gratify the people the king (Emperor Dasaratha) lovingly sought to invest with the office of Regent his beloved son, Srī Rāma, who possessed unfailing prowess and was adorned with the above qualities, who was not only the eldest (of his four sons) but was also endowed with the highest virtues and devoted to the interests of the people. Witnessing the preparations in connection with the installation of Srī Rāma, the illustrious Queen Kaikeyī (the youngest of the three principal consorts of Emperor Dasaratha), who had been granted a boon (by the Emperor) on a former occasion (in recognition of her outstanding personal courage and service to her husband on the field of battle), however, asked of him (against the promised boon) the exile of Srī Rāma and the installation of Bharata (her own son). (19 22) Bound (as he was) by the tie of duty (in the form of his plighted word) due to his (ever) speaking the truth. King Dasaratha exiled his beloved son, Rāma. (23)

In obedience to his father's command, in the form of the boon (granted by him in favour of Kaikeyī) and with a view to pleasing Kaikeyī, the heroic Rama retired to the woods in order to implement the pledge. (24) His loving (younger) brother, Laksmana — who enhanced the delight of (his own mother) Sumitra (the younger of the two other principal consorts of Emperor Dasaratha) and who was not only endowed with modesty but a favourite of his brother (Srī Rāma) — followed his

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brother out of affection as the latter set out (on his journey to the forest), thus testifying to his amicable relation. Sri Rāma's newly wedded spouse, Sītā, (so called because she was un earthed from the track of a ploughshare) — who was dear to him as life and was ever friendly to him, who (though not born in the ordinary way from a mother's womb) was (taken as) descended in the line of Janaka (a king of Mithilā, Sīradhwaja by name, Janaka being his family title), was endowed with all auspicious marks (on her person) and was a (veritable) jewel among women and who looked like the Lord's own wonderful potency manifested by the Lord Himself — also accompanied Srī Rāma as Rohinī (the spouse of the moon god also a constellation of that name, follows the moon god). He was followed afar by the citizens (of Ayodhyā) as well as by his (aged) father, Dasaratha. (25-28)

Meeting his beloved Guha, the chief of the Nisādas (a mixed tribe sprung from a Brāhmana through a Sūdra woman), at Srrigaverapura on the bank of the Gahgā. Sri Rama (who was virtue incarnate), accompanied by Guha, Laksmana and Sīta, sent the charioteer back to Ayodhya. Going from forest to forest, and crossing rivers of deep water, they saw the sage Bharadwaja at Prayaga and, dismissing Guha there, later on reached Citrakuta according to the instructions of Bharadwaja and, erecting a lovely cottage, the three sojourned happily there sporting in the woods like gods and Gandharvas (celestial musicians). Sri Rama had proceeded to Citrakuta on foot (as reported by the charioteer, who had since returned to Ayodhya) and hearing this Emperor Dasaratha, stricken as he was with grief and be wailing his son, forthwith left his body and ascended to heaven. Bharata, who was very powerful, though being urged to accept the throne by the Brahmanas headed by the sage Vasistha (the family priest and preceptor of the kings of Ayodhya), on the king having departed '(to the other world), did not covet the throne. He proceeded to the forest in order to please the venerable Rama (and persuade him to return to Ayodhya and accept his father's throne). (29 34) Approaching the high souled

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Bharat comes away from Chitrakuta carrying Rama's sandals on his

head (Mewar )

Bharat installs the sandals at Nandigrama (Mewar )

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Rāma of unfailing prowess, Bharata, rich in noble sentiments, actually implored (Srī Rāma) his (elder) brother (accordingly). (35) He addressed the following words to Srī Rama: — "You alone are the ruler, since you know right conduct." In deference to his father's decree, (conferring the throne of Ayodhyā on Bharata) Srī Rama, who was supremely magnanimous and enjoyed a very great renown and who (always) wore a gracious aspect, did not hanker for the kingdom. Handing over to Bharata his (own) pair of wooden sandals as his representative to rule over the kingdom, Srī Rāma, Bharata's elder brother who was possessed of great might persuaded him to return from Citrakuta after repeatedly importuning him. Without realizing his mind's desire (of seeing Rama back in Ayodhya and crowning him king), Bharata returned to Ayodhya, touching the feet of Srī Rāma (and taking leave of him). (35 38) Longing for the return of Srī Rāma, he ruled (over the kingdom while living) at Nandigrama (a lonely retreat fourteen miles from Ayodhya).

When Bharata, however, had left, the glorious Rāma of un failing vow, who had conquered his senses and was intent on one object (that of implementing the pledge of his father), entered the Dandaka forest, they say, anticipating the renewed visit of the people of Ayodhyā to that region. (39-40) Entering the great forest (of Dandaka) and having dispatched the rakshasa Viradha, the lotus-eyed Rāma saw one after another the two sages Sarabhahga and Sutīksna as well as Agastya and his brother (Idhmavāhana). At the instance of Agastya himself he accepted with supreme delight a bow, a sword, a pair of quivers, containing an inexhaustible store of arrows, (all) be stowed (upon the sage) by Indra. While the aforesaid Rama was sojourning in the forest with foresters, all the seers (dwelling in the forest) called (on him) with a request to make short work of the demons and rākshasas (haunting the forest). Srī Rama, glorious as fire, in the presence of those seers dwelling in the forest of Dandaka, then agreed to kill the rākshasas in that forest. The destruction of the rākshasas in an encounter was solemnly promised by Rama. (41- 45) The ogress, Sūrpanakhā

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(so called because she possessed nails as big as a winnowing fan), who dwelt in Janasthāna (a portion of the Dandaka forest) and was capable of assuming any form at will, was disfigured by Srī Rāma (by having her nose and ears lopped off by Laksmana while living in that very forest. (46)

Srī Rama then killed on the field of battle all the rākshasas that came prepared (for an encounter) at the instigation of Sūrpanakha, including (their leaders) Khara, Trisirā and the rākshasa Dūsana as also their followers. (No less than) four . teen thousand rākshasas dwelling in Janasthāna were made short work of by Rama while sojourning in that forest. Stupefied through anger to hear of the destruction of his kinsmen, Rāvana (the king of Lanka) sought the help of a fellow rakshasa (one of the two sons of the ogress Tadaka), Manca by name. Though repeatedly discouraged by Manca saying, "It is not advisable for you to make enemies with that powerful prince (Srī Rāma), 0 Rāvana!" yet turning a deaf ear to his advice and impelled by death, the aforesaid Rāvana, who made people scream (in terror wherever he went out in expedition) then proceeded to the site of Rama's hermitage along with Manca. Having caused the two princes (Rāma and Laksmana) to be removed afar (from the hermitage) by the wily Manca, he stole away Srī Rama's spouse (Sītā), killing the vulture Jatāyu (who tried to intercept him). Now tormented with grief to perceive the vulture mortally wounded and to hear (from it) of Sītā (the princess of Mithila), having been forcibly carried off (by Ravana), Srī Rama (a scion of Raghu) tormented with grief, loudly wailed. Then, having cremated the vulture Jatayu and hunting for Sīta in the forest in that very state of grief, Srī Rama descried a rakshasa, Kabandha by name, who was deformed of body and terrible to look at: so the tradition goes. (47-55) Having made short work of him, the mighty armed prince cremated him and the demon (regained his original form of a Gandharva and) ascended to heaven. (While rising to heaven) he said to Srī Rama, ""Seek, 0 Rama (a scion of Raghu), Sabarī, a pious woman, who is well versed in the principles of righteousness." The highly effulgent

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Rāma, the destroyer of his foes, (accordingly) approached Sabarī. (56 57)

Duly worshipped by Sabarī, Sri Rama, son of Dasaratha, came into contact with the monkey chief, Hanuman, on the brink of the Pampa Lake: so the tradition goes. (58) At the intercession of Hanuman alone he further made friends with Sugnva. To Sugriva the exceedingly powerful Rama duly narrated from the very beginning the whole of his popular story and the well known story of Sīta (his consort) in particular. Pleased to hear the whole narrative of Srī Rama, the monkey chief Sugnva too declared friendship with Srī Rama in the presence of (the sacred) fire as a witness. In response to an inquiry (made by Srī Rama) with regard to his enmity (with his own elder brother, Valī, the whole incident was then related by Sugnva (the ruler of the monkeys), afflicted as he was, to Srī Rama out of affection. Again, Srī Rama took a vow that (very) moment that Valī would be killed by him. (59 62) And, there (on Mount Rsyamuka) the monkey chief described (to Srī Rama) the (unique) strength of Valī (his elder brother), since Sugriva was ever full of misgivings concerning Sri Rama (a scion of Raghu) in the matter of prowess (vis a vis his opponent, Valī). (63) In order to convince Sri Rama (of Valī 's strength) Sugriva actually showed to him the (exceptionally) tall skeleton of (the demon) Dundubhi (killed by Valī ), which looked like a big mountain (and which had been disdainfully kicked away to a long distance by Valī ). (64) Smiling (at this) and gazing on. the skeleton, the mighty armed Rama, who possessed extraordinary strength, hurled it with his big toe to a distance of full eighty miles. (65) Sri Rama, in order to inspire confidence in (the mind of) Sugriva, further pierced on that (very) occasion with a single mighty shaft seven palmyra trees (standing in a line adjacent to one another), a hillock (standing by) as well as Rasatala (the sixth subterranean plane including the five preceding ones). (66)

Reassured by the latter feat and accompanied by Srī Rama, that great monkey (Sugriva) then marched at once with a mindfull

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of delight to Kiskindha (the capital of Valī ), situated cave like (in the midst of mountains). (67) Then roared Sugriva, the monkey chief, who was tawny gold (in appearance). Distracted by that great (unusual) roar, Valī (the king of the monkeys) sallied forth (to meet Sugnva). (68) Reassuring Tara (his de voted and sagacious wife, who discouraged him by pleading that Sugnva had since secured the allliance of Srī Rāma and as such could no longer be conquered), he then closed with Sugnva and in the course of that (very) encounter Srī Rāma (the celebrated scion of Raghu) disposed of Valī with a single arrow. (69) Having (thus) killed Valī on the field of battle at the instance of Sugnva, Sri Rama (a scion of Raghu) then installed Sugriva himself on Valī's throne. (70) Bringing together all the monkeys, the said Sugriva (the jewel among the monkeys) too despatched them, in all directions, keen as he was to have Sī ta (the daughter of janaka) traced out. (71)

Then, according to the counsel of Sampati, the vulture king (who could see Sī ta in Lanka from that distance), the mighty Hanuman leapt across the brackish sea, eight hundred miles broad, (that parted the mainland of India from Lanka). (72) Duly reaching the city of Lanka, ruled over by (the demon king) Ravana, he found there Sī ta confined in a grove of Asoka trees, contemplating (on the feet of Sri Rama). (73) Presenting (to her) the souvenir (in the shape of a signet ring handed over to him by Sri Rama) and relating the news (about Sri Rama's alliance with Sugriva and the latter's installation on the throne of Kiskindha after Valī , his elder brother and mortal enemy, had been got rid of by Srī Rama) and having consoled the daughter of King Janaka (with the assurance that her consort would shortly come and rescue her after disposing of the tyrannical Ravana), Hanuman demolished the outer gate of the orchard. (74) Having made short work of five army commanders (Pingalanetra and others) as also seven sons of ministers (Jambumalī and so on), and crushed the gallant Aksa (a son of Ravana), he allowed himself to be bound (under the spell of a Brahmastra or missile presided over by Brahma, the creator,

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and discharged by Rāvana's heir apparent Meghanāda). (75) Though knowing himself as released by the (aforesaid) missile in consequence of a boon granted by Brahmā (to the effect that after undergoing bondage for about a couple of hours, the missile associated with his name being infallible, he would be rid of it) the hero (Hanuman, who was keen to meet Ravana) deliberately bore with those rakshasas who carried him in bondage (to Ravana ). (76) Having set on fire the city of Lanka barring (the abode of) Sīta, the princess of Mithila, alone, the great monkey (Hanuman) then came back (by the same route to Kiskindha) to break the delightful news (of Sīta having been found) to Srī Rama. (77) Approaching the high souled Rama and circumambulating him (as a mark of respect), Hanuman (who was possessed of infinite intelligence) submitted (to him) that Sīta, had been seen (by him) in reality. (78)

Moving to the shore of the ocean (in the extreme south), accompanied by Sugnva, Srī Rama then shook the ocean to its lowest depths (in Pātāla, the nethermost subterranean plane) by his arrows glorious as the sun (on the latter refusing to al low passage to the army of monkeys, that sought to march across it in order to reach Lanka in their bid to recover Sīta). (79) (At this) Ocean, the lord of the rivers, not only revealed himself (in person to Srī Rama) but also apologized to him and only at his intercession Srī Rāma caused Nala to build a bridge (across the sea). (80) Reaching the city of Lanka along the bridge and killing Ravana in a (single) combat, Srī Rāma experienced a sense of great shame on getting back Sīta (who had remained so long at the house of a demon and could be easily pronounced by critics as polluted). (81) Srī Rāma then spoke harsh words to her in the assembly of monkeys and others. Resenting those words Sīta chaste as she was entered fire. (82) Coming to know Sīta as sinless from the words of the fire god (who testified to her chastity), Srī Rāma thereupon accepted her. All the three worlds, comprising the animate and inanimate creation, along with the hosts of gods and Rsis, were pleased with that remarkable feat of the high souled Rāma (in

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the shape of the overthrow of Rāvana and the deliverance of Sīta). Honoured by all the gods, Srī Rama (thereupon) looked extremely delighted. (83 84) Having installed Vibhīsana, the chief of the rakshasas, on the throne of Lanka, Srī Rama felt accomplished of purpose and, rid of anxiety, greatly rejoiced: so the tradition goes. (85)

Having received a boon (to the effect that all the combat ants that had fought on the side of Srī Rama and fallen in battle be restored to life) from the gods (who came in their aerial cars to felicitate Srī Rama on his victory, that had brought solace to all the three worlds) and aroused (as though from sleep) the monkeys (fallen in battle), Srī Rama flew to Ayodhya in (the aerial car known by the name of) Puspaka (that had been snatched by Ravana from his half brother, Kubera, the god of riches), accompanied by his relations (Sīta and Laksmana) and friends (Vibhīsana, Sugnva and others). (86) Reaching the her mitage of the sage Bharadwaja (in the vicinity of Prayaga), Srī Rama of unfailing prowess despatched Hanuman (in advance) to the presence of Bharata (in order to apprise him of his safe return lest he should be taken unawares). (87) Narrating past history (the circumstances that had led to his exile in the forest) and boarding the celebrated Puspaka once more, he then flew to Nandigrama (then a part of Ayodhya), accompanied by Sugnva (and others). (88) Having disentangled his matted hair at Nandigrama along with his (three) brothers and got back Sīta, the sinless Rama regained his kingdom (too). (89)

(During the reign of Srī Rama) people will be positively much delighted and cheerful, contented and well fed, exceedingly pious, free from mental agony and bodily ailments and rid of (the scourge of) famine and fear (of theft etc.,). (90) No where will any men witness the death of their son or daughter; women will never be widows and will be ever devoted to their husband. (91) There will be no fear from fire nor will living beings be drowned in water. There will be neither fear from wind nor any fear of fever. (92) Neither will there be fear of starvation in his kingdom nor that of thieves. Cities and states will be

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full of riches and food grains. (93) All will be ever extremely happy as in Satyayuga. Having propitiated the Lord through hundreds of horse sacrifices and (other) sacrifices involving the use of abundant gold, (nay) bestowed with due ceremony a billion cows on the learned and given away untold riches to the Brāhmanas, the highly renowned Rāma will establish royal dynasties a hundred times more prosperous than before (by not only recognizing and confirming their sovereignty but even by liberally subsidizing them). He will direct the people belonging to (all) the four grades of society to follow their respective duties on this terrestrial plane. (94-96) Having served his kingdom for eleven thousand years, Srī Rāma will ascend to Brahmaloka (the highest heaven). (97) He who reads this sacred narrative of Srī Rāma, which is capable of purifying the mind and wiping out sins and is treated on par with the Vedas, is completely absolved from all sins. (98) Reading this narrative centering round Srī Rāma and conducive to longevity, a man shall be, on departing from this world, honoured in heaven along with his sons and grandsons as well as his followers and attendants. (99) Reading it, a Brahmana bids fair to attain eminence in eloquence; if he is a Ksatriya, he is sure to attain lordship over the earth; a man belonging to the mercantile community is sure to secure profit in trade and a man belonging to the Sudra class can hope to attain superiority (in his own class). (100)

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Rama hurries to his father for the coronation ceremony

Western Pahari, c. 1690/1710

Museum Rietberg, Zurich

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Selected Episodes

( i ) Śrī Rāma is Exiled

Canto XVI (Ayodhyākanda)

Passing through the outermost gate of the inner chambers (for women), which was crowded with men, Sumantra (who knew many old legends) next reached the inner gate, which was solitary and was guarded by young men wielding a Prāsa (a barbed missile) and a bow and adorned with ear rings of burnished gold, unfailing in their duty and single minded of purpose and fully devoted (to their master) (1-2) Here he saw stationed at the gate, staff in hand, aged men clad in ochre coloured liveries and richly adorned, most attentive to their duty and guarding the inmates of the inner apartments. (3) Perceiving him coming near they all sprang up from their seats, full of awe, eager as they (all) were, to do loving service to Śrī Rāma. (4) Sumantra, the son of a bard, who had a disciplined mind and was highly expert in deliberation etc., said to them, "(Please) tell Prince Rāma at once, that Sumantra waits at the door." (5) Approaching Śrī Rāma, they speedily reported the matter to the heir apparent, who was closely seated with his spouse. Receiving the information, Śrī Rāma (a scion of Raghu) caused the bard, who was in the confidence of his father (Emperor Daśaratha), to be brought in the same room where he was, prompted as he was with a desire to please Sumantra. (6-7)

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The bard saw Śrī Rāma , the chastiser of his foes, resplendent as Kubera (son of Visrava seated, richly adorned, on a gold couch overspread with a cover, nay, besmeared with holy and fragrant sandal paste of superb excellence and crimson as the blood of a boar, and further accompanied by Princess Sītā too, standing by his side, chowrie in hand, (even as the moon god is accompanied by Citra, the goddess presiding over an asterism of the same name). (8 -10) Like a humble petitioner, the bard, who knew the rules of decorum, greeted Śrī Rāma , a bestower of boons, who possessed the flaming splendour of an inherent light just like the sun. (11) Seeing the heir apparent with a cheerful countenance on his couch intended for repose at the time of relaxation, Sumantra, who was honoured by the king, spoke (to him) with joined palms as follows: — (12) " Kausalya is blessed in having you for a son! Along with Queen Kaikeyī your father (Emperor Daśaratha) too desires to see you. Be pleased to go there: let there be no delay." (13) Highly pleased, Śrī Rāma (a lion among men), who was as fulgent as a flash of lightning, thereupon showed his great esteem for Sītā — so the tradition goes — and spoke to her as follows: — (14)

"Meeting together, 0 auspicious one, the king (my father) and the queen (mother Kaikeyī ) too are surely having some talk concerning me on the topic of my installation (as Prince Regent). (15) Reading his mind and desirous of pleasing him, that dark eyed mother of mine the daughter of the king of the Kekayas, who is very clever and favourable to the king, (who) wishes well of him and is obedient to him and is my well wisher (too), is surely pressing the king, who is the king of kings, on my behalf, highly delighted as she is (over the prospect of my installation). (16-17) Luckily enough (for me) has the emperor (my father) with his beloved queen (mother Kaikeyī ) sent as his messenger Sumantra, who is the cause of my prosperity and happiness. (18) This messenger has come to me as though the whole assembly has come. (From this I conclude that) the king will surely install me in the office of Prince Regent this very day. (19) Ah, departing from this place soon, I shall see the

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emperor. Abide you comfortably with your female companions (here) and rejoice." (20)

Invoking (divine) blessings (on her husband), the dark eyed Sītā who was greatly esteemed by her spouse, followed her husband up to the gate. (21) "(Having once installed you in the office of Prince Regent), the king ought to consecrate you (in course of time), as Brahma (the maker of the universe) consecrated Indra, for the Rajasuya sacrifice, as his kingdom is inhabited by (learned) Brāhmanas (well versed in ritual acts). (22) Seeing you consecrated (for the said sacrifice) and rich in religious austerities (appropriate to the occasion), wearing excellent deerskin (for loin cloth) and leading a pure (chaste) life and carrying a horn of an antelope in your hand, I wish to serve you (in that state). (23) May Indra (the wielder of the thunder bolt) guard your eastern side; Yama (the god of punishment), your southern side; Varuna (the god of water), your western side and Kubera (the lord of riches) your northern side." (24)

Taking leave of Sītā and having gone through auspicious rites appropriate to the solemn occasion, Śrī Rāma forthwith departed from his palace along with Sumantra. (25) Issuing forth from the palace as a lion dwelling in a mountain cave would emerge from a mountainous valley, he beheld Laksmana standing at the (very first) gate bent low with joined palms. (26) Then, at the middle gate, he met his friends and relations. Seeing those who longed for his sight or for his installation and having met and addressed them kindly, the heir apparent, who was a tiger among men, mounted next his splendid and excel lent chariot, which shone brightly like fire and was upholstered with tiger skin. (27-28) Riding his chariot, which moved rapidly with a sound as of thunder and was commodious, was inlaid with gems and gold, which shone like Mount Meru (the gold mountain) and blinded one's eyes with its splendour as it were, which was driven by super excellent horses almost as big as young elephants — (even) as Indra (the thousand eyed god) does his own chariot, driven by swift horses — Śrī Rāma (a scion of Raghu), flaming with glory, quickly departed. Thundering

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like a cloud in the sky and making the quarters resound (with its rattle), that glorious chariot proceeded from the palace as the moon emerges from a large cloud. Taking his seat in the chariot behind Śrī Rāma , with a wonderful chowrie in his hand, Laksmana, younger brother of Śrī Rāma (a scion of Raghu) guarded his (elder) brother, a brother (in the true sense of the word) as he was. Thereupon an uproarious shout of applause rose from the concourse of men that had gathered all round, (even) as the chariot departed on its course. Then, excellent horses and the foremost of elephants looking like mountains followed Śrī Rāma in hundreds and thousands. In front of Śrī Rāma , again, marched mailed warriors daubed with paste of sandalwood and aloe and wielding a sword and bow each and men invoking blessings (on Śrī Rāma ). Then were heard on the road (along which Śrī Rāma drove in his chariot) the notes of musical instruments as well as the words of praise uttered by the panegyrists and afterwards the shouts of warriors resembling the roaring of lions. Śrī Rāma (the subduer of his enemies) drove along while being covered on all sides with showers of excellent flowers rained by women adorned with jewels and standing at the windows of their mansions. With intent to please Śrī Rāma , women who were faultless of every limb and stood in their mansions or on the ground (along the road) extolled him in excellent words (as follows): — "Your mother, Kausalyā, 0 delighter of your mother, will rejoice to see you installed on the throne of your father and with the object of your visit (to your father) accomplished." Those women indeed looked upon Sītā, beloved of the heart of Śrī Rāma as the foremost of those aus piciously married women (and observed): "Surely great austerity has been duly practised by Sītā in her past lives in that she has (in her present birth) attained union with Śrī Rāma (even) as Rohini (wife of the moon god, the goddess presiding over an asterism of the same name) got united with the moon god." So did Śrī Rāma (the foremost among men) hear, on the public road, the delightful words uttered by young ladies on the tops of mansions (as well as on the road). (29 42) There (on the

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road) Śrī Rāma (a scion of Raghu) heard on that occasion the talks of visitors (from outside), on various topics (connected with the line of Raghu) as well as the diverse observations concerning himself of the people of Ayodhyā (itself), who wore a highly delighted appearance: — (43) "Here goes Śrī Rāma (a scion of Raghu), who is about to inherit a great (royal) fortune by the grace of the king. We too shall have all our desires fulfilled in that he shall be our suzerain ruler. (44) This will be our (supreme) gain that Śrī Rāma will for long acquire (sovereignty over) this entire state. For, so long as he is the ruler of men none will ever undergo any disagreeable experience, much less suffering." (45) Being glorified by Swastikas (who pronounced benedictions by raising shouts of victory), Sutas (chroniclers) and Magadhas (who glorified descent), who marched ahead of him and extolled by eloquent eulogists, Śrī Rāma drove like Kubera along with neighing horses accompanied by elephants. (46) Śrī Rāma (also) beheld the clean road thronged with elephants in rut and female elephants, chariots and horses, with their crossings packed to the full by large crowds of men, lined with (shops containing) abundant jewels and large stocks of saleable goods. (47)

Canto XVII

Mounting his chariot, the glorious Śrī Rāma , who brought immense joy to his friends and relations (wherever he went), beheld (from his chariot) the city (of Ayodhyā), which was richly provided with buntings and flags, fumigated with the incense of precious aloe wood and was crowded with various types of men. (In this way) Śrī Rāma drove through the middle of the road, which was adorned with white houses looking like (so many) douds and was fumigated with the incense of aloe wood. Like Indra (the ruler of gods) in heaven, he (also) saw that excellent road, the right royal road, which was untroubled by thieves and robbers and looked charming with (shops containing) heaps of

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superb sandalwood and aloe wood and (other) fragrant sub stances as well as of linen and silk, unpierced pearls and excel lent crystals too, which was heaped on the sides with flowers and edibles of various kinds, and whose crossings were ever adorned with curds, grains of unbroken rice, materials worth offering as oblation to the sacred fire, parched grains of paddy, incense of various kinds and paste of sandalwood and aloe wood and various kinds of flowers and perfumes. Hearing the numerous blessings invoked by friends and duly honouring all men (who invoked such blessings) according to their respective position, Śrī Rāma drove along.

(Addressing Śrī Rāma , they said: —) "Resorting to the well known path (of righteousness) trodden by your (father and) grandfather and great grandfather, when installed (in the of fice of Prince Regent) today, keep to it." (Again, they said to one another): —"When Śrī Rāma is crowned king, we shall all live (even) more happily than we did when we were sustained by his father (King Daśaratha) and by all his forefathers. (1- 9) Indeed, we shall have no use for enjoyment (of any sort) or for the varieties of Moksa (final beatitude), if we can only see Śrī Rāma corning out (of the palace of King Daśaratha) after being installed (as Prince Regent) today. (10) For, nothing else will be dearer to us than the installation on the throne of Śrī Rāma , who is invested with immense glory." (11)

Śrī Rāma drove along the main road hearing unconcernedly these and other favourable talks of his friends and relations, eulogizing him. (12) Even when Śrī Rāma (a scion of Raghu) had passed by, no man (much less woman) could turn his mind or eyes away from that jewel among men. (13) He who did not behold Śrī Rāma and whom Śrī Rāma did not notice was indeed despised in the eyes of all men; even his own self would reproach him. (14) Since that pious minded prince would show compassion, commensurate of course with their age, to all people belonging to the four grades of society (and even outside their pale), they were accordingly devoted to him (in thought, word and deed). (15) The heir apparent drove along leaving

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crossroads, temples, and places sacred to the tutelary deities of a village and schools to his right (as a token of respect). (16)

He reached the royal palace with its beautiful towers of various designs resembling auspicious assemblage of clouds and comparable to the peak of Kailāsa as well as with its pleasure houses adorned with bunches of precious stones and rising above the sky like (so many) aerial cars, the heir apparent, who was glowing with his inborn splendour entered the well known palace of his father, the foremost of (all) mansions on the globe and resembling the palace of the mighty Indra. (17- 19) Having passed through (the first) three gates, guarded (as they were) by bowmen, in a chariot drawn by horses; that jewel among men walked through the other two gates on foot. (20) Passing through all the (five) gates and politely sending back all men (who accompanied him) Śrī Rāma , son of Daśaratha, entered the hallowed inner chambers. (21) The prince having made his way into the presence of his (royal) father on that occasion, the whole crowd, full of joy, awaited his coming back (from the palace even) as the ocean awaits the rising of the moon. (22)

Canto XVIII

The said Śrī Rāma beheld his father seated on a lovely couch with Kaikeyī, dejected and distressed and marked with a withered face. (1) Bowing first at his father's feet with a modest demeanour, he then laid himself low at Kaikeyī's feet, fully com posed in mind. (2) Having barely uttered the word " Rāma ", the afflicted monarch could neither cast a look (at him) nor speak, his eyes blinded with tears. (3) Seeing that unusual appearance of the monarch, which gave rise to apprehension, Śrī Rāma too was seized with dismay, (even) as he would on touching a ser pent with his foot. (4) He saw the monarch withered through grief and agony with his senses divested of joy, sighing with a distressed and perturbed mind; like a mighty and unshakeable

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ocean rendered turbulent with a succession of waves, like a Rsi who has spoken a lie and therefore like the sun obscured by an eclipse. (5-6) Bestowing his thought on the said grief of the monarch, which was almost inconceivable, Śrī Rāma grew extremely agitated as the ocean is on the full moon. (7) The insightful Śrī Rāma , devoted, as he was to the welfare of his father, said to himself, "How is it, that on this day alone, the emperor does not joyfully respond to my greeting? (8) On other days my (royal) father would be pleased on seeing me, even though in an angry mood. How is it that he feels agonized to behold me today?" (9) Like one distressed and stricken with grief and with the lustre of his face overshadowed with melancholy, Śrī Rāma saluted Kaikeyī and spoke to her alone as follows: — (10)

"I hope no offence has been unwittingly committed by me (against my father). (Pray) tell me the reason why father is angry with me. Only you can propitiate him. (11) Why is he though always fond of me, displeased? With his face downcast he does not even speak to me, afflicted as he is. (12) I hope no agony caused by bodily distemper or mental anguish afflicts him; truly speaking, everlasting happiness is hard to secure. (13) I hope no offence has been committed (by me) against Prince Bharata of pleasing aspect or Satrughna possessing great valour or against my mothers. (14) Unable to please the emperor or failing to do my father's bidding and in the event of His Majesty being angry (with me) I would not survive even for an hour or so. (15) How can a man fail to be devoted to his father, his veritable and living deity, to whom he owes his own birth in this world? (16) (Or) has my father been spoken to — through vanity or anger — a harsh word by you, by which his heart has been stung to the quick? (17) What is this un precedented agitation in the mind of the emperor due to? 0, auspicious one, I bristle with questions therefore, explain to me, in essential terms." (18)

Questioned thus by the high souled Rāma (a scion of Raghu), Kaikeyī, who had grown utterly impudent, made the following

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bold reply, which was calculated to advance her own interest: — (19) "The king is neither angry nor is there any an guish troubling him. 0 Rāma ! There is, however, something in his mind, which he is not disclosing (to you) for fear of hurting you. (20) Words do not proceed from his mouth to tell you, his darling, something disagreeable (to you). You however, must implement the promise that was given to me, by him. (21) Having granted me a boon in the past and (thereby) honoured me, this (illustrious) monarch (now) repents in the same way as any other common man. (22) Having given a pledge to me in the words 'I grant (you) a boon' the celebrated monarch seeks in vain to construct a dam across a stream whose water has already flowed away. (23) Truth is the root of piety — this is (a fact) well known even to the righteous, 0 Rāma ! Beware lest the king should forsake that truth, angry as he is (with me) for your sake. (24) If you undertake to implement whatever the king says, whether it is good or evil (for you), in that case of course I shall repeat everything (to you). (25) If what has been resolved by the king is not disobeyed by you then I shall lay it all before you. In no case will he utter a word to you." (26)

Distressed to hear the words uttered by Kaikeyī, the aggrieved Srī Rāma spoke (as follows) to the said queen in the presence of the emperor: (27) "Oh Shame! You do not need to speak such words to me, 0 glorious one! At the bidding of my father, I am prepared to leap into a fire. (28) Commanded by the emperor, who is my teacher, father and friend (all in one), I might (as well) swallow deadly poison and take a plunge into the ocean. (29) (Therefore) speak out to me what is desired by the king, 0 auspicious one! I shall accomplish, I firmly promise. (Know that) Rāma does not speak twice." (30) To the said Srī Rāma , who always spoke the truth and was richly endowed with erect truthfulness, the ignoble Kaikeyī addressed the following exceptionally cruel words: — (31) "Formerly in the course of a conflict between gods and demons, 0 scion of Raghu, a couple of boons were granted to me by your father, who had been rescued (by me) in a major battle with a shaft (which remained

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dug into his body and was extracted afterwards by me). (32) As against those boons the king was solicited by me this very day (to acquiesce in) the installation (as Prince Regent) of Bharata and your departure to the Dandaka forest, 0 scion of Raghu. (33) If you want to prove your father and yourself to be true to your promises, 0 jewel among men, (please) listen to the following exhortation of mine. (34) Be faithful to the word of your father: as promised by him, you ought to retire to the woods for nine years and five. (35) And let Bharata be consecrated with all the material that has been got together by the king for your consecration, 0 scion of Raghu! (36) Forgoing the forthcoming installation and ensconced in the Dandaka forest, wear matted locks and the bark of trees for seven and seven years. (37) Let Bharata rule over this earth that is owned by Daśaratha (the king of Ayodhyā) and is full of precious stones of various kinds and crowded with chariots driven by horses. (38) Overwhelmed with compassion (for you) due to this circumstance (of having granted a couple of boons in my favour), this monarch cannot (even) look at you, his face withered from grief. (39) Implement this pledge of the emperor, 0 delight of the Raghus! (Pray) Deliver the emperor (from a delicate situation) by vindicating his outstanding veracity." (40) Even though Kaikeyī spoke unkindly as above, Srī Rāma did not yield to grief at all. The king, however, even though he was possessed of great strength of mind, felt sore distressed, afflicted as he was by the agony of (impending) separation from his son. (41)

Canto XIX

Śrī Rāma , the destroyer of his enemies, did not feel distressed to hear that message, which was (so) unpleasant to "hear and was like death (itself), and spoke to Kaikeyī as follows: — (i) "Amen! Honouring the promise made by the king and wearing matted locks and the bark of trees, I will undoubtedly proceed from Ayodhyā to the forest to take up my abode

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(there). (2) I, however, desire to know wherefore His Majesty, who is capable of chastising his enemies and is (himself) hard to assail, does not welcome me as before. (3) Nor should displeasure be shown by you (to me), 0 queen, because I am put ting this question to you. Wearing the bark of trees and matted locks I will (certainly) proceed to the forest. Be fully pleased (with me). (4) Enjoined by the emperor, who is my friend, preceptor and father (all in one) and appreciates a service done (to him), what kindly act shall I not do unhesitatingly (to him)? (5) A mental anguish pains my heart that His Majesty should not personally speak to me about Bharata's installation. (6) For, commanded by you, I would myself joyfully part with, in favour of Bharata, not only the kingdom (of Ayodhyā) and my (personal) property but (even) Sītā (my wedded wife), my be loved life (itself). (7) How much more (gladly) shall I part with (all) these when enjoined by my father, the emperor himself, and (that too) with intent to please you and in order to honour the pledge given by him (to you)? (8) (Therefore) reassure to that effect the bashful monarch. But why should it be that the emperor gently sheds tears with his eyes riveted on the ground? (9) Let messengers proceed this very day on horses possessing a swift speed under orders of the king in order to bring Bharata from his maternal uncle's home. (10) Here do I actually proceed with quick steps without fail to the Dandaka forest in order to live there for fourteen years, without calling in question the command of my father." (11)

Kaikeyī felt rejoiced to hear that reply of Śrī Rāma . Confident of his departure (to the forest), she urged (in the following words) Śrī Rāma (a scion of Raghu) to look sharp: — (12) "Let it be so! Messengers and (other) men shall depart on horses possessing a swift speed to bring back Bharata from his maternal uncle's abode here. (13) I do not in any case deem it advisable for you to tarry (any longer), keen as you are to depart (for the woods), 0 Rāma ! Therefore you ought to proceed quickly to the forest from this place. (14) That the king does not speak to you himself, ashamed as he is (in asking you, his favourite

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son, to relinquish the throne and leave Ayodhyā), matters little, 0 jewel among men! Let this compunction be banished (from your mind). (15) So long as you do not depart posthaste from this city, your father, 0 Rāma , would neither bathe nor have his breakfast." (16)

The king, drawing a deep audible breath, with the words: "What a shame! How painful!" on his lips, overwhelmed with grief, dropped down unconscious on that couch inlaid with gold. (17) Lifting up the king, Śrī Rāma too, when urged on face to face by Kaikeyī, made haste to proceed to the forest (even) as a horse lashed with a whip. (18) Hearing that ignoble and cruel utterance of Kaikeyī, Śrī Rāma , who was unknown to anguish, spoke to her as follows: — (19) "I do not desire to live in the world as a slave to material gains. Know me to be devoted to immaculate righteousness like the Rsis. (20) Whatever is agreeable to my adorable father and capable of being accomplished by me even at the cost of my life has veritably been accomplished in everyway. (21) Indeed there is no greater piety than or as good as service to one's father or doing his bidding. (22) At your command, though not (directly) enjoined by my revered father, I shall live in the forest for fourteen years. (23) Surely you have found a deficiency in my virtues otherwise why should you have spoken to the king (about such a trivial thing); you have greater authority over me, 0 princess of Kekaya! (24) (Pray) bear with me till I take leave of my mother (Kausalya) and win Sītā to consent. Then I shall proceed to the great forest of Dandaka1 this very day. (25) An attempt should be made by you to see that Bharata protects the kingdom (from internal disorder and foreign aggression) and serves his (aged) father; for such is the eternal code of morality." (26)

Sore distressed to hear Śrī Rāma 's utterance, and unable to

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1. What then went by the name of the Dandaka forest was at one time a principality ruled over by a Ksatriya clan known by the name of the Dandakas, who claimed their descent from Danda, son of Ikswāku , The tract, which was bounded on the north by the Narmada and oh the south by the Godavari, was, laid waste through a shower of dust under a curse pronounced by Sage Sukra.

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speak because of grief, his father wept bitterly at the pitch of his voice. (27) Bowing at the feet of his royal father, who was lying unconscious (even) then, as well as of the ignoble Kaikeyī, Srī Rāma (who was endowed with great splendour) departed. (28) Circumambulating his father as well as Kaikeyī and coming out of the inner chambers, the celebrated Śrī Rāma saw his friends (standing at the gate). (29) Highly enraged, Laksmana, who enhanced the joy of (his mother) Sumitrā, followed at his heels, so the tradition goes, his eyes brimful with tears. (30) Circumambulating the vessel containing the requisites for the (projected) consecration, Srī Rāma moved slowly along without casting his eyes on it, keen, as he was to leave the place. (31) Loss of sovereignty, however, did not detract (in the least) from his extraordinary splendour because of his being (naturally) pleasing (of aspect), any more than the waning of (the orb of) the moon (distinguished by its cool rays), which is delightful to the world, detracts from the latter's charm. (32) No change of mood was perceived in him — any more than in a master Yogi who surpasses all (common) men (because of his having risen above all pairs of opposites) — even though he was ready to retire to the woods and was renouncing the sovereignty to the (entire) earth. (33)

Forbidding the use of the beautiful umbrella as well as of a pair of richly adorned chowries and sending away his own people, the chariot and the citizens, inhibiting his agony (caused by the agony of his own people) with his mind and controlling his senses, Śrī Rāma (who had full mastery over his self) entered his mother's apartments in order to break the unpalatable news (to her). (34 35) All the people around him who were filled with auspicious thoughts of glory, did not notice any change on the face of the truthful and glorious Śrī Rāma . (36) The mighty armed Śrī Rāma (who was noted for his self control) did not shed his characteristic and native joy any more than the autumnal moon with its intensely bright rays loses its natural splendour. (37) Duly honouring all men with his suave speech, the highly illustrious Śrī Rāma (whose mind was given

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to piety) entered the presence of his mother. (38) Controlling the agony caused in his mind (by the interruption of Śrī Rāma 's installation and the news of his impending exile), his (younger) brother, Laksmana (son of Sumitrā), who had attained equality with Śrī Rāma by virtue of his excellences and was possessed of great prowess, followed him. (39) Entering the palace (of Kausalya), (which was) full of immense joy (at the projected installation of Śrī Rāma ), Śrī Rāma did not undergo any change of mood at all even on perceiving that loss of (worldly) fortune, that had come upon him at this moment, for fear of bringing about the loss of life of his near and dear ones. (40)

Canto XXII

Approaching the celebrated Laksmana (son of Sumitrā), his beloved brother and well wisher, who felt distressed through agony and was greatly indignant and was looking with eyes wide open through rage like an infuriated elephant, the said Śrī Rāma , who had mastered his self, spoke (to him) as follows, re straining his mind with firmness: — (1 2) "Curbing your anger (against our father and Kaikeyī) and grief (over my impending exile) and embracing uncommon fortitude, ignoring this affront and deriving the highest joy (from the idea of having helped our father in implementing his plighted word and thereby ensuring his place in the highest heaven), (pray) cause to be sent back all the exquisite material that has been got ready for my consecration and quickly and uninterruptedly accomplish what requires to be done (now in the shape of preparations for the journey). (3-4) Let the same zeal be evinced in preparing for the exile (which implies the cessation of the consecration) as was shown in collecting materials for my installation, 0 beloved of Sumitrā! (5) Take steps to ensure that that mother of ours (viz., Kaikeyī) whose mind is greatly troubled over the question 01 my installation is not filled with apprehension. (6) I cannot afford foignore even for a while, 0 beloved of Sumitrā, the

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agony in the form of apprehension aroused in her mind. (7)

"I do not remember the least offence ever given (by me) consciously or unwittingly to my mothers or to my father in this life. (.8) Let my father — who is ever truthful, true to his promise, truly valiant and afraid of falsehood (which brings disaster in the other world) — be rid of fear (in the other world by my redeeming the promise made by him to Kaikeyī). (9) Indeed, so long as this business (of installation) is not liquidated the painful consciousness that his veracity has not been vindicated will lurk in his (father's) mind too and his agony is sure to distress me as well. (10) Therefore, having done away with this ceremony of installation, 0 Laksmana, I wish to proceed from this city to the forest soon, (11) Accomplished of purpose as a result of my banishment, let Kaikeyī (the daughter of King Aswapati) then install her son, Bharata, this (very) day, with out any distraction of mind. (12) On my having proceeded to the forest clad in the bark of trees and deerskin and wearing a coil of matted locks, the mind of Kaikeyī will be gratified. (13) Surely I ought not to give offence to Providence (by crossing His purpose), as it is by Him that this idea has been infused (into the mind of Kaikeyī through the machination of Manthara) and her mind fully set at rest (on the question). I shall (accordingly) go into exile, let there be no delay. (14)

"Providence alone should be regarded, 0 son of Sumitrā, as responsible for sending me into exile as well as for taking back (from me) the sovereignty (of Ayodhyā) offered to me. (15) How could the resolution of persecuting me (by way of sending me into exile) enter the mind of Kaikeyī (my own mother) if this idea of hers were not prompted by Providence? (16) You (already) know, 0 gentle brother, that I have never made any discrimination between my mothers, nor did Kaikeyi make any distinction, between her son and me. (17) As such I cannot hold anything other than the will of Providence responsible for her tormenting the king with harsh words, hard to utter (even for others), urging him to stop my installation and sending me into exile. (18) How (else) could she, a princess

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of gentle disposition and possessing such (rare) qualities (of head and heart) utter like a vulgar woman in the presence of her husband words intended to torment me? (19) That which cannot be foreseen is surely a decree of Providence and it cannot be set aside by any among created beings. Evidently, therefore, it is by the will of Providence that the unexpected has be fallen me as well as her. (20) Again, what man can dare contend, 0 son of Sumitrā, with destiny, of which no indication can be found other than the consequence of an act? (21) Joy and sorrow, fear and anger, gain and loss, birth and death and whatever similar experience comes to a particular individual, that is unquestionably the work of Providence. (22) Strongly impelled by destiny, even sages practising severe austerities are led astray by concupiscence and anger etc., abandoning their strict observances. (23) Setting aside an undertaking (al ready) commenced with the help of requisite materials, that which takes place unexpectedly without any (ostensible) cause is undoubtedly the doing of Providence. (24)

"In spite of my installation having been interrupted, I experience no agony, having fully steadied my mind of myself by recourse to this true wisdom. (25) Therefore, rid of agony and following my line of thought, cause you the proceedings of installation to be stopped at once. (26) With all these jars (containing sacred waters) brought together for my consecration, 0 Laksmana, will be accomplished my bath at the inauguration of my vow of austerity. (27) Or what have I to do in reality with this water accompanied in abundance by (auspicious) articles collected for the installation? Water drawn by me personally ill serve to inaugurate my vow of austerity. (28) Moreover, 0 Laksmana, do not give way to remorse over the loss of fortune. To me it matters little whether sovereignty falls to my lot, or exile, latter being of greater consequence (in that it will be free from worries and favourable for austerity and will afford me an opportunity to redeem father's pledge given to Kaikeyī). Our youngest mother (Kaikeyī) ought not to be suspected on any account, of having brought about this interruption in

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my installation, nor our father, both of whom are subject to the control of Providence; for you know Providence to be possessed of unfailing power." (30)

Canto XXIII

Pondering with his head bent low as it were while Śrī Rāma spoke thus, Laksmana quickly and suddenly began to swing between dejection (at the interruption of Śrī Rāma 's installation) and delight (over the latter's steadfast devotion to righteous ness). (1) Knitting his brows together, at that time, Laksmana (a jewel among men) hissed like an enraged cobra in a hole. (2) That frowning aspect of his, which was difficult to gaze on, appeared at that moment like the face of an infuriated lion. (3) Violently shaking his forearm precisely as an elephant would shake its proboscis, and flinging his neck horizontally as well as upwards on his body, and gazing obliquely with a comer of his eye, Laksmana spoke (as follows) to his brother (Śrī Rāma ): —"At an inopportune moment indeed has this inordinate flurry appeared in you for fear of lapsing from the path of duty and with a view to disarming the grave suspicion in the mind of the people (that a prince who is disloyal to his father could not be expected to rule his subjects righteously). Indeed, how can a man like yourself speak as you are doing, unless he is agitated? I wonder how you repeatedly glorify in this way fate — which is indeed ineffectual, pitiable and impotent — powerful and foremost among the Ksatriyas as you are. (4 7)

"It is a matter of surprise how there is no suspicion in your mind about that wicked couple (Daśaratha and Kaikeyī). Don't you know, 0 pious Rāma , that there are men devoted to semblance of piety?" (8) Had this not actually been at the very out set the intention, 0 scion of Raghu, of the couple — who seek through fraud for their own selfish end, to forsake you who have such a noble conduct — the installation, would not have been undertaken at all. If (the story of) the boon granted by

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the one and received by the other had been real; it would have been granted even before (the preparations for the installation were taken in hand). (9) What has now commenced, is disliked by the people. I cannot brook, 0 heroic Rāma , the installation of anyone other than you. Be pleased to forgive my intolerance in this matter. (10) Repellent to me is that piety too by (the thought of) which your mind (which was once inclined to accept the office of Prince Regent) has thus been diverted from the purpose, 0 noble minded brother, and through devotion to which, you are falling a prey to delusion. (11) (Had it not been so) how are you going to redeem the most unrighteous and reproachful pledge of your father who is under the thumb of Kaikeyī, even though you are able to set things right by recourse to action? (12) Since this interruption (in your installation), though brought about through machination (in the shape of connecting the story of a boon granted by the emperor), is not being recognized (by you) as such, agony is caused to me on that account and partiality to (such false) piety is reprehensible (in my eyes). (13)

"This adherence of yours to piety is condemned in the eyes of these people (of Ayodhyā). How can anyone other than you fulfill, even in thought, the desire of the two enemies, bearing the name of parents, who follow their own pleasure and are ever hostile to you? (14) Although it is your belief that (even) the decision of your parents (to stop your installation) is inspired by fate, it nonetheless deserves to be ignored by yourself. Such a decree even of fate does not please me. (15) He (alone) who is cowardly and powerless trusts in fate. The valiant, who are possessed of a strong mind, never seek shelter in fate.(16) A man who is capable of setting aside the decree of fate through personal effort never feels disheartened on his the^036 136"19 thwarted by destiny. (17) People will see today the relative strength of fate and a human being. The distinction between fate and a human being will be manifest today. (18) People by whom your installation on the throne has been seen interrupted through destiny today will find fate worsted this

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very day by my valour. (19) By (sheer) dint of bravery I shall re pulse destiny rushing headlong like an uncontrollable and unrestrained elephant haughty with fluid exuding from its temples.(20) Neither all the guardians of the spheres nor (the denizens of) all the three worlds, 0 Rāma , can interrupt your consecration today; how, then, can father do it? (21) They (alone) by whom, 0 king, has your exile to the forest been unanimously supported will likewise live in exile for fourteen years. (22) I shall bring to naught that hope of father as well as of hers (Kaikeyī) which is directed towards securing sovereignty for her son through interruption of your consecration. (23)

"For him who is antagonistic to my strength, the power of destiny will not prove helpful to the same extent since my fierce might will redound to his suffering. (24) Later on when you have retired to take up your abode in the forest at the end of thousands of years, sons of your worthy self will rule over the people without interruption (leaving no room for others even then). (25) In conformity with the conduct of ancient royal sages, residence in the forest is recommended (for kings only) when they have committed the people to the care of their sons for being protected as sons. (26) If, constituted as you are, 0 pious minded Rāma , you do not really seek sovereignty for yourself for fear of disaffection in the state, the king being irresolute (in the matter of renouncing the kingship and retiring to the forest); you need not harbour any misgiving on that score. (27) I promise to you, 0 valiant brother, that I shall guard you as well as your kingdom (even) as the coastline guards the ocean (and keeps it within bounds). Let me not earn the realms that fall to the share of heroes (after death) if I tail to do so. (28) Allow yourself to be consecrated (by Vasistha and others), with auspicious articles and be up and doing in that direction. I am enough to repel (hostile) monarchs forcibly single handed. (29) These arms (of mine) are not intended to add to my charm nor this bow meant to serve as an ornament (for my body). Nor is my sword meant for being tied to my belt (and hanging by my side as a badge of honour) nor are my arrows

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meant to serve as a support (for some structure). (30) All those four exist (only) for crushing the enemy. Nor do I wish that I should not hew, with my uplifted keen edged sword posessing an inconstant sheen like a flash of lightning, him who is considered to be my inveterate enemy, be he Indra (the wielder of the thunderbolt). (31-32)

"The earth will be thickly set (in no time) with the trunks (or hands) of elephants, horses and warriors fighting in cars, severed with the blows of my sword, and will become hard to tread. (33) Killed with the edge of my sword today (and consequently bathed in blood), enemies will drop on the ground like (so many) blazing fires or clouds accompanied by (flashes of) lightning. (34) While I stand (on the battlefield) with finger protectors (made of the skin of iguana) fastened (glove like round the left hand) to prevent injury from a bowstring and with uplifted bow, how can anyone among men remain proud of his valour (and dare stand before me)? (35) Throwing down a single warrior with many shafts and many men with a single arrow, I shall dig arrows into the vitals of men, horses and elephants. (36) Today the efficacy of the power of my weapons will manifest itself in order to prove the helplessness of the king (Daśaratha) and demonstrate your sovereignty, 0 lord! (37) These arms of mine, which are worthy of (being daubed with) sandal paste and putting on a pair of armlets, as well as of giving away riches and protecting friends and relations, 0 Rāma , will exert themselves today to stop those who are interrupting your consecration. (38-39) Speak, which enemy of yours may be deprived this very day of his life, fame (of invincibility) and relations. (pray) instruct me how to proceed so that the earth may be brought under your control. I am at your service." (40) Wiping the tears of Laksmana and comforting him more than once Śrī Rāma, the promoter of Raghu's race, replied, "Know me, gentle brother, to be firmly obedient to the command of my parent; for such is the path trodden by the righteous."(41)

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Canto XXIV

Perceiving Śrī Rāma resolved on carrying out the command of his father, Kausalya spoke as follows to her most pious son, her voice choked with tears: — (1) "(Ah) born of me through Daśaratha, how will the pious minded boy, who has never known sorrow and who speaks kindly to all created beings, live on grains gleaned from a market place (after the heaps collected there for sale have been disposed of)? (2) How shall this boy, the same Rāma whose (very) dependants and servants partake of dainty dishes, eat roots and fruits in the forest? (3) Who will believe this story that Rāma (a scion of Kakutstha), the favourite child of the emperor and rich in excellences, is being exiled? And who will not be alarmed to hear this? (4) Sure enough, in this world, 0 Rāma , where you, who are so charming, are going to retire to the forest, destiny (alone) is mighty and rules all. (5) Emaciating me to a remarkable degree, my son, this huge and incomparable fire of grief — which has its source in the mind, is fanned by the wind of your (impending) absence and fed by the firewood of anguish caused by weeping and is nourished by oblations poured in the shape of tears welling up at the time of weeping, which is crowned with voluminous smoke in the form of intensity of thought, which springs up from anxiety concerning your return from exile at the end of fourteen years and which grows in intensity through pumping in the form of respiration — will consume me, bereft of you, here in the same way as a forest fire burns away dry wood and grass etc., at the end of winter. (6 8) It is well known how a milch cow follows its roaming calf. I (too) shall (accordingly) follow you whithersoever, my child, you will go."(9)

Duly hearing this speech uttered by his mother, Śrī Rāma , a jewel among men, replied as follows to his mother, who was extremely distressed: — (10) "Betrayed by Kaikeyī and (particularly) when I have retired to the forest, the king will surely not survive if he is further deserted by you. (11) Moreover,

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it is sheer cruelty on the part of a woman to desert her husband. You should not do this even in thought; (for) it is highly deprecated. (12) So long as my father. Emperor Daśaratha (a scion of Kakutstha) survives, let service be rendered to him (by you); for such is the eternal moral code." (13) Feeling highly delighted when admonished thus by Śrī Rāma , Kausalya of benign aspect, for her part, said "So be it!" to Śrī Rāma , who did things without undergoing any exertion. (14) Addressed in the foregoing words, Śrī Rāma, the foremost among those upholding the cause of righteousness, however, further spoke as follows to his mother, who was feeling deeply distressed: — (15) "Father's command must be carried out by you as well as by me. He is the king, supporter, elder, superior, controller and master of (us) all. (16) Having sported in some great forest during the ensuing nine years and five, with supreme delight, I shall (then) continue to be at your service." (17) Spoken to in these words, Kausalya, for her part, who was full of affection for her son and was extremely miserable, then replied to her beloved son (as follows), her face bathed in tears: — (18) "It is not desirable for me, 0 Rāma , to live in the midst of these co wives. If you have made up your mind to depart in deference to the wish of your father, (pray) take me as well to the forest, 0 scion of Kakutstha, (even) as one would take a wild female deer."

Śrī Rāma spoke as follows to his mother, who was weeping: — (19 20) "For a (married) woman, so long as she is alive, her husband indeed is her deity as well as her lord. The king, our master, holds sway over you as well as over me today. (21) With the wise king continuing as the ruler of the world, surely we are not without a master. And Bharata too is pious minded, speaks kindly to all created beings and is ever devoted to righteousness. He will undoubtedly serve you. Carefully act in such a way that when I have departed (for the woods) the king may not suffer agony in the least on account of grief caused by separation from his son. And, remaining (ever) vigilant, constantly do good to the aged king, so that this poignant grief

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may not bring about his extinction. The woman, who, though extremely noble and keenly devoted to sacred observances and fasts, does not serve her husband, is sure to attain the destiny Of a sinner. Through service to one's husband (on the other hand) even that woman who does not offer salutations (to any one other than her husband) and is averse to the worship of gods secures the highest heaven. Intent on doing that which is pleasing and good to her husband, a (married) woman should therefore do service to him alone: this is the lasting duty en joined on a woman in the Vedas as well as in the Smrti texts. While offering oblations to the fire, gods as well as celebrated Brāhmanas of noble vows should be worshipped with flowers and other articles for my sake, 0 auspicious one! Leading a regulated life and partaking of an austere fare, devoted to the service of your husband, bide time, longing for my return. (In this way) you will attain the highest object of your desire when I have duly returned, provided (of course) the emperor (the foremost of those upholding the cause of righteousness) retains his life."

Spoken to in these words by Śrī Rāma , however, Kausalya, who was stricken with grief caused by the impending separation from her son, spoke as follows to Śrī Rāma , her eyes blinded with tears: — "I cannot change your resolution to de part, which has been deliberately made, 0 dear and heroic son! Surely destiny is hard to supervene. (Therefore) depart you, my son, with an unwavering mind. Let good betide you at all times, 0 mighty son! (22-33) I shall be rid of affliction once more only when you have returned (to Ayodhyā). I shall sleep most soundly (only) when you (my highly blessed son) return having accomplished your object and concluded your vow (of leading a forest life for fourteen long years) and (thereby) fulfilling your father. (34) The course of destiny in this world is always hard to perceive, my son — the destiny which is urging you to depart setting aside my protest, 0 scion of Raghu! (35) Depart now, 0 mighty armed prince! When safely returned, you shall delight me, my son, with delightful and sweet words of consolation.

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(36) Would that the time when I see you once more, my dear son, come back from the forest wearing matted locks and the bark of trees, turn into this (very) moment!" (37) In as much as the pious lady (Kausalya) perceived with her penetrating mind that Śrī Rāma was resolved to take up his abode in the forest she spoke benedictory words to him and got inclined to perform rites of averting evil through recitation of sacred texts. (38)

Canto XXVI

Saluting Kausalya while about to set out for the forest, Śrī Rāma , on whom blessings had been invoked by his mother and who remains steadfast on the most righteous path, agitated as it were the hearts of the people (that had gathered there) through his richness in excellences (of various kinds), illumining (at the same time by his very proximity) the king's highway crowded with men (anxious to have a look at the prince). (1-2) Sītā (a princess of the Videha territory), in her turn, who had been observing austere vows, had not so far heard all that had happened in the meantime so that the installation of Śrī Rāma in the office of Prince Regent alone, stood foremost in her heart. (3) Having offered worship to the gods, the celebrated princess, who knew her duty and was conversant with the moral code prescribed for kings, was waiting for her husband with thrilled expectation. (4)

In the meantime Śrī Rāma entered his inner apartment, which was most tastefully decorated and was crowded with overjoyed attendants, his head bent somewhat low. (5) Forth with springing up from her seat, Sītā tremblingly saw her celebrated husband stricken with grief, his mind perplexed with anxiety. (6) Seeing her, the said Śrī Rāma (a scion of Raghu), whose mind was given to righteousness, could not contain that grief existing in his mind; hence it became manifest. (7)

Seeing him pale of countenance, bathed in perspiration and unable to restrain his grief, Sītā (who felt sore stricken with

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grief) said, "What is this now, my lord? (8) The auspicious constellation Pusya (which is presided over by the sage Brhaspati and) that is propitious (for installation) is in the ascendant today. The ceremony is recommended by learned Brāhmanas when the moon is in conjunction with the said asterism, 0 scion of Raghu! Wherefore (then) are you ill at ease? (9) Your lovely countenance does not shine splendidly as it should when canopied by an umbrella white as foam and provided with a hundred ribs. (10) Nor is your lotus eyed face (I find) being fanned (as it should) with a pair of excellent chowries shining like the moon and the swan. (11) Nor (again) are overjoyed minstrels and bards or even eloquent panegyrists seen extol ling you in words full of benedictions today, 0 jewel among men! (12) Brāhmanas well versed in the Vedas have not poured with due ceremony honey and curds along with water from holy places on your head after you had taken a full bath drenching your head too. (13) Nor do all the king's ministers and the foremost among the traders, decked with ornaments, nor again the citizens and people belonging to the countryside seek to follow you (in state). (14) How does not an excellent chariot used for travelling or pleasure and driven by four swift horses decked with gold ornaments, go ahead of you? (15) Nor is a glorious elephant, adorned with all noble characteristics and resembling a mountain crowned with a dark cloud, seen ahead of you in your drive, 0 heroic prince? (16) Nor again do I perceive marching before you a servant carrying an excellent seat embroidered with a gold figure, 0 valiant prince of delightful appearance! (17) When the preparations for your consecration are complete, how is it that the colour of your face appears so changed and no great joy is perceived (in you) at this moment?" (18)

Śrī Rāma (a scion of Raghu) replied (as follows) to the wailing Sītā: —"My adorable father, 0 Sītā, is sending me into exile to the forest. (19) Hear in order of sequence, 0 daughter of Janaka, descended (as you are) in a noble family, knowing (as you do) what is right and practising virtue, wherefore this exile

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has fallen to my lot today. (20) Indeed a couple of momentous boons were actually granted in the days gone by, in favour of my mother, Kaikeyī, by my father. King Daśaratha, who is (so) true to his promise. (21) The preparations for my consecration, arranged through the emperor's endeavour, being complete to day, the king was pressed hard by her to grant those boons and, having been bound with an oath, was completely brought under her thumb on grounds of righteousness. (22) I must take up my abode in the forest of Dandaka for fourteen years and furthermore, Bharata has been nominated by my father for the office of Prince Regent. (23) As such I have come to see you while on my way to the solitary forest. In the presence of Bharata, I should never be praised by you. (24) For men endowed with fortune and power, do not brook to hear the glorification of others. Therefore my virtues should never be extolled by you before Bharata. (25) I should never be exalted to the skies by you (even before your companions). You can stay with him (only) by behaving conformably to him. (26) The king has, once for all, conferred on him the office of Prince Regent. You 0 Sītā should see that he is pleased by you, more so because he is going to be the king as well. (27) Duly implementing the pledge of my father, I shall proceed to the forest this very day. (Please) remain firm, 0 one of steadfast mind! (28)

"When I have left for the forest, inhabited by sages, 0 propitious one, you should take to sacred observances and fasts, 0 pure one! (29) Rising at dawn, after performing worship of the gods according to the scriptural ordinance, you must salute King Daśaratha, my father. (30) My mother, Kausalya too, aged as she is and emaciated through agony, deserves to be duly respected by you since you must keep right conduct foremost in your mind. (31) Those others too who are related to me as mothers deserve to be saluted by you everyday since (all) mothers are equal in my eyes in point of affection and goodwill (they cherish me) and the way in which they have looked after me (when I was a child). (32) Bharata and Satrughna too, who are dearer to me than life, should be particularly regarded by

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you as your (own) brothers or sons. (33) No offence should be given to Bharata at any time; for he is (now) as it were the ruler of our country as well as of our family, 0 princess of the Videha territory! (34) Kings, really speaking, get highly pleased when propitiated through good conduct and served with continued endeavour and feel enraged otherwise. (35) Rulers of men forsake even sons sprung from their own loins if they are adverse, and duly accept as their own even strangers who are friendly to them. (36) Dwell you as such in Ayodhyā under the protection of the emperor and conforming to the will of Bharata, remaining devoted to righteousness and following sacred observances of unfailing efficacy, 0 blessed one! (37) I shall (immediately) proceed to the great forest (of Dandaka), my beloved; while you should live here, 0 beautiful one! You should conduct yourself in such a way as not to offend anyone: this is my advice (to you)." (38)

Canto XXVII

Roused to indignation through sheer love when admonished thus, Sītā (the daughter of the king of the Videhas), who de served kindness (from her husband) and (always) spoke kindly (to him), replied to her husband as follows: — (1) "Wherefore do you tender me this advice, which makes me look indeed so small, 0 Rāma , and which I am amused to hear, 0 jewel among the foremost of men! (2) Your utterance is unworthy of valiant princes adept in the use of weapons and missiles, and disgraceful to them, 0 ruler of men, and is not worth listening to. (3) Father, mother, brother, son and daughter in law, my darling, reap each his or her destiny, enjoying their own merits (earned in previous lives). (4) A wife alone actually shares the fortune of her husband, 0 jewel among men! For this very reason I too stand enjoined that I should as well take up my abode in the forest. (5) In the case of women neither father nor son nor their own body nor mother nor their female companions serve

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as an asylum here or hereafter. The husband alone is their refuge at all times. (6) If you depart this very day for the forest (of Dandaka) which is difficult to penetrate, 0 scion of Raghu, I shall walk ahead of you crushing (under my soles) blades of (the sacred) Kusa grass and thorns (that lie in the way). (7) Casting away envy (at my courage in voluntarily offering to accompany you to the forest) and wrath (at my insolence in flouting your command to stay in Ayodhyā), confidently take me (with you) as one would take water remaining (in one's pot) after one has drunk it once, 0 valiant prince! No sin (that may deter you from taking me with you) abides in me. (8) Protection under the feet of one's husband under all circumstances is preferable (for a woman) to residence at the top of a palace, or living in aerial cars or coursing through the heavens (by virtue of mystic powers acquired through proficiency in Yoga). (9) I have been taught in many ways by my mother and father how I should conduct myself. (As such) I need not be instructed at this juncture. (10) Unattended by any male servant I shall proceed with you to the forest (of Dandaka) which is difficult to penetrate and teems with multitudes of beasts of various species and is infested with herds of tigers. (11) Caring not for the sovereignty of the three worlds and concentrating my thought on the vow of serving my husband, I shall live happily in the forest as I would in my paternal home. (12) Serving you everyday with self restraint and practicing brahmacharya, I shall sport with you in woodlands fragrant with (stores of) honey, 0 valiant prince! (13)

"(As for yourself), you are indeed capable of duly supporting in the forest (even) other men much more myself (who am your wedded wife and entirely dependent on you), 0 Rāma , who bestow honour on others! (14) Such as I am I shall un doubtedly accompany you to the forest today. Bent as I am (on going) I cannot be diverted (from my purpose), 0 prince of great fortune! (15) I shall without doubt live on fruits and roots (alone) from day to day and shall not cause any annoyance to you while living with you. (16) I shall walk ahead of you and

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shall take my food (only) when you have finished your meal. After that I long to see mountains, ponds and lakes, remaining fearless everywhere with you as my wise protector. Accompanied by you, a heroic prince, I wish happily to see lotus ponds teeming with swans and waterfowls and abounding in lotuses. Remaining devoted to you I shall daily bathe in them and, full of supreme joy, sport with you, in this way, 0 large eyed lord! Spending with you (say) thousands of years or even a hundred thousand years I shall never experience any sorrow. Heaven too will not be acceptable to me otherwise. Even if an abode devoid of you is vouchsafed to me in heaven, 0 scion of Raghu, I shall never find pleasure in it without you, 0 tiger among men! (17 21) I shall proceed to the forest (of Dandaka), which is most difficult to penetrate and is full with deer (of various kinds) as well as with monkeys and elephants. Clinging to your feet alone and honoured by you I shall dwell in the forest as though in my father's home, (22) (Therefore) grant my prayer and take me (with you) — me, who am exclusively devoted to you, whose mind is fondly attached to you and who am deter mined to die if disunited from you. You shall not be burdened by my being taken along with you." (23)

Śrī Rāma (the foremost among men) did not feel inclined in the least to take (to the forest) Sītā, who was (so) devoted to righteousness and even though she spoke as she did. In order to turn her away (from her resolve) he spoke to her a lot about the miseries attendant upon forest life. (24)

Canto XXVIII

Bearing in mind the hardships one will be called upon to bear in the forest, Śrī Rāma , who was devoted to righteousness, did not favour the idea of taking (along with him to the forest) Sītā, who knew what is right and who had spoken thus. (1) Soothing with kind words Sītā, whose eyes were bedimmed with tears, Śrī Rāma (whose mind was given to piety), so the tradition

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goes, then spoke as follows with a view to turning her back from her purpose: — (2) "Sītā, you are born of a high pedigree and are ever devoted to righteousness. Practise you virtue here so that gratification may be caused to my mind. (3) You should act as I am going to tell you, 0 Sītā! A dweller in the forest, really speaking, suffers from many a handicap: (please) know them (from me). (4) Let this idea of living in a forest be finally relinquished, 0 Sītā; for a dense forest is spoken of as fraught with manifold dangers. (5) My advice to you is tendered with an eye to your welfare alone (and not because you will prove a burden to me). Not only there is no joy in a forest at all times; I know it to be an abode of perpetual misery. (6)

"Intensified by (the noise of) hill streams, the roars of lions dwelling in mountain caves are unpleasant to hear. Hence a forest is full of misery. (7) Again, on seeing a human being, wild beasts in rut sporting fearlessly in a lonely retreat attack him on all sides. Hence a forest is full of suffering. (8) Rivers are full of alligators and marshy too and as such difficult to cross even for elephants in rut. Hence a forest is ever exceedingly unpleasant. (9) The paths are waterless and extremely rugged, covered with creepers and thorns and rendered noisy by wild cocks. A forest is therefore full of misery. (10) Exhausted through toil (entailed by search for food in the shape of fruits etc.) one has to lie down during nights on beds of (dry) leaves fallen of themselves. Hence a forest is a source of great suffering. (11) By day and by night hunger has to be appeased with one's mind fully controlled by means of fruits fallen of them selves from trees, 0 Sītā! Hence a forest is full of privations. (12) Fasting has to be observed according to one's stamina, 0 princess of Mithila! A mass of matted hair has to be worn (on the head) and one has to remain clad in the bark of trees. (13) Worship must be offered everyday to the gods and the manes according to the scriptural ordinance and hospitality shown to unexpected guests arrived at his door. (14) Those living strictly in accordance with the scriptural ordinance must perform ablutions thrice at the appointed time everyday. Hence a forest is

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full of great hardships. (15) Worship must be offered, according to the ordinance laid down by sages, at the altar (prepared with one's own hands) by means of flowers gathered by one, 0 Sīta! Hence a forest is a source of suffering. (16) Eating sparingly dwellers in forests have to appease their hunger with fruits etc. obtained according to season, 0 Sita, princess of Mithila! Hence a forest is full of hardships. (17)

"The wind blows furiously everyday, thick darkness prevails and hunger (too) is rapacious. Besides, there are great perils in the forest. Hence a forest is a source of great hardships. (18) Well known serpents of various kinds proudly move on the tracks in large numbers, 0 proud one! A forest therefore is a source of great miseries. (19) Serpents having their home in rivers and moving tortuously like rivers lie blocking the way. Hence a forest is full of great suffering. (20) Moths, scorpions, worms and gnats along with mosquitoes harass everyone daily, 0 frail princess! Hence a forest is full of suffering. (21) Thorny trees, blades of (the sacred) Kusa grass and gnarled shrubs known by the name of Kasas are seen with the ends of their limbs spreading on all sides in the forest, 0 proud one! Hence a forest is thick beset with hardships. (22) Manifold bodily sufferings torment and perils of various kinds threaten a man taking up his abode in a forest dwelling. A forest is (thus) a perennial source of suffering. (23) Anger and greed have to be completely abandoned, one's heart has to be set on austerity and one must not dread even that which deserves to be dreaded. Hence a forest is a perpetual source of suffering, (24) Therefore have done with the idea of proceeding to the forest. A forest is not secure for you. Bestowing my thought on the subject I perceive the forest as fraught with many evils as it were." (25)

When the high souled Śrī Rāma did not agree to take Sītā to the forest, she did not readily accept his verdict. Sore afflicted, she then spoke as follows to the illustrious Rāma . (26)

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Distressed to hear this plea of Śrī Rāma , Sītā, who was deeply attached to the latter, gently spoke as follows, her face wet with tears: — (1) "The disadvantages ensuing from an abode in the forest, that have been enumerated by you, know them to be (so many) blessings (in disguise) in view of the fact that I am foremost in your affections. (2) Antelopes, lions and even so elephants, tigers and Sarabhas (a legendary animal with eight legs and said to be more powerful even than the lion), wild buffaloes and many other beasts that roam about in the forest are all sure to run away on seeing your countenance since they have never seen your face before and because all are afraid of you. (3 4) In pursuance of the orders of your parents I too must accompany you (to the forest in as much as I am your counterpart and cannot live apart from you). Life in this world must be cast away by me in the event of separation from you, 0 Rāma ! (5) In fact not even Indra, the ruler of gods, is capable of overpowering me by his might so long as I am by your side. (6)

"It has been amply brought home to me by you, 0 Rāma that a (devoted) wife, would not be able to survive, without her husband. (7) Moreover, in the days gone by while living at my father's, 0 highly enlightened prince, the prophecy — which must come true — was heard by me from the mouth of Brāhmanas (well versed in astrology) that I must dwell in the forest. (8) Having heard the prophecy at my (parents') home from Brāhmanas able to interpret marks on the body I have ever cherished a longing for forest life, 0 highly powerful prince! (9) The truth of that prediction about forest life must be realized by me. I must accordingly accompany you, my husband, 0 beloved; it cannot be otherwise. (10) (I am sure) ,1 shall be permitted by you and shall (eventually) accompany I you. The time (for the fulfilment of the prophecy) has now ¦ arrived. Let the utterance of the Brāhmanas prove true. (11)

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I certainly know there are sufferings only of various kinds in the forest. They are, (however) invariably experienced by men of unsubdued mind (alone), 0 heroic prince! (12) While I was (still) unmarried, the prediction about my dwelling in the forest was heard by me in my father's house from (the mouth of) a female hermit living in tranquility, in the presence of my mother. Here too, my lord, you have been actually asked on many an occasion in the past the favour of taking me to the forest and spending some time there. Indeed to go and spend some time in the forest with you is longed for by me. (13-14)

"I am feeling jubilant over (the prospect of) my departure (for the forest). May all be well with you, 0 scion of Raghu! Service to you a heroic prince while dwelling in the forest is surely delightful to me. (15) Following my husband with loving devotion I shall surely be absolved from all guilt, 0 pure minded prince; for the husband is the supreme deity. (16) My union with you will continue forever and will be a source of blessedness (to both) even hereafter. On this subject, 0 highly powerful prince, is heard from the lips of celebrated Brāhmanas the following holy Sruti text — Even in the other world a woman continues to be the wife of that very man to whom she was given away in this world by her parents with water in their hands (to solemnize the gift) according to the moral code binding on them. (17-18) Such being the case, for what reason on earth do you not agree to take me, your own wife, actually (so) devoted to her husband and of (such) good character, from this city? (19) You ought (therefore) to take me, so devoted and faithful to my husband, miserable, alike to pleasure and pain and sharing your joys and sorrows 0 scion of Kakutstha! (20) If you do not feel inclined at all to take me, afflicted as I am, to the forest, I shall resort to poison, fire or water to hasten my end."(21)

In this way Sītā entreated him in many ways to let her ac company him. (Nevertheless) Śrī Rāma (the mighty armed prince) did not consent to take her to the forest, which was destitute of friends. (22) Discouraged thus, the celebrated Sītā (the princess of Mithila), fell a prey to anxiety, moistening the

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earth as it were with burning tears dropping from her eyes. (23) In order, however, to divert her (from her resolve), the self possessed Śrī Rāma (a scion of Kakutstha) for his part then pacified in many ways the said princess of the Videha kingdom, who was overwhelmed with indignation (roused by love) and fell a brooding. (24)

Canto XXX

Being consoled by Śrī Rāma , Sītā (Janaka's daughter), the princess of Mithila, replied thus to her husband in order to obtain his permission to live (with him) in the forest: (1) Highly agitated (at the thought of her separation from Śrī Rāma ), Sītā taunted him, who was distinguished by a broad chest, from affection and pride, in the following words: — (2) "Securing you as his son in law, 0 Rāma , did my father, Janaka (descended in the line of the Videhas), the king of Mithila, recognise you to be a woman in the form of a man? (3) It would be a matter for pity (to me) if (in the event of your not taking me with you) the people of Ayodhyā utter through ignorance the falsehood that 'Supreme valour is lacking in Śrī Rāma , even though he blazes like the sun' (4) On what ground are you cast down or whence the fear in you for which you are inclined to desert me, exclusively devoted as I am (to you)? (5) Know you me to be as obedient to your will as Savitrī (of historical fame) was devoted to the valiant Satyavan, son of King Dyumatsena. (6) I will not cast my eyes even in thought on anyone else than you as any other woman bringing disgrace to her family would, 0 sinless one! I must accompany you, 0 scion of Raghu! (7) 0 Rāma , of exemplary character, following the dharma of a married man who is always accompanied by his wife, yet you yourself want, to leave me to others, even though I have been your wife since puberty and lived with you for a long time and have been faithful? (8)

"0 sinless one, be you amenable to the one whom you are asking me to follow and the one for whose sake you are re

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strained, to him you be ever amenable and obedient. (9) But you cannot legitimately, proceed to the forest without taking me (with you). Be it a course of austerities, forest life or heavenly life, let it be with you. (10) No more exertion will be caused to me in following at your heels on the paths in the forest than in strolling (in a garden) or in sleep. (11) Blades of the sacred Kusa grass, shrubs known by the name of Kasa, reeds and rushes and whatever prickly bushes fall in my way in your company will touch my soles like a heap of cotton or soft deer skin. (12) The dust raised by a storm that will cover my body, I shall take as most exquisite sandal dust, my lord! (13) When, while living in the forest, I shall lie down on the grasses in the heart of a forest (with you), will lying on beds covered with woolen rugs be more comfortable than that? (14) Anything you will give (me) in the shape of leaves, roots or fruits, bringing it yourself in a small or large quantity will taste like nectar to me. (15) Enjoying the seasonal flowers and fruits too, I shall neither remember my mother nor father nor home. (16) You ought not to foresee anything unwelcome following from my departure to the forest. Nor will (any) grief, come to you there on my account, nor shall I prove hard to sustain. (17)

"An abode shared with you, will be heaven (to me); while that which will be shorn of you will be hell. Knowing thus my supreme love for you proceed to the forest with me, 0 Rāma ! (18) If you decidedly do not take me to the forest, even though I am not the least afraid (or going there), I shall drink poison this very day but would on no account submit to the will of enemies. (19) Surely as a result of grief I am not going to live after being abandoned by you, 0 lord! It is therefore better that I should die in your very presence. (20) I indeed cannot endure even for less than an hour the grief caused by separation from you. How, then can I, an afflicted woman, bear it for ten years and four?" (21) Having wailed a lot in a piteous way and closely embracing her husband, tormented as she was with grief, Sītā, who (now) felt exhausted, cried at the top of her voice. (22) Tortured with many homilies like a female elephant pierced with

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poisoned shafts, she shed tears that had long been restrained even as a piece of wood would emit fire through attrition with another. (23) Tear drops sparkling as crystal and born of agony slipped from her eyes as water from a pair of lotuses. (24) Her countenance, that shone like the uneclipsed moon on a full moon night and was distinguished by large eyes, was withered with (hot) tears as a lotus taken out of water is withered by heat. (25) Folding in his arms Sītā, who felt distressed and had fainted as it were, Śrī Rāma then spoke to her as follows, fully reassuring her: — (26)

"Alas, I find no delight even in heaven obtained by causing agony to you, 0 auspicious one! Nor is there fear to me from any quarter any more than to Lord Narayana. (27) Not knowing your full mind, 0 beautiful one, I did not approve of your sojourn in the forest, though capable of protecting you. (28) Since you were (obviously) born to dwell with me in the forest, 0 princess of Mithila, you are incapable of being abandoned by me even as compassion cannot be given up by a man of self knowledge. (29) I shall abide by the moral law actually followed by the virtuous (dwellers in the forest) in the past, 0 one with comely limbs! Follow me (now even) as Suvarcala (wife of the sun god) does the sun god. (30) Of course it cannot be that I may not proceed to the forest, 0 daughter of Janaka; (for) that plighted word of my father is urging me to proceed. (31) Obedience to one's father and mother — this is one's sacred duty, 0 beautiful one! And violating their command I dare not survive. (32) Disregarding one's mother, father and teacher, whose command can be directly obtained, how can it be possible to propitiate one's chosen deity, who is not so manifest, through (traditional) modes of worship? (33) No other worship is so sacred on earth as service to the aforesaid three, through which all the three worlds (heaven, earth and the space intervening them) can be propitiated and (all) the three objects of human pursuit (viz., religious merit, earthly possessions and gratification of senses) can be obtained, 0 one with charming glances! Hence the above mentioned three are sought to be

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propitiated (by me). (34)

"Neither truthfulness nor gifts and honour (bestowed on the deserving) nor sacrificial performances in which sacrificial fees are handsomely paid are so potent (in securing happiness in the other world) as service to one's father is believed to be. (35) Heavenly bliss or (earthly) riches, food grains or learning, sons and amenities of life — nothing is hard to obtain through compliance with the wishes of one's elders. (36) High souled men (exclusively) devoted to their parents secure (after their death) the regions of the gods and the Gandharvas, the seventh heaven presided over by Brahma (the creator) and other regions, nay, (even) Goloka. (37) I wish to do precisely as my celebrated father, devoted to the path of truthfulness and virtue, enjoins me to do; for such is the eternal law of right conduct. (38) In as much as you are fully determined to follow me (to the forest) with a resolution to sojourn (there), my decision about (not) taking you to the forest of Dandaka has grown weak, 0 Sītā. (39) Since you are (now) allowed (by me) to proceed to the forest (with me), 0 timid one of flawless limbs and intoxicating eyes, follow me as such and be my partner in the practice of austerities (incumbent on the dwellers in a forest). (40)

"Beloved Sītā, you have arrived at a most welcome decision worthy in every way of my race as well as of yours. (41) Proceed with the duties preliminary to a sojourn in the woods, 0 one of charming limbs! Without you even heaven does at tract me at this moment. (42) Bestow valuable gifts on the Brāhmanas and also offer food to mendicants asking for it. Again, be very quick. Make no delay. (43) Give to the various grades of your dependants whatever costly ornaments, fine articles of wearing apparel and whatever lovely articles of house hold use and those meant for diversion, couches and conveyances, (both) mine as well as yours, and whatever articles are left after satisfying the Brāhmanas." (44 45) Overjoyed to know her departure (to the forest) acceptable to her husband, the auspicious one (Sītā), quickly and definitely set about making

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gifts accordingly. (46) Feeling reassured in mind and overjoyed to ponder over the speech of her husband, the illustrious and strong minded Sītā, forthwith commenced gifting riches and jewels to virtuous souls. (47)

Canto XXXI

Hearing the dialogue (that passed between Śrī Rāma and Sītā), the illustrious Laksmana, who had already come there (from Kausalya's apartments along with Śrī Rāma ) could not bear the grief (born of his impending separation from Śrī Rāma ), his face covered with tears. (1) Tightly pressing the feet of his (eldest) brother, Laksmana, the delight of the Raghus, spoke (as follows) to Sītā, who enjoyed great renown, as also to Śrī Rāma (a scion of Raghu), who had undertaken a great vow:— (2) "If your mind is set on proceeding to the forest full of deer and elephants, I shall accompany you to the woodland, walking ahead of you armed with a bow. (3) Accompanied by me you will roam about in delightful woodlands rendered noisy all round by birds and swarms of deer. (4) Without you I do not wish to ascend to heaven nor do I solicit godhood nor again do I crave for the rulership of the spheres." (5) Speaking thus, Laksmana (son of Sumitrā), who was determined to dwell in the forest with his eldest brother, was discouraged by Śrī Rāma in (so) many soothing words, submitted once more (as follows): — (6) "Even though I stand already permitted by you (to accompany you to the forest), how am I being prohibited anew this moment? (7) I wish to know definitely wherefore I am being disallowed though longing to proceed (with you); for there is doubt in my mind, 0 sinless brother (as to how permission was granted in the beginning and is being witheld now)." (8) Śrī Rāma , who was endowed with great effulgence, then replied (as follows) to the strong minded Laksmana, who stood before him eager to precede Śrī Rāmaand soliciting the latter's Permission with joined palms: — (9)

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"Full of affection (for me), devoted to virtue, resolute, constantly firm on the right path (as shown by the Vedas), dear to me as life, amenable to my control and obedient, you are my boon companion too (and therefore worthy in every way of accompanying me). (10) (Yet) if you proceed with me to the forest for which I am leaving today, 0 son of Sumitrā, who will serve the illustrious Kausalya and Sumitrā? (11) That highly glorious king (our father) who showered blessings on the people (even) as the god of rain sends down rain on the earth stands fettered by the cord of love. (12) Obtaining this kingdom Kaikeyī, the daughter of King Aswapati will certainly not accord good treatment to her afflicted co wives. (13) Having attained sovereignty Bharata (too) will not maintain the extremely miserable Kausalya and Sumitrā, devoted, as he (naturally) will be to Kaikeyī, (his own mother). (14) By your own effort or by securing the goodwill of the king, 0 son of Sumitrā, please look after her, Kausalya, who is worthy of the utmost respect. (Pray) carry out this design (of mine). (15) On service being thus rendered to elders, 0 knower of what is right, devotion to me will have been fully demonstrated by you and incomparably great religious merit too will accrue to you. (16) For my sake (therefore), 0 son of Sumitrā, do as aforesaid; (for) there will be no happiness for my mother bereft of us, 0 scion of Raghu!" (17) Spoken to thus by Śrī Rāma , Laksmana, for his part, who knew how to speak, then replied in sweet words (as follows) to his eldest brother, a master of expression (himself): — (18)

"Inspired by your brilliance itself the devout Bharata will treat with respect Kausalya and Sumitrā too: there is no doubt (about it), 0 valiant prince! (19) If led astray in consequence of having obtained this first rate kingdom, Bharata does not protect his mothers through perversity and particularly from pride, 0 heroic brother, I shall make short work not only of that evil minded and cruel fellow but all his well known adherents too, nay, all the three worlds (if they side with him): there is no doubt about it. The celebrated Kausalya, worthy of the highest respect and (even) by whose dependants, thousands of villages

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have been duly obtained, (as grants), can support thousands like me. (20-22) As such the high minded Kausalya is capable of maintaining her as well as me and even so my mother (Sumitrā) and those like me. (23) Therefore kindly make me your attendant: there will be no unrighteousness in it. I shall (thereby) have accomplished my object and your purpose too will be adequately served. (24) Taking my stringed bow and carrying a spade and a basket I shall walk ahead of you showing you the way. (25) I shall procure for you from day to day, wild roots and fruits and other products as well, fit for being consigned as oblation into the sacred fire. (26) You will sport at will with Sītā (a princess of the Videha clan) on mountaintops. I shall do everything for you whether you are waking or sleeping." (27)

Highly pleased at this submission, Śrī Rāma for his part re plied (as follows) to Laksmana: — "Go, take leave, 0 son of Sumitrā, of ail your near and dear ones. (28) The two heavenly bows, dreadful to look at, which the high souled Varuna (the god of water) personally gave to King Janaka at a grand sacrifice (performed by the latter), a pair of impenetrable pieces of armour, a couple of quivers containing an inexhaustible stock of arrows and a pair of swords shedding a spotless lustre like that of the sun and decked with gold — all these (which had been presented to me by King Janaka as part of my dowry) lie deposited after paying (due) reverence at the residence of our preceptor (Sage Vasistha). Taking all those arms return, soon, 0 Laksmana!" (29 31) Taking leave of his near and dear ones and approaching Vasistha (the preceptor of the Ikswāku s), the prince, who was now assured of his sojourn in the forest, took (all) the excellent arms etc. (32) Laksmana (son of Sumitrā), a tiger among princes, showed to Śrī Rāma all these excellent and divine weapons, that were decorated with garlands. (33) To Laksmana who had come back, Śrī Rāma , who had (fully) brought his mind under control, lovingly said, "You have re turned at the hour desired by me, 0 gentle Laksmana! (34) With you, 0 chastiser of foes, I wish to give away whatever wealth of my own there is (with me) to Brāhmanas engaged

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in austerities as also to those jewels among Brāhmanas who are firmly devoted to their preceptors and live here (in my palace) and again to all my dependants (too). (35 -36) Meanwhile bring you speedily, the most adorable Suyajna, son ofVasistha and the foremost among the Brāhmanas, as also other cultured Brāhmanas. Fully adoring all, I shall proceed forthwith to the forest." (37)

Canto XXXII

Bowing to the delightful and salutary command of his brother (the execution of which involved substantial service to de serving Brāhmanas) and departing, Laksmana speedily entered the house of Suyajna. (1) Saluting the said Brāhmanas, who was present in the fire sanctuary, he said, "0 friend, visit you the palace of Śrī Rāma (who is going to do something hard to accomplish) and witness his doing (with your own eyes)." (2) Concluding forthwith his periodical fire worship (for midday) and proceeding with Laksmana, he entered (in no time) the lovely palace of Śrī Rāma , overflowing with wealth (of every kind). (3) Seeing him arrived, Śrī Rāma (a scion of Raghu) rose from his seat with joined palms along with Sītā to receive Suyajna, a knower of the Vedas, (even) as one would welcome a flame offered worship (in the form of oblations). (4) Śrī Rāma (a scion of Kakutstha) gratified Suyajna with (presents of) excellent Angadas (armlets) and beautiful earrings of gold, gems strung on gold threads as also with Keyuras (another ornament similar in shape to an Ahgada but worn above it near the armpit) and bracelets as well as with many other superb ornaments. Śrī Rāma , urged by Sītā, then spoke to Suyajna (as follows): — (5 6) "The illustrious Sītā, your wife's friend, wishes to bestow a pearl necklace as well as a string of gold and also a girdle on your wife, 0 gentle sage! (Please) cause them to be conveyed to her. (7) Leaving for the forest (with me this very day) the friend of your wife offers to you for (the

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use of) your wife Angadas adorned with figures cut in it and beautiful Keyuras too. (8) Sītā (a princess of the Videha clan) also intends to have sent to your house (as a gift) a well known couch inlaid with various jewels and provided with an excellent cover. (9) I gift to you along with a thousand gold coins, the elephant, Satrunjaya by name, which my maternal uncle gave as a present to me, 0 jewel among the Brāhmanas!" (10) Accepting the gift, when requested as aforesaid by Śrī Rāma , the celebrated Suyajna for his part pronounced benign blessings on Śrī Rāma , Laksmana and Sītā. (11)

As Brahma (the creator) would address Indra (the ruler of gods), Śrī Rāma then spoke as follows to his celebrated and beloved brother, Laksmana (son of Sumitrā), who was polite of speech and stood unperturbed (by his side): — (12) "Calling Agastya (a son of the sage Agastya) and Kausika (a son of Viswamitra), both of whom are foremost among the Brāhmanas, 0 son of Sumitrā honour them by offering valuable gifts (to them) and (then) satiate them with (presents of) a thousand cows (each) as well as with gold and silver pieces and costly gems (even) as a cloud would drench the earth with showers, 0 scion of Raghu! (13-14) Further see that to the Brahmana who waits upon Kausalya with benedictions (everyday), devoted as he is to her, who is a teacher of those studying the Taittiriya recension of the Black Yajurveda, is a knower of all the Vedas and (as such) worthy (in everyway), 0 son of Sumitrā, are duly gifted a conveyance and servant maids and silken robes and as much wealth as that Brahmana may feel satisfied with. (15-16) There is the venerable Citraratha, a charioteer cum minister of very long standing. Gratify him with (presents of) costly jewels, articles of wearing apparel and riches and even so with animals of all kinds (such as female goats and buffaloes) and a thousand cows. Besides, here are many religious students carrying staffs (as a distinguishing mark of celibacy) and studying the Katha and Kalapa recensions of the Vedas, who, being ever engaged in the study of the Vedas, do not practise any other austerities, but are (nevertheless) held in great esteem even

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by the great (for their devotion to study), are inactive (in the sense that they do not move out for begging alms) and (yet) hanker for delicacies. (17-19) Cause them to be given eighty camels loaded with jewels, a thousand bullocks carrying loads of rice and even so two hundred bullocks useful for cultivation. (20) Gift a thousand cows more (to Brāhmanas maintaining the sacred fire) for yielding milk products (curds and ghee etc.), 0 Laksmana! A large multitude of celibates (willing to marry on the impending expiry of their vow of celibacy) waits upon Kausalya (my mother) — see that they are given a thou sand cows or gold coins each (so as to enable them to pay the preceptor's fee and defray the nuptial expenses), 0 son of Sumitrā! (21) Honour all the aforesaid Brāhmanas in everyway so liberally that our mother, Kausalya, may rejoice to see my gift (to the celibates depending on her), 0 Laksmana!" (22)

Like Kubera (the bestower of riches), Laksmana, a (veritable) tiger among men, thereupon distributed that wealth (of Śrī Rāma ) among the foremost of the Brāhmanas as instructed (by him). (23) Having bestowed abundant wealth, enough to sustain each one of them (for the entire period of his impending exile into the forest), Śrī Rāma then spoke (as follows) to his dependants standing there with throats choked with tears: —(24) "Till my return (from the forest) the house which belongs to Laksmana and also this house which is (now) occupied by me should (always) be guarded by each one (of you) by turn." (25) Having instructed thus all his dependants, distressed as they were (at the thought of his exile), Śrī Rāma spoke as follows to his treasurer, "Let my wealth be brought (here)." (26) All his dependants thereupon brought his wealth (before him). That huge heap (of wealth collected there) really presented a splendid spectacle. (27) With the help of Laksmana, that tiger among men then actually caused that wealth to be distributed among Brāhmanas who were (yet mere) boys, the aged, and to the afflicted(28)

They say there lived in those days in the forest (near about Ayodhyā) a Brahmana, Trijata by name, born in the line of

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Garga, who looked pale (due to privations) and, (all) his means of subsistence having failed, always carried an axe, a spade and a ploughshare living as he did by digging the soil (in order to get roots and bulbs etc.). (29) Taking her young children (with her) his wife, who was (still) young, (approached and) spoke to the said Brahmana, who had grown old, as follows: —"Although the husband is a (veritable) god to the weaker sex (does not deserve to be commanded by his wife), (pray) follow my instructions, discarding the hatchet and the spade. Seek the presence of Śrī Rāma , who knows his duty (by the Brāhmanas) and you are sure to get something at least." (30-31) Hearing the request of his wife and wrapping a loin cloth that could hardly cover his body (tattered as it was) he set out on the track which led to Śrī Rāma 's palace. (32) Up to the fifth gate none in the (large) concourse of men (collected at the gates of the palace) stopped this Trijata, who vied with the sages Bhrgu and Angirā in spiritual radiance (befitting a Brahmana). (33) Approaching Śrī Rāma , the said Trijata then spoke as follows: —"I have many children, though destitute, 0 prince of extraordinary might! (34) (All) my means of subsistence having failed, I perpetually dwell in the forest, (Pray) look to me." Śrī Rāma thereupon replied jestingly to him (as follows): (35) "Not even one thousand of my cows have been given away by me so far. You will get as many (of them) as you will cover by throwing your staff across them." (36)

Tightening his aforesaid loin cloth round his waist and twirling his staff he violently threw it with all his might, excited as he was. (37) Released from his hand and flying across the Sarayu, that staff fell close to a bull in the midst of the multitude of cows numbering many thousand (grazing there). (38) Embracing him, Śrī Rāma of devout mind caused to be driven to Trijata's hermitage (all) the cows (from the spot where the staff fell right) up to that bank of the Sarayu (beyond which the cows stood grazing). (39) Consoling the said scion of Garga in everyway, Śrī Rāma then said to him, "No offence should be taken by you, since this was only a jest indulged in by me. (40)

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You were requested by me to undergo this trial wishing (as I did) precisely to test this remarkable strength of yours, which is really hard to excel. If you desire anything else, (please) ask for it. (41) I tell you the truth: let there be no hesitation on your part; for whatever wealth belongs to me has been earned by me for the sake of Brāhmanas alone. Through bestowal on you (Brāhmanas) according to the scriptural ordinance it will bring me renown." (42) Taking the herd of cows (bestowed upon him by Śrī Rāma ) the great ascetic, Trijata, who felt rejoiced with his wife, thereupon pronounced on Śrī Rāma at that time, blessings calculated to enhance his reputation, strength, delight and happiness. (43) Encouraged by words expressive of highest regard befitting his rank, the illustrious Śrī Rāma , who was endowed with perfect valour, portioned out to his near and dear ones in no time his enormous wealth earned through righteous might. (44) At that time in Ayodhyā there was no Brahmana, relation, dependant or pauper who was living on alms, who was not gratified with honour, gifts and attention commensurate to his deserts. (45)

Canto XXXIII

Having portioned out with Sītā (a princess of the Videha clan) abundant riches to the Brāhmanas, Śrī Rāma and Laksmana (the two scions of Raghu), proceeded with her to see their father (Emperor Daśaratha). (1) Next to them shone the weapons of the two brothers, held by a couple of servants and decorated with a number of garlands and worshipped by Sītā (personally with sandal paste etc.). (2) Ascending (the roofs of) temples and mansions and the tops of seven storied buildings wealthy people gazed despondently on them. (3) The streets could not be easily passed through, crowded as they were with many men; mounting, therefore, to (the top of) seven storeyed buildings, people looked sorrowfully on Śrī Rāma (a scion of Raghu) from those mansions. (4) Seeing Śrī Rāma walking with

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Sītā and Laksmana (his younger brother) at that time, many men offered remarks (as follows), their minds overpowered by grief: (5)

"Lo! the same Śrī Rāma , who was (at one time) followed by a strong detachment consisting of all the four limbs (viz., in fantry, cavalry, elephants and chariots), is walking unattended by bodyguards with Sītā, followed by Laksmana (alone). (6) He who, having tasted the delights of sovereignty, vested with objects of enjoyment is anxious not to belie the plighted word (of his father), prompted as he is by respect for virtue. (7) (Even) people on the roads are able today to behold Sītā, who could not formerly be seen even by beings coursing in the air (8) Rain, heat and cold will quickly reduce to pallor Sītā, who deserves to be daubed with pigments (such as musk paste) and habitually paints her body with the paste of red sandal. (9) Surely King Daśaratha has announced today his decision to banish Śrī Rāma identifying himself with some (evil) spirit, for otherwise (had he been his normal self) he ought not to have sent his dearest son into exile. (10) How could banishment be inflicted even on a son devoid of virtue, much less on him whose character alone has won the affection of the (entire) world? (11) Harmlessness, compassion, learning, amiability of disposition, subjugation of the senses and tranquility of mind — these six excellences adorn Śrī Rāma , the foremost of men.(12) People, therefore, feel extremely pained by the. injury which is being done to him (by way of unmerited banishment) (even) as aquatic creatures are afflicted by depletion of water.(13) The whole world feels injured by the suffering inflicted on this protector of the world, (even) as a tree with its flowers and fruit is damaged by injury caused to its root. (14) For Śrī Rāma , whose strength is virtue and who is possessed of extraordinary effulgence, is the root of the tree of humanity, while other men are its flowers and fruits, leaves and boughs. (15)

"As such even as Laksmana we will also with our wives and relations forthwith follow the departing Śrī Rāma (a scion of Raghu), on the path the former is going to tread. (16) Relinquishing

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for good our gardens and fields and houses, let us follow the virtuous Śrī Rāma , sharing his joys and sorrows. (17) Let Kaikeyī enjoy as her share the dwellings deserted by us and robbed of their substance in everyway — their treasures unearthed, their courtyards neglected, their wealth and (stocks of) food grains removed — covered by dust on all sides and (as such) deserted by the deities (presiding over them), overrun by mice coming out of their holes and scurrying here and there, water and smoke having disappeared from them, unswept, dilapidated as though by adverse times and strewn with broken vessels, the rites of offering oblations.to all creatures as well as to the sacred fire, worship of gods, the chanting of sacred texts and muttering of prayers having altogether ceased. (18 21) Let the forest itself, for which Śrī Rāma (a scion of Raghu) is leaving, turn into a city and let the city (of Ayodhyā), (when) deserted by us, be converted into a forest. (22) Scared by fear of us, all the snakes will forsake their holes; the deer and birds, (their abode on) the mountain peaks and elephants and lions, the forests. (23) Let them abandon the region going to be in habited by us and flee for protection to the one forsaken by us. Let Kaikeyī with her son and relations actually obtain (as her share) the region where grass, meat and fruits can be had (in abundance) and which is inhabited by ferocious beasts and birds. We shall (on the other hand) live happily in the forest with Śrī Rāma (a scion of Raghu)." (24 25)

Śrī Rāma (a scion of Raghu) heard these remarks of diverse kinds uttered by various men; hearing them (however) his mind was not (in the least) disturbed. (26) The prince, whose mind was given to piety, walked once more with the strides of an elephant in rut to the palace of his (step) mother (Kaikeyī), which shone as a peak of the Kailasa mountain (and in which his father was still lingering). (27) Entering the royal palace, however, which was being guarded by disciplined and valiant soldiers, he saw Sumantra standing disconsolate not very far away. (28) Appearing in no way afflicted, even though seeing the people of Ayodhyā distressed at that time, Śrī Rāma as though smiling,

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forthwith approached his father, eager to see him and desirous of duly carrying out his behest. (29) Catching sight of Sumantra before that, while approaching the king; who wore a wretched appearance, the great souled and high minded Śrī Rāma , son of Daśaratha (a scion of Ikswāku ), waited awhile to announce his presence to his father. (30) Perceiving Sumantra, the illustrious Śrī Rāma (a scion of Raghu), who was devoted to righteousness and had deliberately made up his mind to retire to the woods in obedience to the command of his father, said to him, "Announce my arrival to His Majesty." (31)

Canto XXXVII

Hearing the remonstrance of the chief minister Śrī Rāma , who was an adept in courtesy, politely addressed on that occasion the following words to Daśaratha: — (1) "What purpose of mine, who has renounced (all) enjoyment and shaken off attachment for everything and am going to live on the products of the forest (alone), will be served, 0 king, with an army following me? (2) He who, having parted with an excellent elephant, seeks to retain the tether is indeed a fool. What is to be gained through attachment to a tether by him who has for gone an excellent elephant? (3) Similarly, 0 jewel among the virtuous, what purpose of mine will be served with an .army, 0 ruler of the world? I allow all things to be used by Bharata. Let the servant maids of mother Kaikeyī bring me robes fit for a dweller in forests alone. (4) (Addressing the maid servants he continues,) go and duly bring a spade and a basket both for me, who am going to take up my abode in a forest for fourteen years." (5) Personally bringing pieces of bark (for being put on by Śrī Rāma and others), Kaikeyī, who was lost to (all) shame, forthwith said to Śrī Rāma in the midst of that concourse of men, "Put these on!" (6) Receiving from Kaikeyī two pieces of bark (for being used as a loin cloth and a cover respectively) and discarding his raiment of fine yarn, that tiger among men,

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put on the garb of ascetics: so the tradition goes. (7) Leaving his exquisite robes on that very spot, Laksmana too put on in the presence of his father two pieces of bark fit for ascetics. (8)

Gazing with reverence on the piece of bark intended for being donned by her, Sītā, who was clad in silken robes, felt dismayed as a doe would on seeing a snare. (9) Feeling much abashed as it were while taking from (the hand of) Kaikeyī the two articles of wearing apparel made of Kusa grass and greatly troubled in mind, Sītā (daughter of Janaka), who was endowed with auspicious bodily marks, knew what is right and served as an illustration of virtue, spoke as follows, her eyes overflowing with tears, to her husband, who vied with Citraratha (the ruler of the Gandharvas): —(10 11)"! wonder how ascetics dwelling in forests put on the bark of trees." Saying so, the celebrated Sītā, who was in no way adept in wearing the bark of trees, erred again and again (in her attempt to do so). (12) Placing one piece about her neck and taking another in her hand, the daughter of Janaka stood abashed, inefficient as she was (in wearing the bark). (13) Quickly going near her, Śrī Rāma , the foremost of those upholding the cause of virtue, then person ally fastened the bark over her silken garment. (14) Perceiving Śrī Rāma fastening the excellent bark about Sītā, the female inmates of the inner chambers began to shed tears and, sore distressed (as they were), spoke (as follows) to Śrī Rāma of dazzling splendour: — "This self respecting princess has not been so commanded to reside in the forest (as you), dear child! (15 16) (At least) let her (blessed) sight (continue to) bring its reward to us during the period when you have departed to the lonely forest in obedience to your father's command, 0 lord! (17) Proceed to the forest, dear son, with Laksmana (alone) as your companion. This blessed princess does not deserve to dwell in the forest like an ascetic. (18) Grant our solicitation 0 dear one! Let Sītā, the beautiful one, (continue to) stay (in Ayodhyā) though surely you are not personally inclined to stay any longer, righteousness being your eternal companion." (19)

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(Even though) hearing such (loving) remonstrances of those women, Śrī Rāma (son of Daśaratha) persisted in fastening the bark (over her silken garment) as desired by Sītā, whose con duct was in line with his own. (20) Stopping Sītā, as she took the bark from the hands of Kaikeyī, Sage Vasistha, the king's preceptor, for his part spoke to Kaikeyī with tears (in his eyes) as follows: — (21).

"Having hoodwinked the king, 0 evil minded Kaikeyī, who have exceeded your limits and brought disgrace to your family, you do not keep within bounds yet! (22) 0 woman dead to (all) decorum, Princess Sītā shall not proceed to the forest. She will occupy the throne that was offered to Rāma . (23) A wife is the very self to all householders. As the (other) self of Rāma she will rule over the earth. (24) If Sītā (a princess of the Videha territory) retires to the forest along with Rāma , we who are present here (at this moment) shall follow suit and (the people of) this city (too) will go. (25) The soldiers guarding the royal women's chambers too, will go where Rāma (a scion of Raghu) stays with his wife. The (entire) state (of Kosala) including (all) its resources as well as the city (of Ayodhyā) with its goods and chattel will (also) go. (26) Clad in the bark of trees and dwelling in a forest, Bharata too with Satrughna will adopt the mode of life of his elder brother, Rāma (a scion of Kakutstha), living in the forest. (27) Rule you alone after that, the desolate earth, deserted by men, with its trees (because it will be reduced to a mere forest), vile as you are and bent upon doing harm to the people. (28) The state in which Rāma is no longer the king will not survive; while the forest, which Rāma is going to inhabit, is sure to develop into a (flourishing) state. (29)

"Bharata surely would not rule over the earth that has not been (voluntarily) alienated by his father, nor would he live with you as a son, if he is sprung from the loins of the emperor. (30) Even if you soar into the heavens leaving the earth's surface, he would not do anything contrary to the established custom, knowing as he does the practice of his forbears. (31) There fore, you alone have done an unfriendly act to your son, even

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though you covet his well being; for there is none in the world who is not devoted to Rāma . (32) 0 Kaikeyī, you will see this very day beasts, snakes, deer and birds going with Rāma (to the forest) and trees (too) eager to accompany him. (33) There fore, laying aside the bark of trees, give your daughter in law excellent jewels, 0 queen! The bark of trees is not meant for her." Saying so, Vasistha, forbade her wearing it. (34) The sage continued, "The sojourn in the forest of Rāma alone has been asked for by you, 0 princess of the Kekaya territory! (Hence) let Sītā, who deserves to be ornamented daily, dwell in the forest with Rāma (a scion of Raghu) richly adorned. (35) Nay, let the princess proceed fully provided with excellent conveyances and attendants as well as with costumes of various kinds and all useful accessories; (for) while asking for the boons her exile was not solicited by you." (36) Even though the said preceptor of the king, the foremost among the Brāhmanas, who wielded an influence which had no parallel, spoke as above, Sītā, who wished to follow the ways of her husband, did not desist from her purpose in the least. (37)

Canto XXXVIII

On seeing Sītā, wearing the bark of trees as if a helpless woman, though protected by her husband, all the people (present there) loudly exclaimed, "Fie upon you, (the powerless) Daśaratha (who does not stop this flagrant injustice)!" (1) Pained to hear that loud cry, the said emperor lost (all) his interest in life, religious merit and renown. (2) Heaving a sigh of grief, that scion of Ikswāku spoke to his wife (Kaikeyī) as follows: — "Sītā (surely) does not deserve to depart in a robe made of Kusa grass, 0 Kaikeyī! (3) My teacher truly says that delicate (of body), young and ever used to amenities of life as she is, she is not fit for residence in a forest. (4) Has this innocent daughter of Janaka (a jewel among kings) really done any injury to anyone whomsoever that, having received a robe of

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bark she stands dumbfounded like an ordinary hermitess in the midst of men? (5) Let Sītā, (the daughter of Janaka) shed her robes of bark. I did not pledge that, she would accompany her husband, in robes of bark. Let the princess (therefore) proceed at pleasure to the forest fully equipped (with clothes and ornaments) and provided with all valuable possessions. (6) I who no longer deserve to survive, made on oath a cruel promise in the first place; and on top of that you have initiated this (unjust) act (of providing the robes of a hermitess to Sītā) through (sheer) childishness. That is sure to consume me (even) as the blossoming of a bamboo brings about its own destruction. (7)

"Even supposing some offence was given to you by Rāma , what wrong on earth was done to you by Sītā, (a princess of the Videha territory), 0 vile woman? (8) What injury on earth could the lofty minded Sītā, (the daughter of Janaka) do to you — Sītā, who is distinguished by a pair of blooming eyes like a female gazelle and is possessed of a soft disposition? (9) Indeed sending Rāma into exile (in the robes of a hermit), as you are doing, 0 sinful woman, is enough for you. What more do you seek to gain through these (further) sins (in the shape of exiling Sītā, and that too in the robes of a hermitess) which are going to be perpetrated by you and which are calculated to land you in untold suffering? (10) Hearing your command, which you gave to Rāma , who called here in connection with his installation (as Prince Regent), 0 queen, that much was (silently) acquiesced to by me. (11) Distinctly going beyond that, however, as you are doing now, you seek to go to hell in that you would have Sītā (a princess of Mithila) too clad in the bark of trees." (12)

To his father, who sat with his head bent low, while speaking thus, Śrī Rāma , who was (now) actually on his way to the forest, submitted as follows: — (13) "This illustrious mother of mine, Kausalya, has not only grown old but is of a generous disposition too and never speaks ill of you, 0 pious monarch! (14) When she is bereft of me and (consequently) drowned in a sea of grief, although she has known no suffering before, 0

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bestower of boons, you ought to show greater regard to her, so that the poor lady may not fall a prey to grief caused by separation from me (her son) and, treated with respect by you, who are worthy of adoration (to her), and contemplating on me, may survive under your care. (15-16) Kindly handle my mother, who is sure to pine for me (her son), in such a way, 0 compeer of the mighty Indra, as to ensure that, stricken with grief, when I am so journing in the forest, she may not depart to the abode of Yama (the god of death), giving up her life." (17)

Canto XXXIX

Hearing the intercession of Śrī Rāma and perceiving him clad in the garb of a hermit, the king for his part with his consorts fell unconscious. (1) Sore stricken with agony he neither could regale his eyes on Śrī Rāma (a scion of Raghu) nor could he accost him even on casting a look at him awhile, disconsolate as he was. (2) Remaining senseless as it were for an hour or so and feeling distressed, the mighty armed monarch repented in various ways (as follows), thinking all the time of Śrī Rāma alone: — (3) "I think in my past life many a cow indeed was robbed of its calf or in any case many living beings were destroyed by me. Hence this (calamity) has befallen me. (4) Surely life does not depart from the body until the (appointed) hour has arrived. (It is therefore that) death does not claim me even though Kaikeyī torments me and even though I behold my son, effulgent as fire, standing before me clad in the robes of an ascetic, having shed garments of fine fabric. (5 6) Indeed (all) these people have to suffer on account of Kaikeyī alone, who, having resorted to this roguery, is striving hard to gain her object." (7)

Having uttered these words and saying "0 Rāma !" only once, the emperor, however, whose voice was choked by tears, could not speak any more. Just regaining his consciousness after an hour or so the said emperor for his part spoke to Sumantra with

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his eyes flooded with tears as follows: — (8-9)

"Fitting with the best of horses a chariot used for pleasure drives, return you (soon) and take this highly blessed prince beyond this territory. (10) Since a pious and valiant son is being exiled to the forest by his (very) father and mother, such I believe is declared (by the scriptures) to be the reward of virtues of the virtuous." (11) Bowing to the king's command and fitting with horses a chariot decked with ornaments, Sumantra, who was swift of pace, returned (quickly) to that (very) spot (where Śrī Rāma stood ready with Sītā and Laksmana to depart for the forest). (12) Joining his palms (as a token of submission), the charioteer announced to the Crown prince (Śrī Rāma ) the arrival of that chariot, decked with gold and fitted with excel lent horses. (13) Promptly summoning (to his presence) the officer placed in charge of the treasury, the king, who knew what should be done at a particular place and time and was free from all impurities (in the shape of duplicity etc.), spoke in a decisive tone (as follows): — (14) "Taking into consideration (all) these years (that Sītā has to spend in exile), (pray) speedily bring for Sītā (a princess of the Videha kingdom) costly robes and valuable ornaments." (15) Proceeding to the treasury when commanded thus by the king, and bringing everything (that he was instructed to fetch), the officer for his part immediately delivered the (whole) lot to Sītā. (16)

Bound as she was for the forest, Sītā (a princess of the Videha kingdom), of noble (uncommon) birth (in that she was not born from a womb), adorned her limbs, which were endowed with propitious marks, with those marvellous jewels. (17) Splendidly and profusely decked (with ornaments) Sītā (a princess of the Videha kingdom) illumined that palace (where she stood) in the same way as the radiance of the rising sun with its bright rays illumines the sky in the morning (particularly when there is no mist or cloud). (18) Folding in her arms that princess of Mithila, who never behaved in an unseemly way, and smelling her head (as a token of affection), her mother in law (Kausalya) spoke in the following words: — (19)

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"Women who though constantly adored by their beloved consorts, cease to esteem their husband who has fallen on evil days are dubbed as wicked throughout this world. (20) Having enjoyed happiness in the past they malign and even desert their husband on meeting with the least misfortune: such is the nature of (wicked) women. (21) Wicked are those women who are ever untruthful by nature and swayed by passion, are difficult to comprehend, heartless and of sinful resolve and who get estranged in a moment. (22) Neither (noble) birth nor good turn, nor learning, nor gift nor even marriage ties capture the heart of (such) women, fickle of heart as they are. (23) In the case, however, of virtuous women, who are in fact devoted to good conduct, truthfulness and the precepts of their elders and keep within the bounds of decorum (laid down for their family), their husband is the most sacred object and he alone excels all. (24) Though (being) sent into exile to the forest, you should not despise my son, Śrī Rāma . Endowed with means or without resources, he is surely as good as a deity to you." (25)

Perceiving her advice to be in consonance with righteous ness, which constituted her aim (in life), and joining her palms, Sītā replied to her mother in law as follows, standing in front of her: — (26) "I shall surely do all that your worthy self instructs me to do. I know how I should behave towards my husband and I have (also) heard about it (from my elders). (27) Your noble self ought not to equate me with wicked women. I am un able to deviate from virtue (even) as moonlight is incapable of parting from the moon. (28) A Vina is of no use without chords and a chariot is of no use without wheels. Nor can a wife who is bereft of her husband prosper in a happy state even though she may have a hundred sons. (29) Indeed a father bestows limited joy, a brother (too) bestows limited joy and a son (as well) bestows limited happiness. What woman, then, would not adore her husband, the bestower of unlimited joy? (30) Having heard about the special and ordinary duties of a wife from my superiors and thus convinced that the husband is a veritable deity to a (married) woman, how can I, such as I am, despise

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my husband, 0 venerable one?" (31)

Hearing Sītā's reply, which touched (the chords of) her heart, Kausalya of pure mind suddenly began to shed tears born of agony (at the thought of the impending separation from her sons and daughter in law) and delight (over the pious sentiments expressed by Sītā). (32) Gazing at Kausalya (his own mother), who was highly respected among his mothers, Śrī Rāma , who had a supremely pious mind, spoke to her with joined palms as follows: — (33) "(Pray) do not regard my father with a doleful countenance. The end of exile too will come rather soon. (34) Nine years and five will slip past you (even) while you are asleep. (One fine morning) you will find me duly arrived (back) here (in Ayodhyā) in my entire being (along with Sītā and Laksmana), surrounded by my friends and relations." (35) Having made this comprehensive submission to his mother, and gazing on his three hundred and fifty step mothers he actually found those mothers too distressed in the same way (as his own mother was). Joining his palms the said son of Daśaratha (once more) made the following submission, which was in consonance with (the spirit of) righteousness: — (36 37) "(Pray) forgive whatever unkind word or even act may have been uttered or done by me through ignorance because we lived together. Now I take leave of you all." (38) All those (royal) ladies whose mind was agitated through grief, heard the calm submission of Śrī Rāma (a scion of Raghu),, which conformed to (the principles of) righteousness. (39)

While Śrī Rāma (a scion of Raghu) was speaking thus, an out cry resembling the wail of female cranes rose from the mouth of those consorts of Daśaratha (a ruler of men). (40) The same palace of Daśaratha which was formerly marked with the sound of tom toms, large drums and Meghas (a musical instrument the sound of which resembled the rumbling of clouds) was now filled with extreme agony, agitated as it was through wails and cries and fallen on evil days. (41)

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Preparation for the exile.

Dasharatha sits sunk in grief. Rama, Sita and Lakshamana don the

garments of exile. On the right the chariot leave, accompanied by

the citizen of Ayodhya. ( Pahadi painting, c. 1775-80 )

Museum Rietberg, Zurich

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Canto XL

Clasping the feet of and bowing to the king, Śrī Rāma and Sītā as well as Laksmana felt miserable (because of their in ability to be of any service to their aged parents) forthwith circumambulated him with joined palms. (1) Duly obtaining leave of him and accompanied by Sītā, Śrī Rāma (a scion of Raghu), who knew what is right, and stood stupefied through grief, bowed to Kausalya. (2) Following at the heels of his brother, Laksmana too greeted Kausalya; then he clasped the feet of his (own) mother, Sumitrā. (3) Smelling (as a token of affection) the head of the mighty armed Laksmana, who was saluting her, the mother, who wished well of him, spoke weeping to that son of hers (as follows): — (4) "Excessively fond as you are of your kinsman, Rāma , you have been permitted (by me) to dwell in the forest. (But) do not neglect, my son, the service of your brother, Rāma , who is going (with you). (5) He (alone) is your refuge, whether in adversity or affluent (circumstances), 0 sin less one! Such is the rule of conduct followed by the virtuous in the world that a younger brother should be subject to the control of his elder brother. (6) To practise charity, to consecrate oneself for sacrificial performances and to drop ones body on the field of battle alone — this indeed constitutes the conduct appropriate to this race (of the Raghus) for all time." (7) Having exhorted Laksmana thus, the said Sumitrā repeatedly said to the celebrated Śrī Rāma (a scion of Raghu), who was loved by all and was bent on leaving (for the forest), "Fare forth! Fare forth!! (May all be well with you!)." (8) (She said to Laksmana again,) "Know Rāma to be Daśaratha (your father), look upon Sītā (the daughter of Janaka) as myself (your mother) and esteem the forest as Ayodhyā (your home) and depart dear son, happily." (9)

Then Sumantra, who was meek and knew how to behave politely, submitted with joined palms as follows to Śrī Rāma (a scion of Kakutstha) even as Matali (the charioteer of Indra)

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would to Indra (the ruler of gods): — (10) "Mount the chariot, 0 highly illustrious prince; may all be well with you. I shall speedily take you to whatever place you will direct me to go. (11) Indeed those fourteen years that have to be spent by you in the forest as directed by the queen (Kaikeyī) are to be considered as having commenced (this very day)." (12) Having adorned herself (with the articles of wearing apparel and ornaments bestowed on her by her father in law), Sītā, who had comely limbs, mounted with a delighted mind that chariot, which was resplendent like the sun. (13) Having carefully arranged in the hind part of the chariot the raiments and jewels which her father in law, duly taking into account (the period of) her exile in the forest, had bestowed on Sītā while she was ready to accompany her husband (to the forest), and even so the sets of weapons and the pieces of armour he had given to the two brothers, as well as the basket, covered with leather, and the spade, the two brothers, Śrī Rāmaand Laksmana, then quickly mounted the chariot, which was decked in gold and shone like fire. (14-16)

Seeing the exiles, of whom Sītā constituted the third, mount ed on the chariot, Sumantra drove the horses, which were thought highly of and vied in speed with the velocity of the wind. (17) Śrī Rāma (a scion of Raghu) having departed for the great forest (of Dandaka) for a long term, confusion and an unconsciousness prevailed (among the people) in the city and also in the army (including even horses and elephants) as well as among the people visiting Ayodhyā (from the districts). (18) Confounded and flurried with its elephants in rut highly excited, and resonant with the tinkling of the ornaments of its horses, the city was filled with great sound. (19) Sore stricken with agony, that city including the youth as well as the old people rushed towards Śrī Rāma in the same way as one op pressed with the sun would rush towards water. (20) Clinging to the sides and back (of the chariot) with their faces turned towards him and bathed with tears, all submitted to Sumantra in a loud voice: — (21)

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"Hold in the reins of the horses, 0 charioteer, and drive slowly and slowly. We would behold the countenance of Śrī Rāma , which would (henceforth) be difficult to behold. (22) The heart of Kausalya (Śrī Rāma's mother) is surely and un doubtedly made of steel in that it does not get riven (even) when her son, who resembles an offspring of gods, is departing for the forest! (23) Sītā (a princess of the Videha kingdom) has done what ought to be done in as much as she follows her husband like a shadow and, devoted to her duty, does not leave him any more than the light of the sun forsakes Mount Meru. (24) Oh Laksmana, you are accomplished of purpose in that you are going to serve your godlike brother, who is ever disposed to speak kind words (to all). (25) Indeed this constitutes your great wisdom; this is your great good fortune and this is the way to heaven (for you) that you are following Śrī Rāma !" (26) Saying so those men could not restrain their tears, that had (already) welled up (in their eyes), and followed their be loved Śrī Rāma (the delight of the Ikswāku s). (27)

Meanwhile, surrounded by his consorts — who were (all) feeling miserable — and distressed in mind, the king moved forth from his palace, saying, "I shall see my beloved son." (28) In front of him was heard the high sound of crying women, resembling the trumpeting of she elephants on a lordly elephant (the leader of their herd) having been bound (with chains).(29) At that time, the father (of Śrī Rāma ), the glorious King Daśaratha (a scion of Kakutstha), looked lustreless indeed like the full moon overshadowed by Rahu during a lunar eclipse.(30) The illustrious son of Daśaratha, Śrī Rāma , on the other hand of inconceivable firmness commanded the charioteer in the words "Let the chariot be driven fast." (31) Śrī Rāma commanded the celebrated charioteer in the words "Move on!" And the people (following the chariot) likewise said to him, "Stop!" Urged (both ways) on the road, the charioteer (however) could do neither. (32) The dust raised on the road (even) as the mighty armed Śrī Rāma drove out (of the city for the forest) settled down due to the tears that fell (from the eyes) of the

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citizens (following at his heels). (33) Full of lamentation and tears and (therefore) doleful (in appearance) at the departure of Śrī Rāma , the citizens (of Ayodhyā), who were stricken with deep agony and commenced wailing loudly, became unconscious. (34) Tears born of agony (caused by separation from Śrī Rāma ) flowed from the eyes of women like (drops of) water from lotuses shaken by the commotion of fish. (35)

Seeing the city reduced to singleness of mind, the glorious king fell down precipitately like a tree cut at the root. (36) Perceiving the king sore distressed and suffering agony, an outcry thereupon rose from (the mouths of) men in the rear of Śrī Rāma . (37) Seeing him wailing with the inmates of his gynaeceum some people cried out, "Oh Rāma ", while others exclaimed, "oh Rāma 's mother!" (38) Looking back, Śrī Rāma forthwith beheld the king, dejected and perplexed in mind, as well as his mother (Kausalya) following (him) on the road. (39) Bound by the cord of duty, he did not openly gaze on them any more than a foal, caught in a snare would look at its dam. (40) Seeing them walking, though worthy of a chariot, unworthy of suffering and deserving of comfort, he commanded the charioteer in the words "Drive fast!" (4]L) (Even) as an elephant urged on with goads is unable to look behind, Śrī Rāma (a tiger among men) too was unable to bear the distressing sight of his father and mother (following him on foot). (42) Kausalya (Śrī Rāma's mother) rushed forth (after Śrī Rāma ) as a cow that has given birth to a calf and whose calf stands tied (at the stall) would run to meet it while returning ,to its stall (from the pasture). (43)

Śrī Rāma repeatedly gazed on his mother, Kausalya, who was weeping and following that chariot as though dancing, crying " Rāma , o Rāma , o Sītā, o Laksmana!" and shedding tears for the sake of Śrī Rāma , Laksmana and Sītā. (44 45) The king (on the one hand) exclaimed saying "Stop!", while Śrī Rāma (a scion of Raghu) called out "Go on! Proceed!!" (In this way) Sumantra's mind was placed in a dilemma as one would feel while standing between two (revolving) wheels. (46) Śrī Rāma

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said to him, "Even when reproached (by the king on going back to Ayodhyā, for not carrying out his orders), you will say, 'I did not hear (your call).' Prolongation of this agony (caused by witnessing the sad plight of my aged and feeble parents) would prove most calamitous." (47) Carrying out the behest of Śrī Rāma and taking leave of that crowd (which was following at his heels), the charioteer urged on the horses that were (already) moving (ahead), to go fast. (48) (Mentally) circumambulating Śrī Rāma the king's men returned (to the king's presence with their body, which could not keep pace with the chariot, though they accompanied Śrī Rāma with their mind to the forest); the common people (however) did not return even with their body as they did not return with their mind, being possessed of a quick speed. (49) (On returning to the king's presence) the ministers submitted to Emperor Daśaratha as follows: — "One should not follow to a long distance him whom one wishes to see come back." (50) Hearing their submission, the king, who was endowed with all virtues and felt miserable, stopped short, gazing with his consorts, on his celebrated son (Śrī Rāma ), perspiring all over his body and wearing a most dejected appearance. (51)

Canto XLV

People devoted to the high souled Śrī Rāma of unfailing prowess followed him on his way to the forest for exile. (1) Even when the king was made to return much against his will, governed as he was by the code of conduct prescribed for friends and relations (accompanying a departing friend to some distance only), they would not return on any account and continued to follow the chariot; for Śrī Rāma , who enjoyed great renown and was richly endowed with excellences, had become the favourite like the full moon of the people residing in Ayodhyā. (2 3) Even though being implored by those (devoted) people (to return), the said Śrī Rāma (a scion of

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Kakutstha) pressed on to the forest, (thereby) proving his father to be true (to his word). (4) Fondly gazing on those people as though drinking them with his eyes, Śrī Rāma lovingly spoke to them (as follows) as though they were his own children: — (5) "The love and high esteem that has been bestowed upon me by you (the inhabitants of Ayodhyā) may for my pleasure be bestowed in a special measure on Bharata. (6) For Bharata, who enhances the delight of Kaikeyī and who is possessed of an excellent conduct will properly do things, which are not only pleasing but conducive to your (best) interests too. (7) Elderly in wisdom, though juvenile in age, tender though adorned with heroic qualities, he will prove to be a worthy master and will dispel your fears. (8) Endowed as he is with kingly virtues, he has been thought fit to be the Prince Regent. For this reason too the behest of your master must be carried out by you and also because you are enjoined by me. (9) Moreover, with intent to oblige me, the said emperor should be treated by you in such a way that he may not suffer agony when I have gone into exile to the forest." (10)

The more did Śrī Rāma (son of Daśaratha) hold fast to righteousness (in the form of obedience to his father's wishes), the more did the people desire him to be their ruler. (11) Śrī Rāma with Laksmana drew as it were by their virtues the residents of Ayodhyā — who were afflicted and covered with tears — as though bound with cords. (12) (Of them) such Brāhmanas as were senior in three ways, viz., in point of wisdom, age and power acquired through austerities, and whose heads were shaking under the weight of their years, spoke from a distance as follows (unable as they were to keep pace with the chariot of Śrī Rāma ): — (13) "Return, 0 swift steeds of excellent breed drawing the chariot conveying Śrī Rāma , and be friendly to your master (since by taking Śrī Rāma against our wishes you will be doing a disservice to him); you ought not to proceed further. (14) Indeed, (all) created beings which are endowed with ears, more so horses, stand apprised of our entreaty. Therefore please return. (15) The said master of yours is exceedingly

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pure-minded, heroic and a man of virtuous and firm resolve. As such he justly deserves to be conveyed by you nearer the city and not to be carried away from the city to the forest." (16) Perceiving those aged Brāhmanas uttering such plaintive words, Śrī Rāma precipitately got down from the chariot: so the tradition goes. (17) Taking small strides (in order to enable the aged Brāhmanas to overtake him), Śrī Rāma now proceeded on foot with Sita and with Laksmana in the direction of the forest, which constituted his final destination (without stopping or receding to meet and console the Brāhmanas since that would amount to a breach of the vow undertaken by him to depart for the forest). (18) For, the said Śrī Rāma , who was affectionate by disposition and had compassion in his eyes, could not send back those Brāhmanas walking on foot while continuing to be in the chariot himself. (19) Perplexed in mind, sore distressed to see the celebrated Śrī Rāmastill pressing on, the Brāhmanas spoke to him as follows : — (20)

"The whole of this Brāhmanas community is following you, devoted (as you are) to the Brāhmanas. (Nay) borne on the shoulders of the Brāhmanas (through the medium of the two pieces of wood used for kindling the fire by attrition and the vessel intended for holding it), these sacred fires too are following them. (21) (Pray) look at these canopies obtained by us during the performance of a Vajapeya sacrifice and following at your heels like (white) clouds appearing in autumn (marking the end of the monsoon). (22) With these canopies of ours, obtained during a Vajapeya sacrifice, we shall give shade to you, who have got no canopy1 and (as such) are being scorched with rays (of the sun). (23) Indeed our minds which were (hereto fore) engaged in pursuing the study of Vedic texts have (now) been made to follow the course of exile to the forest for your sake, 0 son! (24) The Vedas, which constitute our supreme riches, stand preserved in our hearts (memory); and protected

__________________

1. It is laid down in the Vedas that he who performs a Vajapeya sacrifice must be supplied with a white canopy.

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by their character, our consorts too will (continue to) stay in our homes alone. (We need not therefore be deterred by any anxiety on their score). (25) No fresh decision need be taken by us (on the matter), (since) our mind is fully determined to follow you (to the forest). Yet (we should like to tell you that) in the event of your turning indifferent to piety (in the form of listening to the advice of Brāhmanas), what being will remain devoted to the path of virtue? (26)

"Solicited by us with our heads bent low — heads which are covered with hair white as the down of swans and are soiled with dust as a result of their falling on the ground (in the course of our prostration to you, whom we know to be none other than Lord Visnu) — (pray) turn back, 0 prince, resolute of conduct! (27) Sacrifices have been started by many of those Brāhmanas that have come here (to follow you). Their conclusion, 0 son, depends on your return. (28) (All) created beings — both in animate and animate — here are full of devotion to you. (Pray) show your affection to such devotees, who are imploring you to return (by acceding to their request). (29) Tall trees, whose power of locomotion stands completely hampered by their roots (penetrating deep into the earth) and which are (therefore) un able to follow you, are crying as it were through the creaking sound produced by the force of wind (and thus asking you to return). (30) Birds too, which sit motionless and are unable to go out in search of food and which remain fixed to one spot on (the boughs of) trees, solicit you to return, compassionate as you are to all created beings." (31) While the Brāhmanas were crying thus with a view to persuading Śrī Rāma to return, the river Tamasa came to view as though retarding the progress of Śrī Rāma (a scion of Raghu). (32) Releasing the horses, fatigued as they were, from the chariot and quickly making them roll afterwards, Sumantra too allowed them to graze not very far from (the bank of) the Tamasa once they had drunk water and had their body washed in the river. (33)

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Rāma , Sita and Lakshmana in exile (detail)

Pahari, c. 1775/80. Museum Rietberg, Zurich

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Canto XLVI

Then, taking his stand on the delightful bank of the Tamasa and gazing on Sītā, Śrī Rāma (a scion of Raghu) spoke to the son of Sumitrā, as follows: — (1) "Today, 0 Laksmana, is the (very) first night of our exile in the forest. And since it is to the forest that we have been sent away, you ought not to feel anxious (for those that have been left behind); may all be well with you! (2) Look here: sought for shelter by beasts and birds retiring to their respective abode, the desolate woods are crying as it were on all sides. (3) The city of Ayodhyā, the capital of my father (King Daśaratha), with its men and women will for its part lament today for us, that have departed (for the forest): there is no doubt about it. (4) For, the people (of Ayodhyā) are devoted to the king no less than to you and me, as also to Bharata and Satrughna, for our manifold virtues, 0 tiger among men! (5) I bewail (the lot of) my father as well as my illustrious mother (Kausalya). I fear lest those parents of ours, who must be incessantly weeping, should be deprived of their eyesight. (6) I am sure that the pious minded Bharata will console my father and mother by means of words assuring them of religious merit, material welfare and sense gratification. (7) Reflecting again and again on the tender heartedness of Bharata, 0 mighty armed prince, I do not lament for my father and mother. (8) By following me (to the forest), 0 tiger among men, a (great) purpose (of mine) has been served by you for (otherwise) aid would have to be sought for by me for looking after Sītā (a princess of the Videha kingdom). (9) I shall certainly live on water alone tonight. 0 son of Sumitrā! Although there are various kinds of wild fruits and roots, this alone pleases me." (10)

Having told Laksmana (son of Sumitrā) as above, Śrī Rāma (a scion of Raghu), so the tradition goes, spoke to Sumantra too as follows: —"Attend you to the horses (now), 0 good sir!" (11) Fastening the horses tightly, the sun having completely

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set, and supplying them with abundant grass, the said Sumantra returned (to the presence of Śrī Rāma ). (12) Having worshipped (the goddess presiding over) the benign evening twilight and seeing the night fallen, the charioteer along with Laksmana (son of Sumitrā) prepared a ground suitable for Śrī Rāma to sleep on (by brushing aside gravel and particles of dust etc.) as well as a bed (of leaves). (13) Perceiving the bed overspread (by Sumantra) with (fresh) leaves of trees on the bank of the Tamasa with the help of Laksmana (son of Sumitrā) Śrī Rāma with his consort lay down on it: so they say. (14) Observing Śrī Rāma buried in deep sleep with his spouse, fatigued as he was, Laksmana for his part began to recount the various virtues of Śrī Rāma before the charioteer. (15) The sun rose past Laksmana (son of Sumitrā) even as he was recounting to the charioteer on the bank of the Tamasa the excellences of Śrī Rāma , both (Laksmana and Sumantra) keeping awake that night. (16) At a respectable distance from the Tamasa, whose bank was crowded with herds of cows, Śrī Rāma spent that night with the citizens on that stretch of land. (17) Getting up and seeing those people (lying at some distance), Śrī Rāma , who was possessed of extraordinary splendour, spoke (as follows) to his brother, Laksmana, who was endowed with auspicious bodily marks: — (18)

"Behold, 0 Laksmana, the citizens, full of great longing for us and absolutely unmindful of their homes as also of their near and dear ones, lying close to the roots of trees till this (late) hour, 0 son of Sumitrā! (19) From the way in which these citizens are taking pains to take us back (to Ayodhyā) it seems they will even lay down their lives but would in no case give up their resolve. (20) Therefore, while they are fast asleep let us meantime quickly mount the chariot and take a route which has no fear from any quarter, so that the citizens of Ayodhyā (the ancient capital of Ikswāku ), who are (so keenly) devoted to me, may not henceforth (have to) repose leaning against the roots of trees as now. (21 22) The residents of a city (ruled over by a king) should indeed be completely and finally rid

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by the sons of their rulers of suffering brought about by (the citizens) themselves. The citizens should on no account be burdened with affliction caused by the princes themselves as in "our case." (23) Laksmana replied as follows to Śrī Rāma , who was firm as virtue incarnate: — "What you say appeals to me, 0 wise brother; (pray) ascend the chariot quickly." (24)

Śrī Rāma then said to the charioteer, "Please get the chariot ready soon. On it I shall proceed to the forest. Depart from this place at once, my lord!" (25) Having got the chariot ready with those excellent horses yoked to it with great expedition, the charioteer for his part thereupon submitted (as follows) with joined palms to Śrī Rāma : — (26) "Here is your chariot ready, 0 mighty armed prince! (Pray) ascend it quickly with Sītā and with Laksmana, 0 jewel among chariot warriors; may prosperity attend you!" (27) Mounting the chariot with (all) necessities for traveling (viz., his bow, armour, quiver, spade, basket and so on), Śrī Rāma (a scion of Raghu) speedily crossed (thereby) the swift going Tamasa thickly set with eddies. (28) Having duly crossed the stream, the glorious Śrī Rāma (who was possessed of mighty arms) reached a smooth road, free from obstacles and safe even for those who are apprehensive of danger. (29) With a view to putting the citizens off the scent, Śrī Rāma for his part spoke to the charioteer as follows: — "Mounting the chariot (alone), 0 charioteer, proceed you northward and, going apace awhile, bring the chariot back again. Remaining careful, drive the chariot in such a way that the citizens may not (be able to) locate me." (30 31)

Hearing the command of Śrī Rāma , the said charioteer for his part did as he was told and, returning (by a different route) reported to Śrī Rāma the arrival of the chariot. (32) Then Śrī Rāma and Laksmana (the promoters of the race of Raghu) along with Sītā comfortably took their seats in the chariot that was duly kept ready. The said charioteer thereupon urged the horses along the route by which they could reach a forest suited to the practice of austerities. (33) Having duly occupied the chariot, Śrī Rāma (son of Daśaratha), who was a great

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chariot warrior, thereupon proceeded to the forest along with the charioteer. At the outset, (however) the charioteer placed the chariot facing the north; for he saw omens auspicious for journey (in that quarter). (34)

Canto XLVII

The night having ended in dawn, the citizens, who were stunned with grief, became unconscious (as it were). (1) Made miserable by tears born of grief and full of agony, they could not catch even a glimpse of Śrī Rāma , though casting their eyes all round. (2) Their faces withered through despondency, deprived as they were of Śrī Rāma (who was full of wisdom), and (therefore) nonplussed, the citizens, even though they were wise, uttered plaintive words (as follows) : — (3)

"Woe is to that slumber, rendered unconscious by which we could not perceive today Śrī Rāma , who is distinguished by a broad chest and mighty arms! (4) How did that mighty armed Śrī Rāma , whose actions, as is well known, are never ineffectual, leave for other lands in the garb of an ascetic, abandoning (us) his devoted subjects? (5) How did that jewel among the Raghus, who ever protected us as a father does his own children, proceed to the forest abandoning us? (6) Let us meet our end at this very place (by fasting) or definitely set out on the grand journey (to the north with a resolve to die). For what purpose can life be good for us, deprived as we are of Śrī Rāma ? (7) Or, there are any numbers of big logs of dry wood (here). Lighting a funeral pile let us all enter the fire (simultaneously).

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(8) Shall we break the news (when asked by those left behind in Ayodhyā) that Śrī Rāma (a scion of Raghu) of mighty arms, who is free from jealousy and speaks kindly (to all), has been conveyed to the forest by us? How can we utter such words? (9) Seeing us (back) without Śrī Rāma , that city (of Ayodhyā) will surely assume a wretched and cheerless aspect with its womenfolk, children and elderly people. (10) How shall we, who left with that high souled hero for good, behold that city again without him?" (11)

Holding up their arms, the above mentioned men, stricken with agony like cows of excellent breed bereft of their calf, lamented in various ways as above. (12) Then proceeding to some distance along the tracks, (left by Śrī Rāma 's chariot) for some moments, they were overwhelmed with great despondency, the tracks having disappeared immediately afterwards (due to the chariot having returned by another route). (13) The high minded citizens (eventually) returned (to Ayodhyā) along the tracks left by the chariot (while leaving Ayodhyā), saying, "How is it (that the tracks have disappeared so soon)? What shall we do? We are doomed by Providence." (14) Depressed in spirits they all then returned, by the same route along which they had come, to the city of Ayodhyā, where all good people were feeling distressed. (15) Seeing the city (which presented a sorry spectacle), they shed tears in profusion through their eyes tormented with grief, their mind distracted through cheerlessness. (16) Bereft of Śrī Rāma , the city (of Ayodhyā) did not look any more charming than a river whose snakes have been uprooted from its pool by Garuda. (17) Those bewildered men beheld the city joyless like the firmament bereft of the moon and an ocean without water. (18) Entering their dwellings full of abundant riches with difficulty, the citizens could not distinguish between their own people and others, though casting their eyes all round, stricken as they were with sorrow, their joy having altogether disappeared for good. (19)

* * *

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Rama, Sita and Lakshmana at Panchavati (Pahari, 1st century )

Courtesy : Govt. Museum and Art Gallery, Chandigarh (India )

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Rama visit the sage Bharadwaj, then the three are crossing the

river with a raft for sita, on their way to Chitrakoot.

Guler 1775/80, Museum Rietberg, Zurich

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Rama, Sita and Lakshmana in the forest

Kangra late 18th century.

Courtesy: Govt. Museum and art Gallery, Chandigarh (India )

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Bharat approaches Chitrakut with the army Mewar

Page 120y

(ii) Dialogue of Śrī Rāma and Bharata in the Forest

Canto XCVI

Having shown on that occasion the hilly stream (Mandakinī) to Sītā (the Princess of Mithila), Śrī Rāma sat down on a single flat rock humouring Sītā with a description of the pulp of fruits fit for the consumption of austere sages (as follows): — (1) "This (fruit) is fit for being offered as an oblation into the sacred fire, this is luscious and this (bulb) has been roasted well in fire." In this way the celebrated Śrī Rāma (a scion of Raghu), whose mind was devoted to righteousness, spent his time with Sītā. (2) While he remained sitting there, the dust raised by the army of Bharata — who was approaching Śrī Rāma — as well as the sound of the tramp of the army rose to the skies. (3) In the meantime alarmed and agitated by that great noise the lordly elephants in rut ran away from their herd in various directions. (4) Śrī Rāma heard that noise caused by the army and (also) perceived all those leaders of herds of elephants that had taken flight (from their herd). (5) Seeing them run away and also hearing that great noise, Śrī Rāma spoke (as follows) to Laksmana, son of Sumitrā, of radiant effulgence: — (6) "0 Laksmana, Sumitrā in this world is blessed with a worthy son in you. See how this confused noise is being heard, deep as a terrible crash of thunder. (7) How is it that herds of elephants in the forest and (wild) buffaloes in the great forest and the deer are all of a sudden taking flight

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helter-skelter in various directions as though scared by lions? (8) Is any king or prince going about hunting in the forest? Or has any other beast of prey appeared (here)? You ought to find this out, 0 son of Sumitrā! (9) Moreover this mountain, 0 Laksmana, is most difficult of access even to birds (of other parts). You ought (therefore) to ascertain all this accurately."

(10)

Enjoined thus the celebrated Laksmana climbed up with great speed a sal tree in blossom and, surveying all the quarters, fixed his gaze on the eastern quarter. (11) Looking intently with his face (now) turned northward he espied a large army thick with elephants, horses and chariots and conjoined with vigilant foot soldiers. (12) He announced to Śrī Rāma the approach of that army abounding in horses and chariots and adorned with ensigns borne on chariots, and made the following submission: — (13) "Let your worthy self fully extinguish the fire and let Sītā seek a cave and keep ready your bow, as well as arrows and armour." (14) To Laksmana, they say, Śrī Rāma , a (veritable) tiger among men, replied (as follows):— "Dear Laksmana (son of Sumitrā), please look carefully (at the device of the ensign) and tell me whose army you consider it to be." (15) Commanded thus by Śrī Rāma , Laksmana said as follows, (gazing at the army) as though keen to consume it like an angry fire: — (16) "Evidently having secured consecration on the throne of Ayodhyā and keen to attain undisputed sovereignty, Bharata, son of Kaikeyī, comes fully prepared to kill us (both). (17) An ensign bearing the device of a Kovidāra tree with a white trunk really shines prominently over there on a chariot standing where that gigantic tree rich in flowers and fruits etc., is clearly visible. (18) Mounting swift horses as they would, these horsemen are heading towards this spot. Mounting elephants these riders on elephants (too) appear highly rejoiced (while marching towards this place). (19) Taking up our bows let us both station ourselves on the summit of the mountain, 0 hero! Or clothed with mail let us continue on this very spot with uplifted weapons.20)

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"The ensign bearing the device of a Kovidāra tree will surely be brought under our control, and I am glad I shall (be able to) see (face to face) Bharata, on whose account great suffering has been undergone by you, 0 scion of Raghu, as well as by Sītā and myself, and for whose sake, 0 Rama, you have been deprived of a kingdom which was ever yours. (21-22) Bharata, who has arrived .in state as an adversary, surely deserves to be killed outright, 0 heroic prince! I see no wrong in killing Bharata, 0 scion of Raghu! (23) Killing a man who has wronged one before, one surely does not get contaminated with sin. Bharata has wronged you; hence there is sin (only) in leaving him alone, 0 scion of Raghu! (24) When Bharata has been killed, rule over the entire world. Sore stricken with sorrow, Kaikeyī, who is covetous of sovereignty, will find her son killed in battle by me like a tree uprooted by an elephant. I shall kill Kaikeyī too with her dependants and relations. (25-26) Let the earth be purged of this sin (in the shape of Kaikeyī). Today I shall release my repressed fury and scorn (in the shape of arrows) against the enemy's forces even as one would spit fire on dried bushes, 0 bestower of honour! Tearing to pieces the bodies of the enemies with sharp-pointed arrow's I shall this very day drench the forest of Citrakuta with blood. Let beasts of prey drag hither and thither the elephants and horses, whose heart is pierced through with arrows, as well as the men (that will be) slain by me. Having killed Bharata with his army in this great forest I shall fulfill my arrows and bow (by supplying them with abundant food): there is no doubt about it." (27-30)

Canto XCVII

Śrī Rāma , for his part, pacified in every way Laksmana, who actually bore an utterly bellicose attitude towards Bharata and was beside himself with rage, and then spoke to him as follows:

— (1) "When the very mighty Bharata, full of great longing (to see me), has turned up in person, what purpose will be served

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at this moment with a blow or with a sword accompanied by a shield? (2) Having given (in the first instance) my word of honour to implement the pledge of my father and then killing Bharata in an encounter, 0 Laksmana, what shall I do with a kingdom stained with infamy? (3) I am not going to accept a fortune that will descend on the destruction of my kinsfolk or friends any more than one would partake of dishes mixed with poison. (4) I seek virtue, fortune, and gratification of senses and even (sovereignty of) the earth, 0 Laksmana, (only) for you (my brothers, and not for any personal gain); I give this word of honour to you. (5) I seek sovereignty too (only) for the protection and gratification of my brothers, 0 Laksmana; I swear by my weapon (bow). (6)

"(The sovereignity of) this earth, hemmed in by the sea, 0 gentle brother, is not difficult for me to acquire; but I do not covet even the position of Indra through unrighteousness, 0 Laksmana! (7) If any joy comes to me without Bharata and you or even without Śatrughna 0 respecter of others, let fire reduce it to ashes. (8) I believe, 0 gallant brother, that hearing, when back in Ayodhyā, of myself having been exiled with Sītā (daughter of Janaka) and yourself, (and having proceeded to the forest) wearing matted locks and clad in the bark of trees, 0 jewel among men, Bharata, who is (so) fond of his brothers, and is dearer to me than life (itself), must have found his heart overwhelmed with affection and his mind distracted through grief and has surely come all the way to see me, bearing in mind the custom of his race (in the shape of installing the eldest son on the throne on the death of a king) and that the said Bharata has not come with any other motive. (9-11) Getting angry with mother Kaikeyī and speaking unkind words to her and having obtained the consent of our father, the glorious Bharata has (evidently) come to offer the throne to me. (12)

"It is (but) opportune that Bharata sees us — (in fact) he deserves to see us. He would not do any harm to us even with his mind. (13) I wonder when and what offence did Bharata give to you in the past and when he said any such alarming thing

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Bharat with Sri Rama ( detail of page 120 )

Mewar

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that you mistrust Bharata today. (14) Bharata should under no circumstances be spoken to harshly nor should unkind words be addressed to him. If any offence were given to Bharata, indeed it would mean that I am told unpleasant things. (15) How on earth can sons take the life of their father in any trying situation or how can a brother kill his (own) brother, his (very) life, 0 son of Sumitrā? (16) If you utter these words (signifying your intention to kill Bharata) for the sake of sovereignty, I shall speak to Bharata as follows on seeing him: 'Let the kingdom be given away for good to Laksmana' (17) Being ad- dressed by me in the words 'Bestow the kingdom on Laksmana,' Bharata, 0 Laksmana, will surely accept my command saying 'So be it!' "(18)

Admonished thus by his brother ( Śrī Rāma) of virtuous disposition, Laksmana, who was devoted to the interests of the latter, hid himself in his own limbs as it were out of shame. (19) Put out of countenance to hear this admonition, Laksmana, they say, submitted as follows: — "I believe our father. Emperor Daśaratha himself, has come to see you." (20) Finding Laksmana abashed, Śrī Rāma (a scion of Raghu), they say, replied (as follows): — "I (too) believe that the mighty-armed emperor has (personally) come to see us here. (21) Considering us to be deserving of comfort and bearing in mind the privations attendant on residence in a forest, father will, I believe, surely take us back home. (22) Again, my father, the glorious Daśaratha (a scion of Raghu), will return (to the capital) taking (with him) from the forest this Sītā (a princess of the Videha kingdom) too, who has (always) enjoyed the utmost amenities (of life). (23) Here are to be clearly seen the two spirited and excellent fleet horses of noble breed, pleasing to the mind and vying with the wind in swiftness. (24) Here is the well-known gigantic and aged elephant, Satruñjaya by name, of our wise father, rocking about at the head of the army. (25) I, however, do not behold that white heavenly umbrella of my father, well known in the world, 0 highly blessed one! Doubt on this point fills my mind. (26) Do my bidding, 0 Laksmana, and climb

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you down from the tree-top." In these precise words did Śrī Rāma, whose mind was given to piety, address the celebrated Laksmana (son of Sumitrā): so the tradition goes. (27)

Getting down from that top of the sal tree, Laksmana, the conqueror of hostile forces, for his part, stood by the side of Śrī Rāma with joined palms. (28) Admonished by Bharata in the words "Let there be no molestation (to the hermitage of Śrī Rāma )", his army encamped round about that mountain. (29) Occupying an area of one Yojana and a half, they say the army of Bharata (of Ikswāku's line), full of elephants, horses and men, encamped by the side of the mountain. (30) Brought with the purpose of propitiating Śrī Rāma (the delight of the Raghus) by Bharata, who was rich in the sense of propriety, placing righteousness in the forefront and shaking off vanity, the aforesaid army shone brightly in the vicinity of Citrakuta. (31)

Canto XCIX

The army having encamped, Bharata, keen as he was to see his (elder) brother, then proceeded to look for him, pointing out (on the way) to Śatrughna the marks indicating the presence of a hermitage near by. (1) Requesting Sage Vasistha in the following words "(Pray) fetch my mothers promptly," Bharata, who was fond of his elder brother, hastily pressed forward. (2) Sumantra too for his part closely followed Śatrughna; (for) an ardent longing for the sight of Śrī Rāma possessed his heart too as Bharata's. (3) Even while proceeding, Bharata, who was (now) radiant (with joy at the prospect of meeting Śrī Rāma ), beheld the hut made of leafy twigs belonging to his (elder) brother and built after the style of hermits' dwellings, as well as another cottage (enclosed with a wooden wall and provided with doors, intended for Sītā): so the tradition goes. (4) In front of that hut Bharata saw at that time hewn pieces of wood as well as flowers gathered for worship. (5) He (also) perceived

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tokens for indicating the way made on trees here and there with blades of Kuśa grass and strips of cloth by Laksmana and Śrī Rāma while returning to the hermitage (from the riverside after a bath or with water fetched from the river). (6) He further beheld in the vicinity of that cottage large heaps made of the dried dung of deer and (wild) buffaloes for protection against cold. (7)

While going the mighty-armed Bharata, who was full of glory, spoke with delight (as follows) on that occasion to Śatrughna as well as to all those ministers (that had accompanied him): — (8) "I believe we have reached that region of which Bharadwaja spoke (to us). I conclude the river Mandakinī to be not very far from this place. (9) Since strips of cloth are seen fastened (to the trees) high up, this may be the path provided with tokens by Laksmana wishing to go out (for a bath or in order to bring water from the river) at an odd hour. (10) On this side do swift- footed elephants distinguished by huge tusks roam about trumpeting at one another in the flanks of the mountain. (11) There can be seen the thick smoke of the (sacred) fire, which ascetics in a forest seek to preserve incessantly (for pouring oblations into it both morning and evening). (12)'Here I shall (be able to) see Śrī Rāma (a scion of Raghu), my elder brother, a (veritable) tiger among men, who shows respect to his elders, highly delighted like an eminent sage." (13)

Then, going awhile, the celebrated Bharata (a scion of Raghu) reached Citrakuta on the bank of the Mandakinī and spoke as follows to those men (that had accompanied him): — (14) "Having reached a lonely place Śrī Rāma (a tiger among men), a ruler of the people, sits delighted on the (bare) ground in the posture of a hero (with his left foot placed on his right knee). Woe to my birth along with my life! (15) 'Fallen in adversity (in the shape of being deprived of his inheritance and exiled) on my account, Śrī Rāma (a scion of Raghu), the protector of the world, who is possessed of great splendour, is dwelling in a forest having completely given up all enjoyments.' (16) Reviled thus by the world I shall fall at the feet of Śrī Rāma, Sītā and

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Laksmana today with a view to propitiating them." (17)

Wailing thus, the celebrated Bharata (son of Daśaratha) be- held in that forest a large and holy hut of leafy twigs pleasing to the mind and thatched with abundant leaves of sal, palmyra and Aswakarna trees, and (thus) appearing (from a distance) like an extensive altar softly overspread with blades of Kuśa grass in a sacrificial performance. (18-19) The hut was adorned with very strong bows plated with gold at the back and shining like rainbows, instrumental in accomplishing great deeds and capable of harassing the enemy. (20) It was (further) graced with fearful arrows encased in quivers and shining like sun- beams, in the same way as Bhogavatī (the realm of Nagas) is graced by serpents with incandescent hoods. (21) The hut was (also) adorned with a couple of swords encased in sheaths of gold and further adorned with two shields emblazoned with flowers of gold. (22) Distinguished by gloves of iguana skin embellished with excellent gold and suspended on walls, the hut was unassailable by hordes of enemies even as the lair of a lion is incapable of being assailed by deer. (23) In that habitat of Śrī Rāma, Bharata (also) beheld a spacious holy altar inclining towards the southeast and with a lighted fire placed on it. (24)

Fixing his gaze awhile Bharata for his part descried his elder brother, Śrī Rāma, seated in the hut wearing a rounded mass of matted hair (on his head). (25) He saw the said Śrī Rāma wearing the skin of a black buck and clad in a strip of bark and resembling a fire (in brilliance), seated close by. (26) He saw the mighty-armed Śrī Rāma, the protector of the earth extending up to the ocean, who had shoulders resembling a lion's and eyes resembling a pair of lotuses and was given to the practice of virtue, seated like the eternal Brahmā (the creator) on a levelled and squared piece of ground strewn with blades of (the sacred) Kuśa grass, along with Sītā and Laksmana. (27-28) Overwhelmed with agony and confusion, the glorious Bharata, son of Kaikeyī, whose mind was given to piety, rushed towards him on seeing him.(29) Distressed at his very sight, he wailed

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as follows in a voice choked with tears, unable as he was to restrain his agony and failing to utter articulate words: — (30)

"Here is that very elder brother of mine sitting in the company of wild deer, who deserves to be attended upon by ministers in a royal assembly. (31) The same exalted soul who was used to wearing clothes worth many thousands in the city (of Ayodhyā) puts on in this. forest today pieces of deerskin, discharging his sacred obligation (towards his father). (32) How does the same Śrī Rāma (a scion of Raghu) who ever adorned his head with beautiful flowers of every description endure now this burden of matted locks (on his head)? (33) He who deserved to acquire merit through sacrificial performances undertaken as enjoined (by the scriptures) is striving after merit earned through mortification of the flesh! (34) How is it that the person of my celebrated elder brother that used to be adorned with sandal-paste of great value is (now) covered with dirt? (35) Śrī Rāma, who deserves (all kinds of) comforts, has met with this misfortune on my account. Woe to my life, condemned by the world, cruel as I am." (36)

Loudly wailing, Bharata, who was feeling miserable, his lotus-like countenance covered with perspiration, fell down crying, unable, as he was to place his hands on the feet of Śrī Rāma. (37) Pitifully saying, "0 worshipful brother!" but once, the very mighty prince Bharata, tormented as he was with agony, said nothing further. (38) Crying at the top of his voice "My noble brother!" only, on perceiving the illustrious Śrī Rāma, he could not speak further, his throat choked with tears. (39) Shedding tears Śatrughna as well bowed down at the feet of Śrī Rāma. And closely embracing them both Śrī Rāma too began dropping tears. (40) The two princes ( Śrī Rāma and Laksmana) then embraced Sumantra as well as Guha in the forest, (even) as the Sun and the Moon conjoin with Venus and Jupiter in the heavens. (41) Perceiving the princes, who deserved to ride on lordly elephants (lit., the leaders of herds of elephants), come together in that forest, all those dwellers in forests for their part began to shed tears losing the joy (born of his blessed sight). (42)

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Canto CII

Hearing the exhortation of Śrī Rāma, Bharata, it is said, re- plied as follows: — "How will the code of conduct prescribed for a king avail me, who stand outside the range of that code (disqualified as I am for sovereignty, being a younger issue of the king-emperor)? (1) This has ever been the perpetual law amongst us (the Ksatriyas of the solar dynasty), 0 jewel among men, that so long as the eldest prince is alive, a younger one can never be king. (2) Therefore, return with me to the affluent (city of) Ayodhyā, 0 scion of Raghu, and get yourself consecrated (for the kingship) for the continuance of this race of ours. (3) The king, whom (the common) people speak of as a human being and (yet) whose conduct, which goes hand in hand with righteousness and worldly prosperity, they declare as superhuman, is esteemed by me as verging on divinity. (4) While I was away in the kingdom of Kekaya and you had proceeded to the forest, the sagacious king, who was given to the performance of sacrifices and was esteemed by the virtuous, ascended to heaven. (5) Accompanied by Sītā and Laksmana you had just gone out (of Ayodhyā) when overwhelmed with sorrow and grief, the king departed for heaven. (6)

"Get up, 0 tiger among men! Let water be offered to (the spirit of our deceased) father. Śatrughna standing here and I too have already offered water to him. (7) For, the knowers of Truth declare that water etc., offered by a beloved son surely becomes inexhaustible in the realm of manes, 0 scion of Raghu; and you are undoubtedly the beloved of our (deceased) father. (8) Bereft of you and stricken with grief caused by separation from you and unable to divert his mind that was solely attached to you alone, our father departed (from this world) grieving only for you, longing for your sight and fondly remembering you alone." (9)

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Canto CV

The night subsequently passed away in sorrow in the case of the (said) tigers among men, accompanied by those near and dear ones, while the former were grieving. (1) Having offered oblations, into the sacred fire and muttered their prayers on the bank of the Mandakinī, when the night had been vividly relieved by dawn, the brothers, accompanied by their near and dear ones, sought the presence of Śrī Rāma. (2) They (all) sat down mute none spoke anything. Bharata for his part made the following submission to Śrī Rāma in the midst of his near and dear ones: — ( 3) "My mother (Kaikeyī) has been consoled (by you) and this kingdom (of Ayodhyā) bestowed on me. I (hereby) return it to your own self. (Please) enjoy it without impediment. (4) (Just) as a dam breached by a mighty onrush of water during the rains cannot be easily repaired, this large state (of Ayodhyā) cannot be easily held in one's grip by anyone other than you. (5) The power to emulate your ruling capacity does not lie in me, 0 ruler of the world, any more than the power to emulate the gait of a horse in a donkey and the flight of Garuda (the carrier of Lord Visnu) in a (common) bird. (6) Know his life to be blessed from day to day, whoever is depended upon by others. Life is, however, dragged on with hardship by him who depends for his life upon others, 0 Rama! (7)

"For example a tree planted and nurtured by a man develops (in course of time) into a mighty tree with a stout trunk hard to scale for a dwarf. (8) But when, though laden with flowers, it does not bear fruits, the man does not experience the same delight that he expected from it due to his failure to reach the consummation for which it was planted with effort. (9) This is (only) an analogy, 0 mighty-armed brother: be pleased to make out it's meaning, since you, our supreme master, do not (care to) instruct us, your servants, on this occasion (when it behoves you to protect us). (10) Let the guilds of traders (of every class) and their leaders behold you, the subduer of enemies,

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seated on the throne like the sun blazing on all sides, 0 great king! (11) Likewise let the elephants in rut trumpet in the course of your return journey (to Ayodhyā) and let the women living in the (royal) inner chambers, fully collected in mind, rejoice (to see you returned)". (12)

Hearing the submission of the celebrated Bharata, supplicating Śrī Rāma, the citizens of every class (assembled at Citrakuta) acclaimed it in the words "Well said!" (13) Perceiving the said illustrious Bharata wailing as above, afflicted as he was, Śrī Rāma, who was self-possessed and self-disciplined comforted him thus: — (14) "Freedom of action does not be- long to the embodied soul, since this soul is powerless (un- like God). Providence alone forcibly drags the soul hither and thither. (15) All accumulations end in attenuation; all elevations end in degradation; all unions end in separation; all life has its end in death. (16) As no fear from any quarter other than a fall awaits ripe fruits, so no fear from any quarter other than death awaits a man come into the world. (17) (Even) as a house (though supported by stout pillars) collapses on getting old, so men fallen into the clutches of old age and death breathe their last. (18)

"The night that passes away does not return in any case; the Yamuna (river) meets without fail the all-sufficient ocean, abounding in water. (19) Passing days and nights quickly end the life-span of all living beings in this world, (even) as sunbeams suck up water in summer. (20) Grieve for yourself (alone), why do you grieve for another? In fact, the life span of each and every creature, whether staying (at home) or departed (for another place), gets shortened (every moment). (21) Death ever walks with us and remains seated with us (while we are sitting). Having travelled a very long distance (with us) death returns with us (on our return). (22) When folds have appeared on (the skin of) the limbs and the hair have turned grey, by what expedient will a man worn out with age be able to control them? (23) Men rejoice when the sun has risen and (also) rejoice when the day has ended, but do not perceive the ebbing of their life. (24)

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"People rejoice to see the approach of a season as though it had appeared for the first time. But (they forget that) with a change of season comes about the (gradual) waning of life of living beings. (25) (Even) as two pieces of drift-wood come together on the surface of an ocean (at a particular moment of time) and, having come together (in this way), drift apart on reaching a particular moment, so wives and sons as well as relations and riches part company after coming together; for inevitable is their separation. (26-27) No living being in this world can escape its destiny (in the shape of birth and death) when the time comes for it. Hence the power to avert his own death does not lie in a man mourning again and again for a dead person. (28) How can he who has got on the inevitable path trodden by his forbears, viz., his father, grandfather and so on, and from which there is no escape — (even) as one standing on the roadside would cry to a company of travellers passing by, 'I shall also follow at your heels' (and would forth- with follow them), mourn (for his parents and other departed relations)? (29-30)

"Foreseeing the (inevitable) end of one's ebbing life, which does not return any more than a stream, one's own self should be employed in a pursuit leading to blessedness; (for) living beings are declared as pursuing happiness. (31) Our father, the king (the lord of the earth) was a virtuous person. He performed almost all extremely auspicious sacrifices and paid plentiful sacrificial fees (to the officiating priests and Brahmins). All his sins were washed away and so he went to heaven. (32) On account of properly maintaining the servants, protecting and guarding the subjects and realising taxes in the manner prescribed by scriptures from them, our father has gone to the heaven. (33) Our father Daśaratha, the lord of the earth has reached heaven on account of his performing all auspicious acts desirable, and performing many sacrifices involving heavy sacrificial fees. (34) Having propitiated the Yajnapurusa by performing different types of sacrifices, enjoying worldly pleasures

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in plenty and having lived a long and virtuous life the lord of the earth has gone to the heaven. (35) Having obtained a long life and worldly luxuries the father, from the Raghu dynasty, has gone to the heaven coveted and honoured by the virtuous people, 0 dear one! He is not at all to be lamented upon. (36) Having shed his worn-out human frame, our father has surely attained celestial wealth (in the form of an ethereal body etc.,) which enables him to sport (even) in the realm of Brahmā (the highest heaven). (37) No highly wise, learned and exceptionally clever man such as you and I are, ought to grieve (for the emperor). (38) These manifold griefs as well as wailing and weeping should in that case undoubtedly be given up under all circumstances by a resolute man possessed of wisdom. (39) As such be at ease, let not grief overpower you. And, returning (home), dwell in that city (of Ayodhyā). So have you been enjoined by father, a master of his will, 0 jewel among the eloquent! (40)

"I (too) shall do the bidding of our noble father (continuing) in that very place where I have been enjoined to stay by that emperor of virtuous deeds. (41) It is not justifiable on my part to flout his command, 0 subduer of foes! He ever deserved to be honoured even by you, since he was our friend; he was our (very) father. (42) Through my action in the shape of so- journing in the forest, 0 scion of Raghu, I shall obey that very command of my father, which is thought highly of by those practising virtue. (43) A pious man seeking to conquer the other world, 0 tiger among men, ought to be kind-hearted and obedient to his elders (father) and others. (44) Keeping in view the virtuous conduct of our father. King Daśaratha, 0 jewel among men, direct your thoughts only towards the welfare (in the other world) of your spirit in consonance with your (pious) nature." (45) Having tendered to his younger brother (Bharata) in about an hour, the significant advice urging him to carry out the behests of their father, the high-souled and almighty Śrī Rāma became silent. (46)

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Canto CVI

When Śrī Rāma became silent after making a significant speech, the pious Bharata for his part now addressed to Śrī Rāma , who was (so) fond of his people, the following agreeable and righteous submission on the bank of the Mandakinī: — "Indeed who can there be in this world such as you are, 0 tamer of foes? (1-2) Neither can sorrow torment you nor can joy exhilarate you. Though highly thought of by the elders, you nevertheless refer your doubts to them. (3) Wherefore should he grieve, he who has developed an attitude of mind by virtue of which, though living, he is as good as dead (to the world) and which makes him as indifferent to the existent as to the non-existent? (4) He who knows the Self as well as the non- self as you do, 0 ruler of men, ought not to feel dejected even on meeting with adversity. (5) Possessed of valour comparable with that of gods, and endowed with great fortitude, you are true to your promise, all-knowing, all-seeing and wise too, 0 scion of Raghu! (6) (Even) affliction which is most unbearable (for us) ought not to assail you, endowed (as you are) with such virtues and conversant with the origin and end of living beings. (7)

"The sinful deed (in the shape of bringing about your exile) which was perpetrated by my sinful mother for my sake when I was away, was not to my liking. (Therefore) be gracious to me. (8) Fetters of morality bind me (which forbids a warrior to lay his finger upon a woman); hence I do not kill on the spot with a severe punishment my mother of sinful deeds, who is deserving of punishment. (9) How can I, sprung (as I am) from (the loins of) Daśaratha of noble birth and deeds, and knowing (as I do) right and wrong, perpetrate an odious act (like killing my own mother)? (10) I do not (wish to) denounce father in an (open) assembly because he had (a number of) sacrificial performances to his credit, was aged and worthy of respect, has joined the majority and was my father and a deity to me. (11)

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Indeed what man who knows the principles of morality would perpetrate such a sinful act, unproductive of religious merit and (worldly) prosperity, with intent to please a woman, 0 knower of what is right? (12) There is an old adage saying that living beings invariably get deluded at the hour of death. That saying has been illustrated to the world by the king while acting as he has done. (13) Keeping in mind a noble purpose, nullify the transgression that has been committed by father for fear of wrath (of Kaikeyī) or through delusion and precipitance. (14)

"A son who mends the arrant transgression of his father is accounted a son (in the real acceptance of the term) in the world; he who acts otherwise than this is (quite) the reverse (of a son). (15) Therefore be you a (true) son; do not countenance the sinful act of our father (by implementing his word). The act perpetrated by him is in contravention of (all principles of) morality and is (therefore) utterly condemned in the world by the wise. (16) Be pleased to grant all this (prayer of mine) in order to save Kaikeyi, myself, father, our friends and relations as well as all the citizens and people of the countryside. (17) What congruity is there between forest life (on the one hand) and the duty of a Ksatriya (on the other), between (wearing) matted locks (on one's head) and protection of the people? You ought not to perpetrate such an incongruous act (as may stand in the way of your discharging the duty of a Ksatriya, viz., protection of the people). (18) Indeed it is the foremost duty of a Ksatriya to get him consecrated as a king, through which (act alone) it is possible to protect the people, 0 highly enlightened brother! (19) Neglecting a duty yielding visible joy, what Ksatriya esteemed by his race would practise a virtue which is of doubtful result, which does not promise happiness, which brings its reward in a future state (only) and which is undefined? (20) If you desire to pursue a virtue following from hardship alone, undergo suffering while protecting the four divisions of society by recourse to righteousness." (21)

"The knowers of what is right definitely declare the life of a householder to be the noblest and best of (all) the four stages

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of .life (inasmuch as it is depended upon by all others); how (then) do you seek to abandon it, 0 knower of (the principles of) righteousness? (22) I am decidedly junior to you in point of learning, rank and date of birth. As such how shall I (be able to) rule over the earth when you are present? (23) A (mere) child (as I am), of poor understanding and virtues, and also placed in an inferior position (as compared with you), I cannot even live without you (much less rule over the people). (24) 0 knower of what is right, rule with your kinsmen over the whole of this foremost ancestral kingdom without opposition according to the code of conduct prescribed for you. (25) Let all the ministers as well as the priests including Vasistha, wellversed in sacred formulas, conjointly consecrate you (as the king of Ayodhyā) on this very spot, 0 knower of sacred texts! (26) Consecrated by us as Indra by Maruts (the wind-gods) and having conquered the worlds by dint of your might march you (back) to Ayodhyā in order to rule over it. (27) Discharging the three obligations (you owe to gods, Rsis and manes severally by offering oblations, studying the Vedas and procreating children), completely destroying the foes and gratifying your near and dear ones through their desired objects, instruct you me at Ayodhyā itself." (28)

"Let those who are friendly (to you) feel rejoiced today on your consecration (as the king of Ayodhyā), 0 noble brother! Let those who are inclined to cause pain to you run frightened in every direction today. (29) Wiping off the obloquy attaching to me as well as to my mother, 0 jewel among men, save our esteemed father as well from remorse today. (30) I implore you with my head bent low: (pray) take pity on me as well as on all your kinsfolk (even) as Lord Śiva (the Supreme Deity) does on (all) created beings. (31) Else if, setting aside my request, you proceed from this place to a forest alone, I too shall depart with you." (32) (Even) while being propitiated as above with bowed head by Bharata, who was sinking in spirit, the graceful Śrī Rāma (the ruler of the earth), who had a strong will and clung fast to the word of his father giving consent to his exile, did

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not feel inclined to proceed (to Ayodhyā). (33) Perceiving such wonderful firmness in Śrī Rāma (a scion of Raghu), the people (of Ayodhyā) experienced joy and felt disconsolate at the same time. They were distressed to find that he was not going to Ayodhyā and felt rejoiced to note his firmness of resolve. (34) The priests, the citizens and the leaders of (different) bodies of men as well as the mothers (of Śrī Rāma and others), who had (all) been rendered senseless (as it were) and had tears in their eyes, complimented Bharata, who was speaking in that strain, and bowing down low to Śrī Rāma, joined Bharata in his supplication (to Śrī Rāma). (35)

Canto CVII

Thereupon the glorious Śrī Rāma (eldest brother of Laksmana), highly respected among his clansmen, replied to the said Bharata, who was speaking again in that strain: — (1) "The assertion that you — a son born of Daśaratha, the foremost of kings, through Kaikeyī — have made just now as above is reasonable. (2) In the past, while marrying Kaikeyī (your mother), 0 brother, our celebrated father promised to your maternal grandfather the kingdom (of Ayodhyā in favour of her issue) as the royal price (for the marriage). (3) Propitiated (by standing him in good stead) in a conflict between the, gods and the demons, and immensely delighted, the powerful king, who held sway over the (entire) earth, granted a boon to your mother. (4) Then, binding him with a solemn oath your illustrious mother, who was endowed with an excellent complexion, sought (the following) two boons of Daśaratha (the foremost of men), viz., 1) rulership for you, 0 tiger among men, and 2) exile for me; and urged thus, the king granted the aforesaid boons to her. (5-6)

"I, too, 0 jewel among men, have been enjoined by our father to dwell here in the forest for fourteen years in consequence of the boon (granted by our father to your mother).

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(7) As such I, who have no rival (in this world) and stand by the veracity of my father, have come to this lonely forest accompanied by Laksmana and Sītā. (8) You too, 0 ruler of kings, ought likewise (as enjoined by our father) to vindicate the truthfulness of your father by getting yourself consecrated (on the throne of Ayodhyā) immediately. (9) For my sake, 0 Bharata, exonerate the powerful king from the debt (he owes to Kaikeyī). Save your father (by redeeming his promise) and delight your mother, 0 knower of what is right! (10) The following utterance, which is held sacred as a Śruti text, is heard to have been addressed to the manes by the wise and illustrious (king named) Gaya (who is believed to have founded the city of Gaya) while performing sacrifices in the territory of Gaya:— 'Since a son delivers his father from the hell named Put he is designated as Putra.' (According to another interpretation) a son is he who protects his father in all (possible) ways. (11-12) A number of sons, endowed with virtues and versed in many Sastras, should be desired so that at least one of them may .proceed to Gaya (and perform Sraddha there)." (13)

"So did all royal sages believe, 0 powerful scion of Raghu! Therefore, 0 jewel among men, protect your father from hell.

(14) Accompanied by Śatrughna and together with all Brahmānas return, 0 gallant Bharata, to Ayodhyā and protect the people. (15) I too, for my part, accompanied by these two, Sītā (a princess of the Videha kingdom) and Laksmana, shall enter the Dandaka forest without tarrying (here) any longer. (16) Be you, 0 Bharata, the ruler of the people themselves. I too shall be the emperor of wild beasts. Return you extremely delighted, to Ayodhyā (the foremost of cities) this (very) day and I too shall enter the Dandaka forest highly rejoiced. (17) Let the (royal) umbrella, 0 Bharata, repulsing the rays of the sun, spread a cool shade over your head. I too shall gradually seek that dense shade of these forest trees. (18) Let Śatrughna of peerless wisdom, for his part, be your assistant and the well-known Laksmana (son of Sumitrā) be my chief friend. Let us, his four worthy sons enable the king to adhere to truth. Do not feel dejected." (19)

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Canto CX

Perceiving Śrī Rāma to be angry, Vasistha too pleaded with him (for Jābāli) as follows: — "Jābāli also recognizes the departure of the human soul (from this world) and its return (to the mortal plane). (1) He, however, spoke to you desirous as he was of persuading you to return (to Ayodhyā). (Pray) hear from me about the creation of worlds, 0 protector of the world! (2) There was water alone in the beginning of creation; the earth was evolved in water. Thereafter, then appeared, the self-born Brahmā along with gods. (3) Appearing as the Divine Boar, Brahmā (who is the same as Visnu, the Protector) then lifted the earth out of the water (into which it had disappeared) and in conjunction with his sons (Marīci and others), who had conquered their mind, evolved the whole universe. (4) The eternal, everlasting and imperishable Brahmā sprang out of ether (which is no other than Brahmā, the Absolute), from him came forth Marīci, and Kasyapa was the son of Marīci. (5) Vivaswan (the sun-god) descended from Kasyapa. Manu himself was the son of Vivaswan. Manu for his part was formerly a lord of creation, and Manu's son was Ikswāku. (6)

"Know that Ikswāku to be the (very) first ruler of Ayodhyā, to whom this prosperous earth was entrusted for the first time by (the said) Manu. (7) Ikswāku's glorious son for his part became known simply by the name of Kuksi; and from (the loins of) Kuksi, 0 prince, sprang up gallant Vikuksi. (8) Vikuksi's son, on the other hand, was the mighty Bāna, who was endowed with exceptional glory; and Bāna's son was the mighty-armed Anaranya, who practised great austerities. (9) So long as this Anaranya, who was a jewel among the virtuous, continued to be the emperor, there was neither a drought nor famine nor was a thief to be seen (in Ayodhyā). (10) From (the loins of) Anaranya, 0 great king, they say, appeared King Prthu; from the said Prthu was descended Triśanku, who was possessed of great splendour. (11) Due to the unfailing vow of Viswāmitra

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the aforesaid hero bodily ascended to heaven. Triśahku''s son was the highly illustrious Dhundhumara. (12)

"From (the loins of) Dhundhumāra sprang up Yuvanāśwa, who was endowed with exceptional glory; the glorious Māndhātā was born as the son of Yuvanāśwa. (13) Of Māndhātā, again, was born the highly glorious Susandhi; of Susandhi too there were two sons. Dhruvasandhi and Prasenajit. (14) Bharata, for his part, a destroyer of foes, was the illustrious son of Dhruvasandhi; and of the mighty-armed Bharata was born one Asita by name, of whom the following tributary chiefs, viz., the rulers of the Haihayas and the Tālajahghas and the gallant ruler of the Śaśabindus, came to be the enemies. (15-16) In spite of his having arrayed his army against all these the king was (routed and) exiled. He therefore gladly took up his abode as an ascetic on a delightful and excellent mountain. (17) In course of time his two consorts came to be in the family way: so the tradition goes. Desiring to have an excellent son, one of them, who was highly fortunate and had eyes resembling the petals of a lotus, (sought the presence of and) bowed down to Sage Cyavana (son of Bhrgu), who possessed the splendour of gods; (while) the other administered poison to her co-wife in order to destroy her foetus. (18-19)

"The sage named Cyavana, son of Bhrgu, had betaken himself to the Himalayas. Approaching that sage, the said Kalindī for her part greeted him. (20) Gratified (to receive her respects), he said to the queen, who sought (from him) a boon ensuring the birth of a son (to her), 'A lofty minded son, widely known in the world, pious and most formidable, the founder of a dynasty and the destroyer of his foes, will be born to you, 0 queen!' Hearing this (benediction), and circumambulating the sage (as a mark of respect) and taking leave of him, and then returning home, the queen brought forth a son who had lotus- like eyes and shone like Brahmā (the lotus-born). (21-23) The boy was born along with that very poison that had actually been administered to the queen by her fellow-consort with the intention of destroying the foetus; hence he became known as

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Sagara (lit., with poison). (24) King Sagara was he who, getting consecrated for a sacrifice on a full moon day or new moon day, caused the ocean to be dug (by his sons, sixteen thousand in number) causing fear to the people here by the speed of digging." (25)

"It has been heard by us that Sagara's (eldest) son, really speaking, was Asamanja. He was a perpetrator of sinful deeds, and was abandoned by his father, even when alive. (26) Amśumān, again, who was full of valour, was the son of Asamanja. Dilīpa was the son of Amśumān and Bhagīratha, of Dilīpa. (27) Again, from (the loins of) Bhagīratha appeared Kākutsthas, after whose name his descendants came to be called Kākutsthas (the scions of Kākutsthas). And Kākutsthas's son was Raghu, after whom his descendants were known as Raghavas (the scions of Raghu). (28) Raghu's glorious son for his part came to be known on earth by the names of Pravrddha, Purusādaka (lit., a man-eater or ogre), Kalmasapada and Saudasa. (29) It has been heard by us that Kalmasapada's son was Sahkhana, who, (even) on attaining remarkable valour (on the field of battle) perished, army and all (in an encounter)." (30)

"The glorious Sudarsana for his part was the heroic son of Sahkhana. Agnivarna was the son of Sudarsana and Sīghraga, of Agnivarna. (31) Maru was the son of Sīghraga and Maru's son was Prasusruva. The highly intelligent Ambansa was the son of Prasusruva. (32) Nahusa of unfailing prowess was, the son of Ambansa, while Nābhāga was the supremely pious son of Nahusa. (33) Both Aja and Suvrata were the sons of Nābhāga and the pious King Daśaratha was the son of Aja. (34) You are his eldest son known all round by the name of Rama; therefore accept this kingdom of your own and look after the world, 0 protector of men! (35) Among all the Ikswākus the eldest son undoubtedly becomes the ruler. While an elder son is present a younger son is never consecrated as a king. The eldest alone is so consecrated. (36) Being one of the Rāghavas, you as such ought not to violate today the time honoured practice of your House. Like your father, highly illustrious as you are, rule the

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earth abounding in precious stones and consisting of numerous dominions." (37)

Canto CXI

Having spoken to Śrī Rāma (as aforesaid) on that occasion, the said Vasistha, the family-priest of the king, addressed (to him) once more the following words in consonance with righteousness: — (1) "The preceptor, 0 scion of Kākutsthas, as well as one's father and mother, 0 descendant of Raghu, ever come to be the adored of a man from the time he is born in this world. (2) The father only procreates (and the mother brings forth) a human being, 0 jewel among men; the preceptor, on the other hand, bestows wisdom on him, hence he is spoken of as Guru (superior even to the parents). (3) I for my part am the preceptor not only of your father but yours too, 0 chastiser of foes! Doing my bidding (therefore) you will not be transgressing the path of the virtuous. (4) Here indeed are your subjects, kinsmen and tributary princes too. Discharging your duty by them, you will not be transgressing the path' of the virtuous. (5) You ought not to fail in your duty towards your aged mother, who is given to piety. Doing her bidding you will certainly not be transgressing the path of the virtuous. (6) Granting the prayer of Bharata, who is supplicating you, you will not be overstepping your bounds, 0 scion of Raghu, who are (ever) united with truthfulness, piety and valour!" (7)

Instructed thus in sweet words by his preceptor himself, Śrī Rāma (a scion of Raghu), a jewel among men, replied (as follows) to Vasistha, who was sitting at ease (there): — (8) "The service that the parents render to their son by giving him whatever they can, as well as by putting him to bed and rubbing his body with oil etc., by speaking kindly to him every moment and (even) so by nourishing him, whatever (good) is done by them cannot be easily requited. (9-10) Indeed that which the celebrated King Daśaratha, my father, who brought me into

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being, has asked me to do shall not prove untrue." (11) When Śrī Rāma had spoken thus, Bharata for his part, who was distinguished by a broad chest, and felt extremely sad at heart, commanded as follows Sumantra (the charioteer), who stood nearest to him: — (12) "Speedily spread blades of Kuśa grass on this piece of level ground, 0 charioteer! I shall sit at the door of my elder brother in order to exert pressure on him until he gets fully propitiated (and grants my request). (13) Like a destitute Brāhmana (who has been deprived of his fortune by a debtor failing to repay the debt as stipulated) I shall remain lying down in front of Śrī Rāma's hut without food or drink and depriving myself of light (by covering my face) until he returns to Ayodhyā as a concession to me." (14)

Perceiving Sumantra awaiting the pleasure of Śrī Rāma, Bharata for his part sat down disconsolate on the ground spreading a mat of Kuśa grass with his own hands. (15) To him the highly glorious Śrī Rāma, the foremost of royal sages, said, "What (wrong) have I done (to you), 0 Bharata, that you will sit at my door to exert pressure on me, my dear one? (16) A Brahmāna alone ought to restrain people (oppressing him) by lying on one side (at their door), Ksatriyas, however, who are (or deserve to be), sprinkled with holy water on the head (when being installed as the head of a state) are not enjoined to sit at the door of anyone (in this way). (17) Get up, 0 tiger among men! Give up this terrible vow, return from this place, 0 scion of Raghu, speedily to Ayodhyā, the foremost of cities." (18) Gazing on all sides Bharata, even while sitting, said to the citizens as well as to the people of the countryside, "Wherefore do you not plead with my elder brother?" (19) The people of the city as well as of the countryside then replied as follows to Bharata (an exalted soul): — "We know full well that you (a scion of Raghu) speak aright to Śrī Rāma (a scion of Kakutstha). (20) This highly blessed prince ( Śrī Rāma) too sincerely abides by the command of his father. For this very reason we are truly speaking not easily able to divert him (from his purpose)." (21) Hearing their submission Śrī Rāma addressed the

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following words (to Bharata): —"Listen to the foregoing words of our friends, who have their eyes fixed on what is right. (22) Hearing both these utterances (mine as well as that of these people) weigh them fully, 0 scion of Raghu. Get you up, 0 mighty-armed prince, and touch water (in order to sip it) as well as myself (as an indication of your resolve to break the vow that you have just taken)." (23)

Getting up immediately and touching water, Bharata spoke as follows: — "Let (all) the members of this assembly hear me. Let the (king's) counsellors too listen. (24) I never begged sovereignty of my father nor did I instruct my mother to do it (on my behalf). Nor did I approve of this step of Śrī Rāma (a scion of Raghu), (that he should go into exile for fourteen years) he knows best what is right. (25) If the behest of our father must be carried out and if one must live in the forest at all events, I myself shall do so for (a period of) fourteen years." (26) Fixing his gaze on the citizens (of Ayodhyā) as well as on the people of the countryside, Śrī Rāma , whose mind is set on righteous- ness and who felt astonished at the sincere vow of his brother, said "The sale, deposit or purchase effected by our father while alive cannot be nullified either by me or (even) by Bharata. (27-28) I should not send a proxy into exile in the woods; for that would be a matter for reproach (since a proxy is allowed only in case the man replaced by him in unable to discharge the obligation imposed on him). The demand of Kaikeyī was (but) reasonable (inasmuch as it was based firstly on the stipulation made by the king while marrying Kaikeyī that a son born to her alone would succeed him on the throne, and secondly on the debt the former owed to her for the invaluable service rendered by her on the field of battle); and (only) a virtuous act was done by our father (in granting the boons asked by her). (29) I know Bharata to be forgiving (by nature) and fond of paying respects to his elders. Indeed all will be well with this high-souled prince, who is true to his promise. (30) When returned from the forest I shall indeed become the paramount ruler of the earth with this pious brother (of mine). (31) I have implemented the

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pledge given by the king, who had been solicited by Kaikeyī for a boon. (Now) acquit the said king, our father, of (the charge of) falsehood by ruling over Ayodhyā (and thereby discharging your part of the obligation)." (32)

Canto CXII

The eminent sages who had assembled (there) were astonished to behold at close quarters that thrilling meeting of the two brothers (Śrī Rāma and Bharata), who were endowed with matchless splendour. (1) Hosts of sages who stood invisible (in the air) and most eminent Rsis (bodily) present (there) applauded (in the following words') those two highly blessed brothers, Śrī Rāma and Bharata (the scions of Kākutsthas): — (2) "Ever' noble are the two princes (Śrī Rāma and Bharata), who not only know what is right but also tread the path of virtue. Indeed, having heard the dialogue of the two, we long to hear it (again and again)." (3) Then the hosts of Rsis for their part, who longed for the death of Ravana, hastily addressed with one voice the following exhortation to Bharata, a tiger among princes: — (4) "0 prince of high birth, endowed with exceptional intelligence, distinguished by a noble conduct and enjoying great renown, the advice of Śrī Rāma ought to be accepted by you, if you have (the least) regard for your father. (5) We wish to see Śrī Rāma absolved forever from (all) obligations to his father; for due to him fulfilling Kaikeyī King Daśaratha has ascended to heaven." (6)

Having uttered these few words, the Gandharvas along with the eminent sages as well as the royal sages and all (others) went each their own way. (7) Gladdened by this observation, Śrī Rāma of blessed appearance looked brighter and thrilled with Joy, he duly extolled these Rsis. (8) The celebrated Bharata for his part, whose limbs were seized with a tremor, made the following submission to Śrī Rāma (a scion of Raghu) with joined Palms in faltering accents: — (9) "Fully considering, 0 Rāma, this sacred obligation (of getting yourself consecrated for the

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rulership of Ayodhyā and protecting the people), (which is also) linked with our family usage, you ought to fulfill it, 0 scion of Kakutsthas, and grant my prayer as well as that of your mother (Kausalyā). (10) I for my part cannot protect the vast dominion single-handed, nor can I please the citizens and the people of the countryside, (so) devoted to you. (11) Indeed our kinsmen, warriors, friends and relations too wait for you alone as cultivators do for the rumbling cloud. (12) Accepting the kingdom, 0 highly intelligent brother, actually place it on a sound footing. Such as you are, you are capable of protecting the people on all sides, 0 scion of Kākutsthas!" (13)

Saying so, Bharata then fell at the feet of his (elder) brother and made a fervent appeal to him (to accept the sovereignty), speaking in most endearing tones to Śrī Rāma (a scion of Raghu). (14) Placing on his lap his brother (Bharata), who was dark-brown (of complexion) and had eyes resembling the petals of a lotus, Śrī Rāma, who was himself endowed with a voice resembling the swan in rut, replied (to him) as follows: — (15) "You can very well protect even the earth (to say nothing of Ayodhyā) through this innate wisdom (in the shape of under- estimation of your worth) born of humility, that has dawned on you, my dear one! (16) Calmly deliberating with your ministers, friends and wise counsellors too, get through even your major concerns. (17) Splendour would sooner depart from the moon, the Himalaya mountain would sooner shed its snow and the ocean would sooner transgress its limits than I shall violate the plighted word of my father. (18) No matter whether (all) this was wrought by your mother in your interest from affection (for you) or from greed of sovereignty (through your installation as Prince-Regent), my dear, it should not be taken to heart by you and you should behave towards her as towards a mother." (19)

To Śrī Rāma (the son of Kausalyā) — who was speaking thus, who vied with the sun in glory, and who was pleasing to the sight as the new moon (appearing on the first day of a bright fortnight) — Bharata replied (as follows): — (20) "(Pray) stand with your feet on the (pair of) wooden sandals embellished with

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gold (placed before you), 0 noble brother! Surely these will supply the needs and ensure the safety of men." (21) Placing his feet on the sandals and (immediately) leaving them, Śrī Rāma, a tiger among men, who was endowed with exceptional glory, handed them to the high-souled Bharata. (22) Reverentially bowing down to the wooden sandals, he spoke as follows to Śrī Rāma: — "Indeed, having relegated the burden of ruler ship to the wooden sandals, 0 gallant brother, I should like to live on fruits and roots alone for fourteen years, 0 delight of the Raghus, wearing matted locks (on my head) and the bark of trees (on my person) and actually dwelling outside the city, longing for your return (to the capital), 0 scorcher of enemies! If, however, when the fourteenth year (of your exile) has fully ended, 0 jewel among the Raghus, I do not see you (returned to Ayodhyā) the following day, I shall enter the fire once for all."

Giving his approval in the words "So be it!" and embracing Bharata with love, embracing Śatrughna as well, Śrī Rāma spoke as follows: — "Take care of mother Kaikeyī; be not angry with her. (23-27) You are (hereby) adjured to do so by me as well as by Sītā, 0 delight of the Raghus!" Saying so, his eyes suffused with tears, Śrī Rāma bade good-bye to Bharata. (28) Receiving with reverence the pair of exceedingly bright, ornate wooden sandals, the celebrated Bharata, who knew what is right, circumambulated Śrī Rāma (a scion of Raghu), and further placed the pair of sandals on the head of an excellent elephant (29) Then, paying respects in the order of precedence to (all) those men (who had gathered there) as well as to his preceptors, counsellors, subjects and two younger brothers (Bharata and Śatrughna, who were going to Ayodhyā), Śrī Rāma (the pro- moter of Raghu's race), who stood by his duty unshaken like the Himalaya mountain, sent them away. (30) His mothers, whose throats were choked with tears through agony, could not even speak to him. Greeting all his mothers, the celebrated Śrī Rāma too re-entered his hut weeping. (31)

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Ravana adducts Sita after sending Marica in the guise of a golden deer to lure Rama Laksmana away

Guler, 1775/80, Museum Reitberg, Zurich

(iii) Hanūmān conveys Śrī Rāma's message to Sita

Canto XXXI (Sundarakanda)

Having indulged in speculation of various kinds, Hanūmān (who was endowed with extraordinary intelligence), they say, made the following sweet speech within the hearing of Sītā (a princess of the Videha territory): — (1) "In the line of the Ikswākus there was a highly illustrious and greatly renowned king named Daśaratha, who was given to meritorious deeds and owned excellent chariots, elephants and .horses. (2) Born in a line of universal monarchs, he was the foremost of royal sages in point of virtues, vied with seers in austerity and was a compeer of Indra (the ruler of gods) in might. (3) That jewel among monarchs took delight in harmlessness, was magnanimous, compassionate and distinguished by unfailing prowess. He enhanced the glory of the (already) distinguished line of Ikswākus, was full of prosperity, adorned with all the bodily marks distinguishing a ruler of the earth, was endowed with a vast splendour and well known all over the earth bounded by the four seas (in the four quarters), and was not only happy (himself) but conferred happiness on others too. (4- 5)

"His beloved eldest son, whose countenance resembled the (full) moon, who was skilled in archery and the foremost of all bowmen, was known by the name of Rama. (6) Śrī Rāma (the scourge of his foes) was a (zealous) upholder of his (own) character, the protector also of his own people, the protector of the (whole) world of living beings and the defender of righteousness.

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(7) In deference to the (plighted) word (given to his own stepmother) of his father, who was aged and true to his promise, the hero, accompanied by his consort and his brother proceeded in exile to the forest. (8) By him, while chasing game in that vast forest, were slain many gallant rākshasas, able to change their form at will. (9) Having put Śrī Rāma off the scent in the forest through one disguised as a deer by recourse to conjuring trick on hearing of the destruction of Janasthāna (a part of the Dandaka forest inhabited by rākshasas) as well ; of the death of (his younger half brothers) Khara and Dūsan Sītā (Janaka's daughter) was then borne away in indignatk by Rāvana.(10)

"While searching for that auspicious and irreproachable, Sit he found in the forest a friend in a monkey named Sugrīva Having made short work of ValT (Sugrīva's elder brother), ( Rama, capable of conquering hostile cities, for his part there upon bestowed the kingship of monkeys on the high souled Sugrīva. Commanded by Sugrīva, monkeys able to change their form at will set out in thousands in all (the four) quarter searching for that auspicious one. Full of impetuosity I took leap across the sea (stretching between the island of Lankā and the mainland and), extending to (a distance of) a hundred yojanas (or eight hundred miles) at the instance of Sampāti (the king of birds and the elder brother of Jatāyu) for the sake that large eyed lady. She has been found by me here endow with comeliness, complexion and bodily marks similar to the of which I had heard from the mouth of Śrī Rāma (a scion Raghu)." Having delivered this speech, that bull among me keys, fell silent. (10-16)

Sītā (Janaka's daughter) herself was struck with supreme wonder to hear that speech. Raising her face screened with ( disheveled) hair, Sītā with charming curly locks thereupon look up into the simśarā tree (on which Hanūmān was perch( (17) Hearing the monkey's speech and looking inquiringly into all the (four) quarters as well as into the intermediate points Sītā experienced supreme rapture thinking (all the time) of Śrī Rāma

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Rāvana threatening Sita

Courtesy: Govt Museum and Art Gallery, Chandigarh (India)

Kangra, circa 1820

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Rama with all her being. (18) Glancing from side to side as well as up and down, she espied Hanūmān (son of the wind god) of inconceivable intelligence, a minister of Sugrīva (the suzerair ruler of monkeys), and resembling the sun risen on the eastern mountain. (19)

Canto XXXIV

Hearing the speech of Sītā, who was overwhelmed with sorrow after sorrow, Hanūmān , the foremost of monkeys, uttered the following reassuring reply: — (1) "I have sought your presence, 0 auspicious one, as an envoy carrying a message sent by Śrī Rāma. Śrī Rāma, 0 princess of the Videha territory, is doing well. He has communicated his (own) welfare to you. (2) Śrī Rāma, the celebrated son of Daśaratha, and the foremost of the knowers of Veda, who knows the use of the mystic missile presided over by Brahmā (the creator) as well as (the import of) the Vedas, 0 auspicious one, has (also) inquired of you about your (own) welfare. (3) Endowed with extraordinary energy, Laksmana too, a beloved servant of your husband has saluted you with his head bent low, tormented as he is with grief. (4) Thrilled all over her body to hear about the welfare of those two lions among men, that auspicious one now replied (as follows) to Hanūmān : — (5) "Ah, the following popular adage that 'joy comes to surviving men, even though (it be) at the end of a hundred years', appears true to me." (6) Consequent 0n that meeting of Hanūmān and Sītā a strange delight came over them. And restored to confidence, the two began to converse with one another. (7) Hearing the reply of Sītā who was stricten with grief, Hanūmān , son of the wind god, endeavoured to draw nearer to her. (8) The nearer did the celebrated Hanuman draw (to her) the more did Sītā suspect him to be Rāvana, (90 (She said to herself:) "Oh, shame! What a pity that I held (all this converse with him. Indeed he is the same Rāvana who has come here assuming another guise." (10) Letting go that

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branch of the Asoka tree, Sītā, of flawless limbs, sank down on that very ground (on which she stood), exhausted as she was through grief. (11) Thereupon Hanūmān (of mighty arms) saluted the daughter of Janaka. Sore stricken as she was with fear, Sītā, however, no longer raised her eyes to him. (12)

Drawing a deep (audible) breath on seeing him bowing down (to her), Sītā, however, whose countenance resembled the (full) moon, spoke to the monkey in sweet accents (as follows): — (13) "If you are Rāvana himself, given to conjuring tricks and, having entered a deceitful form, are causing agony to me once more, it is not good. (14) Surely you are the same Rāvana who, having assumed the guise of a vagrant recluse, abandoning your native form, were seen by me in Janasthāna. (15) It is not right, 0 ranger of the night, able to change form at will, that you should once more torment me, emaciated through fasting and miserable as I am. (16) Or that which is feared by me may not at all be true, for delight has sprung up in my heart at your sight. (17) If (on the other hand) you have (really) come as a messenger of Śrī Rāma, may good betide you! (In that case) I make inquiries of you (about Śrī Rāma); for talk about Śrī Rāma is pleasing to me, 0 jewel among the monkeys! (18) Recount the virtues of my beloved Śrī Rāma, 0 gentle monkey! (Even) as the current of a river wears away its bank, you are luring my mind (with the prospect of delighting me with the news of Śrī Rāma). (19) Oh the sweetness of the dream (presented to me), in which the selfsame I, who was borne away (by Rāvana) long since, see with my own eyes a monkey sent by Śrī Rāma (a scion of Raghu)! (20) If I could see the heroic Śrī Rāma (a scion of Raghu) accompanied by Laksmana, even in a dream, I would not feel disheartened; but even a dream is proving niggardly in my case. (21) I do not believe this to be a dream for good fortune cannot be attained on seeing a monkey in a dream; as placidity of mind (which is a harbinger of good for tune) has been attained by me. (22) Can this (meeting of mine with a monkey) be a delusion of my mind? Or it may be a delusion caused by my being possessed by a ghost (clothed with

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an aerial body). Or (again) it may be a malady born of insanity or it may be (only) an optic illusion. (23) Or this may not be (c case of) insanity, nor even delusion showing symptoms similar to those of insanity; for I am conscious of my own self as well as of this monkey." (24)

Having thus duly considered in many ways the strength of rākshasas and the weakness of monkeys (who cannot be expected to leap across a vast sea), and (also) considering the fact that the rākshasas are able to change their form at will Sītā concluded Hanūmān to be Rāvana (the suzerain ruler o rākshasas). (25) Having arrived at this conclusion at that time that lady of slender waist, Sītā, Janaka's daughter, did not speak any more to the monkey. (26) Coming to know the decision o Sītā, Hanūmān , sprung from the loins of the wind god, spoke (as follows) bringing excessive joy to her with his words, which were delightful to the ear: — (27)

"Glorious as the sun, beloved of, the world as the moon Śrī Rāma brings delight to the entire universe (by bestowim riches and food grains on all) as the god Kubera (son of Sag Visrava). (28) He is endowed with prowess like the highly illustrious Lord Visnu and utters truthful and sweet words like the celestial Sage Brhaspati. (29) He is rich in comeliness, graceful and full of splendour as Love incarnate. He punishes (only him who deserves anger and is the foremost chariot warrior in the world. (30) The (whole) world depends on the protection of the arms of that exalted soul. You will see (for yourself) the consequence of the sinful act of Rāvana, by whom you were borne away in a state of (utter) desolation after diverting Sri Rama (a scion of Raghu) from his site of his hermitage through a rakshasa disguised as a deer.

"I have sought your presence here as an envoy despatched by that powerful prince who will before long kill Rāvana in a combat with his shafts resembling blazing flames and discharged in anger. (31- 33) Stricken with agony caused by separation from you, he has made inquiries of you about your welfare. Greeting you, the mighty armed and celebrated Laksmana, the enhance

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of Sumitrā's joy, who is endowed with extraordinary energy, has also made inquiries of you about your welfare. Śrī Rāma's friend, the celebrated monkey named Sugrīva, the ruler of the foremost of monkeys, has also made inquiries of you about your welfare, 0 auspicious one! Śrī Rāma along with Sugrīva and Laksmana ever remembers you. (34 36) 0 princess of the Videha territory, you survive by good luck, though fallen into the clutches of ogresses. Before long you will see Śrī Rāma and the great chariot warrior, Laksmana, as also Sugrīva of immeasurable strength in the midst of crores of (other) monkeys. I am a monkey named Hanūmān , a minister of Sugrīva. (37-38) Having leapt across the vast sea (dividing the mainland from Lankā) I penetrated deep into the city of Lankā, setting my foot (as it were) on the head of the evil minded Rāvana. (39) Relying on my own prowess I have come to see you. I am not what you suppose me to be, 0 auspicious one! Let this misgiving be shaken off and (pray) believe my words as I speak." (40)

Canto XXXVI

In order to inspire confidence in Sītā, Hanūmān , son of the wind god, who was endowed with extraordinary energy, once more addressed the following courteous words (to her): — (1) "I am a monkey and a messenger of the wise Śrī Rāma, 0 highly blessed one! Also behold, 0 auspicious one, this ring marked with the name of Śrī Rāma, handed over by that exalted soul and brought (by me) to gain your confidence. Be reassured, may good betide you. The fruit (of your past deeds) which you have been reaping in the form of suffering (air these days) has certainly come to an end." (2-3) Taking the jewel that had been adorned (so long) by the hand of her lord and gazing on it, as though her own husband had duly arrived (in the form of that ring), Sītā (Janaka's daughter) felt rejoiced. (4) Her charming countenance with large coppery and white eyes bloomed with joy and shone like the moon (lit., the lord of stars) released by

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Rāhu. (5) Treating Hanūmān with regard, that youthful lady, who was delighted to receive the message of her lord and felt abashed (to see the token of her husband) and fully satisfied, then paid a tribute to the great monkey (in the following words): — (6)

"You are valiant, you are full of address and you are learned, 0 jewel among the monkeys, in that this abode of rākshasas has been assailed by you alone. (7) The sea, which extends to a distance of one hundred yojanas (or eight hundred miles) and is an abode of alligators, has been treated by you like the impression of a cow's hoof on the soil while crossing it, laudable as you are for your prowess. (8) Surely I do not look upon you as an ordinary monkey, 0 jewel among monkeys, as in your mind there exists neither fear, nor awe for Rāvana. (9) You deserve to be spoken to by me, 0 jewel among monkeys, if the celebrated Śrī Rāma, a knower of the self, has sent you. (10) Surely Śrī Rāma, who is difficult to overpower, would not send to my presence in particular an untried hand without fully ascertaining the latter's prowess. (11) Luckily (enough for me) Śrī Rāma, whose mind is given to piety and who is unfailing in his promise, is well, as also Laksmana, who is endowed with extraordinary energy and enhances the joy of Sumitrā' (his mother). (12) If Śrī Rāma (a scion of Kakutstha) is well, where fore does he not consume with his wrath the earth encircled by the oceans, as the fire of universal destruction would. (13) The . two princes are able to subdue even gods. But I believe the end of my sufferings has not arrived. (14)

"I hope Śrī Rāma does not feel afflicted nor does he suffer agony. Does that ideal man discharge his duties relating . to the future? (15) I hope the prince does not feel helpless or nervous and does not get perplexed in the matter of his duties? Does he perform his human duties? (16) I hope, acting as a friend towards his allies, Śrī Rāma (the scourge of his foes) pursues (in relation to them) the twofold policy (of conciliation and gift and, desirous of victory, follows the threefold policy of gift, chastisement and sowing seeds of dissension) with regard

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to his enemies. (17) I hope he is able to gain friends and is sought (for help and protection) by enemies. Are his friends well disposed towards him and do his friends esteem him? (18) Does the prince (ever) seek the favour of gods? And does he fall back upon personal effort as well as on Providence (for the success of his undertakings)? (19) I hope Śrī Rāma (a scion of Raghu) has not become completely devoid of love towards me as a result of my living abroad. Will Śrī Rāma (a scion of Raghu) deliver me from this calamity? (20) I hope Śrī Rāma, who is ever deserving of delights and is undeserving of woes, . has not sunk into despondency on meeting with the greatest misfortune (of his life in the form of my loss)? (21) I hope news about the welfare of Kausalyā and likewise of Sumitrā' as well as of Bharata, are frequently brought to his ears. (22)

"Does Śrī Rāma, who is deserving of honour, feel stricken with grief occasioned by my absence? I hope he has not grown indifferent (to me). (And) will he rescue me? (23) Will Bharata, who is fond of his brother, send out for my sake a formidable army, consisting of one Aksauhinī, protected by ministers? (24) Will the glorious Sugnva, the suzerain lord of monkeys, come to my succour, followed by gallant monkeys using their teeth and nails for weapons? (25) Will the heroic Laksmana, who enhances the joy of Sumitrā' (his mother) and is skilled in the use of mystic missiles, exterminate the rākshasas with his volley of arrows? (26) I hope I shall see Rāvana killed at no distant date with his near and dear ones in combat by Śrī Rāma with an infallible and cruel missile? (27) I hope that golden countenance of his, melancholy with grief and fragrant like a lotus, has not withered like a lotus does under the sun when the water in a pond has dried up. (28) I hope Śrī Rāma, whom neither fear nor grief could flinch from his purpose when he renounced his sovereignty in the name of righteousness and led me on foot to the forest, (still) retains firmness in his heart. (29) Neither his (own) mother (Kausalyā) nor his father (Emperor Daśaratha) nor anyone else is equal, much less superior to me in (the privilege of) receiving his affection. I (too) wish to survive only

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as long as I (continue to) hear the news of my beloved lord." (30)

Having addressed these words of sweet content and full of great import to that leader of monkeys, the charming Sītā be came silent in order (to be' able) to hear more his delightful speech dealing with the theme of Śrī Rāma. (31) Placing his joined palms on his head (as a token of submission) on hearing the reply of SIta, Hanūmān (son of the wind god) of redoubt able prowess made the following excellent submission: — (32) "The lotus eyed Śrī Rāma does not know you to be here. There fore he does not take you back soon as did Indra (the destroyer of strongholds) rescue (his own consort) Śacī (borne away by the demon Anuhrada). (33) Leading a huge army consisting of monkeys and bears, Śrī Rāma (a scion of Raghu) will instantly come (here) merely on hearing my report. (34) Filling the sea (lit., the abode of Varuna) through and through with volleys of shafts, even though it cannot (even) be shaken (by oth ers), Śrī Rāma (a scion of Kakutstha) will rid the city of Lankā of rākshasas. (35) On that occasion if Death, gods or (even) mighty demons stand in the way of Śrī Rāma, he would destroy them too. (36) Filled with grief born of your absence, 0 noble one, Śrī Rāma does not find rest any more than an elephant wounded by a lion. (37) I swear to you by the Mandara and Malaya, Vindhya, Sumeru and Dardura mountains (constituting the abode of monkeys) as well as by roots and fruits^ (which serve as our food), 0 auspicious one, that you will (soon) be hold the charming countenance of Śrī Rāma, resembling the risen full moon, with beautiful eyes, lips like a (ripe) Bimba fruit and lovely earrings. (38-39)

"You will shortly see Śrī Rāma perched on the Prasravana mountain like Indra (who is believed to have performed a hun dred horse sacrifices in his previous existences as a condition precedent for being born as Indra) seated on the back of Airavata (the chief of elephants), 0 princess of the Videha territory! (40) Śrī Rāma (a scion of Raghu) does not take meat or honey. He partakes everyday of wild fruits and boiled (wild) rice, fully

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sanctioned in the evening (the fifth period of the day). (41) Śrī Rāma (a scion of Raghu) is no longer able to drive away gnats or mosquitoes, insects or even reptiles from his body, his mind being fixed on you. (42) Śrī Rāma is ever given to contemplation and ever given over to grief. He does not think of anything else, as he is under the sway of love. (43) Śrī Rāma remains ever awake. Even when asleep, that jewel among men starts up, uttering the name of Sītā in sweet accents. (44) Heaving a sigh on beholding a fruit or flower or whatever else is likely to captivate the mind of women, he often calls on you, saying 'Ah, beloved!' (45) Suffering extreme agony (caused by separation from you) and calling on you alone under the name of Sītā, that magnanimous prince, who has undertaken sacred vows, is solely engaged in efforts for your recovery." (46) That daughter of Janaka — whose grief (over the apparent nonchalance of Śrī Rāma) had (now) completely gone at the detailed description of (the condition of) Śrī Rāma, yet who felt equally grieved on hearing of Śrī Rāma's grief — resembled a night (partly bright and partly dark) at the commencement of autumn with the moon obscured by the remnant of clouds. (47)

Canto XXXVII

Hearing the speech (of Hanūmān ), Sītā, whose face resembled the full moon, made the following reply in consonance with righteousness and material good: — (1) "What has been said by you, 0 monkey, viz., that Śrī Rāma does not give his mind to any other thing (than me) and that he is given over to grief, is nectar mixed with poison. (2) Tying a man with a cord as it were. Death snatches away a man, no matter whether he is rolling in very extensive fortune or sunk in terrible adversity. (3) Inevitable indeed is the destiny of living beings, 0 jewel among monkeys! (For example) look at Laksmana (son of Sumitrā'), Śrī Rāma and myself distracted by woes. (4) How will Śrī Rāma reach the end of this (ocean of) grief any more than

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a powerful man who has suffered a shipwreck and is swim ming in a sea? (5) When will my lord (Śrī Rāma) see me after compassing the destruction of rākshasas, killing Rāvana and laying Lankā waste? (6) He should be asked to act with great haste; for my life is going to last only till the current period of twelve months is not completed. (7) This is (the close of) the tenth month and two months still remain, 0 monkey, out of the time limit that has been fixed by the merciless Rāvana for my survival. (8)

"Rāvana was perseveringly entreated by his brother, Vibhīsana, for my restoration (to Śrī Rāma); but the former does not feel inclined to do it. (9) My restoration does not find favour with Rāvana; for Death lies in wait for him in combat, fallen as he is in the clutches of the Time Spirit (an embodiment of the destructive principle). (10) The eldest daughter born of Vibhīsana is called by the name of Kala, 0 monkey! Kala herself reported this to me when her mother sent her (to me). (11) There is a jewel among the rākshasas, Avindhya by name, who is intelligent and learned, full of fortitude and rich in amiable disposition, aged and highly respected by Rāvana. (12) He forewarned Rāvana of the imminent destruction of rākshasas at the hands of Śrī Rāma (if he did not restore me); but the evil minded fellow did not heed his salutary advice.13)

"I hope, 0 jewel among monkeys, that my lord will regain me soon; for my heart is pure and the virtues existing in him are numerous. (14) Perseverance, manliness, courage, absence of cruelty, gratitude, prowess and vigour, figure in Śrī Rāma, 0 monkey! (15) What enemy would not tremble before him, who slew (as many as) fourteen thousand rākshasas in Janasthāna unaided by his brother (Laksmana)? (16) That jewel among men cannot be shaken by woes. I know his might (even) as Śacī (sprung from the loins of the demon Puloma) knows the might of (her husband) Indra, (17) The valiant Śrī Rāma, who is like the sun with his shafts for rays, 0 monkey/will (surely) dry up the water in the form of the hostile rākshasas."(18)

To Sītā, who was speaking volubly thus, who had been ema

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ciated through grief on account of (her separation from) Śrī Rāma, her face bathed in tears, the monkey, Hanūmān , submit ted as follows: — (19) "Leading a huge army, full of monkeys and .bears, Śrī Rāma will surely hasten (to Lankā) the moment he hears my report. (20) Or I myself shall deliver you from this calamity caused by the rakshasa Rāvana this very day. (Please) climb up my back, 0 irreproachable one! (21) I shall easily leap across the sea even after placing you on my back; for I can carry on my back (the whole of) Lankā, Rāvana and all. (22) I shall transport you this (very) day, 0 princess of Mithila, to Śrī Rāma staying on Mount Prasravana, (even) as the sacred fire conveys the oblations thrown into it to Indra (for whom they are intended). (23) You will see this very day Śrī Rāma accom panied by Laksmana — Śrī Rāma, who (in his determination to exterminate the rākshasas) resembles Lord Visnu, full of determination to destroy the demons, is endowed with extraor dinary might and resolved to see you and remains seated in his hermitage (even) as Indra (the destroyer of strongholds) on a summit of Mount Meru (the king of mountains), 0 Sītā! (24 25) Mount on my back, 0 auspicious one! Do not show reluctance, 0 charming one! Seek to be united with Śrī Rāma even as Rohinī is with the moon. (26) You will be united with Śrī Rāma as Rohinī with the moon god, at the very moment as it were, that you say that you wish to be so united. (Pray) climb up my back and reach beyond the vast sea through space (the very next moment as it were). (27) Surely all the dwellers in Lankā will not be able to follow my speed as I depart from this place bearing you (on my back), 0 fair one! (28) Lo, bearing you (on my back), 0 princess of the Videha territory, I shall undoubt edly return through space precisely as I came here." (29)

Thrilled all over with joy to hear the wonderful proposal from Hanūmān (the foremost of monkeys), Sītā (a princess of Mithila) forthwith replied (as follows) to Hanūmān : — "How do you intend to take me, 0 Hanūmān , to (such) a long distance from this place? Indeed I look upon this proposal (of yours) to be precisely monkey like, 0 leader of monkey hordes! (30- 31)

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How do you intend to take me from this place, diminutive of form that you are, to the presence of my royal husband, 0 jewel among monkeys?" (32) Hearing the question of Sītā, the glorious Hanūmān , son of the wind god, thought it to be the first affront (of its kind) offered (to him). (33) (He said to himself):

"The dark eyed lady does not know my strength or my power. Let the princess of the Videha territory, therefore, behold the form that I can assume at will." (34) Thinking thus, Hanūmān , the foremost of monkeys and the destroyer of his enemies, revealed his form to Sītā on that occasion. (35) Leaping down from that tree (beneath which she stood), that wise leader of monkeys then began to grow (in size) in order to inspire confidence in Sītā. (36) Hanūmān (the foremost of monkeys) looked like Mount Meru or Mount Mandara and stood in front of Sītā, shining brightly like a blazing fire. (37) The redoubtable mon key, who resembled a mountain, had a coppery countenance with adamantine teeth and nails and was endowed with extraordinary might, submitted as follows to Sītā: — (38) "There is capacity in me to carry this (entire city of) Lankā including its hills and woodlands as well as its market places, defensive walls and arches and with its (very) lord (Rāvana). (39) Therefore, let your mind be settled, 0 auspicious one, and have done with hesitation. Rid Śrī Rāma along with Laksmana, of grief, 0 princess of the Videha territory!" (40)

Finding Hanūmān of the size of a mountain, Sītā (daughter of Janaka), who had eyes big as the petals of a lotus, replied (as follows) to the son of the wind god: — (41) "I know full well your courage and strength, 0 mighty monkey! Your speed is like that of the wind, while your marvellous brilliance too is like that of fire (itself). (42) How could any other ordinary monkey actually reach this land beyond the vast sea, 0 leader of hordes of monkeys? (43) I know your power of locomotion as well as your ability to carry me (on your back). The accomplishment of my object too must (however) be determined at once (even) as yours. (44) My going with you, however, 0 jewel among monkeys, is not proper. Your speed, which is equal to that of

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the wind, may render me unconscious. (45) Besides, in space, even as you sweep with speed all over the sea, I may actually tumble down from your back. (46) Nay, fallen insensible into the sea, teeming with sharks, crocodiles and giant fish, I may become the excellent food of aquatic creatures. (47) For other reasons too, 0 destroyer of foes, I shall not be able to go with you. Suspicion of the rākshasas will undoubtedly fall on you when you will go with a lady (on your back). (48)

"Enjoined by the evil minded Rāvana, rākshasas of terrible prowess will surely pursue you on seeing me being borne away (by you). (49) Surrounded by the heroic rākshasas carrying darts and clubs in their hands, and accompanied by me, you will fall into danger. (50) There will be numerous rākshasas equipped with arms in space; how (then) will you be able to fight them, as also to protect me, unarmed that you are? (51) Stricken with fear, 0 jewel among monkeys, I may then fall down from your back while you are contending with those rākshasas of cruel deeds. (52) In case the rākshasas, who are terrible, huge and mighty, are somehow able to overcome you in conflict, or if I slip when you have turned your eyes away (from me) while fighting them, the sinful rākshasas may bear me away, laying hold on me when fallen. (53-54) Or they may wrest me from your grasp or even kill me afterwards; for victory and defeat in combat are found to be uncertain. (55) Or I may even die when intimidated by the rākshasas. Your endeavour (to take me to the presence of Śrī Rāma) may in that case prove utterly futile, 0 jewel among monkeys! (56) Even if you are able to kill all the rākshasas, the fame of Śrī Rāma may suffer diminution because of the rākshasas having been killed by you. (57) Or, bearing me away, the rākshasas may actually lodge me in a secret place, where neither those monkeys nor Śrī Rāma may know anything about me. (58) This adventure of yours on my account will then have been in vain.

"A great advantage lies in Śrī Rāma's advent with you. (59) The life of Śrī Rāma who is endowed with immeasurable strength, as well as of his (three younger) brothers, as

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also of the house of your king (Sugrīva) is dependent on me, 0 mighty armed monkey! (60) Despondent and emaciated through grief and agony on my account/the two princes, Śrī Rāma and Laksmana, will give up their hold on life along with all the bears and monkeys. (61) Keeping (as I do) devotion to my lord in the forefront, 0 monkey, I do not wish to touch of my own free will the body of anyone other than Śrī Rāma, 0 jewel among monkeys! (62) That I was forced into contact with Rāvana was because, being helpless, without a protector and having lost control of myself, I could not do anything. (63) If, having killed Rāvana along with the (other) rākshasas on this soil, and recovering me, Śrī Rāma departs from this place that would be worthy of him. (64) The heroic achievements of that exalted soul capable of crushing the enemy in combat, have been heard of, nay, actually witnessed by me. Not even gods, Gandharvas, Nagas and rākshasas (combined) can in fact be a match for Śrī Rāma on the field of battle. (65) Who, having

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vividly perceived Śrī Rāma — who is endowed with extraordinary might and is equal in prowess to Indra (the ruler of gods) — accompanied by Laksmana and armed with a bright bow and resembling a fire that flames when fanned by air, would (dare) withstand him? (66) Who can, 0 jewel among monkeys, resist Śrī Rāma, capable of crushing the enemy in combat, and firmly stationed on the field of battle like an elephant guarding a quarter in rut and resembling the sun at the end of creation with the arrows as its rays? (67) Therefore, 0 jewel among monkeys, bring here with all speed my beloved lord along with Laksmana and the leaders of monkey hordes. Bring joy to me, 0 gallant monkey, emaciated (as I am) through grief for long, on account of Śrī Rāma. (68)

Canto XXXVIII

Hearing the reply, that tiger among monkeys, who was gratified by the plea and was a past master in expression, there upon submitted to Sītā (as follows): — (i) "What has been uttered by you, 0 divine one of charming aspect, is most proper, being in accord with your feminine nature, and with modesty characteristic of virtuous women. Mounting on my back, you will not be able to cross the vast sea, a hundred Yojanas (or eight hundred miles) wide, because of your being a woman. (2-3) Again, the second plea which you have given (for not accepting my offer to take you across the sea on my back to the presence of Śrī Rāma), 0 daughter of Janaka, full of modesty (as you are), saying 'I ought not to touch a male Other than Śrī Rāma' is (but) worthy of you, a consort of that exalted soul, 0 auspicious one! For what woman other than you can put forward such a plea, 0 divine one? (4-5) Śrī Rāma (a scion of Kakutstha) will certainly hear fully (from my lips) all that has been done and said by you in my presence, 0 auspicious one! (6) For many reasons and with intent to do what pleases Śrī Rāma

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this proposal was made by me with a mind moistened with affection, 0 divine one! (7) I made this proposal because Lankā is difficult to penetrate; the vast sea is difficult to cross and because of my own capacity to take you across the sea. (8) I wished to reunite you with Śrī Rāma (the delight of the Raghus) this very day. (Hence) that proposal was made by me) out of affection for the venerable Śrī Rāma and out of devotion (to you), not for any other reason, (9) If you are unable to come with me, 0 irreproachable one, (pray) let me have some token by means of which Śrī Rāma (a scion of Raghu) may come to know that I have for certain met you." (10)

Requested thus by Hanūmān , Sītā, who resembled the daughter of a god, replied as follows in faint accents, her voice choked with tears: — (11) "(Please) deliver you to my beloved without fail the most excellent token in the shape of the fol lowing message: 'Having sported in water in the groves, redo lent with the fragrance of various flowers, of the well known region inhabited by Siddhas and rich in roots, fruits and water, not very far from the Mandakinī river, on a small hill adjacent to the Citrakuta mountain on its north eastern side, you sat down dripping on my lap, while I was living in a hermitage fit for ascetics. (12 14) Thereupon a crow, greedy of flesh, began to peck at me. Picking up a clod of earth I kept the crow back. (15) In order to pierce me, the said crow, however, which lived on fragments of food offered at meals, remained in hiding on that very spot and would not leave its prey, desirous as it was of food. (16) As my garment slipped while I was pulling its string (in order to tighten it), angry as I was at the bird, I was actually seen by you in that state and laughed at. I felt nettled and abashed at that moment. Pecked (once more) by the crow, which was avid of food, I sought shelter with you. (17 18) Feel ing exhausted, I sought your lap as though angry, seated as you were, and was duly comforted by you, fully delighted (as I was with your presence). (19) Gently wiping my eyes, my face bathed in tears was marked by you, 0 lord, as having been annoyed by the crow." (20) Due to exhaustion, 0 Hanūmān , I

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lay asleep in the arms of Śrī Rāma (a scion of Raghu) for long. And Śrī Rāma (the eldest brother of Bharata) in his turn lay fast asleep in my arms. (21)

"Meantime (while Śrī Rāma was lying asleep in my arms) the same crow appeared on the scene once more. Descending all of a sudden, the crow then clawed me in the breasts (even) as I awoke from slumber and rose from the arms of Śrī Rāma. (22) Flying up again, it forthwith tore me grievously once more. At the touch of drops of blood discharged (from the wound), Śrī Rāma then arose. (23) Incensed to see me lacerated at the breasts, and hissing like a venomous serpent, he then spoke as follows: — 'By whom have your breasts been wounded, 0 one with thighs resembling the proboscis of an elephant? Who is it who is playing with an angry five headed serpent?' (24 25) Gazing all round, he then perceived that crow sitting with its face turned towards me alone, its sharp claws stained with blood. (26) That crow, the foremost of birds, was, they say, no other than the son of Indra (the ruler of gods) who had quickly descended (from the heaven) to the earth, vying with the wind in speed. (27) His eyes rolling through fury, the mighty armed prince, the foremost of the wise, made a cruel resolve with regard to that crow. (28) Taking a blade of the (sacred) Kuśa grass from his mat, he charged it with the potency of the mystic missile presided over by Brahmā (the creator). It burst into flames like the blazing fire of universal destruction before the bird. (29) He hurled that fiery blade of the (sacred) Kuśa grass at the crow. Presently that blade of the (sacred) Kuśa grass actually followed the crow through the air. (30)

"Seeking protection when being chased (by the missile), the crow then sought various asylums and thus ranged this whole universe: so it is said. (31) Having duly travelled through (all) the three worlds (the earth, heaven and the region lying between them), deserted by his father (Indra) and all the greatest Rsis, he sought Śrī Rāma alone as his refuge. (32) Out of compassion the celebrated Śrī Rāma (a scion of Kakutstha), who was fit to protect him, spared the crow, which had sought

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shelter with him and fallen on the ground, though deserving of death. (33) Even as he was falling, Śrī Rāma said to the crow whose energy had been exhausted and who had grown pale (through fear): —'The missile presided over by Brahmā cannot in any case be rendered ineffectual: it may (therefore) be point ed out how to make it effectual.' (34) Then Śrī Rāma destroyed the right eye of the crow. Since he had sacrificed his right eye, .he was spared for life. (35) Having made obeisance to Śrī Rāma and (mentally) to (his father) King Daśaratha, when dismissed by that hero, he returned to his abode. (36) (Addressing Śrī Rāma again, as though present before her) a missile presided over by Brahmā was discharged (by you) at a mere crow on my behalf. How (then), 0 ruler of the earth, do you bear with him who wrested me from you? (37) Such that you are, (pray) show compassion to me with great vigour, 0 jewel among men! She who has her lord in you, 0 lord, appears like one without any protector. (38) I have heard, from you alone, that (motiveless) compassion is the highest virtue. I know you to be endowed with extraordinary valour, extraordinary vigour and extraordinary might, limitless (in time or space), incapable of being disturbed and resembling the ocean in profundity, the lord of the earth including the oceans and a compeer of Indra. (39 40) Wherefore, 0 scion of Raghu, do you not employ your missiles against the rākshasas, even though you are the foremost of those proficient in the use of missiles, mighty and full of courage?" (41)

(Turning to Hanūmān ) "Neither Nagas nor Gandharvas (celestial musicians), nor gods nor the Maruts (the forty nine wind gods) are able to resist the onrush of Śrī Rāma in combat. (42) If there still exists, any regard for me in the heart of that powerful prince, wherefore does he not destroy the rākshasas with his sharp arrows? (43) Or why does not the heroic Laksmana, the scourge of the foes, who is endowed with extraordinary might, deliver me, taking leave of his eldest brother? (44) (If) those two tigers among men, who are equal to Indra and the wind god in energy, are difficult to overcome even by gods,

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wherefore do they disregard me? (45) Some major sin of mine alone comes in the way in that those twin scourges of their foes, do not take care of me, even though they are able to do so there is no doubt about it." (46)

Hearing this piteous appeal uttered by Sītā with tears in her eyes, Hanūmān , a leader of monkey hordes, who was endowed with extraordinary energy, forthwith replied (as follows): — "I swear to you by truth, 0 auspicious one, that Śrī Rāma has grown averse to everything else through grief caused by your absence. And Laksmana (too) suffers agony due to Śrī Rāma being overwhelmed with sorrow. (47 48) You have somehow been discovered (by me); (hence) this is not the time for grieving. From this (very) hour you will see the end of your woes drawing near, 0 charming one! (49) Both the princes, who are tigers among men, are endowed with extraordinary might, and who are determined to see you, will reduce the rākshasas to ashes. (50) Killing Rāvana, who is ferocious on the field of battle, along with his kinsfolk, Śrī Rāma, 0 large eyed one, will take you back to his own city. (51) Communicate what message is to be delivered (by me on your behalf) to Śrī Rāma (a scion of Raghu) as well as to Laksmana, who is endowed with extraordinary might, or even to Sugrīva, who is full of energy, or to the monkeys assembled (at Kiskindhā)." (52)

Hanūmān having spoken thus, Sītā too further spoke forth with (as follows): — "Make on my behalf inquiries concerning the welfare of that protector of the world whom the high minded Kausalyā brought forth, and greet him with your head bent low. Inquiries concerning welfare should be addressed on my behalf and in my name to Laksmana, that heroic and powerful brother of Śrī Rāma, who, having renounced garlands and all kinds of jewels as well as women who were agreeable and excellent, a dominion which was hard to attain on this vast earth, and even in heaven, as also unsurpassed felicity, and having offered profound respects to and pacified his father and mother followed Śrī Rāma (in the tatter's exile), because of whom Sumitrā' has earned the title of a blessed mother, whose mind

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is given to piety, who follows his brother, Śrī Rāma (a scion of Kakutstha) with devotion in the forest watching over him (as a bodyguard), who has shoulders (broad) like those of a lion, is mighty armed, steady minded, and pleasing to look upon, who behaves towards Śrī Rāma as towards his father and treated me as his (own) mother, who did not know at all of my being borne away at the time of the occurrence, who serves his elders, is glorious and energetic, yet measured in speech, who is the foremost of those beloved of that prince (Śrī Rāma) and a replica (in gallantry) of my father in law (King Daśaratha), who is ever dearer to Śrī Rāma (even) than I and who willingly and efficiently shoulders the responsibility with which he is saddled and on seeing whom Śrī Rāma (a scion of Raghu) ceases to remember his deceased father. (53-61) The inquiry should be addressed to him in such a way that Laksmana, who is ever gentle, pure and capable, beloved of Śrī Rāma, 0 jewel among monkeys, may bring my woes to an end. (62) You are up to the accomplishment of this task, 0 leader of monkey hordes! Śrī Rāma (a scion of Raghu) can, by your effort alone, become active on my behalf. (63)

"Also (please) submit again and again to my lord, the valiant Śrī Rāma, as follows: —'I am going to survive (only) a month, 0 son of Daśaratha! (64) I shall not live beyond a month: I swear to you by truth. You ought to rescue me, confined (as I am) by Rāvana of sinful deeds and subjected to persecution (at the hands of ogresses), 0 heroic prince, (even) as Lord Visnu (in His descent as the Divine Boar) rescued Goddess Earth from Patala (the nethermost subterranean region).' " (65) Untying the bright divine jewel for her head, tied in her garment, Sītā thereupon gave it to Hanūmān , saying that it might be delivered to Śrī Rāma (a scion of Raghu). (66) Taking (from Sītā's hand) the excellent jewel, which was unsurpassed (in value), the hero (Hanūmān ) placed it on his finger since his arm (even though he had resumed his former tiny form) was too thick for it. (67) Taking and greeting the excellent jewel and circumambulating Sītā (as a mark of respect), Hanūmān (the foremost

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of monkeys) stood bent low by her side. (68) Filled with great delight born of Sītā's discovery, he mentally sought (the presence of) Śrī Rāma and Laksmana; he who was endowed with auspicious bodily marks. (69) Rejoiced at heart to receive that valuable superb jewel, borne (on her person) by the daughter of King Janaka, which by dint of her occult power (so that it remained unnoticed by the ogresses all the while), and (thus) resembling one who was (once) shaken by a blast coming from (the top of) a huge mountain and (then) delivered from it, Hanūmān prepared to set out on his return journey. (70)

Canto XXXIX

Having parted with her jewel, Sītā then spoke to Hanūmān forthwith as follows: — "This token is fully known to Śrī Rāma in its reality. (1) Seeing the jewel, the heroic Sri .Rama for his part will surely call to mind three individuals all at once, viz., my mother, King Daśaratha and myself (as it was given as a dowry to me by my mother in the presence of my father in law). (2) Goaded further by extraordinary zeal, 0 jewel among monkeys, consider carefully what is to be done next for giving impetus to this work of rescuing me. (3) You (alone) are capable of bring ing this task to completion, 0 jewel among monkeys! (Please) consider what effort might bring my misfortunes to an end. (4) Remaining active (therefore), 0 Hanūmān , (pray) terminate my suffering." Giving his assurance in the words "Be it so", and making obeisance to Sītā (a princess of the Videha territory) with his head bent low, Hanūmān (son of the wind god) of redoubtable prowess made ready to depart.

Perceiving the monkey Hanūmān (sprung from the loins of the wind god) fully prepared to leave, Sītā, a princess of Mithila, spoke as follows in a voice choked with tears: "Communicate my welfare to Śrī Rāma and Laksmana together, 0 Hanūmān ! Make a report in consonance with righteousness regarding my welfare, 0 jewel among monkeys, to Sugrīva and his ministers,

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as also to all elderly monkeys. (5 8) You ought to make efforts to see that that mighty armed scion of Raghu delivers me from this ocean of sorrow. (9) My case should be put by you in such away, 0 Hanūmān that the illustrious Śrī Rāma may find me alive. Reap the virtue of rendering help to me by your words. (10) The effort of Śrī Rāma (son of Daśaratha), who is ever full of determination to recover me, will be intensified on hearing the words uttered by me. (11) Only after hearing from you the words conveying my message, the heroic Śrī Rāma will duly set his heart on exhibiting his valour." (12)

Placing his joined palms above his head on hearing the ap peal of Sītā, Hanūmān , sprung from the loins of the wind god, made the following reply: — (13) "Surrounded by the foremost of monkeys and bears, Śrī Rāma (a scion of Kakutstha), who, having conquered his enemies on the field of battle, will com pletely drive away your grief will soon make his appearance (here). (14) I know of none among mortals, demons or who would dare stand before him while he is discharging arrows. (15) Indeed he would be able to withstand in combat even the sun god, Indra, Yama (the god of retribution), son of the sun god, particularly for your sake. (16) Śrī Rāma can conquer the earth bounded by the ocean. Hence Śrī Rāma's victory in your cause is certain, 0 daughter of Janaka!" (17)

Hearing the reply of Hanūmān , which was reasonable, truth ful and beautifully worded, the daughter of Janaka held him in great esteem and proceeded to speak. (18) Gazing again and again on Hanūmān , who had then made ready to depart, Sītā uttered the following respectful words, expressive of her hus band's affection for her, actuated as she was with goodwill (for him): — (19) "If you deem fit, 0 hero, halt for a day a tamer of foes! Resting in some covered place, you may leave tomorrow. (20) Due to your presence, 0 monkey, I shall be rid for a while, unfortunate as I am, of this violent grief. (21) For, if after that there is any doubt about your return, 0 tiger among monkeys, there is uncertainty of my survival too: there is no doubt about it. (22) Grief born of your absence, 0 monkey, will torment me

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further, burning me, as it were, seized (as I already am) with agony after agony. (23)

"This very great doubt (ever) stands before me as it were about your associate monkeys and bears, 0 heroic lord of monkeys, as to how on earth those hordes of monkeys and bears or (for that matter) those two princes (lit., sprung from the loins of a jewel among men) will actually (be able to) cross the vast sea, which is (so) difficult to cross. (24- 25) The capacity to cross the sea in this world exists in three created beings only, viz., Garuda (son of Vinata), the wind god and yourself. (26) What means do you perceive, 0 hero, for the accomplishment of this task, which is so (very) difficult to get through? For, you are the foremost of those who know how to accomplish a task, (27) Although you are definitely equal to the accomplish ment of this task (of rescuing me) single handed, 0 destroyer of hostile warriors, the attainment of success will redound to your glory (rather than that of Śrī Rāma). (28) If (on the other hand) conquering Rāvana on the battlefield with the help of all his forces, Śrī Rāma returns victorious in combat to his own capital, that (indeed) would be worthy of him. (29) If, over running Lankā with his forces, Śrī Rāma (a scion of Kakutstha) the scourge of hostile forces, for his part, takes me (back from Lankā) that (alone) would be worthy of him. (30) Therefore, act you in such a way that the exalted soul, valiant in combat, may exhibit prowess worthy of him." (31)

Hearing the utterance of Sītā, which was full of significance, polite and logical, Hanūmān made the following final reply: — (32) "The lord of the monkey and bear hordes and the fore most of monkeys, Sugrīva, who is richly endowed with truthfulness, is determined to liberate you, 0 auspicious one! (33) Surrounded by thousands of crores of monkeys, 0 princess of the Videha territory, that destroyer of rākshasas will make his appearance soon. (34) Monkeys, who are richly endowed with valour, full of courage and extraordinarily mighty, who can leap to any distance according to their mental resolve, whose course is impeded neither upwards nor downwards nor to their

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right or left, who never lose heart (even) in great undertakings and are endowed with extraordinary energy, remain standing at Sugrlva's beck and call. (35 36) They have circumambulated the earth including the oceans and mountains clockwise more than once following the aerial path, endowed as they are with extraordinary energy. (37) There exist in that army monkeys who are my equals and even superior to me. None is inferior to me in the company of Sugrīva. (38) When I have arrived here, how easily can they arrive, who are endowed with extraordinary might! Surely these superior ones are not sent on errands, only the inferior ones are so sent. (39)

"Therefore have done with sorrowing, 0 divine one! Let your grief disappear. With a single bound those leaders of mon key hordes will reach Lankā. (40) Like the sun and the moon appearing at the horizon those two lions among men (Śrī Rāma and Laksmana), followed by large multitudes, will arrive in your presence mounted on my back. (41) Arriving together, those two heroic jewels among men will undoubtedly blow away Lankā with their shafts. (42) Making short work of Rāvana along with his hordes, Śrī Rāma (a scion of Raghu), the delight of the Raghus, will return to his own city (Ayodhya) taking you (with him), 0 one of excellent limbs! (43) Therefore, take heart and bide you your time. May good betide you! Before long you shall (be able to) see Śrī Rāma flaming like fire. (44) When Rāvana (the lord of rākshasas) is slain with his sons, ministers and kinsfolk, you shall be united with Śrī Rāma as Rohinī (a consort of the moon god presiding over a constellation of the same name) is with the moon god. (45) Soon you shall see the end of your grief, 0 divine princess of Mithila! You will also see Rāvana killed by Śrī Rāma by force of (superior) might." (46)

Having comforted Sītā (a princess of the Videha territory) as above, and making up his mind to depart, Hanūmān , sprung from the loins of the wind god, spoke to Sītā (a princess of the Videha territory) once more (as follows): — (47)

"You shall soon behold the celebrated Śrī Rāma (a scion of Raghu), the destroyer of his foes, who has subdued his soul,

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as also Laksmana, arrived at the gate of Lankā, bow in hand. (48) At no distant date you shall (also) see gathered together valiant monkeys endowed with the prowess of lions and tigers, looking like lordly elephants and using their nails and teeth as weapons. (49) You shall see, 0 noble one, numerous companies of the foremost of monkeys, looking like mountains or clouds and thundering on the peaks of the Malaya mountain in Lankā. (50) Hit in his vulnerable parts by the formidable darts of Love, Śrī Rāma knows no more rest than an elephant hurt by a lion. (51) Weep no more, 0 auspicious one! Let there be no fear from grief to your mind. You shall be united with your husband in the same way as Śacī (the consort of Indra) was with Indra, 0, charming one! (52) Who else is superior to Śrī Rāma and who is a match for Laksmana (son of Sumitrā')? Those two brothers, who resemble fire and the wind, are your support. (53) You shall not stay long in this most fearful land inhabited by rākshasas, 0 auspicious one! The advent of your beloved will not take long. (Pray) have patience only till the moment of my meeting with Śrī Rāma." (54)

Canto XL

Hearing the assurance of that high souled son of the wind god, Sītā, who resembled the daughter of a god, gave the fol lowing reply, which was calculated to advance her own interests: — (1) "I feel thrilled to see you speaking kind words, 0 monkey, even as the earth with its crops half ripe is enlivened on receiving a shower. (2) Show compassion to me by manipulating things in such a way that, full of longing, I may be able to embrace that tiger among men with my limbs that are utterly emaciated through grief. (3) Again, remind Śrī Rāma, 0 jewel among hordes of monkeys, as a token (of your having met me), of the reed hurled (by him) in anger, which destroyed one eye of the son of Indra (who came disguised as a crow). (4)

"Further say to him, 'You ought surely to recall the tilak

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which was painted by you on my cheek with realgar when the former had got effaced. (5) Though powerful, how do you shut your eyes at Sītā having been borne away and living in the midst of rākshasas, 0 lord vying with Indra (the ruler of gods) and Varuna (the god of water)? (6) I have preserved this divine jewel for the head with special care; I used to feel overjoyed in adversity to see it as I did on seeing you, 0 sinless one! (7) This splendid jewel, having its origin in the sea, has been delivered (by me) to you. Absorbed in grief (that I am), I shall no longer be able to survive beyond this month. (8) (Only) for your sake have I endured (so long) unbearable woes, words which pierced my heart and living in the company of rākshasas. (9) Somehow I shall continue to live for a month (more), 0 destroyer of foes! Beyond a month (of course) I am not going to survive in your absence, 0 prince! (10) Frightful is this ruler of rākshasas; his attitude towards me is (also) not favourable. And if on hearing of you tarrying, I may not survive even a mo ment longer." (11)

Hearing the plaintive message of Sītā, uttered with tears (in her eyes), Hanūmān , sprung from the loins of the wind god, who was endowed with extraordinary energy, forthwith submitted (as follows): — (12) "I swear to you by truth, 0 auspicious one, that Śrī Rāma has grown averse to everything else through grief caused by your absence. And Laksmana (too) suffers agony due to Śrī Rāma being overwhelmed with sorrow. (13) You have been discovered (by me somehow); (hence) this is not the time for grieving. From this (very) hour you will see the end of your woes (drawing near), 0, charming one! (14) Both the princes, who are tigers among men and are beyond reproach and who are determined to see you, will reduce Lankā to ashes. (15) Killing in combat the rakshasa Rāvana, along with his kinsfolk, the two scions of Raghu, 0 large eyed one, will take you (back) to their own capital. (16) You ought to further give (me) a token which Śrī Rāma alone may (be able to) recognize and which may cause him delight, 0 irreproachable one". (17)

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She replied, "An excellent token has already been handed over (to you) by me, 0 monkey! On his carefully seeing this jewel alone, your statement, 0 gallant Hanūmān , will actually prove worthy of credence to Śrī Rāma." Having taken that excellent jewel and made respectful obeisance to the divine one with his head bent low, the glorious Hanūmān , the foremost of monkeys, prepared to depart. Observing that leader of monkey hordes, who was possessed of great impetuosity, expanding and striving to leap (across the sea), Sītā (Janaka's daughter) spoke (as follows) in a voice choked with sobs, her face bathed in tears, distressed as she was: — (18-21)

"(Pray) apprise, 0 Hanūmān , all (viz.,) the two brothers, Śrī Rāma and Laksmana, who resemble a pair of lions, as well as Sugrīva and his ministers, of my welfare. (22) You ought to make efforts to see that that mighty armed scion of Raghu delivers me from this ocean of sorrow. (23) Arrived in the presence of Śrī Rāma, speak to him of the acute vehemence of my grief as well as of the threats of these rākshasas and let your journey be happy, 0 great hero among the monkeys!" (24) Apprised by the princess of her object, greatly delighted at heart on his purpose having been accomplished and thinking that (only) a small fraction of his duty remained to be performed, he mentally sought the northern direction. (25)

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Rāvana with two attendants visits Sita in the Asoka grove where

she is guarded by three rakshasis.

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Submisson of the Ocean King before Rama, Kangra, early 19th century

Courtesy: Govt. Museam and Art Gallary, Chandigarh (Indai)

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(iv) Śrī Rāma vanquishes and kills Rāvana

Canto XCIX (Yuddhakanda)

On seeing Mahodara and Mahāpārśwa killed, the notorious champion Virūpāksa, who was endowed with ex traordinary might, having (already) been struck down, a great rage actually seized Rāvana in the course of the great conflict. He urged on his charioteer and addressed to him the following words: so the tradition goes: — (1-2) "Killing the two princes, Rāma and Laksmana, I shall certainly get rid of the suffering caused (to me) on account of the ministers who have been killed and the city which has been laid siege to (by the monkeys). (3) In the fight I shall cut down the tree in the shape of Rāma, which is going to yield fruit through its blos som in the form of Sītā, whose principal boughs are Sugrīva, Jāmbavān, Kumuda, Nala, as well as Dwivida and Mainda, Angada, Gandhamadana as also Hanuman and Susena and all the other commanders of monkey troops." (4-5)

(Saying so and) causing (all) the ten directions to resound with the rattling of his chariot, that mighty and surpassing chariot warrior drove rapidly and rushed towards Śrī Rāma (a scion of Raghu). (6) Filled by that sound the entire earth including rivers, mountains and forests, trembled throwing the lions and other beasts as well as birds into a fright. (7) He manifested an exceedingly formidable and terrible mystic missile presided over by Rāhu (a giant presiding over the planet of that name and consisting of darkness), and with it he began to consume

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all the monkeys, who started falling down on all sides. (8) Dust rose on the earth as they ran with all speed when frustrated;

for they could no longer endure the missile, which had been brought into being by Brahmā (the creator) himself. (9) Seeing those numerous divisions (of the monkeys) routed in hundreds by the excellent arrows of Rāvana, Śrī Rāma (a scion of Raghu) took his stand firmly (on the battlefield). (10) Having put the army of the monkeys to flight, that tiger among the Rākshasas then beheld Śrī Rāma, the tamer of his enemies, who was endowed with long arms and eyes large as lotus petals standing unconquered with his brother Laksmana — like Indra accompanied by his (younger brother) Upendra (Lord Visnu) — holding up his bow as though scraping the sky.

Perceiving the monkeys routed in combat and Rāvana approaching, the mighty Śrī Rāma, who was endowed with ex traordinary energy and was accompanied by Laksmana, there upon joyfully took hold of his bow at the middle. (11-14) He then began to stretch the excellent bow, which was sonorous and endowed with great impelling force, as though he was going to rend the earth asunder. (15) Rākshasas fell (to the ground) in hundreds at the well known (buzzing) sound produced by the streams of Rāvana's arrows as well as by the twang of Śrī Rāma's bow. (16) Again coming within the range of the two princes (Laksmana and Śrī Rāma), the notorious Rāvana resembled Rāhu (the Daitya presiding over the planet of that name). (17) Desiring to engage him with his own sharpened arrows in the first instance and stretching his bow, Laksmana loosed his shafts resembling tongues of fire. (18) Rāvana, who was endowed with extraordinary energy, intercepted in the air (with his own arrows) Laksmana's arrows as soon as he, an excellent archer, loosed them. (19) Demonstrating his lightness of hand, he split the arrows of Laksmana one with one, three with three and ten with ten arrows. (20)

Over passing Laksmana, Rāvana, who (ever) won battles, approached Śrī Rāma, standing like another mountain on the battlefield. (21) Duly approaching Śrī Rāma (a scion of Raghu),

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his eyes turning crimson through anger, Rāvana, the lord of Rākshasas, loosed showers of shafts (upon him). (22) Immediately on beholding the volleys of arrows loosed from the bow of Rāvana approaching, Śrī Rāma thereupon quickly seized hold of, in all haste, Bhallas (a variety of arrows with a crescent shaped head). (23) Śrī Rāma (a scion of Raghu) then tore asunder with sharp edged Bhallas those streams of flaming arrows — arrows that were very formidable and resembled venomous serpents. (24) Śrī Rāma (a scion of Raghu) and Rāvana rapidly covered each other with showers of sharp pointed shafts of various kinds; Śrī Rāma covering Rāvana and vice versa. (25) Pushing back each other with the onrush of their arrows and remaining undefeated, the two warriors described circles of various kinds round each other from left to right. (26)

Created beings were seized with terror even as the two re doubtable heroes, who resembled the god of retribution and the god of death respectively, simultaneously struck with vio lence loosing arrows (at each other). (27) The sky was overcast at that time with arrows of various kinds even as it is covered during the monsoon with clouds crowded with flashes of light ning. (28) The vault of heaven was studded with eyeholes as it were by showers of shafts of extraordinary velocity, which were extremely sharp pointed, were adorned with plumes of vultures and were loosed with great impetuosity. (29) Like two huge clouds that rose into view at a time when the sun had set and even when it arose, the two warriors enveloped the sky with great darkness with their arrows. (30) Like the duel that took place (in the hoary past) between the demon Vrtra and Indra, an unapproachable and unimaginable major conflict en sued between the two warriors, who sought the destruction of each other. (31) Indeed both were armed with excellent bows, both were skilled in fighting, both were the foremost of those adept in the use of missiles and both moved unhampered on the battlefield. (32) Indeed whichever course they both took (in their maneuverings) streams of shafts were set in motion like waves in two oceans, whipped up by the wind. (33)

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Then Rāvana, who made people cry (wherever he went) and whose hands were (constantly) employed (in discharging arrows), dug into the brow of Śrī Rāma a succession of steel arrows, which adorned it like a chaplet. (34) Śrī Rāma bore that chaplet, loosed from the terrible bow of Rāvana and shining like the petals of a blue lotus, on his head and did not experience any pain. (35) Then, seizing hold of more arrows reciting sacred formulas (and thereby invoking the mystic missile sought for) and making use of the missile presided over by Rudra (the god of destruction), and stretching his bow, the valiant Śrī Rāma, who was endowed with extraordinary energy, and was seized with anger, let fly those arrows in uninterrupted succession against the king of Rākshasas. (36-37) Fallen on the impenetrable armour of Rāvana (the ruler of Rākshasas), which looked like a large cloud, the arrows did not cause any pain (to him) at the time. (38) Śrī Rāma, who was an adept in the use of all mystic missiles, forthwith pierced that suzerain lord of Rākshasas, seated in his chariot, once more in the forehead with an excellent missile. (39) Having pierced the excellent arrows (of Rāvana), the arrows of Śrī Rāma (generated by the missile) penetrated like five headed hissing serpents into the earth, when repelled by Rāvana (40).

Rendering the missile of Śrī Rāma (a scion of Raghu) void, Rāvana, who was filled with wrath, manifested an exceedingly dreadful missile presided over by demoniac forces. (41) He loosed arrows having the heads of lions and tigers, those of buzzards and red geese, even of vultures and falcons, as well as those of jackals and wolves, also shafts having the heads of terrible lions with their mouths wide open and even resembling serpents, also those having the heads of donkeys and others having the heads of boars, dogs and cocks, alligators and venomous snakes. (42-44) Hissing like a serpent provoked to anger, Rāvana, who was endowed with extraordinary energy, let loose against Śrī Rāma by his conjuring tricks these and other whetted arrows. (45) Overwhelmed by that missile presided over by demoniac forces, that prince of the Raghus,

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who was endowed with extraordinary vigour and resembled the god of fire (in brilliance), employed the missile presided over by the god of fire. (46) He produced through it arrows of every description, some with heads bright as fire, others with heads shining like the sun, the moon, the crescent, a comet and a huge meteor respectively, others shining like planets and lunar mansions and some resembling flashes of lightning. Pierced by the missile employed by Śrī Rāma (a scion of Raghu) those for midable arrows of Rāvana melted away in the air; yet (before they did so) they killed the monkeys in thousands. Rejoiced to see that missile (presided over by demoniac forces) rendered void by Śrī Rāma of unwearied action, and encompassing Śrī Rāma (a scion of Raghu), all the monkeys, who were capable of changing their form at will, thereupon raised a clamour facing Sugrīva. (47-50) The high souled Śrī Rāma (a scion of Raghu), son of Dasaratha, was then filled with joy on having forcibly rendered void that well known missile which had flown from the arms of Rāvana; while the valiant monkey chiefs, full of joy, shouted at the top of their voice. (51)

Canto C

That missile having been counteracted (by Śrī Rāma), Rāvana, the suzerain lord of Rākshasas, for his part doubled his fury and in his wrath the latter, who was endowed with extraordinary splendour, forthwith proceeded to aim at Śrī Rāma (a scion of Raghu) another fearful missile presided over by Rudra (the god of destruction) and produced by the demon Maya. (1 2) Then issued forth on all sides from his bow flaming pikes and maces as well as clubs, hard as adamant, mallets, deceptive nooses and fiery thunderbolts of various kinds like piercing gales at the end of the world cycle. (3 4) The glorious Rāma (a scion of Raghu), the foremost of those proficient in the use of excel lent missiles, who was endowed with extraordinary splendour, neutralized that missile with the excellent missile presided over

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by the Gandharvas (celestial musicians). (5)

This missile having been rendered void by the high souled Śrī Rāma (a scion of Raghu), Rāvana for his part, his eyes coppery with wrath, employed the missile presided over by the sun god. (6) Thereupon, issued brilliant and large discuses from the bow of the resourceful Rāvana (the ten headed monster) of terrible impetuosity. (7) (Even) as they rose into view and fell on all sides the sky was lit up and the quarters illuminated as by the sun, the moon and other planets. (8) The celebrated Śrī Rāma (a scion of Raghu), however, split those discuses and (other) strange weapons with the streams of his shafts in the forefront of Rāvana's army. (9) Seeing that missile frustrated, Rāvana, the suzerain lord of Rākshasas, for his part pierced Śrī Rāma with ten arrows in all his vital parts. (10) Though pierced by Rāvana with ten shafts that had shot forth from his huge bow, Śrī Rāma (a scion of Raghu), who was endowed with extraordi nary energy, did not flinch. (11) Extremely enraged, Śrī Rāma (a scion of Raghu), who (ever) won battles, thereupon pierced Rāvana in all his limbs with numerous arrows. (12)

In the meantime the mighty Laksmana, brother of Śrī Rāma (a scion of Raghu), the destroyer of 'hostile champions, pro voked to anger, seized hold of seven arrows. (13) With those shafts, which were impelled with great force, Laksmana (who was endowed with extraordinary splendour) tore (to begin with) into a number of pieces the standard of Rāvana, which bore the device of a man's head. (14) With a single arrow the glorious Laksmana, who was endowed with extraordinary might, also severed the head of the rākshasa's charioteer, which was adorned with flaming earrings. (15) With five whetted shafts Laksmana then split asunder the bow of that king of Rākshasas, which resembled the proboscis of an elephant. (16) And bound ing forward, Vibhīsana struck down with his mace Rāvana's excellent horses, which resembled a dark cloud (in hue) and were tall as hills. (17) Leaping down with all speed from his huge chariot, whose horses had been killed, Rāvana then exhibited a violent rage against his (youngest) brother. (18) Thereupon

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the powerful king of Rākshasas, who was endowed with extraordinary energy, flung at Vibhīsana a flaming javelin, which resembled the thunderbolt. (19) With three shafts Laksmana (however) tore it asunder even before it reached him. A loud cheer forthwith arose among the monkeys in that major conflict. (20) Split into three fragments the javelin, which was wreathed in gold, fell down like an enormous flaming meteor, emitting sparks, fallen from the heavens. (21) Rāvana thereupon seized hold of a big javelin, which was highly renowned (for its infallibility), was difficult to approach even for Death, and was shin ing with its own brilliance. (22) Brandished with violence by the mighty and evil minded Rāvana, that immensely splendid javelin, which shone like a flaming thunderbolt, gave out a lurid gleam. (23)

In the meantime the heroic Laksmana speedily came to the rescue of Vibhīsana, who had reached a stage in which his life was in danger. (24) Stretching his bow, the gallant Laksmana actually covered with volleys of arrows Rāvana, who stood, javelin in hand, in order to save Vibhīsana. (25) Being covered thus with a stream of shafts discharged by the high souled Laksmana, Rāvana, whose prowess stood balked, no longer felt inclined to strike. (26) Standing with his face turned to wards Laksmana on seeing his brother (Vibhīsana) rescued by Laksmana, the notorious Rāvana spoke as follows; — (27) "Let ting off the rākshasa (Vibhīsana), this javelin is being violently hurled on you in as much as Vibhīsana has thus been rescued by you, 0 vaunter of your strength! (28) Piercing your heart, when hurled by my bludgeon like arm, and stained with blood, this javelin, will depart (only) after taking your life." (29)

Saying so and levelling at Laksmana that infallible javelin, which was adorned with eight bells and made a loud noise (in the course of its flight), which had been designed by the demon Maya by dint of magic, was capable of destroying the enemy and shone as it were with splendour, Rāvana, who was extremely enraged, hurled it and roared. (30-31) Flung with terrible impetuosity and cracking like a thunderbolt, that

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javelin flew with force towards Laksmana in the forefront of the battle. (32) Addressing that javelin even as it was falling (on Laksmana), that scion of Raghu imprecated it as follows: — "May all be well with Laksmana! May you prove ineffectual! May your attempt (to kill Laksmana) be frustrated!!" (33) Released by the enraged Rāvana on the battlefield, that javelin, which was deadly as a venomous snake, fell at once on the bosom of Laksmana, who stood, fearless. (34) Flying with great violence, and flaming like the tongue of Vasuki (the lord of serpents), the javelin, which was full of extraordinary splendour, descended on the broad chest of Laksmana. (35) Pierced grievously by the javelin, which had penetrated very deep due to the (tremendous) force exerted by Rāvana, Laksmana thereupon fell to the ground. (36)

Observing Laksmana reduced to that predicament, Śrī Rāma (a scion of Raghu), who stood near, felt despondent at heart because of brotherly affection, even though he was endowed with extraordinary courage. (37) Reflecting awhile as it were, his eyes bedimmed with tears, he felt all the more enraged (even) like the fire at the end of a world cycle. (38) Realizing that it was not the time for feeling disconsolate, and gazing on Laksmana, Śrī Rāma (a scion of Raghu), resumed the fierce struggle with a mighty and whole hearted endeavour, resolved as he was upon the destruction of Rāvana. (39)

Śrī Rāma then beheld Laksmana pierced with a javelin in the great struggle and bathed in blood, and resembling a mountain with a snake (penetrating its centre). (40) The jewels among the monkeys could not extract even with effort that javelin, propelled (as it was) by the exceedingly mighty Rāvana and also because the stream of arrows loosed by the prince of Rākshasas overwhelmed them. Passing through the body of Laksmana (son of Sumitrā), it had penetrated into the surface of the earth. (41-42) Seizing hold of the terrible javelin with his hands, the mighty Rāma drew it out and, getting enraged snapped it in the course of the struggle. (43) While he was (busy) extracting the javelin, the exceedingly mighty Rāvana hurled arrows

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on all his limbs that pierced his vital parts. (44) Not minding those arrows, and embracing Laksmana, he spoke (as follows) to Hanuman and the great monkey, Sugrīva: — (45)

"Remain encompassing Laksmana as you are doing, 0 princes of monkeys. The occasion, long sought by me to manifest my prowess, has come. Let this ten headed monster of sinful mind and sinful resolve be made short work of. I seek his death as a Cataka bird seeks the sight of a cloud, at the end of sum mer. (46-47) I take this unfailing vow before you at this hour, 0 monkeys, that before long you will see the world devoid of Rāvana or Rāma (myself). (48) I suffered the loss of my sovereignty, exile in the forest, peregrination in the forest of Dandaka and the insult offered to Sītā (a princess of the Videha territory) by the rākshasa (Rāvana). (49) (In this way) great and terrible agony has been suffered by me as also (bodily) torment approaching the tortures in hell. Making short work of Rāvana in combat, I shall have done with all (this) today. (50)

"This sinful rākshasa on whose account this army of mon keys has been dragged by me (to this distant land), Sugrīva has been installed on the throne (of Kiskindha) after disposing of Valī in combat, and on whose account the sea has been crossed and a bridge thrown over it, has fallen within the range of my vision on the battlefield today. Having come within my sight, he does not deserve to survive (any longer). (51-52) Having fallen within my view, Rāvana cannot survive any more than one who has entered the range of vision of a snake injecting (deadly) venom with his (very) glance or than a serpent who has fallen under the gaze of Garuda (the king of birds and enemy of serpents). (53) Perched on mountain peaks, 0 bulls among the monkeys, witness at ease you, who are so difficult to over power, this trial of strength between Rāvana and myself. (54) Let (all) the three worlds (earth, heaven and the intermediate region) including the Gandharvas (celestial musicians), gods, Rsis (the seers of Vedic Mantras) and Cāranas (celestial bards) behold (with their own eyes) today the Rāmahood of Rāma in the course of my combat. (55) I shall accomplish today a feat

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which people in the world including all living beings, mobile as well immobile, gods not excepted, will ever recount together describing how the combat proceeded, as long as the earth is able to support those inhabiting it." (56)

Saying so, Śrī Rāma steadily proceeded to strike Rāvana (the ten headed monster) on the battlefield with penetrating shafts embellished with refined gold. (57) Rāvana too likewise covered Śrī Rāma on that occasion with flaming steel arrows and clubs (even) as a cloud would cover a mountain with torrents of rain. (58) A confused din arose from the excellent arrows loosed by Śrī Rāma (on the one hand), and Rāvana (on the other) as they struck each its opponent. (59) Split asunder and scattered, the shafts with flaming points of Śrī Rāma and Rāvana fell from the space to the earth's surface. (60) The mighty sound produced by the impact of the bowstring on the palms of the two heroes, which struck terror in all living beings, was astonishing as it were to hear. (61) Being covered by hails of shafts and over whelmed by the high souled Śrī Rāma, who was armed with a flaming bow, on closing with him, Rāvana took to his heels out of fear, even as a cloud would disperse when propelled by a gale. (62)

Canto CI

Beholding the heroic Laksmana soaked in a stream of blood, when struck down in combat with a javelin by the exceedingly mighty Rāvana, and having offered a fierce combat to the evil minded Rāvana, Śrī Rāma spoke as follows to the (monkey chief) Susena even while discharging streams of shafts (at his stalwart opponent): — (1 2)

"Fallen on the ground yielding to the prowess of Rāvana, here is the gallant Laksmana writhing like a serpent and caus ing grief to me. (3) My strength to fight is failing (even) as I be hold this hero, who is dearer to me than life (itself), drenched with blood, my mind being greatly agitated. (4) If (God forbid)

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this well known brother of mine', who is endowed with auspicious bodily marks and (always) speaks highly of war, meet with his death, of what use is life or happiness to me? (5) My valour feels shamed as it were; my bow seems to slip from my hand; arrows are dropping down and my vision has been overpowered by tears. (6) My limbs are failing (even) like those of men in sleep; my acute anxiety is growing and I even wish to die on seeing my brother, who has been struck down by the evil minded Rāvana, seriously wounded in his vital parts, stricken with agony and groaning." (7 8)

Seeing his beloved brother, who was his (very) life breath going out (as it were), Śrī Rāma (a scion of Raghu), who was seized with great agony, gave himself up to anxiety and grief. (9) Beholding Laksmana lying wounded in the dust of the bat tlefield, he fell prey to extreme despondency and lamented (as follows), distracted in mind as he was: — (10) "Even victory, 0 hero, will not really bring to me any pleasure. What delight will the moon afford if it appears before a man who has lost his vision? (11) What purpose of mine will be served by fighting or even by life? I have no use for the war as a result of which Laksmana lies killed in the forefront of battle here? (12) Even as Laksmana (who is endowed with extraordinary splendour) followed me when I retired to the forest, I too shall likewise follow him to the abode of Death. (13) Alas! Laksmana, who always loved his kinsfolk (like me) and was ever devoted to me, has been led to this pass by the Rākshasas, who are given to treacherous warfare. (14) Wives may be found everywhere and kinsmen (too) can be had everywhere. I, however, see no place where a real brother could be had. (15)

"What object of mine on earth will be achieved by sovereign ty without Laksmana, who was difficult to overpower? What shall I actually say to mother Sumitrā, who so loves her son? (16) I shall not be able to endure the reproach which will be levelled (at me) by Sumitrā. Oh, what on earth shall I say to mother Kausalya and what shall I say to Kaikeyī? (17) Again, what shall I say to Bharata as well as to Satrughna, who is

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endowed with extraordinary might, when they ask me, how I came back without Laksmana even though I retired to the for est along with him? (18) It is better to give up my life at this very place rather than hear the reproaches of one's own people. What sinful deed did I perpetrate in a former existence, due to which my pious brother lies killed before me? 0 my powerful brother, the foremost of men and the prince of heroes, how are you actually departing to the other world alone, deserting me? Why don't you speak to me, even though I am lamenting, 0 brother? Rise and look round. Why are you lying down? (19 21) Look at me with your own eyes, miserable as I am. You have been my comforter whenever, stricken with grief I roamed list lessly amidst the mountains and woods or felt despondent, 0 mighty armed one!"

Comforting Śrī Rāma, who was wailing thus, his mind distracted with grief, Susena for his part addressed the following excellent words: — "Give up this idea which causes affliction to you, this anxiety which gives rise to grief and is as piercing as shafts in the forefront of battle, 0 tiger among men! Surely Laksmana, the enhancer of prosperity, has not met his death (lit., returned to the five elements); for his features have not changed nor have they grown dark. His countenance may (yet) be seen radiant and clear. (22 26) The palms of his hands (still) resemble the petals of a lotus and his eyes are very bright. The appearance of those whose life has departed is not observed to be such, 0 ruler of the people! (27) Do not give way to de spondency, 0 hero! He is (still) alive, 0 tamer of your enemies! The repeatedly throbbing heart of Laksmana, who is lying on the earth's surface fast asleep with his limbs relaxed, proclaims him to be living, 0 gallant prince!"

Having addressed the foregoing words to Śrī Rāma (a sci on of Raghu), the highly sagacious Susena spoke as follows to the great monkey, Hanuman, who stood near: "Bounding with all speed from this place, 0 gentle one, to the Mahodaya mountain, the one which has already been made fully known to you by Jāmbavān, 0 gallant one, bring here the valuable herb,

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which has sprung up on its southern peak. (28 31) "Bring you for restoring the heroic Laksmana to consciousness the precious herb Viśalyakaranī¹ by name, Savarnyakaranī,² SarhjTvakaranī³ and the precious herb, Sarhdhanī⁴, 0 gallant one!"

Springing to the (said) mountain rich in herbs, when spoken to thus, the glorious Hanuman became thoughtful, unable, as he was to recognize those valuable herbs. (32-33) The thought came to that son of the wind god, whose strength was immeasurable, "I shall go back taking this mountain peak itself. (34) By recourse to reasoning I conclude that curative herb to be growing on this peak alone; for Susena has said so. (35) If I return without taking the herb Viśalyakaranī harm may come (to Laksmana) due to the passage of time and a great perplexity may arise." (36)

Reflecting thus, and moving rapidly and reaching the Mahodaya (the foremost of the mountains), violently shaking thrice the mountain peak, which was clothed with multitudinous trees in flower, and breaking it up and holding it in his two hands, Hanuman, a tiger among monkeys, who was endowed with extraordinary might, balanced it. (37-38) Seizing hold of the mountain peak, which resembled a dark rainy cloud, Hanuman bounded from the earth's surface into the air. (39) Approach ing Susena, (nay) setting down the mountain peak and resting a while, Hanuman, who was endowed with extraordinary swift ness, spoke as follows: — (40) "Since I did not recognize those herbs, 0 bull among monkeys, here is a whole summit of that mountain brought by me as a result." (41)

Hanuman (sprung from the loins of the wind god), speaking thus and tearing up the herbs, Susena the foremost of

1. A herb credited with the virtue of expelling an arrow etc., from the body, healing the wound and relieving pain.

2. Another herb supposed to possess the property of counteracting the discolouration caused by a wound, burn etc., and restoring the original co lour of the skin.

3. Another herb believed to possess the virtue of bringing back an un conscious person to consciousness.

4. A herb credited with the property of joining a fractured bone.

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monkeys, for his part took hold of them. (42) All those bulls among monkeys (who were present there) for their part were amazed to witness the feat of Hanuman, which was really most difficult to perform even for gods. (43) Crushing that herb, Susena, the foremost of monkeys, who was endowed with exceptional splendour, thereupon administered it to Laksmana through his nostrils. (44) Duly inhaling it, Laksmana, the destroyer of hostile champions, who still retained the javelin (in his body), instantly rose from the earth's surface, rid as he was of the javelin as also of his pain. (45) Overjoyed to perceive Laksmana, who was endowed with auspicious marks, arisen from the earth's surface, the monkeys for their part applaud ed him, saying "Excellent! Excellent!!" (46) Śrī Rāma, the destroyer of hostile champions, said to Laksmana, "Come, come." Tightly folding him in his arms, he pressed him to his bosom, his eyes bedimmed with tears. (47) After embracing Laksmana (son of Sumitrā), Śrī Rāma (a scion of Raghu) then said (to him), "Luckily enough, 0 gallant one, I see you returned from the jaws of Death. (48) Indeed no purpose of mine would have been served by my (own) life or by Sītā or by victory. What end of mine would be achieved by my survival if you have returned to the five elements?" (49)

Pained by the irresolute talk of the high souled Śrī Rāma (a scion of Raghu), who was speaking in this strain, Laksmana submitted as follows: — (50) "Having solemnly taken that pledge (of killing Rāvana and crowning Vibhīsana on the throne of Lankā ) before, 0 prince of unfailing prowess, you ought not to speak as you have done like a weak and spiritless man. (51) Those who (always) speak the truth never render their vow futile; for the fulfilment of one's vow is the mark of greatness. (52) Moreover it is not becoming of you to give way to despair on my account, 0 sinless one! Redeem your pledge by killing Rāvana today. (53) Fallen a victim to your shafts, your adversary cannot escape alive any more than an elephant fallen in the clutch of a roaring lion possessing sharp teeth. (54) I for my part wish to see this evil minded fellow die quickly before

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the yonder sun sinks below the horizon, its task (of going round the sky) accomplished. (55) If you seek to kill Rāvana on the field of battle and if you wish to fulfill the vow actually taken by you and there is a longing in you for the daughter of Janaka, 0 worthy hero, do what I tell you without delay." (56)

Canto CII

Seizing hold of his bow on hearing the counsel tendered by Laksmana, that valiant scion of Raghu, the destroyer of hostile champions, fitted formidable shafts to it and loosed them on Rāvana at the head of his army. Taking his seat in another chariot, Rāvana, the suzerain lord of Rākshasas, forthwith rushed against Śrī Rāma (a scion of Kakutstha) as the planet Rāhu (the demon presiding over the planet of that name) would rush towards the sun (on the eve of a solar eclipse). Seated in his chariot, Rāvana (the ten headed monster) for his part struck Śrī Rāma with shafts hard as adamantine, (even) as a rainy cloud would lash a huge mountain with torrents. (1-3) Śrī Rāma, steadily covered the ten headed monster on the battle field with arrows decked with gold and shining like a blazing fire. (4) "The combat between Śrī Rāma, who is standing on the ground, and the rākshasa, who is seated in a chariot, is not well matched," so declared the gods, Gandharvas (celestial musicians) and Kinnaras (a class of demigods credited with a human figure and the head of a horse). (5) Summoning (his charioteer) Mātali on hearing their talk, sweet as nectar, the glorious Indra, the foremost of gods, thereupon spoke as follows: — (6) "Proceed with all speed in my chariot to Śrī Rāma, the foremost of the Raghus, who stands on the ground; and inviting him to take his seat in the chariot on reaching the earth, render a signal service to the gods (thereby)." (7)

Saluting the god with his head bent low, when commanded thus by Indra (the ruler of gods), Mātali, the charioteer of gods, thereupon submitted as follows: — (8) "I shall proceed

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immediately, 0 lord of gods, and perform the duty of a charioteer (to Śrī Rāma)." Providing with tawny horses the excellent chariot (of Indra, the ruler of gods), he forthwith brought it to the presence of Indra. (9) Then came the glorious and excellent chariot of Indra (the ruler of gods), bearing a standard raised on a golden staff, the body of which was wrought with gold and looked charming, which was fitted up with hundreds of tiny bells and with its pole of cat's eye gems shone like the morning sun, and which was yoked to excellent tawny horses decked with gold ornaments and white whisks and covered with nets of gold and shining like the sun. (10-11) Mounting the chariot as enjoined by Indra (the ruler of gods), and descending from heaven, Mātali stood opposite to Sn Rāma (a scion of Kakutstha). (12)

Remaining seated in his chariot, armed with a lash, Mātali, the charioteer of Indra (the thousand eyed god), then made with joined palms the following submission to Sn Rāma: — (13) "This chariot has been offered to you by Indra (the thousand eyed god) to bring you victory, 0 glorious scion of Kakutstha, the exterminator of your enemies, endowed (as you are) with extraordinary courage. (14) Here is the mighty bow belonging to Indra, as well as his armour shining as fire, his arrows bright as the sun and his stainless auspicious javelin. (15) Mounting this chariot, 0 gallant prince, with me as your charioteer, make short work of the rākshasa Rāvana (even) as the mighty Indra killed the giants, my lord!" (16) Duly circumambulating that chariot (as a mark of respect) and saluting it, as requested (by Mātali), Śrī Rāma then ascended the chariot, illumining (all) the (three) worlds by his splendour. (17) Then ensued, a wonderful and thrilling duel, between the mighty armed Śrī Rāma and the rākshasa, Rāvana. (18)

That scion of Raghu, who was supremely skilled in the use of excellent missiles, destroyed the missile presided over by Gandharvas as well as that presided over by gods, discharged by Rāvana, by means of missiles of the same kind. (19) Greatly enraged, Rāvana, the suzerain lord of Rākshasas, for his part

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once more loosed an exceedingly formidable missile presided over by Rākshasas. (20) Turning into highly venomous serpents, the arrows loosed from the bow of Rāvana, which were decked with gold, rushed towards Śrī Rāma (a scion of Kakutstha). (21) With flaming mouths wide open, and vomiting a blazing fire from them, those dreadful arrows darted towards Śrī Rāma alone. (22) By those highly venomous reptiles with flaming coils, whose impact was hard as that of Vasuki (the king of serpents), all the quarters stood covered and the corners between the quarters too stood enveloped. (23) Seeing those reptiles flying (at him) on the battlefield, Śrī Rāma discharged the formidable and fearful missile presided over by Garuda (the king of birds, an avowed enemy of serpents). (24) Turning into golden eagles, the (natural) enemies of snakes, those golden feathered arrows loosed from the bow of Śrī Rāma (a scion of Raghu) which shone like flames, flew about. (25) Appearing in the form of eagles, the arrows of Śrī Rāma, which were able to change their form at will, destroyed all those shafts which flew with great speed in the form of snakes. (26) Provoked to anger on his missile having been frustrated by Sn Rāma, the suzer ain lord of Rākshasas, then covered Śrī Rāma with formidable showers of shafts. (27) Having overwhelmed Śrī Rāma of un wearied action with a thousand arrows, he then pierced Mātali with a stream of shafts. (28) He tore the standard (of Indra's chariot) with a single arrow aimed at it, and having felled the golden ensign from (the top of) the chariot down to the seat of the chariot, Rāvana struck Indra's horses as well with a series of arrows.

Seeing Śrī Rāma afflicted, the gods, Gandharvas (celestial musicians) and Cāranas (celestial bards) along with the devils as also the Siddhas (a class of demigods endowed with mystic powers by virtue of their very birth) and the foremost Rsis be came despondent; while monkey chiefs along with Vibhīsana felt troubled. (29 31) Seeing the moon in the shape of Śrī Rāma eclipsed by the planet Rāhu in the shape of Rāvana, the planet Mercury stood assailing the constellation Rohinī — presided

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over by the god Prajāpati (the lord of creation), the beloved of the moon — and spelling disaster to (all) created beings. Burning as it were in fury, the ocean arose high at that time as though it was going to touch the sun, its mist wreathed waves turning round. Turning the colour of ashes and assuming a stern aspect, its rays grown faint, the sun appeared with a headless trunk in its lap and united with a comet. The planet Mars too evidently stood assailing in the heavens the constellation visakha, presided over by the gods Indra and Agni (the god of fire), which is propitious to the kings of Kosala. A bow held tightly (in his hands), Rāvana (the ten headed monster) with his ten faces and twenty arms looked like the Mainaka mountain.

Being overwhelmed by the ten headed rākshasa, Śrī Rāma. could not (even) fit his arrows to his bow in the forefront of the battle. Knitting his brows, his eyes turned slightly crimson, he gave way to a fierce rage as though he would consume the Rākshasas. Casting their eyes at the countenance of the sagacious Śrī Rāma, who was provoked to anger, all created beings were seized with terror and the earth began to quake. (32 39) Full of lions and tigers, the (Trikuta) mountain shook, its trees swaying (to and fro). The lord of rivers, the ocean too was agitated. (40) Looking like donkeys and emitting a harsh sound and assuming a stern aspect, portentous clouds described circles in the sky on ail sides, thundering (all the time). (41)

Finding Śrī Rāma extremely enraged and also beholding fearful portents, all created beings felt dismayed and fear seized Rāvana (too). (42) Seated in their aerial cars, gods and Gandharvas (celestial musicians), great Nagas (semi divine beings having the face of a man and the tail of a serpent and said to inhabit Patala, the nethermost subterranean region), as well as Rsis (the seers of Vedic Mantras), devils and giants and eagles remaining in the air, they all witnessed at that time the com bat of the two heroes, fighting steadily with various dreadful weapons — a combat which presented the appearance of the final dissolution of the world. (43-44) Thrilled with delight on

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observing the momentous struggle, all the gods and demons who had come to witness the contest at that time spoke with devotion as follows: — (45) Firmly established (in their respective position), the demons cried out to the ten headed monster: — "Be victorious!!" The gods on the other side called to Śrī Rāma saying again and again, "Be you triumphant!!" (46)

In the meantime, stroking an immense weapon, an exceedingly fearful and unassailable dart — which was powerful as the thunderbolt, which made a loud noise (when hurled at its target), and was capable of exterminating all enemies, dread ful to conceive, much more to behold, furnished as it was with spikes resembling mountain peaks, which with its sharp point resembled a smoke crested mass of fire blazing at the end of the time cycle, (again) which was difficult to approach even for Death, and which was the terror of all living beings, capable as it was of tearing and splitting them — the evil minded Rāvana, so called because he terrorized people, who was keen to strike in rage Śrī Rāma (a scion of Raghu), and was blazing as it were with anger, seized hold of that dart. (47 50) Surrounded by Rākshasas — heroic in combat and formed into battalions — and extremely enraged, the valiant Rāvana took hold of that dart on the field of battle. (51) Duly raising the dart, the colossus , roared terribly on the field of battle, (thereby) bringing excessive joy all round to his army, his eyes blood red with anger. (52) The frightful roar of Rāvana (the ruler of Rākshasas) caused the earth as well as the heavens as also the (four) quarters and the intermediate points of the compass to tremble at that time. (53) All living beings were alarmed at this roar of that evil minded colossus, and the ocean was set in commotion. (54)

Seizing hold of that enormous dart, and emitting a very loud roar, Rāvana, who was endowed with extraordinary valour ad dressed the following harsh words to Śrī Rāma: — (55) "Raised in fury by me, 0 Rāma, this dart, which is as powerful as the thunderbolt, will instantly take away your life as well as that of your brother, who stands by you as your helpmate. (56) Making short work of you, I, who (always) commend warfare,

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shall speedily level you today with the heroic Rākshasas who have been killed (by you) at the head of the army. (57) Wait (a bit); I shall presently strike you down with this dart, 0 scion of Raghu!"

Saying so, that suzerain lord of Rākshasas hurled that dart (at Śrī Rāma). (58) Loosed from the hand of Rāvana, the dart flashed in the air, wreathed as it was in a circle of lightning, and making a loud noise, provided as it was with eight bells. (59) Seeing that flaming dart, terrible to behold, and stretching his bow, the gallant Śrī Rāma loosed arrows. (60) Śrī Rāma (a scion of Raghu) tried to intercept the dart (even) as it approached, with a stream of darts (just) as Indra (the ruler of gods) would endeavour to stay the fire emerging at the end of the time cycle with showers. (61) That huge spear of Rāvana consumed those arrows loosed from the bow of Śrī Rāma (even) as a flame would consume moths. (62) Seeing those arrows pulverized by the impact of the dart and reduced to ashes (even) in air, Śrī Rāma (a scion of Raghu) gave vent to his fury. (63) Feeling extremely enraged, that scion of Raghu, the delight of the Raghus, seized hold of the celebrated javelin, esteemed by Indra (the ruler of gods) and brought by (his charioteer) Mātali. (64)

Lifted up by the mighty prince, that brilliant javelin, which was rendered sonorous by its bells, lit up the sky like a meteor appearing at the end of the time cycle. (65) The javelin, when hurled (by Śrī Rāma) fell on that dart of Rāvana (the king of Rākshasas): so the tradition goes. Split up by the javelin and bereft of its splendour, the enormous dart fell down. (66) Śrī Rāma then pierced the exceedingly swift horses of Rāvana with his sharp arrows resembling the thunderbolt, which flew with great speed and went straight to their target. (67) Śrī Rāma (a scion of Raghu) who was extremely energetic, then pierced Rāvana in the breast with whetted shafts and (also) in the forehead with three arrows. (68) Pierced with arrows all over his body, blood flowing from his limbs, Rāvana (the ruler of Rākshasas), standing in the midst of a gathering (of Rākshasas),

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shone like an Asoka tree in blossom. (69) His limbs abnormally pierced with the arrows of Śrī Rāma and his body bathed in blood, the ruler of Rākshasas (lit., rangers of the night) felt exhausted in the midst of his army and at the same time gave vent to a violent rage at that moment. (70)

Canto CIII

Hard pressed by the celebrated scion of Kakutstha in fury at that time, Rāvana, who was given to bragging on the field of battle, flew into a great rage. (1) Raising his bow, his eyes flaming with anger, extremely enraged as he was, the valiant Rāvana pressed Śrī Rāma (a scion of Raghu) hard in that major conflict. (2) He continued to cover Śrī Rāma (a scion of Raghu) with arrows in the same way as a rainy cloud would fill a pond with thousands of arrow like torrents falling from the heavens. (3) Śrī Rāma (a scion of Kakutstha), who was unshakable like a large mountain, did not flinch even though covered with a stream of arrows loosed from the bow (of Rāvana) on the field of battle. (4) The heroic prince stood intercepting the streams of arrows (discharged by Rāvana) with his (own) arrows on the battlefield and bore them like the rays of the sun. (5) Provoked to anger, the quickhanded night stalker then dug thousands of arrows into the breast of the high souled scion of Raghu. (6)

Covered with blood on the battlefield, that eldest brother of Laksmana was seen like a huge Kirhsuka tree with flowers in a forest. (7) Angered by the impact of the arrows (of Rāvana), that scion of Kakutstha, endowed as he was with immense energy, took up arrows which shone like the sun blazing at the end of the time cycle. (8) Though greatly enraged, both the war riors, Śrī Rāma and Rāvana could not thereupon see each other at that time on the battlefield, which was shrouded in darkness by the (hail of) arrows. (9) Laughing heartily, though filled with anger, the valiant Śrī Rāma, son of Emperor Dasaratha, then administered the following harsh rebuke to Rāvana: — (10)

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"Since my consort was borne away by you from Janasthana, helpless as she was, through ignorance (about my real strength), 0 vile rākshasa, therefore you are not heroic. (11) Having carried away by force the helpless Sītā (a princess of the Videha territory) while she was in the great forest away from me, you think: 'I am a hero'. (12) Having perpetrated the cowardly act of laying your hands on another's wife, 0 rākshasa, posing as a champion in relation to women without a protector, you think: 'I am a hero'. (13) 0 shameless creature, you have transgressed the bounds of morality and are unstable of character, having laid hold through vanity of death (in the form of Sītā) you think:

'I am a hero'. (14) (Indeed) a laudable, momentous and glorious act has been performed by you, a heroic brother of Kubera (the god of wealth) and rich in might! (15) Reap today and this (very) moment the rich fruit of that detested and pernicious act perpetrated through (sheer) vanity. (16) Although, 0 evil minded one, you think to yourself: 'I am a hero', shame did not stand in your way at all when you were bearing Sītā away like a thief. (17) Had Sītā been forcibly laid hands upon by you in my presence, you would have surely joined your brother, Khara, that (very) moment, when struck with' my shafts. (18) By good fortune, 0 dull witted one, you have fallen within the range of my sight. I shall dispatch you to the abode of Death with my sharp arrows today. (19) Let carnivorous birds and beasts today drag away here and there, your head severed with my arrows, with its dazzling earrings, lying scattered in the dust of the battlefield. (20) Let vultures, swooping on your breast when you have been thrown down on the ground, 0 Rāvana, quaff with avidity your blood gushing forth from the outlet made by the head of my arrow. (21) Let birds (such as crows and vultures) tear out your entrails as eagles would pluck off snakes when you fall dead pierced by my arrows today." (22)

Saying so, the valiant Śrī Rāma, the well known extermina tor of his enemies covered Rāvana (the ruler of Rākshasas), who stood near, with showers of arrows. (23) The prowess, might and martial ardour as well as the force of the missiles

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of Śrī Rāma, who sought the destruction of his enemy, was redoubled. (24) All the mystic missiles appeared before Śrī Rāma (who was rich in self knowledge). In his excessive joy (born of his martial ardour) the prince (who was endowed with extraordinary energy) became more nimble handed (in discharging arrows). (25) Perceiving these auspicious prognostications in him, Śrī Rāma, the exterminator of Rākshasas, began to strike Rāvana even more vehemently. (26) While being struck with volleys of stones hurled by the monkeys and the showers of arrows coming from Śrī Rāma, (a scion of Raghu) the ten headed monster felt shaken at heart. (27) When, on account of his mind being confused, he could no longer take up weapons nor stretch his bow, nor (again) could he oppose Śrī Rāma's valour, while the arrows and (other) weapons of every kind swiftly discharged by Śrī Rāma had his death for their objective, the hour of his death appeared imminent. (28 29) Perceiving him reduced to such a plight, the charioteer, who controlled his chariot, calmly and slowly drove his chariot out of the fray. (30) Turning in haste the chariot of Rāvana, which was rumbling like a cloud, on perceiving the king (lit., the lord of the earth) sunk down bereft of energy, the charioteer forthwith slipped away in dismay from the battlefield. (31)

Canto CIV

Feeling extremely enraged due to stupefaction, his eyes blood red through anger, Rāvana, impelled by force of des tiny, spoke (as follows) to his charioteer: — (1) "Disdaining me as though I were deficient in prowess, powerless, bereft of manliness, cowardly and petty minded, devoid of energy, forsaken by conjuring tricks and abandoned by mystic missiles, 0 evil minded fellow, you act according to your own discretion! (2-3) What for was this chariot of mine removed by you in the Presence of the enemy, belittling me and without ascertaining my will? (4) By you, 0 unworthy soul, has my glory, which was

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earned through a long period, my valour, dignity and (peoples') faith (in my bravery) too been wiped out. (5) My adversary, whose prowess is widely known, and who deserved to be gratified through feats of valour, stood looking on, while you made me, who was covetous of fighting, a coward! (6) In case you do not through perversity drive the chariot at any event (against the enemy), 0 evil minded fellow, my suspicion that you stand corrupted by the enemy will be justified. (7) This act which has been done by you (in the shape of removing me from the battlefield), is worthy of an enemy alone. Surely it cannot be the work of a friend wishing well of his friend. (8) Speedily drive the chariot back till my enemy does not withdraw, if you have lived with me long enough and if the benefits received from me are (still) remembered (by you)." (9)

"I was neither afraid nor perplexed, nor was I won over by the enemies, neither was I negligent nor disloyal, nor (again) have the benefits conferred by you been forgotten (by me). (11) An act which was not to your taste was (nevertheless) done by me as something conducive to your interest with a mind affectionately disposed (towards you) through attachment, desiring (as I did) to be of service to you and safeguarding your glory. (12) Like a petty minded and unworthy man you ought not to hold me, devoted as I am to your pleasure and good, guilty in this matter (of taking you away from the field of battle), 0 monarch! (13) Kindly listen: I will make answer to your query as to why your chariot was taken back by me from the battlefield (even) as the onrush of a stream (disgorging itself into a sea) is pushed back by a tide. (14) I took note of the exhaustion occasioned by your strenuous fighting. Indeed there was no exhibition of valour on your part nor did I notice any superiority to your adversary in you. (15) The steeds of my chariot too, which had been exhausted by drawing the chariot and broken down and, being worn out under the rays of the sun, felt miserable like cows lashed by a downpour. (16)

"Moreover in the event of those portents which appear in large numbers before our eyes (today) proving true, I foresee

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(only) that which is unpropitious (to us). (17) (Propitious and unpropitious) time and place as well as (good and evil) omens, facial expressions, depression and liveliness, (the measure of) fatigue as also the strength and weakness of the warrior occupying the chariot must be ascertained (by a charioteer). (18) The eminences and depressions of the earth's surface, as well as the parts which are level and rugged, the time opportune for combat and the visible weak points of the enemy too must be known (by a charioteer). (19) How to advance (towards the enemy) and how to recede, how to hold one's position and how to make good a retreat — all this must be known by a charioteer seated in his chariot. (20) This meet action (of removing you from the battlefield) was evidently taken by me in order to give rest to you as well as to these steeds of the chariot and to relieve your terrible fatigue. (21) Your chariot was not arbitrarily removed by me, 0 gallant warrior. What I did was done because I was overwhelmed with affection for my master, 0 lord! (22) Command me with an eye to the reality of things, 0 valiant exterminator of your enemies! (Now) with a mind which feels relieved of all obligations (on having come to your rescue on the field of battle), I shall do that which you will enjoin me to do." (23)

Satisfied with the explanation of the charioteer, nay, applauding him in many ways, Rāvana, who was covetous of fighting, replied as follows: — (24) "Speedily drive this chariot, 0 charioteer, towards Rāma (a scion of Raghu). Rāvana would not turn back without killing his enemies in combat." (25) Saying so, Rāvana, the lord of Rākshasas, actually bestowed on the charioteer even while the latter remained seated in the chariot, an excellent and brilliant ornament for the hand. Hearing the instructions of Rāvana, the charioteer drove the chariot back (to the battlefield). (26) Urged on by the command of Rāvana, the charioteer then immediately drove the horses forward and that huge chariot of Rāvana (the ruler of Rākshasas) thereupon stood in an instant before Śrī Rāma on the battlefield. (27)

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Canto CV

Beholding Śrī Rāma, standing absorbed in thought on the battlefield, exhausted (as he was) by the fight, and Rāvana facing him, duly prepared for an encounter, and approaching Śrī Rāma, the glorious sage Agastya, who had come in the company of gods to witness the (epoch making) encounter (of Śrī Rāma with Rāvana) now spoke as follows; — (1 2)

"Rāma, 0 mighty armed Śrī Rāma, hearken to the follow ing eternal secret — in the form of a holy, eternal, immortal and supremely blessed and excellent encomium, entitled the 'Āditya Hrdaya' (which is intended to propitiate Brahmā, installed in the heart of the orb of the sun), the blessing of all blessings, by means of which, my child, you will (be able to) conquer once for all your adversaries on the battlefield, and which is calculated to bring victory, root out all sins, allay all anxiety and grief once for all and prolong life. (3-5)

"Worship (you) the sun god, the ruler of the worlds, who is crowned with rays, who appears at the horizon (everyday without fail), who is greeted by gods and demons (alike) and brings light (to the world). (6) Indeed he is the embodiment of all gods and full of glory and creates and sustains the gods and the demons as well as their worlds by his rays. (7) Indeed he is the same as Brahmā (the Creator) as well as Visnu (the Protector of the universe). Lord Śiva (the god of destruction), Skanda (son of Lord Śiva), Prajāpati (the lord of creation), the mighty Indra (the ruler of gods), Kubera (the bestower of riches), Kāla (the Time spirit), Yama (the god of retribution), Soma (the moon god), Varuna (the ruler of the waters), the Pitrs (manes), the (eight) Vasus, the (twelve) Sadhyas, the (two) Aśwīs (the physicians of gods), the (forty nine) Maruts (wind gods); Manu (a progenitor of the human race), Vāyu (the wind god) and the god of fire. He constitutes (all) created beings, he is the life breath (of the universe), the source of the seasons, the store house of light, an offspring of Aditi, the progenitor (of all), the

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sun-god, the courser in the heavens, the nourisher (of all), the possessor of rays, the golden, the brilliant, the one whose energy constitutes the seed of the universe and the maker of day. (8-10) He has seven tawny horses (yoked to his chariot), is full of rays and myriad rayed, the destroyer of darkness, the source of happiness, one who mitigates the suffering of his devotees, the infuser of life in the lifeless cosmic egg, all pervading and the cause of the creation, preservation and destruction of the universe. He is blissful by nature, the ruler of all, the bringer of day and the Teacher. A son of Aditi, he bears the fire of dissolution in his womb, is bliss personified and all enveloping (like space), the destroyer of cold, the lord of the heavens, the disperser of darkness, a master of the three Vedas (Rk, Sāma and Yajur), the sender of thick showers and the friend (giver) of water. He courses swiftly along his own orbit, carries in him the resolve to evolve the universe and is adorned with a circle of rays. He is death (itself), tawny (of hue) and the destroyer of all. He is omniscient, all formed, endowed with extraordinary brilliance, coppery, the source of all evolutes, the controller of (all) lunar mansions, planets and stars, the creator of all, the resplendent among the splendid. 0 god appearing in twelve forms (in the shape of twelve months of the year), hail to you! (11-15)

"Hail to (you in the form of) the eastern mountain and hail to the western mountain. Hail to the lord of hosts of luminaries, the lord of the day. (16) Hail to (you) the giver of victory, hail to (you) the joy born of victory! Hail to (you) the god having tawny horses (yoked to your chariot). Hail, hail to you with thousands of rays! Hail hail to you, son of Aditi! (17) Hail to (you) the subduer of the senses, the valiant one! Hail to you as denoted by the mystic syllable OM! Hail to (you) the awakener of the lotus! Hail to you, the fierce one! (18) Hail (to you) the ruler of Brahmā, Lord Śiva and Lord Vishu (the infallible)! Hail to (you) the sun god, the (spiritual) light indwelling the solar orb, the resplendent one, the devourer of all, appearing in the form of Rudra (who drives away ignorance). (19) Hail

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to (you) the dispeller of darkness, the destroyer of cold, the exterminator of foes, the one whose extent is immeasurable, the destroyer of the ungrateful, the god who are the ruler of (all) lights! (20) Hail to you, possessing the lustre of refined gold, the dispeller of ignorance, the architect of the universe, the uprooter of darkness, splendour incarnate, and the witness of the world! (21)

"The Lord alone actually destroys, brings into existence and sustains (all) that has come into being. He (alone) radiates heat by his rays and sends showers. (22) Planted in (all) created beings (as their Inner Controller), he remains awake when they have, fallen asleep. Nay, he himself is the act of pouring oblations into the sacred fire as well as the fruit attained by those who pour such oblations. (23) He comprises (all) the gods as well as the sacrifices as also the fruit of sacrifices. Again, he is the Supreme Controller of (all) activities that are found in all living beings. (24) No individual celebrating the Lord (through the foregoing encomium) who is in distress, in difficulties, in a great forest as well as in times of peril comes to grief, a scion of Raghu! (25) Worship the Lord of the universe, the adored of (all) gods, with a concentrated mind. Muttering this praise (as many as) three times, one will come out victorious in combats. You will (be able to) make short work of Rāvana this (very) mo ment, 0 mighty armed one!"

Saying so, the celebrated Sage Agastya thereupon left in the same way as he had come. (26-27) Hearing this advice, Śrī Rāma (a scion of Raghu), who was endowed with extraordinary energy and had a subdued mind, found his grief immediately dissipated. Feeling greatly delighted, he retained the hymn in his memory. (28) Sipping water thrice (with the name of the Lord on his lips) and getting purified (in this way), looking intently on (the orb of) the sun and repeating this prayer, the valiant one experienced supreme felicity. Seizing hold of his bow (afterwards) and fixing his eyes on Rāvana, the hero (who felt delighted in mind) advanced (on the battlefield) with a view to attaining victory (in combat). He stood vowed to kill Rāvana

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with an intense and all sided effort. (29-30) Delighted in mind to gaze on Śrī Rāma, feeling supremely exhilarated on perceiving the destruction of Rāvana (the ruler of the night stalkers) at hand, the sun god, standing (in person) in the midst of a host of gods, exclaimed: "Make haste!" (31)

Canto CVI

Feeling delighted, that charioteer, the charioteer of Rāvana, drove forward with speed his chariot, a chariot which was capable of crushing the enemy's army and was a wonderful piece of art (like the city of the Gandharvas), which bore exceptionally lofty pennons and was drawn by horses richly endowed with excellent qualities and adorned with gold necklaces, which was fully equipped with implements of war and adorned with rows of flags and pennons, which was swallowing space as it were and was making the earth resound (with its sound), which was the doom of the enemy's forces and brought immense joy to its own. Śrī Rāma (the ruler of men), they say, saw advancing precipitately (towards him) the chariot of Rāvana (the king of Rākshasas), which bore a huge standard and was noisy, which was drawn by sombre steeds and clothed with a dreadful lustre and was shining in space like an aerial car, bright as the sun, and which, crowded as it was with pennons that flashed like lightning and displaying as it did the splendours of a rainbow (because of its decorations), looked like a cloud holding streams of water and releasing torrents in the shape of arrows.

Beholding the enemy's chariot advancing like a cloud and making noise like a mountain bursting asunder when struck with lightning, and stretching with impetuosity his bow, which when bent looked like the crescent moon, Śrī Rāma spoke (as follows) to Mātali, the charioteer of Indra (the god with a thou sand eyes) :— "From the way in which he is darting forward from left to right with great impetuosity once more it appears that his mind is set upon destroying himself in combat. (1-10)

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Therefore take care and advance towards the enemy's chariot. I wish to destroy it completely (even) as the wind would blow away a cloud coming into view. (11) Without confusion or getting 'flurried and with a steady heart and vision and the movement of the reins fully controlled, drive the chariot swiftly. (12) True, you need not be instructed (by me) accustomed as you are to drive the chariot of Indra (the destroyer of strongholds). Keen as I am to fight with one pointed attention, I (just) re fresh your memory and do not admonish you." (13) Extremely gratified with the apology of Śrī Rāma, Mātali, the excellent charioteer of gods, drove the chariot on. (14) Passing the huge chariot of Rāvana on the right, Śrī Rāma then set Rāvana a trembling by the dust raised from the wheels (of his own chariot). (15) With his coppery eyes wide open, angered as he was,. Rāvana thereupon struck Śrī Rāma, who stood facing his chariot, with arrows. (16) Combining patience with anger, though provoked by the assault, Śrī Rāma seized hold on the battlefield of Indra's bow, which was possessed of extraordinary impulse, as also arrows of exceeding swiftness, which were brilliant like sunbeams. Then ensued a major conflict between the two war riors Śrī Rāma and Rāvana, who stood 'facing each other like two proud lions, desirous of killing each other. (17-18)

Thereupon, gods accompanied by Gandharvas (celestial musicians), Siddhas (a class of demigods endowed with mystic powers from their very birth) and great Rsis (too) assembled to witness the duel, longing as they did for the destruction of Rāvana. (19) Then burst into view fearful portents that caused one's hair to stand on end, giving a warning of doom to Rāvana and prosperity to the scion of Raghu. (20) The god of rain rained blood on the chariot of Rāvana, while violent whirlwinds blew from left to right. (21) Hovering in the aerial region, a large flock of vultures followed the evolutions of his chariot. (22) Lankā looked enshrouded in dusk hued like a (red) Japa flower even in the daytime and the region round about appeared aglow (with it). (23) Huge meteors accompanied by thunder fell with a great noise at that time. Foreboding evil

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to Rāvana, they filled the Rākshasas with despondency .at that time. (24)

The earth shook in whichever direction Rāvana mooted and the arms of the Rākshasas were clasped as it were (even) as they struck. (25) Fallen before Rāvana, the rays of the sun appeared coppery, yellow, white and dark like ores on a mountain. (26) Beholding the angry mien of Rāvana and vomiting fire from their mouths, she jackals, followed by vultures, uttered sinister howls. (27) The wind blew raising clouds of dust over the battlefield and clouding the vision of that king of Rākshasas, blowing in a direction unfavourable to him. (28) Without the appearance of any cloud fearful thunderbolts of Indra (the god of rain), fell on his army, on all sides with a noise that was hard to endure. (29) All the quarters as well as the intermediate points of the compass were shrouded in darkness; and due to a shower of dust the sky became obscure. (30)

Carrying on a desperate fight (among themselves) and emitting sharp cries fearful mynahs fell in hundreds on his chariot on that battlefield. (31) The horses of his chariot incessantly let out sparks from their hips and loins and tears from their eyes, releasing out (in this way) fire and water (both) at a time. (32) Foreboding disaster to Rāvana, many such appalling and fearful portents appeared. (33) Before Śrī Rāma too, appeared on all sides omens that were delightful and propitious and foreshad owed victory to him. Śrī Rāma (a scion of Raghu) was really overjoyed to behold on this occasion delightful omens foretelling his own triumph, and regarded Rāvana as (already) killed. (34 35) Śrī Rāma, who was well versed in the science of omens, now experienced delight and supreme felicity on observing the omens appearing on his own person on the battlefield and exhibited even greater prowess in combat. (36)

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Canto CVII

Then ensued on that occasion a fierce and prolonged duel between Śrī Rāma and Rāvana that struck terror in all the worlds. (1) At that time the army of Rākshasas as well as the huge army of the monkeys stood motionless with their weapons held fast (in their hands). (2) Distracted in heart to behold the two warriors, a human being and a rākshasa, (both) full of might, engaged in a desperate duel, all experienced great wonderment. (3) Their arms that were ready with weapons and impatient for action, the warriors (on both sides) stood amazed in mind to witness the encounter and did not attack one another. (4) The army of the Rākshasas, who were looking on Rāvana, as well as of the monkeys, who were gazing on Śrī Rāma with astonished eyes, appeared as though they were painted. (5) Indeed, having made up their minds (to carry the contest through) and firm in their indignation, the Śrī Rāma (a scion of Raghu) and Rāvana for their part fought fearlessly, as it were, on witnessing the omens on the field of battle. (6) Śrī Rāma (a scion of Kakutstha), who was convinced that he was going to win (in combat) and Rāvana, who was firmly persuaded that he would die, exhibited the entire wealth of their prowess in the struggle on that occasion. (7)

Fitting arrows to his bow, the valiant Rāvana (the ten head ed monster), thereupon loosed them in his wrath at the standard fixed on the chariot of Śrī Rāma (a scion of Raghu). (8) Failing to reach the aforesaid ensign on the chariot of Indra (a destroyer of citadels) and glancing off the staff supporting the banner, those arrows fell on the earth's surface. (9) Stretching his bow in great fury, the valiant, Śrī Rāma too duly proceeded with his mind to return blow for blow. (10) He loosed a whetted shaft, irresistible as a great snake and burning with its own glory, aiming it at the banner of Rāvana. (11) The glorious Śrī Rāma let fly the arrow aiming it at the standard of Rāvana. Tearing asunder the ensign of Rāvana, that arrow entered the

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earth. (12) Torn down, the flag of Rāvana's chariot fell to the ground.

The notorious Rāvana, who was endowed with extraordinary might, was inflamed with fury on perceiving the destruction of his standard and stood blazing as it were with indignation. Fallen a prey to anger, he loosed a hail of arrows; so the tradition goes. (13-14) With his flaming arrows, Rāvana pierced the horses (of the chariot) of Śrī Rāma. Those heavenly steeds, neither staggered nor reeled, but remained contented at heart, as they would feel when struck with lotus stalks. Infuriated to perceive the nonchalance of those horses on that occasion, Rāvana they say, let loose a further shower of shafts as also maces as well as iron clubs, discuses and mallets, mountain peaks and trees as well as pikes and axes. He, however, let fall this rain of weapons as a creation of magic. Unwearied, he loosed arrows in thousands on that occasion. (15-18) Leaving alone the chariot of Śrī Rāma (a scion of Raghu), that tumultuous, alarming, fearful and great shower of numerous weapons, which was attended with a terrible echo, descended on the simian army on all sides on the battlefield. Rāvana (the ten headed monster) loosed arrows with a mind that had given up (all) hope of survival, and wholly covered the space.

Seeing the notorious Rāvana putting forth great effort in the struggle, the celebrated Śrī Rāma (a scion of Kakutstha) thereupon fitted whetted shafts to his bow as though .laughing and then loosed them in hundreds and thousands. (19-22) Seeing those arrows, Rāvana completely covered the sky with his own. Due to that dazzling shower of shafts discharged by the two (contending) warriors at that time, the shining space looked like a second heaven raised with a network of arrows. No arrow (discharged by them) failed to reach the mark; there was not one that failed to pierce its target and not one that was loosed in vain. (23 24) Colliding with one another, the arrows of Śrī Rāma and Rāvana, who were loosing them on the battle field, fell to the ground. Discharging arrows to their right and left, the two warriors fought vehemently without interruption

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and covered the sky with their formidable arrows so as not to leave even breathing space (between them) as it were. (25 26) Exchanging blow for blow, the two warriors struck each other on that occasion, Śrī Rāma hitting the steeds of Rāvana and the latter those of Śrī Rāma. (27)

Extremely enraged, the two warriors thus carried on a keen contest. For an hour or so, there raged a fierce struggle that caused one's hair to stand on end. (28) All created beings (present there) for their part gazed with an astonished mind on the said Śrī Rāma and Rāvana, fighting thus on the battlefield. (29) Furiously attacking and injuring each other on the battlefield, nay, intent on destroying each other, the excellent chariots of the two warriors assumed a terrible aspect. The two charioteers too went on displaying multifarious movements of their chariots born of their driving skill, such as moving in a circle, moving straight and darting forward and receding forthwith. The two warriors had recourse to impetuosity of movement in their forward and backward motion, Śrī Rāma wounding Rāvana and vice versa. Those excellent chariots of the two warriors, who were discharging streams of arrows, ranged the battleground like two clouds pouring showers. Having displayed movements of many kinds, on the field of battle, the two chariots once more stood facing each other. The shafts of the two chariots even as they stood at that moment met one with the other; the muzzles of the horses of the one closed with those of the horses of the other and the pennons (too) of the one closed with those of the other.

With four sharp arrows loosed from his bow Śrī Rāma there upon drove back the four spirited horses of Rāvana. On the retreating of his horses, that ten headed monster, fell prey to anger and let fly his whetted shafts against Śrī Rāma (a scion of Raghu). The said scion of Raghu, though grievously wounded by the mighty Rāvana, felt neither agitated nor disquieted. The ten headed monster then directed arrows that emitted a sound like a stroke of lightning at the charioteer of Indra (who carries the thunderbolt in his hand). Falling on the body of Mātali,

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the arrows, which were loosed with great impetuosity, did not cause the least confusion or torment to him on the battlefield. Angered by that assault on Mātali, Śrī Rāma (a scion of Raghu), who for his part did not feel provoked by the assault on himself, made his adversary averse to fighting by (directing) a stream of his arrows against him. The valiant scion of Raghu loosed twenty, thirty, sixty and hundreds and thousands of arrows on the enemy's chariot.

Provoked to anger, while seated in his chariot, the king of Rākshasas, Rāvana too thereupon tormented Śrī Rāma with a shower of maces and mallets in return. Then there ensued once more a tumultuous struggle, which caused one's hair to stand on end. (30-44) The seven seas were thrown into agitation by the sound of maces, mallets and iron bludgeons and the gusts raised by the plumes adorning the (flying) arrows. (45) All the devils as well as the snakes inhabiting in their thou sands the nethermost subterranean region situated underneath the agitated seas felt disquieted. (46) The entire earth shook with its mountains, forests and jungles. The sun (the source of light) lost its brilliance and the wind too ceased to blow. (47) Thereupon all the gods — including the Gandharvas (celestial musicians), as well as the Kinnaras (another class of demigods credited with a human figure and the head of a horse or with a horse's body and the head of a man) and huge serpents — as also Siddhas (a class of demigods endowed with mystic powers from their very birth) and great Rsis (the seers of Vedic Man tras) fell a prey to anxiety. (48) "May all be well with the cows and the Brahmānas. May (all) the worlds endure forever! May Śrī Rāma (a scion of Raghu) conquer in combat, Rāvana, the king of Rākshasas!" (49) Saying so, the gods including the hosts of Rsis (the seers of Vedic Mantras) present on the occasion witnessed the fierce struggle between Śrī Rāma and Rāvana, which caused one's hair to stand on end. (50) Watching that matchless struggle and observing that even as the sky is its own compeer and that the sea is its own analogue, the struggle between Śrī Rāma and Rāvana can be likened only to the struggle

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between Śrī Rāma and Rāvana, the hosts of Gandharvas (celestial musicians) and Apsaras (heavenly nymphs) looked on that combat between Śrī Rāma and Rāvana. (51 52)

Fitting to his bow an arrow, which resembled a venomous serpent (in its fierceness) in wrath the mighty armed Śrī Rāma, who enhanced the glory of the Raghus (his forbears), cut off the glorious head1 of Rāvana, which was graced with flame bright earrings. The denizens of the entire three worlds saw that head fallen on the ground on that occasion. (53 54) Another head, exactly similar to the former, cropped up on the shoulders of Rāvana. The second head (too) of Rāvana was struck off on the battlefield in no time by the nimble handed Śrī Rāma — who was quick in action — with his arrows. The aforesaid head rose into view once more the moment it was severed; but it too was severed by the thunderbolt like shafts of Śrī Rāma. In the same way a hundred of heads, equally brilliant, were (successfully) struck off (by Śrī Rāma), yet no certainty about his death could be arrived at. Though equipped with numerous arrows and well versed in the use of all kinds of mystic missiles, the valiant Śrī Rāma (a scion of Raghu), the enhancer of Kausalya's joy, thereupon became thoughtful. (He said" to himself :—) "I wonder what is the reason that these well known shafts — which have all been tried and found infallible by me on the battlefield, by the help of which the raksasa Marica for his part was made short work of (by me) as also Khara along with Dusana, (the rākshasa) Viradha too was disposed of in a hole in the ground in the Kraunca wood, and Kabandha in the Dandaka forest, by which (again) were the (seven) sal trees (at Kiskindha) and mountains too were transfixed as also Valī (the lord of mon keys) and (last of all) the sea was thrown into agitation — have proved of little efficacy against Rāvana." (55 61)

Though absorbed in thought, yet not at all careless on the battlefield, Śrī Rāma (a scion of Raghu) rained showers of ar

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1. It seems Rāvana appeared on the battlefield with a single head only, during this combat.

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rows on the breast of Rāvana. (62) Provoked to anger the king of Rākshasas, Rāvana, too, who was seated in his chariot, tormented Śrī Rāma in return with a shower of maces and mallets on the battlefield. (63) Then followed a great and tumultuous fight, which caused one's hair to stand on end, in the air as well as on the earth and again on the top of the (Trikuta) mountain. (64) While the gods, the devils and the Yaksas as also the fiends, the Nagas (serpent demons or semi divine beings credited with the face of a man and the tail of a serpent, and said to inhabit the nethermost subterranean region, Patala) and the Rākshasas looked on that major conflict, it continued the entire night. (65) The contest between Śrī Rāma and Rāvana ceased neither by night nor by day, not even for an hour or a moment. (66) Not perceiving the victory of Śrī Rāma in the duel between the two, the son of Dasaratha and the king of raksasas, that high souled charioteer of Indra (the foremost of gods) quickly spoke as follows to Śrī Rāma, (while he was still) engaged in fighting. (67)

Canto CVIII

Mātali forthwith refreshed the memory of Śrī Rāma (a scion of Raghu) on that occasion and said, "How do you (merely) do as Rāvana does (by acting on the defensive) as though you did not know (how to dispose of him), 0 gallant prince (1) With a view to his destruction discharge you on him the mystic missile presided over by Brahmā (the grandfather of the universe, which was created by the ten Prajāpatis or lords of creation, who were all his mind born sons), my lord. The hour of his doom, which was foretold by the gods, has now arrived." (2) Reminded (of that missile) by the suggestion of Mātali, Śrī Rāma then seized hold of a flaming arrow, which flew like a hissing serpent. (3)

The glorious and powerful Sage Agastya had already be stowed on him (while he was moving in the Dandaka forest)

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that enormous arrow gifted to him by Brahmā (the creator), which never missed its target. (4) Having been created of yore for (the use of) Indra (the ruler of gods) by Brahmā, whose strength was immeasurable, it was bestowed in the past on the ruler of gods, who was eager to conquer the three worlds. (5) The wind god presided over its feathers; the god of fire (lit., the purifier) and the sun god (the source of light) over its head; its shaft was made up of ether; while the Mandara and Meru mountains presided over its weight. (6) Provided with lovely feathers and decked with gold, the arrow, which emitted light from its body, had been made up of the essence of all the elements and shone like the sun. (7) Flaming like the fire of universal dissolution enveloped in smoke, and resembling a venomous snake, it was quick in action and capable of split ting asunder hosts of men, elephants and horses and smash ing gateways and iron bars and mountains too. Smeared with the blood of various victims and coated with their marrow, it presented a dreadful appearance. (8-9) Hard as adamantine and loud sounding it was capable of dispersing armies of every kind. Terrible (to behold) and hissing like a serpent, it fright ened all. (10) Providing lasting nourishment on the battlefield to buzzards, vultures and herons as well as to packs of jackals as also to Rākshasas, it assumed the aspect of Yama (the god of retribution) and inspired terror. (11) The delight of monkey chiefs and the scourge of raksasas, it was provided with various kinds of lovely and picturesque plumes of Garuda. (12)

Charging with a mystic spell in accordance with the scriptural ordinance that great arrow — which was supremely destructive, capable of dispelling the fear of (all) the worlds (in general) and the Ikswakus (in particular), taking away the glory of the enemies and delighting one's own self— the mighty Śrī Rāma, who was endowed with extraordinary strength, then placed it on his bow. (13-14) While that excellent arrow was being fitted by Śrī Rāma (a scion of Raghu) to his bow, all created beings felt terrified and the earth shook. (15) Stretching his bow at full length, Śrī Rāma, who felt highly provoked and was supremely

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active, loosed on Rāvana the arrow, which was capable of tearing asunder his vital parts. (16) Difficult to prevail against, like the thunderbolt hurled by the arm of Indra (the wielder of the thunderbolt), incapable of being warded off like Death, the arrow impinged on the breast of Rāvana. (17)

As soon as loosed, the arrow, which was endowed with exceeding velocity and was supremely capable of putting an end to the (enemy's) body, pierced the heart of the notorious and evil minded Rāvana. (18) Taking the life of Rāvana with all speed and stained with blood, that deadly shaft penetrated the earth's surface. (19) Soaked in blood on having killed Rāvana, and thereby accomplished its mission, appearing graceful, that well known arrow reentered the quiver (of Śrī Rāma) like a meek servant. (20) The notorious bow of Rāvana, when the latter was struck, immediately dropped down from his hand along with the arrow (fitted to it), synchronously with his life breath even while he was being separated from his life. (21) His life having departed, the ruler of Rākshasas (lit,, the progeny of the rākshasa Nirrti, the deity presiding over the south west corner), who was (once) endowed with terrible impetuosity and invested with extraordinary splendour, fell from his chariot to the ground (even) like the demon Vrtra when the latter was struck down by the thunderbolt (of Indra). (22) Seeing him fallen on the ground, the night rangers who had escaped the carnage, ran very fast in all directions panic stricken, their lord having (now) been killed. (23) Monkeys, who fought with trees, fell roaring upon them. Perceiving the destruction of Rāvana (the ten headed monster) the monkeys had assumed a triumphant air. (24) Harassed by the jubilant monkeys, the Rākshasas rushed (back) in panic towards Lankā , with faces exciting pity and raining tears, their supporter having (now) been killed. (25) Assuming a triumphant air, highly rejoiced as they were, and proclaiming the victory of Śrī Rāma (a scion of Raghu) and the death of Rāvana at his hands, the monkeys thereupon shouted at the top of their voices. (26)

Presently there sounded loudly in the air the happy drums

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of the gods and a highly delightful breeze sprang up there, wafting heavenly odours. (27) Covering the chariot of Śrī Rāma (9 scion of Raghu), a soul ravishing shower of flowers, which was difficult to find (elsewhere), fell from the heavens to the earth on that occasion. (28) The excellent utterance of the high souled gods saying "Well done! Bravo!!" combined with a panegyric in praise of Śrī Rāma (a scion of Raghu) was distinctly heard in the heavens. (29) The fierce Rāvana, the terror of all the worlds, having been killed, a great joy filled (the heart of) the gods including the Cāranas (the celestial bards). (30) Rejoiced on having dispatched the foremost of the Rākshasas, Śrī Rāma (a scion of Raghu) then fulfilled the desire of Sugrīva, Ahgada and Vibhīsana (by seeing and felicitating them on the fall of Rāvana (31) Thereupon the hosts of gods attained great peace of mind, (all) the (four) quarters brightened up and the sky (too) became clear. The earth no longer shook, the wind blew gently and the sun shed a steady light. (32) Coming to gether, rejoiced as they were by the victory (of Śrī Rāma), Sugrīva, Vibhīsana and Angada for their part, who were supple mented by their friends and accompanied by Laksmana, then paid their homage with due ceremony to Śrī Rāma (a scion of Raghu) who looked charming on the battlefield. (33) Śrī Rāma, the delight of Dasaratha (the king of Raghu's race), who had just killed his adversary (Rāvana) and was thus steadfast in his vows, and who was endowed with extraordinary might, stood encompassed on the battlefield by his own people as well as by his army (even) like the mighty Indra (the ruler of gods) surrounded by the celestial hosts. (34)

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Rāma kills Rāvana, Guler, circa AD 1780, National Museum, Delhi

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(v) Sita's ordeal and

Return of Śrī Rāma, Sita and Lakshmana to Ayodhyā

Canto CXIV

Having greeted the foremost of all archers, Śrī Rāma, whose eyes resembled the petals of a lotus, that great sage (Hanūmān) submitted to him as follows: — (1) "You ought to see that divine princess of Mithilā, who is sorely stricken with grief, for whose sake this course of action was undertaken, which has (now) borne fruit. (2) Having heard of your consummate victory, that princess1 of Mithilā, who is over whelmed with grief, her eyes bedimmed with tears, longs to see you. (3) By her, who was full of trust in me because of the con fidence which had been inspired by me on a former occasion, I was spoken to in these words, 'I desire to see my husband', and her eyes were filled with an all consuming eagerness." (4)

Appealed to thus by Hanūmān, Śrī Rāma, the foremost of those who uphold the cause of virtue, was drenched with tears and suddenly became a bit thoughtful. (5) Drawing a deep audible breath, and casting his eyes on the ground, he spoke (as follows) to Vibhīsana, who closely resembled a cloud (in hue), standing near: — (6) "Bring here Sīta, a princess of the Videha territory, after she has bathed her head, has been anointed with heavenly fragrances and adorned with divine ornaments. Let there be no delay." (7) Hurriedly penetrating deep into the gynaeceum, when commanded thus by Śrī Rāma, Vibhīsana for

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his part communicated his presence to Sīta (in the Asoka grove) through his own women. (8) Forthwith beholding the blessed Sīta, the glorious Vibhīsana, the ruler of Rākshasas , humbly submitted (as follows) to her, with palms joined over his head: — (9) "Anointed with heavenly fragrances and adorned with divine ornaments, (pray) mount the palanquin. May prosperity attend you! Your husband desires to see you, 0 princess of the Videha territory!" (10) Requested in these words, Sīta for her part replied to Vibhīsana as follows: — "Without having bathed, 0 king of rākshasas, I wish to see my husband (immediately)." (11) Hearing her answer, Vibhīsana submitted in reply: —"You ought to do the bidding of your husband, Śrī Rāma, (precisely) as he has enjoined you to do." (12)

Hearing the submission of Vibhīsana, the virtuous Sīta (a princess of Mithilā), who looked upon her spouse as a god and who was infused by devotion for her husband, said in reply, "So be it!" (13) Prevailing upon Sīta to ascend a brilliant palanquin covered with an exceedingly valuable cloth and guarded by numerous rākshasas, after she had laved her head, and had put on very precious garments and had been adorned with exceedingly valuable jewels and decorated, Vibhīsana then brought her (to the presence of Śrī Rāma). (1415) Approaching Śrī Rāma (the highsouled prince), and even after coming to know that he was (still) absorbed in thought, bent low and full of great Joy, he announced to him that Sīta had arrived. (16) Hearing that Sīta, who had lived long in the abode of a rākshasa, had arrived, Śrī Rāma (a scion of Raghu), the destroyer of enemies, was filled with indignation and joy and helplessness too. (17) Having seen Sīta, who had arrived in the palanquin, Śrī Rāma (a scion of Raghu) was bewildered as his thought was burdened by debate and he then spoke to Vibhīsana as follows: — (18) "Let Sīta (a princess of the Videha territory) come close to me, 0 gentle one, 0 lord of the rākshasas, who is ever absorbed in the thought of my victory!" (19)

Hearing this command of the scion of Raghu, Vibhīsana, o knew what is right, speedily began to disperse the crowd.

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Agni Pariksha, the fire ordal of Sita, Kangra, circa AD 1810, Nationalo Museam, Delhi

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Rākshasas clad in jackets and wearing turbans, their hands car rying staffs which made a jingling sound, paced all round, dispersing the warriors. (21) While being driven away collectively from the vicinity of the palanquin, the hordes of bears, monkeys and rākshasas moved to a distance. (22) A tremendous uproar, resembling the roar of a sea that was being lashed by a storm, arose even as these warriors were being driven away. (23) Seeing them being dispersed on all sides and therefore excited, Śrī Rāma (a scion of Raghu) stopped those who were dispersing them, out of kindness (for those who were being dispersed) and resentment (at the behaviour of the rākshasas who were dispersing them). (24) Consuming the rākshasas with his glances as it were, Śrī Rāma addressed in indignation the following reproachful words to the highly intelligent Vibhīsana: (25)

"Why, disregarding me, are these people being molested by you? (Pray) stop this annoyance. They are my own people. (26) Neither apartments nor costumes nor a protective wall nor again royal honours constitute a veil for a woman. Her character (alone) is her shield. (27) The appearance of a woman in public is not condemned in times of adversity,'in straits, in conflicts, during the selection of a husband (by a princess or daughter of a Ksatriya at a public assembly of suitors), at a sacrificial performance or at the nuptial ceremony. (28) The yonder Sīta is in distress and beset with difficulty. (Hence) there is no objection to her appearing in public, particularly in my presence. (29) Therefore, leaving the palanquin let Sīta seek my presence on foot alone. Let these denizens of the forest have a look at the princess of the Videha kingdom." (30)

Becoming thoughtful when commanded thus by Śrī Rāma, Vibhīsana reverently conducted Sīta to the presence of the for mer. (31) Laksmana and Sugriva as well as the monkey chief, Hanūmān, thereupon felt greatly distressed to hear the order of Śrī Rāma. (32) From his stern gestures, which were lacking in regard for his consort, they concluded Śrī Rāma (a scion of Raghu) to be displeased with Sīta. (33) Shrinking as it were

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into her limbs out of modesty, and followed by Vibhīsana, the said princess of Mithilā approached her husband. (34) Sīta (who looked upon her spouse as a god) of (still) more gracious aspect regarded the agreeable countenance of her husband with astonishment, extreme delight and affection. (35) Gazing on the face of her beloved husband, which had not been seen (by her) for long and which was lovely like the full moon that has just risen, she forthwith actually dispelled the fatigue of her mind and her face shone at that time as the cloudless full moon.(36)

Canto CXV

Looking intently at the princess of Mithilā, who stood bent low by his side, Śrī Rāma proceeded to give expression to the feelings (concealed) in his heart: — (1) "You stand here won back (by me) after conquering the enemy on the field of battle, 0 blessed one! That which was most befitting to the highest heroic valour has been accomplished by me. (2) I have at tained the reward of my indignation; the wanton offence given to me (by your abduction) has been fully requited and the in dignity offered to me, as well as the enemy (who did it), have been wiped out all at once by me. (3) Today my heroism has been witnessed, today my exertion has become fruitful, today I have fulfilled my vow and today I am the master of myself once more. (4) You who were left alone were abducted by the demon of vitiated mind (Ravana); this dastardly act, aided by Providence, was avenged by my human prowess. (5) I would have been adjudged petty minded even though possessed of Qreat might, if the force of that might was not used for wiping out the insult that was inflicted. (6) The laudable achievement of the celebrated Hanūmān in the shape of leaping across the sea and the devastation of Lanka has borne fruit today. (7) The exertion of Sugriva, who exhibited his prowess on the battle field with his army, and tendered friendly counsel, is fruitful to

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day. (8) Fruitful likewise is the exertion today of Vibhīsana, who personally sought my presence, deserting his (own) brother (Ravana) who was devoid of virtues." (9)

Hearing the speech of Śrī Rāma, (even) while he was speak ing thus, Sīta, her eyes wide open like those of a female deer, was bathed in tears. (10) The heart of Śrī Rāma, (even) as he beheld Sīta (the beloved of his heart) near him, was torn (within him) for fear of public scandal. (11) In the midst of monkeys and rākshasas (present on the spot) he actually spoke (as follows) to Sīta, whose eyes resembled the petals of a lotus, who wore dark curly hair (on her head) and was endowed with shapely limbs: — (12)

"That which ought to be done by a man to wipe out an insult has been accomplished by me by killing Ravana seeking (as I did) to redeem my honour. (13) Though difficult to approach for the world of mortals (for fear of Ravana) you have been won (back) by me (whose mind stands purified by austerity) in the same way as the southern quarter, which was difficult to assail for mortals was conquered by Sage Agastya, who had realized his self through austerities. (14) Let it be known to you, that (all) this exertion in the shape of war, which has been success fully carried through, thanks to the prowess of my friends (the monkeys and Vibhīsana), was not undertaken for your sake: may prosperity attend you! (15) This was, however, done by me in order to uphold my heroic status and I have wiped off the obloquy coming to me from all sides as well as the stigma on my illustrious House. (16) Thou standing before me, bearing the suspicion in regard to your character, you are extremely unfavourable to me just as a lighted lamp to one with eager eyes. (17) Therefore, I grant you permission, 0 Janaka's daughter; go wherever is your highest good, 0 Sīta. (All) these (ten) directions are around you, 0 auspicious one! There is nothing to be done on my part as far as you are concerned. (18)

"How can a man of dignity and glory, one who belongs to a noble family, take back a woman who has lived in the house of another man, even though he is drawn by her heart that is so

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noble? (19) While declaring widely the greatness of my lineage, how can I take you back when you were seized by Ravana and held in his polluting embrace and regarded by him with a lustful eye? (20) That purpose for which you have been won (back) by me, has been accomplished by me. I do not covet any right over you. You may (therefore) go, wherever your highest good is. (21) 0 auspicious one, I have done all this with resolute understanding. Set your mind on Laksmana or even on Bharata according to your happiness. (22) Or else set your mind on Satrughna or Sugriva or on the rākshasa, Vibhīsana, 0 Sīta, or do as it pleases your pleasure. (23) Seeing you, who are endowed with a charming and divine beauty and having lived in his abode, Ravana could not have endured the distressing separation from you for long, 0 Sīta!" (24)

Then, the honourable Sīta who deserved to hear loving words, having heard harsh words from her beloved, wept bitterly and shed torrents of tears and looked like a creeper struck down by the trunk of a lordly elephant. (25)

Canto CXVI

Hearing the harsh utterance, which caused her hair to stand on end, when spoken to thus by Śrī Rāma (a scion of Raghu) who was enflamed with the overpowering force of grief, Sīta (a princess of Videha territory), felt greatly afflicted. (1) That princess of Mithilā stood bent low with shame on hearing on that occasion, in the presence of a large gathering, the (foregoing) acutely harsh words of her husband, (the like of) never heard (by her) before. (2) As though pierced by those arrow like words, shrinking into her limbs as it were (with shame), that daughter of Janaka shed profuse tears. (3) Then, wiping her face, which was bathed in tears and tremulously she slowly addressed the following reply to her spouse: — (4)

"Why do you, address to me, 0 hero, such unworthy, fierce and harsh words, as a common man would do to an ordinary

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woman? (5) 0 mighty-armed hero! I am not what you think me to be. Be restored to confidence on the oath of my own char acter. (6) Judging by the conduct of a few women you (seem to) distrust the (entire) womankind. (Pray) shake off this doubt if I am rightly judged by you. (7) 0 my lord, I was helpless when my limbs were touched, hence it is that man of passion and not my fate that should be blamed. (8) The heart which is under my control dwells entirely in you; but in regard to my limbs which had fallen under the sway of another, what could I do when I had no control over my limbs? (9) 0 bestower of honour, if despite our ever ripening love for each other, due to our long and intimate relationship, I still remain unknown to you/then I am undone forever! (10)

"When the eminent hero, Hanūmān, was dispatched by you in order to find me out, why, 0 king, was I not repudiated by you even while I was (still) in Lanka? (11) On receiving your message to that effect from Hanūmān, and having been renounced, 0 hero, by you, I would have in his very presence given up my life. (12) This useless exertion which you have put forth exposing your life to danger would not have been undertaken nor would your friends have been put to such fruitless hardship. (13) 0 jewel among the kings, you have been enflamed by grief and pronounce on womanhood as a man of pettiness would. (14) You have thought of me as the one descended from my father, but not as one who had her origin from the depths of the earth. 0 judge of character, you have not prized my exalted character. (15) My hand which was placed in yours in our early years has not been rightly judged. Nay, my devotion as well as my chastity and all that, has been put aside by you." (16)

Speaking thus, in a voice choked with tears and weeping (all the while), Sīta appealed (as follows) to Laksmana, who was absorbed in thought and feeling (sore) distressed: — (17) "0 Laksmana, prepare for me a pyre of fire; that is the only remedy against this calamity. I no longer desire to survive, destroyed as I am by false accusations. (18) I have been renounced by my husband, displeased as he is despite my virtues; I shall enter

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into fire, which is the only acceptable course for me." (19) Requested thus by Sīta (a princess of the Videha territory), Laksmana, the destroyer of hostile champions, looked at Śrī Rāma (a scion of Raghu), overcome as he was with indignation. (20) Having received the indication of his permission by Śrī Rāma's gesture, Laksmana the valiant son of Sumitra, prepared a pyre of fire in deference to the wishes of Śrī Rāma. (21) No one near and dear actually dared on that occasion to speak to or even look upon, much less pacify Śrī Rāma, who seemed standing as the destroyer of Time itself. (22) Circumambulat ing Śrī Rāma/whose head was bent low, Sīta (a princess of the Videha territory) approached the blazing fire. (23) Respectfully bowing down to the gods as well as to the Brahmanas the princess of Mithilā prayed as follows with joined palms in the presence of the fire: — (24)

"As my heart never turns away from Śrī Rāma, so may the god of fire, the witness of the world, protect me on all sides. (25) Since Śrī Rāma (a scion of Raghu) takes me to be unworthy, though of unimpeachable character, let the god of fire, the witness of the world, under such circumstances, protect me on all sides. (26) Inasmuch as I have never been unfaithful in act, thought and speech to Śrī Rāma (a scion of Raghu) who knows all the principles of righteousness, let the god of fire in that case afford protection to me. (27) Since the glorious sun-god, the wind-god, (the deities presiding over) the four quarters, and even so the moon-god, as also (the deity presiding over) the daytime and the (morning and evening) twilights and the night as also Mother Earth and others too likewise know me to be richly endowed with good character, let the god of fire Protect me." (28)

Saying so, and circumambulating the fire, Sīta (a princess of the Videha territory), with a self-possessed soul devoid of any doubt whatsoever, entered the flaming fire. (29) The huge Qathering present there, teeming (as it was) with children and old people, witnessed the resplendent princess of Mithilā en tering the fire. (30) Sīta, who was adorned with shining gold

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ornaments and who herself was luminous like fresh refined gold fell into the flaming fire in the presence of all the people. (31) All created beings beheld that large-eyed Sīta, who shone like a golden altar, descending into the fire (lit., the bearer of sacrificial offerings) on that occasion. (32) Rsis (the seers of Vedic Mantras), gods and the Gandharvas saw that highly auspicious one penetrating deep into the fire (lit., the consumer of oblations) like the consummating offering of ghee. (33) All the women (present on the occasion) screamed on perceiving her, adorned as she was, falling into the fire like an unbroken stream of ghee, (duly) consecrated by the recitation of Mantras, falling into a sacrificial fire. (34) (The denizens of all) the three worlds (including) gods, the Gandharvas (celestial musicians) and Danavas (the demons), witnessed her falling (into the fire) like a goddess, subjected to a curse. (35) While she was entering into the flames, a loud cry filled with a dreadful awe, rose from the rākshasas and the monkeys (alike). (36)

Canto CXVII

Then Śrī Rāma, the very soul of righteousness, but afflicted in mind, having heard the cries of those who were thus wailing, was moved for a while to contemplation, his eyes filled with troubled tears. (1) Then again, Kubera (son of Sage Visrava who was the king of Yaksas) and Yama (the god of retribution) along with the Pitrs (the eternal manes) as also the thousand eyed Indra (the lord of gods), and, along with Varuna (the lord of divine waters), the glorious three-eyed Lord Siva (the great god) who bears the image of a bull on his banner, Brahma, the creator of the entire universe, the foremost of the knowers of Brahman (the Absolute), all these then gathering together and reaching the city of Lanka in their aerial cars, which shone brightly like the sun, approached Śrī Rāma (a scion of Raghu). (24) Lifting up their long arms, their hands adorned with jewels, the foremost of gods — these thirty gods — thereupon

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spoke (as follows) to Śrī Rāma (a scion of Raghu), who stood with joined palms (by way of salutation): — (5)

"You are the Originator of the entire cosmos, the foremost of those well-versed in the spiritual lore, and the suzerain Lord (of the cosmos), how do you inflict insult upon Sīta, looking on as you are at her falling into the fire (the bearer of sacrificial of ferings)? How do you not recognize yourself to be the Supreme Soul of all gods? (6) You are the very first of all the Vasus (a class of gods) Rtadhama (the seat of Truth). You are the self existent Creator of all the three worlds and the Lord and Master of all the people. (7) You are the eighth Rudra (Mahadeva) of the (eleven) Rudras and the fifth (VTryavan by name) among the Sadhyas (a particular class of celestial beings). The twin Aswins (the physicians of the gods) are your ears and the sun and the moon likewise constitute your eyes. (8) Nay, You are seen (to exist) at the end as also at the beginning, as well as at the middle (of the creation), 0 scourge of your enemies! And still you inflict insult on Sīta (a princess of the Videha territory) as a common man would do." (9)

Spoken to in these words by these protectors of the world, Śrī Rāma, a scion of Raghu, the lord of the universe and the foremost of those upholding the cause of righteousness re plied (as follows) to these jewels among the gods: — (10) "I regard myself as a human being, Rama (by name), sprung from the loins of (Emperor) Daśaratha. Still let the glorious, lord (Brahma), tell me that which I as such (really) am and whence I have come."(11)

Brahma (the creator), the foremost of the knowers of Brah man, replied (as follows) to Śrī Rāma (a scion of Kakutstha) who was speaking in this strain: — "0 Rama, the very embodiment of valour that is Truth itself; listen to my words of Truth. You are Lord Nārāyana (Himself), the glorious god who wields the discus (Sudarsana). You are the (divine) Boar with a single tusk, the conqueror of your bygone as well as future enemies. (13) You are the imperishable Brahma (the Absolute), the Truth abiding at the beginning, in the middle, as well as

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at the end (of the universe), 0 scion of Raghu! You are the supreme Law operating in (all) the worlds. Your forces (in the shape of your controlling agents) are spread all round; you are the four-armed Lord (Śrī Hari ). (14) You are the Wielder of the Sarhga bow, the Subduer of the senses, the Inner Controller and the Supreme Person, the invincible Visnu, the Wielder of a sword (called Nandaka) as well as Srī Krsna endowed with great might. (15) You are Lord Kārtikeya (the commander of the celestial army) as well as the village headman. You are the faculty of understanding, strength, forbearance and sensecon trol. You are the origin as well as the end (of all). You are the Divine Dwarf (the younger brother of Indra) as also the exterminator of the demon Madhu. (16)

"You are the creator of Indra (in the form of Prajāpati, a creator of beings), the Supreme Ruler, Lord Visnu (who has a lotus sprung from His navel), who puts an end to all in combat. Eminent divine sages pronounce you to be fit to afford protection (to all) as well as the refuge (of all). (17) In the shape of the Vedas you are the great Bull with a thousand horns and a hundred heads. You are the first Creator of (all) the three worlds and the selfconstituted Lord (of all). (18) You are the refuge as well as the forbear of the Siddhas (a class of demigods endowed with mystic powers by virtue of their very birth) as well as of the Sādhyas (a class of celestial beings). You are the Sacrificial performance; you are the sacred syllable 'Vasat' (the chant word for the offering); you are the mystic syllable 'OM' (an appellation of God) and higher than the highest. (19) People neither know your origin nor your end nor who you are (in reality). You alone are manifest in all created beings, in the Light and in those who are the knowers of Light; (20) You exist in all the quarters, in the firmament, in mountains as well as in rivers. You are the glorious Being endowed with thousands of feet, hundreds of heads and thousands of eyes. (21)

"You sustain (all) created beings, the earth as also all the mountains. On the disappearance of the earth (at the end of the Cosmic day), you are seen (lying) on a huge serpent (known

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by the name of Śesa), on the waters. (22) You are the Cosmic Person (Lord Nārāyana) supporting (all) the three worlds as also the gods, the Gandharvas (celestial musicians) and the demons, 0 Rama! I (Brahma) constitute your heart, while Goddess SaraswatT, 0 Rama, your tongue. (23) The gods created by Brahma are the hair on your limbs, 0 Lord! Night has been recognized as the closing of your eyelids and the day as the opening of your eyelids. (24) And your Will forces appeared as the Vedas. The visible universe does not exist but for you. The entire Cosmos is your body and the earth constitutes your permanence. (25) Fire is your wrath and Soma, the Lord of Delight is your joy. You are Lord Visnu (who bears the mark of Śnīvatsa — a curl of white hair on His breast). The three worlds were covered by you in your three strides in the past. (26) After binding the exceptionally formidable Bali (the ruler of the three worlds) the mighty Indra was crowned king (by you). Sīta is (no other than) Goddess Laksmī (the divine consort of Lord Visnu), while you are (the same as) Lord Visnu. You (alone) are Krsna (who is all Truth, Consciousness and Bliss) and you are the Lord of created beings. (27)

"For the destruction of Ravana you entered a human semblance on this earth. That purpose of ours has been accomplished by you, 0 prince of those upholding the cause of virtue! (28) 0 Rāmā! You have killed Rāvana, (therefore) highly rejoiced, return to your divine abode. Unfailing, 0 Lord, is your valour; your exploits never go in vain. (29) Your blessed sight is unfailing in its affectivity; singing your praises (too) never goes in vain. Those who are full of devotion to you will never be unsuccessful on earth. (30) Those who are devoted to you, the Primeval and eternal Lord, the Supreme Person, likewise attain (all) their desired objects here as well as hereafter." (31)

Canto CXVIII

on hearing this excellent panegyric addressed by Brahmā

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(the creator), the god of Fire presently emerged from the burn ing pyre taking Sīta (a princess of the Videha territory) in his arms. (1) Scattering that funeral pile, and taking the daughter of Janaka, a princess of the Videha territory in his arms, the god of Fire forthwith rose at once (from the pyre) in a visible form. (2) Bearing in his arms the youthful Sīta with her dark curly hair, who was shining brightly as the rising sun, attired in a red robe and ornaments of refined gold as also ornaments of fresh flowers, untouched and looking just the same as before and above reproach — the god of Fire restored her to Śrī Rāma. (34)

The god of Fire, the witness of the whole world, then spoke (as follows) to Śrī Rāma: — "Here is your Sīta! No sin exists in her. (5) She is auspicious, her conduct has been excellent, she has never been unfaithful to you — either by word or in her thought or again by conception or even by a glance. (6) She exemplary in character, was alone in the forest separated from you, meek and helpless, and was borne away by the demon (Ravana), who was proud of his strength. (7) Though detained in his gynaeceum, kept hidden and guarded by frightful ogresses of a cruel mind, she kept her mind focused on you and looked on you as her ultimate resort. (8) With her inner

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being constantly dwelling in you, the princess of Mithilā never thought of that rākshasa, even while being tempted in various ways and threatened (by him). (9) Accept the sinless princess of Mithilā of an everpure consciousness. I declare to you that she deserves no harsh word." (10)

Śrī Rāma the unrivalled speaker of the most auspicious words, having heard this, spoke to the god of Fire, the foremost among the gods who maintain the highest law of existence. His heart was utterly pleased and his eyes were blinded by tears of joy. He paused a little, — he the very soul of highest virtue, resplendent and bearer of extraordinary energy and great valour said: —(1112)

"Sīta was inevitably liable to this purificatory ordeal before the eyes of the people, since she, the auspicious one, had lived for a long time in the inner chambers (of the women) of Ravana;

(13) The world would murmur in regard to my acceptance of Janaki (Sīta) without a test and proof and they would accuse Rama, the son of Dasratha, of being a man of passion and foolishness. (14) I too know that Sīta, the daughter of Janaka and a princess of Mithilā, as one whose heart has place for none else and whose mind is secured in every possible way, for me. (15) She, the large eyed one, was protected by the force of the flaming effulgence of her purity, so that Ravana could have never transgressed the limits just as even the immense and vast ocean can never transgress its bounds. (16) Even then I had to bear the agony of the entry of Sīta into the fire, since Truth is my only resort, and I had to convince all the three worlds. (17)

Ravana, the embodiment of wickedness, was incapable of even thinking of laying his violent hands on the princess of Mithilā, since she was unattainable like a flaming tongue of "re. (18) She, the chaste one, is incapable of wavering de spite being in the inner apartments (of the women) of Ravana, since Sīta is inseparable from me even as light is inseparable from the sun. (19) The princess of Mithilā and the daughter of kanaka, is purest among all the three worlds. It is impossible or me to desert her, whose effulgence proclaims the truth of

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her own being. (20) You are all the protectors of the world, with your hearts pouring on us the milk of love, your words always aim at the welfare of all, therefore your directions must be implemented by me indisputably, and that indeed will be the cause of welfare." (21)

Having said this, the great and mighty Victor, effulgent and renowned on account of the accomplishment of his deeds, the highly illustrious Śrī Rāma worthy of happiness, now united with his beloved Sīta; the scion of Raghu attained felicity. (22)

Canto CXXI

Wishing victory to Śrī Rāma, the tamer of his enemies, who having reposed during the previous night, had risen fresh, Vibhīsana spoke to him with joined palms as follows: — (1) "Various kinds of baths (such as hot and cold, perfumed etc.,) and cosmetics, garments and ornaments as also sandalpastes and heavenly garlands of various kinds are ready (for your use). (2) These women with lotuslike eyes; who are well versed in (the art of) decoration are at your service. They will duly assist you in bathing, 0 scion of Raghu!" (3)

Spoken to in these words, Śrī Rāma (a scion of Kakutstha) replied as follows to Vibhīsana: — "Invite you the monkeys headed by Sugnva to bathe. (4) That mightyarmed prince, Bharata, for his part, whose mind is set on virtue, who was ac customed to ease and who takes his stand entirely on veracity is suffering on my account. (5) In the absence of that son of Kaikeyī, Bharata, who is practising virtue, bathing, raiment and jewels are of no value to me. (6) (Ignoring everything else) ponder over the question as to how we may (be able to) reach Ayodhyā soon; for to anyone proceeding (on foot) to that city the route by which we have come is most difficult to tread. (7)

Requested in these words, Vibhīsana replied (as follows) to

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Śrī Rāma (a scion of Kakutstha): —"1 shall enable you to reach that city in the course of a day, 0 prince! (8) May prosper ity attend you! There is a heavenly and excellent aerial car, Puspaka by name, brilliant as the sun and belonging to my (half-brother), Kubera (the ruler of Yaksas), which was borne away by the very mighty Ravana after conquering the former in combat and which moves according to the will of its rider. Having been retained for your sake, it (still) continues with me, 0 warrior of unequalled prowess! (9-0) The yonder aerial car, which closely resembles a cloud, stands here (in Lanka), and by which transport you will reach Ayodhyā without any trouble. (11) If I deserve to be treated with kindness by you, if you think of any virtue in me and if there is any affection for me (in your heart), remain here awhile, 0 sagacious prince, along with your brother, Laksmana and with your consort, Sīta (a princess of the Videha territory). When I have entertained you with all the luxuries, you shall then depart, 0 Rama! (12-13) In the meantime, 0 Rama (pray) accept you with your (entire) army and host of friends my hospitality, which has been arranged for by me in accordance with the scriptures, full of affection as I am (for you). (14) I seek this favour (of you) out of affection, as well as with great esteem and a friendly feeling, 0 scion of Raghu! I am your servant and (as such) I am certainly not con straining you to do so." (15)

Requested thus, Śrī Rāma thereupon replied (as follows) to Vibhīsana while all the rākshasas and monkeys present there listened: — (16) "I stand honoured by you, 0 hero, by your most valued counsel as well as by your (military) efforts put forth with your whole soul and above all by your great friend ship. (17) Nevertheless I would never dare to turn down this re quest of yours (either), 0 ruler of rākshasas! My mind, however, "s impatient to see Bharata, that brother of mine, who came all the way to Citrakūta to take me back (to Ayodhyā) the other dav, yet whose prayer was not granted by me even though besought me with his head bent low — and (my mother) Kausalyā' as also Sumitra and the illustrious Kaikeyī, as well as

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Pushpaka, the aerial car

Mewar

my friend Guha, alongwith the people of Ayodhyā and the out lying districts (comprised in the kingdom of Ayodhyā). (1820) (Therefore) grant me leave (to go), 0 gentle one! I have (al ready) been honoured (by you in so many ways), 0 Vibhīsana. In no case should you feel disappointment, I beseech you, my friend! (21) Place your aerial car at my disposal quickly, 0 ruler of rākshasas! How can my continued stay here be considered advisable, now that my task has been accomplished?" (22)

Requested in these words by Śrī Rāma, Vibhīsana, the ruler of rākshasas, thereupon hastily invoked the presence of the aerial car (Puspaka) brilliant as the sun, whose parts were (all) made of gold and were picturesque, and seats made of cat's eye gems; which was full of attics and shone like silver on all sides; which was artistically decorated with whitish yellow pennons and flags with armorial bearings and graced with golden

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mansions adorned with lotuses of gold; which was hung with networks of tiny bells and contained eyeholes set with pearls and was surrounded on all sides with rows of bells giving forth a melodious sound. (23-26) Announcing to Śrī Rāma that the said aerial car — which resembled a summit of Mount Meru (the golden mountain) and was the workmanship of Viswakarma (the architect of gods); which was graced with stately palaces decked with pearls and silver and provided with pavements inlaid with crystal and furnished with excellent and costly seats of cat'seye gems upholstered with highly valuable coverings; and which could not be assailed and was swift as thought — was ready, Vibhīsana stood there (awaiting Śrī Rāma's further command). (2729) The loftyminded Śrī Rāma with Laksmana (son of Sumitra) felt astonished to see the aerial car, Puspaka, which could go everywhere at will and which closely resembled a mountain, present on that occasion. (30)

Canto CXXVII

Hearing the supremely delightful news (of Śrī Rāma's im pending return to Ayodhyā), Bharata of unfailing prowess, the destroyer of hostile champions, commanded (as follows) Satrughna (the younger twin brother of Laksmana), who (too) felt delighted (at the news):— (1) "Let men of good conduct offer worship to their family deities as well as at all the temples in the city with fragrant flowers and to the accompaniment of (various) musical instruments. (2) Let bards well-versed in singing praises as well as in the Puranas (containing ancient legends, cosmogony, etc.,) as also minstrels, all those proficient in the use of musical instruments as well as courtesans from every quarter, the queen mothers as also the ministers, the troops stationed in the royal palace and drawing their emoluments from the palace itself, army men and their wives, the Erahmanas accompanied by the Ksatriyas (the members of the Lighting class), the leaders of the guilds of traders and artisans

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as well as their members issue forth to behold the moonlike countenance of Śrī Rāma."

Hearing the command of Bharata, Śatrughna, the destroyer of hostile champions, called together labourers working on wages and numbering many thousand and, dividing them into (so many) groups, ordered them as follows: —"Level all the low-ying areas as also the elevated grounds from this place, Ayodhyā, onwards (up to Nandigrāma). Of course let (all) the intervening temples be left alone (as they are). Sprinkle the whole (length of) land with ice-cold water. (37) Let others then strew it all over with parched grains of paddy and flowers. Also line with flags the streets of Ayodhyā (which is superior even to the foremost of cities). (8) Decorate the dwellings (on the roadside) till sunrise with garlands strung both sparsely and closely as well as with loose flowers of charming colours as also with five coloured ornaments. (9) Also let hundreds of men line the main road in order to see that it remains unobstructed."

Hearing the foregoing command of Śatrughna, (all the eight ministers, viz.,) Dhrsti Jayanta, Vijaya, Siddhārtha as also Arthasadhaka, Aśoka and Mantrapla and Sumantra too thereupon issued forth (on the back of elephants), full of joy (to receive Śrī Rāma and others), followed by thousands of elephants in rut, bearing standards and splendidly adorned. Other highly eminent chariot-warriors rode on elephants and female elephants provided with golden girths, on horseback or in chariots. Champions went forth surrounded by thousands of selected horses and even by still superior ones bearing stan dards and pennons, as well as by thousands of foot soldiers carrying javelins, spears and nooses. (10-14) Placing at their head Kausalyā' (the mother of Śrī Rāma) as well as Sumitra (the mother of Laksmana and Satrughna), seated in palanquins, all the consorts of Daśaratha thereupon issued forth (to meet Śrī Rāma and his party); and, accompanied by Kaikeyī (Bharata's mother), all reached Nandigrāma. (15-16)

Placing the wooden sandals of his elder brother (Śrī Rāma) on his head, taking the white parasol (intended for Śrī Rāma)

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adorned with white garlands as well as two white whisks decked with gold and worthy of kings, surrounded by the foremost Of the Brahmanas (lit., the twice-born), leaders of the guilds of traders and artisans including the Vaisyas (members of the mercantile class) and the counsellors with garlands and ball shaped sweets in their hands and cheered by the blasts of conches and the roll of kettledrums as well as by panegyrists, the highsouled Bharata for his part, whose mind was set on virtue, who was wellversed in the secret of righteousness, and who was emaciated through fasting, who felt miserable, was clad in the bark of trees and the skin of a black antelope and who experienced joy even before the advent of his elder brother (Śrī Rāma) on hearing of it—went in advance with his ministers to meet Śrī Rāma. The earth shook as it were on that occasion due to the sound of the hooves of horses and the rattling of the felloes of the chariot wheels as well as on account of the blare of conches and the roll of drums. Accompanied by the trumpeting of elephants as well as by the blare of conches and the roll of drums, really speaking the entire city of Ayodhyā liter ally reached Nandigrāma (a village on the outskirts of Ayodhyā where Bharata spent the period of Śrī Rāma's exile).

Glancing round, Bharata addressed the following words to Hanūmān (the offspring of the wind-god): — (17-23) "Indeed I hope the levity which constitutes the (very) nature of monkeys has not been resorted to by you; for I do not behold Śrī Rāma, a worthy scion of Kakutstha, the scourge of his enemies. (24) Neither are to be seen the monkeys, who are able to change their form at will." When this remark was uttered by Bharata, Hanūmān forthwith replied as follows to Bharata of unfailing Prowess, revealing (to him) the truth (of the matter): —

"Here is heard the formidable roar of monkeys and bears, denizens of the woods, overjoyed to come across (on their way) trees ever yielding fruit, adorned with blossom, flowing with honey and rendered noisy by the humming of intoxicated bees (all) through the grace of Sage Bharadwāja. A boon (to this effect) was definitely conferred by Indra, by virtue

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On the way to Ayodhyā on the Pushpaviman

(Mewar)

of which, hospitality rich in all excellences was extended to you with your (entire) army when you paid your visit to him while going to Citrakuta to bring Śrī Rāma back to Ayodhyā (as also to Śrī Rāma with his army during his return journey to Ayodhyā). (25-28) I presume the army of monkeys is crossing the (sacred) Gomatī. Behold the cloud of dust raised near the grove of saltrees. (29) I think the monkeys are shaking the lovely grove of sal-trees. There is seen in the distance the well known heavenly aerial car, shining brightly like the moon, the aerial car created with his mind by Viśwakarmā (the architect of gods, who has been referred to here as Brahma by virtue of his creative talent), which has been secured by the high souled Śrī Rāma after killing Ravana along with his kinsfolk. (3031) This celestial aerial car, swift as thought, which is carrying Śrī Rāma and shines brightly as the rising sun, belongs to Kubera (the bestower of riches) by the grace of Brahma (who bestowed it on that god). (32) In the yonder car are with Sīta

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(a princess of the Videha territory) seated the two heroic brothers, Śrī Rāma and Laksmana (scions of Raghu) as also Sugriva, (who is endowed with extraordinary energy) and the rākshasa Vibhīsana." (33)

Immediately the words "Here comes Śrī Rāma!" were loudly uttered (by Hanūmān), a clamour born of joy from the mouth of women, children, young men and the aged, thereupon reached the skies. (34) Standing on the ground, on alighting from their chariots, elephants and horses, the people beheld Śrī Rāma seated in the aerial car like the moon in the sky. (35) Standing highly rejoiced with joined palms, his face turned towards Śrī Rāma, Bharata thereupon worshipped Śrī Rāma (from afar) with offerings of water to wash his hands and feet with and other ar ticles; extending welcome to him in the true sense (Śrī Rāma's return being truly welcome to him). (36) Śrī Rāma (the elder brother of Bharata), who had large and long eyes (extending up to the ears) shone in the (said) aerial car created by Viswakarma with his mind, like the god (Indra) who carries the thunderbolt in his hand. (37) Bent low (with reverence), Bharata then saluted his (elder) brother, Śrī Rāma, who stood in the forepart of the aerial car (even) as one would salute the sun appearing on Mount Meru. (38) Duly permitted by Śrī Rāma, the said aerial car, which was unsurpassed (by another), had a swan (as it were) yoked to it and was endowed with extraordinary speed, descended to the earth's surface. (39) Feeling delighted, when lifted on to that aerial car and approaching Śrī Rāma, Bharata of unfailing prowess, greeted him once more. (40) Fully rising (from his seat) and placing on his lap Bharata who had fallen within the range of his sight after a long time, Śrī Rāma (a scion of Kakutstha) joyfully embraced him. (41) Approaching Laksmana (and embracing him) as also Sīta (a princess of the v'aeha territory), Bharata, the scourge of his enemies there in joyously saluted her and mentioned his name too. (42) "narata (son of Kaikeyī) also embraced Sugriva (the ruler of monkeys), Jāmbavān (the king of bears) and Angada (son of "a", Sugrīva's elder brother), as also Mainda, Dwivida, Nīla and

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Rsabha, too. (43) He further embraced fully Susena and Nala (son of Viswakarma, who constructed the bridge across the sea), Gavaksa, Gandhamadana, Sarabha, as well as Panasa. (44) "Assuming a human semblance, the celebrated monkeys, able to change their form at will, felt highly rejoiced, duly inquired of Bharata his welfare on that occasion. (45)

Embracing Sugriva, the foremost of monkeys, prince Bharata, a jewel among the virtuous, who was endowed with ex traordinary energy, said, "You are a fifth brother to us four (brothers),0 Sugriva! A friend is made through (beneficence actuated by) goodwill (and a friend is as good as a brother), while maleficence is that which distinguishes an enemy." (46 47) To Vibhīsana as well, did Bharata then address the follow ing kind words: — "By good fortune an exceedingly difficult task has been accomplished by you as an ally (of Śrī Rāma)." (48) Having greeted Śrī Rāma as well as Laksmana (his elder twin), the valiant Satrughna too bowed reverently at the feet of Sīta on that occasion. (49)

Approaching Kausalyā' (his own mother), who looked pale and had got emaciated through grief (born of separation from her husband as well as from her two sons and daughterin law), Śrī Rāma, who was bent low (with reverence), clasped the feet of her mother, bringing excessive delight to her mind. (50) Having greeted Sumitra (the mother of Laksmana and Satrughna) as well as the illustrious Kaikeyī (Bharata's mother, who had brought renown to Śrī Rāma and happiness to gods and Rsis, nay, to the entire universe), he then approached (and greeted) all (the rest of) his mothers as well as Sage Vasistha (his family priest).(51)

With joined palms all the citizens (of Ayodhyā) said to Śrī Rāma, "Blessed is your arrival here, 0 mightyarmed prince, the enhancer of Kausalyā''s delight!" (52) Śrī Rāma, the elder brother of Bharata, beheld thousands of joined palms held tightly by the citizens like (so many) fullblown lotuses. (53) Taking the wooden sandals bestowed on him by Śrī Rāma, Bharata for his part, who knew what is right, himself placed them below the

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feet of Śrī Rāma (a ruler of men). With joined palms the said Bharata spoke to Śrī Rāma: — "Here is your entire kingdom held in trust (by me) so long, rendered back (to you) by me. (54-55) Accomplished of purpose is my birth today and my desire (too) stands consummated in that I see you, its king come back to Ayodhyā. (56) Review you your exchequer, storehouses, palace and army. Everything has been increased tenfold by me by virtue of your moral force."(57) Seeing the said Bharata, who was (so) fond of his elder brother, speaking as above, the monkeys began to shed tears as also the rākshasa, Vibhīsana. (58)

Placing Bharata on his lap in excessive joy, Śrī Rāma (a sci on of Raghu) then flew with his (entire) army (of monkeys and bears) in that aerial car to the hermitage of Bharata. (59) Alighting from the top of the aerial car with the army on reach ing the hermitage of Bharata, Śrī Rāma (a scion of Raghu) stood on the ground for the time being. (60) Śrī Rāma for his part then said to that aerial car, which was unsurpassed (by any other), "Let thee be gone and serve as a transport to the glorious Kubera (son of Sage Visrava). I grant you leave (to depart)." (61) Proceeding in a northerly direction when duly permitted by Śrī Rāma, that aerial car, which was unsurpassed (by any other), then flew to the (celestial) abode of Kubera (the bestower of riches). (62) Impelled by the advice of Śrī Rāma, the heavenly aerial car, Puspaka, which had (once) been seized by the rākshasa (Ravana) returned with all speed to'Kubera. (63) Lovingly pressing the feet of his family priest (sage Vasistha), who was his (great) well-wisher, (even) as Indra, the suzerain lord of immortals, would press the feet of Sage Grhaspati (the preceptor of gods), the powerful Śrī Rāma (a scion of Raghu) sat by his very side though apart (from him) on a splendid seat. (64)

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Rama is enthroned, circa 1725/50, Mughal style

Museaqm Rietberg, Zurich

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Canto CXXVIII

Placing his joined palms on his head (as a token of sub mission), Bharata, the enhancer of Kaikeyī's joy submitted (as follows) to his elder brother Śrī Rāma, of unfailling prowess:

"This kingdom (of Ayodhyā) was bestowed on me (by you) and my mother (too) was gratified (thereby). I (for my part hereby) give it back to you (just) as you conferred it on me."

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Rama and Sita, Pahari, 19th century Courtesy: Govt. Museam and Art Gallery, Chandigarh (India)

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(vi) Sita is exiled

Canto XLIII (Uttarakanda)

Wise and witty narrators used to sit around the king reciting various kinds of stories. (1) Vijaya, Madhumatta, Kāśyapa, Mangala, Kula, Surāji, Kāliya, Bhadra, Dantavaktra and Sumāgadha used to narrate with great delight various kinds of humorous stories to the high-souled Rāma. (2-3)

After sometime, during the course of the narration of a certain story, Śrī Rāma (a scion of Raghu) inquired: — "Bhadra! What are the talks of the town and the kingdom? (4) What are the people of the town and the country talking about me and about Sītā, Bharata and Laksmana and what indeed about Śatrughna and mother Kaikeyī ? Kings are criticized in the forests and in the kingdom." (5-6)

On being thus questioned by Śrī Rāma, Bhadra with his palms joined together replied: —"0 King! Everything is stable and auspicious are the talks of the citizens. (7) 0 gentle one, the best of men! It is indeed the conquest gained by killing Rāvana (the ten-headed monster) which is being mainly talked about by the citizens in the town." (8) Having been thus replied to by Bhadra, Śrī Rāma (a scion of Raghu) spoke the following words: — "Leaving nothing, tell me everything exactly as it is. What are the good and ill words that the citizens speak? Now after having heard, I shall practise what is good and refrain. from evil actions.(9-10) Tell me with confidence' and without fear and mental anguish, what ill the people in the town and in

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the country are speaking (about me)?" (11)

On being thus spoken to by Śrī Rāma (a scion of Raghu), Bhadra on his part with a composed mind and with palms joined together replied to the mighty-armed Śrī Rāma in these pleasing words. (12) "0 King! Listen how the citizens talk good and ill words (about you) at the crossroads, in the markets, on the streets, in the forests and in the groves. (13) 'By constructing a bridge across the sea, Śrī Rāma has performed a difficult feat, unheard of as having been accomplished by former kings and even by gods and demons.(14) Besides, Rāvana, difficult to be vanquished, was killed along with his army and mounts. The Vanara and the Rksa alongwith the Rāksasas were brought under control. (15) Having killed Rāvana in battle and fetched Sri Sītā, Śrī Rāma (a scion of Raghu) took her into his house again, renouncing anger (caused by the polluting touch of Rāvana). (16) What must be the pleasure in his heart born out of conjugation with Sri Sītā? Why does not Śrī Rāma censure her, who formerly had been forcibly carried away by Rāvana, placed in his lap and taken to Lankā, who went into the Asoka grove and remained under the control of the Rāksasas. Such conduct of our wives shall have to be suffered by us also, since whatever a king does, the subjects follow.' (17-19) Thus, 0 King, the citizens of all the towns and the countryside pass remarks in so many ways." (20)

Having heard this statement of his, Śrī Rāma (a scion of Raghu) as if stricken with grief spoke to all the friends, "Tell

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me how it is." (21) Bending respectfully so low as to touch the ground by the head, and saluting, all of them — each a picture of pity — replied, to Śrī Rāma (a scion of Raghu), "No doubt, this is so." (22) Having heard then the words spoken by all of them, Śrī Rāma (a scion of Kakutstha), the exterminator of enemies dismissed the friends at that time. (23)

Canto XLIV

Then, having sent away the group of friends and having made up his mind through intellect Śrī Rāma (a scion of Raghu) spoke these words to the door-keeper seated nearby: — (1) "Bring immediately Sumitrā's son Laksmana, endowed with auspicious marks, the highly illustrious Bharata and the unconquered Śatrughna." (2)

Having heard Śrī Rāma's order the doorkeeper placed his hands with palms joined together on the forehead (as a mark of respect) and having set forth to Laksmana's residence entered I the same unhindered. (3) Wishing prosperity to the eminently I high-souled Laksmana and with his palms joined together he said, "The King desires to see you. Go there, do not delay." (4) "Very well!" Having said so and having received the command of Śrī Rāma (a scion of Raghu) Laksmana (the son of Sumitrā) mounting a chariot drove speedily to the residence of Śrī Rāma (a scion of Raghu).

Having seen Laksmana departing, the doorkeeper went to Bharata and there having wished prosperity and having bowed down with humility with his palms joined together, said to Bharata, "The King desires to see you." On hearing from the doorkeeper the message sent by Śrī Rāma, the mighty Bharata sprang up from his seat and hurriedly left on foot. Then having beheld Bharata going away, the doorkeeper moving speedily to the palace of Śatrughna, said with his palm's joined together: — "Come, come along, 0 best of the Raghus! The king desires to see you. Laksmana has left earlier and the celebrated

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Bharata too." Now, hearing his words Śatrughna got down from his throne and paying obeisance to the earth with his head, reached where Śrī Rāma (a scion of Raghu) was. Then having come back, the doorkeeper with his palms joined together informed Sn Rama that all his brothers were duly present as ordered. (6-11Y2)

Having heard that the princes had come, Śrī Rāma, his senses agitated due to anxiety, his mind distressed and his face downcast gave the following command to the door-keeper: —"Immediately, send in the princes close to me. (12-13) My life rests on them. These dear ones constitute my very life-breath." Then ordered by the king, these princes of steady mind, clad in white entered, bowing down with their palms joined together. Having beheld his face like the eclipsed moon and like the evening sun shorn of brilliance, having also seen the sagacious Śrī Rāma's eyes full of tears and having glanced at his face (looking) like a withered lotus, they all hurriedly bowed down their head in salutation at the feet of Śrī Rāma and became transfixed attentively while Śrī Rāma shed tears. (12-17)

Then having embraced them between his arms and lifting them up, asked them to take (their) seats, the mighty Śrī Rāma verily made the (following) statement: — "0 guardians of the people, you constitute all my possessions. You are my very life. I am (simply) looking after the kingdom carved out by you. (18-19) You have practised the teachings of the scriptures. You have a mature intellect. This problem of mine deserves to be deliberated upon by you all together, 0 guardians of the people!" On being told thus by Śrī Rāma (a scion of Kakutstha) they all became attentive and mentally agitated (to learn) what the King would say. (20-21)

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Canto XLV

The scion of Kakutstha bearing an emaciated face, spoke thus to them (his brothers), who had taken their seats with dejected minds. (1) "Listen to me. All of you, may all be well with you, intend not to do otherwise as I narrate the tale that circulates among my citizens with regard to Sītā. (2) The ill report that circulates among my fellow-citizens and countrymen is indeed of great significance. That calumny of mine verily eats up my vitals. (3) I am born in the line of great Ikswākus and Sītā too comes from the noble family of the high-souled Janakas. (4) You surely know, 0 good ones, how Sītā was taken away by Rāvana from the lonely forest and how I vanquished him. (5) Due to that it occurred to me then, that I could on no account bring Sītā who had dwelt in Lankā with Rāvana, to this city. (6) To convince me Sītā at that time entered the fire before you/ 0 Laksmana (son of Sumitrā)! The god of Fire, the bearer of oblations to gods, declared that Sītā was free from sins, so also Vayu, who dwells in the sky, (so also) proclaimed the two — sun and moon — before the gods Sītā free from sins before all the Rsis. In Lankā, Sītā, (pure of conduct) was handed over to me by Mahendra (the lord of gods), in the presence of the gods and the Gandharvas and my inner conscience bears testimony to her purity and nobility. (7-10)

"Then having accepted Sītā, I have come to Ayodhyā. This has now become for me a stern condemnation and grief has made its home in my heart. The condemnation of the people is indeed great; there is also the condemnation of the assembly of the people and as long as it circulates one falls in the lower regions (hell). (11-12)

"Any blemish is condemned even by the gods and effulgence is worshipped in the world. (13) Indeed all great souls endeavour for refulgence, 0 heroes among men. Blemished by the public censure, I can even give up my life or abandon you all who are bulls among men, what then to speak of Sītā? All of

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you see me submerged in the ocean of sorrow. (14-15) I do not see any greater misfortune than this. 0 Laksmana (son of Sumitrā), ascending the chariot driven by Sumantra, and seating Sītā therein, leave her beyond the confines of the kingdom. On the other side of the Ganga, is the hermitage of the great sage Vālmīkī that looks like a celestial abode on the river Tamasa. There in that desolate place, 0 Laksmana (a scion of Raghu) leaving her (Sītā) return immediately. Do what I say, and (remember) I am not to be countered by any statement in regard to Sītā. (16-19)

"Therefore 0 Laksmana (son of Sumitrā), go soon and carry out my behest. I prohibit you by the force of my life and up to its extreme end, on the sentence of a curse, that anyone who speaks to me after I have spoken, to pacify me in any manner, will have acted against my welfare, on account of having destroyed what is the highest good for me. If you are steadfast under my command, then obey me and take away Sītā from here, this very day. Do what I say. 'I wish to behold the hermitage on the banks of the Ganga', thus she had told me formerly, now fulfill this desire." Thus saying, Śrī Rama (the descendant of Kakutstha), whose eyes were submerged with tears, taking leave of his brothers, entered his own apartment with his heart submerged in sorrow and sighed heavily like an elephant. (20-25)

Canto XLVI

Then as the night passed away, Laksmana in a helpless state of mind and bearing a drained face spoke thus to Sumantra:

— (1) "0 Charioteer, yoke the swift horses to the best chariot and equip it with a well spread-out couch for Sītā, as ordered by the King, (2) Sītā has to be taken to the hermitage of the pious sages at the command of the king, please do not delay in bringing the chariot". (3) "May it be so!", replied Sumantra. After having brought the grand, royal chariot, beautifully

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shaped and well-equipped with comfortable couches, yoked with the best horses, Sumantra spoke thus again to Laksmana (son of Sumitrā), whose presence bestows great honour upon his friends: — "The chariot is ready, 0 Lord, kindly proceed to do what is neccessary." (4-5)

Thus spoken to by Sumantra, Laksmana, the foremost of men, after having entered the royal palace approached Sītā and said (to her): — "By you, 0 auspicious one, a boon was asked of our Lord Śrī Rama the king, in regard to seeing the hermitages. The king has approved and I have been ordered to take you to the hermitages. (6-7) 0 Your Majesty Sītā, by the bidding of our Lord I have been asked to take you quickly to the auspicious abodes of the Rsis located on the banks of the Gangā. Therefore, you will be taken to the forest inhabited by the austere teachers." Thus addressed by the noble Laksmana, Sītā (the daughter of the king of Videha) was exceedingly happy and agreed to depart. Sītā (the daughter of the king of Videha) taking with her those costly garments and gems said, "I shall distribute these garments and costly gems of various types to the wives of the austere teachers." Laksmana (son of Sumitrā) fully approved of her desire and having seated Sītā (the daughter of the king of Mithilā) in the chariot, keeping in mind the order of Śrī Rāma drove on with speedy horses. Then Sītā addressed Laksmana, the enhancer of prosperity thus (8-13); "0 Laksmana (the descendant of Raghu), I see ill omens in abundance, my eye throbs and my limbs shiver. 0 Laksmana (son of Sumitrā), my heart seems to be distressed, great anxiety ails me and my forbearance fails completely. (14-15) 0 large-eyed one and lover of brothers Laksmana, the earth seems a void, may all be well with your brother; and may welfare and well being, be with all my mothers-in-law too in equal measure and with all beings in the town and country." (16-17)

Thus Sītā prayed to the gods with folded hands; Laksmana then hearing this and paying homage to Sītā (the daughter of the Lord of Mithilā), with his head bowed and keeping a contented appearance though his heart was withered, said: "May all be

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well". Having reached the abode at the Āsrama on the banks of the Gomatī, and again having risen at the break of dawn, Laksmana (the son of Sumitrā), addressed the Charioteer thus:"You yoke the chariot soon, I shall bear the waters of Gangā on my head as the Lord Siva (the three-eyed god) did with prowess." The Charioteer having yoked the horses to the chariot who had a speed equal to that of the mind, with folded hands asked Sītā (the daughter of the Lord of Mithilā) to ascend and she ascended the splendid chariot as requested. Sītā of large eyes, together with Laksmana (son of Sumitrā) and the wise Sumantra reached the Gangā, the dispeller of all sins. (18-23)

After having spent half a day and as he gazed intensely at the surging waters of the Gangā, the utterly helpless Laksmana burst out weeping, loudly. (24) The well composed Sītā, knower of good conduct, seeing Laksmana gripped with grief, uttered thus: — "Why do you cry? Having reached the banks of the Gangā which has been awaited joyously for a long time by me and at this moment of my joy, 0 Laksmana, why do you fill me with sorrow? (25-26). As you remain close in the vicinity of Rāma everyday, 0 best of men, is it that separated as you are from him for two nights you are grieved? '(27) Śrī Rāma, for me too, is dearer even than my life, but no sorrow comes to me. Do not be overpowered by childishness. (28)

"Take me across the Gangā, and show me those who are absorbed in austerities. I shall give to all the revered teachers the garments and the ornaments and having paid homage to the great Rsis according to their position, and spending one night there, we shall again return to the city. (29-30) My heart too, urges me on to see that one of lotus-eyes, the lion-breasted one, with a slender waist, the best of those that-please (all)." (31) Laksmana, the destroyer of the heroes among foes, hearing these words, wiped his eyes dry and summoned the boatmen. The ferry-men with folded hands replied thus: — "This boat has been made fit and is well equipped" (32). Desiring to cross the holy Gangā, Laksmana ascended the boat, and fully composed, made her cross the Gangā. (33)

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Canto XLVII

Then Laksmana (the younger brother of Rama) ascended the boat (brought by) the Nisāda, which was spacious and well furnished, seating Sītā (the princess of Mithilā) first. (1) Laksmana struck with grief ordered Sumantra to stay with the chariot on the other bank of the Ganga and told the ferryman to steer the boat. (2) Then on reaching the other bank of the Gangā, Laksmana with folded hands and face covered with tears uttered the following words: — (3)

"My heart is pierced by a mighty dart as I have been entrusted to carry out this task (so cruel) and (made) worthy of censure (by people). (4) A death-like torture or even death would have been preferred by me. But I should not have been employed in such a task deserving popular condemnation. (5) I beg of you do not consider this as my fault, 0 auspicious one." Saying these words with folded hands Laksmana fell on the ground (before Sītā). (6)

Seeing Laksmana crying with folded hands and wishing for his death, the daughter of the lord of Mithilā (Sītā), greatly overpowered with grief, said to Laksmana: —"I do not know what this is, speak out the truth. It seems you do not keep well, nor is the king (Rama) happy. You are indeed sworn by the king as you seem to be in agony, so speak out before me, this is my command." (7-9)

Urged by Sītā (the daughter of the Lord of Videha), Laksmana in a helpless state of mind, and with face downward, with tears (choking) his throat spoke out. (10) "0 daughter of Janaka (Sītā), hearing the most painful ill-report circulating among the citizens and countrymen, in the presence of the courtiers, Śrī Rama struck with grief, conveying to me (the report), entered the inner apartment. The shameful words that pierced the heart of the king are not indeed to be uttered (before you), and hence I refrain from uttering them. (11-12) The king affected

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by the ill-report circulating among the citizens — although you were proved to be free from blemishes (by the gods) even in my presence — has forsaken you. You should take this, 0 auspicious Majesty, as an act resulting from the condemnation by the people and you should not take it otherwise. You are to be left near the hermitage by me. Bearing in mind the orders of the king and as well as the desire of the pregnant woman (that has to be fulfilled). Do not be dejected, here is that beautiful and holy penance-grove of the Brahmarsis, (where dwells) the famous Brahmarsi Vālmīkī, who was a close friend of my father, king Daśaratha, and is the foremost among the seers. Approaching him for shelter, do dwell observing fasts and relying on your steadfast loyalty to Rama forever in your heart, 0 auspicious one, in this manner your highest welfare shall be achieved." (13-18)

Canto XL VIII

Sītā the daughter of the lord of Videhas, hearing the dreadful words of Laksmana fell on the ground in utter despondency. (1) That daughter of Janaka (Sītā) swooned as it were, for a while and then with tear-filled eyes, spoke these words in utter helplessness, to Laksmana. (2) "This mortal frame of mine was indeed created by the creator for sorrow, 0 Laksmana, and hence seems today the very embodiment of sorrow. (3) What sin did I commit or who indeed was separated from his spouse, as a result of which, I stand here forsaken by the king, though of good conduct? (4) Earlier, in order to follow Rama I stayed with him in the hermitage, even though resisted, and even though in hardship. Now then how can I live in the hermitage all alone? 0 Lord, what shall I say, when enquired by the sages about my misdeeds, or about what caused the great-souled scion of Raghu to forsake me? (5-7) I cannot give up my life here and now, by throwing myself in the waters of the Ganga, for by doing so the royal dynasty of my husband will be broken.

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(8) Having abandoned me, the miserable one, and placing me in this wilderness, 0 son of Sumitrā do as ordered by the king but listen to what I say now. (9)

"Speak to my mothers-in-law, without discrimination, about my concern for their well-being, and pay obeisance with folded hands at their feet and also speak to the king in the same way. (10) Speak to all of them 0 Laksmana with your head bent downwards and indeed communicate this to the king, who is so steadfast in righteousness. (11) '0 Rama you know well that Sītā is pure and full of devotion and concerned about your welfare every moment. (12) Under the obligation of avoiding infamy among the people, 0 brave one, I have been exiled. I shall avert from you the cursed censure that has befallen you. You are the highest path on which I can walk.' (13¹/2)

"The following should be communicated to the king who is embedded in righteousness appropriate to a king. (14) 'As you treat your brothers so should you treat all the people, ever and ever. This is the highest Dharma and therefore the highest glory. (15) 0 king, the highest should be sought for the people by the path of righteousness. 0 supreme among men, I do not worry about my own body. (16) Just as dealing rightly with the people's condemnation is supreme for the king, even it is so for the wife specially, to perform that which is beneficial for the husband even if it has to be done by offering ones life, because the husband is for women the god, the master, the friend, the lord and the preceptor.' (17) All this what I have said, you must tell briefly. You go now, having seen with your own eyes that I am in the family way." (18 ¹/2)

The helpless Laksmana, on hearing Sītā having spoken thus, bowed down, touching the earth with his head but he failed to speak. He circumambulated Sītā crying loudly. Observing her for a moment addressed her thus: "0 auspicious one, 0 flawless one, what art thou saying? I had never seen thy form since your feet alone were the object of my vision till now. Oh how shall I behold thee separated from Rama in this forest?" Thus saying to her and bowing to her (Laksmana) approached and

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ascended the boat and urged the ferryman (to steer the boat), then having reached the Northern banks, burdened by the weight of sorrow and as if bereft of all awareness, he ascended the chariot in haste, turning again and again to look back at the orphaned Sītā. The chariot sped away from her who was on the other side of the bank, broken and straining helplessly. (19-24) She was overpowered by sorrow as she saw the chariot receding from her and with a sense of doom she strove to catch a glimpse of Laksmana again and again. Buried in grief, the noble one, not seeing any protector wailed in the forest resounding with the sound of peacocks. (25-26)

Canto XLIX

The young sons of the austere ones there (in the hermitage of Vālmīkī), beholding Sītā sobbing, ran out to where the blessed Vālmīkī of great wisdom was. (1) Saluting the great sage (Vālmīkī) by touching his feet, they informed that they had heard the sound of Sītā crying. (2) "A noble lady, never seen by us before, spouse of some noble one, resembling the Goddess of wealth (Śrī) cries loudly in despair, with distorted face, near the banks of the river; she is grieved. We saw her crying, overwhelmed by sorrow as she is. She does not deserve so much suffering sire, nor should she remain like an orphan. We do not feel that she may be from humans. Please 0 revered teacher, entertain her in a befitting manner. She is not far from the Asrama seeking refuge from you, she is in need of a guardian and it behoves you to protect her." (3-6 ¹/2)

Hearing their words, Vālmīkī the foremost of the sages, knowing already everything by virtue of austerities stepped rapidly towards her and reached where Sītā the daughter of the king Janaka was (sobbing) and as he strode forward, the disciples of the great wise sage followed him. Walking barefooted and carrying Arghya in his hands, the sage Vālmīkī reached the shore of the Gangā and beheld Sītā the consort of Śrī Rama, lamenting there helplessly. (7-9)

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Vālmīkī the foremost of all sages spoke these sweet words to Sītā pained by sorrow, delighting her as if with his powerful effulgence. (10) "You are the daughter-in-law of Daśratha and the beloved queen of Rama and also the daughter of the king Janaka. Welcome to you 0 chaste lady! (11) I knew from my subtle eyes that you were coming and the causes thereof are also known to me, in my heart. (12) 0 fortunate one, I know of your purity. All is known to me, which exist in the three worlds. (13) Yes indeed through my inner eye acquired through penance, I have perceived that you are sinless. Be composed, 0 daughter of the lord of Videha, you are now in my charge. (14) Not very far from the hermitage are the female ascetics engaged in penances. They, 0 child, shall always look after you as a child. (15) Accept this ablution and be calm and free from all maladies. As if you are entering your own home, so do not be despondent." (16)

Hearing this most wonderful utterance of the ascetic, doing homage to him with her head and with folded hands Sītā said —"Be it so." (17) Sītā with folded hands followed the austere sage.

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Luv and Kusa sings Rama,s feats Mewar

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vii) Luv and Kuśa sing the Rāmāyana in Śrī Rāma's Court

The last Ordeal of Sita

Canto LXXXXIV

As the night passed and the day approached, both (Kuśa and Lava) having taken their bath and made offerings to the fire, sang (the poem) there as instructed formerly by the sage Vālmīki. That scion of Kakutstha heard that musical recitation accompanied with musical notes, never heard before, composed by the former teacher (Bharata). (1-2) Śrī Rāma was amazed on hearing (that song) set to the proper beat and tune and accompanied with the lute, from the two boys. (3)

Then in the midst of the performance (of the Asvamedha) the king, Śrī Rāma the tiger among men, having called,, the great men of knowledge, the other kings and the learned citizens, the specialists in the Purānas, and also those aged Brāhmanas who were proficient in the knowledge of words, and also those best among Brāhmanas, who were curious to hear (the Rāmāyana) and knew the specialities of musical notes, the knowers of auspicious marks, the musicians, all citizens, the knowers of the relation between the syllables of stanza and were proficient in metres; those who excelled in art only, and those well-versed in astrology, knowers of ritual performances, and also those specializing in the details of the ritual and those skilled in suggesting remedial forms (of ritual), the logicians

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and also the erudite ones, the verifiers and knowers of the Purānas, the Vedas, the best among Brāhmanas, knowers of the Citra (forms of the Kāvya), knowers of the Sūtras on righteous conduct (Dharmasūtras) and also experts in vocal music and dance, and bringing all of them together, made the two singers sit (in the assembly of all these). (4-10)

Those two sons of the sage (Kuśa and Lava) then started singing, enhancing the joy of the assembly who were talking among themselves. (11) Then continued the celestial music; all the listeners, despite the musical wealth that was displayed were left thirsting for more. (12) The assembly of the sages and the kings of great glory, in their extreme joy were gazing at them again and again (the two boys) as though they were drinking in the sight of them through their eyes. (13) They (looked) attentively and said to each other: "Both are similar to Śrī Rāma as a reflection from the original object. (14) If they were not bearing matted hair or not dressed in bark-garments, we could not differentiate between those two singers and the descendant of Raghu." (15) While the citizens and townsmen spoke in this way the first canto attributed to Narada was sung from the beginning. (16)

From then on, they sang till the twenty cantos were completed. Then in the evening Śrī Rāma the descendant of Raghu affectionate to his brothers after hearing the twenty cantos spoke to his brother: "Give to these two noble ones without delay, eighteen thousand gold coins, and whatever else they ask". The scion of Kakutstrfa at once gave to those two boys separately. (17-19) Kuśa and Lava, the noble ones, did not accept the gold coins given to them and they said in surprise: "Of what use are these for us. (20) We reside in the forest and subsist daily on fruits and roots. What shall we do with gold and silver (coins) in the forest?" (21) Thus as both of them spoke, those who heard them along with Śrī Rāma too were surprised and filled with curiosity. (22)

Desirous to know the source of that poem, Śrī Rāma the mighty one, asked the sons of the sage. (23) "How long is this

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poem? What is the object of the great sage the composer of this poem, the best among sages?" (24) The two sons of the sage said to the scion of Raghu, "The venerable sage Vālmīki is the composer who has come to this place of performance. By this poem he has revealed the whole account to you. (25) Twenty four thousand Slokas (verses) with a hundred legends have been composed by the sage Bhargava (Vālmīki the brother of Bhrgu). (26) From the beginning, 0 King, five hundred cantos with six Kāndas (parts) together with the Uttara (best Kanda) have been composed by the noble one, our preceptor sage keeping in mind your deeds which will continue until people live. (27-28) 0 great charioteer, if you have decided to hear it then listen joyfully together with your brothers, intermittently during the ritual performance." (29)

"So be it" said Śrī Rāma, and the two taking leave (of Śrī Rāma), went cheerfully to the place where the great sage stayed. (30) Śrī Rāma too with the sages and the noble kings, having heard the sweet song, approached the place of the ritual performance. (31) The song set into Chhandas with the appropriate words embellished by appropriate beats and time, sung by Kuśa and Lava with a lute in harmony was heard by Śrī Rāma. (32)

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Canto LXXXXV

Śrī Rāma, together with the sages, kings and monkeys heard that most auspicious song for many days. (1) Having known through that song, Kuśa and Lava as the sons of Sītā, Śrī Rāma spoke in that assembly. (2) Having called envoys of pure con- duct, and contemplating inwardly said to them: "Go to the venerable Rsi (Vālmīki) and speak to him my words! (3) If she (Sītā) is pure of conduct, or if all her sins have been washed away, then may she prove her purity to the great sage (Vālmīki). (4) After finding out the wish of the sage as also Sītā's willingness to give proof, let me know at once. (5) Let Maithilī (Sītā), the daughter of Janaka, declare at dawn tomorrow, her oath, in the midst of the assembly which will also absolve me from blemish." (6)

Hearing these wonderful words of Śrī Rāma the descendant of Raghu, envoys nodding assent, went to the place where the great sage (Vālmīki) stayed. (7) Having made obeisance to that great sage endowed with flaming effulgence, they spoke the words of Rāma soft and sweet. (8) Having heard their words, and having come to know the intention of Śrī Rāma, the highly luminous sage spoke thus: (9)

"So be it, welfare be with you, Sītā will go as told by Śrī Rāma; since the husband is (indeed) a god for the wife." (10) Thus spoken to by the sage, all the royal envoys, coming back, repeated all that the sage had said, to the mighty Rāma. (11) Then Śrī Rāma, the scion of Kākutstha, highly pleased on hearing the words of Vālmīki, the noble one addressed the sages and also the kings assembled there. (12) "Venerable sages with pupils, and kings with attendants, or anyone else too so desiring, may witness the oath-taking of Sītā." (13) Hearing those words of the noble descendant of Raghu, all the chief sages exclaimed "May weal ensue". (14) The noble kings praised indeed the descendant of Raghu thus: "0 best among men, you alone and no one else on the earth is worthy of this which

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has been announced." (15) Thus having declared that the oath would take place the next day, Śrī Rāma, the lion among kings, dismissed the assembly. (16) That lion among kings, the great and magnanimous one, deciding the oath to take place next day dismissed all noble ones. (17)

Canto LXXXXVI

As the night passed the King (Śrī Rāma) the powerful one, going to the place of sacrifice, greeted all the sages — Vasistha, Vāmadeva, Jābāli and Kāśyapa, Viśvāmitra, Dīrghatamā, the great ascetic Durvāsā, also Pulastya and Śakti, Bhārgava, Vāmana, Mārkandeya the long-lived one, the famous Maudgalya, Garga, Cyavana, the religious Śatānanda, the splendrous Bharadvāja, the son ofAgni, the lustrous one, Nārada, Parvata, the most famous Gautama, Kātyāyana, Suyajna and Agastya ( the great treasure of Tapas). All these and other sages of austere vows, filled with earnest curiosity, came, and also the most powerful Rakshasas and monkeys. (1-7) All Ksatriyas and Sudras and thousands of Vaiśyas, noble ones, came out of curiosity. (8) Brāhmanas coming from all places, well versed in vows and also all those devoted to pursuits of knowledge and right action and to yoga, came to witness the oath-taking of Sītā. (9) Then having learnt that all who had come, were still and stationary like a rock, the great sage came soon after, accompanied by Sītā. (10)

Sītā followed the sage, with face bowed down and hands folded, full of tears, her mind fixed on Śrī Rāma. (11) Seeing Sita approaching after Vālmīki (as) the Sruti (Vedas) follows Brahma (creator). (There) was a great uproar of appreciation. (12) Thereafter there was all over the sound of sorrowful sighs from those who were distressed with grief arising out of vast suffering. (13) Some said: "May weal come Śrī Rāma", while others said: "May weal ensue Sri Sītā." Both therefore were Praised by other spectators. (14) Then in the midst of that assembly

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of men the great sage entering, accompanied by Sītā, spoke thus to the descendant of Raghu. (15)

"0 Rāma, son of Dasaratha, Sītā, fully devoted to right observances, guided by Dharma, was left near my hermitage on account of public censure. (16) 0 Rāma, you who are devoted to the great vows of austerity, but who are under the pressure of public opinion, Sītā will give to you proof and you should give your permission to do so. (17) These twin sons of Sītā are indeed your sons, difficult to conquer (by foes); this is the truth, I tell you. (18) 0 descendant of Raghu, I am the tenth son of Praceta (Varuna). I do not remember having spoken untruth. These twins are verily your sons. (19) I have practised penances for many thousand years — may I not obtain the fruits there of, if Maithilī (Sītā) is polluted. (20) No sin has been committed by me in my earlier life through mind, speech or action; may I gain the fruit (of this sinless conduct) if Sītā is sinless. (21) 0 Rāma, I accepted Sītā in the wilderness of the forest after having considered fully that in all the five elements as also in the sixth element of the mind, she was pure. (22) This sinless, pure of conduct Sītā, looking upon her husband as the only god, shall give assurance to you, who are under the pressure of public opinion. (23) Therefore, 0 son of the greatest of men, I have seen through divine vision that she is perfectly pure and that she was forsaken by you on account of public censure that considered her to be polluted, even though you knew your most beloved to be chaste." (24)

Canto LXXXXVII

Thus spoken to by Vālmīki, the scion of Raghu, replied with folded hands seeing the beautiful complexioned one (Sītā) within the sight of everybody. (1) "0 holy one, this is as you say, 0 knower of law, 0 Brahmana, by your guiltless words, I am assured. (2) Sītā (the daughter of Videha) had already assured (us of her pure conduct) in front of the gods and had

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taken oath and then was she allowed to enter the inner apartments. (3)

"Public opinion has a supervening power; it is for this reason that Maithilī (Sītā) was forsaken.

"I forsook this Sītā, 0 Brahmana, due to pressure of censure, although knowing that she was sinless, so please forgive me. (4) I know these two are my sons, the twins, Kuśa and Lava; let her chastity be acknowledged by the world and let my love be restored to me." (5)

Knowing the intention of Śrī Rāma, all the great gods, came for the oath-taking of Sītā. (6) Having Brahma at their head, the Ādityas, Vasus, Rudras, Viśvadevas, the hosts of Maruts, all the Sadhya gods, all great sages, the Nāgas, Suparnas and the Siddhas, all came joyfully. (7-8) Seeing all the gods and sages, who had come for the oath-taking, the scion of Raghu again said: — "0 best of the gods, by the guiltless words of the sage (Vālmīki), I stand confirmed. (9) Having been declared pure in the midst of the people, may my love for Sītā be restored to me."(10)

Then the holy and pure wind-god blew emitting divine fragrance and caused the joy of all, on all sides. (11) That wonderful and unconceivable happening as used to be in Krtayuga (golden age of Truth), was seen by all men coming from various countries. (12) Sītā wearing a brown garment, having seen all of them arrived, with folded hands, keeping her gaze downwards and face cast down said: (13) "As I have not contemplated about anyone other than the scion of Raghu, even in mind, so the goddess Mādhavī (the earth-goddess) may provide space to me (to enter). (14) As I worship Śrī Rāma, in mind, speech and action, so the spouse of Mādhavī (the earth-goddess) may grant space to me to enter. (15) As I have spoken the truth that I do not know anyone except Śrī Rāma, so the earth-goddess may grant space to me." (16)

Then as Sītā the daughter of Videha was taking oath, a supremely divine throne, sprang up and arose from the interior of the earth, borne on the heads of immeasurably powerful

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Nāgas (serpents) who were adorned with divine ornaments, and looked divine in form. (17-18) The earth goddess, welcoming her with words of welcome, and taking her by her hands made Sītā seated on the seat of that throne. (19) Seeing Sītā thus seated entering the depths of the earth, a divine shower of flowers in succession covered Sītā. (20) All of a sudden from the gods arose loud cries: "May weal ensue. May weal ensue, 0 Sītā, purity incarnate, thou who bearest such an exempla- ry character". Thus and with numerous such words the gods, whose hearts were greatly gratified on seeing Sītā's entry into the depths of the earth, retired into the invisible horizons. (21- 22) All, sages and kings, tigers among men, that had come to the place of the ritual performance, were speechless with wonder and astonishment. (23) In the firmament, on earth all movable and stationary (beings), the mighty sons of Danu (devils) and overlords of serpents acclaimed her. (24) Some rejoiced others fixed their gaze on (Sītā), while others looked at Śrī Rāma, some were gratified and some were absorbed in contemplation. (25) All had become united on seeing the entry of Sītā into the earth; and at that moment, the entire world stood entranced having felt its deep significance. (26)

Canto LXXXXVIII

When Sītā had entered the earth, all the monkeys and the sages exclaimed "May weal come" in the presence of Śrī Rāma. (1) Propping himself against the wooden pillar, with his eyes afflicted by tears, head downcast in mental agony, Śrī Rāma was struck with grief. (2) Weeping long and shedding'tears in profusion, possessed of (both) anger and sorrow, he said. (3) "A sorrow not experienced before, is about to overpower my mind as Sītā, beautiful as the goddess of wealth incarnate, has been destroyed just before my eyes. (4) She who had similarly disappeared when carried away to Lankā beyond the ocean; even then I brought her back from there; why not from the depths

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Sita returns to mother Earth, detail,

Kangra, circa AD 1810, Nation Museum, Delhi

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of the Earth? He spoke: (5) "0 goddess of Earth venerable one, return to me my Sītā or else I will manifest my wrath in the way in which you know of me. (6) You indeed are my mother- in-law, since Maithilī (Sītā) was long ago, raised up from your depths when Janaka was tilling the earth with a golden plough. (7) Therefore either return Sītā or else grant space to me, I will stay with her in the depths of the earth or in heaven. (8) Restore that Sītā of mine; I have gone mad for her; if you will not give back to me Sītā as she was on this earth, I shall render you unstable in your entirety, including all the mountains and forests; I shall destroy the whole earth — may the waters flood over the entire earth." (9-10)

On being spoken to thus, by the scion of Kakutstha, accompanied with anger and sorrow, Brahma together with the gods spoke to the descendant of Raghu. (11) "0 Rāma, 0 Śrī Rāma, possessor of good vows, please do not be grieved, recall your previous form and advice (to the gods), 0 destroyer of foes. (12) I do not dare remind you (of your former form) 0 one of long arms, but (pray to you) to remember at this moment, your incarnation (of Visnu), 0 one difficult to conquer. (13) The pure and noble Sītā devoted to yourself as before, has gone to the happy Nāgaloka in the depths of the earth by the power of penances in the form of complete surrender to you. (14) Your union with her will again take place in heaven, listen to what I say in the midst of this assembly. (15) This poem (the Rāmāyana) dedicated to you that you have heard is the best among all poems, there is no doubt 0 Rāma, that it shall describe everything in detail. (16) In this poem all has been described by Vālmīki, all happiness and sorrow that you have experienced from your birth, and also after that what you will (experience) in the future. (17) This first and foremost among poems, 0 Rāma, is entirely based on you. No one other than you will be possessed of fame (to be described) by the poems. (18) I have heard all this formerly together with the gods, all wonderful and possessed of true statements with nothing concealed. (19) So you, 0 lion among men, scion of Kakutsthas should carefully

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listen to the remaining portion of the Rāmāyana poem (dealing with) happenings of the future. (20) The remaining part of this poem, 0 famous One, is known as (Uttarakānda); 0 powerful one, listen to it possessed of excellence with the sages. (21) 0 scion of Kākutstha, this best (portion) is indeed not to be heard by anyone else (composed by) the great sage, 0 brave hero (it is to be heard) only by you." (22) Having spoken this much, Brahmā, the lord of the three worlds, went to heaven together with the other gods. (23)

The noble and splendorous sages belonging to the world of Brahma being ordered by Brahmā, returned, having a mind to hear what will happen to the scion of Raghu thereafter in the future. Then the most powerful Śrī Rāma after hearing the holy words spoken by the God of gods (Brahma) said to Vālmīki: "0 revered teacher, the Uttarakānda pertaining to what (will hap- pen to) me in the future, that the sages of the world of Brahma desire to hear, may be described tomorrow." Having decided thus and taking hold of Kuśa and Lava, Śrī Rāma, leaving that assembly of men went to his arbour — (and) as he kept thinking of Sītā, that night passed. (24-28)

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