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Title: The Rāmāyana Volume One Bālakāndam and Ayodhyākāndam
Author: Valmiki
Language: English
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Transcriber’s Note
This book was transcribed from scans of several different copies of the
original found at the Internet Archive. The typesetters of the original
book represented the letter ā (with a macron above) as â (with
circumflex above) when italicized, but this etext uses the macron
throughout. Words in italics in this etext were italicized in the
original book. I have corrected obvious misspellings (for example in one
place the word "spices" was used when "spies" was clearly meant) but
I’ve left variant spellings alone.
THE RĀMĀYANA
Translated into English Prose from the original Sanskrit of Valmiki
BĀLAKĀNDAM.
EDITED AND PUBLISHED BY
MANMATHA NATH DUTT, M. A.
Rector, Keshub Academy.
printed by Girish Chandra Chackravarti, Deva Press, 65/2, Beadon Street.
CALCUTTA. 1891
[All rights reserved.]
FOR THE COMPLETE SET, IN ADVANCE. INCLUDING POSTAGE.
In India Rs. 16.
In Europe £ 2.
THE RĀMĀYANA IN AN ENGLISH GARB.
The immortal Epic of Valmiki is undoubtedly one of the gems of
literature,—indeed, some considering it as the Kohinur of the literary
region, which has for centuries, and from a time reaching to the dim and
far past been shedding unparalleled and undying halo upon the domain
presided over by "the vision and the faculty divine." The burthen of the
bard’s song is the perpetual contest between good and evil,that is
everywhere going on in this mysteriously-ordered world of ours,and which
seemingly sometimes ending in the victory of the former,and at others in
that of the latter,vitally and spiritually results in the utter
overthrow and confusion of evil and in the triumph and final conquest of
good. Rāma sprung from the bright loins of the effulgent luminary of
day, and bringing his life and being from a long and illustrious
ancestry of sovereigns, Rāma taking birth among the sons of men for
chastising and repressing rampant Iniquity and Injustice, typifies the
spirit of good that obtains in this world,—Rāvana, that grim and
terrible Ten-headed one, a Rakshasa by virtue of birth, and worthy to be
the chief and foremost of Rākshasas by virtue of his many misdeeds and
impieties, who challenges and keeps in awe the whole host of the
celestials—"to whom the Sun did not shine too hot, and about whom the
Wind did not dare to breathe," represents the spirit of unrighteousness
and evil. Lakshmana, disregrading the pomp and splendours of princely
life, to follow his beloved brother Rāma into the forest, and cheerfully
undergoing there a world of trials and privations, and daily and nightly
keeping watch and ward over his brother and his spouse in their
cottage,—and Bharata, stoutly and persistently declining, despite the
exhortations of the elders and the spiritual guides, to govern the
kingdom during Rāma’s absence in the forest, and holding the royal
umbrella over his brother’s sandals,are personations of the _ne plus
ultra_ of fraternal love, and consummate and perfect ideals of their
kind. The righteous Bibhishana, who for Rāma’s cause forsook his royal
brother, and set small store by the splendours of royalty, who suffered
no earthly considerations to interfere with his entire and absolute
devotion to his friend, embodies in his person the sterling virtues
going under the precious name of friendship. The ever-devoted Hanumana
glorying in the appellation of Rāma’s servant,—ever-prompt at the beck
and call of his master to lay down his life—is the grandest and loftiest
conception of the faithful servant that is to be found in all
literature. Shall we say aught of Rāma and Sitā, or keep silence over
themes too sacred for babblement and frofane mouthing? The kingdom is
astir and alive with the jubilations of the populace at the prospect of
Rāma’s coronation; pennons by thousands are streaming like meteors in
the air at the tops of stately edifices; and drums and _panavas_ and
other musical instruments are sounding forth the auspicious anouncement.
The royal household swims in a sea of bliss surging and heaving on all
sides. Delight and Joy move about and laugh and talk under the names of
Daçarātha and Kaucalya. Anon a thunder-clap bursts in the midst of the
Merry-making, and converts delight into dole, the sounds of laughter and
hilarity into loud wails and lamentations issuing from hearts knowing no
consolation. All is lost! Rāma is to be banished into the woods for
fourteen years. He cheerfully makes up his mind and repairs to the
forest in consonance with his father’s promise. Sitā steps forth—a
divinity clad in flesh—Sitā would follow the fortunes of her lord. She
considers it as the height of undutifulness to remain behind, continuing
to enjoy the pleasures of the palace, while her beloved Rāma is leading
a life of toils and privations in the remote woods. The daughter as well
as the daughter-in-law of kings, brought up in the lap of luxury and
amidst the soft ministrations of those pleasures that pertain to a royal
household, Sitā, the idol of every one’s love and regard, boldly and
with alacrity faces all the toils and terrors of a forest-life, in
preferance to remaining in Daçarātha’s residence, bereft of the company
of her sweet lord.
All these and various other characters that figure on the fascinating
and enchanting boards of Valmiki, have been developed fully and
elaborately, and with and perfect consistency of portraiture through the
length of his gigantic poem of Rāmāyana. Rāvana standing before us in
stupendous proportions as the personation of terror and wrong-doing,
before whom the human spirit trembles as Sitā in the Asoka wood; the
lotus-eyed Rāma self-forgetful and heroic, and possessed of the highest
perfections that can adorn humanity, and through the extremes of misery
and misfortune ever abiding by righteousness and truth; Sitā the best
and fairest of her sex, the embodiment of all loveliness and grace
physical and mental, she who rose from the sacrificial fire of
inspiration—a goddess in all her manifold perfections and unsurpassed
exellences, whose name carries in the very mention a world of pathos;
the faithful Lakshmana, aye cleaving to his brother on the perilous edge
of raging battle, and in the dreary forest leading a life lorn and
desolate,—these and others whom we forbear reluctantly to name, have
been pourtrayed to the life; they are quick with the Promethean spark
and occupy prominent positions in that ideal world brought into being by
those mighty intellectual wizards—the poets; and are the perennial
fountains of our joy and sorrow, never suffering the good and the
beautiful to degenerate into cant and commonplace in our minds. Oh! the
privilege of genius.
The influence exercised by the Rāmāyana upon the Hindus reaching down to
the lowest strata of the society, is literally and in actual fact
immense. Truly of the Rāmāyana it can be said in Baconian language that
it has come home to the business and bosoms of all men. If there is one
test which more than another distinguishes the true from the false in
Art, it is the circumstance of a work influencing or not influencing
life: a work that assimilates itself with the mental constitution of a
nation, lending energy to impulse, contributing to clearness of thought,
and ennobling and spiritualis- ing the higher emotions and aspirations,
must by the very reason of its doing so, be true; while that which fails
in doing so, is not the real and genuine thing and can well be spared.
The Rāmāyana has become a household-word in Hindu Society, and
expressions embodying the memories of incidents celebrated in the epic,
pass current amongst all ranks of the people, being mouthed alike by
high and low, by prince and peasantry the aristocracy and the nobility
of the land, by merchants and mechanics, by cultivators ploughing the
field, and by shepherds keeping the flock, by princesses and high-born
dames in towering edifices, and the women of the peasantry plying their
daily tasks, religionists and politicians and men of letters,—in short
by the community universally. Such absolute and all-commanding and
comprehensive sway and influence of literature is perhaps unknown in the
West, with the single exception of the Bible. _Rāma’s regime_ embodies
the popular conception of administrative perfection—the ideal of a
monarchy. Rāvana is remembered not only in consequence of the prominent
part he plays in the Rāmāyana, but also on account of his famous advice
to Rāma immediately before his death,—namely that the execution of evil
projects should be deferred, but that good ones should be promptly
executed,—a very sage counsel doubtless, answering partially to
Macbeth’s observation on hearing of Macduff’s escape:
"—————From this moment
The very firstlings of my heart shall be
The firstlings of my hand———"
"The vow concerning the bow-breaking," applied sarcastically to a case
of contumacy, "The war between Rāma and Rāvana is matched by that war
alone," "Rāvana’s family." "Rāvana hath been ruined by domestic
disclosure," "Lankā hath met with destruction in consequence of excess
of pride," "That won’t render the Rāmāyana incorrect,"—these are some of
the adages universally current in Hindu society, mixing constantly into
common talk. Does not this unequivocally and unmistakably prove that the
influence of Valmiki has entered into the pith and marrow of the nation,
and vitally sways its intellectual and emotional tendencies?
Sitā has become the grand exemplar to Hindu women as the embodiment of
purity, chastity, and wifely fidelity. She has furnished Hindu ladies
with the highest and noblest conception of their duties in their various
and manifold relations in life. Her empire is both wide and deep over
the hearts of her sex, performing for their eternal behoof spiritual
services of incalculable worth. She should be looked upon as one of the
greatest teachers of her kind—as a teacher in that highest and best
sense in which Christ and Chaitanya, Nanat and Socrates are called
teachers. Ah, who can say how many women have turned away in the budding
prime of youth from the primrose path of dalliance, and have in
preferance followed virtue, who alone is truly fair,—how many stirred
and influenced by the example of her matchless self-sacrifice have
firmly made up their minds to tread in her foot-steps? In like manner it
may be said of almost all the principal characters of the Rāmāyana, that
they have more or less deeply influenced the thoughts and sentiments of
the people.
Further, the Rāmāyana has been all along a reservoir upon which
subsequent writers have drawn ceaselessly. Indeed most of the succeeding
poems owe to the Mahabharata and the Rāmāyana for their subjects. Not to
mention writers of less note, even Kalidasa’s self has dunk deep of that
fountain. Bhababhuti not less celebrated has composed a poem treating of
the latter part of Rāma’s life and saturated with a pathos which perhaps
no other pen has surpassed.
To the antiquary and the student of oriental literature and manners, a
knowledge of the Rāmāyana is simply indispensable. Together with the
Mahabharata with which it is joined in popular parlance, and with which
it goes hand in hand in compass and variety of information, but to which
its superiority is pronounced in point of epic excellence and
consistency and uniformity of execution, the Rāmāyana constitutes the
great repository of wisdom and learning, the manners and customs of the
ancient Hindus. Indeed, the adage current in our socity with regard to
the Mahabharata, "What is not in _Bharat_ (Mahabharat), is not in
_Bharat_ (India)" applies to Ihe Rāmāyana as well. In it, cosmogony and
theogony, the genealogies of kings and princes,—of human and extra-human
beings, of _Ashuras_ and _Dānavas_, of _Yakshas_ and _Gandharvas_, and
_Shiddhas_ and _Charanas_; folklore and anecdotes and legends, and
stories half- mythical and half-historical; descriptions of cities
existing at a period long anterior to the age of Troy and Memphis, and
the chronicles of kings that reigned before Priam and Busiris,—all these
with others too numerous to enumerate, have been woven into the mighty
web and woof of the magic drapery evolved by the so potent art of
Valmiki.
Nor is the poem less interesting in a political point of view. It can
hardly be questioned that all progress to be real and intrinsic must be
developed out of the inherent tendencies of a nation—the feelings and
sentiments and idiosyncracies into which it is born as well as those
which have been stamped on its life and mind by the stress and
exigencies of circumstances, social and political. For a nation,
therefore, to govern another with such an object as that with which
England has taken upon herself the Government of this country—namely,
the progress and advancement of the children of the soil—a close and
wide study of its laws, and institutions manners and customs, modes of
thought and emotional proclivities becomes a thing of paramount
interest. It is clear, hence, that to our rulers an acquaintance with
such works as the Mahabharata and Rāmāyana is most important for wise
and beneficient adminstration. Nor can it avail one to advance the
seemingly unanswerable objection that treating of as they do a state of
society divided from the real present by a huge and abyssmal gulf of
time, such works can by no means serve as useful and faithful guides to
the life and manners of Hindu society existing at this day. "In India,"
as Professor Monier Williams justly remarks, "the lapse of centuries is
powerless in effecting radical changes in the foundation and
constitution of Hindu society." The conservative character of the Hindu
nation is proverbial. In India usages and observances, the rituals
prescribed by the scriptures and the customs sanctioned by hoary age,
are clung to with a tenacity that is proof against time and innovation;
and those who think that England has materially swayed and influnced the
social life of the people, labour, we make bold to say, under a
lamentable delusion.
Having regard alike to the surpassing and matchless excellence of the
poem itself both in its dramatic and lyric character, the extreme
interest it possesses for antiquaries and students of oriental
literature, and the importance with which its study is fraught
politically to Englishmen, it is most desirable that the Rāmāyana should
be presented before the public in an English garb. In consequence of its
being composed originally in Sanskrit, it literally remains a sealed
book to the majority of students. Few are the persons that can devote
their time and energies to master Sanskrit—a language which of all
languages existing on earth, is, in consequence of its highly complex
and complicated grammar, as well as the indefiniteness which
characterises it on account of its possessing countless synonyms, most
difficult to master by a foreigner. Nay, we can perhaps safely go so far
as to assert that very few amongst those Western scholars who have
devoted their lives to the study of Sanskrit literature, have been able
to enter into the spirit of that part of its vocabulary in which are
couched those peculiarly Hindu ideas and sentiments that constitute the
unique genius of the people. To translate, therefore, such a work as the
Rāmāyana from the dead and indefinite Sanskrit into the living and real
English, is, like unearthening a fossil and inspiring it with life; or
rather like transferring a light from a bushel in which it has been
hidden, to a mountain- top,—so that men may behold it and the
surrounding objects by help of its grateful rays. Surely, to render a
work from a dead tongue into a living language and specially such a
language as English with all its resources, is literally taking it from
its narrow and circumscribed sphere of influence, and placing it before
the world at large—in fact, making it the common property and heritage
of all mankind. The utility, therefore, we flatter ourselves, of this
present literary undertaking, will recomend itself to all thinking-minds
without any further elaboration on our part. Indeed, it would argue no
common hardihood in him who despite common sense and reason, would
endevour to maintain that the Epic of Valmiki published in an English
garb (always provided that the execution do not fall far short of the
requirements) would prove valueless as a contribution to the case of
literature and culture.
In translating the Rāmāyana into English, we are concerned with a work
composed by an illustrious ascetic passing his days in a hermitage in
devout contemplation and the practice of rigid austerities and
self-denial. It behoves us, therefore, to approach the task in a
becoming spirit, with minds duly prepared and fitted. Let us,
accordingly, begin by invoking Him whose presence can convert the
foulest and the most unclean spot, pure and clean, "like the icicle that
hangs on Dian’s temple," or the hearts and aspirations of the Vestal
Virgins, or pious saints ever engaged in meditating the Most High. May
He in His infinite and eternal grace vouchsafe to purge our minds of all
ignoble feelings and motives,—may He enable is to find delight in duty
and doing His will! May our energies never flag while carrying the
burden we have taken on our shoulders! May He enlighten our
understanding to interpret aright and convey in clear and adequate
language the great thoughts and sentiments of the sublime bard,—so that
the English Rāmāyana being read by all the subjects of a Monarch on
whose dominions the sun never sets, it may contribute to their constant
profit and delight.
THE RĀMĀYANA IN AN ENGLISH GARB. ..................................
BĀLAKĀNDAM. .......................................................
SECTION I. ......................................................
SECTION II. .....................................................
SECTION III. ....................................................
SECTION IV. .....................................................
SECTION V. ......................................................
SECTION VI. .....................................................
SECTION VII. ....................................................
SECTION VIII. ...................................................
SECTION IX. .....................................................
SECTION X. ......................................................
SECTION XI. .....................................................
SECTION XII. ....................................................
SECTION XIII. ...................................................
SECTION XIV. ....................................................
SECTION XV. .....................................................
SECTION XVI. ....................................................
SECTION XVII. ...................................................
SECTION XVIII. ..................................................
SECTION XIX. ....................................................
SECTION XX. .....................................................
SECTION XXI. ....................................................
SECTION XXII. ...................................................
SECTION XXIII. ..................................................
SECTION XXIV. ...................................................
SECTION XXV. ....................................................
SECTION XXVI. ...................................................
SECTION XXVII. ..................................................
SECTION XXVIII. .................................................
SECTION XXIX. ...................................................
SECTION XXX. ....................................................
SECTION XXXI. ...................................................
SECTION XXXN. ...................................................
SECTION XXXIII. .................................................
SECTION XXXIV. ..................................................
SECTION XXXV. ...................................................
SECTION XXXVI. ..................................................
SECTION XXXVII. .................................................
SECTION XXXVIII. ................................................
SECTION XXXIX. ..................................................
SECTION XL. .....................................................
SECTION XLI. ....................................................
SECTION XLII. ...................................................
SECTION XLIV. ...................................................
SECTION XLV. ....................................................
SECTION XLVI. ...................................................
SECTION XLVII. ..................................................
SECTION XLVIII. .................................................
SECTION XLIX. ...................................................
SECTION L. ......................................................
SECTION LI. .....................................................
SECTION LII. ....................................................
SECTION LIII. ...................................................
SECTION LIV. ....................................................
SECTION LVI. ....................................................
SECTION LVII. ...................................................
SECTION LVIII. ..................................................
SECTION LIX. ....................................................
SECTION LX. .....................................................
SECTION LXI. ....................................................
SECTION LXII. ...................................................
SECTION LXIII. ..................................................
SECTION LXIV. ...................................................
SECTION LXV. ....................................................
SECTION LXVI. ...................................................
SECTION LXVII. ..................................................
SECTION LXVIII. .................................................
SECTION LXIX. ...................................................
SECTION LXX. ....................................................
SECTION LXXI. ...................................................
SECTION LXXII. ..................................................
SECTION LXXII. ..................................................
SECTION LXXIV. ..................................................
SECTION LXXV. ...................................................
SECTION LXXVI. ..................................................
SECTION LXXVII. .................................................
AYODHYĀKĀNDAM .....................................................
SECTION I. ......................................................
SECTION II. .....................................................
SECTION III. ....................................................
SECTION IV. .....................................................
SECTION V. ......................................................
SECTION VI. .....................................................
SECTION VII. ....................................................
SECTION VIII. ...................................................
SECTION IX. .....................................................
SECTION X. ......................................................
SECTION XI. .....................................................
SECTION XII. ....................................................
SECTION XIII. ...................................................
SECTION XIV. ....................................................
SECTION XV. .....................................................
SECTION XVI. ....................................................
SECTION XVII. ...................................................
SECTION XVIII. ..................................................
SECTION XIX. ....................................................
SECTION XX. .....................................................
SECTION XXI. ....................................................
SECTION XXII. ...................................................
SECTION XXIII. ..................................................
SECTION XXIV. ...................................................
SECTION XXV. ....................................................
SECTION XXVI. ...................................................
SECTION XXVII. ..................................................
SECTION XXVIII. .................................................
SECTION XXIX. ...................................................
SECTION XXX. ....................................................
SECTION XXXI. ...................................................
SECTION XXXII. ..................................................
SECTION XXXIII. .................................................
SECTION XXXIV. ..................................................
SECTION XXXV. ...................................................
SECTION XXXVI. ..................................................
SECTION XXXVII. .................................................
SECTION XXXVIII. ................................................
SECTION XXXIX. ..................................................
SECTION XL. .....................................................
SECTION XLI. ....................................................
SECTION XLII. ...................................................
SECTION XLIII. ..................................................
SECTION XLIV. ...................................................
SECTION XLV. ....................................................
SECTION XLVI. ...................................................
SECTION XLVII. ..................................................
SECTION XLVIII. .................................................
SECTION XLIX. ...................................................
SECTION L. ......................................................
SECTION LI. .....................................................
SECTION LII. ....................................................
SECTION LIII. ...................................................
SECTION LIV. ....................................................
SECTION LV. .....................................................
SECTION LVI. ....................................................
SECTION LVII. ...................................................
SECTION LVIII. ..................................................
SECTION LIX. ....................................................
SECTION LX. .....................................................
SECTION LXI. ....................................................
SECTION LXII. ...................................................
SECTION LXIII. ..................................................
SECTION LXIV. ...................................................
SECTION LXV. ....................................................
SECTION LXVI. ...................................................
SECTION LXVII. ..................................................
SECTION LXVIII. .................................................
SECTION LXIX. ...................................................
SECTION LXX. ....................................................
SECTION LXXI. ...................................................
SECTION LXXII. ..................................................
SECTION LXXIII. .................................................
SECTION LXXIV. ..................................................
SECTION LXXV. ...................................................
SECTION LXXVI. ..................................................
SECTION LXXVII. .................................................
SECTION LXXVIII. ................................................
SECTION LXXIX. ..................................................
SECTION LXXX. ...................................................
SECTION LXXXI. ..................................................
SECTION LXXXII. .................................................
SECTION LXXXIII. ................................................
SECTION LXXXIV. .................................................
SECTION LXXXV. ..................................................
SECTION LXXXVI. .................................................
SECTION LXXXVII. ................................................
SECTION LXXXVIII. ...............................................
SECTION LXXXIX. .................................................
SECTION LXXXX. ..................................................
SECTION LXXXXI. .................................................
SECTION LXXXXII. ................................................
SECTION LXXXXIII. ...............................................
SECTION LXXXXIV. ................................................
SECTION LXXXXV. .................................................
SECTION LXXXXVI. ................................................
SECTION LXXXXVII. ...............................................
SECTION LXXXXVIII. ..............................................
SECTION LXXXXIX. ................................................
SECTION C. ......................................................
SECTION CI. .....................................................
SECTION CII. ....................................................
SECTION CIII. ...................................................
SECTION CIV. ....................................................
SECTION CV. .....................................................
SECTION CVI. ....................................................
SECTION CVII. ...................................................
SECTION CVIII. ..................................................
SECTION CIX. ....................................................
SECTION CX. .....................................................
SECTION CXI. ....................................................
SECTION CXII. ...................................................
SECTION CXIII. ..................................................
SECTION CXIV. ...................................................
SECTION CXV. ....................................................
SECTION CXVI. ...................................................
SECTION CXVII. ..................................................
SECTION CXVIII. .................................................
BĀLAKĀNDAM.
SECTION I.
The ascetic Vālmiki asked that best of sages and foremost of those
conversant with words, ever engaged in austerities and Vaidika studies,
Nārada saying,—"Who at present in this world is alike crowned with
qualities, and endued with prowess, knowing duty, and grateful, and
truthful, and firm in vow,—who is qualified by virtue of his character,
and who is ever studious of the welfare of all creatures? Who is
learned, hath studied society, and knoweth the art of pleasing his
subjects? And who alone is ever lovely to behold? Who hath subdued his
heart, and controlled his anger, is endowed with personal grace, and
devoid of malice; and whom, enraged in battle, do even the gods, fear?
Great is my curiosity to hear of such a person. Thou canst, O
_Maharshi_¹ tell me of a man of this description." Hearing Valmiki’s
words, Nārada, cognizant of the three worlds, said with alacrity,—"Do
thou listen! Rare as are the qualities mentioned by thee, I will, O
sage, having duly considered, describe unto thee a person endued with
them. There is one sprung from the line of Ikshwāku, known by the name
of Rāma. He is of subdued soul and exceeding prowess; effulgent; endowed
with patience; having senses under control; intelligent; learned in
morality; eloquent; crowned with grace; the slayer of foes;
broad-shouldered; possessed of mighty arms, a conch-shaped neck, fleshy
jaws, and a broad chest; a powerful bowman; the repressor of foes;
having plump shoulder-blades; of arms reaching down unto his knees; with
a beautiful head, and a graceful forehead; and endowed with excellent
might; having symmetrical limbs; and of a cool hue; and possessed of
prowess; and having a well- developed chest; with expansive eyes;
crowned with auspiciousness and favourable marks; knowing duty; firm in
promise; aye engaged in the good of his subjects; of accomplished
renown; furnished with knowledge; pure in body and spirit; modest
towards superiors; versed in self-knowledge; like unto Prajāpati
himself; blest with prosperity; protecting all; the destroyer of
enemies, and supporter of all living beings; and the stay of order,
practising all the duties of his class; and preserving those cleaving
unto him; versed in the profundities of the Vedas and the Vedāngas;
accomplished in archery; gifted with a good memory; ascertaining with
rapidity the truth of things; the darling of all; unreproved; of
unvanquished spirit; discerning; proficient in every branch of learning;
ever resorted to by the good even as the ocean is, by the rivers; worthy
of being honored; having an equal regard for all; and capable of filling
the heart with ever-new sensations. Crowned with every grace; he
enhanceth the joys of Kaucalya; being like unto the sea in gravity, and
unto the Himavat in patience. In prowess, he is like unto Vishnu, and
boasteth of the personal attractions of the Moon. In anger he resembleth
the fire raging at the dissolution of all; and in forgiveness, he is
like unto the Earth. In giving away, he is like unto (Kuvera) the
Bestower of riches, and in truth, he is like another Dharma.
"Desirous of doing that which would be acceptable to subject, king
Daçarātha, from fulness of affection, wished to instal as his associate
in the kingdom his beloved and meritorious eldest son, Rāma, of
infallible prowess, and endued with sterling virtues, and ever intent on
the welfare of the people. Beholding the provisions for the
installation, that lady the king’s consort, Kaikeyi, who had previously
been promised two boons, even asked for these, _viz_., the exile of
Rāma, and the installation of Bharata. Bound by the ties of duty in
consequence of that promise of his, king Daçarātha banished his favorite
son Rāma. In pursuance of his father’s promise, and with the view of
compassing the pleasure of Kaikeyi, that heroic one, commanded by his
sire, wended into the forest. And on the eve of his departure for the
forest, that enhancer of Sumitrā’s joy and favorite of his brother
(Rāma), his dear brother Lakshmana, endowed with humility, displaying
brotherliness, followed him out of affection. And as Rohini followeth
the moon, Rāma’s beloved spouse, sprung in Janaka’s line—like unto an
embodiment of Divine power— dear (unto Rāma) as life itself, and engaged
in acts of good, and furnished with every auspicious mark, and the best
of wives, followed Rāma. Having been followed far by his father
Daçarātha along with the citizens, Rāma met with the virtuous and
beloved king of the Nishādas; and then in company with Guha,
Lakshmana,and Sitā, dismissed his charioteer on the banks of the Ganges
at Sringaverapura. Then wending from one wood to another, and having
crossed many broad rivers, they, in accordance with Bharadwāja’s
directions, arrived at the Chitrakuta; and constructing a romantic
abode, the three began to live there as they listed. And they spent
their days in delight, even like gods and Gandharbhas. And when Rāma had
reached the Chitrakuta, king Daçarātha, distressed on account of his
son, went to heaven, bewailing the latter. And when Daçarātha had
ascended heaven, the mighty Bharata, although pressed by the Brāhmanas
headed by Vasistha, to rule the kingdom, did not wish for dominion. And
that hero went after Rāma into the forest, with the view of propitiating
that worshipful one. And having come to the high- souled Rāma, with
truth for his prowess, he besought his brother, with every mark of
respect. And Rāma said unto Bharata these words,—"Thou too, O thou
conversant with duty, art king." And the exceedingly generous,
illustrious and mighty Rāma of a cheerful countenance did not wish for
the kingdom, in consonance with his father’s injunction. And having made
over unto Bharata, as his substitute on the throne, his own sandals,
Bharata’s elder brother repeatedly forbade him. And then Bharata,finding
his desire not obtained,touched Rāma’s feet, and began to rule at
Nandigrāma, expecting the return of Rāma. And when the auspicious
Bharata, firm in promise and of subdued sense, had gone away, Rāma again
perceiving there the influx of citizens and others, eagerly entered
Dandaka. And having entered that mighty forest, the lotus-eyed Rāma slew
the Rākshasa, Virādha, and saw Sarabhanga, Suitikshna, Agastya and
Agastya’s brother. And he then, directed by Agastya, gladly possessed
himself of Indra’s bow, the inexhaustible arrows, the scimitar, and the
quiver. And while Rāma was dwelling there with the rangers of woods, the
sages came to him in a body for the destruction of the Asuras and
Rākshasas. Thereupon in the presence of those ascetics like unto flaming
fire, inhabiting the Dandaka forest, he promised to slay those Rākshasas
in battle. And it was while he was living there that, that dweller of
Janasthāna, the Rākshasi Surpanakhā, capable of assuming any form at
will, was disfigured. And it was while living there in the society of
the inhabitants of Janasthāna, that Rāma slew in battle the Rākshasas
Khara and Tricira and Dushana, together with their followers, who all
had been stirred up by the words of Surpanakhā. And fourteen thousand
Rikshasas were slain in that battle. And learning of the destruction of
his relatives, Rāvana wrought into frenzy by anger, sought the aid of a
Rakshasa named Māricha. And although strongly dissuaded by
Māricha,saying "Thou ought not to enter into hostilities with that
powerful one. Do thou, therefore, O Rāvana, excuse me!" Yet,
disregarding those words of his, Rāvana, urged on by Fate, went into
that asylum in company with Māricha. And that one (Māricha) commanding
illusions, having drawn far the king’s sons (Rāma and Lakshmana) he
(Rāvana) carried away Rāma’s wife, slaying the vulture Jatāyu. And
beholding the vulture slain and learning of the carrying off of
Mithilā’s daughter, the descendant of Raghu, deprived of sense, bewailed
in grief. And having with unassuaged sorrow burnt the vulture Jatayu, as
he was searching for Sitā in that wood, he fell in with a Rākshasa,
Kāvandha by name, of a dreadful and deformed shape. Having slain him,
the mighty-armed one burnt his body,—and thereupon he went to heaven.
And the Rākshasa addressed Rāma, saying, "Do thou, O descendant of
Raghu, repair unto the female ascetic, Savari, conversant with all
systems of morality." Reparing to Savari, that destroyer of foes, gifted
with exceeding energy, Rāma, the son of Daçarātha, highly honored by
Savari, met with Hanumān on the banks of the Pampā. Then, agreeably to
Hanumān’s advice, the exceedingly powerful Rāma saw Sugriva and detailed
unto him all, specially touching Sitā. Then the monkey Sugriva, having
heard all from Rāma, was well pleased with Rāma and in the presence of
fire, made friends with him. Then the king of monkeys, out of
friendship, mournfully related unto him all about his hostilities with
Vāli. And then Rāma vowed that he would slay Vāli. Thereupon the monkey
described unto Rāghava the prowess of Vāli, and he feared lest Rāma
should not prove a match for Vāli. And with the view of convincing
Rāghava (as to Vāli’s might), Sugriva showed unto him the huge corpse of
Dundabhi, resembling a large hill. And looking at the skeleton, Rāma
endued with exceeding prowess, smiling the while, with his toe cast it
off at the distance of full ninety miles. And with a single mighty shaft
he pierced seven palmyra palms, a hill, and the sixth nether world,
carrying conviction into Sugriva. Thus convinced, the mighty monkey well
pleased went with Rāma towards the cave called Kishkinda. And having
arrived there, that best of monkeys Sugriva of a tawney and golden hue,
set up loud roars. And at those mighty sounds, out came the lord of
monkeys and having obtained Tāra’s consent, came before Sugriva for
battle. Then Rāghava killed Vāli on the spot with a single shaft. And,
in compliance with Sugriva’s request, having slain Vāli in battle,
Rāghava conferred the kingdon on Sugriva. Then that best of monkeys
having summoned all the various monkeys, sent them in various directions
it search of Janaka’s daughter. Then at the suggestion of the vulture
Sampāti, the mighty Hanumān crossed the salt sea extending for a hundred
_yojanas_. And arriving at the city of Lankā, ruled by Rāvana, he found
Sitā in the midst of an Asoka wood, absorbed in thought. And then having
shown her the sign, he related unto her all about the friendship between
Rāma and Sugriva, and having cheered Videha’s daughter, he smashed the
gate of the palace. Then having slain five generals, and seven
counsellors’ sons, and grinded the heroic Aksha, he was bound fast (by
the arms of Indrajit). Then knowing that in virtue of the grand-sire’s
boon, he was free, he forgave those Rākshasas that were leading him (to
Rāvana). Then having burnt down the city of Lankā, with the exception of
the place occupied by Mithila’s daughter, the mighty one returned, with
the intention of delivering the glad tidings unto Rāma. And that one of
immeasurable soul having come before the high souled Rāma, and circled
him, addressed him, saying,—"I have truly seen Sitā." Then accompanied
by Sugriva, Rāma repaired to the shore of the mighty ocean, and with
shafts resembling the sun, vexed the deep. Then that lord of rivers—the
Ocean—showed himself. And agreeably to the advice of the Ocean, Nala
constructed a bridge (over the water). By that bridge Rāma went to the
city of Lankā,—and slew Rāvana in battle. And having recovered Sitā,
Rāma experienced high shame (in consequence of Sitā’s having lived so
long in Rāvana’s place), and used harsh language towards Sitā in the
presence of all. Incapable of hearing it, the chaste Sitā entered
flaming fire. Thereupon assured by Agni as to the sinlessness of Sitā,
Rāma became exceedingly pleased, and was honored by all the deities. And
at the great act of Rāma’s, the three worlds with all that was mobile
and immobile in them, as well as the sages and gods, were well pleased
with the mighty-souled Rāghava. Then installing that foremost of
Rākshasas, Bibhisana, on the throne of Lankā, Rāma was perfectly easy,
and rejoiced exceedingly. Then Rāma, obtaining a boon from the
celestials, revived the monkeys fallen in battle, and surrounded by
friends, set out for Ayodhyā on the car Pushpaka. And repairing to
Bharadwāja’s hermitage, Rāma, having truth for his prowess, despatched
Hanumān to Bharata. Then talking over past affairs, accompanied with
Sugriva, Rāma, mounted on the Pushpaka, departed for Nandigrama. Having
arrived at Nandigrama, the sinless Rāma sheared himself of his matted
locks along with his brothers, and, laving regained Sitā, got back his
kingdom. And Daçarātha’s son, the auspicious Rāma, lord of Ayodha, hath
been ruling those happy subjects of his, even like a father. (During his
reign) his subjects will enjoy happiness, and contentment, and become
hale, and grow in righteousness, and be devoid of mental disquietude and
disease, and free from the fear of famine. And no person is to witness
his son’s death, and women will be ever chaste, and never bear
widowhood. And no fear of conflagration (will exercise people), nor
creatures be drowned in water. And no danger will come from the wind,
—nor any suffer from fever. And no fear will come from hunger, Or from
thieves. And cities and provinces will be filled with corn and wealth.
And all will live happily as at the Golden age, And having performed
with countless gold an hundred horse sacrifices, and bestowed with due
rites _ayutas_ and _kotis_² of kine on learned persons, and countless
wealth on famous Brāhmanas, Rāghava will establish an hundred royal
families, and will employ each of the four castes in its own duties. And
having reigned for ten thousand and as many hundred years, Rāma will
depart for the regions of Brahā. He that readeth this sacred,
sin-destroying, merit-bestowing history of Rāma like unto the Veda
itself, becometh cleansed from all sin. And the man that readeth this
Rāmāyana conferring length of days, after death, is honored in heaven,
along with his sons, and grandsons, and relations. If a Brāhmana readeth
it, he attaineth excellence in speech; if a Kshatriya, he acquireth
lordship over landed possessions; if a Vaisya, abundance of wealth in
trade; and if a Sudra, greatness."
¹ Lit, a great saint. The word, however, signifies one belonging to
a particular order of saints.—T.
² _Ayuta_ is ten thousand; and _koti_ is ten millions.—T
SECTION II.
Hearing those words of Nārada, that one of virtuous soul, skilled in
speech, together with his disciples, worships that mighty sage. And
having received due honors, the celestial asking for and receiving
permission (to depart), went to the etherial regions. And when Nārada
had left for the celestial regions, that holy person went to the banks
of the Tamasā hard by the Jahnavi. And having arrived at the banks of
that river, the pious one, observing a holy spot devoid of mud, spoke
into his disciple standing by, saying,—"O Bharadwiya, behold this holy
spot devoid of mud. And it is beautiful, and contains pleasant waters,
even like the minds of good men. Do thou, child, put down thy pitcher,
and give me my bark. I will bathe even in this Tamasā, the best of holy
spots." Thus accosted by the high- souled Vālmiki, Bharadwāja ever
intent upon serving his spiritual guide, presented the sage his bark.
And that one of subdued senses, having received his bark from his
disciple, began to range around, surveying that extensive forest. In the
vicinity of the wood, that worshipful one espied a pair of Kraunchas,
emitting melodious notes, and ranging around in perfect peace of mind.
At this juncture, a wicked-minded fowler, singling out the male without
any cause of hostility, slew him in the very presence of the holy man.
And observing him struggling on the earth, bathed in blood his help-mate
began to bewail in piteous accents, at the prospect of her separation
from her copper-crested oviparous husband, engaged in sport with
extended plumage. Finding the oviparous one thus brought down by the
fowler, the piety of that pious and righteous-souled Rishi was excited
exceedingly. Then considering it to be an unrighteous deed, with a heart
moved with pity, that twice-born one, beholding the weeping Kraunchi,
spoke these words,—"O fowler, since thou hast slain one of a pair of
Kraunchas, thou shalt never attain prosperity!" Having uttered this, he
thought within himself, "What is this that I have said, afflicted with
grief for the bird?" Revolving thus in his mind, that highly-wise one
and best of sages addressed his disciple, saying,—"This speech that I
have uttered is of equal feet and accents; and is capable of being
chaunted according to measure to stringed accompaniment. Let it
therefore go forth as a _sloka_ as it has come out of my sorrow!" When
the sage had spoken thus, his disciple, well pleased, assented to his
excellent speech; and thereat that pious person was gratified. Then
having duly performed his ablutions at that holy spot, the reverend sage
retraced his steps, pondering over the incidents touching the _sloka_.
And his disciple also, accomplished in learning, and of I meek
demeanour, followed Valmiki, carrying on his back a pitcher filled with
water.
Having entered the hermitage along with his disciple, that one knowing
duty, while apparently engaged in diverse kinds of talk, revolved in his
mind the circumstances connected with the verses. And it came to pass
that desirous of seeing the best of sages, there arrived that lord and
creator of all, the effulgent Brahmā, furnished with four countenances.
Beholding him, Vālmiki rose up suddenly and, wondering greatly, humbly
and silently stood before him with folded hands. And duly bending low in
reverence Vālmiki offered that deity water to wash his feet, and other
things for reception. And having sat down on a highly-honored seat, that
worshipful one enquired after the welfare of that sage Vālmiki knowing
no deterioration; and then asked him to be seated. And having been
seated in the presence of the Grand-sire of all, Vālmiki, his mind
running upon the self-same subject, became plunged in thought. "What a
sin hath been committed by that wicked-minded one, incited by hostile
feeling, when he without cause slew that sweetly-singing Krauncha!" And
thereupon, again lamenting that female Krauncha, he, in grief of heart,
mentally recited those verses. Then smiling, Brahmft spoke unto that
excellent sage,—"Those verses of thine which thou hast composed shall
attain celebrity: no doubt need be entertained on this head. It is
because I had intended so, that those verses had come out of thy lips.
Do thou now, O best of saints, compose the entire history of Rāma. Do
thou relate unto the world the history of the righteous-souled and
intelligent Rāma crowned with qualities. And do thou, and thou hast
heard it from Nārada, relate all that is known, and all that is unknown
to thee, O wise one, concerning Rāma, and Lakshmana, and Videha’s
daughter, and all the Rākshasas. And even what is not known to Nārada,
shall be unfolded unto thee. And no words of thine in this poem shall
contain an untruth. Do thou, therefore, compose into verses this
delightful story of Rāma. And as long as the mountains and the seas
exist on earth, thy history of Rāmāyana will spread among men. And as
long as this story of Rāmāyana shall retain currency, thou shalt reside
both in this world and in mine." Having said this, the worshipful Brahmā
disappeared there. And thereat the sage and his disciples marvelled
greatly. And his disciples sang those verses again and again; and,
momentarily experiencing pleasure, said unto him with exceeding
wonder,—"Those verses, composed of equal accents, and furnished with
four parts, have been sung by the mighty saint, have, in virtue of
frequent repetition, been associated with a world of pathos, and have
attained the eminence of a _sloka_. And now it is the intention of that
illustrious and self centered sage to compose the entire Rāmāyana in
this metre."
The great ascetic Vālmiki of gracious appearance and unparalleled renown
has composed hundreds of verses in melodious measure, couching the
significance of the history of Rāma’s line. Listen to the annals of the
foremost of Raghu’s race, and the destruction of the Ten-headed one
composed by the ascetic, with _Samasas_, _Sandhis_, _Prakritas_, and
_Pratayas_; and lucid with sweet and equally-accented words.
SECTION III.
Having heard the entire history of the intelligent Rāma, capable of
conferring religious merit and the two other cognate objects, as well as
emancipation, Vālmiki again sought to get insight into it. And, seating
himself facing the east on a cushion of _kusa_ grass, and sipping water
according to the ordinance, he addressed himself to the contemplation of
the subject through _yoga_. And by virtue of his _yoga_ powers, he
clearly observed before him Rāma, and Lakshmana, and Sitā, and Daçarātha
together with his wives in his kingdom, laughing, and talking, and
acting, and bearing themselves as in real life. And he saw into all that
was endured by Rāma firm in promise, with his wife for the third. And
like an _emblic myrobalan_ on his palm, that righteous-souled one, by
virtue of his yoga, perceived all that had happened as well as all that
would happen in future. And having truly seen everything by virtue of
his contemplation, that magnanimous one set about recording the charming
Rāma’s history. And agreeably to what had been related by the
mighty-souled Nārada, that worshipful saint composed the history of
Ragu’s line, conferring profit and pleasure, and impregnated with
qualities fraught with them, and, like unto the ocean, abounding in
riches, and captivating ear and mind. And Rāma’s birth, and mighty
prowess, and kindness to all, and popularity, and forbearance, and good-
ness, and truthfulness, and the wonderful converse he had with
Viswāmitra; and the nuptials of Jānaki; and the snapping of the bow; and
the hostilities of Rāma with Rāma (Parasurāma); and the noble qualities
of Daçarātha’s son; and Rāma’s installation; and the enmity of Kaikeyi;
and the obstacle in the way of the installation; and the exile of Rāma;
and the king’s grief, lamentations, and departure for the other regions;
and the grief of the subjects, and their dismissal by Rāma to Ayodhyā;
and the tidings of the lord of Nishādas; and the charioteer’s return;
and the crossing of the Ganges; and Rāma’s interview with Bharadwāja;
and his arrival at Chitrakuta in consonance with Bharadwāja’s
injunction; and Rāma’s building a mansion there and sojourn; and
Bharata’s arrival, and his propitiation of Rāma; and Rāma’s offering
oblations to the manes of his father; and the installation of the
sandals; and Bharata’s dwelling at Nandigrāma; Rāma’s removal to Dandaka
and destruction of Virādha; Rāma’s interview with Sarabhanga and meeting
with Sutikshna; and Sitā’s companionship with Anusuyā, and the latter’s
painting the former; and Rāma’s interview with Agastya, and his
obtaining the bow from him; and the story of Surpanakhā and her
disfigurement; and the slaughter of Khara Tricira; and the exertions of
Rāvana; the destruction of Māricha, and the carrying away of Vaidehi;
Rāghava’s lamentations, and the death of the king of vultures; Rāma’s
encounter with Kavandha, (a headless demon) and his view of Pampā;
Rāma’s interview with Savari, and his subsistence there on fruits and
roots; Rāma’s lamentations, at Pampā, and meeting with Hanumān; the
former’s sojourn to the Rishyamukha, and interview with Sugriva; Rāma’s
raising the confidence of Sugriva, and his friendship with the latter;
and the encounter between Vāli and Sugriva; the destruction of Vāli, the
establishment of Sugriva on the throne; and Tārā’s lamentation; the
understanding between Rāma and Sugriva as to the time for commencing the
march; Rāma’s stay during the rainy season; and the ire of the lion of
Raghu’s race; the levying of forces; and the despatch of envoys in
different directions; and the assignment by Sugriva of different
quarters to the monkeys; the making over of his ring by Rāma to Hanumān;
Jāmbubāna’s discovery of the cave; the fasting of the monkeys on the
shore of the ocean; Hanuman’s interview with Sampāti; Hanumān’s
ascension of the mountain, and his bounding over the main; and his sight
of the Maināka at the injunction of Ocean; the ring of Rākshasis;
Hanumān’s meeting with the Rākshasa Chyāgrāha; Hanumān’s destruction of
Sinhikāya; and Hanumān’s sight of Lankā, and his entrance by night into
Lankā; his ascertaining of conduct in times of helplessness; his journey
to the tavern; and his sight of the inner apartments; and his sight of
Rāvana and of his car Pushpaka; his walk to the Asoka wood, and sight
there of Sitā; his presentation of the ring to Sitā and converse with
her; and the roaring of the Rākshasis; and dreaming of the dream by
Trijata; Sitā’s handing a gem to Hanumān; and the breaking down of
trees; and the flight of the Rākshasis, and slaughter of the slaves; and
the wind-god’s Son being taken captive; and his terrible roars while
burning down Lankā; and his bounding back over the ocean; and the
forcible possession of honey; and Hanumān’s consoling Rāghava, and
handing him the gem; Rāma’s interview with Ocean; and Nāla’s
constructing the bridge, the army’s crossing of the ocean; and the
nightly seige of Lankā; and Rāma’s interview with Bibhishana; the
communication as to the means of destruction; and the destruction of
Kumbhakarna and Meghanānda; and the destruction of Rāvana, and the
recovery of Sitā in enemy’s city; and the sprinkling of Bibhishana, and
the sight of Pushpaka; Rāma’s return towards Ayodhyā, and meeting with
Bharadwāja; despatch of Hanumān; and Rāma’s meeting with Bharata; and
the installation of Rāma; and the dismissal of all the forces; and
Rāma’s pleasing his subjects, and renunciation of Sitā,—all else besides
concerning Rāma on earth, that hath not yet taken place,—have been dealt
with by the worshipful sage in the last book.
SECTION IV.
When Rāma had obtained his kingdom, that worshipful sage Vālmiki,
composed the entire history [of that hero] in excellent metre and
fraught with high meaning, saint recited twenty-four thousand _slokas_;
and it consists of five hundred sections, and is divided into six
_Kandas_ with the Uttara. And having composed it, including as well fut
incidents to happen afterwards, that lord reflected as to who should
publish the same before assemblies. And as that great sage of purified
soul was thus pondering, in came Kusi and Lava, in the guise of the sons
of ascetics, and touched his feet. And he found those illustrious
princes, the brothers Kusi and Lava, knowing morality, and living in a
hermitage, and endowed with sweet voices,—apt at taking in the meaning
of poetry. And finding them of a retentive endowment, and initiated into
Vedic studies, that lord taught them how to interpret the Vedas, and
that vow-observing one taught them the great Rāmāyana in full, treating
of Sitā’s life, and the destruction of Paulastya. And those sweet voiced
brothers, resembling Gandharbas in grace, accomplished in music and
dancing, and cognizant of _Sthana_ and _Murchhana_, began to chant this
poem delightful in recitation and in singing, set in three measures, and
seven notes, and sung according to time to the accompaniment of stringed
instruments, and fraught with the sentiments of love, pathos,
risibility, the irascible, the terrible, and the heroic. And knowing the
characteristics that go to make up the Drama, and gifted with
mellifluous voices, those blameless princes, coming from Rāma’s body,
and resembling him, even as the reflection of the solar or the lunar
disc resembles that disc, got by heart that excellent and moral story in
its entirety; and those princes versed in the Fine arts, with a
concentrated mind chanted it as they had learnt it, in the assemblies of
ascetics and Brāhmanas and good men.
Once upon a time, those high souled and pious ones, furnished with every
auspicious mark, chanted this poem in an assembly of ascetics of
purified souls. Having heard this music, all the ascetics were seized
with surprise, and with eyes flooded with tears, exclaimed, "Well done!
Well done!" And well pleased, those saints cherishing Duty, praised the
praiseworthy Kusa and Lava as they sang, saying—"Ah! what charming
music! What sweetness of the verses! All this happened long ago, yet it
seems as if we saw it before us." And unified with the theme, both of
them singing together sweetly, and at a high pitch, by means of _saraja_
and the other notes, they entranced the audience. And the two thus went
on sweetly singing at a high pitch, praised by those mighty sages
priding in their asceticism. Some one in the assembly pleased with them
presented them with a water-pitcher; and some one of high fame, being
delighted, made them a present of a bark garment; and some one gave them
a dark deer skin;—and some holy thread,—and some, a _kamandalu_³ and
some great saint conferred on them a _maunja_⁴ made girdle; and some
person granted them a _vrishi_,⁵ and some, a _kaupina_.⁶ And then some
ascetic, well-pleased, gave them an axe; and some, a red cloth; and
some, a thread for tying up their matted locks; and some gladly gave a
twine for binding faggots with,— and some, ascetic presented them with a
sacrificial pot; and some, a quantity of fire-wood; and some, a seat
made of _adumvari_⁷. And some exclaimed, "Swasti;" and some joyfully
cried,—"May ye be long-lived!" And all those ascetics of truthful speech
conferred on them blessings. And the sages said,—"Wonderful is the
story! And, O ye accomplished in all kinds of music! beautifully have ye
chanted and finished this poem, charming ear and heart, and conferring
long life and prosperity,—which will afford themes to poets." And
admired everywhere, on one occasion those singers were seen by Bharata’s
elder brother, in a street of Ayodhyā, sparsely scattered with stalls.
And having had the brothers Kusa and Lava brought under his roof, that
destroyer of enemies, Rāma, accorded those ones worthy of honor, a
respectful reception. And having seated himself on a throne of excellent
gold, in the midst of his brothers and counsellors, that lord, Rāma,
beholding both the brothers, handsome and of modest demeanour, spoke
unto Lakshmana, Bharata and Satrughna, saying,—"Do ye listen to the
story, fraught with excellent sense and composed in excellent measure,
as sung by these ones endowed with the divine afflatus." And then he
ordered the singers to begin. Thereupon causing the down of the audience
to stand on end, and ravishing their minds and hearts, they began to
sing melodiously and distinctly and in as high a pitch as they could
command, and in strains rivalling the notes of a Vina. And that song of
theirs enchanted the ear of that assembly. And Rāma said,—"Although
these Kusa and Lava, of rigid penances, look like ascetics, yet they
bear on their persons the signs of royalty. And, besides, the story
conduces to my fame. Do ye, therefore, listen to that history fraught
with great worth!" And then commanded by Rāma, they began to chaunt
according to the _Marga_ mode, and Rāma seated in the midst of his
court, was drawn to the music, anxious for the perpetuation of his
history.
³ An earthen or wooden water pot used by an ascetic.
⁴ A kind of grass.
⁵ The seat of an ascetic.
⁶ A small piece of cloth worn by ascetics.
⁷ The glomerous fig tree.
SECTION V.
This great story of Rāmāyana treats of those victorious kings commencing
with Prajāpati, and having Ikshwāku for their founder, who ruled the
entire earth as no other kings had done so before them, and in whose
line Sagara was born—Sagara who dug the ocean, and whom, while out in
progress, his sixty-thousand sons followed. We shall now chaunt the
entire history of that dynasty from the beginning. Do ye, with minds
free from ill will, listen to that story conferring merit, profit and
pleasure.
There is on the banks of the Sarayu a great and flourishing country
called Kosala abounding in corn and wealth, in which the inhabitants
passed their days pleasantly. And the capital of that country was
Ayodhyā famed among men which was founded by Manu himself—that foremost
of men. And that beautiful and mighty city was twelve _yojanas_ in
length and ten in breadth; and was intersected outside with spacious
roads laid out orderly. And scattered with blown blossoms, and regularly
sprinkled with water, the well- arranged broad high-ways looked
beautiful. And that one bringing prosperity unto mighty kingdoms, King
Daçarātha, lived in that city, like unto the lord of the deities
inhabiting the celestial regions. And the city was furnished with doors
and gates, and well-arranged rows of shops. And it contained all kinds
of instruments and arms, and was inhabited by all classes of artizans.
And that graceful and matchlessly brilliant city abounded in eulogists
and genealogists. And it was crowned with stately edifices with flags,
and guarded by hundreds of _Sataghnis_⁸. And the mighty city contained
theatres for females, and gardens, and mango-groves; and was enclosed by
a wall. And encircled by a deep moat, the city was accessible neither to
friend nor foe. And it abounded with elephants and horses, and kine and
camels and asses. And it was thronged with neighbouring kings come to
pay tribute, and inhabited by merchants from various countries, and
adorned with mountain-like palaces glittering with gems, and filled with
sporting-places for females, and like unto Indra’s Amaravāti. And the
city was wonderful to behold, gleaming with gold-burnished ornaments,
and inhabited by troops of courtezans, and abounding in all kinds of
gems, and graced with royal places. And it abounded in paddy and rice,
and its water was sweet as the juice of the sugar-cane. And it resounded
with the sounds of _Dundubhis_ and _Mridangas_ and _Vinas_ and
_Panavas_. And that foremost spot of all the earth was like unto an
aerial car obtained in heaven by the _Siddhas_, through force of ascetic
austerities, and thronged with the best specimens of humanity. And that
city was filled by king Daçarātha with thousands of such Mahārathas⁹
light-handed and accomplished in fight, as could by force of arms or
sharpened shafts slaughter infuriated lions and tigers and boars roaming
in the forest; yet as would not pierce with arrows persons lorn or
abandoned or hiding or fugitive. And it abounded mostly in excellent
Brāhmanas, lighting the sacrificial fire, and crowned with qualities,
and versed in the Vedas and the Vedāngas, and giving away thousands, and
ever abiding by truth, and high-souled, and resembling mighty ascetic.
⁸ A weapon commonly described as a stone set round with iron
spikes.—T.
⁹ A warrior coping with ten thousand persons, and protecting both
his charioteer and steeds.—T.
SECTION VI.
And in that city of Ayodhyā resided king Daçarātha versed in the Vedas,
commanding all resources, far-sighted, of mighty prowess, dear to the
inhabitants both rural and urban, an _Athiratha_¹⁰ in the Ikshwāku line,
performing sacrifices, engaged in the performance of
duties,self-controled like unto a _Maharshi_, a royal saint famed in the
three worlds, possessed of strength, the destroyer of foes, having
friends, of subdued senses, comparable unto Sakra and Vaisravana by
virtue of accumulated riches and other possessions, and protecting
people even as the highly energetic Manu protected them. And as Indra
rules Amarāvati, that one firm in promise, and following duty, profit,
and pleasure, ruled that best of cities. And in that excellent city, the
men were happy and righteous-souled, and widely-read, and each contented
with his possessions, and devoid of covetuousness, and speaking the
truth. And in that prime of cities, there was none who had not at his
command a plenteous supply of the good things, and there was no
householder who was not well off in horses and kine, and corn and
wealth. And one could see nowhere in Ayodhyā persons given up to lust,
or unsightly, or crooked-minded, or unlettered, or atheistical. And all
the men and all the women were of excellent character, and subdued
senses and a happy frame of mind, and both in respect of occupation and
conduct spotless like unto _Maharshis_. And all wore ear-rings and
tiaras and garlands, and abundantly enjoyed the good things of life. And
all were clean, daubing their limbs, and perfuming their persons, and
feeding on pure food, and giving away, and wearing _Angadas_ and
_Nishkas_¹¹ and hand-ornaments, and repressing passions And there were
not in Ayodhyā persons not lighting the sacrificial fire, or not
performing sacrifices, or mean-minded, or thieving, or engaged in
improper occupations, or of impure descent. And the Brāhmanas of subdued
senses were always engaged in the performance of their own duties,
giving away in charity, and studying, and receiving gifts with
discrimination. And none of them was atheistical or untruthful or
slenderly-read or detracting or incompetent or illiterate. And there was
no Brāhmana who was not versed in the Vedas and Vedāngas, or not
observing vows, or not giving away by thousands, or poor-spirited, or of
insane mind, or afflicted. And no man and no woman was seen devoid of
grace or beauty, or lacking in reverence for their monarch. And the four
orders with Brāhmanas at their head contained persons serving gods and
guests, and endowed with gratitude, and munificent, and heroic, and
possessing prowess. And the men were long-lived; and ever abode by duty
and truth; and lived in that best of cities, always surrounded by sons
and grandsons and wives. The Kshatriyas were obedient unto the
Brāhmanas, and the Vaicyas followed the Kshatriyas, and the Sudras,
occupied with their proper vocations, ministered unto the three other
orders. And that city was ably governed by that lord of Ikshwāku’s line,
even as that foremost of men, the intelligent Manu, had governed it
before him. And as a mountain-cavern abounds with lions, it was filled
with warriors resembling flaming fire, of straight ways, unforbearing,
and of accomplished learning. And the city abounded with excellent
horses sprung in Kāmvoja, and Vāhlika, and Vanāyu, and the banks of the
Sindhu, and like unto that best of horse, Hari’s charge; and with fierce
elephants sprung on the Vindha mountain, and the Himavat, filled with
juice, and of exceeding strength, and resembling hills; and with
Bhadra,¹² Mandra, and Mriga elephants; and those sprung from the mixture
of the three, and from the mixture of Bhadra and Mandra, and from Bhadra
and Mriga, and from Mriga and Mandra,—superior like unto Airavata, and
coming from Mahāpadma, Anjana, and Vāmana breeds; fierce, and looking
like hills. And that city was over two _yojanas_; and truly it was
called Ayodhyā.¹³ And repressing enemies, that city was governed by the
great and the exceedingly powerful king Daçarātha, even as the Moon
sways the stars. And that lord of earth resembling Sakra governed that
city of Ayodhyā bearing a true name, furnished with strong gates and
bolts, and auspicious, and graced with excellent edifices, and teeming
with thousands.
¹⁰ A warrior fighting ten thousand Maharathas.—T.
¹¹ A bracelet worn upon the upper arm.—T.
¹² Those elephants whose limbs are contracted are Bhadras; those
whose bodies are fat, slack, and contracted are Mandras; and those
whose bodies are lean and large are Mrigas.—T.
¹³ Lit, incapable of being conquered.—T.
SECTION VII.
That high-souled one of Ikswāku’s line had competent counsellors,
capable of administering business, of diving into the motives of others,
and ever intent upon the good of the monarch. And that heroic king had
eight famous counsellors, pure and devoted to the royal service,—_viz._,
Dhrishti, and Vijaya, and Surāshtra, and Rāshtravardhana, and Akopa, and
Dharmapāla, and Sumantra the eighth, conversant with profit. And he had
two family priests after his heart; _viz_, those foremost of saints,
Vasistha and Vāmadeva. And he had other counsellors besides; _viz_.,
Suyajna,and Javali, and Kācyapa, and Gautama, and the long-lived
Markandeya, and the regenerate Kātyāyana. Ever associated in counsel
with these Brahmārshis, his priests and counsellors serving the dynasty
from father to son, learned yet modest, and bashful, and conversant with
policy, and of subdued-senses, and auspicious, and high-souled, and
accomplished in the art of arms, and of high renown, cautious, and
acting according to their word, and possessing energy, forgiveness and
fame, and ever preluding their speech with a smile, and never committing
themselves a lie either from anger or interest or desire, and ever
employing spies noting what was doing or done in the midst of their own
or a hostile party. And they were adepts in intercourse with people, and
well-tried in friendship by the monarch. And they were ever busy in
replenishing the exchequer and in levying troops. And they did not
cherish ill will even towards enemies, when innocent. And they were
heroic, and ever high-spirited, following policy, and protecting those
citizens that were pure, and not bearing ill will towards Brāhmanas and
Kshatriyas, and filling the treasury, by inflicting punishments
according to the offences of the persons guilty. And during the time
when those pure ones of one mind presided over the justice of the
kingdom, there was neither in the city nor the provinces any that was a
liar, or wicked, or going after others’ wives. And peace reigned all
around the city and the provinces. And the ministers wore excellent
raiment, and ornaments, and were engaged in observing pure vows, and
ever kept their eye of policy open, in the interests of the monarch. And
the king considered them as crowned with virtues; and they were famed on
account of their prowess, concluding unerringly in consequence of their
intelligence of other countries. And in all climes and times they could
manifest their noble qualities; and they were cognizant of war and
peace, and possessed of goodness, passion and ignorance. And they could
keep their counsel, and judge of things finely, and were well-versed in
the art of policy, and ever fair-spoken. Surrounded by such counsellors
endowed with various qualities, the faultless king Daçarātha ruled the
earth, gathering intelligence by means of spies, and righteously
protecting the subjects, and preserving the people, and not sacrificing
his duties,—famed over the three worlds. And munificent, and firm in
promise in battle, that best of men ruled there this earth. Nor did he
ever meet with a foe that was either his equal or superior. And
possessed of friends, and having obedient commanders, and extricating
his thorns by his might, that king ruled the earth, even as the lord of
celestials ruleth heaven. And surrounded by those counsellors studious
of his welfare, and bearing affection towards him, and clever, and
competent, that king, by virtue of his prowess in subduing others,
resembled the Sun surrounded by his rays.
SECTION VIII.
And although engaged in austerities with the view of having sons born to
him, the powerful and high-souled king, had no son capable of
perpetuating his line. And mentally turning the matter over, the
high-souled one thought, "Why do I not celebrate a horse-sacrifice with
the intention obtaining a son?" And that highly-energetic, pious and
intelligent monarch, in consultation with all his counsellors of sedate
minds, having made up his mind to celebrate the sacrifice, said unto
that best of counsellors, Sumantra,—"Do thou speedily summon my
spiritual guides, along with the family priests." Thereupon, going out
speedily, Sumantra of swift movements called together all the spiritual
guides, as well as others versed in the Vedic ritual; _viz_., Suyajna,
and Vāmadeva, and Jāvāli, and Kācyapa, and Vasistha, and other principal
twice-born ones. And having paid homage unto them, the virtuous king
Daçarātha then spoke unto them these sweet words, consistent with duty
and interest, —"Ever pining on account of a son, I know no happiness,—
therefore it is my intention that I should celebrate a horse sacrifice.
I intend to celebrate it according to the ordinance. Do ye, therefore,
consider how I may attain my object." Thereat, the Brāhmanas with
Vasistha at their head, exclaiming ing "Well! Well!" approved the words
that had fallen from the lips of the monarch. And exceedingly pleased,
they spoke unto Daçarātha saying,—"Do thou order the necessary articles,
loose the horse, and prepare the sacrificial ground on the north bank of
the Sarayu. And, O king, since with the intention of obtaining offspring
thou purposest so piously, thou wilt surely obtain sons after thy
heart." And hearing these words of the regenerate ones, the king was
highly gratified. And with eyes expanded in delight, he spoke unto his
ministers,—"Do ye procure the necessary sacrificial articles, according
to the injunction of my spiritual preceptors; and loose a horse
protected by a competent person, and followed by one of the chief family
priests; and do ye prepare the sacrifical ground on the north bank of
the Sarayu; and do ye in due order and according to the ordinance
perform the rites required to secure an uninterrupted completion to the
ceremony. This ceremony is incapable of being celebrated by every king.
Particular care should be taken that the sacrifice is not defective on
account of any serious omission; inasmuch as with learned
Brahmā-Rākshasas ever on the look-out to espy shortcomings in the
ceremony, the performer thereof speedily perishes, should anything take
place not consonant to the Ordinance. And do ye possessed of ability so
arrange, that this sacrifice may be completed in harmony with the
ritual." Thus addressed with due respect, the counsellors listened to
the words of the monarch, and said, "So be it."
Then taking the permission of that best of kings, those regenerate ones
knowing duty, having blessed the monarch, returned to their respective
quarters. And dismissing those Brāhmanas, the king spoke unto his
minister, saying, —"Do ye, even as the family priests have ordered,
arrange for the sacrifice!" Having said this, that mighty-minded and
best of men dismissed his ministers, and himself entered into the inner
apartment. And coming there, that lord of men said unto his favourite
wives,—"Do ye know it for certain that in order to obtain a son I am
going to petform a sacrifice." And hearing those sweet words, the
countenances of those shining dames looked resplendent, like lotuses
after the cold season is over.
SECTION IX.
Hearing all about it, the king’s charioteer addressed the monarch in
private, saying,—"Do thou listen to what is related in ancient history,
and to what I have heard myself! This horse-sacrifice is enjoined by the
family priests; and I have myself heard the following story celebrated
in ancient chronicle. And what the worshipful Sanat Kumāra had said
formerly in the presence of the saints, applies, O king, the case of thy
having a son. "Kācyapa hath a son known by the name of Bibhāndaka. He
will get a son called Rhishyasringa. And he will grow up and pass his
days in the woods. And that foremost of Brāhmanas will not know aught
else save following his father. And, O king, it is rumoured abroad, and
also always said by the Vipras, that that high-souled one will practise
the two modes¹⁴ of Brahmācharya life. And he will spend some time in
serving the sacrificial fire and his famous sire. At this time, the
powerful Romapāda of exceeding strength will be famed as king of the
Angas. And in consequence of some default on bif part, there will occur
in his kingdom a terrible and dreadful drouth, capable of striking
terror into all. And filled with grief on account of this drouth, the
king will call about him Veda-accomplished Brāhmanas, and speak unto
them, saying,—"Ye are conversant with the Vedic ritual and the social
duties. Do ye, therefore, tell me how to expiate for this evil." And
thus accosted by the king, those excellent Brāhmanas versed in the
Vedas, will say unto that ruler of earth,—"Do thou, O monarch, by all
means, bring Bibhāndaka’s son. And having, O king, brought that Brāhmana
versed in the Vedas, Bibhāndaka’s son Rhishyasringa, and duly honored
him, do thou, O monarch with a concentrated mind, bestow upon him thy
daughter Sāntā, according to the ordinance." And hearing those words of
theirs, the king will begin to think as to how he can bring over that
one endowed with energy. Then in consultation with his counsellors, the
prudent king having come to a conclusion, will, honoring them duly,
desire his priest and his courtiers to set out in quest of
Rhishyasriuga. Thereupon hearing the king’s words, with aggrieved
hearts, and with heads hanging down, they will beseech the monarch,
saying,—"Afraid of the saint, Bibhāndaka, we shall not be able to repair
thither." Anon hitting upon the appropriate means, they say,—’We will
search for the Vipra, and no blame shall attach unto us.’—
Thus by help of courtezans, the saint’s son was brought by the lord of
the Angas. And then the god (Indra) poured down showers; and the king
conferred on him Sāntā. And now thy son-in-law Rhishyasringa will help
thee in obtaining a son. Now I have related unto thee what Sanat Kumāra
had communicated." Thereupon king Daçarātha, well pleased, spoke unto
Sumantra,—"Do thou now tell me by what means Rhishyasringa was brought
over (by the lord of the Angas)."
¹⁴ Those that assume the staff and the _kamandalu_ are reckoned the
first order; while those that continue to live with their wives
are considered as next in worth—T.
SECTION X.
Thus asked by the king, Sumantra said these words,— "I will relate unto
thee how the counsellors brought Rhishyasringa. Do thou listen with thy
counsellors! The priest together with the counsellors spoke unto
Romapāda, saying,— ’The means that we have hit upon can never fail of
effect.’ Rhishyasringa hath been brought up in woods; and is engaged in
austerities and the study of the Vedas; and is ignorant of the pleasure
that ensueth from contact with women. By help of things agreeably
ministering unto the senses, and ravishing the soul, we shall bring him
to the city. Do thou, therefore, arrange for them! Let courtezans of
comely presence, clad in ornaments, repair thither. And if well treated,
they will by various means bring him hither.’ Hearing this, the king
said unto the priest,—’So be it!’ and laid the charge upon him,—who,
however, made it over to the courtiers. And the latter acted
accordingly.
And in accordance with the instructions, the courtesans entered that
great forest; and remaining at some distance from the hermitage,
endeavoured to meet with the sober son of the saint ever dwelling in the
woods. And satisfied with serving his sire, he never strayed from the
hermitage; and consequently had never seen men and women, or any other
creatures living in cities and towns. And it came to pass that on one
occasion, walking about at will, Bibhāndaka’s son came to that spot and
beheld the courtezans. And excellently attired, and singing in sweet
voices, the women said unto the saint’s son,—’Who art thou? And what
dost thou, O Brāhmana? We wish to learn all this. And why is it that
thou rangest alone this far-off forest? Beholding these beautiful
damsels never seen before, he from delight hastened to inform them of
his lineage, ’My father is Bibhāndaka; and I am his son, having sprung
from his loins. My name is Rhishyasringa; and my occupation is known the
world over. And this auspicious hermitage hard by belongs to us; and
there I shall receive you all in due form.’ Hearing the words of the
saint’s son, they all consented, and the women went to behold that
asylum. And when they had come there, the saint’s son received them
hospitably, saying,—’Here is _Arghya_,’ ’Here is water for washing the
feet,’ ’Here are fruits and roots.’ And thereupon they readily received
his hospitality. And actuated by the fear of the saint, Bibhāndaka, they
bent their minds upon departing soon. And they said,—’Do thou also, O
twice-born one, receive from us these excellent fruits! And, good betide
thee, O Vipra, do not tarry!’ And thereupon, embracing him joyfully,
they gave unto him sweetmeats and various kinds of savoury viands. And
tasting those things, that one of exceeding energy took them for fruits,
never tasted before by the dwellers of the forest. Then, having accosted
him, the women, feigning the observance of some vow, went away, inspired
with the fear of his father. And when they had gone, that twice-born
one, Kācyapa’s son, became sad, and from grief of heart went this way
and that. And the next day his mind momentarily running upon it, the
graceful son of Bibhāndaka, endowed with prowess, came to that spot
where he had encountered the comely courtezans, adorned with ornaments.
And as soon as they observed him coming, they came forward, and said,—Do
thou, O Brāhmana, come unto our hermitage! There are in that asylum
diverse kinds of fruits and roots; and there thou wilt surely feed thy
fill. Thereupon, hearing those words of theirs capable of influencing
the heart, he became bent upon going,—and the women brought him away.
And when that high-souled Vipra had been brought over, the good, Indra,
suddenly poured forth plenteous showers, enlivening the spirits of men.
And when the ascetic had arrived, with showers, the king approached him
in humble guise, bending his head to the ground. And he offered him
_Arghya_,in due form, and with a collected mind; and asked for his
favor, so that wrath could not influence the Vipra. And taking him into
the inner apartments, and in due form conferring upon him in sober mood
his daughter Sāntā, the king became happy. Thus the highly powerful
Rishyasringa together with his wife Sāntā, began to live there,
respectfully ministered unto in regard to every desire."
SECTION XI.
And he said again,—"O foremost of monarchs, do thou listen to me as I
relate how that intelligent Sanat Kumāra, best of deities, spoke. ’In
the line of Ikshwāku will be born a righteous king, named Daçarātha,
fair of form, and firm in promise. And that king will contract
friendship with the ruler of the Angas. And the latter will have a
highly pious daughter, Sāntā by name. And the (old) king of the Angas
will have a son, named Romapāda. And repairing unto him, the highly
famous king Daçarātha will speak unto Romapāda, —O righteous-souled one
I am without issue. Let Sāntā’s husband, desired by thee, take charge of
this sacrifice of mine, to be celebrated with the object of my obtaining
a son to perpetuate the race.—Hearing these words of the king, and
having pondered well, he will make over unto him Rhishyasringa of
subdued senses, together with Sāntā and his children. And taking that
Vipra, that king, his mind free from anxiety, with a glad heart, will
prepare for that sacrifice. And king Daçarātha, knowing duty and
desirous of fame, with the intention of obtaining offspring and heaven,
with joined hands, will appoint that best of Brāhmanas, Rhishyasringa,
to conduct the ceremony. And that bringer of good will attain his object
at the hands of that foremost of Brāhmanas; and four sons will be born
to him of immeasurable prowess, bringing fame unto the family, and known
by all.’ Thus spoke formerly in the divine age, that worshipful and
foremost of deities, Sanat Kumāra. Therefore, do thou, O best of men,
repairing thither, accompanied with thy forces and equipage, thyself, O
mighty king, bring Rhishyasringa over with due honors." And hearing
Sumantra’s words, Daçarātha was exceedingly delighted. After hearing
these words, and permitted by Vasishtha, he, accompanied with the
ladies, and his courtiers, set out for the place where that twice-born
one was. And gradually passing by woods and fells, he arrived at the
place where that foremost of ascetics was. And coming before that best
of regenerate ones, he saw that sage’s son near Romapāda, like unto
flaming fire. Then the king received him respectfully, and with a
delighted mind, on account of the friendship he bore him. And he
communicated unto the intelligent son of the saint, the fact of their
intimacy, and then the latter paid homage unto Daçarātha. Having passed
seven or eight days with Romapāda, receiving high honors, that foremost
of men, Dayaratha spoke unto Romapāda, saying,—"Let thy daughter, O
king, together with her husband, O lord of men, repair unto my city. I
am going to be engaged in a mighty enterprise." Hearing this as to the
journey of that intelligent one, the king said unto that Vipra,—"Do thou
repair with thy wife!" Thereupon the saint’s son, promising to go, said
unto the king,—"So be it!" And then with the king’s permission, he set
out with his wife. And Daçarātha and the puissant Romapāda clasping each
other by the palm, and embracing each other in affection, attained
excess of joy. Then Raghu’s son, bidding farewell unto his friend, set
out. And he despatched swift messengers to the citizens, saying,—"Let
the entire city be embellished; let it be perfumed with _dhupa_, and
watered and decked with pennons." And hearing of the king’s approach,
the citizens joyfully did every thing as they had been commanded. Then
the monarch, with that foremost of Brāhmanas before him, entered the
decorated city, to the blares of conchs and drums. And behold irlg that
Brāhmana entering the city, duly honored by the prime of men,
subservient unto Indra, like unto Kaçyapa’s son entering the celestial
regions, honored of the thousand-eyed lord of the celestials, ail the
citizens rejoiced exceedingly. Then taking him into the inner apartment,
and paying him homage according to the ordinance, the king considered
himself as having gained his object, in consequence of the presence of
that Brāhmana. And all the inmates of the inner apartment, seeing the
large-eyed Sāntā thus arrived with her husband, experienced excess of
joy. Then honored by them and the king in especial, she happily spent
there some time along with that twice-born one.
SECTION XII.
Then after a long while, when the charming spring had appeared on the
earth, the king conceived the desire of celebrating the sacrifice. Then
bowing down the head unto that Vipra effulgent like a celestial, he
appointed him to undertake the ceremony, for the purpose of obtaining
offspring to perpetuate his line. Then that Brāhmana said unto that lord
of the earth, the king,—"So be it! Do thou order the necessary
provisions, loose the horse, and prepare a sacrificial ground on the
north bank of the Sarayu." Then the king spoke unto Sumantra, saying,—"O
Sumantra, do thou summon speedily Brāhmanas versed in the Vedas and
priests professing the Vedānta philosophy—Suyajna, and Vāmadeva, and
Jāvāli, and Kācyapa, and the priest Vasistha, together with other
excellent twice-born ones." Thereupon Sumantra endowed with activity,
bestirring himself, summoned all those versed in the Vedas. Then,
honoring them duly, the virtuous king Daçarātha spoke unto them these
amiable words, consistent with duty and interest,—"Aggrieved on account
of a son, I have no happiness on earth,—and therefore, I have intended
to celebrate a horse-sacrifice. And by the grass of the saint’s son, I
shall obtain my desire." Thereupon the Brāhmanas with Vasishtha at their
head honored the words that fell from the king’s lips, saying,—"Well."
And the Brāhmanas headed by Rhishyasringa addressed the king,
saying,—"Do thou arrange for the provisions, loose the horse, and
prepare the sacrificial ground on the north bank of the Sarayu! And
since thou purposest so virtuously in obtaining offspring, thou shalt
obtain four sons of immeasurable prowess." And hearing those words of
the regenerate ones, the king was exceedingly delighted. All cheerfully
he spoke these auspicious words to his courtier,— "In accordance with
the directions of my spiritual guides, do ye speedily procure these
provisions,—loose the horse well protected, and followed by a
priest,—and prepare the sacrificial ground on the north bank of the
Sarayu. And do ye perform the ceremonies capable of securing the rites
from disturbance. Surely every king is competent to perform this
sacrifice. Yet care must be taken that no default occurs in it. For
flaws in this foremost of sacrifices are watched by learned
Brahmā-Rākshasas. And should it come to be celebrated in violation of
the ordinance, the performer thereof shall meet with instant
destruction. And do ye so order that this sacrifice of mine may be
completed according to the prescribed ritual." Thereupon honoring those
words of the king, the ministers did as ordered. And having eulogized
the king knowing duty, the twice-born ones, with the Monarch’s leave,
departed for their respective quarters. And when the Vipras had gone,
the mighty- minded lord of men dismissing his counsellors, entered the
inner apartment.
SECTION XIII.
And when after a full one year, spring had again appeared on the face of
the earth, the puissant king, intent upon getting offspring through the
horse-sacrifice, saught Vasishtha’s side. And having saluted Vasishtha
and duly paid him homage, he humbly spoke unto that best of twice-born
ones, with the intention of having offspring. "Do thou, O Brāhmana,
undertake to perform this sacrifice of mine, according to the ordinance,
O foremost of ascetics! And do thou order so that no impediment may
happen to the sacrifice! Thou art my kind friend, and prime and mighty
spiritual guide. Engaged in it, thou wilt have to bear the entire burden
of the ceremony." Thereupon that best of Brāhmanas said,—"So be it! I
will do all that thou askest." He then said unto old Brāhmanas well-up
in sacrificial affairs, and experienced car-makers, and highly pious
aged people, and servants, carrying on the ceremonial operations till
the end, and artists, and carpenters, and diggers, and astrologers, and
artizans, and dancers, and conductors of theatres, and pure and learned
persons variously versed in knowledge,—"Do ye, in obedience to the royal
mandate, engage in the sacrificial work! And fetch bricks by thousands!
Do ye raise structures for the kings, commanding every convenience! And
do ye rear goodly and comfortable buildings by hundreds for the
Brāhmanas, replenished with various meats and drinks. Ye should provide
spacious apartments for the citizens and the dwellers of provinces,—and
separate quarters for the princes, coming from foreign parts; and
stables for horses, and dressing- rooms,—and wide apartments for native
and foreign warriors. And dwellings filled with diverse kinds of viands,
and commanding everything desirable,—and mansions for the lower orders
of the citizens, exceedingly beautiful to behold. And meats should be
duly dispensed with respect, and not in the indifference of festive
occasions,—so that all may regard themselves as honorably entertained.
None should be disregarded out of lust or passion. Those persons, and
artizans, that will labor eagerly in the sacrifice should by turns, be
especially entertained; and servants, who, being entertained with gifts,
do every thing completely, and omit nothing. And do ye, with hearts
mollified by love, act so, that all our friends be well pleased with
us."
Then they approached Vasishtha, saying,—"Everything hath been performed
properly, without anything being left out. And what thou sayest shall be
performed, and nothing omitted." Then summoning Sumantra, Vasishtha said
these words,—"Do thou invite all those kings that are pious,— and
Brāhmanas, and Kshatriyas and Sudras, by thousands. And do thou with due
honors bring people from all countries. And, with proper honor thyself
bring the righteous, truthful, and heroic Janaka, lord of Mithilā. And
it is because he is our old friend that I first mention him. Then do
thou thyself bring the amiable and ever fair-spoken lord of Kāsi, of
execellent character, resembling a celestial. Then do thou bring hither
along with his son, the highly-pious, old king of Kekaya, who is the
father in-law of this best of monarchs! Then do thou bring with due
honors the puissant king of Kocala, and that mighty archer, the
illustrious Romāpada, the friend of that lion of a king, and that
foremost of men—the heroic, and highly generous lord of Magadha, versed
in all branches of learning. And in accordance with the mandate of the
king, do thou invite the foremost monarchs! And do thou summon the kings
of the East, of the Sindhu and Sauvira countries, and of Saurashtra, and
of the South! And do thou speedily bring those monarchs that are
attached unto us, together with their friends and followers. Do thou in
obedience to the mandate of the monarch, bring over these, despatching
dignified emissaries!"
Having heard those words of Vasishtha, Sumantra speedily ordered
faithful persons anent the bringing over of the kings. And the virtuous
Sumantra, in accordance with the injunction of the ascetic, himself
speedily set out for the purpose of bringing the monarchs. And then the
servants came and informed the intelligent Vasishtha as to the articles
that had been got ready for the sacrifice. Then well- pleased that best
of twice-born ones, the ascetic Vasishtha, said unto them,—"Do not give
away disrespectfully or lightly. A gift bestowed with disrespect,
indubitably destroyeth the giver."
Then for several days, kings began to pour into Daçarātha’s city daily
and nightly, bringing with them various kinds of gems. Thereupon
Vasishtha well-pleased said unto the king,—"O best of men, obeying thy
mandate the kings have come here; and I too, according to merit, have
received those excellent kings with respect. And ev thing hath been
carefully made ready for the sacrifice the persons concerned. Do thou,
therefore, repair to ill sacrificial ground, for performing the
sacrifice. And, 9 foremost of monarclis, it behoveth thee to view the.
platffc filled with all desirable objects, and looking as if preparedly
imagination herself."
Then in accordance with the injunctions of both Vasishtha and
Rhishyasringa, the king came to the sacrificial spot on a day presided
over by an auspicious star. Then, with Rhishyasringa at their head,
Vasishtha and the other principal Brāhmanas wending to the sacrificial
ground, began the ceremony, according to the ordinance; and in due form.
And the auspicious king, in company with his wives, was initiated into
the ceremony.
SECTION XIV.
And after the expiry of full one year, when the sacrifcial horse had
returned, the sacrifice of the king commenced on the north bank of the
Sarayu. And with Rhishyasringa at their head, the principal twice born
ones began the proceedings in that mighty horse-sacrifice of that
high-souled monarch. And the priests, each duly and according to the
ordinance performing his proper part, engaged in the ceremony in
consonance with the scriptures. And the regenerate ones, having
performed the _pravargya_ as well as the _upasada_ according to the
ordinance, duly completed the additional ceremonies. Then, worshipping
the deities with glad hearts, those foremost of ascetics duly performed
the morning ablutions and the other prescribed rites. The oblations of
clarified butter first having been offered unto Indra, according to the
ritual, the king with a purified heart performed his ablutions. And then
the mid-day ablutions took place in proper sequence. And those foremost
of Brāhmanas, in due form, and according to the ordinance, officiated at
the third bath of that high-souled monarch. And the priests presided
over by Rhishyasringa, invoked Sakra and the other deities, reciting
measured _mantras_. And the sacrificial priests, chaunting sweet _Sâmas_
and soft mantras, duly invoking the dwellers of the celestial regions,
offered each his share of the oblations. And no part of the ceremony was
performed improperly, or left out,— and every thing was satisfactorily
celebrated with _mantras_. And on that day no Brāhmana ever felt tired,
or hungry; and there was none that was not learned, or that was not
followed by an hundred persons. And Brāhmanas, and Sudras having among
them ascetics, and Sramanas, and the aged, and the infirm, and women,
and children, were continually fed. And although they ate their fill,
yet they knew no repletion. And "Give food, and clothes of various
kind"—(was heard all around). And those employed in the task gave away
profusely. And every day food dressed properly in due form was to be
seen in countless heaps resembling hills. And men and women coming from
various countries to the sacrifice of that high-souled one were
excellently entertained with meats and drinks. And the foremost
regenerate ones said,—"The viands have been prepared in the prescribed
form, and they taste excellent. We have been gratified. Good betide
thee!" All this was heard by that descendant of Raghu. And persons
adorned with ornaments distributed the victuals among the Brāhmanas, and
they were assisted by others beaming jewelled pendants. And in the
interval between the completion of one bath and the beginning of the
next, mild and eloquent Vipras, desirous of victory, engaged in various
disputations. And every day in that sacrifice, skilful Brāhmanas,
engaged in the ceremony, did every thing, according to the ritual. And
there was no twice-born one that was not versed in the Vedas and the
Vedāngas, or that did not observe vows, or that was not profoundly
learned,—nor did any assist at the sacrifice that could not argue ably.
And when the time came for planting the _Yupas_, persons cognizant of
arts and sacrificial rites, prepared six _Yupas_ of _Vilwa_, as many of
catechu, and as many of _Palasa_, and one of _Sleshmataka_, and two of
_Devadaru_ well-made and measuring two outstretched arms. Persons versed
in the arts and science of sacrifice constructed these _Yupas_. And at
the time of throwing up the _Yupas_, for embellishing the sacrifice,
these one and twenty _Yupas_, each measuring one and twenty _Aratnis_,
having eight angles, and smooth-faced were decked out in one and twenty
pieces of cloth, and were firmly planted with due ceremonies by
artizans. And being wrapped up in cloths, and worshipped with flowers,
they looked like the seven Rishis appearing in the welkin. And an
adequate number of bricks was also duly made (for the ceremony.) And
Brāhmanas accomplished in the arts constructed the sacrificial
fire-place with those bricks. And that fire-place of that lion among
kings, set by skilful Brāhmanas, consisting on three sides of eighteen
bricks, looked like the golden-winged Garura. And for the purpose of
sacrificing them unto the respective deities were collected beasts and
reptiles, and birds, and horses, and aquatic animals. And the priests
sacrificed all these in proper form. And to these _Yupas_ were bound
three hundred beasts, as well as the foremost of the best horses
belonging to king Daçarātha. Then Kaucalyā, having performed the
preliminary rites, with three strokes slew that horse, experiencing
great glee. And with the view of reaping merit Kaucalyā, with an
undisturbed heart passed one night with that horse furnished with wings.
And the _Hotâs_ and _Adhwaryus_, and the _Uâgatas_ joined the king’s
_Vâvâtâ_ along with his _Mahishi_ and _Parivriti_¹⁵ And priests of
subdued senses, well-up in sacrificial rites, began to offer oblations
with the fat of the winged-horse, according to the ordinance. And that
lord of men, desirous of removing his sins, at the proper time smelt the
odour of the smoke arising from the fat, agreeably to the scriptures.
And then sixteen sacrificial priests in the prescribed form offered the
various parts of the horse unto the fire. It is customary in other
sacrifices to offer the oblations by means of a _Plaksha_ bough; but in
the horse-sacrifice a cane is used instead. The horse-sacrifice,
according to the Kalpa Sutras and the Brāhmanas, extend over three days.
There after, on the first day was the _Chatushtoma_ celebrated; and on
the second the _Uktha_,— and on the third the _Atiratra_. And then the
_Jyotishtoma_, and then _Ayushtoma_, and the _Atiratra_ and the
_Abhijit_, and the _Viswajit_, and the _Aptoryama_—all these various
great sacrifices were celebrated with due rites. And in this mighty
horse-sacrifice founded of yore by Sayambhu, that perpetuator of his
line, the king, bestowed the Eastern quarter on his chief sacrificial
priest, the Western on his _Adhwaryu_, the Southern on Brahmā, and the
Northern on the _Udgath_, as _Dakshinas_. And having completed that
sacrifice, that perpetuator of his race, and foremost of men, the king,
conferred on the priests the earth; and having conferred it, that
auspicious descendant of Iskhāku experienced high delight. And then the
priests spoke unto that monarch, who had all his sins purged off,
saying,—"Thou alone art worthy to protect the entire world. We do not
want the earth; nor can we rule it, being, O lord of Earth, constantly
engaged in Vaidika studies. Do thou, therefore, confer upon us something
instead, as the price thereof. Do thou confer upon us gems, or gold, or
kine, or anything else, for, O foremost of monarchs, we do not want
Earth." Thus addressed by the Brāhmanas versed in the Veda, that best of
kings bestowed upon them ten lacs of kine, and ten _Kotis_ of gold, and
forty of silver. Then those priests in a body, accepting the wealth,
brought it unto the ascetic Rhishyasringa and the intelligent Vasishtha.
Then having receieived each his share, those foremost of regenerate ones
were exceedingly pleased, and said,—"We have been highly gratified."
Then unto those Brāhmanas that had come there, the king with due regard
gave _Kotis_ of gold. And unto a certain poor twice-born one that asked
for gifts, the descendant of Raghu gave an excellent ornament from his
own arm. And, when the regenerate ones were thus properly gratified,
that one cherishing the Brāhmanas, with senses intoxicated by excess of
joy, reverentially bowed unto them. And thereupon the Brāhmanas uttered
various blessings upon that generous king, bending low to the earth.
Then having celebrated that excellent and sin-destroying sacrifice,
bringing heaven, and incapable of being celebrated by foremost monarchs,
king Daçarātha, well pleased, spoke unto Rhisyasinga, saying,—"0 thou of
excellent vows, it behoveth thee to do that whereby my line may
increase." Thereupon the best of Brāhmanas said,—"Be it so! Unto thee, O
king, will be born four sons,—perpetuators of their race." Hearing these
sweet words of his, that foremost of monarchs bended low unto him with
controlled faculties, and experienced the excess of joy. And then that
high-souled one again spoke unto Rhishyasringa.
¹⁵ The Kshetriya kings could marry wives from among Kshetriyas,
Vaishyas and Sudras. The Kshetriya wife is called _Mahishee_, the
Vaishya wife _Vâvâtâ_ and the Sudra wife _Parivriti_.—T.
SECTION XV.
Then that one of capacious intelligence, versed in the Vedas, having
pondered for a time, and regained his senses, returned unto the king
this excellent answer,—"On thy behalf, and with the view of obtaining
sons for thee, I will by help of _mantras_ laid down in the Atharva
Veda, duly celebrate the famous ceremony, capable of crowning thee with
offspring." And then with the view of obtaining sons (for the king),
that effulgent one set about the son-conferring ceremony; and in
accordance with the ordinance, and with _mantras_, offered oblations
unto the sacrificial fire. And the deities, with the _Gandharbas_, and
the _Siddhas_, and the principal saints, assembled there duly, with the
object of each obtaining his share of the offerings. And having duly
assembled there, the deities addressed these words unto Brahmā, the lord
of creatures,—"O thou possessed of the six attributes, through thy
grace, a Rākshasa named Rāvana oppresses us all by his prowess,—nor can
we baffle him. And, O lord, as thou hast well-pleased conferred on him a
boon, we always suffer him in deference to it. And the wicked-minded one
harasseth the three worlds furnished with prosperity, and beareth
ill-will unto them. And blinded by the boon he hath received, that
irrepressible one intends to bring down the lord himself of the
celestials, and the Yakshas, and the Gandharbas, and the Brāhmanas, and
the Asuras. And the Sun doth not burn him, or the Wind blow about him;
and at sight of him, that one engarlanded with billows, the Ocean, dares
not stir. Therefore, great is the fear that afflicteth us, coming from
that Rākshasa of dreadful appearance. And O lord, it behoves thee to
devise some means for destroying him." Thus addressed by the deities in
a body, he said,—"Alas! I have, however, decided on the means of
destroying that wicked-souled one. He had asked,—’May I be incapable of
being slain by _Gandharbas_, and _Yakshas_, and gods, and
_Rākshasas_!’—whereat I said,— ’Be it so!’ Through disdain, the Rākshasa
did not at that time mention men. Therefore, by men alone he is capable
of being slain; nor can his end be compassed by any other means."
Hearing this welcome speech uttered by Brahmā, the deities and the
Maharshis became exceedingly delighted. At this juncture, that lord of
the universe, the highly- effulgent Vishnu, clad in yellow apparel, and
bearing in his hands the conch, the discus, and the mace, and adorned
with burnished _Keyuras_¹⁶ arrived there, riding Vinatā’s son; like the
Sun riding the clouds. And worshipped by the foremost of the celestials,
he drew near Brahmā, and sat down a collected mind. And bending low
before him, the deities spake unto him, saying,—"O Vishnu, for the
benefit of the worlds, we shall appoint thee to some work. Do thou, O
lord, dividing thyself into four, O Vishnu, become born as sons in the
three wives, resembling Modesty, Auspiciousness, and Fame,—of Ayodhyā’s
lord, king Daçarātha, cognisant of Duty, and munificent, and possessing
energy, and like unto a Maharshi. Do thou, O Vishnu, becoming man, slay
in battle this thorn of the worlds; the pampered Rāvana, incapable of
being slain by the gods; for the foolish Rākshasha, by virtue of
sublimated prowess, baffles the deities, and the _Gandharbas_, and the
_Siddhas_, and the foremost of saints. And by him bereft of the sense of
right and wrong, have saints and _Gandharbas_ and _Apsarās_ sporting in
the groves of Nandana, been wantonly slain. It is to compass his death
that accompanied by the ascetics, we have come hither: it is for this
that the _Siddhas_ and the _Gandharbas_ and the _Yakshas_ have taken
refuge in Thee! Thou O God, art the prime way of us all, O repressor of
foes! Do thou, for bringing destruction unto the enemies of the gods,
turn thy thoughts to being born as man." Thus besought that foremost of
gods and chief of celestials, Vishnu, worshipped of all creatures,
addressed the assembled deities, following Duty, with the Grand-sire at
their head, saying,— "Do ye renounce fear! For your behoof, slaying in
battle the wily and irrepressible Rāvana, dreadful unto the saints and
the celestials, together with his sons, and grandsons, and friends, and
counsellors, and relatives, and acquaintances, I will abide among
mortals, ruling this earth for ten thousand and as many hundred years."
Having thus conferred a boon upon the gods, the god Vishnu of subdued
soul fell to thinking as to the place where he would be born among men.
Then that one of eyes resembling lotus-petals, dividing self into four
parts, chose even king Daçarātha for his father. Thereat the celestials
and the saints and the _Gandharbas_ and the _Rudras_ and the _Apsarās_
hymned the Slayer of Madhu in excellent hymns:
"Do thou utterly uproot the haughty Rāvana of fierce prowess and
enhanced insolence—that foe of the lord of celestials, who is the
occasion of the tears of the three worlds,¹⁷ and dreadful unto ascetics;
Slaying that one of terrible prowess, who distresses the three worlds,
with his forces and friends, do thou, O foremost of gods, thy fever of
heart removed, repair unto the celestial regions protected by thee and
purged of all its faults and sins."
¹⁶ A bracelet worn on the upper arm.—T.
¹⁷ Lit. the thorns of pious ascetics.—T.
SECTION XVI.
Thus besought by the foremost of the celestials, that¹⁸ searcher of
hearts, Vishnu, although cognizant of the means whereby Rāvana was to be
destroyed, spake unto the gods these amiable words,—"What, ye gods, is
the means of compassing the destruction of that lord of the Rākshasas,
by adopting which I could slay that thorn of the ascetics?" Thus
addressed, the deities answered Vishnu, incapable of deterioration,
saying,—"Assuming the form of a human being, do thou in battle slay
Rāvana! He, O repressor of foes, had for a long course of time performed
rigid austerities; and thereat, that creator of all, the first-create
Brahmā was well pleased. And propitiated by his penances, the Master
conferred a boon on the Rākshasa to the effect that, save man, no fear
should come to him from the various beings. And in the matter of that
boon-bestowing, man had formerly been disregarded by (Rāvana). And
puffed up with pride in consequence of the boon he received from the
Grand-sire, he commits ravages upon the three worlds and carries away
the fair sex by violence. Therefore, O subduer of enemies, we have even
fixed upon man for bringing about his death." Hearing this speech of the
celestials, Vishnu of subdued soul chose even king Daçarātha for his
father. And at that time, eagerly wishing to have sons, that destroyer
of enemies, the effulgent king Daçarātha, who was sonless, was
celebrating the sacrifice that conferreth male offspring. Then, having
ascertained the course to follow, Vishnu, having greeted the Grand-sire,
vanished there, worshipped by the deities and the Maharshis.
And then himself bearing in his hands a capacious vessel made of
burnished gold, with a silver cover,—dear like unto a spouse, and
resembling the divine Creative energy, filled with celestial
_Pāyasa_,¹⁹, from out the sacrificial fire of Daçarātha initiated into
the ceremony, there arose a mighty being, of unparalleled prowess, high
energy, and huge strength, black, and wearing a crimson apparel, with a
red face, uttering the blares of a trumpet, and having a body covered
with leonine hair, having whiskers and an excellent head of hair,
furnished with auspicious marks, and adorned with celestial ornaments,
and resembling a mountain-peak, and bearing the prowess of a flaming
tiger, and like unto the Sun or tongues of flaming fire. And with his
eyes fixed upon Daçarātha, he addressed the king, saying,—"O monarch,
take thou me as a person commisioned by _Prajāpati_." Hearing him speak
thus, Daçarātha, with joined hands, said,—’Lord, art thou welcome? What
can I do for thee?" Thereupon, that person despatched by _Prajāpati_
again spake thus,—"O king, having adored the deities, thou hast to-day
obtained this. Do thou foremost of kings, accept this excellent and
divinly-prepared Pāyasa, conferring sons, health, and affluence,—which
thou art to give unto thy worthy consorts, saying,—_Partake it_. Through
them thou wilt, O monarch, obtain sons,—for obtaining whom thou hast
performed this sacrifice." Thereupon, saying,—"So be it," the lord of
men delightedly placed that divinely-bestowed golden vessel filled with
the celestial _Pāyasa_ upon his head. And having saluted that wonderful
being of gracious presence, he in excess of joy began to go round him
again and again. Then Daçarātha, having received that divinely-prepared
_Pāyasa_, waxed exceeding glad; like unto a pauper attaining plenty.
Then that highly effulgent being of a wonderful form, having performed
that mission of his, vanished even there. And Daçarātha’s inner
apartment, being graced with the rays of joy, looked like unto the
welkin flooded with the lovely beams of the autumnal moon. Then entering
the inner apaitment, he spake unto Kausalya, saying,—"Take thou this
_Pāyasa_; for this will make thee bear a son." Having said this,the king
offered unto her a portion of this _Pāyasa_. Then he conferred upon
Sumitrā a fourth of it. Then in order that she might have a son, king
Daçarātha made over unto Kaikeyi an equal portion of what remained. And
then having reflected, the mighty-minded one gave unto Sumitrā the
remaining portion of the _Pāyasa_ resembling ambrosia. Thus the king
dispensed the _Pāyasa_ unto each and all of his wives. And those
foremost wives of the king, having received that _Pāyasa_, became
exceedingly delighted, and considered themselves as highly honored. Then
those excellent consorts of the lord of earth, having separately
partaken of that choice _Pāyasa_, shortly bore offspring, resmbling fire
or the Sun. And the king, beholding those wives of his bearing children,
obtained his desire and became delighted; even as that foremost of the
celestials, Indra, while being worshipped by the _Siddhas_ and the
ascetics.
¹⁸ Nara means a multitude, and Ayana, dwelling-place. He whose
dwelling-place is a multitude, is Nārayāna. Metaphorically, the
word means evidently, the _Searcher of hearts_.—T.
¹⁹ A preparation of milk, and sugar.—T.
SECTION XVII.
When Vishnu had accepted the sonship of that high- souled king, the
self-create Lord addressed the celestials, saying,—"For assisting the
heroic Vishnu firm in promise, always seeking the welfare of us all, do
ye create powerful beings, assuming shapes at will, cognizant of
illusions, heroic, furnished with the celerity of the wind, versed in
morality, possessing intelligence, like unto Vishnu in prowess,
unslayable, knowing the ways and means (of war and peace) gifted with
excellent bodies, capable of resisting all weapons, and resembling
immortals. And from forth the bodies of the foremost _Apsaris_, and
_Gandharbis_, and _Yakskis_, and _Panagis_, and _Rikshis_²⁰ and
_Vidhyddharis_, and _Kinnaris_, and _Vanaris_²¹ do ye produce sons
wearing the shapes of monkeys. Formerly I had created that foremost of
bears, Jāmbuvāna, who suddenly came out of my mouth as I was yawning."
Hearing this mandate of Him possessed of the six attributes, they began
to produce sons endowed with monkey- forms. And high-souled ascetics,
and _Siddhas_, and _Vidhādharas_, and _Uragas_, and _Chāranas_,
generated heroic sons,— rangers of woods. And Indra begat as his son
that foremost of monkeys, Vāli, resembling the Mahendra hill, and that
best of those imparting heat, the Sun, Sugriva. And Vrihaspati begat the
mighty ape named Tārā, the most excellent and intelligent of the prime
monkeys. And the Bestower of riches begat as his son the graceful ape
Gandhamādana. And Vicwakarma begat that mighty monkey named Nala; and
Agni begat as his son the powerful and graceful Nila in effulgence like
unto the fire, who surpassed even his sire in energy, prowess, and
renown. And the beautiful Acwins, endowed with the wealth of loveliness,
begat Maindra and Dwivida. And Varuna begat the monkey named Sushena;
and Paryyanya begat Sarava, possessed of great strength. And the Wind
god begat the graceful monkey named Hanumān, endeued with a frame hard
as adamant; in fleetness like unto Vinatā’s offspring; and the most
intelligent as well as the most powerful amongst all the principal
monkeys. Thus produced, there suddenly came into being by thousands,
mighty bears, and monkeys, and _Gopuchchhas_,²² of immeasurable
strength, and heroic, and powerful, assuming shapes at will, endowed
with bodies resembling elephants of hills,—even those who would engage
in compassing the destruction of the Ten-headed one. And the sons of the
deities retained distinctly the respective hues, forms, and prowess,
that characterized their several sires. And those that sprang from the
Golangulas,²³ possessed even more than the might of the gods. Likewise,
on _Rikshis_ and _Kinnaris_ were gladly begot thousands upon thousands
of monkeys, by gods, and _Maharshis_, and _Gandarbas_, and _Tarkshyas_,
and famous _Yakshas_, and _Nagās_, and _Kimpurushas_,²⁴ and _Siddhas_
and _Vidyādharas_, and _Uragas_. And upon the principal _Apsaris_, and
the _Vidyādharis_, and the daughters of the _Nāgas_, and the _Gandarbis_
were begot by the _Chāranas_ as sons, heroic monkeys of gigantic bodies,
ranging the forests and living on fruits and roots. And all these
monkeys were endowed with strength; and could assume shapes and repair
everywhere, at will. And they were like unto lions and tigers, both in
pride and in prowess. And they faught with crags and hurled hills. And
they faught with nails and teeth,—and were accomplished in all weapons.
And they could move the largest hills; and crush the fixed trees; and
with their impetus, vex that lord of rivers—the Ocean. And they could
with their kicks rend the Earth, and swim over the mighty main. And they
could penetrate into the welkin,—and capture the clouds. And they could
subdue mad elephants ranging the forest. And with their roars, they
could bring down birds singing. Thus came into being _Kotis_ of
high-souled leaders of monkey-herds, assuming forms at will. And these
became the leaders of the principal monkey-herds; and they, in their
turn, generated heroic monkeys, the foremost of the leaders of herds.
Some of these monkeys began to dwell on the top of the Rikshavāna
mountain; while others inhabited various other mountains and forests.
And all the leaders of monkey- herds stayed with those
brothers,—Sugriva, the son of the Sun-god and Vali, that of Sakra,—and
also with Nala, and Nila, and Hanumān, and other leaders of
monkey-herds. And endowed with the might of Garura, and accomplished in
fight, they ranged around, pounding lions, and tigers, and mighty
_Uragas_. And the mighty-armed Vali of great prowess and redoubtable
strength protected by virtue of the energy of his arms _Rikshas_, and
_Gopuchchhas_, and monkeys. And this earth, furnished with mountains,
and forests, and oceans, began to teem with those heroic lords of
leaders of monkey- herds, inhabiting different places, bearing
characteristic marks, resembling masses of clouds, or mountain-peaks,
possessed of mighty strength, and of terrible bodies and visages,—in
order that they might assist Rāma.
²⁰ She-bears.—T.
²¹ She-monkeys.—T.
²² Cow-tailed monkeys—T.
²³ Cow-tailed monkeys.—T.
²⁴ Being half-man and half-beast.—T.
SECTION XVIII.
When the horse-sacrifice of the high-souled Daçarātha had been
completed, the immortals, accepting each his share, returned whence they
had come. And the monarch, having observed all the rules of initiation,
entered the palace with his equipage and retinue. And the lords of the
earth, having been received suitably by the king, with glad hearts set
out for their own countries, saluting that foremost of ascetics
(Rhishyasringa). And clad in bright apparel, the delighted forces
belonging to those graceful kings repairing to their own homes, looked
exceedingly beautiful. When the lords of the earth had gone away, the
graceful king Daçarātha re-entered his palace, with the foremost of
regenerate ones at his head. And followed by the intelligent monarch
with his retinue, Rhishyasringa, having been duly honored, set out with
Sāntā. Having thus dismissed them all, the king, his object attained,
began to dwell there happily, expecting sons.
And then when tbe six seasons had rolled away after the completion of
the sacrifice, in the twelfth month, on the ninth lunar day, under the
influence of the Punarvasu asterism, when the Sun, the Moon, _Saturn_,
_Jupiter_, and _Venus_ were at _Arius_, _Capricorn_, _Libra_, _Cancer_,
and _Pisces_, —and when Jupiter had arisen with the Moon at Cancer,
Kaucalyā gave birth to that lord of the universe, bowed unto by all the
worlds, Rāma, the descendant of Ikshwāku, furnished with excellent
marks,—the one half of Vishnu,— exceedingly righteous, with rosy eyes,
and mighty arms, and crimson nether lip, and endowed with a voice like
the sound of a kettledrum. Then on having given birth to that son of
immeasurable prowess, Kaucalyā looked resplendent, like Aditi on having
brought forth that foremost of celestials—the wielder of the
thunder-bolt. And then was born of Kaikeyi, Bharata, having truth for
prowess, endowed with all the virtues, and the very fourth part of
Vishnu. And then Sumitrā gave birth unto Lakshmana and Satrughna,
heroic, and skilled in all weapons, and endowed with the half of Vishnu.
And Bharata of purged intelligence was born under the asterism _Pushyā_,
when the Sun had entered _Pisces_; while the two sons of Sumitrā were
born when the Sun arose in Cancer, under the asterism of _Asleshā_.²⁵
And thus were separately born four high-souled sons unto the king,
crowned with qualities, and graceful, and in loveliness resembling the
constellations _Prosthapada_²⁶ Thereat the _Gandharbas_ began to chaunt
sweetly, and the _Apsarās_ to dance. And the celestial kettledrums
sounded; and there showered down blossoms from the sky. And high
festivities were commenced by the multitude in Ayodhyā. And the spacious
highways became filled with players and dancers, glittering with all
kinds of gems, and resounding with the music of singers and performers
on instruments. And the king bestowed gifts upon bards and genealogists
and penegyrists, and he also gave kine by thousands to Brāhmanas.
And when the eleventh day had gone by, the king performed the Naming
ceremony of his sons. And experiencing great delight, Vasishtha
conferred the names. And the high- souled eldest one was called Rāma;
and Kaikeyi’s son was called Bharata; and Sumitrā’s son was called
Lakshmana,— and the last was named Satrughna. And the king fed the
Brāhmanas as well as the inhabitants rural and urban; and he bestowed
heaps of jewels upon Brāhmanas. Thus did he celebrate the natal rites of
the princes. And among all those princes, the eldest, Rāma, like unto
Ketu,²⁷ and the special delight of his father, became the object of
general regard, even as the self-create Himself. And all of them were
versed in the Vedas, and heroic, and intent upon the welfare of others.
And all were accomplished in knowledge; and endowed with virtues. And
among them all, the exceedingly puissant Rāma, having truth for prowess,
was the desire of every one, and spotless like unto the Moon himself.²⁸
He could ride on elephants and horses, and was an adept in managing
cars. And he was ever engaged in the study of arms, and aye occupied in
ministering unto his sire. And even from early youth, that enhancer of
auspiciousness, Lakshmana, was ever attached unto his eldest brother
Rāma, that delight of all. And like unto another life of Rāma, Lakshmana
furnished with auspiciousness was in everything attentive to Rāma’s
wishes, even at the neglect of his own person. And that foremost of
persons did not even attain sleep without Rāma’s company,—nor did he
partake any sweetmeat that was offered, unless Rāma partook it with him.
And when mounted on horse-back, Rāghava went a-hunting, Lakshmana went
at his back bow in hand, protecting him. And that younger brother of
Lakshmana, Satrughna, likewise became ever dearer unto Bharata than life
itself.
And on account of those exalted and well-beloved sons of his, Daçarātha
experienced the excess of joy, like unto the Grand-sire on account of
the celestials. And when they came to be furnished with knowledge, and
crowned with virtues, and endowed with bashfulness and fame, and to
attain wisdom in everything, and to be far-sighted,Daçarātha, the father
of such powerful and flamingly effulgent sens, became delighted even
like that lord of worlds—Brahmā. And those best of men, ever engaged in
the study of the Vedas, were accomplished in the art of archery—and
always intent upon ministering unto their father.
And once upon a time, when the virtuous king Daçarātha, surrounded by
his priests and friends, was reflecting about the nuptials of his sons,
unto that high-souled one engaged in thought in the midst of his
counsellors came the mighty ascetic Viswamitra. And desirous of seeing
the king, he said unto the warders,—"Do ye speedily announce that I,
Gadhi’s son, sprung in the Kuçika line, have come!" Hearing those words
of his, they urged on by them, all hurriedly began to run towards the
royal chambers. And coming to the royal apartments, they communicated to
Ikshwāku’s descendant the arrival of the ascetic Viswāmitra. Hearing
those words of theirs, Daçarātha surrounded by his priests, went out
delightedly to meet him, like Vāsava going out to meet Vrihashpati.²⁹
And having come unto that ascetic observing vows and of flaming energy,
the monarch with a cheerful countenance offered him the _Arghya_. And
there- upon, having accepted the king’s _Arghya_ in accordance with the
ordinance, he enquired of the lord of men as to his continued prosperity
and peace. And the exceedingly virtuous descendant of Kuçika asked the
king concerning the welfare of the exchequer, and the provinces; and the
peace of his friends and acquaintances. "And are thy captains
submissive: and hast thou vanquished thy foes? And hast thou performed
well the human and the divine rites?" And approaching Vasishtha and the
other anchorites, that foremost of ascetics of exalted piety duly asked
them touching their welfare. And having been properly received by the
monarch, they with glad hearts entered the royal residence, and sat them
down according to precedence. Then gladly worshipping the mighty
ascetic, Viswāmitra, the exceedingly generous king, well-pleased,
addressed him, saying,—"Like unto the obtaining of ambrosia, like unto a
shower in a land suffering from drouth, like unto the birth of sons of
worthy wives to him without issue, like unto the recovery of a lost
thing, yea,—like unto the dawning of a mighty joy, I consider this thy
arrival. illustrious ascetic, thou art well come. What is even that
which is nearest to thy heart. What shall I do for thee, experiencing
sincere pleasure? Thou, O Brāhmana, art worthy of my best services. By
luck it is that, O bestower of honor, I have gained thee. To-day my
birth hath been crowned with fruit—to day hath my life attained its
object. And truly yesternight hath been succeeded by an auspicious
morning, since I have beheld thee. Having first attained exceeding
effulgence by virtue of austerities performed for obtaining the title of
_Rājarshi_, thou hast afterwards obtained the status of a _Brahmārshi_.
Thou art worthy of manifold homage from me. This thy exceedingly holy
arrival appeareth wonderful. O lord, by beholding thee, surely my body
hath been rendered pure. Tell me, what is it that thou wouldst have,—and
what is the purpose of thy coming? I wish that I may be obliged by doing
thy will. And, O thou of excellent vows, thou ought not to hesitate. I
will every way accomplish thy will for thou art my god. O regnerate one,
surely great prosperity cometh to me in consequence of thy coming, in as
much as it shall be the means of bringing me entire and excellent merit,
O Brāhmana!" Hearing this soul-soothing, ear-charming, and free-humble
speech that was uttered, that illustrious prime of ascetics crowned with
virtues, and furnished with all perfections, experienced exceeding
delight.
²⁵ The ninth lunar mansion.—T.
²⁶ Otherwise called _Uttarabhādrapada_ and _Purvabhādrapada_.—T.
²⁷ The ninth of the planets.—T.
²⁸ The Moon is a male in Sanskrit.—T.
²⁹ The text has _Brahmānam_. Vrihashpati is the Brahmā of the
gods—_Vrhashpatir devanam Brahmā_,—according to Sruti—T
SECTION XIX.
Hearing those astonishing words of that lion-like king, the
highly-energetic Viswāmitra with his down standing on end, said,—"O
foremost of kings, sprung from an illustrious line, and having Vasishtha
for thy guide, these words become thee alone on earth and no one else.
Do thou, O best of kings, ascertain thy course in respect of the matter
I bear in my heart; and do thou prove firm in promise! For celebrating a
sacrifice, I, O foremost of men, abide by some prescribed course. And it
comes to pass that two Rākshasas assuming shapes at will, have become
bent upon disturbing the ceremony. And in that sacrifice which I have
determined to bring to a completion, and which is on the eve of being
completed, both these Rākshasas, Maricha and Suvihu, accomplished in
arms and possessed of prowess, shower flesh and gore upon the altar. And
on that ceremony being thus disturbed and my purpose thus frustrated, I
considered my labors as all lost, and, therefore, have left my country
in dejection. And, O monarch, I cannot bring myself to vent my wrath;
for such is the nature of that business, that it is not proper for one
engaged in it to utter a curse. Therefore, O foremost of monarchs, it
behoves thee to grant me thy eldest son, the heroic Rāma of genuine
prowess, with the side-locks. By virtue of his own divine energy, he,
being protected by me, is capable of even destroying those Rākshasas
disturbing the ceremony. And I will, without doubt,confer upon him
manifold blessings,—by means of which he will secure the golden opinions
of the three worlds. And encountering Rāma,they will by no means be able
to stand him, nor is there any other who dares to slay them. And puffed
up with energy, they have become ensnared at the hands of Kāla,³⁰ —and,
O best of monarchs, they are no match for Rāma. Nor, king, ought thou to
indulge in paternal affection. For ten nights only Rāma is to remain
there, with the object of slaying those foes to my sacrifice, those
Rākshasas disturbing the rites. I tell thee, do thou consider the
Rākshasas as already slain. I know full well Rāma of sterling
prowess,—as also the highly-energetic Vasishtha and the other ascetics
present here. And if thou, O king, set thy heart upon acquiring
religious merit and high fame on earth, do thou then grant me Rāma! And,
O Kākutstha,³¹ if thy counsellors together with the Brāhmanas having
Vasishtha at their head, consent, do thou then dismiss Rāma! Even this
is my wish,—and he also hath come of age. Do thou, therefore, part with
thy son, the lotus-eyed Rāma, for the ten days of the sacrifice! Do thou
act so, O descendant of Raghu, that the time appointed for the ceremony
may not be overpassed. Good betide thee! Let not thy mind indulge in
grief!"
Having said these words consistent with virtue and interest, the
mighty-minded and highly-powerful Viswāmitra paused. And hearing the
auspicious words of Viswāmitra, that foremost of kings shook with a
mighty sorrow, and became bewildered. Then, having regained his sense,
he rose up and became cast down through apprehension. Having heard the
words of the ascetic, capable of rending the mind and heart, the
bigh-souled king of men became stricken with grief and shook on his
seat.
³⁰ Yama, the god of death.
³¹ From _Kakud_, an emblem of royalty and _Stha_, residing,—meaning a
prince, the grandson of Ikshwaku.—T.
SECTION XX.
Hearing the words of Viswāmitra, that best of monarchs remained
insensible for a time,—and then regaining his sense, spake thus,—"My
lotus-eyed Rāma is not yet turned of sixteen; and I do not perceive his
fitness to cope with Rākshasas in battle. I am the lord of this
_Akshaukini_³² of forces. Marching with this, will I engage with the
night- rangers. And these servants of mine are valiant, and warlike, and
accomplished in weapons, and capable of fighting the
Rākshasas,—therefore, it behoveth thee not to take Rāma. And myself bow
in hand, stationed at the van of the array, will battle with the rangers
of the night as long as life is spared unto me. And then well protected,
thy sacrifice will hold an unimpeded course. Therefore, I will repair
thither,—and it behoveth thee not to take Rāma. And youthful, and
unaccomplished, and not knowing what constitutes strength and what not,
and not equipped with the energy of science,—and unskilful in fight, he
is not a match for Rākshasas,—they being deceitful warriors. Bereft of
Rāma, O best of ascetics, I cannot live for a moment. Therefore, it
behoveth thee not to take him. If, O Brāhmana, it is thy intention to
take Rāma, then, O thou of excellent vows, do thou also take me along
with the _Chaturanga_³³ forces! O Kuçika’s son, I am sixty thousand
years old; and (at this age) I have obtained Rāma after undergoing
extreme troubles,—it therefore becometh thee not to take Rāma. And among
the four sons of mine, I find my highest delight in Rāma, my first-born,
and the most virtuous of them all,—therefore, it behoveth thee not to
take Rāma. What is the prowess of the Rākshasas? And whose sons are
they? And who, pray, are they? And what are the proportions of their
bodies? And who protecteth them, O foremost of ascetics? And by what
means shall either Rāma, or my forces, or, O Brāhmana, I myself be able
to slay in fight those deceitful warriors—the Rākshasas? Do thou tell
me, adorable one, inflated as they are by virtue of their prowess, how
can I stand them in fight?" Hearing that speech of his, Viswātmitra
said,—"There is a Rakshasa named Rāvana, sprung from the line of
Pulastya. Having obtained a boon from Brahmā, he boldly opposeth himself
to the three worlds, being possessed of great strength, and prowess, and
backed by innumerable Rākshasas. And, O mighty monarch, I also hear that
that lord of the Rākshasas is the very brother of Vacravana and the son
of the ascetic Vicravan. And when that one possessed of mighty strength
does not stoop to disturb the sacrifice himself, those powerful
Rākshasas, Mārich and Suvāhu, being incited by him, disturb the rites."
The ascetic having spoken thus, the king then answered him,—"I am
incapable of standing that wicked-souled one in fight. Therefore, do
thou, O thou versed in morality, extend thy favor unto my son! Of
slender fortune as I am, thou art my guide and my god. Even the
celestials and the _Dānavas_ and the _Gandharbas_ and the Birds and the
Snakes are incapable of bearing Rāvana in battle—what then is man? He
depriveth in conflict even the puissant of their prowess. I cannot fight
either with him or with his forces. And, O foremost of ascetics, whether
thou art accompanied with my son or my forces, thou wilt not be able to
stand him. And how can I, O Brāhmana, make over unto thee my son, of
tender years, resembling an immortal, who is ignorant of warfare? I will
not part with my son. The sons of Sunda and Upasunda resemble Kāla
himself in battle,—and it is they who are disturbing thy sacrifice.
Therefore I will not part with my son. And Māricha and Suvāhu are
possessed of prowess, and accomplished in weapons. But with my friends I
will repair to encounter one of them. If thou do not consent to this, I
beseech thee with my friends, (do thou desist!)" Hearing these words of
the lord of men, a mighty ire took possession of that foremost of
regenerate ones, Kuçika’s son; and the fire of the Maharshi’s wrath
flamed up even like unto a fire fed by fuel and clarified butter.
³² A complete army consisting of 1,09,350 foot, 65,610 horse, 21,870
chariots, and 21,870 elephants.—T.
³³ An army consisting of foot, horse, elephants, and cars.—T.
SECTION XXI.
Hearing those words of Daçarātha, composed of letters faltering with
affection, Kuçika’s son, stirred up with anger, answered the monarch,
saying,—"Having promised me first, thou endeavourest to renounce that
promise of thine. This surely is unworthy of a descendant of Raghu,— and
this can bring destruction upon the dynasty. If, king, in acting thus,
thou hast acted properly, I will then repair to the place whence I had
come. O Kākuthstha’s descendant false in promise, do thou attain
happiness, being surrounded by thy friends." And when the intelligent
Viçwāmitra was exercised with wrath, the entire earth began to tremble,
and the gods even were inspired with awe. And knowing that the entire
universe was in trepidation, that mighty saint, the sedate Vasishtha of
excellent vows, said these words unto the king,—"Born in the line of
Ikshwāku, thou art the very second self of virtue. And endowed with
patience, and auspicious, and observing excellent vows, thou ought not
to renounce virtue. The descendant of Raghu is famed over the three
worlds as righteous-souled. Do thou maintain thy habit of adhering to
promise; for it doth not behove thee to act unrighteously. If having
promised,—’I will do so,’ thou dost not act up to thy word, the merit
thou hast achieved by digging tanks and by performing sacrifices shall
come to naught,—therefore do thou renounce Rāma! Accomplished or not
accomplished in weapons, the Rākshasas cannot bear him protected by
Kuçika’s son, like ambrosia, by flaming fire. This one is Virtue
incarnate: this one is the foremost of those possessing prowess. This
one surpasseth all others in learning, and is the refuge of asceticism.
This one is cognizant of all the weapons that exist in the three worlds
furnished with mobile and imobile things; but others do not know
him,—nor yet shall know him hereafter. And neither the gods, nor the
saints, nor the immortals, nor the Rākshasas, nor the foremost of
Gandharbas and Yakshas, nor the Kinnaras, nor the mighty Serpents can
know him. And formerly while the descendant of Kuçika was ruling bis
kingdom, Sivā conferred upon him the highly famous sons of Kricācwa in
the shape of all weapons. And those sons of Kricācwa were the offspring
of Prajāpati’s daughters. They were endowed with various forms, and were
effulgent and dreadful. And Daksha’s daughters of elegant waists, Jayā
and Suprabhā, brought forth an hundred exceedingly effulgent weapons.
And by virtue of her boon, Jayā obtained fifty sons of immeasurable
strength and endued with the power of becoming invisible for the purpose
of slaughtering the hosts of the Asuras. And Suprabhā also brought forth
fifty sons named _Sanhāras_, incapable of being borne, and infallible,
and powerful. Kuçika’s son is adequately conversant with all those
weapons. And that one knowing duty is also capable of creating wonderful
weapons. And, O descendant of Raghu, there is nothing present, past, or
future which is not known by that foremost of ascetics of high soul, and
cognizant of morality. Such is the prowess of that highly famous
Viçwāmitra possessed of mighty energy. Therefore, O king, it behoveth
thee not to hesitate in the matter of Rāma’s going. The descendant of
Kuçika is himself capable of repressing the Rākshasas; and it is in
order to thy son’s welfare that coming unto thee, he asketh for him of
thee." At this speech of the ascetic, that foremost of Raghus, the king,
well- pleased, became exceedingly delighted. And that famous one,
relishing the journey of Rāma, began to reflect in his mind about
consigning him unto Kuçika’s son.
SECTION XXII.
Upon Vasishtha’s representing this, king Daçarātha himself with a
complacent countenance, summoned unto him Rāma and Lakshmana. And when
the auspicious rites had been performed by both Rāma’s father and
mother, and when the priest Vasishtha had uttered mantras, king
Daçarātha, smelling his son’s crown, with a glad heart, made him over
unto the descendant of Kuçika. Then there blew a Breeze free from dust
and of delicious feel, on witnessing the lotus-eyed Rāma at the hands of
Viçwāmitra. And as the high-souled one was about to set out, blossoms
began to shower down copiously, accompanied with the sounds of celestial
kettle-drums and the loud blares of conchs. Viçwāmitra went first, and
next the highly famous Rāma with the side-locks, holding the bow. And
him followed Sumitrā’s son. And equipped with quivers, and with bows in
hand, gracing the ten cardinal points and resembling three-hooded
serpents, they followed the high-souled Viçwāmitra, like the two
stalwart Aswins following the Grand-sire. And those effulgent ones of
faultless limbs went in the wake of the ascetic, illumining him with
their grace. And like unto those sons of his, Skanda and Bisākha
following the incomprehensible deity, Sthānu, those youthful brothers of
comely persons and faultless limbs, Rāma and Lakshmana, highly
effulgent, carrying bows in hand, adorned with ornaments, and equipped
with scimitars, with their fingers encased in _Guana_ skin, flamingly
followed Kuçika’s son, beautifying him with their splendour. And having
proceeded over half a _Yojana_, and arriving at the right bank of the
Sarayu, Viçwāmitra addressed these sweet words unto Rāma,—"O Rāma! do
thou, O child, take of this water: let no delay occur. Do thou receive
the _mantras_ Valā and Ativalā,—and thou wilt not feel fatigue or fever
or undergo any change of look, and whether asleep or heedless, the
Rākshasas will not be able to surprise thee. And, O Rāma, the might of
thy arms will be unequalled in this world,—nay, in all the three worlds.
There shall be none—thy equal. Do thou, O Rāghava, recite Valā and
Ativalā, O child! And, O sinless one, when thou hast secured these two
kinds of knowledge, none in this world will equal thee in good fortune,
or in talent, or in philosophic wisdom or in subtle apprehension, or in
the capacity of answering a controversialist; for Valā and Ativalā are
the nurses of all knowledge. And, O Rāma, O foremost of men, if thou
recitest Valā and Ativalā on the way. neither hunger nor thirst will
exercise thee, O descendant of Raghu! And if thou recitest these, thou
wilt attain fame on earth. Those sciences fraught with energy are the
daughters of the Grandsire. I intend to confer them upon thee, O
Kākutstha; and, O lord of earth, they are worthy to be conferred upon
thee as thou art possessed of various virtues. Thou need not entertain
any doubt about it. And if thou learn them like unto the exercise of
asceticism they will prove of manifold good unto thee." Thereat Rāma
with a cheerful countenance sipping water, with a purified body received
those sciences from the _Maharshi_ of subdued soul. And furnished with
the sciences, Rāma of dreadful prowess appeared resplendent, even like
the adorable autumnal Sun invested with a thousand rays. Then Rāma
having rendered unto Kuçika’s son all the duties appertaining to a
spiritual guide, the three happily spent that night on the banks of the
Sarayu. And although those excellent sons of Daçarātha lay down on an
unbeseeming bed of grass, yet in consequence of the sweet converse of
Kuçika’s son, the night seemed to pass pleasantly away.
SECTION XXIII.
And when the night had passed away, the mighty ascetic spoke unto
Kākutstha, lying down on a bed of leaves, —"O Rāma, the best son of
Kaucalyā, the first Sandhyā³⁴ should now be performed. Do thou, O
foremost of men, arise! Thou shouldst perform the purificatory rites and
contemplate the gods." Hearing those proper words of the ascetic, those
foremost of men, endowed with heroism, bathed, and, offering _Arghya_,
began to recite the Gāyatri.³⁵ And having performed these daily duties,
those exceedingly powerful ones, greeting Viçwāmitra having asceticism
for wealth, stood before him, with the object of starting on their
journey. And as those ones endowed with exceeding prowess were
proceeding, at the shining confluence of the Sarayu and the Gangā they
beheld a noble river flowing in three branches. And there lay a holy
hermitage, belonging to ascetics of subdued souls, where they had been
carrying on their high austerities for thousands of years. Beholding
that sacred asylum, those descendants of Raghu, exceedingly delighted,
spake unto the high-souled Viçwāmitra, these words,—"Whose is this
sacred hermitage? And what man liveth here? O worshipful one, we are
desirous of hearing this. Surely, great is our curiosity." At those
words of theirs, that foremost of ascetics, smiling, said,—"Hear, O
Rāma, as to whom the asylum belonged in time past. Kandarpa, called Kāma
by the wise, was once incarnate (on earth.) And it came to pass that as
that lord of the deities, Sthānu, having performed here his austerities
in accordance with the prescribed restrictions, was wending his way in
company with the Maruts, that fool-hardy wight dared disturb the
equanimity of his mind. Thereupon, descendant of Raghu, uttering a roar,
the high-souled Rudra eyed him steadfastly. And thereat all the limbs of
that perverse-hearted one became blasted. On his body being consumed by
that high- souled one, Kāma was deprived of his person in consequence of
the ire of that foremost among the deities; and, O Rāghava, from that
time forth, he hath become known as Ananga.³⁶ And the place where he
was deprived of his body is the lovely land of Anga. This sacred
hermitage belongs to Sivā; and these ascetics engaged in pious acts, O
hero, have been from father to son his disciples. And no sin toucheth
them. Here, O Rāma, in the midst of the sacred streams, will we spend
the night, O thou of gracious presence, crossing over on the morrow. Let
us then, having purified ourselves, enter the holy hermitage! It is
highly desirable for us to sojourn here,—here will we happily spend the
night, having bathed, and recited the _mantras_, and offered oblation
unto the sacrificial fire, O best of men!"
As they were conversing thus, the ascetics were highly delighted on
discovering them by means of their far-reaching spiritual vision,—and
they rejoiced greatly. Then giving Kuçika’s son water to wash his feet
and _Arghya_, and extending unto him also the rites of hospitality, they
next entertained Rāma and Lakshmana. And having experienced their
hospitality, they (the guests) delighted them with their talk. And then
the saints with collected minds recited their evening prayers. And
having been shown their destined place of rest along with ascetics of
excellent vows, they happily passed that night in that hermitage
affording every comfort. And that foremost of ascetics, the righteous-
souled son of Kuçika, by means of his excellent converse, charmed the
prepossessing sons of the monarch.
³⁴ Brāhmanas have to perform their daily devotions thrice,—in the
morning, at noon, and in the evening.—T.
³⁵ The solar hymn of the Veda—T.
³⁶ Lit. the bodiless.—T.
SECTION XXIV.
Then next morning which happened to be fine, those repressors of their
foes, with Viçwāmitra who had performed morning rites at their head,
came to the banks of the river.³⁷ And those high-souled ascetics
observing vows, having brought an elegant bark addressed Viçwāmitra,
saying,—"Do thou ascend the bark with the princes at thy head! May thy
journey be auspicious: let no delay occur!" Thereupon saying,—"So be
it!", and having paid homage unto those ascetics, Viçwāmitra set about
crossing that river with them, which had replenished the ocean.³⁸ And it
came to pass that while thus engaged, they heard a sound augmented by
the dashing of the waves.³⁹ And having come to the middle of the stream,
the highly energetic Rāma with his younger brother, became curious to
ascertain the cause of that sound. And reaching the middle of the river,
Rāma asked that best of ascetics,—"What is this loud uproar that seemeth
to come riving the water?" Hearing Rāghava’s words dictated by
curiosity, that righteous-souled one spake, unfolding the true cause of
the noise,—"O Rāma, there is in the Kailāca mountain an exceedingly
beautiful pool, created mentally by Brahmā, O foremost of men,—and hence
this watery expanse goeth by the name of _Mānasa Pool_, And the stream
that issues from that liquid lapse, flows through Ayodhyā: the sacred
Sarayu issues from that pool of Brahmā. And as the Sarayu meets the
Jāhnavi, this tremendous uproar is heard, being produced by the clashing
of the waters. Do thou, O Rāma, bow down to them with a concentrated
mind." Thereupon, both of these exceedingly righteous ones, bowed down
unto those streams; and betaking themselves to the right bank, began to
proceed with fleet vigour. And beholding a dreadful trackless forest,
that son of the foremost of men, Ikshhwaku’s descendant, asked that best
of ascetics, saying,— "Ah! deep is this forest abounding in crickets;
and filled with terrible ferocious beasts,and various birds possessed of
shocking voices and screaming frightfully; and graced by lions, and
tigers, and boars, and elephants; and crowded with _Dhavas_⁴⁰ and
_Acwas_ and _Karnas_⁴¹ and _Kukubhas_ and _Vilmas_⁴² and _Tindukas_⁴³
and _Patalas_⁴⁴ and _Badaris_.⁴⁵ Whence is this dreadful forest?" Him
answered thus the mighty asetic Viçwāmitra endowed with high energy,—"Do
thou listen, O Kākutshtha, as to whom belongeth this dreadful forest!
Here were formerly, O foremost of men, two flourishing provinces, named
Malada, and Karusha, built by celestial architects. In days of yore, O
Rāma, on the occasion of the destruction of Vritra, the thousand-eyed
one came to have hunger, to be besmeared with excreta, and to slay a
Brāhmana. And when Indra had been thus besmeared, the deities, and the
saints having asceticism for wealth, washed him here, and cleansed his
person from the dirt. And the deities, having renounced here the filth
that had clung unto the person of the mighty Indra, as well as his
hunger, attained exceeding delight. And thereat Indra becoming purified,
attained his former brightness, and became devoid of hunger. And
mightily pleased with this region, he conferred on it an excellent boon,
saying,—"Since these two places have held excreta from my body, they
going by the names of Malada and Karusha, shall attain exceeding
prosperity and fame among men." And beholding the land thus honored by
the intelligent Sacra, the deities said unto the subduer of
Pāka,—’Well!" "Well!" And, O repressor of foes, these two places, Malada
and Karusha, enjoyed prosperity for a long lime and were blessed with
corn and wealth. Then after a space of time, was born a Yakshini capable
of assuming forms at will, and endowed with the strength of a thousand
elephants. Her name, good betide thee! was Tārakā, and she was the
spouse of the intelligent Sunda—she whose son is the Rākshasa, Māricha
possessed of the prowess of Sacra; having round arms, with a huge head,
a capacious mouth and a cyclopean body. And that Rakshasa of dreadful
form daily frightens people. And, O descendant of Raghu, Tārakā of
wicked deeds, daily commits havoc upon these countries, Malada and
Karusha . And now at the distance of over half a Yojana, she stayeth,
obstructing the way. And since this forest belongeth unto Tārakā, thou
shouldst repair thither and, resorting to the might of thy own arms,
slay this one of wicked deeds. And by my direction, do thou again rid
this region of its thorn; for no one dareth to approach such a place,
infested, O Rāma, by the dreadful and unbearable Yakshini. And now I
have related unto thee all about this fearful forest. And to this day
that Yakshini hath not desisted from committing ravages right and left."
³⁷ Ganges.—T.
³⁸ The legend is that when the saint Agastya had sucked up the ocean,
the Ganges replenished it.—T.
³⁹ The text has _Susrāva_—he heard. Another reading is _Tatas
Susruvatus Sabdam_—then they heard a sound,—which I adopt.—T.
⁴⁰ Grislea Tomentosa.—T.
⁴¹ Cassia fistula.—T.
⁴² Ægle marmalos.—T.
⁴³ Diospyros glutinosa.—T.
⁴⁴ Bignonia suave-olens.—T.
⁴⁵ Jujube.—T
SECTION XXV.
Hearing this excellent speech of that ascetic of immeasurable energy,
that foremost of men answered him in these happy words,—"O best of
ascetics, I have heard that the Yaksha race is endowed with but small
prowess. How can then that one of the weaker sex possess the strength of
a thousand elephants?" Hearing this speech that was uttered by Rāghava
of immeasurable energy, Viçwāmitra, delighting with his amiable words
that subduer of foes, Rāma, and Lakshmana, said,—"Do thou listen as to
the means whereby attaining terrible strength, that one belonging to the
weaker sex hath come to possess strength and prowess by virtue of a
boon. In former times there was a mighty and exceedingly powerful
Yaksha, named Suketu. And he had no issue. And he was of pure practices,
and used to perform rigid austerities. And, O Rāma, the Grand-sire, well
pleased with that lord of Yakshas, conferred upon him a gem of a
daughter, by name Tārakā. And the Grand-sire endowed her with the
strength of a thousand elephants; yet that illustrious one did not
bestow a son on that Yaksha. And when she had grown, and attained youth
and beauty, he gave that famous damsel unto Jambha’s son, Sunda, for
wife. And after a length of time, that Yakshi gave birth to a son, named
Māricha, possessed of irrepressible energy—him who became a Rākshasa in
consequence of a curse. And, O Rāma, when Sunda had been destroyed,
Tārakā along with her son, set her heart upon afflicting that excellent
saint Agastya. And enraged with Agastya, she rushed at him with a roar,
intending to devour him. And on seeing her thus rushing, that worshipful
saint, Agastya, said unto Māricha, "Do thou become a Rākshasa!", and, in
exceeding wrath, he also cursed Tārakā. "And, O mighty Yakshi, ince in
frightful guise with a frightful face thou hast desired to eat up a
human being, do thou immediately leave this (thy original) shape, and
become of a terrible form!" Thus cursed by Agastya, Tārakā, overwhelmed
with rage, lays waste this fair region, where Agastya carrieth on his
austerities. Do thou, O descendant of Raghu, for the welfare of
Brāhmanas and kine, slay this exceedingly terrible Yakshi of wicked ways
and vile prowess! Nor, O son of Raghu, doth any one in the three worlds,
save, thee, dare to slay this Yakshi joined with a curse. Nor shouldst
thou, best of men, shrink from slaying a woman; for even this should be
accomplished by a prince in the interests of the four orders. And
whether an act be cruel or otherwise, slightly or highly sinful, it
should for protecting the subjects, be performed by a ruler. Of those
engaged in the onerous task of government, even this is the eternal rule
of conduct. Do thou, O Kukutstha, slay this impious one; for she knoweth
no righteousness! We hear, O king, that in days of yore, Sakra slew
Virochana’s daughter, Mantharā, who had intented to distroy the earth.
And formerly, O Rāma, Vishnu destroyed Kāvya’s mother, the devoted wife
of Bhrigu, who had set her heart upon making the world, devoid of Indra.
By these as well as innumerable princes—foremost of men—have wicked
women been slain. Therefore, O king, renouncing antipathy, do thou, by
my command, slay this one!"
SECTION XXVI.
Hearing those bold words of the ascetic, the son of that foremost of
men, Rāghava firm in his vows, with clasped hands answered,—"In
accordance with the desire of my sire, and in order to glorify it, I
ought fearlessly to do even as Kuçika’s son sayeth. And havingbeen
desired to that end while at Ayodhyā by that high-souled one, my father
Daçarātha, in the midst of the spiritual guides, I ought not to pass by
thy words. Therefore, commanded by that upholder of the Veda, I,
agreeably to my father’s mandate, will, without doubt, bring about that
welcome event—the death of Tārakā. And in the interests of Brāhmanas,
kine, and celestials, I am ready to act as desired by thee of
immeasurable energy." Having said this, that repressor of foes, with
clenched fist, twanged his bow-string, filling the ten cardinal points
with the sounds. And at those sounds, the dwellers in Tārakā’s forest
were filled with perturbation,—and Tārakā also amazed at those sounds,
became exceedingly wroth. And, rendered almost insensible by anger, that
Rākshasi furiously rushed in amain towards the spot whence had come the
report. And beholding that frightful one of hideous visage and colossal
proportions, transported with rage, Raghu’s descendant spake unto
Lakshmana,—"Behold, O Lakshmana, the terrible and hideous body of yonder
Yakshini! The sight of her striketh terror into the hearts of even the
brave. Mark! - This irrepressible one, possessing all the resources of
illusion, will I oppose, and deprive her of ears and nose. But I dare
not slay her, she being protected by virtue of her fcminineness. I
intend only to oppose her course, and de- prive her of her prowess." As
Rāma was speaking thus, Tārakā, deprived of sense through ire, uttering
roars, with uplifted arms rushed against him. And thereat the
Brahmārshi, Viçwāmitra, uttering a roar, upbraided her, and said,—
"_Swasti!_"⁴⁶ May victory attend the descendants of Raghu!" And raising
thick clouds of dust, Tārakā instantly bewildered both the descendants
of Raghu. And then by help of illusion, she began to pour upon them a
mighty shower of crags. And thereat Raghu’s descendant was wroth. And
resisting that mighty shower of crags by vollies of shafts, Rāghava with
arrows cut off her hands. And with the fore-parts of her arms lopped
off, as she was roaring before them, Sumitrā’s son waxing worth deprived
her of her ears and nose. Therupon that one capable of assuming forms at
will, began to assume various shapes; and to vanish from sight,
bewildering her antagonists with her illusory displays. And terribly
ranging the field, the Yakshi showered crags upon her antagonists. And
beholding them enveloped on all sides by that craggy down-pour, the
auspicious son of Gadhi spake these words,—"O Rāma, renounce thy
antipathy. This one of wicked ways is exceedingly impious. And this
sacrifice-disturbing Yakshi will, by virtue of her power of illusion,
come to increase more and more in energy. Do thou, therefore, against
the arrival of dusk, slay her! The Rākshasas are incapable of being
controlled when evening sets in." Thus addressed, Rāma, displaying his
skill in aiming by sounds, enveloped with arrows that Yakshi showering
crags. Being thus hemmed in with a network cf shafts, she possessed of
the powers of illusion, rushed against Kākutstha and Lakshmana, uttering
terrible roars. And as that Yakshi, in prowess like unto a thunder-bolt,
was rushing on, Rāma pierced her chest with arrows,—and thereat she
dropped down and died. And upon seeing that grim-visaged one slain, the
lord of the celestials together with the celestials themselves honoring
Kākutstha, exclaimed "Well!", "Well!" And exceedingly pleased, the
thousand -eyed Purandara, together with the delighted deities,said unto
Viçwāmitra,—"O ascetic, O Kuçika’s son, good betide thee! all the Maruts
with Indra at their head, have been gratified with this act (of Rāma’s).
Do thou therefore show affection unto Rāghava! Do thou, O Brāhmana,
confer upon Raghu’s descendant the sons of Prajāpati Kricācwa, of true
prowess, and charged with ascetic energy. And ever following thee, he, O
Brāhmana, is fit to receive them of thee. And this son of the king is to
accomplish a mighty task in the interest of the celestials." Saying
this, the deities, having paid homage unto Viçwāmitra, joyfully entered
the celestial regions.
And now came evening on, when that best of ascetics, gratified at the
destruction of Taraki, smelt Rami’s crown and said these words,—"Here O
Rāma of gracious presence, shall we pass the night; and morrow morning
wend unto that hermitage of mine." Hearing Viçwāmitra’s words,
Dacatatha’s son, glad at heart, happily passed that night in the forest
of Tārakā. And being thus freed from all disturbances from that day
forth that forest appeared charming, even like unto the forest of
Chaitraratha. Having thus slain the Yaksha’s daughter, Rāma, eulogized
by celestials and Siddhas spent there that night with the saint, being
awakened by the latter at the break of day.
⁴⁶ A particle of benediction, indeclinable.—T.
SECTION XXVII.
Having passed that night, the illustrious Viçwāmitra, smiling
complacently sweetly spake unto Rāghava, saying,— Pleased am I with
thee. Good betide thee, O highly famous prince! With supreme pleasure,
do I confer upon thee all the weapons by means of which subduing such
antagonists as celestials and _Asuras_ backed on earth by Gandharbas and
Uragas, thou wilt in battle be crowned with victory. And all those
celestial weapons, good betide thee, I will confer upon thee. And I will
confer upon thee, O Rāghava, the celestial and mighty Dandachakra,⁴⁷ and
Dharmachakra, and also Kalachakra. And O foremost of men, I will confer
upon thee the fierce Vishnu Chakra,—and Indra Chakra, and the Vajra, and
Sivā’s Sulavata, and the weapon Brahmāciras, and Aishika, O mighty-armed
descendant of Raghu! And, O best of men, I will, O king’s son, bestow
upon thee the matchless Brahmā weapon, and, O Kākutstha, the two
excellent maces, the flaming Modaki and Cikhari. And, O Rāma, I will
confer upon thee Dharmapāca,⁴⁸ and Kālapāca, and the excellent
Vārunapāca. And, O descendant of Raghu, I will bestow upon thee the two
_Ashanis_,—Sushka and Ardra, and the Pināka weapon, and the Nārāyana,
and the Agneya weapon called Sikhara, and the Vāyavya, called Prathama,
O sinless one! And, O Rāghava, I will confer upon thee the weapon called
Hayaciras, and the Krauncha weapon, and,0 Kākutstha, a couple of darts,
And I will confer upon the Kankāla, and the dreadful Mashaia, and
Kapāla, and Kinkini—all those that are intended for slaughtering
Rākshasas. And, O mighty-armed one, son of the best of men, I will
confer upon thee the mighty weapon Vidyādhara, and that excellent
scimitar named Nandana, and the favorite Gandharba weapon, Mohana, and
Praswāpana, and Pasamana, and Saumya, O Rāghava! And O best of men, do
thou accept Varshana, and Soshana, and Santāpana, and Vilapana, and
Mādana hard to repress, beloved of Kandarpa, and that favorite Gandharba
weapon, Mānava, and the favorite Pichāsa weapon, O highly famous prince.
And do thou, O mighty- armed Rāma, speedily accept the Tāmasa, O best of
men, and the exceedingly powerful Saumana,and the irrepressible Samvarta
and Maushala, O son of the king, and the Satya weapon, and the supreme
Māyamaya, and the Saura. Tejaprabha, capable of depriving foes of
energy, and the Soma, and the Sisira, and the Tāshtra, and the terrible
Dāruna belonging unto Bhaga, and Sileshu, and Madana— all assuming forms
at will, and endowed with exceeding prowess, and highly exalted." Then
with his face turned towards the east, that foremost of ascetics having
purified himself, gladly conferred the _mantras_ upon Rāma. And the
Vipra also bestowed upon Rāghava those weapons, of which even he
celestials are incapable of holding all. As that intelligent ascetic,
Viçwāmitra, recited _mantras_, all those invaluable weapons appeared
before that descendant of Raghu. And, with clasped hands, they
well-pleased, addressed Rāma, —"These, O highly generous one, are thy
servants, O Rāghava. And whatever thou wishest, good betide thee, shall
by all means be accomplished by us." Thus addressed by those highly
powerful weapons, Kākutstha Rāma, with a delighted soul, accepting them,
touched them with his hand, and said,—"Do ye appear before me as I
remember you!" Then the exceedingly energetic Rāma, well pleased, paying
everence unto the mighty ascetic, Viçwāmitra, prepared to set out.
⁴⁷ Chakra means discus. These enumerations specify different kinds of
the discus.—T.
⁴⁸ Pāca means noose—T.
SECTION XXVIII.
Having accepted those weapons with purity, Kākutstha while proceeding,
with a complacent countenance spake these words unto Viswāmitra,—"O
adorable one, I have received these weapons, incapable of being
repressed even by the celestials themselves. Now, O best of ascetics, I
would acquire a knowledge of withdrawing them." Upon Kākutstha’s
representing this, Viçwāmitra of high austerities, endowed with
patience, of excellent vows, and pure in spirit, communicated unto him
the _mantras_ for restraining the weapons. "Do thou, 0 Rāma, accept
Satyavat, and Sataykirti, and Dhrishta, and Rabhasa, and Pratiharatara,
and Parānmukha, and Avānmukha, and Lakshya, and Alakshya, and
Drihanābha, and Sunābha, Dacāksha, and Satavaktra, and Dacacirsha, and
Satodara, and Padranābha, and Mahānābha, and Indunābha, and Swanābha,
and Jyotisha, and Sakuna, and Nairāshya, and Vimala, and Yaugandhara,
and Vindra, and the two Daityapramathanas, and Suchivāhu, and Mahāvāhu,
and Nishkali, and Virucha, and Archimāli, and Dhritimāli, and Vrittimān,
and Ruchira, and Pitrya, and Saumansa, and Vidhuta, and Makara, and
Karavira, and Rati, and Dhana, and Dhānya, O Rāghava, and Kāmarupa, and
Kāmaruchi,and Moha, and Avarana,and Jrimbhaka and Sarpanātha, and
Panthāna, and Varuna,—these sons of Kricāswa, O Rāma, effulgent, and
assuming shapes at will. And, good betide thee, O descendant of Raghu,
thou art worthy to receive these weapons." Thereupon, Kākutstha with a
heart overflowing with delight, said,—"So be it!" And those weapons were
furnished with celestial and shining persons, and endowed with visible
shapes, and capable of conferring happiness. And some of them were like
(live) coals; and some comparable unto smoke; and some were like unto
the Sun or the Moon. And with folded hands, they spake unto Rāma in
honied accents,—O chief of men, here we are! Do thou command as to what
we are to do on thy behalf." Then the descendant of Raghu answered,
saying,—”Repair whithersoever ye will! Recurring to my memory, do ye in
time of need, render me assistance!" Thereupon paying homage unto Rāma,
and having gone round him, they replied unto Kākutstha,—"Be it so!" and
returned whence they had come. And having learnt all about those
weapons, Rāghava, while proceeding spake sweetly unto that mighty
ascetic, Viçwāmitra,—"What is yonder wood hard by the hill, appearing
like clouds? Great is my curiosity. It is pleasing unto the sight, and
abounds in beasts, and is exceedingly romantic, and is adorned with
various birds singing sweetly. Now, O foremost of ascetics, we have come
out of a wilderness capable of making one’s hair stand on end. And from
the pleasantness attaching to this place, I have come to a conclusion.
Tell me, O reverend sir, whose hermitage is this? where, O eminent
ascetic, is that hermitage where dwell those wicked-minded wretches of
impious deeds, given to slaughtering Brāhmanas, who disturb thy
sacrifice? Where, O adorable one, is that spot, repairing unto which, O
Brāhmana, I am to protect thy sacrificial rites, and to slay the
Rākshasas? All this, O foremost of ascetics, I desire to hear, O lord."
SECTION XXIX.
Hearing those words of Rāma of measureless prowess, vho had asked the
question, the highly energetic Viçwāmitra answered, saying,—"Here, O
mighty-armed Rāma, Vishnu of mighty asceticism worshipped of all the
deities, for years upon years, and hundreds of _Yugas_, dwelt for
carrying on his austerities and _Yoga_. This, O Rāma, was formerly the
hermitage of the high-souled Vāmana. And this is famed as Siddhāçrama,
in consequence of that one of potent asceticism having attained fruition
there. And it came to pass that at this time Virochana’s son, king Vāli,
having vanquished the celestials with Indra and the Maruts, established
that dominion of his, famous in the three worlds. And that mighty chief
of the Asuras celebrated a sacrifice. And as Vāli was performing that
sacrifice, the deities with Agni at their head, coming unto Vishnu
himself at this asylum, addressed him, saying.—"Virochana’s son, Vāli, O
Vishnu, is celebrating a sacrifice. Do thou, before the ceremoney is
finished, accomplish thy own end. He duly conferreth upon such as repair
unto him from various quarters all those things that they ask for. And
do thou thyself, O Vishuu, aided by thy power of illusion, assuming a
Dwarf-form, accomplish the welfare (of the celestials.)" In the
meantime, O Rāma, the wonderful Kasyapa resembling fire in splendour,
and flaming in energy, having in company with, and with the assistance
of, the divine Aditi, O Rāma, accomplished his vow, lasting for hundred
years, began to hymn the destroyer of Madhu ready to confer boons. "By
means of warm austerities, do I behold thee composed of penances, a mass
of mortifications, and endowed with a form and a soul of austerities.
And in thy person, O lord, do I behold this entire universe. And in Thee
without beginning, and incapable of being pointed out, do I take
refuge!" Thereupon exceedingly pleased, Hari spake unto Kaçyapa, with
his sins purged off saying,—"Do thou mention the boon! Good betide thee.
Methinks thou deservest a boon." Hearing these words of his, Marichi’s
son, Kaçyapa, said,—"Aditi, the gods and I myself, crave of thee
this,—and, O bestower of boons, it behoveth thee well pleased to confer
on us this boon, O thou of excellent vows! Do thou, O sinless one,
become born as my son in Aditi, O adorable deity! Do thou become the
younger brother of Sakra, O destroyer of Asuras. It behoveth thee to
help the celestials afflicted with grief. And this place through thy
grace will attain the name of Siddhāçrama. The work, O lord of the
celestials, hath been accomplished. Do thou now, O thou of the six
attributes, ascend from hence!" And accordingly Vishnu of mighty energy
took his birth in Aditi. And assuming the form of a dwarf, he presented
himself before Virochana’s son. And then asking for as much earth as
could be covered by three footsteps, that one ever engaged in the
welfare of all creatures, with the object of compassing the good of all,
stood occupying the worlds. And having by his power restrained Vāli,
that one of exceeding energy, again conferred the three worlds upon the
mighty Indra,—and made them subject to his control. Formerly he used to
dwell in this asylum capable of removing fatigue. And through reverence
for the Dwarf, I reside here. And this hermitage is infested by
Rākshasas disturbing rites. And, O most puissant of men, here thou
shouldst slay those ones of wicked ways. To-day, O Rāma, will I repair
unto this supremely excellent Siddhāçrama. And this asylum, child, is as
much thine as mine." Saying this, taking Rāma and Lakshmana, the mighty
ascetic, experiencing exceeding delight, entered that asylum, and
appeared graceful, like the Moon emerged from mist in conjunction with
the Punarvasu stars. And beholding Viçwāmitra, the ascetics inhabiting
Siddhāçrama, suddenly rising in joy, worshipped that intelligent
one,—and extended unto the princes the rites of hospitality. And then
having reposed for while, those unreproved princes, the descendants of
Raghu, with clasped hands, addressed that foremost of ascetics,—"Be thou
even to-day initiated unto the ceremony. Good betide thee, O best of
ascetics! Let this Siddhāçrama verily attain fruition,—and let thy words
be verified!" Thus addressed, that mighty saint of exceeding energy,
with his mind subdued, and senses under restraint, caused himself to be
initiated into the ceremony. And like unto the Kumāras,⁴⁹ Rāma and
Lakshamana, having passed the night pleasantly, rose in the morning; and
having finished their morning worship, and with purity and
self-restraint recited the prime _mantras_, paid their obeisance unto
the sacrificial fire and the sacrificer, Viçwāmitra, who was seated.
⁴⁹ Skanda and Visakha.—T.
SECTION XXX.
Then those princes, repressors of foes, cognizant of place, and time,
and words, thus spake unto Kuçika’s son agreeably to time and place,
saying,—"O adorable one do thou tell us as to the time when we should
oppose those rangers of the night! Let not that hour pass away!" Upon
the two Kākutsthas’ saying this, and finding them prompt for the
encounter, those ascetics well-pleased, fell to extolling the sons of
the king. "For six nights from to-day, ye should protect us. This
ascetic hath been initiated into the sacrifice, and must therefore,
observe taciturnity." Hearing these words of theirs, those illustrious
princes, renouncing sleep, began to guard the hermitage six days and
nights; and those heroic and mighty archers with their armours on
protected that best of ascetics and subduer of enemies. And when time
had thus gone by and the sixth day had arrived, Rāma said unto Sumitrā’s
son,—"Being well equipped, be thou vigilant!" When Rāma, manifesting
emotion, and being eager for encounter, had said this, the priests and
spiritual guides lit up the altar. And along with Viçwāmitra and the
family priests, they lit up the altar furnished with Kuça, and Kāca, and
ladles, and faggots, and flowers. And as reciting _mantras_, they were
about to duly engage in that sacrifice, there arose a mighty and
dreadful uproar in the sky. And as in the rains, masses of clouds appear
enveloping the firmament,⁵⁰ the Rākshasas, displaying illusions in that
wise, began to rush onward. And Maricha and Suvahu together with their
followers coming in dreadful forms, began to shower down blood upon the
altar. And on seeing the altar deluged with gore, Rāma suddenly rushed
forward, and beheld them in the sky. And suddenly seeing them rushing in
amain, the lotus-eyed Rāma fixing his gaze at Lakshmana, said,—"Behold,
O Lakshmana, by means of a _Mānava_ weapon, I shall, without doubt,
drive away the wicked, flesh-eating Rākshasas, even as the wind driveth
away clouds before it. Surely I cannot bring myself to slay such as
these." Saying this, that descendant of Raghu, Rāma, in vehemence fixing
on his bow an exceedingly mighty and gloriously-dazzling Mānava weapon,
discharged it in great wrath at Māricha’s chest. And wounded by that
foremost of Mānava weapons, Māricha carried off a sheer hundred Yojanas,
dropped in the midst of the ocean. And finding Māricha senseless, and
whirling, and afflicted by the might of the weapon, and overcome, Rāma
addressed Lakshmana, saying,—"Behold, O Lakshmana, this Mānava weapon
first used by Manu, depriving him of his senses, hath carried him
off,—and yet hath not taken his life! But these shameless, wicked, and
blood-drinking Rākshasas, addicted to wrong-doing, these disturbers of
sacrifices, will I slaughter." Having said this, anon showing unto
Lakshmana his lightness of hand, Raghu’s descendant took out a mighty
Agneya weapon, and discharged it at the breast of Suvāhu. Thereat being
pierced with that shaft, he fell down upon the ground. Then taking a
Vāyavaya weapon, the illustrious and exceedingly generous Rāghava,
bringing delight unto those ascetics, slew the rest. And having
destroyed all those Rākshasas disturbing sacrifices, Raghu’s descendant
was honored by the saints, even as Indra in days of yore, after having
vanquished the Asuras. And when the sacrifice had been completed, the
mighty ascetic Viçwāmitra, beholding all sides cleared of Rākshasas,
spake unto Kākutstha, saying,—"O mighty-armed one, I have obtained my
desire; and thou hast executed thy preceptor’s mandate. And, O
illustrious hero, thou hast truly made this a Siddhacrama." Having thus
extolled Rāma, he took Rāma and Lakshmana, to perform his evening
devotions.
⁵⁰ The text reads, _gamanam avaryya_—obstructing passage. Evidently
the reading is vicious—it should run _gaganam avaryya_—enveloping
the firmament.—T.
SECTION XXXI.
Those heroes, Rāma and Lakshmana, their interest secured, with glad
hearts passed that night there. And when the night had passed away and
the morning come, they together appeared before the saint, Viçwāmitra,
and the rest. And having saluted that foremost of ascetics resembling
flaming fire, they of honied speech spake unto him words exceedingly
lofty.—"These servants of thine, O best of ascetics, have come before
thee. Do thou command, O chief of anchorets, what command of thine are
we to execute?" Thus addressed by them, the Maharshis with Viçwāmitra at
their head spake unto Rāma, saying,—"A highly meritorious sacrifice, O
foremost of men, is to be celebrated by Mithila’s lord, Janaka. Thither
shall we repair. And thou, O great among men, must accompany us, and
there behold a wonderful jewel of a bow. And formerly this bow of
immeasurable energy, and dreadful, and exceedingly effulgent at the
sacrifice, had been conferred in court by the celestials (on king
Devarāta). And neither gods nor Gandharbas, neither Asuras nor Rākshasas
nor men, can fix the string upon it. And desirous of being acquainted
with the prowess of this bow, many kings and princes came; but they in
spite of their mighty strength, failed in stringing it. There,
Kākutstha, thou wilt behold that bow belonging to the high-souled king
of Mithilā,—as well as his exceedingly wonderful sacrifice. That rare
bow, O foremost of men, furnished with an excellent device for griping
it, had been solicited by Mithilā’s lord as the fruit of his sacrifice;
and the celestials conferred it upon him. And now, O descendant of
Raghu, in the residence of king, the bow is worshipped like a deity with
_aguru_, _dhupa_, and various other incenses." This having been said,
that foremost of ascetics, in company with Kākutstha and the saints,
departed. And on the eve of setting out, he addressed the sylvan
deities, saying,—"Luck! I will, with my desire obtained, go from forth
this Siddhāçrama unto the Himavat mountain on the north of the Jāhnavi."
Having said this, that tiger-like ascetic, Kuçika’s son, along with
other anchorets having asceticism for their wealth, set out in a
northerly direction. And as that best of ascetics proceeded, he was
followed by Brāhmanas upholding the Veda, carrying the sacrificial
necessaries on an hundred cars. And birds and beasts dwelling in
Siddhāçrama followed the high-souled Viçwāmitra having asceticism for
wealth. And then followed by the body of devotees he dismissed the
birds. And having proceded a longway, when the sun was sloping down, the
ascetics rested on the banks of the Sona. And when the maker of day had
set, having bathed and offered oblations unto the fire, those ascetics
of immeasurable energy, placing Viçwāmitra in their front, sat them
down. And Rāma also together with Sumitrā’s son, having paid homage unto
those ascetics, sat him down before the intelligent Viçwāmitra. Then
Rāma of exceeding energy, influenced by curiosity, asked that foremost
of ascetics, Viçwāmitra, having asceticism for his wealth, saying,—"O
worshipful one, what country is this, graced with luxuriant woods? I am
desirous of hearing this. Good betide thee, it behoveth thee to tell me
this truly." Thus addressed by Rāma, that one of high austerities and
excellent vows began in the midst of the saints to describe the
oppulence of that region.
SECTION XXXN.
Once upon a time there was a mighty son of Brahmā, of high austerities,
named Kuça. And he was cognizant of duty, and ever engaged in observing
vows and honoring good men. And that high-souled one begat on Vaidarbhi,
sprung from a respectable line, and endowed with all noble qualities,
four sons like unto himself, and possessed of extraordinary
prowess—Kucyāmva, and Kuçanābha, and Asurtarajas, and Vasu, resplendent
and breathing exhaustless spirits. And with the deisre of enhancing
Kshetrya merit, Kuça said unto his truthful and virtuous sons,—’Ye sons!
do ye engage in the task of governing,—and thereby acquire immense
merit.’ Hearing Kuja’s words, those four foremost of men and best of
sons addressed themselves to founding seats for their government. And
the highly energetic Kucāmva founded the city of Kaucāmvi; and the
righteous Kuçanābha, the metropolis of Mahodaya; and the magnanimous
Asurtarajas, Dharmāranya; and king Vasu, Girivraja, best of capitals.
This city with these five mighty mountains shining around (otherwise)
called Vasumati belongs to the high-souled Vasu. And the river known by
the name of Sumāgadhi flows through the Magadhas. And in the midst of
the five foremost of hills, it looks like a garland. And this Māgadhi, O
Rāma, belongs unto the high- souled Vasu, taking, O Rāma, an easterly
course, and flowing through fertile fields furnished with corn. And, O
descendant of Raghu, the virtuous-souled Rājarshi Kuçanābha begat an
hundred peerless daughters on Ghritāchi. And it came to pass that they
endowed with youth, beautiful, and like unto the lightning in the rainy
season, decked in excellent ornaments, coming to their garden, were
merrily singing and dancing and playing on musical instruments, O
Rāghava! And as they perfect in every limb, and unparalleled on earth in
beauty, and endowed with all qualities, and furnished with youth and
grace, were in the garden, like unto stars embosomed among clouds, that
life of all, the air, beheld them and said,— "I seek for ye: do ye
become my wives. Do ye renounce this human guise, and attain long lives.
Youth verily is unstable, specially with the human beings: do ye
attaining unfading youth, become immortal:" Hearing this speech of the
Air of ever fresh energy, the damsels ridiculing it, said,—"Thou rangest
the hearts of all creatures, O foremost of celestials, and we also know
thy influence. Wherefore, then, dost thou dishonor us? O foremost of
celestials, we are the daughters of Kuçanābha, O divine one. And god as
thou art, we can dislodge thee from thy place; but we refrain from doing
so, lest thereby we lose our ascetic merit. May, O foolish one, that
time never come, when disregarding our truthful sire, we following our
inclination, shall resort to self choice. Our father verily is our lord
and prime god. Of him even shall we become the wives unto whom our
father giveth us away." At these words of theirs, that lord and adorable
one, the Air, exceedingly enraged, then entered into their bodies, and
broke all their limbs. Their bodies being thus broken by Air, those
damsels, exceedingly agitated and overwhelmed with shame, with tears in
their eyes entered the residence of the king. And finding his supremely
beautiful and favorite daughters with their limbs broken, and woe-
begone, the king bewildered, spake,—’Ye daughters, what is this? Who is
it that thus disregards virtue? By whom have ye all come by this crooked
form? And why demonstrating your grief, do ye not answer me?’ Having
said this, the king heaved a deep sigh and became eager to hear all
about it."
SECTION XXXIII.
Hearing those words of the intelligent Kuçanābha, his hundred daughters
touching his feet with their heads, said, —’O king, that life of all,
the Air, was desirous of overcoming us, having recourse to an improper
way; nor did he regard morality.—We have a father, good betide thee; and
have no will of our own. Do thou ask our father about it, if he consent
conferring us on thee.—But that wicked wight did not listen to our
words; and as we were saying this, were we roughly handled by him.’
Hearing those words of theirs, the highly pious and puissant king
addressed his hundred beautiful daughters, saying,—’Ye have displayed a
signal example of that forgiveness which is fit to be followed by the
forbearing; and that ye have unanimously regarded the honor of my house,
also conduces to your praise. Alike to men and women, forbearance is an
ornament. And difficult it is for one to exercise that forbearance,
specially in respect of the celestials. And may every descendant of mine
possess forbearance like unto yours! Forbearance is charity; forbearance
is truth; forbearance, O daughters, is sacrifice; forbearance is fame;
forbearance is virtue,—yea,the universe is established in forbearance.
Then dismissing his daughters, the king endowed with the prowess of
celestials,and versed in counsel, began to consult with his counsellors
about the bestowal of his daughters in respect of time and place and
person and equality of lineage. And it came to pass that at this time an
ascetic named Chuli, highly effulgent, with his vital fluid under
control, and of pure practices, was performing Brāhmya austerities. And
as the saint was engaged in austerities, good betide thee, Urmilā’s
daughter named Somadā—a Gandharbi—ministered unto him. And in all
humility that virtuous one for a definite period was engaged in
ministering unto him. And thereat, her spiritual guide was gratified
with her. And, O descendant of Raghu, once he said unto her,—’I am
gratified good betide thee! What good shall I render thee? Thereupon,
concluding that the ascetic was gratified, the Gandharbi, cognizant of
words, exceedingly delighted, sweetly addressed that one versed in
speech,—’Thou art furnished with the Brāhmya fire, art like Brahmā
himself, and of mighty austerities. I desire of thee a righteous son
endowed with the Brāhmya ascetic virtues. I am without a husband, good
betide thee, and I am no one’s wife. Upon me who am thy servant, thou
shouldst confer such a son by help of Brāhmya means.’ Thereupon, well
pleased with her, the Brahmārshi Chulina conferred upon her an excellent
Brāhmya mind-begotten son, named Brahmādatta. And that king,
Brahmādatta, founded the flourishing city of Kampilyā,even as the
sovereign of the celestials founded the celestial regions. And, O
Kākutstha, the righteous king Kuçanābha finally decided on conferring
his hundred daughters upon Brahmādatta. And inviting Brahmādatta that
highly energetic lord of earth, with a glad heart conferred his hundred
daughters upon him. And, O descendant of Raghu, king Brahmādatta
resembling the lord himself of the celestials, by turns received their
hands in marriage. And as soon as he touched them, the hundred daughters
were cured of their crookedness, and became free from anguish, and were
endowed with pre-eminent beauty, And upon beholding them delivered from
(the tyranny of) the Air, the monarch Kuçanābha became exceedingly
delighted, and rejoiced again and again. And he dismissed the newly
married lord of earth, king Brahmādatta, in company with his consorts
and the priests. And the Gandharbi Somadā rejoiced exceedingly at the
completion of the nuptials of her son; and embracing her
daughters-in-law again and again, and extolling her son, she expressed
the fulness of her joy."
SECTION XXXIV.
’And, O Rāghava, when Brahmādatta was married, that sonless one,
(Kuçanābha), with the intention of obtaining male offspring, took in
hand a son-conferring sacrifice. And when the sacrifice had commenced,
that son of Brahmā, the exceedingly noble Kuça, spake unto king
Kuçanabha, saying, ’O son, there will be born unto thee a virtuous son
like to thyself: thou wilt obtain even Gādhi,—and through him enduring
fame in this world.’ Having said this unto king Kuçanābha, Kuça, O Rāma,
entering the welkin, went to the eternal regions of Brahmā. Then after
sometime, an eminently virtuous son, named Gādhi, was born to the
intelligent Kucanābha. O Kākutstha, even that highly pious Gādhi is my
sire. And, O descendant of Raghu I, called Kauçika, am sprung from
Kuça’s line. And, O Rāghava, I had a sister of noble vows born before
me. And her name was Satyavati; and she was bestowed upon Richika. And
following her lord, she ascended heaven in her own proper person. And my
highly generous sister, Kauçiki, hath finally assumed the form of a
mighty river. And in order to compass the welfare of all creatures, my
sister is now a noble and charming river of sacred waters, issuing from
the Himavat mountains. And thenceforth, out of affection for my sister,
Kauciki, I ever dwell happily in the vicinity of the Himavat, O Rāghava.
And that virtuous Kauçiki, Satyavati, as well established in religion as
truth, and chaste, and eminently pious, is now the foremost of streams.
And, O Rāma it is only for the purpose of completing my sacrifice that
leaving her behind, I have come to Siddhāçrama. And now by virtue of thy
energy, have I attained fruition. Now, O Rāma, I have narrated unto thee
the circumstances connected with the history of my line and myself, as
also of this place, O mighty-armed one,—which thou hadst asked me to
relate. But, O Kākutstha, while I was speaking, half the night hath been
spent. Do thou now sleep, good betide thee,—so that thou mayst not feel
any difficulty while on the journey. The trees stand motionless, and the
beasts and birds are silent, and, O descendant of Raghu, all sides have
become enveloped in nocturnal gloom. The midnight is gradually passing
away; and the firmament thick-studded with stars resembling eyes, is
illumined up with their light. And that dispeller of darkness, the
mild-beaming moon, is rising, gladdening the hearts of all creatures
with his splendour. And night-ranging beings—terrible carnivorous
Yakshas and Rākshasas— walk hither and thither." Having said this, the
mighty ascetic of exceeding energy paused. And those ascetics honoring
him, said,—"Excellent! Excellent! This line belonging to the Kuçikas is
ever exalted and devoted to virtue, And those foremost of men sprung in
the Kuça race are high-souled and like unto Brahmārshis—and specially
thou, O illustrious Viçwāmitra, art so. And that best of streams,
Kauçiki, hath added lustre unto thy line." and the auspicious son of
Kuçika having been extolled by those delighted ascetics—the foremost of
their order—slept, like unto the sun, when setting. And Rāma too along
with Sumitrā’s son having in admiration praised that best of ascetics,
enjoyed the luxury of slumber.
SECTION XXXV.
Having in company with the ascetics passed the remainder of the night on
the banks of the Sona, Viçwāmitra, when the day broke, spake,—"O Rāma,
the night hath passed away, and the morn hath come. The hour for
performing the prior devotions hath arrived. Arise! arise! good betide
thee! Do thou prepare for going." Hearing these words of his, Rāma,
having finished his morning devotions and rites, and ready for departure
said,—"This is the Sona, of excellent waters, fathomless, and studded
with islets. O Brāhmana, by which way shall we cross?" Thus addressed by
Rāma, Viçwāmitra replied,—"Even this path hath been fixed upon by
me,—that, namely, which the Maharsais go." And having proceeded far,
when the day had been half spent they beheld that foremost of streams,
the Jahnavi, worshipped by ascetics. And having beheld that river
furnished with sacred waters, and frequented by swans and cranes, the
ascetics who accompanied Rāghava were exceedingly delighted. And they
took up their quarters on the banks of the river. And then having bathed
and duly offered oblations of water unto the gods and the manes of their
ancestors, and performed Agnihotra⁵¹ sacrifices, and partaken of
clarified butter like unto nectar, those high-souled and auspicious
ones, with glad hearts, sat down, surrounding Viçwāmitra. And the
descendants of Raghu also sat down, occupying prominent places as
befitted their rank. Then Rāma with a heart surcharged with cheerfulness
spake unto Viçwāmitra, saying,—"O adorable one, I desire to hear how the
Gangā flowing in three directions and embracing the three worlds, falls
into the lord of streams and rivers." Influenced by Rāma’s speech, the
mighty ascetic Viçwāmitra entered upon the history of the Gangā’s origin
and progress, O Rāma, that great mine of ore, Himavat is the foremost of
mountains. Unto him were born two daughters, unparalleled on earth in
loveliness. And, O Rāma, their mother of dainty waist, the amiable
daughter of Meru, named Menā, was the beloved wife of Himavat—she of
whom was born Gangā the elder daughter of Himavat; and, O Rāghava, a
second daughter was also born unto him, named Uma. And it came to pass
that once upon a time, the deities, with the view of accomplishing some
work appertaining to them as divine beings, in a body besought that
foremost of mountains for that river flowing in three directions, Gangā.
Thereupon, desirous of the welfare of the three worlds, Himavat in
obedience to duty, conferred upon them his daughter flowing everywhere
at will, and sanctifying all creatures. Thereat in the interests of the
three worlds, accepting her, those having the welfare of the three
worlds at heart, went away with Gangā, considering themselves as having
attained their desire. The other daughter of the mountain, O descendant
of Raghu, adopting a stern vow, began to carry on austerities, having
asceticism for her wealth. And that best of mountains bestowed upon
Rudra of unequalled form his daughter Uma, furnished with fiery
asceticism, and worshipped of the worlds. And these, O Rāghava, are the
daughters of that king of mountains, worshipped of all, _viz_., Gangā,
the foremost of streams, and the divine Umā. Now, O best of those
endowed with motion, have I related unto thee how that sin-destroying
one flowing with her waters in three diverse directions, first, O child,
went to the firmament and then ascended the celestial regions."
⁵¹ Sacrifice with burnt offering—T.
SECTION XXXVI.
When the ascetic had spoken thus, both the heroes, Rāma and Lakshmana,
saluting that first of anchorets, said,— "O Brāhmana, thou hast
delivered this noble narration fraught with morality. Now it behoves
thee to speak about the elder daughter of the mountain-king. Thou art
extensively conversant with everything relative to men or gods. Why is
it that that purifier of the worlds laveth three directions? And why is
that foremost of streams, Gangā, famous as wending in three ways? And, O
thou cognizant of morality, what are her performances in the three
worlds?" Thereat Viçwāmitra having asceticism for his wealth, began to
relate unto Kākutstha that history in detail in the midst of the
ascetics. "In days of yore, O Rāma, the blue-throated one of mighty
asceticism, having entered into matrimony, commenced upon knowing the
goddess. And as that intelligent blue-throated god, Mahādeva, was thus
engaged in sport, a devine hundred years passed away; and yet, O Rāma,
chastiser of foes, no son was born of her. Thereat all the gods with the
Grand sire at their head became exceedingly anxious. "Who will be able
to bear the offspring of this union?" And thereupon the celestials
repairing unto Mahādeva, thus addressed him, saluting low,—’O god of
gods, O mighty deity, ever engaged in the welfare of all, it behoveth
thee to be propitious at the humble salutations of the celestials. The
worlds, O foremost of celestials, are incapable of bearing thy energy.
Therefore, for the welfare of the three worlds, do thou, being furnished
with Brahmā asceticism, in company with the goddess practise
austerities, and rein in thy energy by thy native indomitableness. Do
thou preserve these worlds; for it becometh thee not to destroy all.’
Hearing the words of the deities, the great god of the worlds said unto
them,—’So be it!’ And addressing them again he said,—’Ye gods, by my own
energy I will assisted by Umā bear my virile vigour,—therefore let the
creation find rest! But tell me, ye foremost of celestials, who will
sustain my potent virility rushing out from its receptacle?’ Being thus
addressed, the gods answered him having the bull for his mark,—’The
earth will to-day bear thy vital flow.’ Thus assured, the mighty lord of
the celestials let go his vital fluid; and thereat the earth containing
mountains and forests was overspread with the energy. Then the gods
spake unto the Fire, saying,—’Do thou in company with the Wind enter
into this fierce and mighty energy!’ And when the Wind had entered into
it, it was developed into a white hill, and a forest of glossy reeds,
resembling fire or the Sun. And here sprang from Fire Kārtikeya of
mighty energy. And there- upon the celestials and the saints, with
gratified hearts, began to pay enthusiastic adorations unto Umā aud
Sivā. Then the Mountain’s daughter, O Rāma, addressed the celestials,
cursing them with eyes reddened in wrath,—’While in association with
Mahādeva for obtaining sons, I was broken in upon by ye,—for this, ye
shall not be able yourselves to beget offspring on your wives. And from
this day forth, your wives shall remain without issue.’ Having thus
spokeu unto the celestials, she cursed the Earth also, saying,—’O Earth,
thou shalt have various forms, and many shall lord it over thee! Nor,
stained because of my ire, shalt thou experience the pleasure that is
felt on obtaining a son, O thou of wicked understanding, O thou that
dost not wish me a son!’ Witnessing the gods thus distressed, the lord
of the celestials set out in the direction presided over by Varuna.⁵²
And having repaired to the north side of that mountain,⁵³ Maheswara
along with the goddess became engaged in austerities on the peak
Himavatprabhava. I have now related unto thee, O Rāma, the spread of the
Mountain’s daughter, (Gangā). Do thou how together with Lakshmana listen
to the narration of Bhāgirathi’s potency."
⁵² The West.—T.
⁵³ The Himalaya.—T.
SECTION XXXVII.
And on that celestial being engaged in austerities, the deities with
Indra and Agni at their head, desirous of gaining over the
generalissimo, appeared before the Grandsire. And, O Rāma, the gods with
Agni at their head, bowing unto him, addressed that possessor of the six
attributes, the Grand-sire, saying,—’0 God, that adorable one who had
formerly consigned unto us the generalissimo, resorting to high
asceticism, is practising austerities with Umā. Do thou now, O thou
conversant with resources, so order as is advisable in the interests of
the worlds! Verily thou art our prime way.’ Hearing the words of the
deities, the Grandsire of all creatures, consoling them with soft words,
spoke unto them, saying,—’Even as the Mountain’s daughter hath said,
sons will not be born unto ye of your own wives. Her word is infallible
of a certainty: there is no doubt about it. This is the celestial
Gangā—she on whom Hutāsana⁵⁴ will beget a son—the foe-subduing
generalissimo of the celestials. And the elder daughter of the Mountain
will consider that son as brought forth by Umā; and Umā also will,
without doubt, look upon him with regard.’ Hearing these words of his, O
descendant of Raghu, the gods bowing unto the Grand-sire, paid him
homage. Then, O Rāma, repairing unto the Kailāça mountain teeming with
metals, the deities commissioned Agni with the view of having a son
(born unto him.) ’Do thou, O god, accomplish this work of the deities! O
thou of mighty energy, do thou discharge thy energy into that daughter
of the mountain, Gangā.’ Thereupon giving his promise unto the gods,
Pavaka⁵⁵ approached Gangā, saying,— ’Do thou, O Goddess, bear an embryo;
for even this is the desire of the deities.’ Hearing this speech, she
assumed a divine appearance. And beholding her mightiness, Agni was
shrunk up on all sides. And then Pavaka from all sides discharged his
energy into her,—and thereat all her streams became surcharged with it,
O descendant of Raghu. And unto him staying at the head of all the
deities, Gangā spoke, saying,—’O god, I am incapable of sustaining this
new- sprung energy of thine: I am burning with that fire, and my
consciousness fails me.’ Thereupon that partaker of the oblations
offered unto the gods, said unto Gangā,—’Do thou bring forth thy embryo
on the side of this Himavat!’ Hearing Agni’s words, Gangā of mighty
energy cast her exceedingly effulgent embryo on her streams, O sinless
one. And as it came out of her, it wore the splendour of molten gold;
and in consequence of its fiery virtue, objects near and objects far
were converted into gold and silver of unsurpassed sheen,—while those
that were more distant were turned into copper and iron. And her excreta
were turned into lead. In this wise, various metals began to increase on
earth. And as soon as the embryo was brought forth, the woods adjoining
the mountain, being overspread with that energy, were turned into gold.
And from that day, O descendant of Raghu, gold of effulgence like unto
that of fire, became known as Jātarupa, O foremost of men! And when the
son was born, the deities with Indra and the Maruts enjoined ipon the
Kirtikā stars to suckle him. ’Surely he shall be son into us
all’—concluding thus, they as soon as he was born, by turns began to
dispense milk unto him. Then the celestials called him Kārtikeya,
saying,—’Without doubt, this son shall become famed over the three
worlds.’ And hearing those words of theirs,the Kirtikās bathed the
offspring that had issued from her womb, flaming like fire, and with
auspicious marks. And, O Kākutstha, since Kārtikeya had issued from
(Gangā’s) womb, the celestials called that effulgent and mighty-armed
one, Skanda.⁵⁶ And then the teats of the Kritikās were filled with milk;
and thereupon assuming six mouths, he began to suck milk from the teats
of those six. And having drunk the milk, that lord although then
possessed of a tender frame, by virtue of his inborn prowess in one day
vanquished the Danava forces. And him possessed of mighty effulgence,
the celestials assembled with Agni as their leader sprinkled with water,
by way of installing him as their generalissimo. He who, O Kākutstha, on
the earth revereth Kārtikeya, is blessed, and attaineth righteousness,
and being long-lived and obtaining sons and grand-sons, repaireth to the
regions of Skanda."
⁵⁴ Fire.—T.
⁵⁵ Fire.—T.
⁵⁶ _Skanna_ means _issuing from_.—T.
SECTION XXXVIII.
Having said those words unto Rāma, composed of melodious letters,
Kauçika again spoke unto Kākutstha, saying, —"Formerly there was a
king—lord of Ayodhyā named Sagara. And it came to pass that righteous
one, though eagerly wishing for children, was without issue. And
Vidharbha’s daughter, O Rāma, named Keçini, was the elder wife of
Sagara. And she was virtuous and truthful. And the second wife of Sagara
was called Sumati, who was the daughter of Arishtanemi and the sister of
Suparna.⁵⁷ And with those wives of his,that mighty king, coming to the
Himavat, began to practise austerities on the mountain Bhriguprasravana.
And when a full hundred years had been numbered, the ascetic that had
been adored by means of these austerities, Brighu, best of those endowed
with truth,conferred a boon upon Sagara, saying, —’O sinless one, thou
shalt obtain glorious offspring; and, O foremost of men, thou shalt
attain unparalleled renown among men. And, O child, one of thy consorts
shall bring forth a son who will perpetuate thy race; and the other give
birth to sixty thousand sons.’ As that best of men was saying this,
those daughters of kings, exceedingly delighted, propitiating him,
addressed him with clasped hands, —’Who of us, O Brāhmana, shall produce
a single son, and who many? This, O Brāhmana, we wish to hear. May thy
word prove true!’ Hearing this, the highly pious Bhrigu said these
pregnant words,—’Do ye unfold your minds. Who wishes for what
boon,—between a single perpetuator of the line, and innumerable sons,
possessed of mighty strength, and furnished with fame, and endowed with
high spirits?’ Hearing the ascetic’s words, O descendant of Raghu,
Keçini in the presence of the monarch chose, O Rāma, a single son to
perpetuate the line; and Suparna’s sister, Sumati, sixty thousand sons,
high spirited and furnished with fame. And then, O son of Raghu, having
gone round the saint and bowed down the head, the king went to his own
capital, accompanied by his consorts. And after a length of time, the
elder, Keçini, bore a son unto Sagara, known by the name of Asamanja.
And Sumati, O foremost of men, brought forth a gourd. And when it burst
open, out came from it sixty thousand sons. And the nurses fostered them
by keeping them in jars filled with clarified butter. And after a great
length of time, they attained to youth. And after a long lapse of time,
Sagara’s sixty thousand sons attained to youth and beauty. And O
foremost of men,⁵⁸ the eldest son of Sagara, taking those children,
would, O descendant of Raghu, often cast them into the Sarayu, and in
mirth behold them sinking in the waters. Being thus evil-disposed, and
injuring honest folks, and engaged in doing wrong unto the citizens, he
was banished by his father from the city. And Asamanja had a son
possessed of prowess, named Ansuman. And he was beloved of all men and
fair-spoken towards every one.
"And, O foremost of men, it came to pass that after a long time had gone
by, that lord of earth Sagara made up his mind, saying,—’I will
sacrifice.’ And having determined jpon it, that one versed in the Vedas
set about it, in company with his priests."
⁵⁷ Garura.—T.
⁵⁸ The text has _Narasresthas_, put for Asamanja. Evidently this is
an error. I make it a vocative.—T.
SECTION XXXIX.
When Viçwāmitra had ended, hearing his words, Rāma exceedingly pleased,
spoke unto that ascetic resembling flaming fire, saying,—"I am anxious
to hear in detail, good betide thee, how, O Brāhmana, my ancestor
arranged for the sacrifice." Hearing those words of his, Viçwāmitra,
smiling, eagerly spoke unto Kākutstha, saying,—"Do thou, O Rāma, hearken
unto the story of the high-souled Sagara’s sacrifice. Sankara’s
father-in-law is the far-famed Himavat. And approaching each other, the
Himavat and the Vindhya beheld each other. And on the region lying
between them took place, O foremost of men, that sacrifice of Sagara’s.
And that country, O best of men, is excellent as a sacrificial ground.
And, O Kākutstha, equipped with a powerful bow, that mighty car-warrior,
living under Sagara’s sway, Ançumat, O child, followed the horse, for
the purpose of protecting it. And it came to pass that with the
intention of disturbing the sacrifice of that monarch, on a certain day
Vāsava, assuming the form of a Rākshasi, stole away the sacrificial
horse.⁵⁹ And, O Kākutstha, on the horse of that high-souled one being
stolen, the priests said unto the king engaged in the ceremony,—’On this
auspicious day, hath the sacrificial horse been stolen by violence. Do
thou, O Kākutstha, slay him that steals the horse,—and bring it back.
Otherwise the sacrifice will be defective, bringing us misfortune.
Therefore, do thou, O king, act so, that the sacrifice may not be marred
with defects.’ Hearing the words of the priests, the king addressed his
sixty thousand sons in the midst of his court, saying,—’Being, as this
great sacrifice is, presided over by eminently pious Brāhmanas
sanctified by mantras, I do not, ye foremost of men, ye sons, see how
Rākshasas may find entrance into it. Therefore, repair ye, and seek for
the horse, ye sons. Good betide you! Do ye search the entire earth
engarlanded with oceans; and do ye search _Yoyana_ after _Yoyana_, ye
sons. And do ye delve the earth till ye light upon the horse, by my
command following the track of that stealer of the horse. I have been
initiated into this sacrifice with my grand-sons and priests.’ And
thereat the mighty princes, enjoined by their father, breathing high
spirits, began to range the earth, O Rāma. Then they each fell to
delving the bowels of the earth for the space of a _Yoyana_ in length
and breadth, with their hands resembling thunder-bolts in feel, and with
darts like unto thunder-bolts, and with gigantic ploughshares. And being
thus riven, the earth, O descendant of Raghu, began to send forth loud
cries.
O Rāghava, O thou hard to repress, there arose an uproar from serpents,
and Asuras, and Rākshasas, and other creatures, that were being
slaughtered. And, O descendant of Raghu, they excavated the earth, O
Rāma, for sixty thousand _Yoyanas_,—yea, as if they had intended to
reach the lowest depths underground. Thus, O foremost of kings, those
sons of the monarch dug all around Jamvudwipa, filled with mountains.
Thereat, the gods together with the Gandharbas, and Asuras, and
Pannagas, in trepidation appeared before the Grand-sire. And
propitiating that high-souled one, they with melancholy countenances and
in exceeding agitation, spoke these words unto the Grand-sire,—’O
adorable one, the entire earth is being excavated by the sons of Sagara;
and many are the high souled ones as well as the aquatic animals that
are being slain in consequence.—This one is the disturber of our
sacrifice, and by him hath the sacrificial horse been stolen,—saying
this, Sagara’s sons are committing havoc upon all creatures."
⁵⁹ The Bengali edition reads this sloka differently.—T.
SECTION XL.
Hearing the speech of the celestials, that possessor of the six
attributes, the Grand-sire, spoke unto them exceedingly frightened and
deprived of their senses on beholding the prowess of Sagara’s sons like
unto the Destroyer himself,—’This entire Earth belongeth unto the
intelligent Vāsudeva, she being his consort. And that adorable one is
indeed her lord. And assuming the form of Kapila, he unceasingly
sustaineth the Earth. And the sons of king Sagara will be consumed by
the fire of his wrath. The pre-ordained excavation of the Earth, as well
as the destruction of Sagara’s sons, had been foreseen by the
far-sighted.’ Hearing the words of the Grand-sire, those repressors of
their foes, the three and thirty⁶⁰ celestials, being exceedingly
rejoiced, went back to their respective quarters. And as the sons of
Sagara were riving the Earth, there arose a mighty noise, like unto the
bursting of thunder. Then, having riven the entire Earth and ranged it
all around, the sons of Sagara together (returned to their father) and
spake unto him, saying —’By us hath the Earth been extensively surveyed,
and have powerful deities and Dānavas, Rākshasas, Piçāchas, Uragai and
Pannagas been slain; and yet do we find neither the horse nor the
stealer thereof. What are we to do now? Good betide thee, do thou
consider it well.’ Hearing those words of his sons, that foremost of
kings, getting into a wrath, said, O descendant of Raghu,—’Do ye yet
again, good betide ye, delve the earth, and having got at the stealer of
the horse, cease.’ Receiving this mandate of their sire, the sixty-
thousand sons of the high-souled Sagara rushed towards the depths of the
earth. And as they were engaged in excavating, they beheld the elephant
of the quarter resembling a hill, named Virupāksha, holding the earth.
And, O son of Raghu, that mighty elephant, Virupāksha, held on his head
the entire earth with its mountains and forests. And, O Kākutstha, when
on sacred days the mighty elephant, from fatigue, shaketh his head, then
takes place the earthquake. Thereupon, O Rāma, going round that mighty
elephant, and honoring him duly, they went on piercing the underearth.
And having pierced the East, they pierced the South,—and in the Southern
quarter also they beheld a mighty elephant—the high-souled Mahāpadma,
resembling a huge hill, holding the earth on his head. And thereat they
marvelled greatly. And having gone round him, the sixty- thousand sons
of the high-souled Sagara began to penetrate into the Western region.
And in the Western quarter also those highly powerful ones beheld the
elephant of that quarter named Saumanasa, resembling a mighty mountain.
And having gone round him, and asked him as to his welfare, they delving
on, arrived at the Northern region. And on the North likewise, O
foremost of the Raghus, they beheld Bhadra, white as snow, holding this
earth on his goodly person. And having felt as well as gone round him,
those sixty thousand sons of Sagara went on penetrating the depths of
the earth. Then repairing to the famous North- eastern region, Sagara’s
sons becoming enraged, began to dig the earth. And there those
high-souled, exceedingly powerful and vehement ones beheld the eternal
Vāsudeva in the guise of Kapila. And there also, experiencing exceeding
delight, O descendant of Raghu, they found his horse, browsing hard by.
And knowing him to be the destroyer of the sacrifice, they bearing
spades, and ploughs, and innumerable trees and crags, with eyes reddened
with ire, furiously rushed against him, exclaiming,—’Stay! Stay! And
thou it is that hast stolen our sacrificial horse. O thou of wicked
understanding, know that thou hast fallen into the hands of the sons of
Sagara.’ Hearing this speech of theirs, Kapila, O descendant of Raghu,
overwhelmed with rage uttered a tremendous roar. And then, O Kākutstha,
the sons of Sagara were reduced to ashes by the high-souled and
incomparable Kapila."
⁶⁰ The eight _Vasus_, eleven _Rudras_, twelve _Adityas_ and two
_Acwins_.—T
SECTION XLI.
Seeing the delay on the part of his sons, King Sagara, O son of Raghu,
addressed his grandson, flaming in his native energy, saying,—Thou art
heroic and accomplished and like unto thy uncles. Do thou enquire into
the circumstances that have befallen thy uncles, as also about the way
by which the horse hath escaped. And as there are stong and mighty
creatures inhabiting the Earth’s interior, with the view of resisting
them, do thou take thy bow along with thy scimitar. And honoring those
that deserve to be honored and slaying such as disturb thee, do thou,
having attained thy end, come back, becoming the instrument for the
completion of my sacrifice.’ Thus duly enjoined by the high-souled
Sagara, Ançumat endowed with fleet vigor, taking his bow as well as his
scimitar, set out. And commanded by the monarch, O best of men, he found
the underground way that had been carved out by those high-souled ones.
And he found an exceedingly powerful elephant belonging to the cardinal
point, worshipped by deities, and Dānavas, and Rākshasas, and goblins,
and birds, and Uragas. And having gone round him, and asked him as to
his welfare, he enquired after his uncles and the stealer of the horse.
Hearing this, the mighty-minded elephant of that quarter answered—’O son
of Asamanja, having attained thy object, thou wilt speedily return with
the horse.’ And hearing those words of his, Ançumat by turns duly asked
the same question of all the elephants belonging to the cardinal points.
And being honored by those guardians of the cardinal points, knowing
words as well as their application in regard to time, place, and person,
he was asked by them, saying,—’Do thou come with the horse!’ Hearing
those words of theirs, that one of fleet vigor repaired unto the spot
where the sons of Sagara, his uncles, had been reduced to a heap of
ashes. And (arriving there), Asamanja’s son, smitten with grief, and
being exceedingly afflicted at their destruction, bewailed in heaviness
of heart. And exercised by grief and sorrow, that foremost of men espied
there the sacrificial horse straying near. And desirous of offering
oblations of water unto those princes, that highly powerful one in need
of water, did not find any watery expanse in the neighbourhood. And it
came to pass, O Rāma, that surveying wide, he descried the maternal
uncle unto the princes, Suparna, the lord of birds, resembling the Wind.
And thereupon Vinatā’s son possessed of mighty strength spoke unto him,
saying,—’Do not lament, O foremost of men. The destruction of these was
for the welfare of all. These highly powerful ones had been consumed by
the peerless Kapila,—therefore, thou ought not to offer water unto them
in consonance with social usuage. Gangā, O foremost of men, is the elder
daughter of Himavat. In her (streams) do thou perform the watery rites
of thy uncles, O mighty-armed one: let that purifier of the worlds lave
these, reduced to a heap of ashes. And on these ashes being watered by
Gangā, dear unto all, the sixty thousand sons of Sagara will repair unto
the celestial regions. Do thou, O highly pious one, go back, taking this
horse, O foremost of men; and do thou complete the sacrifice of thy
grand-father, O hero.’ Hearing Suparna’s speech, the exceedingly
powerful Ançumat of mighty asceticism speedily taking the horse,
retraced his steps. Then coming to the king who had been initiated into
the ceremony, he, O descendant of Raghu, faithfully communicated unto
him the words of Suparna, Hearing this sorrowful intelligence, the king
duly finished the sacrifice agreeably to the scriptures. And having seen
the completion of the sacrifice, that lord of earth entered his capital;
but the king could not see how to bring Gangā on earth. And without
being able to ascertain it, the mighty monarch after a long course of
time, and having reigned for thirty thousand years, ascended heaven."
SECTION XLII.
When Sagara had bowed unto the influence of Time, the subjects selected
the righteous Ançumat for their king. And, O descendant of Raghu,
Ançumat proved a great ruler. And his sbn, the celebrated Dilipa, was
also a great king. And, O Raghu’s son, consigning unto Dilipa his
kingdom, Ançumat entered upon rigid austerities on the romantic summit
of the Himavat. And having for the space of thirty-two hundreds of
thousands years carried on austeries in the woods, that highly famous
one, crowned with the wealth of aceticism, attained the celestial
regions. And the exceedingly powerful Dilipa, hearing of the destruction
of his grand-fathers, was stricken with grief; yet he could not
ascertain his course about it. And he constantly thought as to how Gangā
could be brought down, how to perform their watery rites, and how to
deliver them. And as that pious one furnished with self- knowledge was
always meditating upon this, an eminently virtuous son was born unto him
named Bhagiratha. And performing numerous sacrifices, the mighty king
Dilipa reigned for thirty thousand years. And without having arrived at
any definite decision in regard to their deliverance, the king, O
puissant one, being attacked with an ailment, breathed his last. And
having sprinkled his son Bhagiratha in the way of installing him in the
kingdom, that prime of men, the king, by virtue of his own acts,
repaired to the region of Indra. And, O descendant of Raghu, that royal
saint Bhagiratha was possessed of righteousness, And being without
issue, and desiring to obtain it, the mighty monarch consigned his
kingdom and his subjects to the care of his counsellors, and engaged in
bringing down Gangā. And, O Raghu’s descendant, restraining his senses,
and eating once a month, and surrounding himself with five fires, and
with arms upraised, he for a long lapse of time performed austerities at
Gokarna. And as he was performing his terrible austerities, a thousand
years rolled away. And thereat that possessor of the six attributes and
lord of all creatures, Brahmā, was well-pleased with that high-souled
monarch. And presenting himself together with the celestials, the
Grand-sire thus spoke unto the high-souled Bhagiratha engaged in
austerities,—’0 Bhagiratha, O mighty monarch, pleased am I with thee, O
lord of men, on account of thy ardent austerities; do thou, O thou of
excellent vows, ask for the boon thou wouldst have.’ Thereupon that
great car-warrior, the highly powerful and mighty-armed Bhagiratha, with
clasped hands, said unto the Grand-sire of all creatures,—’If, adorable
one, thou art pleased with me, if thou wouldst grant me the fruit of my
asceticism, may Sagara’s sons receive water at my hands; and on the
ashes of those high-souled ones being laved by the waters of Gangā, may
my great-grand-fathers without fail repair unto heaven! And, O divine
one, I beseech thee, may our line never languish for want of offspring.
May, O God, this prime boon light upon Ikshwāku’s race!’ When the king
had said this, the Grand-sire addressed him these sweet and auspicious
words composed of melting letters,—’O mighty car-warrior Bhagiratha,
high is this thy aim. Be it so, good betide thee, thou enhancer of the
Ikshwāku line. This Haimavati Gangā, Himavat’s elder daughter, even her
to hold, O king, do thou employ Hara; for Gangā’s fall, O king, Earth
will not be able to sustain. And to hold her, O king, find I none save
the weilder of the Trident." Having thus addressed the monarch, and
greeted Gangā, the creator of the worlds repaired to heaven with the
celestials.
When that god of gods had gone away, Bhagiratha, O Rāma, pressing the
earth with his thumb, spent a year in adoring Sivā. And when the year
was complete, Uma’s lord, Paçupati, worshipped of all the worlds, spake
unto the king, saying,—’O foremost of men, I am well-pleased with thee:
I will do what will be for thy welfare. I will hold the Mountain’s
daughter on my head.’ Then, O Rāma, that one bowed unto by all
creatures, the elder daughter of Himavat, assuming an exceedingly mighty
shape, with irresistible impetus precipitated herself from the welkin
upon Sivā’s gracious head. And that divine one, Gangā, exceedingly
difficult to sustain, thought,—’I will enter the nether regions,
carrying off Sankara by my streams.’ Knowing her proud intention, the
adorable Hara waxed wroth; and the three-eyed deity set his heart upon
enveloping her. And, O Rāma, as that sacred one plunged upon Rudra’s
holy head of tangled locks, resembling Himavat, she could by no means
reach the earth, despite all her endeavours; nor did she obtain egress
from under the matted locks. And she wandered there for many a year. And
finding Gangā in this plight, Bhagiratha became again engaged in high
austerities. And thereupon Sivā, O descendant of Raghu, was exceedingly
gratified; and cast Gangā off in the direction of the Vindu lake. And as
she was let off, seven streams branched out from her. And the three
streams of the excellent Gangā of auspicious waters went in an easterly
direction; while the Suchakshu, the Sitā, and that mighty river the
Sindhu flowed on the auspicious west. And the seventh followed
Bhagiratha’s car. And that royal saint, the exceedingly puissant
Bhagiratha, mounted on a superb car, went before; and Gangā followed
him. And she descended from the welkin upon Sankara’s head, thence
alighting upon the earth; and there her waters flowed with thundering
sounds. And earth looked beautiful with swarms of fallen and falling
fishes, and tortoises, and porpoises. And then celestials and saints and
Gandharbas, and Yakshas and Siddhas mounted on excellent elephants and
horses and cars resembling cities, looked on Gangā descending upon the
earth. And the celestials stationed on cars were struck with surprise;
and all creatures marvelled at the excellent descent of Gangā. And eager
to witness the spectacle, celestial hosts of immeasurable energy came
there. And in consequence of the celestials coming thither, and the
effulgence of their ornaments, the firmament free from clouds, shone as
if with an hundred suns. And the sky was graced with fast-fleeting
porposies and serpents and fishes resembling playing lightning; and the
welkin scattered with pale foam-flakes by thousands, appeared as if it
was scattered with autumnal clouds swarming with cranes. And the river
proceeded sometimes rapidly, and sometimes awry, and sometimes in
volumes, and sometimes sloping, and sometimes ascending, and sometimes
languidly; and sometimes water clashed with water; and sometimes
ascending an upland, it descended into a dell. And the pellucid and pure
water first descending upon Sankara’s head, and thence on to the earth,
appeared exceedingly beautiful. And there the saints and the Gandharbas,
as well as the inhabitants of the earth, touched the sacred water
flowing from Bhaba’s body. And those that had fallen from the sky unto
the earth in consequence of some curse or other, having bathed there,
and thereby having their sins washed and removed by that sanctifying
water, again ascended the sky and entered their respective regions. And
through the agency of that shining water, all beings, feeling delight,
rejoiced, and having bathed in Gangā, became cleansed from sin. And
stationed on an excellent car that mighty king, the royal saint
Bhagiratha, went first, and Gangā went at his back. And the gods, and
the saints, and the Daityas, and the Dānavas, and the Rākshasas, and the
foremost of Gandharbas and Yakshas, and the Kinnaras, and the mighty
Uragas, and the Serpents, and the Apsarās, O Rāma and the acquatic
animals in a body following Bhagiratha’s car, with glad hearts went in
the wake of Gangā. And withersoever king Bhagiratha went, the famous
Gangā, foremost of streams, capable of destroying all sins, went. And
Gangā flooded the sacrificial ground of the high-souled Jahnu, of
wonderful deeds, as he was performing a sacrifice. Thereat, O Rāghava,
reading her insolence, Jahnu, waxing wroth, drank up all her wonderful
waters. Thereupon, the deities, and the Gandharbas, and the saints,
struck with amazement, fell to worshipping that foremost of men, the
high-souled Jahnu and brought Gangā into the daughtership of that high
souled one. And that highly energetic lord, being propitiated, let Gangā
off through his ears. Therefore it is that Gangā goes by the name of
Jahnu’s daughter Jāhnavi. Then Gangā again began to follow Bhagiratha’s
car. And having reached the ocean, that foremost of streams, with the
object of accomplishing his work, entered into the subterranean regions.
And having carefully brought Gangā, that royal saint, Bhagiratha, having
his senses bewildered beheld his grand-fathers reduced to ashes. And the
excellent waters of Gangā overflowed that heap of ashes; and thereupon,
O best of the Raghus, they, their sins purged, attained heaven."
SECTION XLIV.
When having arrived at the Ocean, the king wending in Ganges wake,
entered underneath the Earth, at that spot where those (sons of Sagara)
had been reduced to ashes. And, O Rāma, on the ashes being washed by the
waters of Gangā, Brahmā, the lord of all creatures thus spoke unto the
monarch,—’O most puissant of men, the sixty three thousand sons of the
high-souled Sagara have been delivered—and they have ascended heaven
like unto celestials themselves. And, O lord of earth, as long as the
waters of the ocean shall endure in the world, Sagara’s sons shall
reside in heaven like unto celestials. And this Gangā shall become thy
eldest daughter; and she shall attain celebrity among all, being called
after thy name. And Gangā is called both Tripathagā and Bhāgirathi. And
she is known as Tripathagā, in consequence of her proceeding in three
directions. Do thou now, O lord of men, here offer oblations of water
unto thy grand sires,—and thereby, O king, make good thy promise. And, O
king, that foremost of righteous ones, thy ancestor of exceeding renown,
had failed to atain his desire. And, O child, Ançumat likewise
unparalleled in the worlds in energy had failed in realising his
cherished promise of bringing down Gangā. And then again that royal
saint, crowned with qualities, of austerities like unto mine, ever
abiding by his Kshatriya duties, even Dilipa’s self—thy exceedingly
puissant sire—O eminently righteous one—had failed in bringing down
Gangā according to his cherished resolve, O sinless one. And now, O
foremost of men, that promise having been fulfilled by thee, thou shalt
attain signal glory in the world by the common consent of all. And, O
vanquisher of thy foes, having brought about Gangā’s descension, thou
shalt from this act of thine also attain the regions of Brahmā. Do thou,
O best of men, lave thyself in these waters incapable of being rendered
worthless. O prime of men,—and thereby become purified, and attain
sanctity. And do thou perform the watery rites of thy grand-sires. May
luck be thine, I shall now repair to my own regions: do thou depart, O
king.’ Having said this, the illustrious lord of the celestials— the
Grand-sire of all creatures—went unto the celestial regions. And the
royal saint king Bhagiratha also of high fame having performed his
ablutions and purified himself, and duly and in proper order offered
oblations of water unto the sons of Sagara, entered his capital. And
attaining exceeding prosperity, that foremost of men ruled his kingdom;
and, O descendant of Raghu, having him as their sovereign, the people
rejoiced greatly; and with their griefs removed, and prosperity secured,
they lived in peace of mind. Thus, O Rāma, have I detailed unto thee the
history of Gangā. Auspiciousness mayst thou obtain! Good betide thee,
the evening draweth nigh. He that reciteth this story conferring
prosperity, fame, long life, and heaven unto Vipras, Kshatriyas, and
others, attaineth the good graces of his ancestors and the celestials;
and, O Kākutstha, he that listeneth to the sacred history of Ganges
descent, conferring length of days, attaineth all his desires, and all
his sins are destroyed, and his life and fame increase.’
SECTION XLV.
Hearing the words of Viçwāmitra, Rāghava, together with Lakshmana, was
struck with amazement,—and spoke unto Viçwāmitra, saying,—"O Brāhmana,
wonderful is the story that thou hast recited unto us, _viz_; that of
Gangā’s sacred descension and the replenishing of the Ocean. And, O
afflicter of foes, as we had been reflecting upon all this at length,
the night hath passed away as if it were a moment. And the live-long
night hath passed away as I in company with Sumitrā’s son, was pondering
over Viçwāmitra’s auspicious speech." Then in the morning which happened
to be bright, that subduer of his foes, Raghu’s descendant, addressed
the ascetic Viçwāmitra, who had finished his devotion,—"The auspicious
night is past,—and we shall (again) listen to thy wonderful narrations.
Let us now cross over this sacred stream—foremost of rivers—wending in
three ways. And learning that thou hast arrived at this place, the pious
ascetics have speedily come hither, and have also brought this barque
with a spacious carpet." Hearing those words of the high-souled Rāghava,
Kauçika crossed over the crowds of ascetics; and on reaching the north
bank, he paid homage unto the saints. And when they had landed on the
banks of tlie Gangā, they beheld a city named Viçāla. And thereupon
speedily that foremost of ascetics in company with Rāghava, went towards
Viçāla,—beautiful and elegant like unto the celestial regions. Then the
highly wise Rāma, with folded hands, asked that mighty ascetic
Viçwāmitra concerning the excellent city of Viçāla,-"0 mighty ascetic,
what royal line resideth in yonder large city? I desire to hear this,
good betide thee; and great is my curiosity." Hearing those words of
Rāma, that foremost of ascetics began to relate the history of Viçāla,
saying,—"Do thou listen, O Rāma, to what I had heard from Sakra relating
this history; and, O descendant of Raghu, do thou listen to all that
befell in this city. Formerly in the Krita age, O Rāma, Diti’s highly
powerful sons, as well as those of Aditi, possessed of prowess, and
virtuous and pious— high-souled ones both—O foremost of men, fell to
reflecting,—’How can we become exempt from decrepitude and disease, and
immortal.’ And as they reflected, it struck them,—’By churning the ocean
of milk, we must obtain ambrosia.’ Then deciding upon churning (the
ocean), those ones of immeasurable energy making Vāsuki the cord, and
the Mandara (hill), the stick, began to churn the deep. And after a
thousand years had gone by, the hoods (of the serpent) serving as the
churning cord, began to vomit virulent venom and to bite at the crags,
with their fangs. And thereat there came out powerful poison like unto
fire; and in consequence the entire universe with celestials, and
Asuras, and men, began to burn. And thereupon, intending to seek refuge,
they appeared before that mighty god, Sankara, or Paçupati, or
Rudra,—hymning him,—’Save us.’ ’Save us.’ When that master, the lord of
the celestials, was being thus addressed by the deities, there appeared
before them Hari bearing the conch and the discus. And smiling Hari said
unto the trident-bearing Rudra,—’O chief of the celestials, since thou
art the foremost of the gods, this that hath come out of the ocean
churned by the celestials, is thine. Remaining here, O lord, do thou
receive the first offering in the form of this poison.’ Having said
this, that best of celestials vanished there. Witnessing the dismay of
the celestials, and hearing also the words of Sarngin, Sivā took in that
dreadful poison as if it were nectar; and then leaving the deities, the
worshipful Hara went away. And then, O descendant of Raghu, as the
celestials resumed the churning, that foremost of hills serving as the
cord, entered the subterranean regions. Thereupon the gods and the
Gandharbas fell to extolling the slayer of Madhu, saying,—’Thou art the
way of all beings, of the celestials in especial. Do thou, O
mighty-armed one, protect us, and recover the mountain.’ Having heard
this, Hrishikesa, or Hari, assuming the form of a tortoise, stood in the
sea, supporting the hill on his back; and that Soul of all, Keçava best
of male beings, taking hold of the top of the hill by his hand, began to
churn the deep, stationed in the midst of the celestials. And after a
thousand years had rolled on, arose a male being impregnated with the
Ayurveda,⁶¹ of exceedingly righteous soul, called Dhanwantari, bearing
in his hands a stick, and a Kamandalu. And there arose also, from the
cream of the churning waters, those magnificent dames the shining
Apsarās. And, O foremost of men, as they had emerged from water, they
are called _Apsarās_.⁶² And there sprang sixty _Kotis_ of shining
Apsarās. And, O Kākutstha, the female attendants of those are
numberless. And neither the deities nor the Dānavas would accept
them,—and in consequence of this non-acceptance, they are known as women
belonging to all. And then, O Raghu’s descendant, arose the eminently
pious daughter of Varuna, Vāruni, who fell to looking for acceptance.
And Diti’s sons, O Rāma, did not accept the daughter of Varuna,—and
Aditi’s sons, O hero, accepted that one of blameless limbs. And hence
Diti’s sons go by the name of Asuras; and Aditi’s by that of Suras. And
the celestials became exceeding glad, on having accepted Vāruni. And, O
foremost of men, next arose Uchhaiçravā—best of horses, and also
Kaustubha; and next, the excellent ambrosia. And,0 Rāma, tremendous was
the carnage for the porsession thereof (ambrosia); and Aditi’s and
Diti’s sons fought together. And the Asuras assembled together with the
Rākshasas; and, O hero, mighty was the battle that was fought, striking
terror into the three worlds. And when a great havoc had been committed,
the highly powerful Vishnu, assuming a captivating form speedily stole
away the ambrosia. And those that came forward before that best of male
beings, Vishnu, knowing no deterioration, were crushed in conflict by
Vishnu in a different form. And in that exceedingly dreadful battle
between the sons of Diti and Aditi, those heroic ones, _viz_., Aditi’s
heroic sons slaughtered those of Diti. And having slaughtered the sons
of Diti and regained his kingdom, Purandara, happily began to rule the
worlds, containing saints and Chāranas."
⁶¹ Science of Medicine.—T.
⁶² Ap means water.—T.
SECTION XLVI.
And on those sons of her being slain, Diti afflicted with great grief,
thus addressed her husband, Maricha’s son, Kaçyapa,—’O adorable one, thy
high-souled sons have slain mine. I now wish for a son, who, obtained
through long austerities, will be able to slay Sakra. And I will engage
in austerities: it behoves thee to grant me such an embryo,—such a
slayer of Sakra it behoves thee to promise me.’ Hearing those words of
hers, Maricha’s son, Kaçyapa of exceeding energy answered the deeply
aggrieved Diti, saying,—’Be it so.’ Good betide thee, do thou become
pure, O ascetic. If thou remain pure, when a full thousand years shall
be complete, thou wilt give birth unto a son who will slay Sakra in
battle. And through me, thou wilt give birth to a son that will destroy
the three worlds.’ Having said this, that highly energetic one rubbed
her person with his palm. And having rubbed her, he said,—’Luck!’ and
then went away to carry on austerities. And when he had gone, Diti, O
foremost of men, becoming exceedingly delighted, went unto Kuçaplava⁶³
and began to practise rigid mortifications. And, O foremost of men, as
she was practising austerities, the thousand-eyed deity most dutifully
ministered unto her. And the thousand-eyed one provided for her fire,
and _Kusa_, and faggots, and water, and fruits, and roots, and other
things that she wanted. And at all times, Sakra served Diti by rubbing
her person, and removing her fatigue. And when ten years only were
wanting to complete the thousand years, Diti, O descendant of Raghu,
being exceedingly delighted, thus spoke unto the thousand-eyed one,—’O
best of those endowed with prowess, of me engaged in austerities, ten
years only remain (to complete the period.) And after that time, good
betide thee, thou wilt behold thy brother. I will, O son, bind him unto
thee in affection, whom I had besought for to compass thy
destruction,—so that, the fever of thy heart removed, thou wilt with him
enjoy the victory of the three worlds. On thy high-souled sire having
been besought by me, he, O foremost of celestials, granted me the boon
that after a thousand years, I shall obtain a son.’ And it came to pass
that having said this, the sun being in his meridian, the worshipful
Diti with her feet placed at that part of the bed which should contain
her head, was overpowered by sleep. And thereupon seeing her resting her
feet at the place where she should place her head,—and consequently
unclean, Sakra was exceedingly delighted, and smiled. And, O Rāma,
Purandara entered into her womb, and that highly self-controlled one
severed the embryo in seven parts. And the embryo being pierced by the
thunder-bolt of an hundred knots, cried at the top of its voice, and
thereat Diti awoke. ’Do not cry, do not cry,’—exclaimed Sakra: and even
while it was crying, the mighty-minded Vāsava continued piercing it ’Do
not slay it; do not slay it,’ said Diti. Thereupon, in consideration of
the honor of his mother, Sakra went out.
Then he with clasped palms accosted Diti, saying,—’O worshipful one,
thou didst sleep with thy feet placed where thy head should have lain,
and hast therefore become impure. And finding this opportunity, I
severed in seven pieces that would be slayer of mine in battle. Do thou,
O worshipful one excuse me.
⁶³ An asylum on the cast, otherwise called Beshalaksha.—T*
SECTION XLVII.
When the embryo had been sundered in seven, Diti exceedingly aggrieved
humbly spoke unto the irrepressible thousand-eyed deity, saying,—’By my
fault it is that the embryo hath been sundered in seven. O chief of the
celestials, herein thou art guilty of no transgression, O destroyer of
Vala, And since calamity hath befallen the embryo, I wish to do thee a
good turn. Let the seven parts become the guardians of the seven Maruts.
And, O son, let my sons having noble forms, becoming famous as Mārutas
range the Vātaskandha regions in heaven. And let one range Brahmā’s
regions, and another Indra’s, and the highly illustrious third also
range around, being known as Divya Vayu.⁶⁴ And, O best of celestials, by
thy command, let the four remaining sons of mine known by the name which
thou hast mentioned, range about in appointed periods.’ Hearing her
words, that destroyer of Vala; the thousand-eyed Purandara, with clasped
palms said,—’All this that thou hast said must come to pass; there is no
doubt about it. Good betide thee, thy sons endowed with celestial forms,
shall range about. And it hath been heard by us that having thus
ascertained in that hermitage, the mother and the son, O Rāma, went to
heaven, their desire obtained. Even this, O Kākutstha, is the place
where formerly the mighty Indra sojourned, and where he attended upon
Diti of accomplished ascetic success. And, O most powerful of men,
Ikshwāku had an exceedingly righteous son born unto him of Alamvushā,
known by the name of Viçāla. And here stood a palace, built by him,
called Viçālā. And Viçāla’s son, O Rāma, was the mighty Hemachandra. And
after Hemachandra comes the celebrated Suchandra. And, O Rāma, the son
of Suchandra was Dhumrāswa. And then was born Srinjaya, son unto
Dhumrāswa. And Srinjaya’s son was the powerful Sahadeva. And Sahadeva’s
son was the pre-eminently pious Kuçāçwa. And Kuçāçwa’s son was the
puissant Somadatta. And now, O Kākutstha, Somadatta’s son the effulgent
and invincible and renowned Sumati resideth in this city. And by the
grace of Ikshwāku, all the sovereigns of Viçālā are long-lived, and
high- souled, and puissant, and pious. And here will we happily spend a
night; and on the morning of the morrow thou wilt, O foremost of men.,
behold Janaka.’ And having heard that the illustrious Viçwāmitra had
come, that best of kings, the effulgent Sumati, appeared before him. And
having paid Viçwāmitra high homage together with his priests and
friends, and with clasped hands enquired after the former’s welfare, he
addressed Viçwāmitra, saying,— "Blessed are we, and obliged are we,
whose domains, O ascetic, have been graced with thy presence. Surely
none is more blessed than I am."
⁶⁴ Etherial air.—T.
SECTION XLVIII.
Having met together, they enquired after each other’s welfare. And then
Sumati spoke unto the mighty ascetic, saying,—"Good betide thee,
boasting of the prowess of celestials of elephantine or leonine gait,
heroic resembling tigers or bulls, possessed of expansive eyes like
lotus-petals, bearing scimitars and bows and quivers, like unto the
Açwinis in grace, endowed with youth, like unto celestials fancy-led,
descended from etherial regions to the earth beneath, whose sons, O
ascetic, are these boys, and what for have they come hither, and why
also is it that they journey on foot? And adoring all directions, like
unto the Sun or the Moon adorning the firmament, and resembling each
other in personal proportions, and expressions, and gestures, and
equipped with excellent weapons, and war-like, how have these paragons
cf men come into this impracticable way? I wish to hear all this related
truly." Having heard his words, Viçwāmitra faithfully related all about
it. Hearing Viçwāmitra’s words, the king was extremely surprised and
having those sons of Daçarātha as his all-worthy guests, received with
becoming respect those highly powerful ones deserving of hospitality.
And meeting with such splendid reception from Sumati, those descendants
of Raghu spent there a night, and the next day set out for Mithila. And
beholding Janaka’s beauteous city, the ascetics exclaiming, —’Excellent,
excellent’ fell to admiring Mithila. And in a grove at Mithila, Rāghava
saw an ancient, lonely, and romantic asylum, and asked that foremost of
ascetics, saying,—"What is this that looketh like an asylum, though
without any ascetics? I wish to hear, O worshipful one, to whom this
asylum belonged in time past." Hearing this speech addressed by Raghu’s
descendant, that one versed in speech, the highly energetic and mighty
saint, Viçwāmitra, answered,—"Ah! Do thou listen. I will tell thee
through the wrath of what high-souled one this hermitage came to be
cursed. O foremost of men, this excellent asylum honored by ths
celestials themselves, formerly belonged to the high- souled Gautama.
And here, O illustrious prince, in days of yore Gautama in company with
Ahalyā carried on austerities for a long series of years. And perceiving
occasion, Sachi’s lord, the thousand-eyed deity, assuming the form of
that ascetic thus addressed Ahalyā,—’0 exceedingly beautiful one, those
bent upon sport, do not stay for the menstrual season. And, O graceful
one, I desire to enjoy thy company (on the instant). Thereupon, out of
curiosity, that one of perverse understanding consented to the proposals
of the chief of the celestials. Then, having attained her object, she
spoke unto that foremost of the celestials, saying.—’O best of the
immortals, I have obtained my desire, —do thou speedily go from his
place, O lord. Do thou, O lord of the celestials, from a sense of
repectibility preserve thyself and me also.’ Indra too smiling, said
unto Ahalyā,—’O thou of shapely hips, pleased am I. Now I repair unto my
own place.’ Having known her thus, Indra, Rāma, exceedingly apprehensive
of Gautama, then hurriedly sallied out of the thatched cottage. Just at
this time, Indra saw that mighty ascetic Gautama entering—that foremost
of anchorets, incapable of being repressed by the deities and the
Dānavas, and equipped with ascetic energy, having bathed in the waters
of holy spots, and flaming like fire, carrying faggots and _kusa_ grass.
And seeing him, the countenance of the lord of the celestials turned
pale. And seeing the wicked thousand-eyed deity in the guise of an
ascetic, the well-behaved anchoret fired with rage said,— ’And since, O
thou of wicked understanding assuming my form, thou hast done this foul
deed, thou shalt lose thy scrotum.’ And soon as the high-souled Gautama
had said this in ire, the scrotum of the thousand-eyed one dropped to
the earth. And having seen Sakra in this plight, he cursed his wife
also,—’For a thousand years thou shalt live here feeding upon air,
without food, tormented with repentance and thou shalt remain in this
hermitage unseen of any. And when the irrepressible son of Daçarātha
Rāma, shall come to this deep wood, thou shalt be cleansed of thy sin.
And, O wicked one, ministering unto him the rites of hospitality, with a
mind free from ignorance and covetousness, thou shalt in thy own form
with joy regain my side.’ Having said this to that wicked woman the
highly energetic Gautama of rigid austerities, forsaking this hermitage,
began to carry on penances on the romantic summit of the Himavat,
inhabited by Siddhas and Charanas."
SECTION XLIX.
"And having been deprived of his scrotum, Sakra with eyes tremulous with
fear, addressed the celestials with Agni at their head, as well as the
Siddhas and the Gandharbas and the Chāranas, saying,—’I have
accomplished the work of the celestials by stirring the ire of the high-
souled Gautama, and thereby disturbing his austerities. And in doing so,
I have been deprived of my scrotum; and Ahalyā also hath been put down.
And I have deprived him of his ascetic energy by causing him to utter a
mighty curse,—and, therefore, ye celestials, and saints, and Chāranas,
ye should restore my scrotum unto me who have served the gods.’ Hearing
Satakratu’s⁶⁵ words, the deities along with the Maruts led by Agni,
presented themselves before the divine Pitris.⁶⁶ And then Agni addressed
the latter, saying,—’This ram is possessed of a scrotum; while Sakra
hath been deprived of his. Do ye taking the scrotum of the ram furnish
Sakra with it. And although deprived of the scrotum, the ram will be
able to grant consummate satisfaction unto ye. And on those that will
offer such a ram for your entertainment, ye will bestow undying and
profuse merit.’ Hearing Agni’s speech, the assembled Pitris, rooting up
the scrotum of the ram, joined it unto the person of the thousand-eyed
deity. Thence- forth, Kākutstha, the divine Pitris together feast upon
scrotumless rams, for their scrotum had been joined unto the person of
Indra. And thenceforth, O Rāghava, Indra also through the high-souled
Gautama’s ascetic energy, hath been bearing the scrotum of a ram.
Therefore, O highly powerful one, do thou enter the hermitage of that
pious one, and deliver the dignified and divinely fair Ahalyā.’ On
hearing Viçwāmitra’s words, Rāghava in company with Lakshmana, placing
Viçwāmitra in their front, entered the asylum; and they beheld that
magnificent dame flaming in ascetic energy; and incapable of being gazed
at too near even by the celestials and the Asuras; as if created by the
Deity to be the divinely charming Woman; like a flame hid in smoke; or
the brightness of the full moon clouded and dimmed in mist; or the solar
splendour incapable of being beheld on account of clouds. And by virtue
of Gautama’s word, she had been incapable of being seen by any in the
three worlds, till the sight of Rāma. And now the curse having come to
an end, she could be perceived by them. And the two descendants of Raghu
then took hold of her feet; but remembering Gautama’s words, she on her
part took hold of theirs. And with a collected mind she gave them water
for their feet as well as _Arghya_, and extended unto them the rites of
hospitality. And the Kākutsthas accepted the homage thus rendered
according to the ordinance. And blossoms began to shower copiously to
the sounds of kettledrums; and the Gandharbas and the Apsarās began to
rejoice greatly. And exclaiming, ’Excellent, excellent,’ the celestials
honored Ahalyā, as with a person purified by penance, she again came
under Gautama’s governance. And the highly energetic Gautama also happy
on his union with Ahalyā, honored Rāma highly, and that one of mighty
mortifications then became engaged in austerities. And having duly
received signal honors from the great ascetic Gautama, Rāma set out for
Mithilā.
⁶⁵ Lit. the performer of an hundred sacrifices, one of the
appellations of Indra.
⁶⁶ The ancestors.
SECTION L.
Then proceeding north-east Rāma in company with Sumitrā’s son, placing
Viçwāmitra at their head, appeared before the sacrificial ground. And
Rāma and Lakshmana said unto that puissant ascetic,—"Great is the pomp
and splendour of the high-souled Janaka’s sacrifice. And, O pious one,
many thousand of Brāhmanas inhabiting various regions, and well-read in
the Vedas (have come to this sacrifice); and the abodes of ascetics are
thronged with hundreds of cars. Do thou, O Brāhmana, arrange for some
place where we may put up." Hearing Rāma’s words, the mighty ascetic
Viçwāmitra selected for their abode a well-watered spot free from bustle
and tumult. And hearing of Viçwāmitra’s arrival, the best of monarchs
without blame, placing the priests Satānanda before him, as well as the
high-souled family priests, speedily taking the _arghya_, at once went
out in humble guise, and offered it unto Viçwāmitra according to the
ordinance. Having accepted that homage of the high-souled Janaka, the
ascetic enquired after the king’s welfare, and the uninterrupted
performance of his sacrifice. And the king together with his priests,
having enquired of the ascetics as to their welfare, cheerfully embraced
them all in a proper way. Then he with clasped hands, spoke unto that
foremost of anchorets, saying,—"O worshipful one, do thou along with
these eminent ascetics, take thy seat." Hearing Janaka’s words, the
mighty ascetic sat him down. And the king also, in company with his
priests and counsellors sat down around in order of rank. And then the
monarch looking into Viçwāmitra’s face, said.—"To-day by the grace of
the gods, hath my sacrifice been crowned with success—to-day have I
reaped the fruit of my saciifice by beholding thy worshipful self.
Blessed and obliged am I whose sacrificial ground, O Brāhmana, hath been
graced by thee along with these ascetics. Twelve days, O Brahmārshi,
have been fixed for the period of initiation by the sages. On the expiry
of that term, thou wilt, O Kauçika, behold the celestials come unto the
sacrifice for claiming their respective shares." Having said this, the
king with a cheerful countenance, with folded hands, again intently
asked that foremost of ascetics,— "These youths, good betide thee, like
unto celestials in prowess, of the gait of lions or elephants, heroic,
and resembling tigers or bulls, of expansive eyes like unto
lotus-petals, bearing scimitars, quivers and bows, graceful like unto
the Açwins, endowed with youth, resembling immortals fancy-led from
heaven unto the earth—whose sons, O ascetic, are they and what for have
they come, and why again have they come afoot? And bearing excellent
arms, whose sons, O mighty anchoret, are these heroic ones, who grace
this place even as the sun and the moon do the welkin, and resemble each
other in bodily proportions, expression, and gestures; wearing
side-locks and of warlike mien? This I would hear truly related."
Hearing this speech of the high-souled Janaka, that ascetic of
immeasurable soul related all about Daçarātha’s sons,—their sojourn in
Siddhāçrama, and the slaughter there of the Rākshasas,their undaunted
journey, the sight of Viçāla, the encounter with Ahalyā and Gautama,
Rāma’s curiosity about the mighty bow, and visit there for beholding the
same. Having related all this unto the high-souled Janaka that one
endowed with exceeding energy, the mighty ascetic Viçwāmitra, paused.
SECTION LI.
Hearing the narration of the intelligent Viçwāmitra, Gautama’s eldest
son, the exceedingly energetic Satātnanda of rigid austerities, highly
effulgent by virtue of his asceticism, with his down standing on end
wondered greatly at the sight of Rāma. And seeing the king’s sons seated
at their ease, he said unto that foremost of ascetics, Viçwāmitra, — "O
most powerful of anchorets, by thee was my illustrious mother, grown old
in asceticism, shown unto the king’s son. Did my famous and exalted
mother entertain with the produce of the woods Rāma worthy of every
one’s homage? And, O highly energetic one, hath that old story relative
to my mother having been wronged by that celestial, been communicated
unto Rāma? And, O Kauçika, good betide thee, hath my mother, in
consequence of beholding Rāma, been united with my revered sire? And, O
son of Kuçika, hath the highly energetic Rāma come hither, after having
been rendered homage by my high- souled revered sire? And, O Kuçika’s
son, was my revered sire of quiescent soul, saluted by Rāma when he
arrived there?" Hearing those words of his, the mighty ascetic
Viçwāmitra, skilled in speech, replied unto Satānanda, cognizant of
words, saying,—"O best of ascetics, nothing necessary was omitted by
me,—but everything hath been done. And the ascetic’s wife hath been
united with him, even as Renuka with Bhrigu’s son."⁶⁷ Hearing the speech
of the intelligent Viçwāmitra, the exceedingly energetic Satānanda said
unto Rāma,—"Art thou well come, O chief of men? It is by our luck that,
O descendant of Raghu thou hast come unto us, headed by the respected
Maharshi Viçwāmitra. This highly energetic Viçwāmitra, this Brahmārshi
is of prowess measureless; and deeds inconceivable, by virtue of his
asceticism. Him thou knowest as the prime way. O Rāma, there existeth on
this earth not one that is more fortunate than thyself. Thy protector is
even Kuçika’s descendant, by whom mighty austerities have been
performed. Do thou listen as I faithfully describe unto thee the ascetic
power of the high-souled Kauçika. Do thou listen unto me relating this.
This righteous one was for a long time a king, subduing his enemies,
cognizant of morality, acomplished, and intent upon the welfare of his
subjects. And there was a king named Kuça, the son of Prajāpati. And
Kuça’s son was the powerful and pious Kuçanābha. And Kuçanābha’s son was
Gādhi. And Gadhi’s son is the highly energetic and mighty ascetic
Viçwāmitra who ruled the earth. And that king reigned for thousands of
years. And it came to pass that once with his four-fold forces
marshalled, he set out for ranging the earth. And the king went on by
turns ranging cities and kingdoms, rivers and mountains and asylums. And
at length that foremost of conquerers, the mighty Viçwāmitra, came upon
Vasishtha’s asylum furnished with various blossoming plants and trees;
abounding in animals; inhabited by Siddhas and Chāranas; graced by
celestials and Dānavas and Gandharbas and Kinnaras; and filled with mild
deer; frequented by the feathered tribes; crowded with Brahmārshis; with
Devarshis inhabiting it; aye teeming with high-souled ones of
accomplished ascetic success and resembling fire; like another region of
Brahmā; graceful; and adorned on all sides with high-soulded saints and
Vālakhilyas and Vaikhānasas resembling Brahmā, feeding on water or air,
or living on withered leaves, or subsisting on fruits and roots, and
self- controlled, and free from faults, and of vanquished senses, and
engaged in reciting _mantras_ and performing homas.
⁶⁷ Jamadagni, father of Parusurama.—T.
SECTION LII.
Upon seeing that foremost of those reciting _mantras_, the highly
powerful and heroic Viçwāmitra, exceedingly delighted, bowed unto him in
humility. And having enquired as to the pleasantness of Viçwāmitra’s
journey, the high- souled and adorable Vasishtha ordered a seat for the
former. And on the intelligent Viçwāmitra having been seated, that best
of ascetics properly entertained him with fruits and roots. And having
accepted Vasishtha’s hospitality, that foremost of monarchs, the
exceedingly energetic Viçwāmitra, then enquired of Vasishtha as to the
welfare of his asceticism, his _Agnihotrās_, and his disciples, and his
trees. Thereupon Vasishtha communicated the welfare of all unto that
best of kings. Then Brahmā’s son, Vasishtha, of fierce austerities, the
best of those reciting mantras, asked Viçwāmitra, seated at his ease,
saying,—’0 king, is it well with thee? And, O king, dost thou rule thy
subjects, pleasing them consistently with royal duties? And, O virtuous
one, are thy retainers maintained on salaries from the kingdom? Do they
abide by thy mandates? And, O destroyer of foes, hast thou vanquished
thy enemies? And, O repressor of foes, is it well with thee as to, O
most powerful of men, thy forces, exchequer, and friends, and, O sinless
one, sons and grand- sons?’ Thereupon, the highly powerful king,
Viçwāmitra, with humility communicated unto Vasishtha his complete
welfare. And having conversed for a long time, those virtuous ones,
experiencing exceeding joy, ministered unto each other’s delight. Then,
O descendant of Raghu, after the conversation had ended, the adorable
Vasishtha, smiling, addressed Viçwāmitra, saying,—’O highly powerful
one, I desire to properly entertain thee of immeasurable power, as well
as thy forces,—do thou, therefore, accept my hospitality. Do thou
receive the hospitality which I extend unto thee. O king, thou art the
foremost of guests, and art worthy of assiduous homage.’ Being thus
addressed by Vasishtha, that mighty ascetic, king Viçwāmitra,
said,—’Even by this word of thine relative to receiving me, hast thou in
fact done so. And, O worshipful one, even with the fruits and roots that
are in thy asylum, with the water for washing my feet, and sipping,—yea,
with the sight of thy revered self, have I been, O profoundly wise one,
excellently entertained by thee, who art thyself worthy of homage. I bow
unto thee. I will go now. Do thou regard me with a friendly eye.’ As the
king was speaking thus, the righteous-souled and generous Vasishtlia
again and again pressed him to accept his hospitality. Then Gadhi’s son
answered Vasishtha, —’Very well. O potent ascetic,—let that be which
findeth favor in thy sight.’ This having been said by him, Vasishtha,
the best of those reciting _mantras_, joyfully called his sacrificial
dappled cow, whose sins had been washed away,—’O Savalā! do thou come
soon; and hear my words. I intend to entertain this royal saint together
with his forces. Do thou enable me to entertain him, by yeilding
excellent viands. And, O divine one, O thou that conferrest everything
that is desired, do thou grant everyone whatever he asketh among edibles
impregnated with the six tastes. And do thou, O Savalā, speedily create
sapid viands to be chewed, sucked, licked or drunk’."
SECTION LIII.
Thus addressed by Vasishtha, that bestower of all that was desired,
Savalā, O destroyer of thy foes, brought forth everything that was
desired by everyone. And she produced sugarcanes, and honey, and fried
rice, and excellent _Maireyas_,⁶⁸ and costly drinks,and various viands,
and heaps of warm rice resembling hills, and other kinds of edibles, and
soups, and _Dadhikulyās_,⁶⁹ together with silver plates by thousands
filled with meats of diverse tastes. And, O Rāma, that army of
Viçwāmitra consisting of cheerful and stout men being superbly
entertained by Vasishtha, became exceedingly gratified. And the royal
saint, Viçwāmitra himself, together with the priests and Brāhmanas and
the inmates of the inner apartment, was also heartily filled. And being
hospitably entertained with his courtiers and counsellors and retainers,
he, exceedingly delighted, spoke unto Vasishtha, saying, —’Received and
excellently entertained have I been by thee,0 Brāhmana, who thyself art
worthy of being honored. Do thou, O thou conversant with speech, listen
to me. I will tell thee a word. Do thou bestow on me Savalā for an
hundred thousand kine. O worshipful one, varily this one is a jewel; and
as it is the function of kings to acquire jewels, do thou confer on me
Savalā; for, O twice-born one, this one by right belongs unto me.’ Thus
addressed by Viçwāmitra the righteous and adorable Vasishtha—best of
ascetics—replied unto that lord of earth,—’O king, neither for an
hundred thousand nor for an hundred _koti_ of kine, nor yet for heaps of
silver, will I part with Savalā. O subduer of enemies, this one deserves
not to be separated from my side. Even like unto the fame of the mighty,
this Savalā is ever joined with me. My oblations to the gods and the
Pitris as well as my subsistence itself are established even in her. And
my _Agnihotras_,⁷⁰ _Vali_,⁷¹ and _Homa_⁷² depend uper her; and, O royal
saint, my _Svāhākāras_ and _Vashatkāras_⁷³ as well as my various lore
depend upon her. All this is so: there is no doubt about it. Verily she
is my all; and in her do I find my delight. And many are the reasons, O
king, why I cannot give unto thee Savalā.’ Thus addressed by Vasishtha,
that one versed in speech, Viçwāmitra, eagerly rejoined,— ’I shall
confer upon thee fourteen thousand elephants decked in gold chains and
gold neck-ornaments and hooks; and I will confer upon thee eight hundred
golden cars furnished with bells and each yoked with four white horses;
and, O thou of auspicious vows, I will confer upon thee one thousand and
ten high-mettled horses of noble breeds; and I will confer upon thee a
_koti_ of youthful and variegated kine,—do thou grant unto me Savalā.
And as much of gems and gold, O best of regenerate ones, as thou wilt
ask for, shall I bestow upon thee: do thou grant me Savalā.’ Thus
besought by the intelligent Viçwāmitra, that adorable one replied,
saying,—’O king, Savalā I will not by any means give. This is verily my
jewel: this is verily my riches: this is verily my all: this is verily
my subsistence. And this is my _Darsa_⁷⁴ and this my _Paurnamasa_,⁷⁵ and
this my various sacrifices with _dakshinas_;⁷⁶ and, O king, this my
various rites. This, O king, is without doubt, the root of all my rites.
And what need of dilating? This one bestowing everything that is desired
will I not part with."’
⁶⁸ A kind of wine prepared from molasses.—T.
⁶⁹ A preparation of milk and rice.—T.
⁷⁰ Maintainance of the perpetual fire.—T.
⁷¹ Offerings to the spirits of air.—T.
⁷² Burnt offerings.—T.
⁷³ Sacrifices performed with the exclamation of _Swāhā_ and _Vashat_
respectively.— T.
⁷⁴ Bi-monthly sacrifice, performed at change of the moon by persons
maintaining a perpetual fire.—T.
⁷⁵ A ceremony performed at the full of the moon by persons
maintaining a perpetual fire.—T.
⁷⁶ Gifts to Brāhmanas on occasions of sacrifice.—T.
SECTION LIV.
"When the ascetic Vasishtha would not part with the cow of plenty then
Viçwāmitra, O Rāma, forced Savalā away. And, O Rāma, carried away by
that high- souled king, Savalā, stricken with grief and afflicted with
sorrow, bethought herself, weeping,—’Have I been forsaken by the
high-souled Vasistha that the royal retainers carry me off thus
aggrieved? What wrong have I done unto that mighty ascetic of
concentrated spirit, that, knowing me to be faultless, that righteous
one leaveth her that was devoted unto his service?’ Revolving this in
her mind and sighing again and again, she darted unto where the pre-
eminently energetic Vasishtha was; and defeating those servants (of the
king), she with the speed of the wind, appeared at the feet of that
high-souled one. And weeping Savalā having the voice of clouds, standing
before Vasishtha, spoke in distressful accents,—’O Brahmā’s son,
wherefore have I been forsaken by thee,—that the servants of the king
were carrying me from off thy presence?’ Thus addressed the Brahmārshi
said these words unto that one aggrieved,and of heart afflicted with
sorrow, and like unto a sister,—’0 Savalā, not that I forsake thee; nor
hast thou done me any wrong. But this mighty king proud of his prowess
hath been carrying thee away. Surely, my strength is not equal to his.
More specially, he is a king,a powerful king,—more particularly,this day
he should not be slain by me (inasmuch as he is my guest): he is a
Kshatriya and lord of earth. And he is foremost in might by virtue of
possessing this entire Akshauhtni abounding in elephants and horses and
cars and standards, and pennons on elephants.’ Thus addressed by
Vasishtha, that one cognizant of words humbly said in reply unto that
Brahmārshi of incomparable power,—’The might of the Kshatriyas is not
great,—the Brāhmanas are more mighty than they. O Brāhmana, superhuman
is the power of the Brāhmanas, excelling that of the Kshatriyas. Thy
power is immeasurable; and the exceedingly energetic Viçwāmitra is not
as powerful as thyself. Thy energy is unequalled. O highly energetic
one, do thou command me bursting with Brāhma forces: the pride, power
and endeavours of that wicked one will I bring down.’ Thus accosted by
her, the highly famous Vasishtha, O Rāma, said,—’Create thou forces
capable of crushing the forces of the enemy.’ Hearing those words of
his, Suravi created (an army). And, O king, Pahlavas by hundreds brought
into being by her lowing, begin even in Viçwāmitra’s sight to commit
havoc upon his forces. Thereat, exceedingly angered, with eyes expanded
in ire, that king commenced to slay the Pahlavas with various weapons.
And beholding the Pahlavas by hundreds afflicted by Viçwāmitra, she
again created grim-visaged Sakas mixed with Yavanas. And the field
became thronged with the Sakas mixed with Yavanas, of dazzling
splendour,exceedingly fierce resembling golden filaments, bearing sharp
scimitars and adzes, and clad in yellow apparel. And that entire host
(of Viçwāmitra) was being consumed by them like unto flaming fires. Then
the exceedingly powerful Viçwāmitra hurled weapons at them; and with
these the Yavanas, Kāmvoyas and Varvaras⁷⁷ became sore afflicted."
⁷⁷ Barbarians.—T.
SECTION LV.
"And beholding them sore harassed, and overwhelmed by Viçwāmitra’s
weapons, Vasishtha directed (Savali) saying,—’O cow of plenty, do thou
create (fresh troops), through thy _Yoga_ power.’ And from her roar,
there came into being Kāmvojas, resembling the Sun. And from her udders
sprang Varvaras, arms in hand; and from her mysterious parts, Yavanas;
from her anus, Sakas; and from the pores of her skin, those
barbarians,—Hāritas and Kirātas. And, O descendant of Raghu, anon
Viçwāmitra’s entire host consisting of foot, and elephant, and horse,
and car, was exterminated by them. And seeing the army annihilated by
the high- souled Vasishtha, the hundred sons of Viçwāmitra, equipped
with various weapons, rushed in high ire against that best of
_mantra_-reciting ones. Thereupon, uttering a roar, that mighty ascetic
consumed them quite. And in a moment, Viçwāmitra’s sons together with
horse and car and foot were reduced to ashes by the high-souled
Vasishtha. And witnessing them all destroyed, together with the army,
the illustrious Viçwāmitra, covered with shame, became plunged in
thought; and like unto a tideless ocean or a fangless snake, he
instantly became shorn of his effulgence, like unto the sun overwhelmed
by Rāhu.⁷⁸ And deprived of his forces and sons, he appeared like a bird
bereft of its wings; and losing his entire army and with it the high
spirits that it had inspired him with, his heart died within him. Then
entrusting one of his (remaining) sons with the sovereignty, saying,—’Do
thou rule the earth agreeably to the duties of the Kshatriya,’ he went
into the forest. And repairing to the side of the Himavat inhabited by
Kinnaras and Serpents, that one of mighty asceticism began to perform
austerities with the view of propitiating Māhadeva. And on a certain
occasion that lord of the celestials, Vrishadwaja,⁷⁹ intending to confer
a boon, appeared before the mighty ascetic Viçwāmitra,—’What for, O
king, art thou performing penance? Do thou unfold what thou hast to say.
I am for conferring a boon: do thou express what boon thou wouldst
obtain.’ Thus addressed by that god, that performer of mighty
austerities, Viçwāmitra, bowing down unto him, addressed him,
saying,—’If, O mighty god, thou art pleased (with me), do thou confer
upon me the science of archery with all its mysteries and _mantras_, as
well as its virtues of helping from far and near. And, O sinless one,
may all those weapons that are with the celestials and the _Dānavas_ and
the _Maharshis_ and the Gandharbas and the Yakshas, and the Rakshas,
shine on me! May this my desire be granted me through thy grace, O god
of gods! There- upon, saying,—’Be it so’—the lord of the celestials
vanished. And obtaining the arms from the lord of the celestials, the
mighty Viçwāmitra, naturally haughty became swelled with insolence. And
surcharged with energy, like unto the sea during the equinox, he
considered, O Rāma, as if that foremost of saints, Vasishtha, was
already slain. And repairing to Vasishtha’s asylum, the king began to
discharge weapons, capable of burning down the hermitage. And beholding
those weapons discharged by the intelligent Viçwāmitra, the ascetics,
overtaken by fear, by hundreds began to fly. And Vasishtha’s disciples
as well as the animals and birds inhabiting there, fled in all
directions by thousands. And for a time the hermitage of the high-souled
Vasishtha was bare of living beings, and still like unto a wilderness,
though Vasishtha cried again and again,—’Do not fear. To-day will I slay
Gādhi’s son, even as the sun (destroys) mist.’ Having said this,that
best of _mantra_-reciting ones, Vasishtha, in high wrath, addressed
Viçwāmitra, saying,—’Since, O fool, thou hast destroyed this hermitage
that had been prospering for a long time, thou of execrable ways shalt
not live long.’ Saying this, he, transported with wrath, and like unto
the smoking flame at universal dissolution, speedily upraised a staff
resembling another mace of Yama itself."
⁷⁸ A Daitya with the tail of a dragon, whose head was severed from
his body by Vishnu; but being immortal, the head and tail retained
their separate existence, and being transfered to the stellar
sphere, became the author of eclipses.—T.
⁷⁹ An appellation of Sivā; meaning, who hath the bull for his
vehicle.—T.
SECTION LVI.
Thus addressed by Vasishtha, the mighty Viçwāmitra, aiming a fiery
weapon, said,—’Stay! Stay!’ The worshipful Vasishtha also on his part,
raising a Brahmā staff resembling another staff of Kāla, exclaimed in
wrath,—’Wretch of a Kshatriya! here am I,—do thou display the might thou
ait master of. To-day, O Gādhi’s son, will I humble thy pride of arms.
Thou disgrace of thy race, where is thy Kshatriya might, and where my
high Brahmā energy? Do thou behold my superhuman Brahmā energy.’ And
even as water allayeth the fierceness of a flame, the Brahmā staff
quenched the energy of the powerful fiery weapon discharged by Gādhi’s
son. Then Gādhi’s son, waxing wroth, discharged Varuna and Raudra and
Aindra and Pāsupata and Aishika weapons. And, Mānava, and Mohana, and
Gāndharba, and Swāpana, and Jrimbhana, and Mohana, and Santāpana, and
Vilāpana, and Soshana, and DSruna, and Vajra hard to baffle, and
Brahmāpāça, and Kalapāça and Varunapāça, and Pināka (favorite of Sivā),
and the two _Asanis_, wet and dry, and the Danda weapon, and Paiçācha,
ani the Krauncha weapon, and Dharmachakra, and Kālachakra, and
Vishuchakra and Vāyavya, and Mathana, and the Haraçiras weapon, and the
twin Saktis, hurled he, and Kankāla, and Mushala, and the mighty weapon
Vidyādhara, and the terrible Kāla weapon, and the dreadful Trisula
weapon, and Kāpāla, and Kankana,—all these weapons hurled he
(Viçwāmitra), at that best of _mantra_-reciting ones, O descendant of
Raghu. And it was wonderful to behold. But Brahmā’s son baffled all
those by means of his staff. And on those (weapons) being resisted, the
son of Gādhi hurled a Brahmā weapon. And on that weapon being
discharged, the deities with Agni at their head, and the Devarshis, and
the Gandharbas, and the mighty Serpents, became afflicted with fear. And
on that Brahmā weapon being discharged, all the three worlds became
exceedingly alarmed. And, O Raghu’s descendant, Vasishtha by virtue of
his Brahmā energy completely baffled that terrible Brahmā weapon. And
when the high-souled Vasishtha had baffled the Brahmā weapon, his form
became fierce and terrible, capable of striking terror into the three
worlds. And from the pores of his body, resembling a smoking flame,
darted out scintillations of fire. And resembling another staff of Yama,
the Brahmā staff raised by Vasishtha’s arm flamed like unto the
smokeless fire at the universal dissolution. Then the ascetics in a body
fell to eulogizing that best of _mantra_-reciting ones, Vasishtha,
saying,— ’Thy might, O Brāhmana, is infallible. Do thou rein in (the
Brahma) energy, by thy own. O Brāhmana, Viçwāmitra of mighty strergth
hath been subdued by thee. Infallible is thy extraordinary might. Let
the creatures now be relieved from their distress.’ Thus addressed, that
highly energetic one of rigid austerities, became pacified. And
Viçwāmitra, being put down, heaving a sigh, said,—’Fie upon the
Kshatriya might: the strength begot of Brahmā energy, is might indeed.
By one Brahmā staff hath all my weapons been put to the rout. Beholding
this, I with a placid mind and senses will engage in mighty
austerities,—which shall earn for me Brāhmanahood."
SECTION LVII.
"Then with his heart burning, in consequence of the remembrance of his
humiliation, and having made enemies with that high-souled one,
Viçwāmitra of mighty asceticism sighing, and sighing, went towards the
south, in company with his queen, and became engaged in dreadful
austerities, O Rāghava. And subsisting on fruits and roots, and
restraining his senses, he performed the most rigid austerities. And
four sons engaged in observing truth and duty— Havishpanda,
Madhushpanda, Drihanetra, and Mahāratha⁸⁰ were born unto him. And when a
thousand years had been completed, the Grand-sire of all, Brahmā,
addressed the ascetic, Viçwāmitra in sweet words , saying,—’O son of
Kuçika, the regions of the Rājarshis have been won by thee through thy
austerities. And on account of this thy asceticism, we recognize thee as
a Rājarshi.’ Having said this, the highly energetic prime Lord of all
creature went to the celestial regions in company with the celestials.
Hearing this, Viçwāmitra hanging down his head from shame and possessed
by a mighty sorrow, said, in piteous accents, —’I have performed rigid
austerities,—yet the deities and the saints recognise me only as a
Rajarshi. I do not consider the fruit of my asceticism as gained.’
Ascertaining this in his mind, that righteous and highly composed one of
high austerities, O Kākuststha, again engaged in penances. And, O
Rāghava, it came to pass that at this time, that enhancer of Ikshwāku’s
line, the celebrated and truthful Trisanku of subdued sense made up his
mind, saying,—’I will perform a sacrifice, and in body win the prime way
of the celestials.’ And summoning Vasishtha, he unfolded his mind into
him. And on the high-souled Vasishtha saying,—’I am incapable of doing
this,’ and disregarded by the latter, the King went towards the southern
quarter. And with the view of securing success to his endeavours, the
king repaired where Vasishtha’s sons had for a long time been performing
austerities. And the highly energetic Trisanku saw the hundred
exceedingly effulgent sons of Vasishtha engaged in austerities with
fixed faculties. And approaching all those high-souled sons of his
spiritual guide, and paying them reverence he, hanging down his head
from shame, with clasped hands, addressed those mighty spirits, saying
—’I seek protection of ye; and I take refuge in ye capable of conferring
it. Disregarded have I been, good betide ye, by the high-souled
Vasishtha. I have set my heart upon celebrating a mighty sacrifice: it
behoveth ye to command me. And, with the view of propitiating ye, I,
lowly bowing down my head, beseech the sons of my spiritual
guide,—Brāhmanas ever staying by asceticism,—do ye with collected minds
officiate in this sacrifice, so that success may be secured unto me; and
that in body I may attain the regions of the celestials. Disregarded by
the ascetic Vasishtha, other way find I none, ye anchorets, except the
sons of my spiritual guide. To the Ikshwākus, their preceptor is their
prime way. Therefore after him (Vasishtha), even ye are the objects of
my adoration.
⁸⁰ Some texts have _Mahodara_.—T.
SECTION LVIII.
"Hearing Trisanku’s speech, the hundred sons of the saint, O Rāma,
excited by wrath, said these words unto the king,—’Disregarded hast thou
been, O thou of perverse understanding, by our truth-telling sire,—why,
then, having passed him by, do thou seek for others’ help? To the
Ikshwākus, their spiritual guide is their prime way; nor art thou
capable of setting at naught the words of that truth- telling one. That
worshipful saint said, that he was incapable (of accomplishing
this),—how can we then undertake that sacrifice? Thou art ignorant, O
foremost of men. Do thou speedily retrace thy steps. And, O king, that
adorable one is competent to officiate at the sacrifice itself of the
three worlds, how can we then contribute to his dishonor?’ Hearing those
words of theirs, that king, with accents tremulous with passion, again
addressed them, saying, —’Disregarded by that worshipful one as well as
by the sons of my spiritual guide, I will go after another way,—so peace
be unto ye, ascetics.’ The saint’s sons, on their part, hearing that
speech couching a fierce intent, cursed him in exceeding wrath,
saying,—Thou shalt come by Chandāla-hood.’ Having said this, those
high-souled ones entered each into his dwelling. And when the night had
gone by, the king came by Chandālahood. And clad in a blue garb, blue
and rough of person, having a short head of hair, wearing a garland
composed of materials culled from a cemetery, his body bedaubed with
ashes from the same quarter, he was decked out with iron ornaments. And,
O Rāma, beholding him in the guise of a Chandāla, his counsellors as
well as followers, renouncing him, fled in a body. And, Kākutstha,
maintaining himself in patience, the monarch burning day and night, all
alone went unto the ascetic Viçwāmitra. And beholding the disappointed
king in the guise of a Chandāla, the ascetic O Rāma, was touched with
pity. And from commiseration, that pre-eminently pious and exceedingly
energetic one said unto that king frightful to behold, saying,—’Good
betide thee, O heroic lord of Ayodhyā, thou hast fallen into
Chandāla-hood through a curse, what is the purpose of thy coming, O
highly powerful prince?’ Hearing him, the king conversant with words,
fallen into Chandāla-hood, with folded hands, said unto that one versed
in speech,—Disregarded had I been by my spiritual guide as well as his
sons. And far from attaining my desire,I came by this calamity. O thou
of placid presence, I had desired to repair unto heaven in body. By me
have an hundred sacrifices been performed,—but yet do I not obtain the
fruit thereof. I have never before told an untruth; and I swear by my
Kshatriya morality, that albeit fallen on evil days, I will never do so
in future, O gentle one. And sacrifices I have celebrated many,—and I
have ruled my people in righteousness; and I have pleased my preceptors
by my character and conduct. But, O best of ascetics, now endeavouring
to do my duty and intending to perform a sacrifice, I have failed in
enlisting the good graces of my spiritual guides. Therefore do I
consider Destiny as supreme; and action as nothing. Destiny overtaketh
all: Destiny is the prime way. Therefore it behoveth thee to grant thy
favor unto me extremely distressed, who crave thy favor, and, good
betide thee, whose endeavours have been baffled by Destiny. Other way
will I wend none; nor is there any other refuge for me. It behoveth thee
to meet Destiny with exertion’."
SECTION LIX.
"When the king had spoken thus, Kuçika’s son, moved with pity, said
these sweet words unto the king who had undergone Chandāla-hood,—’O
descendant of Ikshwāku, hast thou had a pleasant journey? I know thee
well, O highly virtuous one. Refuge will I grant thee,—so fear not, O
best of monarchs. I shall summon all the pious Maharshis, who shall
assist at the sacrifice, O king,—and then thou wilt be able to
accomplish thy purpose easily. And should the guise thou hast come by in
virtue of thy preceptor’s curse, cling to thee yet, thou wilt bodily
repair unto heaven in this form. And since appearing before Kuçika’s
son, thou hast taken his refuge, I consider heaven, O lord of men, as if
within thy grasp.’ Having said this, that exceedingly energetic one
ordered his highly virtuous and profoundly wise sons to provide the
sacrificial necessaries. And summoning his disciples, he said,—’Do ye by
my command bring hither all the saints together with Vasishtha’s sons;
and our friends and their disciples and the family priests variously
versed in lore. Aud should any summoned by my mandate, say aught, do ye
fully represent unto me the expression of slight.’ Hearing his speech,
they set out in different directions; and Brahmavādis⁸¹ began to pour in
from various countries. And the disciples (of Viçwāmitra) returning,
fully communicated unto that ascetic of flaming energy the words of the
Brahmavādis, saying,—’Hearing thy message, the regenerate ones resident
in every part will come hither,—and some have already arrived— all save
Mahodaya and the hundred sons of Vasishtha. Do thou, foremost of
ascetics, listen to the words that they said with accents tremulous with
emotion,—How can celestials and saints partake of offerings in the court
of him that in addition to being a Chandāla, hath for his priest a
Kshatriya? And how can high-souled Brāhmanas, patronized by Viçwāmitra,
attain to heaven, having partaken of a Chandāla’s fare?—These cruel
words, O powerful ascetic, did Vasishtha’s sons together with Mahodaya,
utter with reddened eyes.’ Hearing those words of theirs, that foremost
of ascetics, with eyes reddened in anger, wrathfully cried,—’Since
blameless as I am, those wicked-minded ones censure me practising fierce
austerities, they shall, without doubt, be reduced to ashes. And this
very day bound by the noose of Kāla, meeting with destruction at the
hands of Vivaswata’s son,⁸² they shall for seven hundred births range
these worlds, procuring dead men’s clothes, always feeding on
dogs’flesh, going by the name of Mushtikas, void of abhorrence, and of
frightful, distorted forms and foul practices. And wicked Mahodaya also
hath blamed me although undeserving of blame; therefore, reproved of
all, he shall undergo Nishadahood. And becoming cruel and engaged in
taking life, he shall through my ire fare wretchedly for a long lapse of
time.’ Having uttered this in the assembly of saints, that mighty
ascetic, the highly powerful Viçwāmitra of fierce asceticism paused."
⁸¹ A Brahmavādi is one who maintains that all things are Spirit.— T.
⁸² Yama.—T.
SECTION LX.
And knowing (by virtue of his _Yoga_ power) Vasishtha’s sons together
with Mahodaya as destroyed in consequence of his ascetic energy, the
highly powerful Viçwāmitra said in the midst of the saints,—’This
descendant of Ikshwāku, the famous Trisanku, is virtuous and munificent
and hath taken refuge in me, with the view of attaining the celestial
regions in his own person. Therefore do thou engage with me in the
sacrifice, so that he may bodily repair unto heaven.’ Hearing
Viçwāmitra’s words, the pious Maharshis readily spoke in harmony with
duty, saying,—This descendant of Kuçika is a highly irascible
ascetic,—therefore what he saith should, without doubt, be performed.
The worshipful one is like unto fire, and, if angered, may curse us.
Therefore, let us engage in this sacrifice, so that Ikshwāku’s
descendant through the potency of Viçwāmitra may repair unto heaven in
person. Then let us engage in this sacrifice.’ Saying this, the sages
entered upon the ceremony; and in that sacrifice the highly energetic
Viçwāmitra acted as the priest. And Ritwijas versed in _mantras_
performed every thing in order with _mantras_, in accordance with
scripture and prescription. Then after a long time, Viçwāmitra of mighty
austerities invoked thither all the celestials for receiving their
respective shares; but the deities did not come to receive them.
Thereupon, getting into a wrath, the mighty ascetic Viçwāmitra, lifting
up a ladle, wrathfully spoke unto Trisanku, —’O lord of men, do thou
witness the prowess of my self- earned asceticism. I shall by dint of my
asceticism take thee bodily unto heaven. And, O king, do thou in person
repair unto heaven hard to attain. Something yet remains in me of the
self-earned fruit of my asceticism; and, O king, through the energy of
that asceticism, do thou repair unto heaven in person.’ And on the
ascetic saying this, Kākutstha, that lord of men bodily ascended heaven
in the very sight of the anchorets. And beholding Trisanku risen to
heaven, the subduer of Pāka⁸³ together with all the celestials said,—’O
Trisanku, turn thee back. Thou hast not earned abode in heaven. O fool,
thou hast been blighted by the curse of thy spiritual guide. Do thou
therefore drop down headlong.’ The great Indra having spoken thus,
Trisanku fell down, crying unto the ascetic Viçwāmitra,— ’Save me, save
me.’ Thereupon, hearing his distressful cries, Kauçika waxed mightily
wroth, and exclaimed,—’Stay, stay.’ And in the midst of the ascetics,
like unto another Prajāpati, he created other seven Rishis⁸⁴ on the
Southern way; and also, overwhelmed with wrath created another set of
stars. And collied⁸⁵ with passion, that illustrious one in the midst of
the ascetics created another system of stars in the southern direction.
And, saying,—’I will create another Indra, or the world (that I create)
shall be without an Indra.’ And in anger, he went the length of creating
celestials. Thereupon, in trepidation, the saints and the celestials and
the Asuras humbly addressed the high- souled Viçwāmitra thus,—’This
king, O highly exalted one, hath been visited with the curse of his
preceptor,—therefore, O ascetic, he deserves not to ascend heaven in
person.’ Hearing those words of theirs, that best of anchorets, Kauçika,
in company with the celestials, said these pregnant words,— ’Good betide
ye, I have vowed unto this king, Trisanku’s bodily ascension unto
heaven,—therefore, I dare not falsify my vow. Let Trisanku evermore
dwell in heaven in person, and let these stars created by me verily
endure as long as the worlds. This it behoveth ye, ye gods, to ordain.
Thus addressed, the deities answered that best of ascetics, saying,—’So
be it, good betide thee! All these innumerable stars, O foremost of
anchorets, shall remain in the firmament outside the path of
Vaicwanara;⁸⁶ and shining in their splendour, Trisanku shall dwell with
bended head, like unto an immortal. And all these luminous bodies shall
follow that best of kings, illustrious and successful, as if he had
attained heaven itself.’ And the virtuous and exceedingly energetic
Viçwāmitra, thus assured by the celestials, said in the midst of the
saints,— ’Ye gods, excellent well.’ Then, after the sacrifice had
concluded, the high-souled celestials and the saints of ascetic wealth
went to their respective regions, O foremost of men."
⁸³ Indra.— T.
⁸⁴ Ursa major.—T.
⁸⁵ "And passion having my best judgment collied."—T. _Othello._
⁸⁶ The Zodiac— T.
SECTION LXI.
"And, O puissant one, seeing those saints gone, the highly energetic
Viçwāmitra addressed those inhabitants of the forest, saying,—’A mighty
disturbance hath happened in regard to the southern quarter: let us
therefore repairing to another region, carry on austerities. Ye
high-souled ones, in the west there are extensive tracts; and there in
Pushkara will we peaceably carry on our austerities. That asylum is
really pleasant.’ Having said this, that exceedingly energetic and
mighty Muni⁸⁷ began to perform terrible austerities subsisting on fruits
and roots. And it came to pass that at this time that mighty lord of
Ayodhyā, Amvarisha, prepared for celebrating a sacrifice. And as he was
sacrificing, Indra stole away his sacrificial beast. And on the beast
being stolen, the priest said unto the king,—’O king, the beast hath
been stolen (away); and it hath been lost through thy dereliction. And,
O lord of men, his own fault destroyeth the king that faileth to protect
(the subjects). And, O best of men, even this is the expiation: do thou,
while the ceremony lasts, speedily bring back the beast, or bring a man
(in its stead).’ Hearing the priest’s words, that highly intelligent
king began to range various countries and provinces, cities, forests,
and holy asylums, searching for the beast, with a thousand kine (as the
price thereof). And, O child, it came to pass that arriving at
Bhrigutunga,⁸⁸ he beheld Richika seated, there in company with his wife
and sons, O descendant of Raghu. And bowing unto that Brahmārshi flaming
in asceticism, and propitiating him; the exceedingly energetic royal
saint of unparalleled effulgence having enquired as to his complete
welfare, addressed Richika,saying,—’O highly pious one, O Bhrigu’s son,
if, in order that I may have a substitute for my sacrificial beast, thou
sell thy son, my desire I shall attain. I have ranged every country; but
the beast I do not find. Therefore, it behoveth thee to part with one of
thy sons for price.’ Thus addressed the exceedingly energetic Richika
replied,—’O best of men, my first-born I will in no wise dispose of.’
Hearing the words of the high-souled Richika, their mother spoke unto
that foremost of men, Amvarisha, saying,—’The worshipful son of Bhrigu
hath said that his first-born cannot be disposed of,—do thou, O lord,
also know that the youngest, Sunaka, is my favorite. Therefore my
youngest son will I not give unto thee. O foremost of men, the eldest
sons are generally the best beloved of their fathers; and the youngest,
of their mothers,—therefore the youngest I would retain.’ And when the
ascetic as well as his wife had spoken thus, the second son, Sunasepha,
O Rāma, himself said,— ’My father would not sell the eldest; nor my
mother the youngest,—therefore I consider even the second as disposable.
Do thou then, O prince, take me.’ When that one versed in the Veda had
ended, that lord of men, O mighty- armed descendant of Raghu, taking
possession of Sunasepha, by paying kotis of kine, and heaps of jewels,
and gold and silver by hundreds and thousands, went away exceedingly
delighted. And that royal saint, the exceedingly energetic and highly
famous Amvarisha, placing Sunasepha on his car, speedily set out."
⁸⁷ Ascetic.—T.
⁸⁸ A mountain peak.— T.
SECTION LXII.
"And, O foremost of men, taking Sunasepha, that illustrious king at noon
rested in Pushkara, O descendant of Raghu. And having arrived at the
excellent Pushkara, as the king was resting, the famous Sunasepha with
an aggrieved heart saw his maternal uncle Viçwāmitra in company with
some saints engaged in asceticism. Thereupon, with a woe- begone
countenance, and sore afflicted with fatigue and thirst, he, O Rāma,
flung himself into (Viçwāmitra’s) lap, and said—’I have neither father,
nor mother, nor relatives, nor friends anywhere. It therefore behoves
thee, O gentle one, to save me in the interests of virtue, O foremost of
ascetics. And, O best of men, thou art the protector of all, and their
refuge. May the king have his desire and may I at the same time,
attaining long life, and undcteriorating, gain heaven, having performed
meritorious austerities! Do thou with a delighted heart become a lord
unto me that am without one. And, O righteous one, even as a father
rescueth a son, do thou deliver me from this peril.’ Hearing his words,
Viçwāmitra of mighty austerities, pacifying him by every means, spoke
unto his sons, saying,—’That in view of which fathers beget well-wishing
sons—the compassing of welfare in the next world—is at hand. This
youthful son of the ascetic craveth my protection. Do ye, ye sons,
accomplish my desire by saving his life. Ye are all of virtuous deeds,
ye are all engaged in the observance of righteousness,—do ye confer
satisfaction upon Agni by one of ye becoming the (sacrificial) beast of
the lord of men. Thus Sunasepha will obtain protection, the sacrifice
will be freed from hinderance, the deities will be propitiated, and
finally my word will be made good.’ Hearing the ascetic’s words, his
sons, Madhuchchhanda and others, O foremost of men, haughtily and
tauntingly answered,—’O lord, how, neglecting thy own sons, thou
desirest to deliver that of another? This we consider as heinous, even
like unto eating one’s own flesh.’ Hearing this speech of his sons, that
best of anchorets, with eyes reddened with anger, said,— ’Disregarding
my words, ye have uttered this audacious and shocking speech, disclaimed
by morality, and capable of causing one’s hair to stand on end.
Therefore, becoming Mushtikas, and living on dogs’ flesh, do ye all,
even like Vasishtha’s sons, inhabit the earth for a thousand years.’
Having cursed his sons, that best of ascetics then, by all means
cheering up the distressed Sunasepha as to his protection, addressed
him, saying,—’Do thou donning on a zone made of Kuça, and wearing a
garland of red flowers, and bedaubing thy person with red sandal paste,
hymn Agni with _mantras_, approaching the Vaishnava sacrificial stake;
and, O ascetic’s son, (at the same time) chaunt these two verses in that
sacrifice of Amvarisha. Then thou wilt attain success.’ Thereupon, with
a concentrated mind securing those two verses, Sunasepha speedily
presented himself before that leonine monarch, saying,—’O lion of a
king, O thou endued with high intelligence, let us without delay repair
hence. And, O foremost of monarchs, do thou engage in the sacrifice and
commence upon the initiation.’ Hearing those words of the ascetic’s son,
the king, filled with delight, readily at once repaired to the
sacrificial ground. And with the consent of his court, the king fastened
Sunasepha with a Kuça cord, and investing him with a crimson apparel,
tethered him to the stake as the (sacrificial) beast. And, being bound
(to the stake), the ascetic’s son first of all duly hymned Agni, and
next those deities, Indra and his younger brother. Thereupon, gratified
with the excellent eulogy, the thousand-eyed Vāsava conferred upon
Sunasepha long life. And, O foremost of men, that king also, having
completed the sacrifice, obtained the manifold fruit thereof through the
grace of the thousand-eyed deity, O Rāma. And, O best of men, the
righteous Viçwāmitra of mighty asceticism again carried on austerities
at Pushkara for ten hundred years."
SECTION LXIII.
And when the thousand years had been completed and the mighty ascetic
had accomplished his vow, the celestials in a body desirous of
conferring upon him the fruit thereof, appeared before him. And the
exceedingly effulgent Brahmā. addressed him in soothing words;
saying,—’Thou art henceforth a saint, good unto thee,—and (this
eminence) thou hast attained through thy own laudable exertions.’ Having
spoken thus unto him, the lord of celestials returned to heaven. And
Viçwāmitra of mighty energy became again engaged in rigid austerities.
And, O foremost of men, it came to pass that after a long lapse of time
that prime of Apsarās, Menakā, was at that time performing her ablutions
in Pushkara, and she was observed by Kuçika’s son, like unto lightning
among clouds. And coming under the control of _Kandarpa_,⁸⁹ the anchoret
spoke unto her, saying,—’O Apsari, hath thy journey been a pleasant one
t Do thou abide in my asylum. Do thou favor me; for, good betide thee, I
have been rendered senseless by Madana.’⁹⁰ Thus addressed, that one of
shapely hips began to dwell there. And mighty was the hinderance that
befell Viçwāmitra as regarded his asceticism, as she, O Rāghava, staying
in that asylum of his, pleasantly spent five and five years, O gentle
one. And after this period had gone by, overwhelmed with shame and
afflicted with anxiety and grief, the mighty ascetic Viçwāmitra
impatiently thought, O son of Raghu, that all this mighty loss of
austerities was the work of the celestials. And deprived of his senses
by lust, the decade had passed away imperceptibly as if it were one day
and night; and this impediment stood in the way of his austerities. And
heaving a sigh, that best of ascetics burned in repentance. And with
sweet words, renouncing the terrible and trembling Menakā standing wuh
clasped hands, Kuçika’s son, Viçwāmitra, O Rāma, went to the northern
mountains. And practising the Brahmacharyya mode of lite with the
intention of subduing lust, that highly famous one engaged in arduous
austerities on the banks of the Kauçiki. And as he was thus engaged in
profound austerities on the northern mountain, a thousand years, O Rāma
passed away. Then taking counsel together, the celestials and the saints
appeared before (Brahmā), saying,—’Let Kuçika’s son obtain the title of
Maharshi.’ Hearing the words of the celestials, the Grand-sire of all
addressed the ascetic Viçwāmitra, in these sweet words,—O mighty saint,
hast thou had a pleasant journey? Satisfied with thy fierce austerities,
O Kauçika, I confer upon thee the eminence of the foremost saintship.’
Hearing Brahmā’s speech, the anchoret Viçwāmitra bowing down thus
answered the Grand- sire with clasped hands,—’The incomparable title of
Brahmarshi is to be won by one by performing sterling works. And since
thou hast not addressed me (by that title) it appears that I have not
yet succeeded in subduing my senses.’⁹¹ Thereupon Brahmā said unto
him,—’Do thou exert thyself until thou conquer thy senses? Saying this,
Brahmā went to heaven. And when the celestials had gone, the mighty
ascetic, Viçwāmitra, with upraised arms, and without any support, and
subsisting on air, began to perform penances. And in summer, the ascetic
surrounded himself with five fires, and in rains remained in an
uncovered place, and in winter day and night stood submerged in water.
Thus passed by a thousand years of terrible penances. And on the mighty
ascetic Viçwāmitra being engaged in austerities, great was the agitation
that exercised the celestials and Vāsav, in particular. And Sakra
together with the Maruts spoke unto Rambha these words, fraught with
weal unto himself, and woe unto Kauçika’."
⁸⁹ Cupid.— T.
⁹⁰ Cupid.— T.
⁹¹ The text is very faulty. The literal meaning would be, "since thou
hast not I have subdued my senses" which would be absurd. I have
therefore rendered the passage freely.—T.
SECTION LXIV.
"’O Rambha, this mighty service thou wilt have to perform in the
interest of the celestials!—even to take Kauçika with the witchery of
love.’ Thus addressed by the intelligent thousand-eyed deity, the
Apsari, O Rāma, with clasped palms, thus bashfully answered the chief of
the celestials,— ’O lord of the celestials, this mighty ascetic,
Viçwāmitra, is a terrible person; and, without doubt, he will, O divine
one, waxing wroth, curse me. And O god, even this is ay fear, and
therefore it behoveth thee to favor me.’ Thus apprehensively addressed
by her in fear, the thousand-eyed one answered that damsel trembling and
staying with clasped hands,—’Never fear, O Rambhā, good unto thee! Do
thou perform my bidding. Assuming the form of a coel, captivating the
heart, I will in this spring crowned with graceful trees, stay by thy
side in company with Kandarpa. And do thou adding unto thy beauty,
diverse blandishments bewitch this ascetic, Kuçika’s son, O gentle one?’
Hearing Indra’s words, that comely damsel of luminous smiles,
heightening her charms exceedingly, inspired Viçwāmitra with desire. And
he listened to the mellifluous strains of the coel; and with a delighted
heart, he beheld the fair one. Anon, listening to the warbling of the
coel and her own incomparable singing, as well as beholding Rambhā, the
ascetic began to entertain doubts. And knowing for certain that it was
the thousand-eyed deity who had devised all that, that foremost of
anchorets, Kuçika’s son, overwhelmed with anger, cursed Rambhā, saying,—
’Since, O Rambhā, thou endeavourest to seduce me who is bent upon
subduing his anger and lust, thou shalt, O luckless one, remain as a
stone for ten thousand years. And a highly energetic Brāhmana equipped
with ascetic energy, will, O Rambhā, deliver thee, stained because of my
ire.’ Thus said that exceedingly energetic and mighty ascetic
Viçwāmitra, and was filled with remorse unable to contain his anger of
heart. And in consequence of his mighty curse, Rambhā was turned into a
stone. Hearing the curse of the mighty saint, both Kandarpa and Indra
left the place. And, O Rāma, on account of his anger, and his sense
remaining still unsubdued he found no rest from deterioration of ascetic
merit. And coming by decrease of ascetic merit, he thought within
himself,—’No more shall I suffer anger to exercise me, —nor will I ever
say anything to any. And I shall not breathe for an hundred years; and
controlling my sense, I shall dry up my body. And so long as I do not
attain Brāhmanahood as earned by my austerities, I shall suspending my
breath and abstaining from food, stay for a long lapse of time. And
engaged in austerities, my form will not undergo any deterioration.’
That foremost of ascetics bound himself by this unparalleled vow to lead
a life of such self-denial."
SECTION LXV.
"And forsaking the northern direction, the mighty _Muni_, O Rāma,
betaking himself to the Eastern quarter, became engaged in dreadful
austerities. And adopting the high vow of taciturnity for a thousand
years, he, O Rāma began to perform the most signal and arduous
austerities. And when the thousaud years had been complete, many an
impediment tried the mighty _Muni_ staying like the trunk of a tree, yet
could not anger enter his heart; and firmly determined to shut out
anger, he, O Rāma, kept his asceticism from deterioration. And, O
foremost of the Raghus, when his vow of a thousand years had been
observed, that one of mighty vows became desirous of feeding on boiled
rice. And it came to pass O best of the Raghus that at this time Indra
assuming the guise of a regenerate one, asked for the rice. Thereupon he
gave it away unto the Vipra; and when the rice had been thus exhausted,
that worshipful one of mighty austerities went without food. Nor,
abiding by the vow of reticence, did he say aught unto the Vipra. And he
then again resumed his dumb guise, restraining his breath at the same
time. And that puissant ascetic did not breathe for a thousand years.
And as he restrained his breath, vapours began to issue out of his head.
And, at this, the three worlds being on fire became as if afflicted with
fear. And bewildered on account of the energy of his asceticism, and
shorn of their brightness, and afflicted with anguish, the Devarshis and
the Gandharbas and the Pannagas and the Uragas and the Rākshasas in a
body addressed the _Pitamaha_,⁹² saying,—’O divine one, various were the
means by which we endeavoured to affect the mighty _Muni_ Viçwāmitra
with covetuousness and lust; but for all that he increaseth in
asceticism. Nor do we perceive in him ever so little of anger or lust.
And if thou do not confer upon him what his mind desireth to have, he
will annihilate the thre worlds with all that is mobile and immobile in
them. And the ten cardinal points are disconsolate: and nothing can be
discovered therein. And the seas are vexed, and the mountains riven. And
the earth shaketh, and the winds keep steadily blowing. And, O Brāhmana,
we do not know how to remedy, this. And every one is inactive like an
infidel. And the three worlds look as if stupified, with their minds
exceedingly exercised. And by virtue of that mighty saint’s energy, the
sun itself hath been deprived of his splendour.
Therefore, god, against the mighty _Muni_ bending his mind upon
destruction, and consuming the three entire worlds like unto the fire
raging at the universal dissolution, that exalted one of exceeding
effulgence resembling a flame, should be pacified. Even should he desire
the dominion of the celestial regions, do thou grant him his wish.⁹³
Then the celestials with Pilāmaha at their head, addressed the
high-souled Viçwāmitra in sweet-words, saying,—’welcome, O Brahmārshi!
well pleased have we been with thy penances. And, O son of Kuçika, in
consideration of thy fiery asceticism, thou hast obtained Brāhmana-hood.
And, O Brāhmana, I will in company with the Maruts confer on thee long
life. Hail unto thee! Do thou accept this, good betide thee. Go thou, O
gentle one, as thou likest? Hearing Pitamaha’s speech, the mighty
ascetic, bowing down unto the celestials, said in delight,—’If
Brāhmana-hood hath really been obtained by me together with length of
days, let _Omkāra_ and _Vashatkāra_ and the Vedas crown me; and let, ye
gods, that foremost of those versed in Kshatra Veda as well as of those
cognizant of the Brahmaveda, even Brahmā’s son, Vasishtha, recognize me.
Having granted this prime desire of mine, do ye go away, ye gods.’ Then
pacified by the celestials, that best of reciters, the Brahmārshi
Vasishtha, made friends (with Viçwāmitra), saying,—’So be it.’ ’Thou art
a Brahmārshi. There is no doubt about this. And every thing hath been
compassed in thy behalf,’—having said this, the deities went to their
respective regions. And that Brahmārshi, the righteous Viçwāmitra also,
having attained excellent Brāhmana-hood, paid his homage unto that best
of reciters, Vasishtha; and having secured his end, began to range the
entire world, staying in asceticism. In this wise, O Rāma, was Brahmānya
actually obtained by the high-souled one. This, O Rāma, is the foremost
of ascetics,—this one is Asceticism incarnate. This one ever abideth by
duty; and he is the stay of ascetic energy."
Having said this, that best of regenerate persons paused. Hearing
Satānanda’s narration delivered in the presence of Rāma and Lakshmana,
Janaka with clasped hands addressed the son of Kuçika, saying,—’Blessed
and favored am I, that thou, O Kauçika, accompanied with Kākutstha, hast
arrived at my sacrifice, O puissant anchoret. Purified am I, O Brāhmana,
by thy very sight, O mighty _Muni_. And from thy sight have I received
various qualities. O Brāhmana, thy mighty austerities have been related
in detail; and myself as well as the high-souled Rāma have listened to
the narration relative to thy formidable ascetic energy; and the
assembled courtiers have heard of thy various perfections. Immeasurable
is thy asceticism; and immeasurable thy power; and ever immeasurable thy
qualities, O Kuçika’s son. I never, O lord, am tired of listening to
that wonderful narration. Now, O foremost of ascetics, the hour for
performing the daily devotions hath arrived, and the solar disc hangeth
aslope. To-morrow morning, O highly energetic one, thou wilt see me
again. Welcome, best of reciters. It behoveth thee to favor me." Thus
addressed, that best of ascetics, extolling that powerful one, well
pleased, dismissed the delighted Janaka. Thus accosted, Mithilā’s lord,
Vaideha, in company with his priests and friends, went round that
foremost of ascetics. And the righteous Viçwāmitra also together with
Rāma and Lakshmana, having been honored by the high-souled ones, took up
their quarters there.
⁹² _Lit_. grand-father. Here, a name of Brahmā meaning, _the great
father of all._—T
⁹³ Some texts read _matam_, for _manas_—meaning the same.—T.
SECTION LXVI.
The next morning, which happened to be bright, the lord of men, having
performed his daily devotions, welcomed Viçwāmitra and Rāghava. And
having, in accordance with the scriptures, paid homage unto the former
as well as the two high-souled Rāghavas, that virtuous one said,—"Hail,
O worshipful sir! What shall I do unto thee, O sinless one?" Do thou
command. Surely, I deserve to be commanded by thee. Thus addressed by
the high-souled Janaka, that first of ascetics endowed with a righteous
soul, well versed in speech, answered, —"These sons of
Daçarātha—Kshatriyas—famed among men, are eager to behold that best of
bows, that lies with thee. Do thou show it unto them, may it be well
with thee! Having obtained a sight of that bow, the king’s sons, their
desires crowned with success, will return as they list." Thus accosted,
Janaka replied unto the mighty _Muni_, saying,—"Listen to why the bow
lieth here. There was a king known by the name of Devarāta. He was the
elder brother of Nimi. And, O worshipful one, this bow was consigned
unto the hands of that high-souled one as a trust. Formerly with the
view of destroying Daksha’s sacrifice, the puissant (Sivā), drawing this
bow, sportively spoke unto the celestials in ire, saying,— ’Since, ye
gods, ye deny me the shares (of this sacrifice), which I lay claim to, I
will with my bow even sever those beads of yours.’ Thereat, O powerful
ascetic, with agitated hearts, the deities fell to propitiating that
lord of the celestials,—and Bhava was pleased with them. And
well-pleased with them, he conferred this upon those high-souled ones.
And even this is that jewel of a bow belonging to the high-souled god of
gods, and which was ultimately, O lord, consigned as a trust unto our
ancestor. And as I was ploughing the mead, arose a damsel,—and as I
obtained her while hallowing the field (for sacrifice), she hath come to
be known by the name of Sitā. And arising from the earth, she grew as my
daughter. And unsprung from the usual source, she was then established
here as my daughter, whose hand must be obtained by bending the bow. And
O foremost of ascetics, many a king, coming here, had saught to obtain
my growing daughter arisen from the earth. But, O worshipful one, in
consideration of her being one whose dower must be prowess in bending
the bow. I would not bestow my daughter upon those lords of earth
seeking for the damsel. Thereupon O puissant anchoret, all the kings in
a body began to flock to Mithilā, desirous of being acquainted with the
strength of the bow. And on their being curious (as to the bow), I
showed it unto them; but they could neither hold nor wield it. And, O
mighty _Muni_, finding those powerful kings to be but endowed with small
prowess, I parsed them by. Hear what then befell, O thou of ascetic
wealth. Then, O powerful anchoret, in high ire, the kings, doubtful as
to their strength in stringing the bow, laid siege to Mithilā. And those
potent princes, conceiving themselves as frustrated by me, began to
harass the city of Mithilā, waxing wondrous wroth. And when a year had
been completed, my defensive resources were entirely exhausted,—and at
this, I was exceedingly aggrieved. Then I sought to propitiate the
deities; and well- pleased, the celestials granted me a _Chaturanga_
army. At length those wicked kings, meeting with slaughter, broke and
fled in all directions, together with their adherents, bereft of vigor,
and confidence in their strength. And, O puissant ascetic, this highly
effulgent bow will I show unto Rāma and Lakshmana, O thou of excellent
vows. And, if, O ascetic, Rāma succeeds in fixing string to it, I will
confer upon Daçarātha’s son my daughter Sitā, unsprung from the usual
source."
SECTION LXVII.
Hearing Janaka’ s words, the mighty _Muni_ Viçwāmitra said unto the
king,—"Do thou show the bow unto Rāma." Thereupon the king Janaka
commanded his ministers, saying,—"Do ye bring the wonderful bow
furnished with unguents and garlands." Commanded by Janaka, the
ministers entered the city; and placing the bow in their front, those,
endowed with immeasurable energy, came out And deposited in a case on a
cart borne upon eight wheels, it was with difficulty drawn along by five
thousand stalwart persons of well-developed frames. And having brought
that case of iron, wherein lay that bow, the royal counsellors spoke
unto Janaka resembling an immortal, saying,—"Here is the best of bows, O
king, worshipped of all sovereigns. O foremost of kings, O lord of
Mithila, if you think it worth showing (shew it)." Hearing their speech,
the king with clasped palms said unto the high-souled Viçwāmitra well as
Rāma and Lakshmana,—"This best of bows, O Brāhmana, hath always been
worshipped by the Janakas; as also by mighty kings incapable (of
wielding and stringing it.) And neither the celestials, nor the Asuras,
nor the Rākshasas, nor the Gandharbas nor the Yakshas, nor the Kinnaras,
nor the mighty Uragās,—how shall men fare?—have succeeded in stringing
or stretching it, or fixing the arrow to it, or pulling its string, or
wielding it. This foremost of bows hath been brought here, O chief of
ascetics. Do thou, O exalted one, show it unto these sons of the king."
Hearing Janaka,s words, the righteous Viçwāmitra said unto Rāghava,—"O
Rāma, do thou, my child, behold the bow." At the words of the Maharshi,
Rāma, opening the case, wherein lieth the bow took a sight of it and
said,—"This divine bow will I touch with my hand,— and shall I also
strive to wield and draw it?" Thereat both the king and the ascetic
said,—"Excellent well." At the words of the anchoret, in the sight of
countless thousands of spectators, the righteous son of Raghu with
exceeding ease took hold of the bow by the middle, and fixed the string
upon it,—and having fixed the string, drew it. And that foremost of men
enjoying high fame, snapped the bow in the middle. And mighty was the
sound that was heard on the occasion, like unto the bursting of a
thunder-clap: and the earth trembled terribly, as it doth in the
vicinity of a mountain splitting; and overwhelmed by the noise, all
rolled head over heels,with the exception of that best of ascetics, the
king, and the two Rāghavas. And on the people being reassured, the king
conversant with speech, his apprehension removed, with folded hands
addressed that puissant ascetic, saying,—"O worshipful one, I have
beheld the prowess of Daçarātha’s son. This is verily wonderful and
inconceivable; and I did not think this was possible. And my daughter,
Sitā, being united with her lord, Daçarātha’s son, Rāma, will shed
lustre on Janaka’s line. And my promise _viz_., that I will confer Sitā
upon him that will bend the bow, hath been fulfilled, O son of Kuçika.
And this Sitā, this my daughter, dearer unto me than life will I confer
upon Rāma. And, O Brāhmana, by thy permission let my counsellors
speedily post hence, O Kauçika, good betide thee unto Ayodhyā, in cars;
and with humble speech bring the king unto my capital. And let them
communicate unto him all about the bestowal of Sitā upon Rāma, in
consequence of his having bent the bow. And let them acquaint the
monarch with the welfare of the Kākutsthas protected by the ascetic; and
let them, speedily posting here, bring the delighted king." And
thereupon Kuçika’s son said,—"So be it." And the righteous king,
summoning his counsellors, despatched them to Ayodhyā with his letter,
to communicate all duly unto the king, and bring him thither.
SECTION LXVIII.
Thus commissioned by Janaka, the envoys, having spent three nights on
the way, entered the city of Ayodhyā, with their conveyance afflicted
with fatigue. And in accordance with the royal commission, entering the
king’s residence, they saw the aged king Daçarātha, resembling a
celestial. And freed from apprehension, the envoys with clasped hands
addressed the monarch in sweetly humble accents, saying,—"O mighty
monarch, Mithilā’s lord king Janaka, in company with his priests, in
sweet and affectionate words, repeatedly enquires after the complete
welfare of thyself along with thy priests and servants. And having
enquired after thy complete welfare, Mithilā’s lord, Vaideha, by
permission of Kauçika addresses thee thus,—’Thou knowest the vow I had
made formerly—_viz_, to confer my daughter upon him that would bend the
bow,— and the kings, in consequence of their having been deprived of
prowess, and being baffled, have come to entertain spite against me. And
that daughter of mine, O king, hath been won by thy son arrived here at
will, headed by Viçwāmitra. And, O mighty-armed one, that divine,
jewelled bow hath been snapped in the middle by the high-souled Rāma in
the midst of a large assembly. And upon that high-souled one should I
confer Sitā, having prowess assigned for her dower, And in this wise
will I free myself from my vow; and this thou shouldst permit. And, O
mighty king, do thou, good betide thee, come speedily, headed by thy
priests. It behoveth thee to see the Rāghavas; and, O foremost of kings,
to see me delivered from this vow. And do thou attain the joy incident
to the nuptials of both thy sons,’—thus spoke sweetly the lord of
Videha, permitted by Viçwāmitra and staying by the opinions of
Satānanda." Hearing the words of the envoys, the king, exceedingly
rejoiced, addressed Vasishtha and Vāmadeva, as well as his counsellors,
saying,— "Protected by Kuçika’s son, that enhancer of Kauçalyā’s joy
stayeth in Videha in company with his brother Lakshmana. And the
high-souled Janaka hath witnessed the prowess of Kākutstha; and he
wisheth to bestow his daughter upon Rāghava. If this alliance with the
high-souled Janaka is relished by ye, we shall speedily repair to his
capital. Let there be no waste of time." Thereupon, the counsellors
along with the Maharshis said,—"Excellent!’ And the king highly
delighted, said unto the counsellors,—"Our journey commenceth on the
morrow." And excellently ministered unto, the counsellors of that
foremost of monarchs (Janaka), endowed with every excellent quality,
spent that night in joy.
SECTION LXIX.
Then when the night had been spent, king Daçarātha accompanied with his
priests and adherents, well pleased spoke unto Sumantra, saying,—"To-day
let the officers in charge of the treasury, taking plenty of excellent
wealth, and furnished with various gems, go in advance under proper
escort. And let the four-fold forces sally out with speed. And at my
command let horses and conveyances and elegant vehicles march out. And
let Vasishtha and Vāmadeva and Jāvāli and Kaçyapa and Mārkandeya endowed
with long life and the saint Kātyāyana—let these regenerate ones go
forward. And do thou also yoke my car. Let not the proper time pass
away; for the envoys urge speed upon me." At these words of the king,
the four-fold forces together with the saints went in the wake of the
monarch. And after bar- ing passed four days on the way, they arrived at
Videha.
And hearing of Daçarātha’s arrival, the auspicious king Janaka
experienced great delight, and having obtained the aged king Daçarātha,
he honored him duly.⁹⁴ And that best one (Janaka) spoke words unto that
delighted chief of men. "Hath thy journey been a pleasant one, O best of
men? By luck have I obtained thee, O descendant of Raghu. Do thou
experience the joy earned by the prowess of thy sons. And by luck it is
that I have obtained the highly energetic and worshipful saint Vashistha
accompanied by the foremost regenerate ones, like him of an hundred
sacrifices, by the celestials. By luck it is that I have overcome the
obstacle; by luck it is that my race hath attained renown,in consequence
of alliance with those endowed with prowess, the exceedingly potent
Rāghavas. O lord of men, to-morrow morning, after the completion of the
sacrifice, do thou perform the nuptials, in company with the foremost of
the saints." Hearing his speech in the midst of the saints, that best of
those conversant with words, the lord of men, replied unto the monarch,
saying,—"A gift should be accepted,—this I heard formerly. And what thou
sayest, O thou cognizant of duty, will we accomplish." Hearing these
words of the truthful (king), chiming in with morality and conducive to
fame, the lord of Videha was filled with admiration. Then the ascetics
experiencing great delight, passed the night happily in each other’s
company. And the king, overjoyed on beholding his sons, the
Rāghavas—passed (the night) in exceeding delight, splendidly entertained
of Janaka. And the exceedingly energetic Janaka also, versed in men and
things, having in accordance with the ordinance completed the sacrifice
and performed all the preliminary rites relative to the nuptials of his
daughters, reposed for the night.
⁹⁴ The text: _And hearing of Dasaratha’s arrival, the auspicious king
Janaka honored him duly; and having obtained the aged monarch
Dasaratha, he being delighted experienced the excess of joy_.—T.
SECTION LXX.
Then next morning Janaka skilled in speech, having in company with the
Maharshis performed his daily duties, addressed the priest Satānanda,
saying,—"My highly energetic, puissant and eminently righteous brother
known by the name of Kusādhwaja dwelleth in the auspicious city,
Sānkāçyā, whose ramparts are ranged round with pointed weapons, and
which is laved by the river Ikshumati, and which resembles the celestial
regions or the aerial car, Pushpaka. I wish to see him, and he is in
charge of my sacrifice. And that highly energetic one will partake with
me the joy of this occasion." This having been said unto Satānanda, some
competent persons presented themselves; and Janaka commanded them (to
set out) for Sānkāçyā. And commanded by the monarch, off they went,
mounting on fleet coursers, with the view of bringing over that best
among men, like Vishnu at the mandate of Indra. And arriving at
Sānkāçyā, they presented themselves before Kuçadhwaja, and faithfully
delivered unto him the intention of Janaka. And hearing the tidings
conveyed by those foremost of envoys endowed with great fleetness,
Kuçadhwaja set out at the mandate of the monarch. And on coming to
Videha, he appeared before the high-souled Janaka addicted to
righteousness. And saluting Satānanda as well as the eminently virtuous
Janaka, he sat down on an excellent and superb seat worthy of a king.
And having been seated, both the heroic brothers of immeasurable
splendour addressed that foremost of counsellors, Sudāmana, saying,—"Go,
foremost of counsellors, and speedily bring over the irrepressible
Ikshwāku of immeasurable splendour along with his sons and ministers."
Thereupon, repairing to the camp he saw that enhancer of the race of the
Raghus, and saluting him with bended head, addressed him,—"O heroic lord
of Ayodhyā, Vaideha, the master of Mithilā, hath wished to see thee
along with thy priests." Hearing the words of that best of counsellors,
the king accompanied by the saints and his adherents came to Janaka. And
in company with his counsellors, and preists and adherents, the
king-foremost of those skilled in speech—spoke unto Vaideha, saying,—"O
mighty king, tbow knowest that the worshipful saint Vasishtha is the
spiritual guide of our race; and in every ceremony that we undertake, he
it is who serves the function of a spokesman. And permitted by
Viçwāmitra along with all the Māharshis, even this one of a righteous
soul will relate my genealogy." And on Daçarātha resuming silence, the
worshipful saint Vasishtha, versed in speech, spoke unto Vaideha in
company with his priests, saying—"The perpetual, everlasting, and
undeteriorating Brahmā sprang from the Unmanifest (Brahmā). From him
sprang Maricha; and Kaçyapa is son unto Maricha. And from Kaçyapa sprung
Vivaswat; and Manu is son unto Vivasvvat.⁹⁵ This Manu is otherwise
called Prajipati; and Ikshwāku is Manu’s son. And this Ikshwāku, thou
must understand, was the first king of Ayodhyā And Ikshwāku’s son, it is
well known, was the graceful Kukshi. And Kukshi’s son was the graceful
Vikukshi.⁹⁶ And Vikukshi’s son was the exceedingly energetic and
powerful Vāna. And Vāna’s son was the highly energetic and powerful
Anaranya. From Anaranya sprang Prithu; and from Prithu, Trisanku. And
Trisanku’s son was the highly famous Dhundumāra. And from Dhundumāra
sprung the Mahāratha, Yuvanaçya. And from Yuvanācya sprung Māndhātā,
lord of earth. And Māndhātā’s son was the graceful Susandhi. And
Susandhi’s two sons were Dhruvasandhi and Prasenajit. And from
Dhruvasandhi sprung the famous Bharata. And from Bharata sprung Asita;
to fight whom were born as hostile kings, those heroes, the Haihayas,
the Tālajanghas, and the Sasavindas. And engaged in conflict with them,
that king fled (from his kingdom); and repairing to the Himavat in
company with his two consorts, the feeble Asita there paid his debt to
Nature. The story runs that his two wives were in the family-way; and
that with the intention of destroying the embryo of the other, one of
them administered poison unto the former mixed in her food. And it came
to pass that at this time, Bhrigu’s son, the ascetic Chyavana, had
become addicted to the romantic Himavat— foremost of mountains. And here
one of these exalted dames with eyes resembling lotus-petals, saluting
Bhrigu’s son shining like a celestial, desired of him an excellent son.
And drawing near unto that sage, Kālindi saluted him. And that Vipra
said unto her, who was desiring of having a son born of her,—"In thy
womb, O exalted one, will be speedily born an excellent son mixed up
with poison, highly powerful, and exceedingly energetic, and possessed
of mighty strength, and graceful. Therefore, do thou not grieve, O thou
of lotus-eyes." And having paid reverence unto Chyavana, that chaste and
worshipful princess, although bereft of her husband, gave birth to a
son. And since intending to destroy her foetus she that was co-wife with
her had administered poison unto her, _Sagara_⁹⁷ was born together with
the poison.
And Sagara’s son was Asamanja,and Asamanja’s Ançumāt. And Dilipa was son
unto Ançumāt, and Bhagiratha unto Dilipa. And from Bhagiratha sprang
Kākutstha, and from Kākutstha, Raghu. And Raghu’s son was the puissant
Pravridha, feeding on human flesh; and he came finally to be known by
the name of Kalmāshapāda.⁹⁸ And from him sprung Sankhana. And Sudarçana
was Sankhana’s, and Agnivarna was Sudarçana’s son. And Sighraga was
Agnivarna’s, and Maru was Sighraga’s son. And Maru’s son was Praçucruka,
and from Praçucruka sprung Amvarisha. And Amvarisha’s son was Nahusha,
lord of earth. And Nahusha’s son was Yayāti, and Yayāti’s was Nābhāga.
And Nābhāga’s son was Aja, and from Aja sprung Daçarātha. And from this
Daçarātha have come the brothers Rāma and Lakshmana. And it is in the
interests of Rāma and Lakshmana belonging to the heroic and truthful and
pious Sovereigns sprung in the Ikshwāku line, and possessing purity of
race even from the time of their founder, that, O king, we solicit the
hands of thy daughters. And, O foremost of men, it behoveth thee to
confer like brides upon like bridegrooms."
⁹⁵ The Bengal Text reads: _From Maricha sprang Angiras; and his son
was Prachetas; and Manu is Prachetas’ son_.—T.
⁹⁶ The Bengal Text: _From Ikshwāku sprung Vikukshi_.—T
⁹⁷ _Gara, poison. Sagara_ means, _with poison_, i. e. here, _one born
with poison_.—T.
⁹⁸ He incurred Vasishtha’s curse, and was turned into Rākshasa. He
took up water, intending to clear scores with Vasishtha; but at
the request of his wife, desisted, pouring down the water at his
own feet. Hence the name of Kalmashapada.— T.
SECTION LXXI.
When Vasishtha had spoken thus, Janaka with clasped hands answered unto
him, saying,—"It behoveth thee to listen unto our genealogy as related
by myself. In the matter of disposal of daughters, O foremost of
anchorets, one’s own line should be described by one boasting of a noble
ancestry. Do thou then, O mighty-minded one, listen to the same. There
was a king famed over the three worlds by his own acts—Nimi—eminently
pious and the foremost of those endowed with strength. And his son was
named Mithi, and Mithi’s son was Janaka. And from this king Janaka have
we derived that word as applied to every one of us. And from Janaka
sprang Udāvasu; and Udāvasu’s son was the pious-souled Nandivardhana.
And Nandivardhan’s son was the heroic Suketu. And Suketu’s son was the
mighty and righteous Devarāta. And the Rajarshi Devarāta’s son was
Vrihadratha. And Vrihadratha’s son was the heroic and puissant Mahāvira.
And Mahāvira’s son was Sudhriti, endowed with fortitude and having truth
for prowess. And Sudhriti’s son was the pious-spirited and eminently
righteous Dhritaketu. And the Rajarshi Dhritaketu’s son was Haryyaçya.
And Haryyaçya’s son was Maru; and Maru’s son was Pratindhaka. And
Pratindhaka’s son was the righteous king Kirtiratha. And Kirtiratha* s
son was Devamirha, and Devamirha’s, Vibudha, and Vibudha’s Mahidhraka.
And Mahidhraka’s son was king Kirtiratha endowed with great strength.
And the Rājarshi Kirtiratha had Mohāromā born unto him; and Mohāromā,
the virtuous Sarnaromā. And the Rājarshi Sarnaromā had Hraswaromā born
unto him. And this high-souled king conversant with morality had two
sons: the elder, myself, the younger, even my brother, the heroic
Kuçadhwaja. And installing in the kingdom myself, who was the elder son,
and consigning unto my care Kuçadhwaja, our father sought the forest.
And on my aged sire ascending heaven, I righteously ruled the kingdom
and cherished my brother Kuçadhwaja resembling a celestial, with the eye
of affection. And it came to pass that on one occasion a certain
powerful king named Sudhanwā came from the city of Sankaçya before
Mithilā intending to lay seige to it. And he sent word unto me,
saying,—’Do thou give me the all-excellent bow of Sivā, as well as thy
daughter, the lotus-eyed Sitā’. And in consequence of my not granting
him either, king Sudhanwā, O Brahmarshi, entered into hostilities with
me; but he was both defeated and slain by me in the encounter. And, O
foremost of ascetics, slaying king Sudhanwā, I installed in Sankaçya my
heroic brother Kuçadhwaja. This one, O mighty anchoret, is my younger
brother, and I am his elder. O powerful ascetic, well pleased will I
confer on thee these as thy daughters-in-law,—Sitā on Rāma, good betide
thee, and Urmilā on Lakshmana. And, I take oath thrice that, without
doubt, I will with a glad heart confer upon thee, O potent ascetic, as
thy daughters- in-law my second daughter Urmilā and also Sitā resembling
the daughter of a celestial, having prowess assigned for her dower. Do
thou now, O king, perform the ceremony _Godana_ of the nuptials of Rāma
and Lakshmana; and also perform their ancestral rites, good unto thee;
and then complete the marriage ceremony. To-day the star Maghā is on the
ascendant. On the third day, my master, when the Phālguna will be on
north, do thou, O monarch, perform the marriage ceremony. Do thou now,
however, dispense gifts for invoking blessings upon Rāma and Lakshmana."
SECTION LXXII.
When Vaideha had spoken thus, the mighty ascetic Viçwāmitra in company
with Vasishtha addressed that heroic king, saying,—"O puissant one, the
lines of the Ikshwākus and the Vaidehas are exceedingly noble and
incomparable. No other race can by any means compare with them. And, O
monarch, this youthful union of Rāma and Lakshmana with Sitā! and Urmilā
is fit by all means; and it is worthy of their wealth of grace. Now do
thou, O foremost of men, listen to my words. This youthful brother of
thine, king Kuçadhwaja, O thou versed in morality, this pious-souled
one, O king, hath, O prime of men, a couple of daughters, unparalleled
on earth in beauty, whom we would ask for, to become wives unto the
prince Bharata and the intelligent Satrughna; as we, O king, ask for
thine own daughters in the interests of those high-souled ones (Rāma and
Lakshmana). And these sons of Daçarātha are endeued with youth and
beauty, resembling the Lokapālas, and possessed of the prowess of
celestials. Therefore do thou, O foremost of sovereigns, by this
alliance with both the brothers, bind the Ikshwāku race. And in this may
thy mind never waver!" Hearing Viçwāmitra’s words embodying’ the
sentiments of Vasishtha, Janaka with clasped hands addressed both the
potent ascetics, saying,—"I consider my line as blessed; since such
puissant ascetics wish for such a desirable alliance. Whatever ye wish,
even that shall be done, good betide ye. Let these daughters of
Kuçadhwaja together become the wives of Satrughna and Bharata. On the
same day, O mighty Muni, let the four highly powerful princes espouse
the hands of the four princesses. The learned consider bridal celebrated
on the day succeeding those on which the Phalgunis are on the
ascendant,—and having for its presiding deity Bhaga—as the most
auspicious." Having said these amiable words, king Janaka arose, and
with clasped hands addressed both the foremost of ascetics, saying,—"I
have reaped high religious merit (by these nuptials), and I also am your
disciple. And do ye, ye anchorets, occupy these best of thrones,
(belonging to us). And even as this kingdom is unto Daçarātha, is
Ayodhyā unto myself. Do ye not therefore entertain any doubts as to your
lordship. Do ye therefore do as it behoveth ye." And as Vaideha Janaka
was speaking thus, Raghu’s son, king Daçarātha, well pleased answered
that monarch, saying, —"Countless are the excellences that pertain to ye
brothers, lords of Mithilā"; and saints and sovereigns are ever honored
by ye,⁹⁹ auspiciousness be yours. Good betide ye, I will repair unto my
own quarters, there to duly perform the Srāddha ceremonies." Then having
greeted that king of men, the illustrious Daçarātha, placing those
foremost of ascetics in his front, went away. And reaching his quarters,
the king performed the Srāddha according to the ordinance, arose the
next morning, and completed _Godana_ ceremony in consonance with the
time. And to Brāhmanas the monarch severally gave away kine by hundreds
and by thousands, for the welfare of his sons. And that puissant one
gave away unto the regenerate ones four hundred thousands of kine
furnished with horns plated with gold, and each having her
calf,—together with bell-metal vessels for milking them. And that
descendant of Raghu addicted to his sons made presents of various other
valuables unto the Brāhmanas, on behalf of his sons. And having given
away kine, the king surrounded by his sons looked like unto the amiable
Prajāpati¹⁰⁰ surrounded by the Lokapālas.
⁹⁹ The commentator here seems to be in fault. He explains,— "By you
have your royal ancestors been honored." Evidently an error. I
differ from him. The particle _cha (and)_ makes the point clear.—
T.
¹⁰⁰ The Bengal text—_Like Prajāpati himself_.— T.
SECTION LXXII.
And it came to pass that the day on which the king made excellent
presents of kine, the heroic Yudhājit, son unto the lord of the Kekayas
and maternal uncle unto Bharata, presented himself before Daçarātha. And
having seen the king and enquired after his welfare, he said unto
him,—"The lord of the Kekayas hath from affection enquired after thy
welfare, saying,—’They of whose peace thou art anxious, are at present
well.’ And, O foremost of kings, desirous of seeing my nephew (Bharata)
that lord of earth repaired to Ayodhyā, O descendant of Raghu. And
learning at Ayodhyā that thy sons for the purpose of marriage had, O
monarch, come to Mithilā with thyself, I have speedily hied hither, with
the intention of seeing my sister’s son."
Then king Daçarātha, on having that dear guest with him, rendered unto
him all the respect that he deserved. Then having passed the night in
company with his high-souled sons, that one versed in men and things
arose in the morning, and having disposed of his daily duties,
approached the entrance of the sacrificial ground, headed by the saints.
Then at an auspicious moment called Vijaya, Rāma with Vasishtha as well
as other Maharshis at his head, and accompanied by his brothers adorned
with various ornaments, who had all performed the rites relative to
their nuptials, (approached the entrance of the sacrificial ground).
Then the worshipful Vasishtha, coming unto Vaideha, spake as
follows,—“King Daçarātha, O foremost of sovereigns—that chief among the
best of men—accompanied with his sons, who have performed all the rites
relative to their nuptials, stayeth the orders of the bestower (of the
bride); for the meeting of the giver and the receiver is indispensable
to every transaction (of this nature). Do thou therefore maintain thy
merit by accomplishing this excellent nuptial ceremony." Thus addressed
by the high-souled Vasishtha, that exceedingly generous and energetic
one versed in morality answered, saying,—"Who acts as my warder there?
And whose commands doth he stay? And what need of exercising judgment in
entering one’s own house? As this kingdom is mine, so it is verily
thine. O foremost of anchorets, my daughters resembling flames of fire,
having performed all the rites relative to the incoming nuptials, are at
the foot of the dais; and, sitting beside the dais, I myself had been
expecting thee every moment. Do thou perform everything without let.
What need of delaying further?" Hearing those words uttered by Janaka,
Daçarātha entered in together with his sons and the body of saints. Then
unto the king of the Videhas, Vasishtha spake as follows,—"O saint, do
thou, O pious one, in company with the saints perform, O master, the
nuptial ceremonies of Rāma charming unto all." Thereupon, saying,—"So be
it" unto Janaka, the worshipful saint Vasishtha of mighty austerities
with Viçwāmitra and the pious Satānanda in his front, constructed a dais
agreeably to the scriptures, decking it out with fragrant flowers all
around, and golden ladles, and variegated water- pots, and platters with
ears of barley, and censers filled with _Dkupa_, and conchs, and
sacrificial spoons, and vessels furnished with _Arghyas_, and those
containing fried paddy, and sanctified _Akshatas_. And over the dais,
Vasishtha with due _mantras_ and rites spread an awning consisting of
_Darvas_ of equal proportions. And with prescribed rites and _mantras_
placing fire upon the dais, the highly energetic one commenced upon
offering oblations. Then bringing Sitā adorned with various ornaments
near the fire, and placing her before Rāghava, king Janaka addressed the
enhancer of Kauçalya’s joy, saying,—"This Sitā, my daughter, do thou
accept, good betide thee, as thy partner in the observance of every
duty: do thou take her hand by thine. May she be of exalted piety, and
devoted to her husband; ever following thee like thy shadow!" saying
this, the king sprinkled Rāma’s palm with water sanctified with
_mantras_; with the celestials and saints exclaiming,—"Excellent!
Excellent!" And the celestial kettle-drums sounded, and blossoms began
to shower down copiously. Having thus given away his daughter Sitā, with
water and _mantras_, king Janaka overflowing with delight, said,—"Come
forward, O Lakshmana, good unto thee. Receive thou Urmilā ready to be
bestowed by me upon thee. Do thou accept her hand: let there be no delay
about it." Having addressed Lakshmana thus, Janaka spake unto Bharata,
saying,—"Do thou, O descendant of Raghu, take Mandavyā’s hand by thine
own." And the righteous lord of Mithilā spake also unto Satrughna,
saying,—"Do thou, O thou of mighty arms, take Srutakirti’s hand by thine
own. May ye all be good, and vowed unto excellent life! and be, ye
Kākutsthas, ye united with your wives. Let there be no delay about it."
Hearing Janaka’s speech, those four perpetuators of Raghu’s line,
staying by Vasishtha’s opinions, taking the hands of the four brides
with their owil, went round the sacrificial fire, and the dais, and the
king, and the high-souled saints; and in company with their wives,
agreeably to direction entered into matrimony in accordance with the
ordinance. And there was a mighty shower of shining blossoms from the
firmament accompanied with the sounds of celestial kettle-drums, and
choiring and instrumental music. And the Apsarās danced and the
Gandharbas sang melodiously, at the bridal of the foremost of the
Raghus. And this seemed wonderful to witness. And to the blowing of
trumpets, those exceedingly puissant ones, thrice going round the fire,
in company with their wives went to the encampment. And the king,having
seen that all the auspicious ceremonies were performed, went in their
wake, accompanied by the sages and his adherents.
SECTION LXXIV.
Then when the night had passed away, the mighty _Muni_ Viçwāmitra,
having greeted the monarch, set out for the Northern mountains. And when
Viçwāmitra had gone away, king Daçarātha, greeting Mitbila’s lord,
Vaideha, actively prepared for setting out for his own capital. And then
the king of the Videhas gave a dower consisting of various things. And
Mithilā’s lord gave many hundred thousands of kine, and excellent woolen
stuffs, and _Kotis_ of common cloths; and elephants, and horses, and
cars, and foot men, as well as an hundred damsels adorned, endowed with
elegance, to form goodly waiting-maids. And well- pleased the king gave
as a noble dower gold and silver and pearls and coral. And having given
divers kinds of articles, that king, the lord of Mithilā, bidding adieu
to the monarch (Daçarātha), re-entered his own capital. And the master
of Ayodhyā accompanied with his high-souled sons, and headed by the
saints in a body, started on the journey, followed by his army and
attendants. And as that tiger-like one was on his way, in company with
Rāghava and the saints, the fowls began to utter frightful cries all
around, and the beasts on earth to stream in a Southern direction. And
beholding them, that tiger like monarch asked Vasishtha, saying,— "Those
birds of fierce aspects emit frightful cries and beasts stream in a
Southerly direction. What is this? My heart trembleth and my mind is not
at ease." Hearing the speech of king Daçarātha, that mighty saint spake
sweetly, saying, "Hear what would be the result of it. These fowls of
the air by their cries presage some dreadful impending evil; but these
beasts betoken peace restored. Therefore do thou renounce anxiety." And
as they were thus conversing, there blew a strong wind, shaking all the
earth, and breaking down the trees. And a deep gloom enveloped the sun;
and no quarter could be discovered. And enveloped in ashes, that host
became stupified. And at that dreadful hour, Vasishtha and the other
saints and the king with his sons alone retained their senses, all else
were deprived of their senses, and the army was enveloped with ashes.
And the king saw that repressor of kings, the decendant of Bhrigu,
Jamadagni’s son, dreadful to behold, wearing a head of matted locks,
irrepresible like unto Kailāça, and unbearable like unto the fire at the
universal dissolution, flaming fn energy, incapable of being looked at
by the unrighteous, with his axe on his shoulder, equipped with a bow
like unto the lightning, and fierce arrows, looking like Sivā the slayer
of Tripura. And beholding him of dreadful appearance like unto flaming
fire, the Vipras headed by Viçwāmitra, engaged in reciting _mantras_ and
offering oblations unto the fire,— those saints assembled together—began
to converse with each other., saying,—"Is this one, enraged because of
the slaughter of his sire, intent upon exterminating the Kshatriyas?
Formerly, having slaughtered the Kshatriyas, he pacified his ire and
mental ferment,—therefore, to annihilate the Kshatriyas once again can
never be his endeavour." Having said this, the saints offered _Arghya_
unto Bhrigu’s son of dreadful appearance; and addressed him in soothing
words, saying,—"O Rāma! O Rāma." Accepting that homage rendered unto him
by the saints, that puissant one, Jamadagni’s son, Rāma, addressed Rāma,
the son of Daçarātha.
SECTION LXXV.
"O Rāma, son of Daçarātha, I have, O hero, heard of thy wonderful
prowess; and I have also heard all about thy breaking of the bow. And
having heard of that wonderful and inconceivable breaking of the bow, I
have bent my steps hither, taking another auspicious bow. Do thou
stretch it, fix the arrow upon this mighty and dreadful bow, belonging
to Jamadagni; and thus display thy prowess. Then, having witnessed thy
might in stretching the bow, I shall offer thee combat, laying under
contribution our utmost strength." Hearing his words, king Daçarātha
with a blank countenance, and clasped hands, said,—"Thou hast quenched
thy ire against the Kshatriyas; and, moreover, thou art a Brāhmana
boasting of high austerities. It therefore behoveth thee to dispel the
fears of my sons who are boys. Thou bringest thy life from the race of
the Bhargavas engaged in observing vows, and studying the Veda; and thou
hast renounced arms vowing in the presence of the thousand-eyed one. And
embracing a life of righteousness, thou didst confer the earth upon
Kāçyapa; and repaired to the forest, making the Mahendra hill thy home.
O mighty _Muni_, thou hast come here to compass the destruction of my
all; but if Rāma be slain, we shall never live." Thus addressed by
Daçarātha, the powerful son of Jamadagni, disregarding his words, thus
addressed Rāma,—"These two foremost of bows, extraordinary, and
worshipped of all the worlds, and stout, and powerful, surpassingly
excellent, were constructed with care by Viçwakarmā. And, one of these,
O foremost of men, for the destruction of Tripura, the celestials gave
unto Tramvaka, desirous of encounter,—even that which, O Kākutstha, thou
hast snapped. And this second, which is irrepressible, was given to
Vishnu, by the chiefs of the celestials. And, O Rāma, this bow belonging
unto Vishnu, capable of conquering hostile cities, is, O Kākutstha,
equal in energy unto the bow belonging unto Rudra. Once on a time the
deities, with the object of ascertaining the respective prowess of
Vishnu and the blue-throated one, asked the great father, about it.
Thereupon the great father,foremost of those abiding by truth —reading
the intention of the deities, fomented a quarrel between them. And upon
that quarrel breaking out among the deities, there took place a mighty
contest capable of making one’s hair stand on end, between Vishnu and
the blue-throated one, each burning to beat the other down. Then on
Vishnu uttering a roar, Sivā’s bow of dreadful prowess became flaccid.
And thereupon the three-eyed Mahādeva became moveless. And upon the
assembled gods with the saints and the Charanas beseeching those two
foremost of celestials, they became pacified. And upon beholding that
bow of Sivā rendered flaccid by Vishnu’s prowess, the deities with the
saints acknowledged Vishnu as the more powerful. And the enraged Rudra
of high fame made over the bow along with its shafts unto the hands of
the Rājarshi, Devarata of Videha. And, O Rāma, this bow belonging to
Vishnu, capable of conquering hostile cities, Vishnu consigned to
Bhrigu’s son, Richika, as a worthy trust. And the exceedingly energetic
Richika made over the divine bow unto his son of immeasurable prowess,
my sire the high-souled son of Jamadagni. And once on a time, on my sire
surcharged with ascetic energy, renouncing the bow, Arjuna, under the
influence of unrighteous sentiment, compassed the death of my father.
Thereupon, learning of the lamentable and untoward slaughter of my sire,
I from ire, annihilated the Kshatriyas, springing up afresh by numbers,
then bringing under sway the whole earth, I, O Rāma, on the sacrifice
being over, conferred it upon the righteous Kaçyapa as Dakshina. Having
made this gift, I was dwelling in the Mahendra hill equipped with
ascetic energy, when, hearing of thy snapping of the bow, I have
speedily come hither. Do thou now, O Rāma, agreeably to the cannon of
the Kshatriya morality, take this excellent and mighty bow of Vishnu,
that had belonged to my father and grand-father. And do thou set upon
this best of bows an arrow capable of conquering hostile cities. And, O
Kākutstha, if thou succeed, I shall then offer thee combat."
SECTION LXXVI.
Hearing Jamadagni’s words, the son of Daçarātha, in consideration of the
presence of his father, said these words in subdued tone,—"O Bhrigu’s
son, I have heard of the deeds thou hast performed, resolved on avenging
thy sire. O Brāhmana, I acknowledge that. But, O Bhārgava, thou
insultest me abiding by the Kshatriya duties, as pusillanimous or devoid
of prowess. Do thou to-day witness my energy and vigor." Saying this,
the enraged Rāghava, endowed with fleet vigor, took up Bhrigu’s noble
bow, together with the shaft, from his hand. And fixing the string upon
it he set the arrow. And then Rāma enraged addressed Jamadagni’s son,
Rāma, saying,—"Thou art a Brāhmana and through Viçwāmitra, art worthy of
my homage. Therefore it is, O Rāma,that I cannot let go this
life-destroying shaft. Which of these shall I reduce to aught, O
Rāma,—thy aerial course, or the merit thou hast attained through thy
asceticism of ascending unto certain incomparable regions? This
celestial arrow sprung from Vishnu, capable of conquering hostile towns,
never hiteth fruitless, with energy destroying the pride of prowess of
foes." And with the object of beholding Rāma holding that foremost of
weapons, there assembled in a body the celestials and the saints, with
the great father at their head. And the Gandharbas and the Apsarās and
the Siddhas and the Charanas and the Kinnaras and the Yakshas and the
Rākshasas and the Nagas assembled to behold that mighty wonder. And on
Bhārgava’s energy having passed into Rāma bearing that best of bows,
Jamadagni’s son became bereft of prowess, and Rāma (Paraçurāma) kept
steadily eying Rāma. And rendered inert in consequence of his energy
having been dispelled by Rāma’s own, Jamadagna mildly addressed Rāma of
eyes like lotus petals, saying,—"When formerly I gave away the earth
unto Kāçyapas he said unto me,—Thou must no longer stay in my dominions.
And in consonance with the words of my spiritual guide, ever since that
time I have never spent a night on earth. Even this had been promised by
me, O Kākutstha. Therefore, O hero, it behoveth thee not to destroy my
course, O descendant of Raghu. With the speed of the mind shall I now
wend my way to the Mahendra, best of hills. And, O Rāma, the regions I
have conquered by my asceticism do thou destroy with that foremost of
arrows: let there be no delay about it. Even from thy handling of this
bow I know thee to be the chief of the celestials even that eternal one,
the slayer of Madhu. Hail to thee, O vanquisher of foes! And all these
celestials assembled are beholding thee, of unparalleled deeds, and
without an antagonist in fight.—And, O Kākutstha, neither ought I to be
ashamed (because of this discomfiture); I have been baffled by the lord
himself of the three worlds. And it behoveth, O Rāma to disengage this
peerless shaft (from the bow), O thou—of noble vows; and on thy shooting
the shaft, I shall repair to that foremost of mountains, the Mahendra.
When Jamadagni’s son, Rāma, had said this, the puissant and graceful son
of Daçarātha shot that excellent arrow. And witnessing the destruction
by Rāma of his regions earned by his own austerities, Jamadagni’s son
speedily started for that best of mountains, the Mahendra. And then all
the quarters became cleared of gloom; and the celestials and saints fell
to extol Rāma when he had shot the arrow. And that lord, Jamadagni’s son
Rāma, having gone round Rāma, the son of Daçarātha, and honored (by
all), set out (for his own quarters).
SECTION LXXVII.
"When Rāma had departed, Daçarātha’s son the illustrious Rāma, of serene
soul, made over the bow unto the hands of Varuna of immeasurable
strength. Then saluting the saints headed by Vasishtha, Rāma, the
descendant of Raghu, seeing his father stupified, addressed him, saying—
"Now that Jamadagni’s son Rāma hath gone away, let the four-fold forces
maintained by thee as their lord, march in the direction of Ayodhyā."
Hearing Rāma’s words, king Daçarātha embraced his son with his arms, and
smelt Rāghava’s crown; and hearing that Rāma had gone, the monarch
became exceedingly delighted,—and considered himself and his son as
having attained a second birth. And he urged on his army, and speedily
arrived at the city, graced round with standards bearing pennons, and
lovely to behold, and resounding with the sounds of trumpets, with its
high-ways watered, and beauteous, and sprinkled around with flowers,
crowded with citizens looking cheerful on account of the king’s
approach, bearing auspicious articles in their hands, and beautified
with the vast concourse of people. And receivced by the citizens as well
as the regenerate ones inhabiting the city coming forward a long way,
and followed by his graceful sons, the handsome Majesty of ilustrious
name, entered his own dear residence, like unto the Himāvat. And
entertained by his own relatives with all objects of enjoyment, the
monarch rejoiced exceedingly. And Kauçalya and Sumitrā and the slender
waisted Kaikeyi, together with other wives of the king, were busy,
receiving the brides, with the necessary ceremonies. And the royal
spouses received the exalted Sitā and the famous Urmilā and both the
daughters of Kuçadhwaja, graced with silken apparel, with _homas_
performed and blessings invoked, on their behalf. And having paid
reverence at the abodes of the gods, and rendered homage unto those that
deserved the same, the daughters of the kings, well pleased, in private,
took joy with their husbands. And having attained brides, and arms, with
wealth and friends, those foremost of men, engaged in ministering unto
their father.
And once on a time that descendant of Raghu, king Daçarātha addressed
Bharata, saying,—"O son, this son of the king of the Kekayas thy uncle,
Yudhajit stayeth here, that hero, having come to take thee over." And
hearing these words of Daçarātha, Kaikeyi’s son, Bharata, prepared for
the journey, together with Satrughna. And having greeted his father, and
Rāma of unflagging energy, and his mothers, that foremost of men, the
heroic (Bharata) departed with Satrughna. And having Bharata as well as
Satrughna, the heroic Yudhajit, with a delighted heart, entered his own
city; and his father rejoiced exceedingly. And on Bharata having
departed, Rāma and the exceedingly mighty Lakshmana, tended their sire
resembling a celestial. And paying the utmost regard to the command of
his father, Rāma discharged all the duties of the city, having for his
object the pleasure or welfare (of the citizens). And needfully
rendering every service to his mothers, he on proper occasions observed
the duties pertaining to his superiors. And Daçarātha was exceedingly
delighted; as also the Brāhmanas, and the traders, and the inhabitants
generally, at the conduct and behaviour of Rāma. And Rāma having truth
for prowess, by virtue of his excellence appeared unto every one the
most meritorious of (Daçarātha’s son’s) like unto the self create
Himself unto all being. And in the company of Sitā, the wise Rāma,
bending his mind to Sitā with his heart dedicated unto her, passed many
a season in delight. And Rāma’s beloved Sitā, as having been bestowed
upon him by his sire, by her loveliness, and her perfections as much as
by her loveliness, went on enhancing his joy. And her lord came to
excercise a double influence on her heart. And by her own heart, the
daughter of Janaka, Mithilā’s lord, resembling a goddess in grace, and
like unto Sree (goddess of wealth) herself in loveliness, completely
read his inmost sentiments. And experiencing delight, Rāma, receiving
the Rājarshi’s daughter, exercising her own will—the excellent princess—
looked graceful, even like the lord Vishnu the chief of celestials on
being joined with Sree.
AYODHYĀKĀNDAM
SECTION I.
When Bharata set out for the home of his maternal uncle, he
affectionately took with him the sinless Satrughna ever repressing his
passions.¹⁰¹ And there he abode with his brother, being ministered unto
in every respect and tended by his maternal uncle, Açwapati, with all
the fondness of a father.¹⁰² Albeit thus staying, with every
ministration extended towards them as much as they could wish, yet those
heroic brothers failed not to remember the aged long Daçarātha. And the
puissant king also on his part remembered his sons away from home,
Bharata and Satrughna, resembling the mighty Indra and Varuna. All those
four chiefs of men were dear unto him even as four hands issuing from
his own body. Yet among them all, the highly energetic Rāma was the
favorite of his sire. He was the foremost of all in every virtue, like
unto Sayambhu’s¹⁰³ self in the esteem of creation. Solicited by the
celestials wishing for the destruction of Rāvana, he, who is the eternal
Vishnu, was born as Rāma in the world of men. And with that son of
immeasurable energy, Kauçalyā looked graceful, even as Aditi, with that
foremost of the celestials, the weilder of the thunder-bolt. He was
furnished with grace, and possessed of prowess; and he did not seek for
defects in others in the midst of virtues. That son of Kauçalyā was
incomparable on earth and in worth fully equal to Daçarātha himself. He
was aye of quiescent soul; and always preluded his speech with an
amiable phrase; and although he might be addressed in a harsh manner,
yet he returned no corresponding reply. He was gratified even with a
solitary instance of benefit; and from freedom of soul did not remember
an hundred injuries. In the intervals of martial exercises, he always
discoursed with persons of character, or wise men, or the aged, or the
virtuous. He was intelligent, and sweet-speeched, and spoke first (to
visitors,) and used grateful words, and was possessed of prowesss,
withal not proud of his mighty native virtue. He never spoke an untruth;
and he was learned; and he rendered homage unto the aged. He felt kindly
towards the subjects; and the subjects on their part held him in dear
regard. He was kind to the poor; and he had conquered his anger; and he
regarded the Brāhmanas; and he commisserated the wretched; and was
versed in morality; and always chastised the wicked; and was pure in
spirit; and possessed the thoughts and sentiments of his race; and
regarded highly his own Kshatriya duties; and considered that heaven was
to be attained through the glory acquired by performing them. He was
never engaged in forbidden practices; and never relished improper talk;
and argued in chain even like the lord of speech himself. And he was
free from ailment; and of young years; and endued with eloquence; and of
an excellent person; and versed in season and place; and discerned
character,—the one honest person ever created. Endowed with supreme
excellence, that son of the monarch was by virtue of his merit dear unto
the subjects like their life ranging externally. He had performed his
ablutions after having mastered all learning; and was properly versed in
the Vedas with their branches. In all weapons either inspired with
_mantras_ or otherwise, Bharata’s eldest brother was superior even to
his father. And he was the spring of all good; and was saintly; and of
undisturbed souls; and truth-telling; and candid; and humble towards the
aged twice-born ones congnizant of virtue and interest. He was
congnizant of virtue, profit, and interest; had an excellent memory; and
was possessed of genius. He was an adept and was well versed in social
usages and customs. He was lowly; and of close counsel; and used to keep
unto himself his purposes; and was resourceful. Neither his pleasure nor
his displeasure went for naught. He knew the season of amassing riches,
and of giving them away. And he was ardently reverential; and his wisdom
never wavered; and he accepted no improper present; and he used no rough
speech. He knew no idleness; and was vigilant; and had a knowledge of
his own as well as of others’ failings. He was conversant with the
scriptures; and was grateful; and could read the hearts of others. He
had sagacity to perceive the seasons for duly showing favor or disfavor.
He understood all about the reception of the righteous, the maintenance
of family, and the occasion for chastising evil-doers; and he was an
expert in collecting dues (from the people); and knew the manner
prescribed (by the authorities) for expending money. He had attained
proficiency in all the scriptures and literary works composed in both
Sanskrit and Prākrit. He sought pleasure wdthout sacrificing either
interest or morality; and he was never dilatory in duty. He understood
the arts of those who entertained others. He knew the various heads on
which wealth was to be expended. He was skilful in riding and training
up horses and elephants. He was the foremost of those accomplished in
archery; and was acknowledged among men as an _Atiratha_.¹⁰⁴ He led his
forces in the direction of the foe; and he slew his enemies; and was
accomplished in marshalling the troops. He was incapable of being
repressed in fight even by the enraged gods and Asuras. He was not given
to carping, and had subdued his anger, and he was never elated, or
malicious. He did not disregard any creature; he was no slave to the
times. That son of the monarch was furnished with such qualities. And he
was liked by the subjects as well as by the three worlds. In forgiveness
he was like unto the Earth; and in intelligence like unto Vrihaspati;
and in prowess like unto the Sachi’s lord. Furnished with such qualities
acceptable to the people as well as gratifying unto his father, Rāma
looked beautiful like the effulgent Sun surrounded by his rays. And the
Earth desired for her lord even him (Rāma) possessing an excellent
character and of prow’ess incapable of being repressed—like unto
Lokanātha¹⁰⁵ himself.
And finding his son crowmed wdth so many incomparable qualities,that
subduer of his enemies, king Daçarātha, thought within himself. The
long-lived aged monarch reflected, saying,—“How can Rāma become king, I
living; and how can this delight be mine?” And this supreme desire
rolled in his heart,—“When shall I behold my beloved son installed¹⁰⁶ in
the kingdom? Surely he always wisheth for the prosperity of the people;
and he showeth kindness to all creatures. And like unto the showering
rain-cloudy he is dearer unto the people than myself. He is like unto
Yama and Sakra in prowess, and unto Vrihaspati in intelligence; and in
forbearance, unto a mountain,—yea, he is far more qualified than myself.
Therefore in this age, beholding my son established in (the dominion of)
this entire earth, I shall repair unto heaven." Seeing him (Rāma) thus
crowned with all these various as well as other sterling and
immeasurable virtues rare among other princes, the king then took
counsel with his ministers, and made up his mind to confer upon Rāma the
dignity of heir-apparent. And that intelligent (king) mentioned (unto
his minister) the dreadful evils portended by appearances and phenomena
in heaven and the air and on the earth; and also pointed out the
circumstance of decrepitude having taken possession of his person. He
therefore gave them to understand that the installation of the high
souled Rāma of countenance resembling the full moon would dispell his
grief, at the same time that it would be universally hailed by the
people. Therefore, influenced by his affection (for his subject,) and
with the view of compassing his own as well as their welfare, the
righteous monarch urged expedition (upon his counsellors;) and that lord
of earth brought together the prime and noble from the Various regions
and countries of the earth. Like unto Prajāpati’s self before all
creatures, the king appeared before them, who had been received
respectfully, and had, as befitted their ranks, various ornaments
conferred upon and quarters assigned unto them. But that lord of men did
not, on account of haste,bring over either Janaka or the king of the
Kekayas, concluding that a little while after they would receive the
glad tidings.
Then when the king—that captor of hostile capitals—had sat down there,
began to pour in all the princes popular with their subjects—all save
(the two afore-mentioned rulers.) Facing and eying the monarch, those
kings sat them down on different seats pointed out by the former.
Surrounded by those prime and noble of the various provinces, and all
those lowly rulers, who had been received honorably and who generally
resided at Ayodhyā, the sovereign appeared like unto the adorable
thousand-eyed (one) surrounded by the immortals.
¹⁰¹ The adjectival epithet is _nityasatrughnah_. In rendering it I
follow the commentator, who is presumably learned in the peculiar
associations of the literature. But the literal meaning may do as
well: ever vanquishing his foes—T.
¹⁰² Lit. with the fondness shown to a son.—T.
¹⁰³ Brahmā.—T.
¹⁰⁴ He who alone vanquishes an innumerable host of warriors is called
an _Atiratha_.—T
¹⁰⁵ Vishnu.—T
¹⁰⁶ The Sanskrit _abhishikta_ literally means sprinkled. But such a
rendering would sound outlandish.—T.
SECTION II.
Then facing his whole court, that lord of earth, the king, resounding
all sides as if with thunder, in a mighty voice, echoing, and solemn,
and like unto the sounds of a kettle-drum, spake words fraught with
welfare, and capable of creating high rapture,and worthy of the
attention of all. And in tones overflowing with royal signs; and
mellifluous; and peerless; and surcharged with the sentiment of
surprise, the monarch addressed the princes, saying,—"It is known to ye
that the (people of this) spacious empire now governed by me was
governed like unto children by those sovereigns that were my
predecessors. Now it is my intention to bring welfare unto this entire
earth worthy of being rendered happy, which had been governed by all
those sovereigns, Ikshwāku and the rest. Following the path trod by my
predecessors, I have, heedless of my own happiness, to the best of my
power, always protected the people. And under the shade of the white
umbrella, I effecting the good of the entire community, have brought
decrepitude upon my body. Having attained an age extending over many
thousands of years, and lived for a long period, desire rest for this
decrepit frame. Bearing in the interests of the people the heavy burden
of duty incapable of being borne by even those that have controlled
their senses, and requiring (in the bearer) right royal qualities, I
have become fatigued. I therefore wish for rest, after in the interests
of the subjects installing my son, with the permission of all these
excellent twice-born ones around me. My worthy son, like unto Purandara
himself in prowess—Rāma, the conquerer of hostile cities, hath been
born, endowed with all my virtues. Him, like unto the moon while in
conjunction with the Pushyā constellation—the foremost of those
maintaining righteousness, the chief of men, will I, in the morning with
a delighted heart, install as the heir-apparent to the throne. And that
auspicious elder brother of Lakshmana¹⁰⁷ will make a fit ruler for
ye,—yea, the very three worlds might consider themselves as having a
lord, by possessing him. Through his agency I shall this day bring about
the welfare of the world; and shall renounce my toil by reposing in him
the task of government. If what I have devised be meet, and also
recommend itself to ye, do ye accord approval to it,— proposing what I
am to do besides this, together with the how of effecting it. If I have
thought thus solely because I find delight in it, do ye look about any
other way to welfare. For different is the thought of the dispassionate;
and by friction becomes far more efficacious."¹⁰⁸
As the king had said this, the princes, exceedingly delighted, seconded
him even as peacocks dance at sight of a mighty mass of clouds showering
down rain. Then there arose a pleasant resonance (from the assembly of
the potentates;) and next from the vast concourse inspired with high
rapture arose an echo generated by their voices, which seemed to shake
the earth. Then being in complete possession of the views of that one
(the king) versed in morality and interest, the Brāhmanas and the
principal personages of the army, in company with the citizens and the
inhabitants of the provinces, took counsel together, and became
unanimous,—and, having again revolved the matter individually in their
mind, spake unto the aged king Daçarātha, saying,— "O. king, being many
thousand years old, thou last become aged. Do thou then install Rāma as
the heir-apparent to the throne. We wish to behold the exceedingly
Strong and mighty-armed hero among the Raghus, riding a huge elephant,
his countenance underneath an umbrella." Hearing those welcome words .of
theirs, the monarch, as if not knowing their minds, asked them,
saying,—"Ye have wished for Rāghava, soon as ye have heard my speech.
This, ye kings, raiseth my doubts. Do ye, therefore, speak out your
minds truly. Why, while I am righteously governing the earth, do ye wish
to see the highly powerful Rāma as the heir- apparent?" And those
high-souled ones together with the citizens and the inhabitants of the
provinces said unto him, —"O king, many are the virtues of thy son,
having for their object the welfare of the people. To-day we will
recount unto thee in detail the merits making even enemies happy of the
meritorious and intelligent (Rāma) resembling a celestial. O monarch,
furnished with the choicest qualities, Rāma having truth for prowess is
like unto Sakrā’s self; and he towereth above Ikshwāku and all. Rāma is
the one excellent person among men; and is true and devoted to truth.
And in very Rāma is established morality with prosperity. Touching the
good of the subjects, he is like unto the moon, and in the quality of
forgiveness, he is like unto the Earth; in intelligence like unto
Vrihaspati; and in prowess like Sachi’s lord. He is cognizant of duty,
and true in promise,— and honest; and not given to detraction. He is
forgiving, and soothing, and sweet-speeched and grateful, and of subdued
senses. He is pliable to entreaties and staid, and of agreeable
carriage, and uncalumniating. Rāghava speaketh everyone fair, and is of
truthful speech. He minstereth unto variously-versed aged Brāhmanas. It
is for this that in this world his fame and renown and energy go on
increasing. He hath mastered all the weapons that are extant among the
gods, the Asuras, and human beings. He hath performed his ablutions
after having acquired learning; and knoweth the Vedas with their
branches. And Bharata’s elder brother is a proficient in music. He is
the home of the good, and is saintly, and hath conquered his grief, and
is magnanimous. He is lowly unto those twice born ones that are worthy
and are conversant with morality and interest. And when in company with
Sumitrā’s son he wendeth to the fight with the view of protecting a city
or a province, he cometh not back without conquering the foe. And even
as a father enquireth after the welfare of his sons, he, returning from
the field on horse or elephant, exhaustively and consecutively enquireth
after the weal of the citizens, concerning their sons, or their
(sacrificial) fire, or their wives, or their servants, or their
disciples. And that tiger- like Rāma always asketh the Brāhmanas,—’Do
your disciples tend you’ and the Kshatriyas—’Do your disciples always
remain mailed?’ When calamity befalleth the people, he experienced
excess of sorrow; and on their festal occasions, he rejoiceth ever like
their own father. He speaketh the truth, and is a mighty bowman. He
ministereth unto the aged, and hath controlled his senses. He. preludes
his speech with a smile, and is established in righteousness with his
whole soul. He entirely bringeth about good, and he taketh no delight in
bandying words after a quarrel. In reasoning in chain, he is like unto
the lord of speech himself. His eye-brows are graceful; and his eyes
expansive and coppery; and he is like unto the very Vishnu. Like Kāma he
is charming unto all by virtue of his heroism, prowess and might. He is
ever engaged in protecting the people: and the desire for the good
things of the world cannot perturb his mind. He is capable of bearing
the burden even of the three worlds,—what then is this Earth? Neither
his pleasure nor his displeasure even goeth for naught. He slayeth those
that deserve to be slain; but he is never enraged with those that ought
not to be slain (i.e. the unoffending),—with whom, he is pleased, he
bestows wealth upon. In virtue of his self-control and other qualities;
dear unto the subjects and capable of exciting the delight of mankind,
Rāma shineth even like the effulgent Sun surrounded by his rays. And
even that Rāma, crowned with such qualities and having truth for his
prowess,—like unto a Lokapāla, the Earth wisheth to have for her lord.
By our good luck it is that thy son hath acquired competence in the task
of administration; and also by thy good luck it is that Rāghava hath
been born endowed with sonly qualities, like unto Maricha’s son Kāçyapa.
The gods, and the Asuras, and men, with the Gandharvas, and the Uragas,
and the inhabitants rural and urban, pray for the strength, health, and
long life of self-knowing Rāma. And whether inmates or outsiders,
citizens or natives of provinces, everyone speaks high of him. Women,
old and young, in both the morning and evening, with intent minds, bow
down unto all the gods on behalf of the intelligent Rāma. Let their
desire, O worshipful one, be fulfiled, through thy grace. And we would
behold the son of the foremost of monarchs, the foe-destroying Rāma
dark-blue like a lotus,—installed as the heir-apparent to the kingdom.
Therefore, O bestower of boons, it behoveth thee, for the sake of our
well-being, with a delighted mind to speedily instal thy son furnished
with noble qualities resembling the god of gods, and ever intent upon
the welfare of the entire community.”
¹⁰⁷ There is an alliterative beauty here in the original _Lakshmivān
Lakshmanagraja_; which of course is impossible to be retained in
the translation.—T.
¹⁰⁸ This is Mill’s principle of free and equal discussion so lucidly
upheld in his _Liberty_. The meaning in the text is obscurely
expressed. _The thought of the disspassionate is different from
that of the passionate; and truth comes out from the friction of
the two opposite forces_.—T.
SECTION III.
And when they had raised unto their heads their clasped hands resembling
lotuses, the king responding unto them addressed them in welcome words
fraught with their good; "Exceedingly pleased am I, and incomparable
also is my influence,—because ye wish to behold my dear first born
installed as heir-apparent." Having greeted them thus, the king in their
hearing spoke unto Vasishtha, Vāmadeva, and other Brāhmanas
saying,—"This is the holy month of Chaitra; and the groves look
beautiful with blossoms. Do ye now prepare for the installation of
Rāma." When the king paused, there arose a mighty tumult from the
multitude. And when it subsided, that lord of men, the king, addressed
that foremost of ascetics, Vasishtha saying,—"It behovcth thee, O
worshipful Sir, to order for things, necessary for the installation of
Rāma." Hearing those words of the monarch, Vasishtha—chief of
anchorets—ordered the counsellors staying before the king with clasped
hands, saying,—"Do ye early in the morning in the Agnihautric ball of
the monarch provide and store up- gold, and gems, and articles for
worship, and _Sarvaushadhi_¹⁰⁹ and white garlands, and fried paddy, and
honey and clarified butter in separate vessels, and cloths fresh from
the loom, and a car, every kind of weapons, and the fourfold forces, and
an elephant with auspicious marks, and a couple of chowris, and a
sceptre and an umbrella, pale colored, and an hundred furnished golden
pitchers of water, and a bull with horns plated in gold, and an entire
tiger-skin, together with all othet necessary articles. And do ye
embellish all the door-ways of the inner apartment as well as those of
the entire city with garlands, with sandal paste and fragrant _Dhupa_.
Do ye on the morning of the morrow bestow upon the principal Brāhmanas
goodly and refined rice mixed with curds and milk.—so that hundreds of
thousands may be fed, and gratified, bestowing on them at the same time
clarified butter and curds, and fried paddy, and moire than sufficient
_Dakshinas_. To-morrow as soon as the sun will rise, the
_Swastivachana_¹¹⁰ will be finished. Do ye invite the Brāhmanas, and
prepare seats (for them). And do ye set up flags, and water the high
ways, and let courtezans whose profession is music, adorning themselves
stay in the second apartment of the king’s residence. In the abodes of
the gods and under the Chaitya¹¹¹ trees, should be separately placed
fragrant blossoms, together with boiled rice and other edibles, and with
_Dakshinas_. And let the warriors properly arrayed, enter the courtyard
of the monarch which is welling up with festal glee mailed, and
accoutred with leather fences and long swords." Having issued these
orders, those two Vipras entered upon their work (as priests;) and did
what remained to be done after making that known unto the lord of the
earth. When everything had been got ready those foremost of the twice-
born ones gladly and well-pleased presented themselves before the master
of the earth, and said unto him, "Everything as ordered has been done."
Then unto Sumantra, the effulgent monarch spake, saying,—"Do thou
speedily bring the virtuous Rāma hither." Thereupon saying, "so be it,"
Sumantra at the mandate of the king brought thither in a car Rāma the
foremost of car-warriors. The kings of the North, and the South and the
East and the West, together with the _Mlechas_ and the Arya princes,
with those inhabiting mountains and forests were then paying homage unto
him (Daçarātha) even as the celestials do unto Vāsava. Stationed in his
palace, the royal saint Daçarātha in the midst of those princes, like
Vāsava in the midst of the Maruts, saw his son, resembling the king of
the Gandharvas, approach, gladdening the subjects like a shower, when
they were oppressed with the heat of summer—even Rāma of redoubtable
prowess among men, long armed, and of mighty strength, and bearing the
gait of a mad elephant, "with a countenance fair as the moon, of
presence prepossessing to a degree, and captivating men’s sight and
hearts by reason of his beauty generosity and other qualities. And as he
was approaching, the lord of men eyed him steadily, without experiencing
satiety.
Making Rāghava descend from that excellent car, Sumantra followed him
with clasped hands as he proceeded to the presence of his father.
Accompanied with Sumantra, Rāghava, the descendant of the Raghus, for
the purpose of beholding the monarch, began with rapid steps, to ascend
the palace resembling a peak of the Kailāsa hill. Rāma humbly
approaching his father with clasped hands, and announcing his name bowed
low and worshipped his father’s feet. Thereupon seeing Rāma at his side
with clasped hands, and in lowly guise, the king took hold of Rāma’s
clasped hands, and drawing his beloved son, embraced the latter. Then
the king desired Rāma to sit upon a seat prepared expressly for him,
excellent, and flaming and garnished with gold and gems. Rāghava shed
lustre on that noble seat, as the unclouded sun at his rising lighteth
up the _Sumeru_ hill with his rays. That entire assembly looked
beautiful in his presence, like the cloudless, autumnal sky crested with
stars and planets, in the presence of the moon. The king experienced
delight, beholding his dearly beloved son, like unto his own image,
richly adorned, reflected on mirror. And even as Kaçyapa addresseth
Indra of the celestials, the king—the best of those possessing sons—
addressed his son, well seated, in these words, saying. "Born of my
eldest wife worthy of myself, thou crowned with the best qualities, art
my worthy son, O Rāma dear unto me. Thou hast by thy virtues drawn unto
thyself the hearts of the people, therefore do thou during the
conjunction of the moon with the Pushyā constellation, receive the
office of heir-apparent. Thou art by nature crowned with virtues.
Notwithstanding thy great virtues, I will, 0 son, from affection tell
thee what is for thy profit. Practicing greater humility, do thou
constantly restrain thy senses. Do thou renounce the ills that come
through anger and lust. Replenishing thy exchequer and arsenal do thou,
acquainting thyself with the state of things personally and otherwise,
administer justice and thereby enlist the affection of the courtiers and
other subjects; for the friends of him that swayeth the earth, pleasing
the people to his satisfaction, rejoice even as did the immortals on
obtaining ambrosia. Therefore, do thou, O son, disciplining thyself thus
address thee to thy task." Hearing this, Rāma’s well wishers, ever doing
his pleasure, speedily going out, acquainted Kauçalya with everything.
Thereupon that foremost of her sex Kauçalya ordered gold and kine and
various kinds of gems to be given to the tellers of the glad tidings.
Then Rāghava, having been honored by the multitude and saluted the
sovereign, ascended a car, and repaired unto his shining residence. And
the citizens, hearing those words of the monarch, as if fraught with
some speedy good fortune unto them, made their obeisance unto that lord
of men, and repairing to their homes, with delighted minds, worshipped
the gods.
¹⁰⁹ Consists of Murā Valerian and such like drugs.—T.
¹¹⁰ A religious rite, preparatory to any important ceremony, in which
the Brāhmanas strew boiled rice on the ground, and invoke the
blessings of the gods on the rites about to commence.—T.
¹¹¹ The religious fig.—T.
SECTION IV.
When the citizens had gone away, the king versed in the time and place
of ceremonies, after deliberating with his counsellors fixed the time
(of the installation.) And his conclusion was even this: "To-morrow the
Pushyā will be in; and to-morrow should my son, Rāma of eyes like
lotus-leaves be installed as heir-apparent." Then entering the inner
apartment king Daçarātha said unto the charioteer Sumantra,— "Do thou
again bring Rāma hither." In response to those words, the charioteer
again speedily went unto Rāma’s residence,for bringing him thither. His
fresh approach having been announced unto Rāma by the warders, the
latter, filled with apprehension, became anxious. And bringing Sumantra
in, Rāma with eagerness said "Tell me fully the reason of this thy fresh
visit." Thereupon, the charioteer told him,— "The sovereign wisheth to
behold thee. Thou hast known the occasion; and now decide whether thou
wilt go thither or not." Hearing the charioteer’s speech, Rāma also in
haste repaired unto the king’s palace, with the view of again beholding
the lord of men. And on hearing of Rāma’s arrival, king Daçarātha made
him enter his own chamber, with the view of communicating unto him
something exceedingly agreeable. Aud immediately on entering his
father’s residence, the graceful Rāghava seeing his father from a
distance, bent low with clasped hands. Thereupon raising Rāma as he was
bending down, and embracing him, and pointing out a seat, the protector
of the earth again spake unto him,— "O Rāma, enjoying at my will the
good things of life, I have grown old; and have attained great age. I
have worshipped the deities by celebrating hundreds of sacrifices with
numerous _Dakshinas_ and gifts of boiled rice; and incomparable on
earth, thou hast been born unto me for a son after my heart. I have
given whatever bad been wanted (by others); I have finished my studies,
O foremost of men. I have, O hero, acted and enjoyed. I have been
emancipated from my obligations unto the celestials and saints, and the
_Pitris_, and the Vipras, and myself.¹¹² And naught now remaineth to be
done by me save thy installation. Therefore it behoveth thee to do even
what I say unto thee. To-day the subjects in a body have expressed their
desire of having thee for their sovereign. Therefore, O son, I shall
install thee as the heir-apparent. O Rāghava, to-night I have dreamt
inauspicious dreams. Stars with tremendous sounds, shoot by day,
accompanied with thunder-claps. The astrologers say that the star of my
life hath been invaded by those terrible planets, the Sun, Mars, and
Rāhu. It generally happens that when such signs manifest themselves, the
king cometh by a terrible calamity, and may meet with death itself.
Therefore, O Rāghava, my thoughts change, be thou installed (in the
kingdom), for fickle is the mind of all creatures. To-day, before
meeting Pushyā, the moon, has entered the Punarvasu asterism; and the
astrologers say that to-morrow it will certainly be in conjunction with
Pushyā. My heart urgeth me to instal thee during the Pushyā conjunction,
so Oh! afflicter of foes, I shall instal thee to-morrow as heir-
apparent. Therefore do thou along with my daughter-in-law commencing
from sun-set, serving the prescribed restrictions, and lying down on a
bed of Kuça grass, spend the night in fast. And let thy friends
vigilantly protect thee all around, for many are the impediments that
happen in affairs like this. In my opinion, during the interval that
Bharata is away from the city, should thy installation be effected most
opportunely; even though thy brother Bharata ever stayeth entirely by
the course of the honest; he followeth his elder brother; and is
righteous-souled; tender-hearted; and of subdued senses. But in my
opinion, the hearts of men are inconstant,—and, O Rāghava, the hearts
even of the virtuous change by the action of the natural impulses."
Having been thus addressed in the matter of his coming installation in
the next day, Rāma, with the king’s permission embodied in "Go thou,"
greeting his father, repaired unto his quarters. And entering his
residence in the interests of the installation ordered by the monarch,
he immediately issued out, and went to the inner apartment of his
mother. There, Rāma found his mother in the temple, clad in silk,
adoring the gods, and silently praying for his royal luck. There,
hearing of the welcome installation of Rāma, had already come Sumitrā,
and Lakshmana and Sitā summoned (by Kauçalyā). Hearing of the
installation of his son in the office of heir apparent during the
influence of the Pushyā, at that time, tended by Sumitrā and Siti and
Lakshmana, there stood Kauçalya, meditating the (triune) person
Janārddana, through suspension of breath. Rāma, approaching and saluting
her engaged in auspicious observance, addressed her in excellent words,
cheering her up,—"O mother, by my father have I been appointed to the
task of governing the people. And, agreeably to the desire of my father,
to morrow will take place my installation. To-night Sitā will fast along
with me. The priests have said thus; and this also hath been declared by
my father. Do thou therefore even to-day provide those necessary
auspicious things that will be required for myself and Vaidehi on the
occasion of the coming installation."
Hearing of that for which she had ever wished, Kauçalyā, her voice
choking with the vapour begot of delight, addressed Rāma, saying,—"Rāma,
my child, be thou long lived; and may thy enemies find destruction!
Furnished with this good fortune, do thou gladden Sumitrā’s as well as
my own relatives. Oh! thou wast born under an auspicious star: thou
hast. O son, by thy virtues gratified thy sire Daçarātha. Ah! not
unfruitful has proved my disinterested observance of vow unto the
lotus-eyed Person; for this royal fortune of the Ikshwāku race shall
rest upon thee."
Having been thus addressed by his mother, Rāma looking at his brother
(Lakshmana), seated in humble guise with clasped hands, with smile spake
unto him, saying,—"O Lakshmana, do thou together with me rule this
earth. Thou art my second self; and this good fortune hath taken
possession of thee (as well). Do thou, O Sumitrā’s son, enjoy every
desirable thing and the privileges pertaining to royalty. My life and
this kingdom I covet for thy sake alone.” Having said this unto
Lakshmana, and paid reverence unto his mother, Rāma with their
permission went with Sitā to his own quarters.
¹¹² Sacrifice, study, son, gift, enjoyment are the five means of
clearing the debts one owes to the celestials, the saints the
pitris, the vipras and self.—T.
SECTION V.
Having given his directions unto Rāma as to his incoming installation on
the morrow, the king, summoning his priest, Vasishtha spake unto him,
saying,—“O thou, having asceticism for thy wealth, go, unto Kākutstha,
and for his welfare and obtaining the kingdom, make him fast along with
tny daughter-in-law.” Thereupon, saying, "So be it,” that best of those
versed in the Veda, the worshipful Vasistha conversant wdth _mantras_,
that one practicing excellent vows, mounting a Brāhma car, himself went
unto the residence of Rāma cognizant of _mantras_, for the purpose of
making him fast. And that foremost of ascetics, having readied Rāma’s
sable hued residence resembling a mass of clouds, passed through three
several apartments, mounted on the car. With the view of honoring the
saint worthy of honor, Rāma swiftly issued out of his abode. And nearing
the car of that intelligent one, Rāma, personally taking him by the
hand, made him descend. Finding Rāma so humble and dear, the priest
addressed him, gratifying and delighting him with words that were
acceptable,—“O Rāma thy father hath been well pleased with thee; since
thou achievest the kingdom (through him). Do thou to-day fast with Sitā.
And in the morning, the king, thy father Daçarātha, will, well-pleased
install thee as heir-apparent like Nahusha installing Yayāti." Having
said this, that pure spirited one, observing vows with _mantras_, made
Rāma fast along with Sitā. Then having been duly worshipped by Rāma, and
taken Kākutstha’s permission, the spiritual preceptor of the king, went
away from Rāma’s residence. Rāma, having passed sometime with
sweet-speeched friends, and been honored by them, with their permission
entered his apartment. At that time Rāma’s residence was filled with
joyous men and women; and it was like unto a lake containing lotuses and
graced with maddened birds.
(On the other hand) Vasishtha, issuing from the palace of Rāma like unto
the king’s palace itself, found the street filled with people. On all
sides, Ayodhyā’s high-ways were crowded with groups of men full of
curiosity. The tumult that arose in the high-ways in consequence of the
concourse and noise, was like the roaring of the ocean. The streets were
cleared and washed and hung with garlands; and that day Ayodhyā had her
dwellings furnished with upraised flagstaffs. In the city of Ayodhyā men
with women and children eagerly expected the rising of the sun (next
day), and Rāma’s installation; and the people burnt to behold in Ayodhyā
the august festivity, that was like unto an ornament unto the subjects,
and that enhanced the joy of the people. Dividing the crowd thronging
the high-way, the priest slowly proceeded to the royal family. And
ascending the palace like unto a peak of the Himavat, he met with the
lord of men, like Vrihaspati meeting with Sakra. Seeing him come, the
king rising up from his royal seat, asked Vasishtha whether his
intention had been carried out, whereupon Vasishtha answered that it
had. The courtiers who had all along sat with Daçarātha, rose from the
seats, for worshipping the priest. Then with the permission of his
spiritual guide, leaving that assembly of men, the monarch entered his
inner apartment like a lion entering his den. Even as the moon
illumineth the firmament crowded with stars, the handsome king entered
his mansion, like unto the abode of the mighty Indra, and thronged with
females excellently attired,—gracing it (by his presence).
SECTION VI.
When the priest had gone away, Rāma, having bathed and with a collected
mind, began to adore Narayana, in company with his wife having expansive
eyes. Then raising the vessel of clarified butter unto his head (by way
of paying reverence), he in accordance with the ordinance began to offer
oblations unto the flaming fire on behalf of that mighty deity. Then,
having partaken of the remaining quantity of the clarified butter, Rāma
prayed for his own welfare, and meditated on the god Nārāyana. The son
of the best of men with a collected mind, and restraining his speech lay
down on a _kuça_ bed together with Vaidehi within the graceful dwelling
of Vishnu.
When a single watch only remained of the night, Rāma awoke, and made his
residence well decorated. Now he hearing the melodious utterances of
genealogists and panegyrists and Brāhmanas versed in the _Puranas_, Rāma
finished devotions for the prior twilight, and with an intent mind began
to recite (_Sāvatri_)¹¹³ And clad in a clear silk dress, he with bended
head hymned the destroyer of Madhu, and made the regenerate ones perform
the _Swastivāchana_ ceremony. Already resounding with the blares of
trumpets, Ayodhyā became filled with the sweet and solemn tones of the
expression "Holy day" uttered by them. The denizens of Ayodhyā, hearing
that Rāghava had fasted with Vaidehi, rejoiced exceedingly.
Then the citizens, hearing of the installation of Rāma, and seeing that
the night had departed, fell to adorning the city. Standards with
pennons were beautifully reared up in the abodes of the gods resembling
a peak, enveloped with white clouds, and at the crossing, and on
high-ways; and over the chaitya tree; and edifices; and over the
warehouses of merchants abounding in goods and the goodly and prosperous
mansions of householders; and over all the council-houses; and
conspicuous trees. The multitude then heard the music, soothing unto the
ear and heart, of stage managers, dancers and singers chanting. The
people began to talk with each other anent the installation of Rāma; and
the time for his installation having arrived, on terraces and houses,
and doorways boys playing in bodies, conversed with each other
concerning the installation of Rāma. On the occasion of the investiture
of Rāma, the goodly high-ways were adorned with garlands,and scented
with _dhupa_ incense—by the citizens. And fearing lest Rāma should come
out over night (to behold the beautified capital), the inhabitants of
the city, by way of ornamentation as with the view of beholding Rāma
himself, had by the road side reared up lamp-stands in the form of
(branched) trees. Eagerly expecting the investiture of Rāma as the heir
apparent, all having thus ornamented the city and assembling themselves
on terraces and in council-halls, talking with each other, extolled the
lord of men, saying,—"Ah high-souled is this king—the perpetuator of the
Ikshwāku race; for, knowing himself as old, he will install Rāma in the
kingdom. Obliged we have been, since good Rāma capable of reading
character, will be the lord of earth, and our protector. He is of a
heart devoid of arrogance, and is learned; and righteous-souled; and
affectionate to his brothers. Rāghava loveth us even as he doth bis own
brothers. May the sinless and pious king Daçarātha live long; for it is
through his grace that we shall behold Rāma installed. The inhabitants
of the provinces, who having heard the tidings, had come from various
regions, heard the citizens conversing thus. Desirous of beholding the
installation of Rāma, they coming into the city from various directions,
filled Rāma’s city. As the vast concourse entered (the city), there was
heard an uproar like unto the roaring of the heaving ocean during the
fullness of the moon. Then that city resembling the regions of Indra,
being filled on all sides with tumult raised by the dwellers of the
provinces who had come to behold (the installation), resembled the ocean
when its waters are agitated by the aquatic animals inhabiting it.
¹¹³ The celebrated hymn to the sun, the most sacred thing in all the
Vedas.—T.
SECTION VII.
A woman, brought up with Kaikeyi, who formerly served as a maid-servant,
the family of her maternal uncle, at her own will, ascended the palace
resembling the moon. Mantharā beheld from the palace the high-ways of
Ayodhyā well watered all round, and strewn with lotuses, and adorned
with standards bearing gay pennons; with thoroughfares and roads leading
along undulating lands; sprinkled with sandal water, and crowded with
men who had performed their ablutions; and echoing with the accents of
regenerate ones bearing garlands and sweetmeats in their hands; and
having the doorways of the temples painted white; and resounding with
the sounds of musical instruments; and filled with many folks; and
singing with Veda chantings; and with its horses and elephants
delighted, and cows and bulls emitting roars; and with standards
displaying flags erected by the exhilarated citizens. Upon seeing
Ayodhyā (in such excitement) Mantharā was seized with exceeding
surprise, Mantharā, seeing a nurse hard by clad in white silk, with her
eyes expanded with delight, asked her, saying,—"What for Rāma’s mother
although close-fisted, is cheerfully and with the greatest possible
alacrity dispensing wealth unto the people? And what for is the general
overflow of joy? And what doth the delighted monarch purpose to do?"
Thereupon bursting with very great delight, the nurse communicated unto
the hump-backed woman the high fortune awaiting Rāma, saying,—"To-morrow
under Pushyā, king Daçarātha will install the sinless Rāghava having his
anger under control, as heir-apparent to the throne." Hearing the words
of the nurse, the hump-backed one, speedily growing angry, descended
from the edifice resembling a summit of the Kailāça hill. Burning in
ire, the sin-seeking Mantharā addressed Kaikeyi, lying down,
saying,—"Up, ye senseless one! What for art thou down? A great danger
approacheth thee. Thou understandeth not that a mighty grief overfloweth
thee. Thou boastest of good fortune while misfortune is thine in the
shape of luck. Thy good fortune is surely unstable like the tide of a
river during summer. Thus addressed by the sin-seeking hump-backed (hag)
in exceedingly harsh language, Kaikeyi became afflicted with great
grief. And Kaikeyi said unto the hump-backed one,—"Is any evil present,
O Mantharā? I do not find thee with countenance fallen and sore
distressed with grief." The hump-backed Mantharā, skilled in speech, who
really sought Kaikeyi’s welfare, hearing the latter’ s sweet-accented
words, displaying sorrow greater than Kaikeyi’s own, lamenting, and
enlisting Kaikeyi’s feelings against Rāma, uttered words inflamed with
anger, saying,—"O worshipful one, an enduring and terrible destruction
is imminent unto thee. King Daçarātha will install Rāma as
heir-apparent. I have been sunk in a fathomless fear; and am afflicted
with grief and heaviness. And as if burning in fire I, seeking, thy
welfare, have come unto thee. For, O Kaikeyi, great waxeth my grief on
witnessing thy sorrow; and my advancement progresseth along with thine.
There is no doubt about this. Born in a race of king thou art the queen
of this lord of earth. Why dost not thou then realise the sternness of
royal morality. Thy maintainer speaketh most morally; but is crafty for
all that: he speaketh blandly, but hath a crooked heart. Him thou takest
as of blessed condition; and therefore art gulled. Speaking unto thee
soft words bare of substance, he will, his heart on the alert, to-day
compass the welfare of Kauçalyā. Having sent Bharata unto the home of
thy relatives, that wicked- minded one will establish Rāma in his
ancestral kingdom rid of its thorn. Thou,0 girl, in consideration of thy
welfare, hast like unto a mother taken unto thy lap a venomous snake in
the form of thy husband. Even what is done by an enemy or a serpent left
alone, is being done by Daçarātha of wicked ways and false soothing
speech, unto thee and thy own son. And, O girl, deserving as thou art of
happiness, the king having established Rāma in the kingdom; thou wilt be
annihilated along with thy own. The time hath come, O Kaikayi,—do thou
on the spur enter upon that which would turn to thy advantage. And, O
thou, influenced by surprise, do thou deliver thyself, me and Bharata
also."
Hearing Mantharā’s words, that one of graceful countenance filled with
delight, and looking like the autumnal moon-light, rose up from her bed.
Inspired with exceeding joy, Kaikeyi, struck with surprise, made unto
the hump-backed woman a present of an excellent and elegant ornament.
And having given her the ornament, that paragon among the fair Kaikeyi
joyfully, addressed Mantharā, saying,—"O Mantharā! highly welcome is the
news that thou hast communicated unto me. And surely thou hast told me
what is dear unto my heart, what shall I do for thee? Difference find I
none between Rāma and Bharata. Therefore delighted am I that the king
purposeth installing Rāma in the kingdom. There is no other ambrosial
speech that is excellent and acceptable unto me, compared with the
installation of Rāma. Therefore do thou ask of me whatever reward dost
thou want and I shall give thee."
SECTION VIII.
Manthara, making Kaikeyi the object of her wrath, threw off the noble
ornament, and spoke these words, in anger and grief,—"Thou senseless
girl, wherefore dost thou display thy joy on such an unfit occasion.
Thou dost not see that thou art in the bosom of an ocean of grief. Being
grieved at heart do I laugh at thee inwardly, O worshipful lady, because
thou having met with signal calamity, rejoicest even in what should be
lamented. I lament thee for thy perversion of sense. What sensible woman
can rejoice in the advancement of a co-wife’s son, like unto death
itself? From Bharata proceeds Rāma’s fear concerning the kingdom to
which both have an equal claim. Thinking of this, I am pressed down with
sorrow, because fear proceeds from the person who fears much. The mighty
armed Lakshmana hath for certain in all ways taken refuge in Rāma; and
Satrughna like unto Lakshmana hath taken refuge in the Kākutstha,
Bharata. With reference to gradation of birth, the probability is in
favor of Bharata’s attempting the kingdom; yet by reason (of Rāma’s
being the elder) of the two, Bharata hath been thrown off. Anticipating
the peril that might spring unto thy son from Rāma, learned and versed
in the functions of the Kshatriya, and of quick decision, I tremble.
Surely Kauçalyā is of blessed fortune, for to-morrow under Pushyā the
foremost of the twice- born ones will install her son as the mighty
heir-apparent unto the empire. Thou wilt, with clasped hands, serve as a
slave the illustrious Kauçalyā, mistress of the world, and brimming over
with joy, with all her foes discomfitted. Thus along with us thou wilt
attend her commands, and thy son also will await the pleasure of Rāma.
And Rāma’s wives¹¹⁴ together with their hand-maids will be filled with
delight; and in consequence of Bharata’s name, thy daughters in-law will
be afflicted with sorrow."
Seeing Mantharā dead set against Rāma, and speaking in this wise, the
noble Kaikeyi praised the virtues of Rāma. "Rāma is cognizant of
morality, and filled with perfections, and accomplished, and grateful,
and endowed with truth, and pure. And as he is the eldest son of the
king, he deserveth the kingdom as heir-apparent. That long-lived one
shall maintain his brothers and his retainers even like a father. Why
then, O hump-backed one, do thou grieve, hearing Rāma’s installation.
And for certain, that foremost of men, Bharata also, an hundred years
after Rāma, will attain the kingdom bequeathed by his father and
grand-father. O Mantharā, thou burnest (with grief) in this auspicious
time. Our good fortune will come (after this in the shape of Bharata’s
installation); why then dost thou grieve. Surely Rāma is dearer unto me
than Bharata; and he also loveth me more than he doth Kauçalyā. And if
the kingdom be Rāma’s it will be also Bharata’s at the same time. Rāma
regardeth his brothers even as his own self."
Hearing Kaikeyi’s words, Mantharā exceedingly aggrieved, sighing hot and
hard, thus addressed Kaikeyi, saying,— "Regarding that to be evil which
is thy good, thou dost not through thy want of understanding know that
thou art going to be drowned in a sea of grief and peril. Rāghava will
become king, and after Rāghava his son,—so that, O Kaikeyi, Bharata will
come to be at once cut off from the royal line. O emotional one, surely
all the sons of the king do not obtain the kingdom. And if all were
placed on the throne, mighty would be the disturbance therefrom.
Therefore it is that kings, O Kaikeyi, lay the task of Government on the
eldest son if worthy, or else upon a younger most meritorious. This thy
son, O affectionate one, cast off from the royal race, and deprived of
happiness, will fare like one forlorn. Thou dost not understand that it
is for thee that I am taking such pains; and it is evident that thou
dost not understand that I have come to thee for thy good. Thou art
conferring on me rewards on the advancement of thy co-wife. For certain,
Rāma having attained the kingdom without let, will send Bharata either
to a distant land, or to the other world. Bharata is a mere boy, and by
thee it is that he hath been sent unto his maternal uncle’s mansion.
Even in immobile objects attachment grows by virtue of nearness.
Satrughna also ever following Bharata hath gone with him. He is attached
unto Bharata as Lakshmana is attached unto Rāma. It is heard that once
upon a time the woodmen had intended to cut down a tree; but it was
relieved from the high peril because of the proximity of prickly shrubs
around it. Sumitrā’s son protects Rāma and Rāghava protects Lakshmana.
Their fraternal love like that of the Aswins is celebrated in the world.
Therefore Rāma will never do any wrong unto Lakshmana; but he will do
wrong unto Bharata, there is no doubt about this. Therefore let that son
of Raghu be sent unto the woods from the palace. This pleaseth me; and
this also is for thy supreme welfare; and in this wise also will be
realised the good of thy relations. But if Bharata can get at his
ancestral kingdom by just means, that would also be welcome to thy
kindred. That boy deserving of happiness is the natural enemy of Rāma.
How can he live under the prosperous Rāma being deprived of all wealth?
Therefore it behoveth thee to save Bharata about to be overcome by Rāma,
like a lion pursuing the leader of an elephant herd in a forest. Thy
co-wife, Rāma’s mother, had formerly through pride and good fortune been
slighted by thee. Why will not she upon thee wreak her revenge now? When
Rāma will obtain the earth furnished with many oceans and mountains,
then, O proud dame, thou rendered forlorn, wilt along with Bharata,
sustain sorry discomfiture. And when Rāma will obtain the earth, Bharata
will certainly meet with destruction, therefore do thou ponder as to how
thou canst place thy son on the throne, and banish thy enemy."
¹¹⁴ Historically Rāma had but one wife. Mantharā here anticipated that
Rāma would marry many wives like his father after the
installation.—T.
SECTION IX.
Thus addressed, Kaikeyi, with her countenance flaming in wrath, sighing
hot and hard, spoke unto Mantharā, saying,— "Even this very day will I
speedily send Rāma into the forest and without delay install Bharata in
the royal heir- apparentship. Do thou now see by what means I can effect
this. Bharata must obtain the kingdom and never Rāma." Thus addressed by
the noble one, the. wicked-minded Mantharā, envious of Rāma’s interest,
thus spoke unto Kaikeyi,—"Ah! O Kaikeyi, consider: Listen to my words,
telling thee how thy son alone will obtain the kingdom. Dost thou not
remember, O Kaikeyi, or concealest although remembering, wishing to hear
from me of the means for thy welfare which thou thyself hadst before
communicated unto me? If, O dalliance loving damsel, it is thy wish to
hear it as told by me, listen thou, I will tell it thee. And having
heard it, do thou act accordingly." Hearing Mantharā’s words, Kaikeyi
raised herself a little from her tastefully spread bed, and said,—"Do
thou tell me the means. By what means, O Mantharā, Bharata will gain the
kingdom, and in no wise Rāma." Thus addressed by the worshipful one, the
wicked- minded Mantharā,—envying Rāma’s interest, thus spoke unto
Kaikeyi:—"Formerly during the wars of the gods and Asuras, thy husband
taking thee along, went with the royal saints for the purpose of
assisting the king of the celestials. O Kaikeyi, in Dandaka, situated
towards the south, there is the city known by the name of Vaijayanta,
where dwelt Timidhvaja, otherwise called Samvara, —possessed of an
hundred conjurations, and a mighty Asura. That unreproved one gave
battle unto Sakra accompanied by the celestials. And in that mighty
conflict the Rākshasas during the night used to drag by main force
persons asleep having their bodies cut all over, and kill them. Then
King Daçarātha warred with the Asuras most heroically. And that mighty
armed one, O worshipful lady, losing his senses in consequence of wounds
received from weapons, was removed from the field by thee. In that
imminent danger, thy husband, sadly cut by weapons, was preserved by
thee. Thereupon gratified, he, O, thou of gracious presence, granted
thee two boons. Whereupon thou didst say,—’I shall receive from my lord
the boon whenever I shall wish.’ Thereupon that high-souled one
said,—’So be it.’ I did not know anything about this, O respected one;
and it was thou who didst formerly communicate this (unto me). And it is
because I bear affection unto thee that I have not forgotten it. Now do
thou forcibly make the monarch desist from installing Rāma; and ask thy
husband for these two boons,—the installation of Bharata, and the exile
of Rāma into the woods for fourteen years. On Rāma having been banished
into the woods for fourteen years, thy son securing the affections of
subjects, will be firmly established (on the throne). Entering the
anger-chamber to day, do thou, O daughter of Açwapati, clad in soiled
garment, lie down on the uncovered floor. Do not look at him, nor speak
to him aught. Do thou on beholding the lord of the earth, over-whelmed
with grief, weep only. Thou hast always been the favorite wife of thy
husband. Of this I have not the least doubt. For thy sake the monarch
can enter into a flame. He can never anger thee, nor can he eye thee
when angered. For compassing thy pleasure the king can renounce life
itself. Therefore the monarch can never set aside thy word. O senseless
lady, do thou now reflect upon the strength of thy good fortune. King
Daçaratba will offer thee rubies and pearls and gold and gems of various
kinds; but do not thou bend thy heart to them. Do thou, exalted dame,
bring into Daçarātha’s recollection the two boons which he had granted
thee at the time of the war between the gods and Asuras, and thou shalt
not fail to achieve thy objects. And when that descendant of Raghu,
raising thee will go to bestow the boons, do thou then binding him fast
by oath, unfold unto the monarch the boons,saying,— ’Send Rāma unto the
forest for nine and five years, and let Bharata, becoming on earth the
foremost of monarchs, carry on the Government.’ And Rāma having been
banished for fourteen years, thy son growing (in the interval) firm and
fast, will remain (on the throne) during the rest of his life. Do thou,
therefore, O worshipful one, demand even the banishment of Rāma; for by
this it is, O damsel, all interests will be secured unto thy son. Thus
banished Rāma will no longer maintain possession of the hearts of the
people; and thy Bharata with his foes put out, will be the king. By the
time that Rāma returns from the forest, thy son, thy prudent son along
with his friends, securing the hearts of the people externally and
internally, will have been firmly established on the throne. Now is the
time, I apprehend. Renouncing fear, do thou forcibly make the monarch
remove from his mind his intention of installing Rāma."
Having been thus made to accept that for good which was really evil,
Kaikeyi, desirous of obtaining the boons, was filled with delight. And
at the words of the hump-backed woman, that exceedingly beautiful
Kaikeyi experienced the height of pride, and betook herself to this
wrong course, like a mare attached to her young, (springing up after
it). And she said to Mantharā,—"O excellent wench, O speaker of things
fair, thy wisdom I do not dishonor. In ascertaining the propriety or
otherwise of actions, thou art the very first of hump- backed women on
earth. And ever intent on my interest, thou seekest my welfare. I had
not, O hump-backed one, (ere this) apprehended the endeavours of the
king. O hump- backed one, there are many deformed, crooked and unsightly
women (on earth); but thou alone down, lookest beautiful like a lotus
bent by the breeze. Thy breast weighed down by thy hump, is high near
the shoulders; and beneath is thy belly graced with a goodly navel,
which hath grown lean from shame (on holding the attitude of thy bust.)
Thy buttocks are spacious; and thy breasts are firm. Thy countenance is
like the bright moon, Ah! O Mantharā,how lovely dost thou look! Thy hips
are smooth, and is decked with chains; and thy thighs and legs are of
large proportions. O Mantharā, O thou clad in linen garment, O graceful
damsel, with thy pair of spacious humps, thou goest before me like a
she- crane. In thy heart reside all those thousand-conjurations
belonging to that lord of the Asuras, Samvara; and besides thousands
there are many more. Intelligence and policy and conjurations reside in
thy elevated hump resembling the nave of a chariot- wheel. When Bharata
hath been installed and Rāma gone to the woods, I will, O hump-backed
one, furnish thy hump with a garland made, O beautiful one, of well
melted gold. And when I shall have attained my object and be happy, I
will smear thy hump with sandal paste. O hump-backed one, I will prepare
for thy face an excellent _tilaka_ of gold; as well as other ornaments.
Wearing elegant apparel, thou wilt go about like a very goddess. With an
incomparable countenance challenging the moon himself, thou wilt attain
pre-eminence, defying thy foes. Even as thou servest me, other
hump-backed women adorned with every ornament will serve thy feet."
Thus praised by Kaikeyi, as she was lying down on a white bed, like unto
fire upon the sacrificial dais, Mantharā addressed her, saying,—"O
blessed one, when water has flown out, it is not proper to set up a
dyke. Arise. Do thy welfare. Show thyself unto the king." Puffed up with
the pride of good fortune, that noble lady of expansive eyes thus
encouraged (by Mantharā), went with her to the anger- chamber. (Having
entered the chamber), that exalted lady put off her pearl neck-lace
priced at many hundreds and thousands of gold, together with other
elegant, beautiful and rich ornaments. Then sitting down upon the
ground, Kaikeyi, comparable unto gold, under the influence of Mantharā’s
words, spoke unto her, saying—"Do thou, hump-backed one, tell the
monarch, that I am dead at this place. On Rāghava having gone to the
forest, Bharata will obtain the earth. I do not require gold, or gems,
or repasts; this will be the end of my existence if Rāma be installed."
Again the hump-backed woman addressed Bharata’s mother in exceedingly
cruel language fraught with good unto Bharata and evil unto Rāma,—"If
Rāghava attaineth the kingdom, thou wilt surely grieve along with thy
son. Therefore, O blessed one, do thou strive so that thy son Bharata be
installed."
Thus momentarily pierced by the wordy shafts shot by Mantharā, the queen
exceedingly surprised, laying her hand on her bosom, wrathfully broke
out,—"Either beholding me gone unto the regions of Death, thou wilt
apprize the king of it, or Rāghava repairing unto the forest for a long
time, Bharata will attain his desire. If Rāghava doth not repair hence
into the forest, I will not desire beds, nor garlands, nor sandal paste,
nor colyrium, nor meat, nor drinks, nor life." Having said these cruel
words, and thrown off every ornament, the wrathful dame lay down on the
ground having no covering, like a fallen Kinnari. Casting away her
excellent garlands and ornaments with her countenance clouded with the
gloom of wrath, the King’s wife became sunk in thought looking like a
sky enveloped in darkness, with the stars hid.
SECTION X.
Thus perversely advised by the exceedingly wicked Mantharā, the noble
and sagacious lady, influenced by passion, having completely decided in
her mind as to her course, was lying down on the ground like a Kinnari
pierced with poisoned shafts, and gradually told everything unto
Mantharā. And having made up her mind, that lady wrought up with ire,
being under the influence of Mantharā’s words, sighed hot and hard like
the daughter of a Naga; and for a while reflected on the way which was
to bring her happiness.Then her friend and well-wisher Mantharā, hearing
of her resolution, rejoiced exceedingly, as if she had already secured
success. And, having fully ascertained her course, that weak one being
angry, lay down upon the floor, knitting her eyebrows. The ground was
strewn with garlands and excellent ornaments which Kaikeyi had cast
away; and they adorned the earth as the stars adorn the welkin. Like an
enfeebled Kinnari she clad in a soiled garment, binding fast her braid,
lay down in the anger-chamber.
The monarch having issued orders for the installation of Rāma,entered
his inner apartment after giving permission to the courtiers to repair
to their respective abodes. "To-day it has been fixed to install Rāma,
but Kaikeyi has not yet heard of it"—thus thought the monarch. Therefore
with the view of communicating the welcome news unto that lady deserving
of good, (Kaikeyi), that renowned one of subdued senses entered the
inner apartment. Like unto the moon entering the sky covered with white
clouds and with Rāhu present in it, that one of high fame entered the
excellent apartment of Kaikeyi, having parrots and peacocks and
_Kraunchas_ and swans, resounding with the sounds of musical
instruments,—containing hump-backed and dwarfish women, graced with
houses containing creepers, and pictures, and adorned with _ashokas_ and
_champakas_, furnished with daises composed of ivory and silver and
gold, and adorned with trees bearing flowers and fruits always, and
tanks, having superb seats made of ivory, silver and gold; rich with
various viands and drinks and edibles, with costly ornaments, and
resembling heaven itself; and the prosperous monarch having entered his
own inner apartment did not see his dear Kaikeyi on the excellent bed.
The lord of men not seeing his favorite wife, asked (within himself) and
was struck with grief. Never before this that noble lady spent that hour
(at any other place); nor had the monarch ever entered the empty
apartment. Then the king entering the apartment asked (a sentinel)
concerning Kaikeyi, not knowing that that unwise woman was hankering
after her self-interest, as on previous occasions not finding her he
used to ask. Thereupon hurriedly and with clasped hands, the warder
said,— "Worshipful sire, the noble lady exceedingly angry, hath repaired
unto the anger chamber." Hearing the warder’s word, the king exceedingly
anxious, with his senses agitated and afflicted, again grieved. There
burning with grief, the lord of the earth saw her lying down on the
ground in an improper guise. And the sinless aged (monarch) saw on the
ground his youthful wife dearer unto him than life itself, cherishing an
unrighteous intention,—like a torn creeper, and lying down like a very
goddess, resembling a Kinnari fallen from heaven because of sin, like a
fallen Apsarā, like unto an illusion spread to take another, and like an
ensnared doe, or a she-clcphant that has been pierced with an envenomed
shaft shot by a hunter. And himself resembling a mighty elephant in the
midst of a forest, the king, exceedingly aggrieved, out of affection,
gently passing his hand upon Kaikeyi’s person, thus addressed her
furnished with eyes resembling lotus’ petals,—"I do not know why thou
hast been angry with me. O noble lady, who has reprimanded thee, or who
has offended thee, that, O auspicious one, in this guise thou art lying
down in dust enhancing my sorrow? And wherefore art thou down on the
ground, I, who seek thy welfare, being yet alive? O thou that afflictest
my heart, art like one under the influence of a malignant spirit, I have
skilful physicians whom I have completely satisfied with gifts,—they
will render thee whole. Do thou, O angry wench, mention thy malady. Whom
dost thou wish to please; and whom to displease? Who shall to-day
receive an welcome office, and who a highly unwelcome one? Do not
conceal thy thoughts, nor, O noble one, afflict thy person. Who, that
should not be slain, shall be put to death; and who that should, is to
be set at liberty? Who that is poor is to be made rich; and who that is
affluent is to be turned into a pauper? I and mine are at thy command. I
dare not cross any wish of thine. Tell me thy mind, and I will satisfy
thee by laying down life itself. Thou knowest the influence thou hast
upon me,—therefore, it behoveth thee not to entertain any apprehension.
By all my good deeds I swear that I will compass thy pleasure. The space
that is lighted up by the solar disc is mine—the Draviras, and the
Sindhus, and the Sauviras, and Shurashtras and the Dakshinapathas, and
the Bangas, and the Angas, and the Magadhas, and the Matsyas, and the
flourishing Kasis and the Koçalas. In these are produced many things,
wealth and corn and animals. Do thou, O Kaikeyi, ask for those things
that thy mind may take a fancy to. What,0 timid one, is the use of
afflicting thyself thus? O beauteous damsel, arise, arise. Do thou, O
Kaikeyi, unfold unto me the cause whence hath proceeded thy fear. On
hearing the reason, I will dispell it, even as the sun drieth up the
dew."
Thus addressed and encouraged, she desirous of saying that disagreeable
thing with the view of afflicting her lord still more, spoke unto him
thus.
SECTION XI.
Unto that ruler of the earth extremely under the influence of passion,
Kaikeyi spoke cruelly, saying,— "O worshipful one, none has wronged or
reprimanded me. I have a certain intention, which I wish that you will,
carry out. If thou wilt execute that, do thou then promise to that
effect, Then only will I express my desire." Thereupon, by his hands
placing Kaikeyi’s head upon his lap, the mighty monarch, under the
influence of passion, smiling fairly, addressed her lying on the ground,
"O thou that art swollen with the pride of good fortune, thou knowest
that foremost of men, Rāma excepted, there liveth not any that is dearer
to me than thyself. I swear by that invincible prime of men even the
high-souled Rāghava— who is the stay of my existence. Do thou tell me
thy heart’s desire. By that Rāma, Kaikeyi, whom if I do not see for a
moment, I die for certain, do I swear that whatever thou wilt say I will
accomplish. By that Rāma, O Kaikeyi, foremost of men—whom I hold dearer
than my other sons, do I swear that, I will accomplish whatever thou
wilt say. O gentle one, my heart is in what I say. Do thou, considering
this, deliver me from this distress. Taking all this into consideration,
do thou, O Kaikeyi, speak out what is in thy mind. Thou seest the power
thou wieldest in me, therefore it behoveth thee not to fear. I will do
thy pleasure by my good deeds do I swear this."
Thereat intent upon her own interests, that exalted dame seeing her own
wish (almost) attained, assuming an attitude of intercession, being
rejoiced, spoke harsh words (unto the monarch). And delighted at the
king’s speech, she unfolded that dreadful intention of hers like unto
the approaching death.— "Thou swearest repeatedly, and conferrest on me
a boon. Let the three and thirty deities headed by Indra, hear this. Let
the Sun, and the Moon, and the Sky, and the Planets, and Night, and Day,
and the Cardinal points, and the Universe, and the Earth, with the
Gandharvas and Rākshasas, and the Rangers of the night, and all Beings,
and the house-hold gods residing in dwellings,—together with all other
creatures,—know thy utterances. Let all the deities hear that a highly
energetic one speaking the truth, and pure, and cognizant of morality,
and abiding by his promise, has conferred on me a boon". Having
entreated the monarch thus with a view to prevent him from swerving, and
keeping him firm in his promise, she again addressed that mighty bowman,
overcome by desire, who was ready to confer on her a boon, "Remember, O
king, the incidents that took place formerly in the war between gods and
Asuras. Incapable of taking thy life, thy enemy had rendered thee
exceedingly feeble. Because, O respected Sir, I tending thee
sleeplessly, preserved thee, thou didst grant me two boons. Entrusting
the boons then with thee, do I now, O descendant of the Raghus, ask for
them (at thy hands), O lord of the earth. If having religiously promised
to that effect, thou dost not confer the boon, this very day, will I,
coming by this disgrace from thee, renounce my life."
When the king was completely brought under the influence of Kaikeyi, he
was ensnared by her speech for his destruction, like a deer entering
into the noose. Thereafter she thus spoke unto the king about to confer
a boon, who was under the influence of passion, saying,—"Of the boons
that thou hadst then promised me, I shall speak to-day: do thou listen
to my words. Preparations are being made for installing Rāghava. Do thou
with the provisions made ready install Bharata in the kingdom. O exalted
one, the time has also come for thee to confer on me the second boon
which thou being pleased had promised in the war of the gods and Asuras.
Let the gentle Rāma, clad in deer-skin, lead the life of a mendicant in
the Dandaka forest for the space of nine and five years. And let Bharata
gain the heir-apparentship rid of thorns, Even this is my prime wish;
and I beseech thee but to grant the boon thou hast already promised.
Even this very day will I see Rāma despatched to the woods. Do thou by
proving true unto thy word, become the king of kings; and preserve thy
race, character, and birth. Truthful speech, say the ascetics, is of
supreme welfare unto men in the next world."
SECTION XII.
Hearing Kaikeyi’s fell speech, the monarch bewailed for a time, and then
thought,—"Is this a day-dream unto me or has bewilderment befallen my
senses? Is this owing to influence of some evil spirit or has my mind
been affected?" Thinking thus, the king could not arrive at the. origin
of (this phenomenon); and then he swooned away. Then regaining his
senses, he was filled with grief on recollecting Kaikeyi’s words; and
pained and woe-begone, like unto a deer at the sight of a tigress, he
fetched a deep sigh, and sat down on the uncover ed ground. Like a
venomous snake confined by power of incantation within a circle, the
lord of men, in indignation exclaimed, "O fie!" And deprived of his
senses by grief, he again swooned away. After a long while, regaining
his senses, he extremely aggrieved, wrathfully, and as if burning in
energy, addressed Kaikeyi, saying,—"Thou cruel one! Thou of vile ways!
Thou destroyer of this race! O wicked woman, what has been done by Rāma
unto thee; or what wrong have I done thee? Rāghava ever serveth thee as
a mother. Why thou art then bent upon wronging him? It is to bring down
destruction upon myself that through ignorance I brought unto this house
thee like unto a serpent of virulent poison. When all men show their
regard for Rāma’s virtues, for what transgression shall I forsake my
dear son? I may renounce Kauçalyā or Sumitrā or the kingdom, or life
itself; but Rāma, filled with affection for his father, will I not
renounce. I experience supreme delight on beholding my first-born; and
when I see him not, I lose my senses. The world may exist without the
Sun; and corn without water; but this life doth not exist in this body
without Rāma. Do thou then that entertainest unrighteous aims, abandon
this intention of thine. I lay my head at thy feet. Be propitious unto
me. Why dost thou, O sinful one, cherish in thy mind such a frightful
idea? Thou (often) asked me whether I love Bharata or not. Be that which
thou hadst formerly told me in favor of that descendant of Raghu. ’That
blessed one is my eldest son, and the most righteous of them all’ even
this, with the view of pleasing me, thou sweet speeched one had said.
Now hearing of the installation of Rāma, thou thyself filled with grief,
art making me exceedingly aggrieved. Or in this empty chamber having
been possessed, thou hast come under influence not thy own. And this
signal lawlessness, O exalted lady, has befallen the race of the
Ikshwākus; the cause of which, 0 Thou versed in moral laws, is thy
mental derangement. Thou didst not formerly do unto me aught that was
improper or disagreeable; therefore, O thou of expansive eyes, I cannot
rely upon thee (as sane). Thou didst, O girl, many a time tell me that
Rāma was equal unto thee with the high-souled Bharata. Wherefore then, O
bashful one, dost thou like that the illustrious and righteous Rāma, O
exalted dame, should reside in the forest for five and nine years? Why
dost thou like that the exceedingly tender Rāma with his soul
established in virtue, should dwell in the woods, undergoing terrible
hardship? Why dost thou, O thou of graceful eyes, wish Rāma, captivating
all creatures, and engaged in ministering unto thee, to be banished?
Rāma verily serveth thee far more than doth Bharata; and I do not find
that Bharata regardeth thee more than Rāma. Who will, save that foremost
of men, so devotedly minister unto thee, regard thee, enhance thy
influence, and do thy will. Not one of the many thousands of females and
the innumerable retainers (in the palace), has been able to fasten
reproach upon Rāma for real or false misconduct. Soothing all creatures
with a pure heart, that great soul by means of good officers secureth
the affections of the inhabitants of the kingdom. He conquers all the
twice-born ones by gifts; and that hero conquers his superiors by
ministrations; and his enemies by encountering them with the bow. For
certain, in Rāghava are truth and charity, and asceticism,and self-
renunciation,and friendship, and purity, and sincerity, and learning,
and the disposition to tend his superiors. How, O respected one, canst
thou ask for this that will bring thee sin, touching Rāma endowed with
candour, and energetic like unto a Maharshi, and resembling a celestial?
I do not recollect to have heard Rāma, who ever speaks sweet words, to
have used any unpleasant speech to any one; how can I then for thy sake
unfold this disagreeable matter unto the beloved Rāma? And what stay
have I save him in whom abide forgtveness,and asceticism and
renunciation, and verity, and righteousness, and gratitude, and harmless
towards all creatures. It behoveth thee, O Kaikeyi, to have pity on me,
aged and on the verge of death, and afflicted with grief, and
distressed, and engaged in lamentations. Whatever can be obtained in
this earth bounded by the ocean I will confer on thee—do thou not bring
about my death. O Kaikeyi, 1 clasp my palms, I fall at thy feet, be thou
the protector of Rāma, so that sin may not taint me."
When the terrible Kaikeyi in still more terrible language addressed the
mighty king, who was burning in grief, and bewailing, and deprived of
his senses, and feeling a sensation of whirling, and overwhelmed with
woe, and again and again beseeching for crossing this ocean of sorrow,
saying. "If, O monarch, having conferred the boon,thou repentest
afterwards how, O hero, wilt thou speak of thy righteousness in the
world? When,0 thou versed in duty, the Rajarshis assembled around thee,
shall ask thee regarding this matter, what wilt thou answer? Wilt thou
say, ’by whose favor do I live and who had tended me, unto that Kaikeyi
have I broken my promise?’ Surely, O lord of men, thou wilt bring
disgrace unto all the monarchs (of thy line), since having conferred the
boons this very day, thou speakest otherwise. Saivya granted his own
flesh unto the bird in the matter of the hawk and the pigeon.¹¹⁵ And
Alarka, having granted his eyes (unto a blind Brahmin) attained
excellent state. And the ocean, having bound himself by promise, never
passes beyond his shores. Remembering these old stories render not thy
promise nugatory. O thou of perverted understanding, renouncing
righteousness, and installing Rāma in the kingdom, thou wishest ever to
give thyself up to pleasure with Kauçalyā. Whether what I have proposed
be righteous or otherwise, whether thou hast promised truly or falsely,
swerve not from thy word. If thou install Raima, this very day drinking
poison, I will surely die before thee. If I for a single day behold
Rāma’s mother receiving homage rendered with clasped hands, I will
consider death even as welcome, O lord of men, by Bharata’s self dear
unto me as my own life, I swear that save the exile of Rāma, nothing
shall satisfy me."
Having said this, Kaikeyi paused; and maintained silence disregarding
the bewailing monarch. The king with his senses overwhelmed with grief,
hearing Kaikeyi’s exceedingly bitter words, reflected on Rāma’s abode in
the woods, and the advancement of Bharata, and being bewildered for a
while spoke not unto Kaikeyi; but gazed steadfastly at that exalted
dame, his beloved wife, who had uttered disagreeable things. And having
heard that speech resembling a thunder-bolt, and unpleasant to the
heart, and surcharged with grief, the king was extremely pained. Then
recollecting that revered lady’s resolve, and his own terrible oath, he,
sighing forth,—"O Rāma," dropped down like a felled tree. And then that
master of the earth being deprived of his sense, was like a mad man, or
a patient with his faculties wildered, or a serpent whose energy has
been exhausted. In sad and distressful words, he addressed Kaikeyi,
saying,—"Who is it that has convinced thee that this exceedingly heinous
course is a proper one? Dost thou not feel shame to speak thus unto me,
like one whose faculties have been possessed by an evil spirit? I did
not know before, when thou wast youthful that thy nature was so
perverted; but now I find the very reverse of what I then thought.
Whence proceedeth thy fear that thou askest for such a boon—the
establishment of Bharata in the kingdom, and the banishment of Rāma into
the woods? Do thou cease to urge such a suit that is fraught with evil
unto thy wifely virtue, and that will render my word untrue, if thou
wishest for the good of thy husband, of the people, and Bharata. O cruel
woman; O thou that intendest sinfully, O base wretch, O doer of impious
deeds, how have I and Rāma conspired against thy happiness; and what
offence dost thou find in us? Bharata will by no means accept the
kingdom, depriving Rāma of it, for I consider Bharata a still more
grounded in righteousness than Rāma himself. When I shall say,—"Repair
unto the forest," and Rāma’s countenance will fall, like unto the moon
overwhelmed by Rāhu, how shall I behold it? How shall I, having in
consultation with my friends come to this decision, retract the same,
like unto an army defeated by the enemy? And what will the monarchs
coming from various quarters say concerning me,— "Alas! how has this
puerile descendant of Ikshwāku reigned so long?’ And when many aged
folks, endowed with virtues, and accomplished in various lore will ask
me concerning Kākutstha, what then shall I sav unto them.—’Sore pressed
by Kaikeyi, have I banished Rāma? Even if I speak this truly, yet none
will lend credence to it. And what will Kauçalyā say unto me, when Rāma
shall have gone to the forest? Having dpne her this mighty wrong, what
shall I say unto her? Kauçalyā serves me at the same time like a slave,
and a friend, and wife, and sister, and mother. Ever studious of my
welfare, dearly loving her son, and speaking every one fair, that
exalted lady, although deserving of homage at my hands, has up to this
time not been regarded by me, because of thee. That I have so long
sought thy welfare, afflicteth me now, even like rice partaken by a sick
person with curries that are unhealthful. Beholding Rāma deprived of his
kingdom, and banished unto the forest, why will Sumitrā alarmed believe
in me. Ah! woe to me! Vaidehi will have to hear of two evil events,—my
death and Rāma’s journey unto the woods. Alas! my Vaidehi, indulging in
grief, will renounce her existence, like a Kinnari on the side of the
Himavat, who has been forsaken by her kinnara. When I shall witness Rāma
repairing to the mighty forest, and Sitā weeping (in grief) , I shall
not hope for a long life; and thou, becoming a widow, will reign along
with thy son. Like unto a goodly liquor, which people having partaken
it, subsequently find to contain poison, I have found thee, who had
passed for a chaste woman, to be now really unchaste. Having soothed me
with soft but false words, thou speakest thus. Thou hast killed me like
a deer that has been entrapped by a hunter, having been allured into the
net through the sound of a song. Surely gentle folks will on the
high-way censure me as one lost to gentility,—as one who has sold his
son (for buying his wife’s good graces), even like a Brāhmana given to
drinking. Alas! alas! having promised thee the boon, I have to bear
these words of thine; and have come by this grief like unto evil
consequent upon misdeeds in a previous existence. Wretch as I am, like a
halter set round one’s neck, have I, O vile woman, cherished thee
through ignorance. Not knowing thee for my death, I have sported with
thee, like an infant dallying in solitude with a venomous snake. Surely,
people will be justified in con- demning me wicked-minded that I am, for
my son having been deprived of his ancestral kingdom by me; saying,—
"Alas! king Daçarātha is foolish and lustful; for he sends his beloved
son to the woods for the sake of his wife." Rāma has grown emaciated by
study ng the Vedas, leading the Brahmācharyya mode of life, and serving
his preceptors,—- will he again undergo this mighty toil at this time of
enjoyment? My son is incapable of uttering a second word unto me; and
commissioned, he will repair to the woods, saying, ’Very well.’ if
ordered with ’Go to the forest,’ Rāghava does not consent, even that
would conduce to my pleasure; but he will do nothing of the kind. And
Rāghava having gone to the forest, Death will surely summon me away to
his abode who am of exceedingly reprehensible character, and who am
universally execrated. And I having been dead and that best of men,
Rāma, having gone to the woods (I do not know) to what a plight thou
wilt bring my kindreds. And if Kauçalyā loses me and Rāma, and Sumitrā
loses her two sons and me and Rāma, then tormented with the extreme of
grief, those exalted ladies will follow me. Do thou, O Kaikeyi, casting
into hell Kauçalyā and Sumitrā and myself with our three sons, attain
happiness. Renounced by me as well as Rāma, this lkshwaku line existing
from a time immemorial, and ennobled by excellent qualities, and
incapable of coming by grief, thou wilt rule, when it shall have been
overwhelmed with misfortune. If the banishment of Rāma, be agreeable to
Bharata let him not, when I am dead, perform my funeral obsequies. When
I am dead, and when that foremost of men has gone to the forest, do
thou, a widow, rule the kingdom along with thy son. O daughter of a
king, when by chance thou residest in my mansion, I must come by signal
infamy and discomfiture in the world, and meet with general disregard,
like unto a sinful person. How having always gone on cars and elephants
and horses, will dear Rāma range in the forest on foot? How will my son,
at the approach of whose meal-time, cooks wearing ear-rings and
emulating each other prepare excellent meats and drinks, pass his days,
living on fare furnished by the woods, of astringent, or bitter, or
pungent taste? How will he, who has always been clad in costly attire,
and who has always enjoyed happiness, will dwell on the bare earth,
wearing a piece of red cloth? From whom hast thou received this
inconceivable and dreadful advice,— Rāma’s journey to the woods and
installation of Bharata? Fie upon women, crafty and selfish! But I must
not name all women—I mean only the mother of Bharata. O thou that art
intent upon doing mischief unto all, O thou addicted to selfishness, O
cruel one, has God made thy mind so very vile, only to torment me? What
wrong hast thou come by either through me, or Rāma ever engaged in thy
welfare? On beholding Rāma plunged in sorrow, fathers will forsake sons,
and wives attached unto their husbands will forsake them, and the entire
earth will be affected with ill-humour. When I hear him coming, adorned
like unto a son of the celestials, I rejoice on casting my eyes on him,
and I feel as if I had regained my youth. Men may do without the Sun,
and the wielder of the thunder-bolt not raining, but none, I apprehend,
can live, on witnessing Rāma repairing hence. I have kept in my mansion,
like unto my own death, thee that desirest my destruction, and art
intent upon doing me wrong, and art my foe. I have for a long time held
thee on my lap, like unto a she-snake of virulent poison; therefore in
consequence of my folly, I now meet with destruction. Now dissevered
from me, and Rāma together with Lakshmana, let Bharata govern the city
and the kingdom along with thee. Destroying thy relatives, do thou
enhance the joy of my enemies. O thou cruelly-disposed, O thou bringer
on of calamities, since banishing all sense of the relation in which we
stand to each other as husband and wife, thou hast spoken thus, why
reduced to thousand fragments thy teeth drop not from off thy mouth down
to the ground? Rāma has not used any harsh speech towards thee. Indeed
Rāma knows no harsh speech; why then dost thou seek to inflict upon Rāma
(ever) pleasant spoken, and endowed with agreeable qualities—such
wrongs. O thou that renderest infamous the king of the Kekayas, whether
thou becomest miserable, or enterest into fire, or killest thyself (by
taking poison), or divest into the bowels of the earth opened at a
thousand places, I will not execute thy fell intention that is fraught
with evil unto me. I do not wish, that thou, like unto a razor, and ever
speaking pleasant falsehoods, and possessed of a vile heart, the
destroyer of thy own race,—thou that wishest to burn my heart and life,
thou unbeautiful one, mayst remain alive. My life itself is in
jeopardy,—where then is my happiness? Where is the happiness of parents
without their sons? It behoveth thee not, O noble dame, to do evil unto
me. I take hold of thy feet; be thou propitious unto me." As bewailing
thus like one forlorn the ruler of earth whose heart was captivated by
Kaikeyi on account of her supreme beauty proceeded to take hold of her
feet, who having banished all self respect, sat with her legs stretched,
he, without being able to come at them, fell down in a swoon, like one
enfeebled with disease.
¹¹⁵ The story goes that desirous of testing the charity of Saivya,
Indra and Agni assuming the forms of a hawk and a pigeon
respectively, went to the king, the former pursuing the latter.
The pigeon in a fright asked the protection of the monarch,
whereon he granted it. But the hawk urged, ’why dost thou retain
the food that has been appointed by Providence?’ But the king
declined, and cut off his own flesh and gave it unto the hawk.— T.
SECTION XIII.
Then as the mighty king was lying down in this unbeseeming and improper
guise, like Yayāti dropped from the celestial regions when his religious
merit had been exhausted, that lady, personating the ruin of the race,
not fearing public odium, who had discerned danger from Rāma unto
Bharata, not having attained her wish, again addressed the monarch,
concerning the boon he had promised unto her,—Thou describest thyself, O
mighty monarch, as speaking the truth and firm in vow. Why then dost
thou hesitate to confer this boon on me?" Thus addressed by Kaikeyi king
Daçarātha, remaining stupified for a while thus answered her in
wrath,—"O ignoble one! O enemy of mine! On my being dead, and that chief
of men, Rāma, reparing to the woods, do thou, thine wish attained,
become happy. When in heaven, questioning me as to Rāma’s welfare, the
celestials, learning of his banishment to the woods, will tax me on this
score, how shall I also bear that reproach of theirs? If I shall
truthfully say I have sent Rāma to the woods for compassing Kaikeyi’s
pleasure, that will count for a falsehood. Sonless first, I have
obtained the exceedingly energetic and mighty Rāma by great pain,—how
can I then renounce him? How shall I banish Rāma having eyes resembling
lotus’ petals, who is heroic, and accomplished and of subdued anger, and
forgiving. How shall I dismiss unto Dandaka the charming Rāma of dark
blue hue like that of a blue lotus, possessed of mighty arms, and having
great strength? How shall I behold the intelligent Rāma in evil plight,
who has never known suffering, and has always enjoyed felicity? If
without inflicting injury upon Rāma, I meet with death, I shall then
attain happiness. O cruel Kaikeyi, O thou of evil purpose, why dost thou
do this wrong unto my beloved Rāma having truth for prowess? If I banish
Rāma, an unparalleled obloquy will surely darken (my fair fame).
As king Daçarātha was bewailing thus with a heart wrought up with grief,
the sun set and night came on. But although crested with the lunar disc,
the night failed to bring comfort unto the king, distressed, and
indulging in grief. Then the old king Daçarātha, with his eyes fixed at
the sky, sighing hot, lamented in this strain—"O night studded with
stars, I beseech thee, let not the morning appear. Do thou, O gentle
one, do me this kindness. I do thus clasp my hands (by way of
supplication). Or do thou speedily repair for I do not wish to see the
hated and relentless Kaikeyi, who has brought this calamity upon me".
Having spoken thus, the king conversant with the duties of Sovereigns
again endeavoured to propitiate Kaikeyi, saying,—"O noble dame, do thou
show favour unto me, who am of honest ways, who am distressed, who have
made myself thine, who have finished his life, and who, in especial, am
thy king. That I have spoken to thee thus was because, O thou of shapely
hips, I had been deprived of my senses (through grief). O girl, do thou
show thy favour unto me,—be thou generous,—be thou propitious. Let my
Rāma obtain the kingdom in fact conferred by thee. Thereupon, O thou
having the outer corner of thy eyes of dark blue hue, thou wilt attain
high fame (among men). O thou of well-developed hips, do thou do this
act of benefit unto me and Rāma and the people and the superiors, and
Bharata".
Having heard the exceedingly piteous words of her husband, the king of
pure sentiment, who was distressed, with his eye rendered coppery and
flowing with tears, that wicked minded and merciless woman spoke not.
Thereat seeing that his favourite dissatisfied wife persisted in urging
the banishment of his son, the king struck with grief, again fell down
to the earth, senseless. As the wise king afflicted with sorrow was
sighing hot and hard, the night passed away. Then as the eulogists
attempted to sing his praises for awakening him, he prohibited them to
do so.
SECTION XIV.
Then that sinful woman, seeing the descendant of Ikshwāku distressed on
account of his son, and deprived of conciousness, and lying inert on the
ground, spoke unto him, saying,—"Having promised to grant me the boon,
how distressed dost thou lie on the ground, as if thou didst commit some
sin? It behoveth thee to keep untainted thy dignity by performing what
thou hast promised. Truth, say persons cognizant of it, is the prime
virtue. And it is in the interests of virtue, that I have been exhorting
thee. Having promised his own person unto the hawk, that lord of earth,
Saivya, having granted the same unto the bird, went the excellent way.
In the same manner, Alarka, being asked, plucked out his eyes readily
and bestowed them on a certain Brāhmana versed in the Vedas. And the
lord of rivers, having promised, even on occasions of Parvas, does not
pass over his bounds for the sake of truth. The one syllable (_Onkar_)
signifying Brahmā. is the truth itself, In truth is established
righteousness. Truth is the undecaying Vedas, and through truth people
attain the foremost state. If thy mind is established in virtue, do thou
then follow truth. Since, O excellent one, thou hast promised the boon,
let that boon bear fruit. Do thou, incited by me with the view of
maintaining virtue, banish Rāma. Thrice, do I tell thee. If thou dost
not fulfil this noble vow, O worshipful Lord, thou hast made unto me,
forsaken by thee will I even in thy very presence renounce my life."
Thus fearlessly urged by Kaikeyi, the king could not take off from
himself the noose (of promise), even as Bāli could not take off the
noose that had been fixed upon him (by _Upendra_) at the instance of
Indra. Thereupon, the king looked blank, and his heart became agitated,
like unto a beast of burden moving tortuously when placed within the
yoke and wheels. Then calming himself with a great effort, the king, as
if not seeing Kaikeyi, with his haggard eyes, addressed her, saying,—"I
do here, wicked wretch, renounce that hand of thine which I had held
with _mantras_ before the sacrificial fire, and I do also renounce along
with thee own-begotten¹¹⁶ thy son Bharata. O exalted one, the night has
departed; and as soon as the Sun rises, the superiors will surely urge
me for installing Rāma with the provisions that have been procured for
the purpose. But if, O thou of auspicious ways, hinderest the
installation of Rāma, Rāma will perform my funeral obsequies, when I am
dead,—and not thou accompanied by thy son shalt perform the same. That
countenance of Rāma which I have once seen expanded in delight, I shall
never be able to behold bereft of joy and cheerfulness, and down, with
melancholy clouding it."
As the high-souled ruler of earth was speaking thus unto her, the night
engarlanded with the moon and stars was succeeded by the morning. Then
Kaikeyi of vile ways versed in speech, rendered senseless by wrath,
again addressed the monarch in harsh language, saying,—"What words, O
king, dost thou say, comparable unto poison or painful indispositions.
It behoveth thee to summon hither thy son, the energetic Rāma. Having
established my son in the kingdom, and rendered Rāma a ranger of the
woods and made myself rid of rivals, I shall attain my end." Thus urged
by Kaikeyi, the king like unto an excellent steed stung by a sharp goad,
again spoke unto her,—"I have been bound fast by the ties of
virtue,—therefore have I lost my senses. I now only wish to behold my
beloved eldest son— the righteous Rāma."
Then when the night had gone by and day broke and the Sun arose, and
when the sacred astral hour had arrived, Vasishtha endowed with many
virtues, surrounded by his disciples and furnished with the provisions,
entered that foremost of cities, whose streets had been swept and
watered and which had been decorated with streamers, and which was
filled with people rejoicing, and whose stalls overflowed with articles,
and which resounded with the noise of festivity, and which was populous
with folks eager for the installation of Rāghava, and which was every
where scented with sandal and _dhupa_ and _aguru_. Having entered the
city, like unto the metropolis of Purandara himself, he saw the graceful
inner apartment decked with innumerable standards, and which was
thronged with citizens and the inhabitants of the provinces, and graced
with Brāhmanas cognizant of sacrifices, and crowded with highly
worshipful assistants at sacrifice, entered the inner apartment and
passed by that press. Vasishtha exceedingly delighted, surrounded by
great saints, saw at the gate of the charioteer of that great one,—who
at the same time was his counseller of gracious looks. Therefore the
highly energetic Vasishtha said unto the skilful son of the
charioteer,—"Do thou speedily acquaint the mighty monarch that I have
come. Here are golden vessels filled with water from the Gangā and the
ocean; and for the installation, an excellent _udumvara_ seat, and all
kinds of seeds, and scents and various gems, and honey, and curds and
clarified butter and fried paddy, and milk, and sacrificial grass,
flowers and milk, and eight good-looking maids, and an excellent mad
elephant, a car yoked with four horses, and a sword, and an elegant bow,
and a carriage containing men, and an umbrella like unto the moon, and
two white chowries, and a golden vase, and a pale-colored bull tethered
with a golden chain and bearing a hump adorned with ornaments, and a
mighty lion—the best of his race—furnished with four teeth, and a
throne, and a tiger-skin, and sacrificial fuel, and fire, and all kinds
of musical instruments, and courtezans decked out with ornaments, and
preceptors and Brāhmanas, and cows, and various kinds of pure animals
and birds—have been brought. The foremost citizens and inhabitants of
the provinces and the merchants with their retinue,—all these and
others, with hearts filled with joy, and mouth speaking pleasant words,
stay with the sovereigns to witness the installation of Rāma. Do thou
urge expedition upon the mighty monarch, so that this day under the
influence of the Pushyā star Rāma may obtain the kingdom."
Hearing these words of his, the charioteer’s son possessed of mighty
strength, eulogizing that powerful monarch, entered his quarters. And
advanced in years, he had before this been granted free access
everywhere,—so that the warders, loved of the king and seeking his good,
could not prevent his entrance. Not knowing the plight that had befallen
the king, Sumantra presenting himself before him, endeavoured to gladden
the latter with pleasing speech. And having entered the apartment of the
king, the charioteer Sumantra with clasped hands, pleasing the monarch
as he proceeded, said,—"Do thou please us delightedly and with a glad
heart, even as the strong ocean pleases people at the rising of the sun.
The charioteer Matuli used to hymn India at this season, and (encouraged
by that eulogy) he conquered the Dānavas. Even so do I hymn thee. And
even as the Vedas with the Angas and other lore indoctrinate the
self-create lord Brahmā, so do I enlighten thee. As the tan in company
with the moon enlightens the fair earth containing creatures, so do I
to-day enlighten thee. Arise, O foremost of monarchs, clad in excellent
attire and decked with ornaments, like unto the sun issuing from the
(mount) Meru. All the articles necessary for the installation of Rāma
are ready. And the citizens and the inhabitants of the provinces and the
merchants stay with clasped hands. And the worshipful Vasishtha stays
with the Brāhmanas. Do thou, O king, immediately order the installation
of Rāma. Like unto catties without their keeper, like unto an army
without its commander, like unto a night without the moon, like unto
kines without their bull, is a kingdom without a king."
Hearing these words of Sumantra, bland and appropriate, the lord of
earth was afresh overwhelmed with grief. Then the graceful and virtuous
king, waxing disconsolate, on account of his son, and with his eyes
reddened with the effect of grief, seeing the charioteer, said,—"This
eulogy of thine pains me the more."
Hearing those sorrowful words and finding the lord of earth aggrieved
thus, Sumantra with clasped hands went off a little. Seeing, the king
utterly incapable of speaking any thing personally owing to his heavy
sorrow, Kaikeyi, the best counsellor in matters like these, addressed
Sumantra with the following words :—"Sumantra, being elated with joy on
account of Rāma’s installation, the king has kept up the whole night,
and being tired therefore, is overpowered with sleep. Go ye therefore
speedily, O charioteer, and bring Rāma here, the praiseworthy son of
king. This will do you good— do not hesitate in this. "How can I go,"
replied Sumantra, "without the permission of the king?"
Hearing these words of the counsellor, the king spoke to him "Sumantra,
bring the beautiful Rāma here—I want to see him." Thinking that some
good would accrue to Rāma, he was pleased at heart and away he went
speedily delighted at the royal mandate. Being asked again by Kaikeyi to
hurry on at the time of departure Sumantra thought within himself—
"Evident it is that the Queen has become impatient to sea Rāma’s
installation and hence is the hurry—and the king will now take rest."
Thinking this the energetic charioteer with great delight, intent on
seeing Rāma, issued out of the city like a lake near the ocean. Having
come out of the presence of the king suddenly, he saw the warders,
various citizens and great personages sitting at the gate.
¹¹⁶ This is a new coinage rendered necessary for the exegencies of
translation. If ’first-born’ is justifiable, ’own-begotten,’ is
also such.— T.
SECTION XV.
The Brāhmana, versed in Veda, the counsellors, the commanders of
military forces and the leading merchants, together with the royal
priest, all brimming with joy on account of Rāma’s installation, were
waiting at the royal gate all night long. On the appearance of the
bright Sun, on the approach of the day under the astral influence of
Pushyā and on the ascension of _Karkata_, the presiding star of Rāma’s
birth, they brought all articles necessary for the installation and as
ordered by the best of Brāhmanas—namely; gold, earthen jar (for
preserving water,) well ornamented excellent seats, chariot with a
coverlet of splendid tiger-skin, water brought from the sacred
confluence of the Ganges and Jamuna, from other holy streams, lakes,
wells, ponds and rivers full of water flowing in the East, over
mountains, and from the North to the Sooth; and waters brought from all
the oceans, honey, curd, clarified butter, fried paddy, sacrificial
grass, milk, flowers, eight unmarried girls exquisitely beautiful, a
road elephant, gold and silver jars, adorned with fig leaves and lotuses
and filled with holy water, a best yellow chowri for Rāma crested with
jewels and resembling the bright rays of the moon; a brilliantly
ornamented beautiful umbrella of yellow colour, resembling the disc of
the moon, and the most important of all the articles necessary for
installation; a well adorned yellow ox and horse; and all musical
instruments,—bringing these and all other things necessary for the
installation of the descendants of Ikshaku, in accordance with the
king’s permission, the panegyrists and other persons were assembled
there. Not finding the king present there, they began to speak amongst
themselves:—"Who will intimate the king of our arrival? The Sua is up
and we do not see the king amongst us as yet. All articles necessary for
the installation of the intelligent Rāma are ready." While they were
thus conversing, the charioteer Sumantra, well respected by the king,
reached there and spoke unto all those persons and the kings the
following words. "With the king’s permission I am going to bring Rāma
speedily here. Worshipful you are all to the king and specially to Rāma,
I shall with your words, ask the king of his sound sleep, and then of
the reasons for his not coming here as yet though up from the bed."
Saying thus, Sumantra, versed in legends, arrived at the gate of the
royal seraglio. And he entered the palace with its open gates; and
having entered the appartment of the lord of earth he went into his
sleeping room, and placing himself behind a screen near at hand,
addressed the descendant of Raghu thus, pleasing him with blessings
fraught with good unto him—"Oh! Kākutstha, may the Moon, Sun, Sivā,
Vaisravana, (the god of wealth), Varuna, (the god of water), Agni and
Indra grant thee victory. The worshipful night is gone and blessed morn
has arrived; arise, Oh! thou great king, and perform morning ablutions.
Brāhmanas,commanders and merchants are assembled at the palace gate,
desirous of seeing thee, do thou therefore arise, Oh descendant of
Raghu."
Peiceiving from the voice that it was charioteer Sumantra versed in good
counsels, who was thus eulogising, the king rose up from his bed and
thus addressed him:—"O Charioteer ’Bring Rāma here’ was the order I gave
thee; what is it that makes thee neglect my command? I am not asleep; go
and bring up Rāma here instantly." Saying this, king Daçarātha
despatched Sumantra again.
Hearing the words of the king and bowing him with his head down,he
issued out of the king’s residence,thinking that some great good was
awaiting. And having reached the public roads adorned with flags and
pennons, he, filled with an excess of joy, began to wend his way,
casting his look around. There on his way he heard the passers by, all
talking about Rāma and his installation, as if brimming with joy on that
account. Then proceeding a little, Sumantra saw the beautiful palace of
Rāma towering like the Kailaça hill and resembling the abode of Sakra.
It was closed with two big pannels at the gate way (of which the
trap-door was flung open), and adorned with hundreds of terraces, on its
top were many idols made of gold, and arches crested with pearls and
diamonds; its colour was white as the autumnal cloud and bright as the
golden cave of _Sumeru_; it was ornamented with highly brilliant jewels
set in the garlands of gold flowers and strewn with pearls and diamonds
and sprinkled with sandal and _Aguru_, the fragrance of which captivates
the mind like the summit of the hill _Dardura_; it was graced with the
presence of _Sarasas_ and peacocks emitting pleasant sounds; and covered
with well-made figures of wolves aud pictures of artistic excellence,
the splendour of which captivates the mind and the eye as well; bright
as the sun and moon, resembling the abode of _Kuvera_ and the capital of
the king of the celestials; filled with brids of various kinds and high
as the summit of _Sumeru_, Sumantra saw the palace filled with people
coming from different quarters with clasped hands, and adorned with
citizens approaching with various presents and eager (to see the
installation of Rāma; and (standing at the gate) being prevented by the
warders to enter; resembling a huge cloud, of picturesque situation,
spacious, strewn with pearls and diamonds and crowded with servants.
That charioteer, in his chariot with its wooden ledge and horses,
beautifying the crowded streets and pleasing the citizens, entered the
abode of Rāma. There- upon arriving at this abode filled with wealth,
and having its beauty greatly intensified with deers and peacocks,
moving to and fro, resembling the exqusitely splendid palace of the lord
of the celestials,that charioteer was extremely enraptured, having the
hairs of the body erect. Then that charioteer entering several
apartments, well adorned and resembling the Kailaça hill and the abode
of the celestials and passing by many persons, dear unto Rāma and
abiding in his purpose, entered the apartment of the ladies. And he
became exceedingly pleased on hearing pleasant words, meaning well unto
the son of the king, from all persons, engaged in some sort of service
for the installation. He saw the pleasant abode of Rāma, resembling that
of _Mahendra_, and filled with deers and birds, having its top high as
the summit of _Meru_ and situated well in splendour, and the gateway
filled with millions of citizens with clasped hands keeping their
conveyances outside and coming from various quarters with presents for
Rāma. He saw there a wild elephant by the name of _Satrunjaya_ or the
conqueror of foes, having a huge boly resembling a mountain enveloped in
dark clouds, beautiful, capable of bearing the goading hook and intended
as Rāma’s conveyance. He saw well adorned ministers dear unto the king
with horses, chariots and elephants; and leaving them all on either
side, entered unprevented, like unto the marine monster _Makara_
entering the ocean containing many pearls and diamonds, the splendid
apartment of the ladies, resembling the clouds that hover over the
summit of the Hill Himādri, and having a number of beautiful houses
comparing with great celestial cars.
SECTION XVI.
Sumantra, well versed in legends, after passing by the gateways crowded
with people, reached the solitary apartment (of Rāma), having youthful
warders, carrying darts and bows wearing ear-rings, cautious, attentive
and devoted, and saw (seated at the gate) several old men, commanding
female warders, mindful of duty, wearing red cloths and excellent
ornaments, and having _rattans_ in their hands. They all seeing
Sumantra, ever wishing good unto Rāma, approach, rose suddenly up from
their seats with due respect. The bumble-minded charioteer then said to
them:—"Go and speedily communicate unto Rāma that Sumantra is waiting at
the gate." At this the warders, desirous of doing good unto their
master, nearing Rāma, speedily comunicated these words unto him who was
in the company of his wife. Rāma hearing of the arrival of his father’s
charioteer, ordered him to enter into the apartment, having his father’s
pleasure in view. He (on entering) saw Rāma resembling Vaisravana, well
adorned and seated on a gold sofa, with a beautiful coverlet on; having
his body sprinkled with holy and fragrant sandal of the best kind, red
as the blood of a hog; and having by him Sitā with a _chowri_ in her
hand, like Moon himself in the company of _Chitrā_.
Whereupon Sumantra, acquainted with decorum, humbly saluted him (Rāma),
the conferrer of great boons, and resplendent like the mid-day sun; and
he well honored by the king, seeing the king’s son seated on the
sleeping sofa with a delighted countenance, spoke these words unto him
with clasped hands:—"Oh, Rāma, great son of Kauçalyā, thy father and the
queen Kaikeyi want to see thee; so it behoveth thee to go there without
delay." Being pleased with these words the mighty hero of great
effulgence, honored his father’s behest and spoke unto Sitā thus,— "Ob,
darling, doubt there is none that my father, going to Kaikeyi, is
parleying with her regarding my installation. Concieving the king’s
intention that clever lady, of dark eyes and desirous of doing good unto
the king, that mother, the daughter of the king of Kekaya, pleased and
intent upon king’s welfare as well as upon that of mine, is hastening
the monarch for my installation. Fortunately for me, the monarch in the
company of his Queen has despatched Sumantra, intent upon my welfare.
Worthy of the meeting at the inner apartment, the messenger has come,
and I doubt not that the monarch shall install me to-day as the
heir-apparent of his throne. Therefore I shall speedily go hence and see
my father. Do thou remain and enjoy here the company of thy friends."
Regarded by her husband, Sitā, of dark eyes and intent upon her
husband’s welfare, followed him to the entrance and said:—"May the great
monarch bestow upon thee first the heir-apparentship, and afterwards the
dignity of the Paramount power like Brahmā granting kingdom unto
_Vāsava_. I shall be ministering unto thee, seeing thee initiated,
engaged in ceremonies, wearing excellent deer skin for cloth and
carrying horns in the hands. May Indra protect thee on the East, may
Yāma (Death) protect thee on the South, and Varuna (God of water) on the
West and Kuvera (God of wealth) on the North." Being greeted with
benedictory ceremonies, Rāma, bidding farewell to Sitā, issued out of
his house like unto a lion, living in the den of a mountain. He saw
Lakshmana standing at the gate with clasped hands, and met all his
friends assembled at the middle apartment. Then that great son of the
king, casting a glance upon them all who were present there to see him
and pleasing them with sweet words ascended, like unto the thousand-eyed
Indra, the splendid chariot, made of silver and coated with tiger-skin,
and bright like the fire itself, making a noise (when going) like the
roaring of clouds; defying all obstacles, adorned with jewels, and gold,
dazzling the eye-sight and bright like the golden peaks of Sumeru. It
had two excellent horses tied to it like unto two young elephants, and
was of quick motion, resembling that of Indra’s chariot carried by his
horses. Ascending the car, Rāghava, of great effulgence, went speedily
on, making (the space)resounded like unto the muttering cloud on the
sky. He issued out of his abode like the beautiful moon passing through
a huge cloud. And Lakshmana, the younger brother of Rāghava, standing
behind him on the car with a splendid _Chowri_ in his hand, began to
guard his body. And there was caused a great tumult by the crowd
gathering around on the issuing out of Rāma. Then followed in his train
many hundreds and thousands of beautiful horses and elephants resembling
hills in their appearance; and went before him hundreds of heroes, well
accoutered, and having their bodies sprinkled with sandal and _Aguru_
and holding swords and arms in their hands, and other persons uttering
benedictions. He heard on the way sounds of musical instruments, eulogy
of the panegyrists and lion-like roars of the heroes. Exquisitely
beautiful damsels, adorned with various ornaments and dresses, standing
by the windows began to shower flowers upon the head of the
foe-destroyer Rāma, and those spotless beauties with a view to please
Rāma,some standing on the buildings and some on the ground began to
praise him:—"Oh thou, delight of thy mother, surely has mother Kauçalyā
become exceedingly gratified, on seeing thee of successful journey to
accept the heir- apparentship of the throne." Those ladies thought that
Sitā, the captivater of Rāma’s heart was surely the best of all women
and for certain had she performed some great austerities in her past
life or else she would not have been the companion of Rāma, like unto
Rohini, the companion of Moon. That best among men heard these pleasant
words from those ladies standing on the buildings and on high-ways.
Rāghava then heard the people coming from different quarters and the
well-pleased citizens, talking amongst themselves regarding him in the
following strain. "This Rāghava going shall obtain through the grace of
the king great wealth, and all our desires will be gratified when he
will become our governor. It is a great gain to the subjects that he is
going to get for ever the entire empire at once; he being the lord of
the people, no body shall witness any misfortune or unpleasant thing."
Like unto Vaisravana he began to proceed, being dignified by the horses
and elephants going before sending forth great sound, and eulogised in
various metres by persons singing his glory, by the panegyrists and by
men tracing his noble ancestry. He saw the courtyard thronged with young
and old elephants, horses, chariots, and the high-ways crowded all over
with people, many pearls and various merchandises.
SECTION XVII.
Rāma, having his friends delighted, ascending the car, and viewing the
city adorned with pennons and flags and incensed with _Dhupa_ and
_Aguru_, entered the high way, crowded with people and containing houses
coloured as the pale white clouds, and the place between the two rows
whereof scented with _Dhupa_ and _Aguru_. It was a splendidly spacious
road decorated with a collection of sandal, _Aguru_ and other fine
scents, with silk and red cloth, with pearls holed and other valuable
crystals and strewn with various flowers and filled with edibles
multiform. Like unto the lord of celestials in heaven he saw this high
way and the court-yard covered with curd, clarified butter, fried paddy,
_Dhupa_, _Aguru_ and sandal, and embellished with garlands and other
scents. Having heard benedictions uttered by many in the following
strain and paying proper respects unto all, he wended his way. "Being
installed this day do thou following in the footsteps of thy father and
grand-fathers cherish and protect us. Thou taking the reins of
government we shall live more happily than what we were under your
ancestors. Seek not we earthly comforts or the highest things (in the
life to come), if we can only see Rāma installed in the kingdom issuing
out from his father’s abode. There is nothing more pleasant to us than
the installation of the highly energetic Rāma on the throne." Rāma,
hearing these and other auspicious words from his friends eulogising his
own self, went on his way without being moved. Rāghava passed away, but
not a single person could withdraw his eyes and mind from that best of
men. In fact he who did not see Rāma, and whom Rāma did not see, was
looked down by all. and he considered himself contemptible. That
righteous one showed mercy unto all, old and young, of the four castes,
and hence, thty were all obedient to him. He proceeded leaving on his
left side the junctions of four roads, the paths leading to temples, the
religious fig trees and altars, and reached after all the family
dwelling of the king, with its palatial tops piercing the sky, looking
beautiful, resembling mass of clouds, white as the celestial cars and
high as the hill Kailaça, and with sporting houses adorned with pearls.
And the son of the monarch, shining in beauty, entered into the palace
of his father, the best on earth resembling the abode of Mahendra.
Daçarātha’s son, the best of men, crossed in his chariot three
apartments guarded by warriors with bows in their hands, and other two
on foot, and in this way passing by all, and ordering his followers to
go back, entered the inner apartment. That son of the king entering into
the presence of his father, all were extremely gladdened and were
eagerly expecting his return like unto the lord of water expecting the
appearance of the moon.
SECTION XVIII.
Rāma saw his father, seated on a beautiful sofa with Kaikeyi, looking
sorry and poorly and with his countenance dried up. And humbly bowing
down at the feet of his father first, he saluted Kaikeyi with due
solemnity. Uttering the word "Rāma" only, the poor king with his eyes
full of tears could not eye him nor could he speak to him. Seeing this
unforeseen and terrible appearance of the king, like unto a serpent
trampled under foot, Rāma was exceedingly terrified. He was dejected and
pulled down much with sorrow and penitence. He was sighing hot and hard
and his heart was greatly pained. His heart was troubled like the wavy
ocean agitating though incapable of agitation,and clouded like the Sun
possessed by Rāhu, and (that of) an ascetic speaking falsehood. Thinking
of this unthought of sorrow of the king he became agitated like unto the
ocean during the course of the full-moon. And clever Rāma, intent on bis
father’s welfare, thought within himself:—"Why does not the king display
joy on my arrival to-day? Angry though, he used to express joy whenever
he saw me; then why does his sorrow prevail even seeing me to-day?"
Being pressed with sorrow, Rāma of pale countenance, like one miserable,
saluting Kaikeyi, spoke unto her the following words. "Is it not that I
committed some offence through ignorance that I see my father angry? Do
thou propitiate him therefore. Why is his mind so aggrieved who was so
kind to me, and why does he look poorly and of pale countenance who used
to welcome me always with kind words? Is he subject to any physical or
mental disturbance? Oh! happiness uninterrupted is very dear. Has any
evil befallen the good-looking Bharata or high souled Satrughana? Is it
not all well with my mothers? Dissatisfying the king, disregarding his
words and offending him, I do not want to breathe for a single moment.
How can a man disregard him who is god himself seen and felt, and who is
looked upon as a cause from whom he has sprung. Oh mother, hast thou
spoken any harsh word to my father either through anger or through
haughtiness for which his mind is thus pulled down? Oh worshipful one,
tell me all this, who am exceedingly anxious to get at the real truth.
Why has this unforeseen sorrow overtaken the heart of the lord of men?"
Being thus addressed by the high-souled Rāghava, that exceedingly
shameless Kaikeyi spoke unto him the following impudent words, fraught
with her self-interest. "Oh Rāma, the monarch is not angry nor has any
danger befallen him. He has got something in his mind which he cannot
speak out through thy fear. Thou art his most beloved son and word does
not proceed from his mouth to speak thee things unpleasant. But it
behoveth thee to carry out what the monarch has promised unto me.
Formerly regarding me very highly he conferred on me two boons and he
now repents for that like a common person. Promising ’I give thee’ the
lord of earth granted me these boons; in vain he wishes to set up a dyke
when all the water has passed away. Oh Rāma, it is known to thee that
truth is the root of all religion and may he not renounce that for thee,
being angry with me. If do thou carry out all that the king will speak
to thee, good or evil, then I shall relate unto thee every thing. If
what I, with the king’s permission, speak to thee, does not go useless,
I shall speak unto the all; thee king will not speak any thing."
Hearing these words uttered by Kaikeyi, Rāma, pained at heart, spoke
unto her in the presence of the king in the following way:—"Oh! shame to
me. May it not please thee, Oh worshipful lady, to speak such words to
me. I can at the king’s words jump into the fire. Being ordered by him,
who is my father and who is my king especially, I can drink virulent
poison and drown into the ocean. Speak thou, Oh worshipful lady, what is
the desire of thy king, and know that I shall carry it out—Rāma does not
contradict what he has once spoken." Then that wicked Kaikeyi spoke
these highly cruel words unto Rāma, simple and truthful. "Formerly in a
great war between the gods and Asuras, thy father, being wounded with
shafts was tended by me for which he conferred upon me two boons. Of
these two boons I have asked of the king the installation of Bharata,
and the departure of Rāghava into the Dandaka forest even this very day.
Oh thou, best among men, if do thou wish to keep thy father’s vows as
well as thine, hear what I say. Thy father is bound unto me by promise,
obeying therefore thy father’s mandate, do thou repair unto the forest
for nine years and five. Bharata shall be installed, Oh Rāghava, by all
those articles which have been brought by the monarch for thy
installation. Forsaking this installation, do thou repair unto Dandaka
forest for seven and seven years and wear bark and matted hair. And here
in this Koçala let Bharata govern the world, adorned with many pearls
and diamonds, with elephants, horses and chariots. The king, filled with
pity and having his face marked with the affliction of sorrow, cannot
cast a glance upon thee. Oh thou descendant of Raghu, do thou carry out
these words of the Lord of men and save him by redeeming these great
vows of his." Hearing these cruel words of her, Rāma was not grieved;
but the generous king afflicted with the thought of the approaching
separation with his son, was greatly pained.
SECTION XIX.
Hearing these unpleasant words like unto death, Rāma, the destroyer of
foes, was not pained, and spoke thus unto Kaikeyi. "Be it what thou
sayst; carrying out the promise of the king, I shall repair unto the
forest from this place wearing bark and matted hair. Now I want to know
only why that lord of the earth, invincible and the conqueror of foes,
does not receive me in the same way as he used to do on previous
occasions. Be not angry, Oh worshipful one, I speak before thee, be thou
propitiated well, and I shall go to the forest wearing bark and matted
hair. What is there that I cannot perform, considering it good without
suspicion, if I am ordered so by my well-wisher, spiritual leader,
father and king, who acknowledges thy service (rendered in time of
danger¹¹⁷). But this one sorrow burns my heart, why king did not tell me
personally of the installation of Bharata. What of the command of the
king, my father, I shall even at thy mandate joyfully make over unto
Bharata, my kingdom, Sitā, wealth and even my life, thereby satisfying
thee, aad fulfilling my promise. Do thou now console the bashful king;
why has he, with his eyes steadily fixed on the ground, been shedding
tears slowly? Let messengers, with fast going steeds go to-day at the
command of the king to fetch Bharata from his maternal uncle’s house.
And I shall, not even judging the propriety of my father’s words,
speedily repair unto the forest of Dandaka for fourteen years." Hearing
those words of Rāma, Kaikeyi was pleased, and being certain about his
departure, hurried on Rāghava. "Let it be that messengers with fast
going steeds shall go to bring Bharata from his maternal uncle’s
residence. I do not think it proper for thee, O Rāma, to delay, when
thou art so anxious; it behoves thee therefore to depart from this place
speedily unto the forest. The king being abashed, does not himself
address thee, there is nothing else than this. Do thou, Oh best of men,
dispel this wretchedness of his. As long as thou shalt not hurriedly
depart froth his presence, Oh Rāma. thy father shall not bathe, or eat
anything." ’Oh fie!’ ’what affliction’ sobbing hard with these words,
the monarch, filled with sorrow, swooned away and fell down upon the
sofa, embellished with gold. Raising the king up, Rāma, being directed
by Kaikeyi, began to hurry on his departure to the forest, like unto a
steed struck sharp with a whip. Hearing those cruel and unpleasant words
of the wicked Kaikeyi, Rāma, not being distressed, began to address her
with the following words. "Oh worshipful one, being addicted to wealth
do I not long for living in this world; like unto Rishis, know me, to be
well established in pure religion. If I can, even at the sacrifice of my
own life, satisfy my worshipful father rest assured it is to be done
first in all manner. There is no virtue greater than the serving of the
father and carrying out his words. Even though not commanded by him, I
shall; for thy words, live in a solitary forest for fourteen years. Oh
Kaikeyi, certain it is that thou art not acquainted with my foremost
virtues, inasmuch as possessing full authority to rule me, thou hast
requested the monarch for this. Excuse me until I ask my mother, and
comfort Sitā; even this very day shall I wend my way unto the great
forest of Dandaka. It behoves thee to do that by which Bharata may
govern the kingdom and tend our father, for this is the virtue eternal."
Hearing these words of Rāma, his father, greatly afflicted and incapable
of speaking anything on account of sorrow, began to cry aloud.
Worshipping the feet of the king lying insensible, and those of vicious
Kaikeyi, that greatly effulgent one went out. And reverentially going
round his father and Kaikeyi, and issuing out of the female apartment,
Rāma saw his own friends and relatives. Then followed him Lakshmana, the
enhancer of Sumitrā’s joy, greatly angry and with his eyes full of
tears. Going round with reverence the house of instalation full of
necessary articles, not turning away from it his wistful look, Rāma
began to proceed slowly. Loss of kingdom could not diminish the great
beauty of that beloved of the people on account of its everlasting
pleasantness, like unto the wane of the moon. There was manifest in him
no change of mind, who was about to fly as an exile to the forest and
leave the world, like unto one emancipated while yet living. Leaving
aside the excellent umbrella and well adorned _chowries_, forsaking his
relatives, chariot, citizens and other people, calmly bearing the
affliction in mind and not manifesting the outward signs of sorrow,
Rāma, with a view to communicate this unpleasant news to his mother,
entered her abode. All persons, who were present there and who adorned
themselves on account of the installation, did not percieve any sign of
mental agony on the face of Rāma. Like unto the rays of the fully
brilliant autumnal moon, that hero of mighty arms, having control over
himself, did not forsake his native cheerfulness. The pious Rāma, having
high fame, entered into the presence of his mother, manifesting great
regards for the people with sweet speech. Then followed him, the son of
Sumitrā, of mighty prowess, of equal accomplishments with his brother,
and bearing the mental sorrow. Rāma, entering the abode of his mother,
saw it filled with all sorts of amusements; and even though his mind was
not agitated with any mental disturbance seeing the impending calamity
of loss of wealth, he was anxious lest the lives of his dear relatives
might be in danger.
¹¹⁷ The epithet _Kritajnena_ may as well be rendered into general
terms; such as ’who acknowledges services rendered onto him.’ Here
in translation I have followed the commentator who has restricted
it to the special sense suitable to the occasion.— T.
SECTION XX.
There arose a great uproar of cry in the apartment of the females, when
that best of men went out with clasped hands. ’That Rāma, who used to
serve all the females in all matters even without his father’s
permission, who was our stay and protector, is going to the forest.
Rāghava from his birth pays as much attention to us as to his mother
Kauçalyā. He, who being cursed, does not get angry, pacifies the
wrathful and studiously avoids words and deeds that excite anger in
others, will repair hence this day unto the forest. Senseless is our
king, who forsakes Rāghava who is the stay of all people, and thus kills
his subjects." Thus the queens of Daçarātha, like unto the cows that
have lost their young ones, began to blame him and cry aloud. Hearing
this terrible uproar of cry in the female apartment, that lord of earth,
racked with sorrow on account of his son, hid himself in the seat (with
head hanging downdards). Rāma too, having control over his own self,
experiencing sorrow (for his relatives) and sobbing like an (enchained)
elephant, entered into his mother’s apartment together with his brother.
He saw a venerable old man, sitting at the gate and many other persons.
All those present, seeing Rāma, began to shower benedictions on him, the
best of all victorious heroes, saying, "Victory unto thee." Having
passed through the first apartment he saw in the second, many old
Brahmins, versed in the Vedas and honored by the king. Having bowed down
unto them, Rāma saw in the third apartment, women, boys, and old men,
all engaged in watching the gate. The female warders honored Rāma
rejoicing, and entering his mother’s apartment, communicated unto her
speedily this pleasant news. Worshipful Kauçalyā, seeking her son’s
welfare, kept up the whole night being absorbed in meditation, and was,
in the morning, worshipping the God Vishnu. Wearing silk-cloth, pleased,
and accustomed to the performance of religious rites every day, she,
performing benedictory ceremonies, was offering oblation unto the fire.
Rāma entering the auspicious abode of his mother beheld her thus engaged
in the sacrifice to the fire. The descendant of Raghu saw there, brought
for the service of the celestials, curd, grains, clarified butter,
sweetmeats, things fit for oblations unto the fire, fried paddy, white
garlands, rice boiled in milk and sugar, rice sesamum and pea mixtures,
sacrficial fuels and jars full of water. He saw his virtuous mother
wearing white silk, pulled down by the austere performance of religious
rites, and engaged in propitiating the deities with the offering of
water. She seeing her son, ever advancing the joy of his mother,
approach, became pleased, and stepped forward like unto a mare beholding
her young one. Seeing his mother approach, Rāghava bowed low, and
(Kauçalyā) embracing him in her arms smelt his head. Kauçalyā, out of
motherly affection, spoke these sweet and beneficient words unto her own
invincible son, Rāghava. "Mayst thou obtain the life and fame of the
pious, old _Rajarshis_, and the virtue worthy of thy family. See, Oh
Rāghava, how truthful is your father the king! That virtuous- souled one
shall install thee this day as the heir-apparent of the throne."
Rāghava, humble by nature, who was offered by his mother a seat and
asked by her to eat something, streching forth a little his clasped
hands, and with his head downwards with a view to show respects towards
his mother, touched the seat, and began to relate unto her the object of
his repairing unto the Dandaka forest. "O worshipful one, certain it is
that thou knowest not the great impending calamity. It is for the
distress of thine, Lakshmana and Vaidehi, that shall I wend my way unto
the Dandaka forest. What is the use of a seat to me then? Now is the
time come when I deserve a seat made of Kusa grass. I shall live in the
forest for fourteen years abstaining from animal food and living on
tuberous roots and fruits like unto the ascetics. The king shall confer
upon Bharata the heir-apparentship and shall banish me as an ascetic
into the forest. And I shall live in that solitary forest for eight and
six years, feasting on roots, and fruits and performing the duties of a
hermit." Like unto the stem of a _sala_ tree cut asunder by an axe in a
wood, like unto a female celestial fallen down from the abode of the
gods, she fell down suddenly (hearing these heart-rending words.) Rāma
seeing his mother, who deserved no distress, fall down like a plantain
tree and insensible, raised her up, and finding her covered with dust
all over her body like unto a mare risen up after rolling on the ground
on account of toil of bearing heavy burden wiped oflf (her body) gently
with his hand. She, deserving happiness, being racked with the
destruction of her delight spoke thus unto Rāghava, that best of men, in
the presence of Lakshmana. "Oh! my son, Oh! Rāghava, hadst thou not been
born for my grief I would have been sonless only, but would not have
been subject to this greater grief. A sonless woman has only one cause
of mental affliction. Her only sorrow is "I have no child" and nothing
else my son. I have not experienced in my life that blessing and
pleasure which women generally feel when their husbands are devoted to
them. I have sustained my life so long, O Rāma, only with the hope that
I shall witness this and other happiness when I shall have a son.
Myself, being the eldest of all the queens, shall have to hear
unpleasant and heart-rending words from the co-wives who are all younger
than I. There can be no greater misery for women than this my boundless
grief and lamentations. Thou being present, they have reduced me to this
miserable plight, I do not know what else they will do, thou being away;
there is death certain for me, Oh my darling! Being disregarded by my
husband I have been greatly insulted—I am equal to the maid-servants of
Kaikeyi or even inferior to them. Those who serve me or are obedient
unto me, shall not even speak with me when they will see the son of
Kaikeyi (installed). She is always of fretful temper, how shall I,
reduced to misery (on account of thy exile), eye the face of Kaikeyi,
uttering harsh words. I have spent, Oh Rāghava, ten years and seven from
thy (second) birth¹¹⁸ expecting a termination of my sorrow. Even though
worn out, Oh Rāghava, I shall not be able to suffer this great misery
cosequent upon thy unending exile and the contempt of the co-wives. How
shall I, of miserable life pass my days in grief not seeing thy face,
effulgent like unto the full-moon. Wretched as I am, in vain have I
brought thee up with fasts, contemplations and many other toilsome
austerities. Surely, I consider my heart is very hard, as it does not
rend like unto the bank of a great river in contact with new water in
the rainy season. There is no death for me— no vacant place in the abode
of Yama; otherwise why does not Death take me away like unto a lion
snatching away a weeping hind; certain it is that my heart is made of
iron, as it does not rend nor does my body being pressed down with this
sorrow and falling) down on earth, break into pieces; verily have I no
death before time. This distresses me that all my religious vows, alms
givings, self-restraint and austerity, performed with a view of
obtaining a son, have been fruitless, like unto the seeds thrown on a
barren soil. If any body in this life, being pressed down with some
great calamity, could meet with death of his own accord, I would have
instantly gone to the abode of dealh, being cut off from thee like unto
a cow from her young one. Oh, thou, having a countenance of moon-like
splendour, wretched indeed is my life without thee—I shall follow thee
to the forest out of great affection, like unto an enfeebled cow
following her young one. Kauçalyā like a Kinnari unable to bear this
great calamity, anticipating some great misfortune and seeing Rāma bound
(with a great vow), began to lament in various ways.
¹¹⁸ Here the commentators differ in fixing the age of Rāma at the time
of his going to the forest. Rāma’s age was under sixteen at the
time of marriage, and after he was married to Sica he enjoyed her
company for twelve years, when the proposal of installation was
made. This makes totally an age of twenty-seven. In the text
’_dasa saptacha_’ (ten and seven) ten years fall short which are
to be made up by taking into account the age of ten being left
out, preceding Rāma’s entering into the second birth which begins
at _maunji-bandhana_ or initiation into the mysteries of the Vedic
literature. Following the example of Bhashyakara Patanjali, the
commentator, Rāmanuju has in the sentence ’dasa saptacha’ supplied
another (dasa) (ten) by means of ellipsis, thus giving an age of
twenty-seven. This, however, contradicts the statement of Sitā to
Rāvana in guise of an anchorite, informing him of the age of her
husband being twenty-five. A modern annotator with great ingenuity
has devised ways to make up this discrepancy. The age of Rāma was
under sixteen, when Visvamitra asked his assistance in destroying
Tārakā. ’Under sixteen’ may mean fifteen or twelve as well. After
marriage at twelve, Rāma enjoyed twelve years more the pleasure of
home. This giving in total twenty-four, it is to be supposed that
when he was exiled he stepped at twenty-five. The text ’_dasa
saptacha_’ is correct, considering the age of eight being left out
preceding his second birth at the initiation into the mysteries of
the Veda.
SECTION XXI.
At this time Lakshmana, sorely distressed, addressed the weeping
Kauçalyā, the mother of Rāma with the following words suitable to that
occasion. "I like it not, Oh worshipful one, that Rāghava, should repair
unto the forest, renouncing this grandeur of sovereignty. The king is
uxorious, old and therefore of perverted judgment and is addicted to
worldly affairs; being under the influence of his wife and passion what
could he not speak? I do not see any such fault or sin in Rāma that he
should be banished from the kingdom to range in the wood. I do not find
any such man in this world, even amongst great enemies, who, forsaken
for heinous sins, can cite, even in his absence, any fault of him.
Observing what law of righteousness does the monarch, without any cause,
renounce such a son who is like unto celestials, simple, well
disciplined and beloved even of the enemies? What son, remembering his
father’s conduct, shall carry in his heart these words of the king, who
has again gone back to childhood? Ere people come to know this proposal
of exile, do thou secure the government of the kingdom unto thyself with
me. Who can disturb the installation, Oh Rāghava, myself protecting thee
by thy side with my bows, like unto Death himself. If any body stands
here as an enemy, surely shall I, Oh best of men, depopulate the whole
city of Ayodhyā with sharp arrows. I shall immolate all who shall stand
by Bharata or wish him well—certainly mildness brings about
discomfiture. If father being propitiated and excited by Kaikeyi, turns
out to be our enemy, he shall be slain, without any hesitation. Even a
spiritual leader deserves chastisement if he is puffed up with pride,
and is devoid of the power of judging good actions and bad, and when he
is gone astray. Tell me, Oh best of men, by what law of virtue and what
reason does he purpose to confer this kingdom upon Kaikeyi, which has
devolved upon thee (by the law of inheritance). Who dares conferring on
Bharata the kingdom, carrying hostility with me and thee? Oh worshipful
one, verily am I attached at heart to my brother. By truth, bow, gifts
and things dear unto me, do I swear unto thee; if Rāma shall enter into
the wood, know me, Oh worshipful one, to have entered into the fire
before that Like unto the sun dispelling darkness, shall I remove thy
sorrow by dint of my power; may your worshipful self and Rāghava witness
it. Readily shall I despatch my father, whose heart is unduly attached
unto Kaikeyi and who is therefore vile and being old contemptibly
playing the child." Hearing these words of the high-souled Lakshmana,
Kauçalyā weeping and being pressed with sorrow spoke these words unto
Rāma. "You have heard, Oh my son, what your brother Lakshmana said; and
if you like, do what seems reasonable unto thee. It does not behove
thee, hearing the sinful words given vent to by the co-wife, to repair
hence, leaving me who is sore distressed with sorrow. Oh thou pious one,
having knowledge of religion, if do thou wish to acquire righteousness,
serve me here and continue practising the best of all virtues. Hear, Oh
my son, the great ascetic Kasyapa, lived in his house, serving his
mother continually and being crowned with best moral merit reached
heaven. As the monarch is worshipful unto thee in veneration so am I. I
do not permit thee, to repair hence unto the forest. Separated from thee
I do not need life or happiness; with thee I would prefer faring on
grass. If do thou depart unto the forest leaving me troubled with
sorrow, I shall resort to the vow of fasting and shall not be able to
sustain my life. And then thou shalt receive the penalty of hell, well
known to the people, as did the ocean, the lord of rivers, for like,
unrighteousness, suffer the agony of Brahminicide."¹¹⁹ Whereupon unto
his mother Kauçalyā, sorrowful and weeping, spoke Rāma, virtuous-souled,
these words of righteousness. "There is no power in me to transgress my
father’s behests; bend low I my head unto thee—I want to proceed to the
forest. The learned Rishi Kandu, who lived in the forest keeping the
word of his father, killed a cow, knowing it to be unrighteousness. In
our line the descendants of Sāgara, at the command of their father, met
with signal destruction, while digging the earth. Rāma the son of
Jāmadagni, at his father’s words, decapitated his mother in the forest.
These and other god-like personages, Oh worshipful one, obeyed
heroically the orders of their father; and I shall do my father’s
welfare therefore. It is not I alone who am carrying out my father’s
commands; those whom I have mentioned now, O worshipful one, have done
so. I am not introducing some such righteousness, unfavourable unto
thee, that has been never practised before. I am simply treading the
path, that has been upheld and followed by worthies gone before. Surely
shall I accomplish that which is worthy of being performed in this world
and nothing else—one going by his father’s behests is not certainly
degraded."
Saying these words unto his mother, that best of men versed in speech
and best of archers, again spoke unto Lakshmana all these words. "I know
full well, Oh Lakshmana, thy affection towards me and thy power,
strength and unconquerable force. Not knowing my settted conviction in
regard to truth and peace, my mother, Oh beautiful Lakshmana, is so
disturbed with incomparable sorrow. Righteousness is the prime object in
this world and in righteousness is established truth, and this excellent
utterance of my father is in keeping with righteousness. It does not
become them, O hero, who abide in righteousness to fail to carry out the
commands of father, mother or a Brahmin. While I have been, Oh warrior,
ordered by Kaikeyi at my father’s words, I shall not be able to
transgress those behests again. Do thou relinquish therefore this
unrighteous purpose of thine consequent to the virtues of the
Kshatriyas; do thou abide by righteousness but not cruelty, and follow
my decision." Saying these words unto Lakshmana out of fraternal
affection, spoke again Rāma to Kauçalyā with clasped hands and with his
head bending low. "I do bind thee with an oath of my life, Oh venerable
one, to allow me to wander away hence into the wood. Do thou perform
benedictory ceremonies for my welfare. Like unto the royal saint
_Yayati_ in the days of yore once falling on earth going again to the
abode of celestials, I shall, fulfilling my vows, again return home from
the forest. Do thou, Oh mother, assuage thy grief within thy heart;
lament not thou, I shall return home again from the wood after making
good my father’s words. Myself, Lakshmana, Vaidehi, Sumitrā and thyself
shall abide by father’s words, and this is the virtue eternal. Desisting
from the ceremonies of installation and allaying thy sorrow in thy heart
do thou, Oh my mother, follow my pious decision about retiring to the
forest". Hearing those pious, sober and reasonable words of Rāma, the
venerable mother, regaining her sense like unto the dead, and casting
her look upon him, spoke to him again the following words. "I am equally
worshipful unto thee, Oh my son, with your father, for like him have I
brought thee up with pains and like him do I love thee. I shall not
allow thee to repair unto the forest and it does not behove thee to go
leaving me behind sore distresssd with grief. Without thee, of what
avail to me is my life, my relatives, the worship of the manes and the
deities and the knowledge of divine truth on this earth? Prefer do I thy
company even for a moment to the presence of all creation." Hearing
these sorrowful words of his mother, Rāma was again inflamed with ire,
like unto an elephant goaded with a fire-brand, when entering into
darkness. He, abiding in righteousness spoke such pious words unto his
mother, almost insensible, and unto the son of Sumitrā, bewailing and
racked with sorrow, as he was justified to utter on that occasion. "I
know, Oh Lakshmana, thy deep respects unto me and thy power. It is not
proper for thee to pain me along with my mother, not being cognizant of
my intention. Righteousness, wealth, and the objects of desire are
looked upon with great esteem in this world of the created but when the
occasion for obtaining the result consequent upon the virtuous deeds of
a prior life appears, all these three, I have no doubt, are fulfilled in
righteousness, as the wife alone, obedient, charming and having a son
(fulfils them all). It is not becoming for us to perform all those
things where these three do not combine—whence results righteousness
that we should resort to. A man seeking wealth becomes despicable, and
one subject to desires is not admired by any (when bereft of
righteousness). Who of us, having no tendency to wickedness, shall not
obey the command of our father knowing it to be righteousness, who is
old, our monarch and preceptor in military training, be it an outcome of
his desires, anger or joy. For this it is that I am unable to act
against my father’s vow—he is our father and therefore can command us
both like a master; and he is the husband of this venerable one,
therefore her stay and righteousness itself. The righteous monarch is
still living and continues in his own path when ready to redeem his vow
even by renouncing me—how can this worshipful one accompany me like
other insignificant widows? Do thou permit me therefore, to repair unto
the forest and perform benedictory ceremonies for me so that I may again
return home like unto Yajati regaining heaven by truth. I cannot neglect
eminent fame being impelled by avarice for kingdom alone. Life is but of
short duration, Oh worshipful one, and as such I do not long for
acquiring this nether earth by means unrighteous." Rāma, that foremost
of men, with a view to range into the forest Dandaka after patiently
propitiating his mother and instructing fully his younger brother the
mysteries of righteousness, went round his mother with reverence and
made up his mind to repair unto the forest.
¹¹⁹ The text has been here a little freely translated to make it
compatible with the legend to which it refers. The ocean, thus
goes the story, caused the grief of his mother. Upon which,
Maharshi Pippyalada, through magical power, subjected him to agony
of hell. This agony the mother of Rāma relates as the same that
follows the sin of Brahminicide.
SECTION XXII.
Hereafter holding the equanimity of mind with patience self-possessed
Rāma spoke thus unto the son of Sumitrā, his dear brother, and friend,
who was greatly sorry, had lost his patience and was pressed down with
this misfortune of Rāma, and had his eyes inflated with anger like unto
an infuriated elephant;—"Subduing this anger and sorrow, taking recourse
to patience only, brooking the insult and resorting to joy, do thou set
aside all those things that have been collected here for my installation
and make preparations speedily for my repairing to the forest. Oh son of
Sumitrā, do thou take that amount of trouble for preventing now the
collection of materials for installation, as didst thou take beforehand
for collecting them. Do thou act therefore in such a way as will remove
the apprehension from the mind of our mother (Kaikeyi), who is troubled
at heart so greatly on hearing of my installation. O son of Sumitrā, I
cannot neglect for a moment the trouble which hass arisen in her mind on
account of this fear. I do not remember to have done on any occasion
wilfully or unwilfully any thing that is displeasing onto my father or
mothers. My father is of truthful words and vows and he has been greatly
terrified by the fear of the next world; may his fear disappear now. If
this work of installation be not stopped, my father shall be greatly
pained at heart thinking that his vows shall not be fulfilled and his
sorrow will also ache me. And it is for this reason, Oh Lakshmana, that
I purpose speedily to retire from this city to the forest, renouncing
the preparations for my installation. On my wandering away unto the
forest to-day, the daughter of Kekaya shall have her ends attained and
shall install Bharata on the throne without any disturbance whatsoever.
Myself going to the forest, wearing bark, tiger-skin and matted hair,
Kaikeyi shall attain the happiness of her mind. That great One, who has
inspired Kaikeyi with this mode of mind and has kept it firm, I cannot
offend. I shall repair hence without any delay. Do thou regard, Oh
Lakshmana, Destiny as the only cause of this transfer of the kingdom,
although attained, and of my banishment. Had not Destiny been
instrumental in bringing about this determination in Kaikeyi, she would
not have been so much persevering in the infliction of misery upon me.
Knowest thou, Oh gentle Lakshmana, that I have never made any
distinction in my mind between my mothers, nor did Kaikeyi make any such
thing before between me and her son; consequently it is Destiny only
that has made her press for the prevention of my installation and for my
exile with harsh and cruel words, or else why should she, a daughter of
a king and possessed of an excellent temper and high accomplishments,
speak painful words unto me in the presence of her husband like unto an
ordinary woman. That which is above comprehension is Destiny and it is
beyond the power of creatures to avert its consequences; and evidently
it is through this Destiny that have sprung up this distemper of Kaikeyi
and my loss of kingdom. What man dares withstand Oh son of Sumitrā, this
(terrible) Destiny hidden from our view until known by the consequences
of action. Destiny is the prime source of those inconceivable causes
which occur with reference to happiness misery, fear, and anger, profit
and loss, birth and deliverance. Seers of great austerity being
influenced by this Destiny, succumb to the attack of anger and desire,
renouncing all their hard disciplines. The hinderance in this world to
the completion of works taken in hand, and the origination of an
unthought of event in its stead, is nothing but the action of this
Destiny. The mind brought under discipline by this true rationale, there
remains no cause of sorrow regarding my installation being put a stop
to. Do thou therefore assuage thy grief and follow me and intercept
speedily the collection of materials for my installation. The bathing
ceremony, necessary before taking the vows of asceticism, shall be
performed, O Lakshmana, with all these jars full of water brought for my
installation. Or what necessity have I with all these articles of
installation; water drawn from the well by myself shall do for entering
into the vow of exile. Do not grieve, Oh Lakshmana, for the loss of this
kingdom. Of kingdom and exile into the forest, exile is fraught with
glorious results. Knowest thou now the mighty power of Destiny and do
not blame therefore my younger mother and my father laboring under the
influence of Destiny.
SECTION XXIII.
Being addressed by Rāma thus, Lakshmana, the mighty hero, hanging down
his head with half reluctance, pondered for sometime, and, placed midway
between joy and grief, with frown drawn in between his brows, began to
sob hot and hard, like unto an angry serpent in a cave belonging to
another. No body could eye his face, having terrible frowns, which
looked like that of an angry lion. Moving the extremities of his hands
like unto the trunk of an elephant, variously altering the altitude of
the neck above his frame, glancing a look awry, thus spoke he unto his
brother. "To avoid the transgression of righteousness, and the
degradation of the people (consequent upon a bad example), thou art
eager to repair unto the forest. This thy eagerness is certainly
misplaced. Wast not thou under error, how could one like thyself, being
heroic among the Kshatriyas, and capable of overcoming Destiny, speak in
such a strain as behoves one that is impotent. Why dost thou extol
Destiny which is powerless and weak. For what reason dost thou not
apprehend (unrighteousness) in those two (Daçarātha and Kaikeyi),
addicted to vice. Dost thou not understand that there are many people
who feign piety outwardly (to deceive the simple). With a desire to
renounce thee by fraud,they simulate piety which is but selfishness. Had
they not purposed thus, Oh, Rāghava, things would not have taken such a
turn. If this story of the vows be true, then why had it not been
declared before. Surely has the monarch engaged in an action hateful to
the people, namely the installation of a younger brother neglecting thee
(the eldest one). Pray, pardon me, Oh great hero, I cannot brook all
this. Even that so called virtue do I loathe, which has, O high-souled
one, fascinated thee, and made thy mind run from one extreme to
another.¹²⁰ Why shalt thou, being capable of work, conform these impious
and cursed words of thy father, who is sadly under the influence of
Kaikeyi. Here lies my sorrow that thou dost not admit that this
disturbance of the installation has arisen out of the pretext of boon
giving; thy idea of virtue is indeed an object of censure. People will
mark this thy forsaking of the kingdom for redeeming the vows of thy
father, with opprobrium. Who else, save thee, even thinks of compassing
the desires of the monarch and the queen Kaikeyi, who are of
unrestrained habits, ever intent on our mischief and are our enemies
known by the name of parents. Even if their throwing obstacles in the
way of thy installation thou considerest, as the inevitable action of
Destiny—pray disregard it, that does not please me. He, who is
tremulous, weak and powerless, follows the track of Destiny; they pay no
regard to it who are mighty heroes and whose prowess is held in esteem
by the people. He, who can avert the consequences of Destiny by dint of
his manliness, does not lose heart even in the face of his interest
being endangered by it. People shall witness to-day the power of Destiny
and manliness; this day shall appear which of them is more powerful.
Those who have witnessed before the prevention of thy installation by
the evil agency of Destiny, shall see it defeated, even this very day,
by my manliness. Thwart shall I that assailing Destiny by my prowess
like unto a terrible elephant, freed of its shackles past the
restraining power of a goading hook and inflamed with the juice issuing
out of its temples. What of the father, not even all the protectors of
the regions nor the entire population of the three worlds shall be able
to present any obstacle in the way of Rāma’s installation. Those who
have, with one voice, Oh king, settled about thy exile unto the forest,
shall be banished to day for fourteen years. Burn shall I down that hope
of my father and Kaikeyi that they want to place Bharata on the throne
by hindering thy installation. Influence of destiny shall not bring my
opponents that amount of happiness, as the misery inflicted on them by
my terrible prowess. Thyself retiring unto the forest after governing
the people for a thousand years, thy sons shall resume the
administration. Dwelling into the forest is permitted after making over
(the charge of the subjects unto (the hands of the) sons, as did the
Rajarshis of old. The monarch changing his mind, the kingdom shall be
transferred into another’s hands—dost thou, being afraid of this, want
to fly as an exile unto the forest? And is it for this, that thou Oh
virtuous souled Rāma, dost not wish to have kingdom for thee? I do
promise unto thee, Oh great hero, that I shall protect thy kingdom like
unto shore protecting the sea, or else I shall not attain to the region
of heroes. Do thou perform the rites of installation with things
necessary for benediction—do thou engage in these affairs—myself alone
shall be able by force to thwart the opposition of the kings. These
hands of mine are not intended for enhancing the beauty of my body—this
bow is not meant for an ornament only, this sword is not for binding
woods together with, and these arrows are not for carrying the weight of
woods—these four belonging to me are for the use of killing the enemies.
Never do I desire that I shall not cut them into pieces with sharp edged
swords, brilliant as the lightning, whom I do consider as my enemies,
though they be redoutable as Indra, the wielder of thunderbolt. Cover
thick shall I the field of battle and make it impassable by cutting
assunder the trunks of the elephants, thighs of the horses and heads of
the infantry. Being beheaded by my swords like unto the flaming fire and
besmeared with blood resembling the clouds with lightning, my enemies
shall fall down to the ground. Who is there, proud of his own prowess,
that shall be able to withstand me when I shall appear at the battle
field with bows and leathern fences of fingers. Killing one with a
number of arrows, and sometimes many with a single one, I shall drive
shafts into the vital organs of men, horses and elephants. To-day shall
I display my skill in arms in destroying the supremacy of the monarch
and establishing thine. That hand, which is fit for the smearing of the
Sandal, for wearing armlets, distributing wealth and maintaining
relations, shall be engaged to-day, Oh Rāma, in performing its worthy
action—the discomfiture of them who want to throw obstacles in the way
of thy installation. Pray tell me now, which of your enemies shall be
cut off by me from wealth, life and relatives? I am thy servant: do thou
give me instruction that the whole earth may be brought under thy
subjection". That descendant of Raghu, wiping tears off the eyes of
Lakshmana and consoling him repeatedly, spoke unto him saying "Oh gentle
one, I have thought it to be the best way by all means that I shall
abide by my father’s orders."
¹²⁰ Formerly the mind was for accepting the kingdom, and now for going
to the forest as an exile. These are the two extremes here
meant.—T.
SECTION XXIV.
Seeing Rāma determined upon carrying out his father’s behests, Kauçalyā
with her voice choked with vapour begot of tears, spoke unto him the
following pious words. "How shall this virtuous-souled one, beloved of
people and who has never experienced misfortune before, live on grains
gleaned, being born of me to Daçarātha? How shall that Rāma live upon
fruits and roots, whose servants and attendants fare on well cooked
rice? Who shall believe, or believing who shall not be afraid, that this
highly accomplished descendant of Kākuthstha, favourite of the king, is
going to be exiled? Certainly Destiny, who crowns or afflicts people
with happiness or misery, is the most powerful agency in the world, or
why shalt thou, Oh pleasing Rāma, fly as an exile unto the forest? This
great and incomparable fire of sorrow issuing from my mind, inflamed by
the wind of thy absence, increased by the fuels of lamentation and pain,
kindled by hard sobs, obtaining the oblations of tears, vomiting the
smoke of vapour begotten of anxious thoughts—the result of counting upon
the days of thy return, shall consume me, making greatly lean, when
deprived of thy presence, as does the fire burn the dry grass in summer.
Like unto a cow following its young one shall I follow thee, Oh my
darling, wherever shalt thou go." Hearing those words of his mother,
Rāma that best of men, spoke the following words unto her, who was
greatly troubled with sorrow. "The monarch has been duped by Kaikeyi;
myself resorting to the forest, surely shall he resign his life, if cast
off again by thee. There is nothing more cruel for women than the
forsaking of their husbands; it does not behove thee therefore, to think
even of this opprobrious action. Do thou serve this descendant of
Kākuthstha, my father, and the lord of the earth as long as he
lives—know thou this to be the eternal virtue."
Thus addressed by Rāma, Kauçalya of auspicious looks, being gratified
greatly; spoke unto him, the remover of her sorrows. "Truly it is."
Rāma, the foremost amongst religious men, being spoken thus, said to his
mother, who was greatly disturbed with sorrow, again in the following
strain. "Proper it is both for thee and me to carry out father’s words:
he is thy husband, and my best preceptor and the lord and master of all
people. With great pleasure shall I abide in thy words after passing
these nine and five years in the great forest." Thus addressed,
Kauçalya, bearing great affection for her son, sorely pained and having
her eyes full of tears, spoke unto her beloved son the following words.
"Oh Rāma, I shall not be able to live amongst these co-wives, if art
thou resolved to go to the forest for the discharge of thy father’s
behest; do thou take me with thee, Oh Kākuthstha, like unto a wild hind.
Rāma, supressing his feeling, spoke unto his mother who was lamenting,
thus, saying:—"Husband is the deity and master of the wife as long as
she lives; so the monarch being the lord can deal with thee and me in
any way he likes. That highly intelligent lord of men living, we should
not consider ourselves as without a master. Bharata is also pious and
beloved of all people in speech—he, intent on the performance of
religious services, shall attend upon thee always. Do thou now take care
that on my retiring the monarch does not wear away by the pangs of my
separation, that this terrible sorrow may not kill him. Do thou look
after the welfare of the old king always. The woman, who serves not her
husband being engaged in excellent religious rites and fasts, shall fare
wretchedly in the life to come; and a woman gets at the excellent abode
of the celestials by serving her husband. Even those who do not worship
and bow unto the celestial’s should serve their husbands alone being
intent upon their welfare Such is the virtue that should be always
pursued by women according to the _Vedas_ and _Smritis_. Do thou beguile
thy time, Oh worshipful one, expecting my return, by worshipping the
celestials with flowers and oblations unto the fire and serving well the
Brahmins. Engaged in discipline and fasting and devoted to the services
of thy husband thou shalt attain thy best desire, on my return, if this
foremost of pious men lives then. Being thus accosted by Rāma, Kauçalyā
being distressed with the thought of separation from her son spoke unto
him with tears in her eyes the following words "Oh my darling! it is
beyond my power to dissuade thee from thy firm resolution for going to
the forest; it is impossible to avoid this hour of separation. Go thou
my son, with an earnest heart; may thou fare well; my anxiety shall be
removed on thy return. Attain shall I then great happiness, when thou,
Oh great one, shalt return after satisfying your vows and making thyself
freed of debts unto thy father. Incomprehensible is the action of
Destiny in this world, Oh my son, as it drives thee away unto the
forest, Oh Rāghava, neglecting my request. Do thou now repair, Oh mighty
hero, and come back in peace, and console me with soul-soothing, tender
words. Oh my darling, shall that day ever come, when I shall see thee
return from the forest, wearing bark and matted hair." With great
earnestness, the worshipful one began to eye Rāma, determined to go as
an exile unto the forest and spoke unto him auspicious words and became
desirous of performing benedictory ceremonies.
SECTION XXV.
Kauçalyā subduing her sorrow,and touching holy water, began to perform
auspicious ceremonies for Rāma, and spoke unto him saying "Do thou, Oh
best amongst the descendants of Raghu, repair now, as I cannot dissuade
thee, but do thou return speedily and, follow the footsteps of great
ones. Let that virtue, Oh best of Rāghavas, protect thee, which thou
hast followed with gladness and self-discipline. Let the deities, whom
you worship every day in the temple, together with the Maharshis protect
thee in the forest. Let those weapons conferred upon thee by the great
Visvāmitra protect thee always, gifted with good qualities. Do thou of
mighty hands live forever, being protected by the truth and merit of thy
continual services to thy father and mothers. May the holy fuel,
sacrificial grass, sanctified altars and court-yards, the sacred ground
of medicant Brahmins, mountains, trees great and small, lakes, birds,
serpents and lions protect thee. Oh best of men, may _Sidhya_,¹²¹
_Bishvadeva_,¹²² Maruta,¹²³ the great ascetics, the sustainer, and the
preserver of the creation _Pusa_,¹²⁴ _Bhaga_,¹²⁵ _Aryamā_,¹²⁶ the
_Lokapālas_,¹²⁷ headed by Indra and others, the six seasons, the months,
day, night, moments _Srutis_,¹²⁸ _Smritis_,¹²⁹ and virtue protect thee,
Oh my son, on all sides. May the great deity _Skanda_, _Soma_,
_Vrihaspati_, _Saptarshi_, _Narad_, Moon and other ascetics protect
thee. May the encircled regions with their lords, being pleased with my
eulogy, protect thee, Oh my son, always in the forest. When shalt thou
repair unto the wood, may the mountains, oceans, Varuna, the heaven,
sky, earth, air, things movable and immovable, planets and stars with
their presiding deities, day, night, and evening protect thee. May the
six seasons, months, years and all the divisions of time confer upon the
pleasure always, when thou of great intelligence shalt wander away into
the forest in the attire of an ascetic. May the deities and demons ever
minister unto thy happiness and may not fear proceed unto thee, Oh my
son, from the terrible Rāksashas and Pisāchas intent on committing cruel
deeds, and other animals living on flesh. May the apes, scorpions, wild
gnats, reptiles and insects make thee no harm; may not the elephants,
tigers, terrible looking bears, hogs, buffalos and other horned animals
hurt thee. Being worshipped by me from here may the ferocious cannibal
races of all kind bring thee no injury. May thy course be crowned with
auspiciousness and thy powers with success. Do thou, Oh my son, repair
unto the forest, being profusely provided with fruits, roots and other
things. May all the creatures of the sky, all those who breathe on this
Earth, and all those deities who are hostile unto thee, contribute to
thy welfare. May _Sukra Soma_, Sun, the lord of wealth and Death,
protect thee, Oh Rāma, resorting to the forest of Dandaka. May fire,
air, smoke and the _mantras_ uttered by the Rishis protect thee, Oh
descendant of Raghu, at the time of thy bathing. May the lord of
creation, Rishis and all the remaining deities defend thee when dwelling
in the forest.
That best of women Kauçalyā, of great renown and having expansive eyes,
after propitiating the celestials with garlands, fragrant odours and
praises, began to offer oblations unto the fire by the help of eminent
Brahmins for the welfare of Rāma, collecting clarified butter, white
garlands, religious fig trees and white mustard seeds for this purpose.
The spiritual preceptor, after offering oblations unto the fire with due
rites for his peace and health, presenting what was then left as
offerings unto the lords of the four cardinal points and others,¹³⁰ and
giving the Brahmins a dish of curd, ghee and honey, made them utter
benedictory prayers for Rāma who was going unto the forest. Then that
renowned mother of Rāma, after conferring upon the Brahmins _dakhshinās_
in accordance with their desires, accosted Rāghava with the following
words. "May that blessing crown thee, which was attained by the thousand
eyed Indra, honored of all the deities on the occasion of killing the
mighty Asura Vetra. May that blessing attend thee, which was invoked in
olden times by Vinatā, for that king of birds Garuda, praying for
nectar. Do thou attain that blessedness, to which Aditi prayed, on
behalf of the weilder of thunder-bolt intent on the discomfiture of the
giants at the time of ransacking the ocean for nectar. May that
prosperity wait upon thee, Oh Rāma, which crowned the mighty Vishnu,
while perambulating with his three steps the heaven earth and the
regions as a dwarf. May the Rishis, the great oceans, islands the three
worlds, Vedas, the regions, lend their might in the advancement of thy
welfare." Saying this Kauçalyā, the foremost of all women, having
expansive eyes, placed the grains on Rāma’s head; sprinkled his body
with fragrant substances, and tied to his hands, as amulet, twigs of
such auspicious plants as _visalyakarani_, with due mental repetition of
_mantras_. That excellent one of high renown embracing Rāma and smelling
his head, with her voice choked, as if all pleased, though placed under
the influence of dire distress in reality, uttered _mantras_ and spoke
unto him thus. "Oh my son, Oh Rāma, have thy desires attained—and do
thou go, wherever thou likest. I shall see thee, Oh my darling, with
great delight, when shalt thou, returning Ayodhyā in excellent health
and having all thy ends satisfied, resume the administration of thy
kingdom. Myself having sorrows removed and having my face glowing with
joy, shall see thee coming from the forest like unto the rising of the
full moon. Continually shall I eye thy good self, Oh my son sitting on
an auspicious seat, and returning from the forest after making good thy
father’s behests. May thou returning from the forest and being dressed
with royal robes and ornaments, satisfy the desires of my
daughter-in-law. Worshipped have I deities headed by Sivā and others,
the great ascetics, the genii and the snakes; may they all and the four
cardinal points, Oh Rāghava, contribute to thy welfare, who, art going
unto the forest for a long time." Kauçalyā, having her eyes full of
tears, and performing the benedictory ceremonies with due rites, went
round Rāghava with solemnity, and seeing him again and again sighed hot
and hard. Being gone round by his mother thus, Rāghava, of great fame,
and resplendent with the splendour of beauty, proceeded towards the
abode of Sitā, after bowing down unto the feet of his mother repeatedly.
¹²¹ An inferior deity or demigod.—T.
¹²² Deities of a particular class in which ten are enumerated; their
names are Vasu, Satya, and so forth.—T.
¹²³ A deity personifying wind.—T.
¹²⁴ The sun.—T.
¹²⁵ The moon.—T.
¹²⁶ A class of manes or deified progenitors.—T.
¹²⁷ Those deities who protect the regions, vis., the son, moon, fire,
wind, _Indra, Yuma, Varuna, Kuvera_.—T.
¹²⁸ The Vedas severally or collectively.—T.
¹²⁹ The body of laws as delivered by Manu or others.—T.
¹³⁰ The Garhyastabali or the daily offering of the householder, meant
here, may be thus explained. After the performance of oblation
unto the fire, the householder should present offerings to the
lords of the four cardinal points.—Indra, Yama, Varuna, Soma and
to their retinue. The offering for the Marutas should be placed on
the threshold; for the presiding deities of the water in water;
for the lords of the forest unto the wooden pestle arid mortar;
for Sri and Bhadrakali on the grounds adjacent to the beddings on
the side of the head and that of the feet respectively; for
Brahmānspati and Vastupati on the site of the habitation; for
Visvadeva and for day and night thrown in the air of the house,
for Sarvatmabhuta scattered on the terrace. After offering to all
these what remains should be thrown on the south for the manes.
The offerings to the dogs, the fallen, the dregs of the people,
the lepers, the crows and the worms and the insects should be
placed on uncovered ground.
SECTION XXVI.
Rāma, intent on repairing unto the forest, and treading in pious tracks,
after duly saluting Kauçalyā and beautifying the royal road, crowded
with people, captivated their hearts by means of his high
accomplishments. Vaidehi, ever engaged in ascetic rites, did not hear of
all these affairs; there was in her heart only the thought of Rāma’s
installation. That daughter of the king, after offering her service unto
the deities according to the proper royal rites, was eagerly awaiting
the approach of Rāma with a grateful and pleased heart. Entered Rāma
this beautiful abode, excellently furnished and filled with people
highly delighted, having his head hanging down a little with shame.
Sitā, seeing her husband, racked with sorrow and troubled in mind with
anxiety, rose up trembling from her seat. Seeing her, that virtuous
soulcd Rāghava, could not bear his internal sorrow, which manifested
itself by external signs. Finding him with face pale and perspiring, and
incapable of containing grief within, Sitā sore distressed with sorrow
addressed him, saying, "Oh my lord, why do I perceive such a change in
thee? Today the constellation Pushyā is in conjunction with the moon,
—and planet Vrihaspati is presiding over this conjunction, this day has
been declared as the most auspicious one by the learned Brāhmins, then
why do thou cherish such a sorrow in thy mind? Why has not thy charming
face been placed under the shade of an umbrella, having hundred ribs and
white as a watery foam? Why do not the servants fan thee, having eyes
like lotus’ petals, with chowries white as the moon or a goose? I do not
see thee, Oh best of men, eulogised with auspicious songs by the
panegyrists, encomiasts and family bards. Why do not the Brāhmins,
versed in the Vedas, observing the formal rites, sprinkle on thy head
honey and curd, after washing it duly? Why are not thy subjects,
citizens, urbans, and leading members of society dressed and adorned,
willing to follow thee? Why does not that excellent sport-chariot go
before thee, having four fast going steeds, adorned with golden
ornaments tied unto it? Why does not that excellent elephant precede
thee, Oh great hero, which is gifted with auspicious marks and resembles
a mass of dark clouds and a mighty hill? Why do not the servants run
before thee, Oh mighty hero, with a pretty looking royal seat
embroidered with gold? Why do I perceive thy face so pale as never seen
before, and why therein is no mark of gladness, when every thing for thy
installation has been made ready?" Wereupon spoke unto that weeping
Sitā, the descendant of Raghu thus:—"Oh Sitā, Oh thou born of a great
family, versed in the knowledge of religion and intent on the
performance of religious rites, my father has banished me unto the
forest! Do thou hear, Oh daughter of Janaka, how has this calamity
befallen me. In the days of yore was granted unto my mother, Kaikeyi two
boons by my father, king Daçarātha of truthful vows. When every thing
was made ready by my father for my installation, Kaikeyi reminded him of
his promise and gained over him for his righteousness. I shall live in
the forest of Dandaka for fourteen years and Bharata shall be installed
by my father as the heir apparent of the throne. And myself bound to fly
as an exile unto the wood, come here to see thee; do thou not praise me
ever before Bharata. Those who are crowned with prosperity cannot bear
another’s praise; it therefore behoves thee not to extol my virtues in
the presence of Bharata. Thou shouldst not extol me even in the company
of thy friends; thou shalt be then able to live with Bharata as one
favourable to his party. The monarch has granted him this lasting heir
apparentship; it is therefore proper for thee, Oh Sitā, to please him
specially for he is the king now. To day shall I repair unto the forest
for redeeming my father’s vows; do thou, Oh high-minded one, live here
in undisturbed mind. Do thou, Oh sinless and auspicious one, live here
engaged in religious rites and fasts, when I shall wend my way unto the
forest inhabited by the great ascetics. Rising from the bed early in the
morning, adore the deities every day, and then bow down unto the feet of
my father Daçarātha, the lord of men. My mother Kauçalyā is old and much
pressed down with sorrow; do thou show proper respects unto her,
considering it to be a pious deed. Thou shouldst then bow down unto my
other mothers who all minister unto me, with equal love and affection.
Shouldst thou specially regard Bharata and Satrugna like unto thy sons
or brothers, who are dearer unto me than my life itself. Thou shouldst
not do, Oh Vaidehi, any such thing as might be unpleasant unto Bharata,
for he is the king of the land as well as of the family.
The monarchs are always propitiated by being served with assiduity and
good temper; they are offended when any thing contrary to it happens.
They renonnce even their own son, born of their loins, when they find
him bringing about their mischief, and admit into their favour persons
devoted to their welfare bearing no relationship whatever. It therefore
behoves thee, Oh auspicious one, to live here, abiding by Bharata’s
commands and being engaged in religious rites and truthful vows. I am
going unto the forest, Oh my darling, and thou shalt live here. Oh
excellent lady, abide by my word as didst thou never formerly falsify
it.
SECTION XXVII.
Being addressed thus, Vaidehi, beloved and sweet speeched, spoke unto
her husband the following words, offended as it were on account of her
great affection. "Is it that thou speakest me thus, thinking me, no
doubt, mean minded? I can not but laugh at thy words, Oh best of men;
what thou hast said is not becoming of a mighty prince versed in
military arts and is really very opprobrious and infamous. What more, it
is not proper even to hear them. Oh dear husband, father, mother, son,
brother, daugther-in-law, all of them abide by the consequences of their
own actions, it is the wife alone, Oh best of men, that shares the fate
of her husband; it therefore that ever along with thee I have been
ordered to live in the forest. Neither father, mother, son, friends, nor
her ownself is the stay of a woman in this or in after life, it is the
husband alone that is her only support. If dost thou repair to-day unto
the forest impregnable, I shall go before thee, Oh Rāghava, treading
upon the thorns and prickly grass. Confident do thou take me with thee,
Oh great hero, renouncing jealousy and indignation, like unto water left
after drinking; there exists no sin in me that could justify forsaking.
Unto woman is preferable under all circumtances the shade of her
husband’s feet to the tops of a palace, the celestial car or excursion
in the airy path.¹³¹ I have been taught by my father and mother to
follow my husband in all conditions of life; and I shall carry out now
what I have been taught; I shall not abide by any other counsel. I shall
wend my way unto the forest impassable, devoid of men. inhabited by
various deers, tigers and other voracious animals. Happily shall I live
there as if in my paternal house, giving no thought upon the prosperity
of the three worlds, thinking only of the services that are to be
rendered unto my husband. I shall sport with thee, Oh great hero, in
that forest impregnated with the fragrance of flowers, tending thee
constantly, having my senses subdued, and being engaged in austere
performances. Oh great hero, capable art thou to maintain many thousand
others in the forest, what of me. Surely shall I go to-day to the forest
with thee; there is no doubt about it and thou shalt not be able, Oh
great hero, to dissuade me from so doing. Undoubtedly I shall always
live upon roots and fruits; living with thee always I shall not bring
about thy affliction. Always I shall precede thee when walking, and
shall take my repast after thou hast taken it. Willing am I to view
mountains, rivulets, lakes and ponds. Being fearless in thy company, Oh
my intelligent husband and great hero, I shall behold on all sides ponds
filled with wild geese and ducks and beautified with a collection of
fullblown lotuses, and shall bathe there every day, pursuing the same
vow with thee. And greatly gratified, I shall, Oh thou having expansive
eyes, amuse there with thee, in this manner, even for hundred or
thousand years. I shall never experience the reverse of fortune,
inasmuch as I do not like to live in the abode of celestials, Oh
Rāghava, if I am to dwell there without thee; no, it is not pleasing
unto me, Oh best of men. I shall go there in that dense forest full of
deers, monkeys and elephants and live there as if under my paternal roof
cleaving unto thy feet and abiding in thy pleasure. Do thou accept my
entreaty whose heart is entirely thine, knows none else, and is ever
attached unto thee, and who am resolved to die if forsaken by thee; thus
repairing I shall be in no way a burden unto thee". That best of men,
reluctant to take Sitā with him, who had spoken thus and who was greatly
attached to virtue, related unto her about the many miseries consequent
upon dwelling in the forest, with a view to prevent her from following
him.
¹³¹ It was generally believed that by certain processes of _Yoga_ one
acquired power to fly in the air.—T.
SECTION XXVIII.
That lover of virtue, thinking of the miseries of the forest, resolved
not to take Sitā with him, who was versed in religious lores and had
spoken thus. And consoling her whose eyes were stained with tears, that
virtuous-souled one spoke unto her the following words with a view to
prevent her from going. "Oh Sitā, thou art born of an illustrious family
and ever intent on the performance of religious deeds; do thou practise
virtue here as it may conduce to the happiness of my mind. Oh Sitā, Oh
thou of the weaker sex, do thou act up to my counsels; there are evils
enough in the forest, do thou learn them from me who am about to dwell
in it. Renounce therefore. Oh Sitā, thy intention of flying as an exile
unto the forest, which for its impenitrableness is said to abound in
evils. It is for thy welfare that I give utterance to these words;
happiness there is none, it is always covered with miseries. The
roarings of the lions living in the caves of mountains, swelling with
the sounds of the waterfalls, produce a very painful impression upon the
ears; so the wood is full of misery. Animals, all maddened, sporting in
solitude, seeing (man), approach to attack him; so the wood is full of
misery. The rivers are full of crocodiles, sharks, and other fearful
animals, muddy and impassable and always infested with infuriated
elephants; the wood is full of misery. There the wayfares are covered
with creepers and thorns: they are void of drinking water and ever
resounded with the noise of the wild fowls; so the wood is full of
misery. Being exhausted with the toil of the day, the dwellers of the
wood have to sleep in night on the bed made of leaves fallen from the
trees on the surface of the ground; so the wood is full of misery. With
the (supply of) fruits that have fallen from the trees man of self
discipline must content himself morning and evening; so the wood, O
Sitā, is full of misery. One has to fast, O Maithili, according to his
might, to wear matted hair and bark, to adore the deities and his
ancestors according to due rites, every day to serve the guests that
come to him, and observing the rules of asceticism, to bathe every day
thrice, namely, in the morning, in the mid-day and in the evening; so
the wood is full of misery. One has to offer presents of flowers
collected by his ownself unto the altars, O Sitā, according to the rites
of the ascetics; so the wood is full of misery. Those that dwell in the
forest will have to remain content, having practised moderation in food,
O Maithili, with whatever edibles are attainable in the forest; so the
wood is full of misery. There are always violent winds, darkness,
hunger, and great fear; so the wood is full of misery. Reptiles, many
and of various kinds, creep there on the path, O excellent lady, with
haughtiness; so the wood is full of misery. And snakes living in the
rivers and of crooked course like them, always await the wayfarers,
hindering the passers-by: so the wood is full of misery. Birds,
scorpions, insects mosquitos and wild gnats, always disturb the
dwellers, O fair one of the weaker sex; so the wood is full of misery.
There are trees full of thorns, having their branches moving to and fro,
and the _kusa_ and _kāsa_ grasses with thorny blades constantly
undulating; so the wood is full of misery. There are various physical
afflictions and divers fears and great misery consequent upon living in
the forest. Anger and desires are to be renounced, the heart is to be
set on ascetic austerities, fear in the fearful objects is to be cast
off; so the wood is full of misery. Thou shouldst not therefore go unto
the forest—it forebodes no good unto thee. Weighing well, have I
concluded that the forest abounds in innumerable evils." While the
high-souled Rāma, resolved thus not to take Sitā with him unto the
forest, she, greatly sorry, did not accept his words and spoke unto him
in the following way.
SECTION XXIX.
Hearing these words of Rāma, Sitā greatly sorry, with tears in her eyes,
spoke gently unto him the following words. "The evils, thus enumerated
by thee of living in the forest, do thou know, appear as so many good
qualities unto me, who have been made forward by thy affection. Deer,
lions, elephants, tigers, _saravas_,¹³² _chamaras_,¹³³ _srimaras_,¹³⁴
and other animals which have not seen thee before, seeing thee, Rāghava,
will stand off, for they all fear thee. I shall follow thee, taking the
permission of the respected ones; without thee, O Rāma, I will renounce
my life. If I live by thee, O Rāghava, _Sakra_, the lord of celestials,
shall not be able with his mighty power to defeat me. ’A woman, without
her husband, cannot live’; this truth has been pointed out by thee, O
Rāma, unto me. Besides, I heard before, thou of great intelligence, in
my paternal house from the Brāhmanas that I should live in the forest. I
have heard this from the Brāhmanas versed in palmistry, and I have all
along been anxious, O mighty hero, to go to the forest; shall therefore
obtain permission and go, O dearly beloved, unto the forest with thee;
nothing can make it otherwise. I shall secure permission and follow
thee; the time has arrived; may the Brāhmanas be of truthful words! I
know, O great hero, that there are many evils incident to living in the
forest; but they generally befall those men who have not their senses
subdued. I heard, when I was a girl, that an ascetic woman of
well-disciplined character, came to my mother and apprised her of my
future abode in the forest. I had requested thee, O my lord, many times
before in this house to take me to the forest with thee for enjoyment,
and thou wast pleased to agree. For thy welfare, O Rāghava, having
received thy permission to follow thee, I like to serve thee, O great
hero, while living in the forest.
O thou, pure-hearted one, surely shall I become sinless if I follow my
husband,out of affection; for my husband is my Divinity. I have heard
this pious report from the Brāhmanas of great fame that even in after
life thy company is greatly beneficial unto me. She, who has been given
away as wife by her father to one, with due rites of gift peculiar to
each class, touching holy water, shall be his, even in her after life.
For what reason then dost thou not wish to take thy wife with thee who
is of good character and devoted to her husband? Do thou take me, O
Kākuthstha, who am poor in spirit, devoted to my husband, ever given to
thy service, and participating equally in thy joy and sorrow. If thou
dost not purpose to take me with thee, surely will I do away with my
life by drinking poison, entering into fire, or drowning myself in
water." She begged Rāma in these and various other means to take her
with him, but that mighty hero did not consent to lead her into the
lonely forest. Being accosted thus, Maithili was wrapt up in thought and
bathed her breast with tears trickling down from her eyes. And
Kākuthstha having control over his ownself, with a view to dissuade her
who was angry and engrossed in anxious thoughts, began to console her in
divers ways.
¹³² A fabulous animal supposed to have eight legs and to inhabit
particularly the snowy mountains.— T.
¹³³ A kind of deer, or rather the _Bos Gruriniens_ erroneously classed
by the Hindu writers amongst the deer.—T.
¹³⁴ A young deer.— T.
SECTION XXX.
Being consoled thus by Rāma, Maithili, the daughter of Janaka, tearing
separation, lovingly and haughtily laughed at Rāghava of spacious
breast, and spoke unto him, her husband, the following words with a view
to follow him to the forest. "What thought of thee, O Rāma, my father,
the king of Mithilā, accepting thee as his son-in-law, who was a man in
form but (in deeds) a woman? Henceforth if people through ignorance say
that the sun has not that burning flood of light which in Rāma does
shine forth, woe is them, it is falsehood. Why art thou so dejected and
whence is thy fear that thou art willing to leave behind thy wife who
has none else but thee? Know me to be perfectly under thy influence like
unto _Sāvitri_, following her husband _Satvavān_, the son of _Dumat
Sen_. I have not, like one bringing stigma on her line, ever in my life
thought of a second person, but of thee whom I must follow into the
forest. Dost thou, like unto an ordinary actor, wish to hand me over to
others, who am chaste, pure as a virgin, and long held in conjugal
affection? O sinless one, do thou become subservient and serviceable to
him whose pleasure thou biddst me seek, and for whom thou hast suffered
thyself to be impeded (in the installation). It does not behove thee to
repair unto the forest without taking me along with thee. Be it the
austerity of an ascetic, the forest or heaven, with thee will I be
everywhere. No toil shall I suffer on the way, as if lying on a bed of
luxury, while following thee in thy footstep. When with thee, the
various thorny grasses, the _Kusa_, the _Kāsa_, the _Sara_, and the
_Ishika_, and the thistles and brambles on the way, shall be unto me in
touch like unto linen and deer-skin. The dust that will cover me, thrown
up by the gush of wind, shall be, O ravisher of my heart, regarded by me
as the finest sandal dust. When I shall lie down on the bed of green
grass in the forest, it shall appear to me more pleasant than one
covered with a colored blanket. Fruits, roots and leaves which thou wilt
bring thyself and give me, be they great or small in quantity, shall be
to me like unto the ambrosia-juice. I shall never think of my father,
mother, or my abode; I shall enjoy fruits and flowers growing in various
seasons. Thou shalt not witness any thing disagreeable there; for me
thou shalt not experience any sorrow,nor shall I be a burden unto thee;
do thou take me with thee, O Rāma, conceiving with pleasure that thy
company is a heaven unto me and thy absence a hell. If thou dost not
take me unto the forest which I count freed from all evils, surely I
shall drink poison and never come under the influence of my enemies.
When through affliction I shall not live after separation, better it is,
O Lord, that I die immediately at the time of my being forsaken by thee;
I cannot bear this grief even for a moment. How shall I be able to live
without thee for fourteen years?"
Thus lamenting, Sitā, racked with sorrow, embraced her husband and began
to cry aloud. Like unto a she- elephant,she being pierced by the
poisonous shafts of Rāma’s words, began to shed tears, long kept off, as
an _Arani_ wood emits fire continually. Tears caused by her sorrow and
white as the crystal began to trickle down from her eyes, like unto
water falling in drops from lotus petals. And that beautiful face having
expansive eyes and resembling the full moon in its splendour, with tears
became pale and parched, like unto a lotus taken out of its watery bed.
Finding her almost insensible with sorrow, Rāma flung his arms round her
and reviving her (with consolation) spoke the following words unto her;
"I do not long for, O worshipful one, even the abode of celestials
gained through thy affliction: fear there is none for me like unto the
self-create Brahmā. Not apprised of thy full intention, O thou of
beautiful countenance, I could not, though capable of escorting thee,
desire thy abode in the forest. When thou art determined O Maithili, to
repair unto the forest with me, I cannot leave thee behind, as one
possessing self knowledge cannot renounce munificence. O thou, having
thighs resembling the trunks of an elephant, I shall resort to that
virtue which was exercised by great and good men going before; do thou
follow me therefore like Suvarchalā following the Sun. I cannot but go
unto the forest, O daughter of Janaka, the truthful word of my father
leads me thereto. Obedience unto his parents is the virtue of a son.
Disobeying the command of my father I am not eager to live. Why should
we with meditations and adorations worship Destiny, which is not
cognizable to the worshippers, neglecting our parents, who are ever
present to our senses? In the worship of the parents are fulfilled the
triple object of religious pursuit, and the adoration of the three
regions; there is nothing equal to it, conducing to purity; so do I, O
thou of excellent look, resort to it.
Truth, almsgiving, honor, and sacrifices with profuse gifts are not so
strengthening (in the life to come) as the services rendered unlo the
parents. Heaven, wealth, grains, learning, son, and happiness,—nothing
remains inaccessible unto us. Great souls following the desires, and
resorting to the service of their parents, get at the abodes of
celestials, Gandharvas, the seats of Brahmā and Vishnu, and other
excellent regions. Therefore do I desire to follow what my father
commands me, treading in the path of truth,— and this is the virtue
eternal. My resolution of not taking thee, Sitā, unto the forest of
Dandaka is now rent asunder, as thou hast prepared thyself to live in
the forest and follow me. Permitted by me, O fair one of exquisite
beauty, to repair unto the forest, do thou follow me, O thou timid one,
and the partner of my righteousness. Thy determination to follow me, O
beautiful one, is very excellent and is in perfect keeping with myself
and my family. Do thou address thyself to repairing unto the forest, for
without this now even heaven itself does not please me. Do thou give
away jewels unto the Brāhmanas and edibles unto the beggars longing for
them, and make haste without delay. Confer upon the Brāhmanas, valuable
ornaments, excellent clothes, pleasant toys, beds, conveyances and other
fine things in thy possession and then what remains do thou distribute
amongst the servants." Convinced that her going to the forest was
desired by her husband, Sitā began to distribute them speedily with a
delighted heart.
SECTION XXXI.
Hearing this conversation, Lakshmana, who had gone there before, with
tears in his eyes and being unable to bear this terrible sorrow, took
hold of his brother’s feet and spoke thus unto that greatly renowned
Sitā and Rāghava. "If thou art resolved to repair unto the forest filled
with deer and elephants, I shall accompany thee, always going before
with bows in my hands. Thou shalt range with me in that charming part of
the forest which resounds with the music of the birds and the humming of
the bees. Alienated from thee I do not long for the abode of the
celestials, nor for eternal life, nor for the wealth of the three
regions." The son of Sumitrā, who spoke thus and was determined upon
going to the forest, being repeatedly requested by Rāma with consoling
words to desist from his purpose, spoke unto him the following words.
"Formerly thou didst order me to follow thee; and why dost thou prevent
me now from accompanying thee to the forest? I want to learn, O sinless
one, why thou dost prevent me now from following thee. I entertain a
grave doubt in this." Then the highly effulgent Rāma spoke thus unto
that sedate Lakshmana, who stood praying before him with clasped hands.
"Thou art sedate, fond of virtue, of peaceful temper, and thou walkest
always in the paths of righteousness. I hold thee dear as my life and
thou art obedient unto me and art my friend. If thou dost accompany me
unto the forest, O son of Sumitrā, who shall serve Kauçalyā and the
highly renowned Sumitrā? That highly effulgent lord of earth who will
satisfy the world with the fulfillment of its desires like unto rain
spreading in showers over the earth, is himself now shackled with
desires unto Kaikeyi. That daughter of Açwapati obtaining this kingdom
from the monarch, there will be no end of the miseries of these
co-wives. Bharata attaining the throne and siding his mother, Kaikeyi
will never think of Kauçalyā or Sumitrā sore distressed with grief. Do
thou therefore, O son of Sumitrā, live here of thy own accord or by the
favour of the monarch, and maintain these worshipful ones. If thou dost
act thus, it will be showing thy best regard in me. O thou, versed in
the knowledge of religion, real virtue consists in the adoration of
superiors. Do this, O son of Sumitrā, for my sake; if we all go away
leaving her aside, she will not be happy in any way."
Accosted thus by Rāma, Lakshmana, well versed in speech, spoke unto him
the following humble words. "Be afraid of thy power, O hero, Bharata
shall adore Kauçalyā and Sumitrā—there is no doubt about this. If that
wicked Bharata obtaining this excellent kingdom, does not maintain and
take care of them, being impelled by haughtiness and wicked impulses,
surely shall I kill him, that wicked-minded one, though he be assisted
by the entire population of the three regions. Besides, that worshipful
Kauçalyā, who has made grants of many thousand villages unto her
servants, can maintain thousands of people like us, and has enough to
maintain herself as well as my mother. Do thou therefore permit me to
follow thee; there will be no breach of virtue in this,and I shall have
my desires attained and thy interests shall be secured. I shall go
before thee pointing out thy course, with stringed bows, a hoe, and a
basket in my hands. I shall bring for thee every day various roots and
fruits and other things that grow in the forest and which the ascetics
use in their sacrifice. Thou shalt amuse thyself with Vaidehi on the
sides of the hill, and I shall perform everything for thee whether thou
art asleep or awake."
Being extremely gratified with these words, Rāma spoke unto him,
saying,—"Do thou follow me, O son of Sumitrā, obtaining permission from
all thy relatives. The high-souled Varuna himself offered two
terrible-looking bows of etherial temper, two sets of weapons at the
great sacrifice of the royal Janaka—namely, impenetrable mail, two
quivers, two inexhaustible arrows, and two swords burnished with gold
and bright as the Sun. These things were offered unto me as bridal
presents, and I have kept them at the house of my preceptor. Do thou, O
Lakshmana, paying homage unto my preceptor, taking all those weapons,
swiftly bring them hither. Determined upon going unto the forest,
Lakshmana, taking leave of his friends, went to the abode of the
spiritual preceptor of the Ikshwākus and took from him those excellent
weapons. And that best of princes, the son of Sumitrā, showed Rāma those
heavenly arms—worshipped and well adorned with garlands. Seeing
Lakshmana arrive there, Rāma, having control over his ownself, greatly
pleased, spoke unto him the following words. "Thou hast arrived, O
Lakshmana, just when I wanted thee. I want to distribute with thee these
my riches amongst the Brāhmauas and the ascetics. There are many
excellent Brāhmanas having firm reverence in their preceptor. I want to
distribute my wealth amongst them and many other personages who depend
upon me for their maintenance. Bring here speedily the worshipful
Sujajna, the son of Vasishtha; I want to repair unto the forest after
duly adoring him and other excellent Brāhmanas."
SECTION XXXII.
Receiving this pleasant and beneficial mandate of his brother, Lakshmana
speedily went unto the abode of Sujajna, and finding that Vipra in the
chamber where the sacrificial fire was maintained, worshipped him and
addressed him, saying; "Friend, come and behold the abode of that one of
arduous deeds (Rāma) renouncing his incoming installation." Finishing
his prayers, Sujajna accompanied Lakshmana and arrived at the splendid
mansion of Rāma, filled with riches. No sooner Rāma found that Brāhmana
versed in the Veda (Sujajna) arrive there, shining in effulgence like
unto the blazing fire, than he rose up from his seat along with Sitā,
with clasped hands, and received him as if he had been the sacrificial
fire itself, and offered him excellent golden _Angadas_, shining
ear-rings, necklaces of jewels fastened together with golden strings,
_Keyuras_, bracelets, and various other ornaments, and spoke unto him,
being desired by Sitā, the following words. "O my gentle friend! do thou
by some servant send unto thy wife this necklace and _Hemasutra_. And
Sitā, the friend of thy wife, also intends to give this _Rasanā_ unto
thy wife, And on the eve of her going to the woods, she presents thyself
and thy wife with _Angadas_ of curious workmanship and elegant
_Keyuras_. And Vaidehi wishes to present thee with this fine bed-stead
with its coverlet studed with various precious jewels. And I offer thee,
O great ascetic, with a thousand gold coins, this excellent elephant,
called the destroyer of foes, which had been bestowed upon me by my
maternal uncle."
Being addressed thus by Rāma, Sujajna accepted all those offers, and
showered benedictions upon Rāma, Sitā, and Lakshmana. Thereupon Rāma
spoke unto his beloved, considerate and fair-speaking brother, the son
of Sumitrā the following pleasant words, like unto Brahmā addressing the
Lord of celestials. "O son of Sumitrā, do thou invite the excellent
Brāhmanas, Agastya and Viswāmitra, and adore them, O Rāghava, by
conferring upon them gems, as people cherish corn with water. And O
mighty armed one, do thou worship them, O Rāghava, with a thousand cows,
gold, silver, and various precious jewels. Do thou confer upon that good
Brāhmana, the preceptor of the _Tittiriya_ portion of the _Vedas_, who
crowns Kauçalyā with blessings every day, silk cloth, conveyances,
maid-servants, and such other things, till the twice-born one is
satisfied. Do thou propitiate the worshipful Chitraratha, who is our
charioteer and counsellor and of advanced years, with precious jewels
clothes, wealth, with all kinds of beasts and a thousand cows. Do thou
confer upon those Brāhmanas, O son of Sumitrā, who live under my
protection, studying the _Kata_ section of _Yayur_ Veda, with staffs in
their hands, a grant of eighty mules loaded with jewels, of a thousand
miles of pines, and of a thousand cows, for curd and clarified butter.
They are always inactive, being constantly engaged in Vedic studies, and
are greatly slothful though having a taste for delicious food, and are
always esteemed by great men; to each of all those Brāhmanas, who always
come to Kauçalyā, do thou, O Lakshmāna,make a grant of a thousand gold
coins, and offer unto them all such gifts as may please my mother."
Thereupon Lakshmana, that best of men, distributed amongst all these
Brāhmanas all the entire riches as ordered by Rāma like unto the Lord of
wealth. Seeing his dependants in a wretched plight, shedding tears
continually, Rāma proferred unto them various articles for their
maintenance, and said :—"Do ye occupy in turn until our return my rooms
as well as Lakshmana’s." Having spoken thus unto all those dependants
who were racked with great sorrow, Rāma ordered the Treasury officer to
bring his riches there. Thereat, the servants brought all his riches and
collected them in great heaps. Rāma, the best of men, together with
Lakshmana, distributed them amongst the Brāhmanas, boys, the old, and
the poor. There lived in that quarter a Brāhmana of a tawny colour, by
name Trijatā, descended from the line of Garga, earning his livelihood
by digging the earth with spades and ploughs. His young wife with her
little children, struggling with poverty, spoke thus unto the old
Brāhmana. "Throwing aside thy spades and ploughs, do thou hear my words.
Go and see the virtuous-souled Rāma, and thou art sure to get something
from him now." Hearing these words of his wife, Trijatā, shining in
effulgence like unto Vrigu and Angira, covering his body with a torn
piece of cloth, proceeded towards Rāma’s abode with his wife, and going
on in a speedy and uninterrupted course, reached at last the royal abode
and spoke unto Rāma thus:—"O mighty son of the king! a poor man am I,
having a number of children. I maintain my family by digging the earth;
do thou therefore look upon me mercifully. Whereupon Rāma replied
laughing:—"I have not distributed as yet even one thousand of my cows.
Do thou hurl this rod, and thou art the master of all those cows
occupying the space at the extremity of which this rod shall fall." Upon
this, swiftly tightening the cloth around his waist, Trijatā firmly
grasping the rod hurled it with a mighty force. The rod, hurled off his
hands, fell on the other side of the river Saraju in the midst of many
thousand bullocks. Seeing this, the virtuous-souled Rāma despatched to
the hermitage of Trijatā all the cows that lay extending up to the banks
of the river Saraju, and consoling him afterwards accosted him with the
following words. "Be not offended, I acted thus only as a matter of
joke. I asked thee to do this only with the object of knowing whether
thou hadst the power to hurl this rod. Do thou ask of me now any thing
thou likest. Truly do I speak that thou shouldst not hesitate. I am
ready to devote my wealth to the services of the Brāhmanas. And the
wealth I have earned will conduce to my favour, if. I can apply it to
your service."
Then Trijata, being pleased with the accession of cows, went away along
with his wife, showering happiness and joy. Rāma of great manliness
afterwards distributed with proper respect and due welcome all his
wealth amassed by righteous means amongst the Brāhmanas, friends,
servants and the poor, according to the recomendation of his friends.
SECTION XXXIII.
Having distributed much wealth to the Brāhmanas, the Rāghavas set out
with Sitā for the purpose of seeing their father. And the two looked
beautiful with a couple of handmaids (following them), taking the
weapons that had been decked by Sitā with flowery wreaths. Then crowds
of elegantly-attired citizens, mounting on the terraces of three-
storied and seven-storied houses, looked on the scene with hearts filled
with sorrow. And unable to tread the streets because of a vast
concourse, they ascending the terraces of the buildings, eyed Rāghava
with woe-begone eyes. And deprived of their senses by grief, the
multitudes,¹³⁵ beholding Rāma proceeding on foot in company with Sitā
and his younger brother, said,—"He that used to be followed by the vast
body of the four-fold forces, proceeds now along with Sitā, followed by
Lakshmana alone. Knowing every kind of enjoyment, that magnanimous one
who has tasted of every luxury, for maintaining the dignity of morality,
does not wish to falsify (his father’s) word. And that Sitā whom
formerly the very rangers of the sky could not see, is to-day beheld by
the passers-by. Now summer’s heat and winter’s cold and the rains of the
wet season will speedily stain Sitā, whose person is worthy of being
dyed, and who used to daub her limbs with red sandal paste. Surely
to-day Daçarātha speaks thus, possessed by some evil spirit; for the
king ought by no means to banish his beloved son. Who ever exiles his
son, albeit he be worthless? And what is to be said concerning a son
that has fast secured all men’s hearts by his behavior? Universal
benevolence, kindness, learning goodness, the restraint of the senses,
and the control of the faculties,—these six qualities adorn that best of
men, Rāghava. Therefore the subjects will be afflicted in consequence of
his separation, even as aquatic animals are, when summer dries up the
waters of a tank. The entire earth is distressed on account of the
distress of this lord of the earth, even like a tree bearing blossoms
and fruits, when its roots have been severed. Surely this highly
effulgent one with virtue for his chief good, is the root of humanity,
and the latter represents its flowers, fruits, foliage, and boughs.
Therefore, accompanied by our wives and friends will we like Lakshmana
follow the departing Rāghava by the same way that he takes. And leaving
aside our gardens and fields and abodes, will we, making the righteous
Rāma’s happiness and misery our own, follow him. Let Kaikeyi possess
herself of our deserted mansions, deprived of their buried treasures,
with their unswept courtyards robbed of kine and wealth, and shorn of
all substance, filled with dust, and abandoned by the deities, mansions
where rats will run from hole to hole, which will neither emit smoke nor
contain water, which will not be swept by broomsticks, from which
sacrifices, and the slaughter of sacrificial beasts,and the offering of
oblations and the recitation of sacred texts, and _Yapa_, will be
absent, and around which will be strewn broken earthenware, as they are
on occasions of political commotions or the occurrence of natural
calamities. Let the forest to which Rāghava repairs resemble a city, and
let this city renounced by us be converted into a wilderness. Inspired
by the fear of us, serpents will leave their holes, and beasts and birds
the caves of mountain, and elephants and lions the forest. Let them
occupy the tracts left behind by us, and let them renounce such
abounding in serpents, beasts, and birds, as yield grass, meat, and
fruits. Let Kaikeyi (reign in this realm) along with her sons and
adherents; we, renouncing homes, will dwell in the forest with Rāghava."
Rāghava heard various words uttered thus by the populace; and having
heard them, he did not suffer his mind to be agitated. And that
righteous one of the prowess of a mad elephant, from a distance began to
make for the residence of his father resembling in brightness a summit
of the Kailāça mountain. Entering the king’s mansion, he drawing nigh
found the heroic Sumantra seated in dejected mood. Seeing that
well-wisher of his thus depressed, Rāma endeavouring by all means to do
his father’s bidding, cheerfully went on, desirous of beholding his
sire. And with the view of meeting the aggrieved king before repairing
to the forest, the magnanimous son of the Ikshwāku race, seeing
Sumantra, stayed there,—so that that noble-minded one might inform his
father of his visit. And making up his mind to go to the woods in
accordance with the command of his father, Rāghava seeing Sumantra, said
unto him; "Do you inform the king of my arrival."
¹³⁵ Another reading is,—_Beholding Rāma without his umbrella and
walking afoot_.— T.
SECTION XXXIV.
Then the mighty and incomparable Rāma of eyes resembling lotus-petals
said unto the charioteer,—"Do you announce me to my father." Thus
commissoned by Rāma, the charioteer entering the apartment, found the
king heaving sighs, his senses overwhelmed with grief. And he saw the
monarch like the sun afflicted by Rāhu, or like fire enveloped in ashes,
or like a tank deprived of its water. Thereupon concluding that the king
agitated by sorrow was bewailing Rāma, the charioteer said with joined
hands. And first paying homage unto the king, invoking victory upon him,
the charioteer, perplexed with fear, softly and sweetly addressed the
monarch thus:—"O foremost of men, your son waits at the entrance, after
having distributed wealth to Brāhmanas and his retinue Let that one
having truth for prowess, good betide you, see you. Having greeted all
his friends,he now wishes to see you. Know that he is about to set out
for the mighty forest. Do you, O Lord of earth, see him furnished with
every perfection, like the Sun himself surrounded by his rays."
Thereupon, that virtuous and truthful (king) resembling the ocean by
virtue of his gravity, and motionless like the welkin, answered
Sumantra, saying,—"O Sumantra, do thou bring hither my wives." Reaching
the inner apartment, the charioteer said unto the ladies,—"The
worshipful king calls you. Do you come speedily." Thus addressed by
Sumantra at the mandate of the monarch, the ladies in a body, informed
of their husband’s command, went to the king’s apartment. And three
hundred and fifty females furnished with coppery eyes and observing
vows, surrounding Kauçalyā, proceeded slowly. On the females coming
there, the monarch seeing this, said unto the charioteer,—"O Sumantra,
do you bring hither my son." Thereat the charioteer taking Rāma,
Lākshmana and Mithila’s daughter, speedily came before the lord of
earth. The king seeing his son drawing nigh with joined hands, hastily
rose up from his seat in company with his wives. And casting his eyes on
Rāma, the king rushed towards him, but before reaching his son, the
aggrieved monarch fell down to the earth in a swoon. Rāma and that
migthy car-warrior Lakshmana swiftly neared the king striken with grief
and rendered senseless by sorrow. And there arose in the palace cries of
women by thousands of "Ah Rāma," mingled with the tinkling of ornaments.
Then both Rāma and Lakshmana along with Sitā took the king up with their
arms, and with tears in their eyes laid him upon the couch. When the
lord of the earth oppressed with the vapour begot of grief and
overwhelmed with emotion, had regained his senses, Rāma with joined
palms said—"I ask you, O mighty monarch, as you are the lord of all. Do
you see me safely despatched to the forest of Dandaka. Do you permit
Lakshmana, and let Sitā also follow mc to the woods; for although
prohibited by me with various reasons, they do not wish to be left
behind. Do you, O bestower of honor, permit us all, renouncing
sorrow—Lakshmana and Sitā and me,—like Prajāpati permitting his sons."
Seeing Rāghava about to set out for the forest, the lord of earth said
unto the calm Rāma waiting for his orders,—"O Rāghava, I have been
deprived of my senses in consequence of my having conferred boons on
Kaikeyi. Do you therefore confining me to-day become king in Ayodhyā."
Thus addressed by the monarch, Rāma—the best of the righteous—well
versed in speech, with joined hands addressed his father thus,—"O king
do you rule this earth for a thousand years,—I will reside in the
forest. I do not wish for the kingdom. Having spent five and nine years
in the woods, I shall again embrace your feet, lord of men, after
fulfilling your vow." Fettered in the net of promise, the king bewailing
his beloved son, secretly spurred on by Kaikeyi, said,—"Do you, my
darling, with the view of attaining welfare here and hereafter and
auspicious fortune, go calmly your fearless way,—so that you may return
hither (in time.) I dare not, O descendant of the Raghu race, forbid you
who are established in truth and who are bent upon discharging your
duty. But, O son, do not by any means depart to-night: beholding you
even for a single day, I shall feed with you. Do you, seeing me as well
as your mother, stay here to-night. Then ministered unto every way, you
will set out to-morrow. O son, O beloved Rāghava difficult is the task
that you are going to perform,—for compassing my good in the next world,
you are ready to repair to the very woods! But, O Rāghava, I swear unto
you, this is anything but agreeable to me, my son. I have been made to
swerve from my purpose by the crafty Kaikeyi resembling a fire hidden
under ashes. You are going to give effect to the deceit that has been
practised upon me by this woman intent upon sullying her line. And as
you are my eldest son, it is no wonder, O son, that you should wish to
maintain your father’s truth." Hearing these words of his distressed
father, the humble Rāma, along with his brother Lakshmana, said,—"Who
will confer on me the merit tomorrow that I shall reap by going to-day?
Therefore, I prefer even the journey to the woods to enjoying comforts
here. Do you bestow upon Bharata this earth renounced by me— this
kingdom abounding in corn and kine and filled with people; my mind
determined upon dwelling in the forest, does not waver. Do you, O
bestower of boons, grant Kaikeyi everything that you had promised unto
her at the time of the war¹³⁶ (you had waged against the Dānavas), and
thereby do you follow truth. Obeying the mandate that you have issued, I
will dwell in the forest for fourteen years in the company of the
rangers of the woods. Do you without feeling any compunction confer the
earth on Bharata. Mine is not the desire to obtain the kingdom for
enjoying happiness or attaining any benefit. I will, O descendant of the
Raghu race, do your bidding. Banish your grief, and suppress your tears.
That lord of streams, the irresistible ocean, never forsakes his own
magnanimity. I desire neither dominion, nor happiness, nor the earth,¹³⁷
nor any object¹³⁸ of enjoyment, nor heaven, nor life. O foremost of men,
all I wish for is that you may not come by falsehood, and abide by
truth. I truly and in good sooth swear before you that I cannot, O lord,
remain here for a moment longer, O my father. Do you bear this grief. I
cannot for certain act contrary to my promise. Directed by Kaikeyi
saying,— ’Do you, O Rāghava, go to the forest,’ I had said,—’I will
go,’—That promise I must accomplish. Do you not, O revered one, feel
aggrieved. We will abide in the forest abounding in mild deer and
resounding with the notes of various birds. The father is a very
God,—even the celestials say this. Therefore will I look upon your word
in the light of divinity. And, O best of monarchs, after the fourteen
years have been spent, you will see me again by your side,— therefore do
you banish this grief. Why do you, O foremost of men, who will suppress
other’s grief, undergo this alteration? Do you confer upon Bharata this
city and this kingdom and the earth renounced by me. Doing your behest,
I will repair to the forest, sojourning there for a long time. Staying
at the auspicious frontiers, let Bharata barely rule this earth
furnished with watery expanses, cities and forests, when it has been
renounced by me. O king, let what you have said be as you wish it. I do
not, O king, set my heart upon any great object of desire, nor do I seek
my own behoof, as I am bent upon, O you beloved of the good, working out
your will. O sinless one, you will not therefore reap any evil on my
account. Associating you with untruth, I would not, O sinless one, wish
even for your company who are agitated with anxiety,¹³⁹ or this entire
kingdom, or every object of desire, or the earth, or Mithilā’s daughter.
Even this is my truthful vow,—let also your vow prove true. Living upon
fruits and roots in the forest, and surveying mountains and tanks and
streams and graceful trees, I shall be happy on entering the forest, Do
you cease to lament." Thus benetted with calamities and exercised with
grief and anguish, the king embraced his son,—and then deprived of his
consciousness fell down on the ground and became motionless. Thereat all
the queens save that wife of the monarch (Kaikeyi) bewailed together;
and crying Sumantra also went into a swoc And the place was filled all
around with exclamations "O" and "Alas."
¹³⁶ Another reading is,—_The boon that you had well-pleased
conferred_.—T.
¹³⁷ Another reading,—_Nor Mithilā’s daughter_.—T.
¹³⁸ Another reading is,—_Nor any of these worlds_.—T.
¹³⁹ Some texts—_Living_.—T.
SECTION XXXV.
Then shaking his head and sighing again and again pressing palm upon
palm and grinding teeth upon teeth, with eyes reddened in wrath and an
altered complexion, and suddenly waxing angry and moved with grief,
Sumantra witnessing the mental condition of Daçarātha said, shaking
Kaikeyi’s heart with the sharpened shafts of his speech and piercing her
mind all over with his harsh words resembling thunderbolts, "O
worshipful one, since you have forsaken king Daçarātha, the maintainer
of this world and the mobile and the immobile that it contains, there is
nothing that is incapable of being done by you. I consider you the
murderess of your husband and as one that has finally exterminated one’s
line; inasmuch as you have by your act afflicted the monarch invincible
like Indra, firm as a hill, and imperturbable like the deep itself. You
ought not to bring down your boon-bestowing lord and husband Daçarātha;
for surely the wish of a husband to a wife outweighs a _koti_ of sons.
The princes will obtain the kingdom one after another according to age;—
this custom it is your study to render nugatory even when the lord of
the Ikshāwaku race is still alive. Let your son be king; let Bharata
rule the earth: we, however, will go where goes Rāma. No Brāhmana will
dwell in your dominion —such is the ungracious deed you are going to do.
[Surely we will go the way that is wended by Rāma, and what happiness, O
revered one, will you,forsaken by friends, Brāhmanas and the saintly,
reap by remaining here, allured by the lust of dominion? And you are
going to do such an act!]¹⁴⁰ A wonder it is that I perceive, viz,—that
the earth hid by a character like you is not riven this very day. And
why doth not the flaming and dreadful censure uttered by the mighty
Brahmārshis destroy you who are bent upon banishing Rāma? Who having
hewn a mangoe tree by his axe, tendeth a Nimba? It never turns sweet for
him that waters it. Your birth is noble indeed; it is as much so as is
your mother’s. They say that sweet is never extracted from Nimba. I
remember what I have heard from old men concerning the vicious
inclinations of your mother.
Some one intent upon conferring boons conferred an excellent one on your
father. In virtue of this, that lord of earth could understand the
import of sounds emitted by all beings, and it is in consequence of this
that he could understand the speech even of birds and beasts. One day as
your father was lying down, he, understanding the thoughts of a gold-
hued Jrimbha bird, from its cries, laughed heartily. Thereat your mother
getting angry, wishing for the noose of death, said,—’O king, O placid
one, I ask you for the reason of your laughter.’ The king replied,—’O
worshipful lady, if I unfold unto you the reason of my laugh, then I
shall without doubt die to-day.’ But that revered one, your mother,
again urged Kekaya, saying,—’Tell it to me, whether you live or die; for
(when I have learnt all about it), you will not be able to laugh at me
again.’ Thus addressed by his beloved spouse, that lord of earth Kekaya
went to the saint that had conferred the boon on him and related unto
him everything faithfully. Thereupon that boon-giving saint said unto
the kin; "Whether this one kills herself or be destroyed, do you not, O
king reveal it." Hearing these words of his, the king well pleased
summarily forsook your mother and began to divert himself like Kuvera.
Even in the same way, you, O you that see only evil, staying in an
unrighteous count befouling the king’s sense, endeavour to make him
commit this wrong. In this connection I remember a saying, viz.,— men
take after their fathers, and women their mothers. Do not be so,—do you
even accept what the lord of earth says. Doing the will of your lord, do
you become the refuge of us all. Do not incited by evil propensities,
make your husband the lord of men endued with the prowess of the
celestial chief, perpetrate an unrighteous deed. That sinless one will
not for certain give practical effect to the promise jestingly made by
you. O worshipful one, king Daçarātha is graceful, being furnished with
eyes resembling lotuses. Let him install his eldest son, Rāma generous
and able, maintaining his own religion—the protector of all men—and
endued with might. O revered lady, great is the obloquy that will spread
concerning you, if leaving his royal father, Rāma repaireth to the
forest. Let therefore Rāghava govern his kingdom; and do you remove your
agitation. Surely save Rāghava none residing in the kingdom will prove
friendly to you. On Rāma being installed as the heir-apparent, that best
of bowmen—king Daçarātha—will depart for the forest, remembering ancient
examples." Thus in presence of the king, Sumantra with clasped palms,
with soft yet cutting words endeavoured to strike Kaikeyi with regret.
But that noble dame did not feel any compunction, nor was she touched
with regret. And the complexion of her countenance remained as it was
before.
¹⁴⁰ The North West Provinces text omits the lines inclosed within
brackets.
SECTION XXXVI.
Then that descendant of Ikshwāku afflicted because of his promise,
sighing and his heart filled with the vapour begot of sorrow, again
addressed Sumantra, saying,—"O charioteer, do you speedily marshall the
army consisting of the four kinds of forces for following Rāghava. And
let sweet- speeched courtezans and opulent traders grace the extensive
army of the prince. And, giving them immense wealth, do you also send
with him those that depend on Rāma, as well as those with whom he
delights to wrestle. And let the foremost weapons, and the citizens, and
cars, and fowlers well acquainted with the forest go in the wake of
Kākutstha. Killing deer and elephants, and drinking wild honey, and
beholding various rivers, they will ultimately forget this kingdom. And
let our granary and treasury follow Rāma who is to reside in the forest.
Performing sacrifices at holy spots, and dispensing the prescribed
_Dakshinas_, let Rāma happily reside in the forest in the company of
saints. The mighty- armed Bharata will govern Ayodhyā. Therefore, do you
furnish the auspicious Rāma with every object of enjoyment." When that
descendant of Kākutstha said this, Kaikeyi was inspired with
apprehension: her countenance became blank, and her utterance was
choked. Losing her complexion and agitated with fear, with her
countenance fallen, Kaikeyi faced the king and said,—"O righteous one,
like unto a liquor whose lees alone have been left, Bharata will not
receive the kingdom tasteless and denuded of all substance." While the
shameless Kaikeyi was speaking thus sternly, king Daçarātha said unto
that one of expansive eyes,—"O worker of mischief, why having laid the
load upon me, do you torment me? O ignoble one, why did you not ask for
this, when you did first solicit the boon?" Hearing these wrathful words
of the king, that beauteous one, Kaikeyi, waxing doubly wroth, addressed
the monarch, saying,—"Even in this line of yours, Sagara deprived his
eldest son Asamanja by name of the enjoyment of the kingdom. In this way
this one deserves to go to the forest." Thus addressed, king Daçarātha
said,—"O fie!" and all present were afflicted with shame; but Kaikeyi
feigned not to understand all this. Then a notable, aged, pure-spirited
personage held in high esteem by the monarch, named Siddhārtha,
addressed Kaikeyi, saying,—"Asamanja by way of sport catching people on
the way, used to throw them into the waters of the Sarayu, and that
wicked-minded wretch made merry over the same. Seeing him do so, the
citizens in a body, waxing wroth spoke unto the monarch,—’O enhancer of
the kingdom’s prosperity, do you either banish Asamanja or us.’ To them
he replied,—’Whence is this fear of yours?’ Thus asked by the monarch,
the subjects said,—’Through his impudence this one of perverted sense by
way of diversion throwing our sons into the Sarayu, finds extreme
delight.’ Hearing these words of his subjects, that lord of men, with
the intention of doing good to them, forsook that mischievous son of
his. Then swiftly causing a car to be yoked, he said unto his men,—This
one is to be banished for life in proper garb along with his wife.’
Thereupon that worker of iniquity went to the forest and went about
seeing mountain fastnesses. Thus did the virtuous king Sagara renounce
his son. But what offence has Rāma committed that he is to be banished?
We do not find any fault whatever in Rāghava. Rare is his fault even
like the spot on the Moon. Or it may be, O exalted lady, that you
perceive some fault in Rāghava,—Do you, if so, unfold it; and then let
Rāma be banished. But the renunciation of the honest ever constant in a
righteous course, in consequence of its being opposed to virtue,
destroys the splendour of Sakra himself. Therefore, O noble one, cease
to persevere in this, for what good would the marring of Rāma’s good
fortune bring you? And, O you of a fair countenace, you will by such a
course escape odium." Hearing Siddhārtha’ s words, the king, his voice
waxing exceedingly feeble, addressed Kaikeyi in words surcharged with
emotion,—"O Personation of sin, thou relishest not this speech. Thou
knowest not either thy own good or mine. This wicked endeavour of thine,
O thou that strivest after harm, which thou puttest forth adopting a
narrow path, is surely divorced from the course of the good. Forsaking
my kingdom, forsaking happiness and treasures, I will to-day follow
Rāma. Do thou with Bharata for the king forever enjoy dominion according
to thy heart’s desire,"
SECTION XXXVII.
HEARING the words of that worthy, Rāma conversant with modesty, humbly
addressed Daçarātha, saying,—"What O king, have I, that am renouncing
everything and am going to dwell in the forest subsisting on what the
forest yields, to do with a following? Of what avail is a person’s
attachment for the tether of a goodly elephant, when the elephant itself
is renounced by him? Thus it is with me, O foremost of righteous ones.
What shall I do with the army, O lord of men? I will confer everything
on Bharata. Let them bring me a vesture of bark, and for me who will go
to the forest and reside there for fourteen years, bring a hoe and a
basket." Thereupon Kaikeyi herself brought a bark dress and that
shameless one said unto Rāghnva in the presence of all,—"Do you wear
this." On this, that foremost of men taking those two pieces of bark
from Kaikeyi, left his fine attire and put on the ascetic garb. And
Lakshmana also, renouncing his choice raiment, put on the dress of an
anchoret before his father. Then Sitā clad in silk apparel, eying the
ascetic covering meant for her, became agitated, like a doe at sight of
a noose. And afflicted with shame, that one graced with auspicious
marks, Jānaki, sorrowfully took from Kaikeyi the Kuça and bark; and with
tears flooding her eyes, that one cognizant of virtue and having her
gaze ever fixed upon it, thus addressed her lord resembling the king of
the Gandharbas,—"How do the ascetics dwelling in the woods put on their
dress?" Saying this, Sitā, ill at ease became embrassed. And putting on
one piece on her neck and holding the other in her hand, the daughter of
Janaka, feeling uneasy, stood overpowered with shame. Thereupon that
best of righteous persons, Rāma, speedily coming up to her, fastened the
monastic garb over Sitā’s silk attire. Beholding Rāma fastening that
goodly garb on Sitā, the females of the inner apartment began to shed
tears. And waxing exceedingly aggrieved, they spoke unto Rāma flaming in
effulgence:—"Child, do not take this virtuous one to the forest. So long
as you will reside in the forest in accordance with the wishes of your
father, we shall behold her; and by this means let our lives attain
their object, O lord. O son taking Lakshmana for your help, go you to
the forest. This auspuious one does not deserve to live in the woods
like an ascetic. O son, grant our prayer. Let the fair Sitā remain. Ever
steady in virtue, you do not yourself intend to stay here." Hearing
these words, Daçarātha’s son tied the dress on Sitā having a similar
character with himself. When she had put on the upper and under
garments, the preceptor of the king, Vasistha, his voice choked with the
vapour of sorrow, dissuading Sitā, said unto Kaikeyi,—"O thou whose
desires outrun thy sense of honor, O thou of perverted understanding O
befouler of thy line, deceiving the monarch, thou stayest not within the
pale of the promise. O thou bereft of good behavior, that noble lady,
Sitā, should not go to the forest. Sitā will occupy Rāma’s seat. Of all
those that marry, the wife is the (other) soul. Sitā will govern the
earth, as she is Rāma’s self. But if Vaidehi goes to the forest with
Rāma, we will follow him, and the inhabitants of the city will also
repair thither. And the warders of the inner apartment, and the people
of the kingdom and the city taking with them their neccessaries and
servants will accompany Rāghava and his wife. And Bharata and Satrughna
wearing ascetic clothes and ranging the forest will live like their
elder brother resident in the woods. Then alone thou of vile ways and
intent upon harming the people wilt govern this empty earth deserted by
the inhabitants, along with the trees. That can never be a kingdom where
Rāma is not the monarch, and that forest where Rāma will reside will
flourish into a monarchy. Bharata never wishes to govern a kingdom that
has not been conferred upon him by his father; nor, if he has really
been begotten by the monarch, wilt he any further act by you as a son.
Even if you leaving the earth fly unto the air, that one cognizant of
the character of his ancestry, will never act otherwise. Therefore
although intent on advancing your son, you have really brought about his
injury. There exists not a person in the world that is not partial to
Rāma. O Kaikeyi, do you to-day behold beasts and snakes and birds
journeying in the wake of Rāma, and even the trees stand with their
heads turned towards him. Do you, O noble lady, removing the ascetic
guise, confer elegant ornaments on your daughter-in-law, for such a
dress suits not this one." Saying this Vasistha prevented Kaikeyi. "O
daughter of kmg Kekaya, you have asked for the abode of Rāma in the
woods; and decked out in ornaments let Sitā daily engaged in adorning
herself, reside in the forest with Rāghava. And let the daughter of the
King go to the forest, surrounded by excellent cars and servants, and
taking with her attires and other necessary things. When you demanded
the (fulfilment of the) promise, you had not your eye on Sitā." When
that foremost of* Brāhmanas, that preceptor of the king possessed of
unparalelled potency, had said this, Sitā, desirous of serving her
beloved lord, did not turn away from the ascetic dress (presented by
Kaikeyi.)
SECTION XXXVIII.
WHEN Sitā, having a husband although seeming as if she had none, was
putting on the ascetic guise, the people got into a wrath and exclaimed,
"O Daāaratha, fie on you!" Aggrieved at the uproar that arose there in
consequence, the lord of earth banished from his heart all regard for
life, virtue, and fame. And sighing hot, that descendant Ikshwāku spoke
onto that wife of his, saying,—"O Kaikeyi, Sitā deserves not to go in a
Kuça dress. Tender, and youthful, and worthy of happiness, she is by no
means capable of living in the forest. My spiritual guide has spoken the
truth. Whom has this one injured that, being the daughter of the
foremost of kings, she like a female ascetic, wearing a meagre garb in
the presence of all, will (repair to the woods and) remain there like a
beggar destitute of everything? Let Janaka’s daughter leave off her
ascetic guise. This is not the promise that I had made to you before.
Let the princess go to the forest in comfort, furnished with all sorts
of gems. My sands run out; by me hath this cruel promise been made with
an oath. But this (exile of Sitā) has been thought of by you through
your ignorance! Let it not, however, consume you like a bamboo flower
destroying the bamboo. If, O wicked woman, Rāma has happened to do thee
something unbeautiful, what wrong, O base wretch, has Vaidehi done thee
in the world? Of eyes expanded like those of a doe, endued with a mild
temperament, and virtuous, what harm has Janaka’s daughter done thee.
Surely, O nefarious one, the banishment of Rāma is enough for thee. Why
then dost thou bend thy mind to perpetrate these atrocious sins? O noble
dame, having heard you asking for the banishment of Rāma, who had at
first been intended by me for being installed, and who came here
afterwards, I had promised you (his exile alone.) But since, going
beyond that promise of mine, you behold Mithāla’s daughter dressed in
mendicant garb, surely you wish to find your way to hell." Thus
commissioned to the forest, Rāma who was seated sealing his lips,
said,—"O righteous one, this my mother is aged and famous and of a lofty
spirit. May she not meet with improper treatment at your hands! It
behoves you, O bestower of boons, to show greater honor to her when she
shall be deprived of me and be plunged into a sea of grief and afflicted
with unprecedented woe. O you comparable unto the mighty Indra, you
should so behave with my mother smitten with my separation, that
exercised by grief in consequence of my residence in the forest, she may
not, renouncing life, repair to the mansions of Yama."
SECTION XXXIX.
HEARING Rāma’s words, and seeing him dressed like an ascetic, the king
in the midst of his wives was deprived of his senses. And burning in
grief, the king could not eye Rāghava, nor seeing him could that one of
afflicted mind answer anything. Then remaining unconscious for a while,
the mighty-armed lord of earth oppressed by grief began to bewail,
thinking of Rāma. "I conclude that formerly I deprived many a cow of her
calf, and took the life of many a creature, and it is for this that the
present calamity has befallen me. (I infer) that life never departs from
the body unless the time comes, for although sore tried by Kaikeyi, my
life does not go out of me, and for I can see before me this one
resembling fire, clad in the dress of an ascetic, having left his fine
vesture. These people are in trouble in consequence of Kaikeyi alone
striving by help of this craftiness to secure her interest." Having said
these words, Daçarātha, his semes overpowered by the vapour of sorrow,
exclaimed "Rāma!" and could not proceed further. Then soon regaining
consciousness, the lord of earth with tearful eyes, addressed Sumuntra,
saying,—"Yoking a riding car with excellent horses, do you come hither;
and take the exalted one to the south of the kingdom. The virtuous and
heroic Rāma is being banished by his father and mother. Even this
methinks will be asserted as the fruit of the virtues possessed by the
pious." Receiving the mandate of the sovereign, Sumantra endued with
fleet vigour, yoking a car adorned with horses, came there. Then the
charioteer with joined hands announced to the prince that the car
adorned with gold was ready, yoked with excellent horses. The king,
versed in time and place, and pure, speedily summoning his treasurer,
said unto him these words firmly,— "Do you without delay bring unto
Vaidehi excellent and costly attires and noble ornaments, counting these
(ten and four) years." Thus desired by the foremost of men, that officer
repairing to the treasury, procuring all those, speedily presented them
to Sitā. Thereupon that pure-sprung one, Vaidehi, ordered to the forest,
adorned her goodly limbs with those rare ornaments. And thus decked out,
Vaidehi graced that chamber like the effulgence of the Sun irradiating
the welkin with his rays. Then embracing with her arms Mithilā’s
daughter of noble behaviour, and smelling the crown of her head, Sitā’s
mother-in-law said,—"Those women that although having always been
carefully tended by their husbands, do not regard them during the
incident of adversity, are in this world reckoned as unchaste.—Even this
is the nature of women: having formerly tasted happiness (at the hands
of their husbands), they, on the accession of an inconsiderable
misfortune, take them to task,—nay, forsake them utterly. Those women
that are untruthful, unmindful, of evil ways, heartless, intent on
unrighteous acts, and whose love is evanescent, are unchaste. Neither
lineage, nor benefit, nor learning, nor gift, nor forbearance of faults,
can secure the hearts of females,—surely their hearts are unstable. But
chaste women of good character, abiding in truth, acting in accordance
with the precepts of superiors, and maintaining the dignity of their
race, single out their lords as the prime means of compassing their
spiritual welfare. Therefore although my son is going to be banished to
the woods, you should by no means disregard him. Whether he be wealthy
or poor, he is unto you like a god." Hearing her mother-in- law’s words
fraught with virtue and interest, Sitā facing that lady, said with
joined palms,—"I will do all that the noble one says. I know how I
should act by my husband. I have heard all about that (from my parents.)
The worshipful one ought not to place me on the same footing with
unrighteous persons. As brightness doth not depart from the moon, so I
cannot swerve from virtue. The Vinā without strings does not sound; and
the car without wheels does not move,— so although having an hundred
sons, a woman without her husband cannot attain happiness. The Father
gives in measure, the father and the son give in measure,—but who does
not worship that bestower of ’riches fineless’—the husband? O exalted
one, having learnt from my superiors the principal as well the minor
duties, shall I disregard (my lord)? A husband is a deity unto the
wife." Hearing Sitā’s words which went directly to the heart, Kauçalyā
endued with purity of spirit, out of fulness of bliss and bale suddenly
shed tears. Then with joined hands that foremost of virtuous ones
addressed his mother, who, duly honored by all, was seated in the midst
of his other mothers, saying,—"O mother, without indulging in grief, you
should minister unto my father; and the term of my abode in the woods
will shortly expire. You will find these five and nine years pass away
as if in a sleep. Then again, getting me,you will see me surrounded by
my friends and relatives." Having spoken out his mind unto his mother,
Rāma attentively eyed his three hundred and fifty mothers. And with
joined hands Daçarātha’s son spake words fraught with virtue unto his
mothers afflicted like Kauçalyā herseH "If I have said anything harsh to
you in consequence a familiarity, or done any wrong through ignorance,
do you forgive the same. I salute you all." These calm words of Rāghava
informed with piety were heard by the ladies overwhelmed with grief. As
Rāghava was speaking thus, then arose a loud wail proceeding from those
wives of that chief of men, like unto the cries of Kraunchis. And the
aboA of Daçarātha which formerly resounded with _murajas_, _panavas_,
_meghas_,¹⁴¹ was now filled with cries of distress and lamentations.
¹⁴¹ Musical instruments.
SECTION XL.
Then exceedingly distressed, Rāma, Sitā and Lakshmana, bowing down unto
the king, circumambulated him. Then with the king’s permission, the
righteous Rāghava stupified with sorrow, in company with Sitā, paid
respect unto his mother. Following his brother, Lakshmana saluted
Kauçalyā; then he again took hold of his mother Sumitrā’s feet. As the
son of Sumitrā, was thus engaged in honoring his mother, his mother
smelling the crown of his head, thus spoke unto the mighty-armed
Lakshmana,—"Although attached unto thy friends here, thou hast my
permission to go to the forest. When Rāma shall have gone (to the
woods), do not, O son, show any negligence unto him. O sinless one,
whether in prosperity or in adversity, even this one is thy way. That a
younger brother should follow his elder is in this world the duty of the
righteous. These are the legitimate duties ever observed by this
race—charity, initiation into sacrifice, and renunciation of the body in
the field of battle. Do thou consider Rāma as Daçarātha, and Janaka’s
own-begotten as myself; do thou regard Ayodhyā as a wilderness,—go my
son, at thy sweet pleasure." Having thus spoken unto that dear
descendant of Raghu, who had made up his mind (to journey to the
forest), Sumitrā, again and again said unto him,— "Go! Go!" Then like
unto Mātali addressing Vāsava, that one understanding humility,
Sumantra, with joined hands humbly said unto Kākutstha,—"O illustrious
prince, good betide you: do you ascend the car. O Rāma, I will speedily
take you to wherever you will tell me. You will have to spend fourteen
years in the forest, and your stay must commence from this very day. So
the noble lady has ordered." Then having adorned her person, that best
of her sex, Sitā, with a glad heart ascended the car resembling the sun.
Counting the term of their stay in the woods, her father-in-law
furnished Sitā following her lord with attires and ornaments. And then
he placed in front of the car various weapons, coats of mail, a basket
bound in hide and a hoe. At length the brothers Rāma and Lakshmana
swiftly ascended the flaming car garnished with gold. And seeing them
with Sitā for the third, mounted, Sumantra drove the car yoked with
goodly horses resembling the wind in celerity. On Rāghava having left
for the forest to stay there for a long period, the men and beasts
within the city were deprived of their senses (by grief). And in the
city there arose a mighty tumult in consequence of the hurrying of
people, the elephants waxing mad and furious, and the neighings of
horses. And the entire city containing young and old, extremely
afflicted, rushed after Rāma, like persons oppressed with the heat of
the sun rushing towards water.
At his side and back, the people bending forward with their faces
covered with the vapour of grief, and sighing hard, said unto the
charioteer,—"O charioteer, rein in the horses,—do thou proceed softly.
We will see the countenance of Rāma, which we shall never see again.
Surely the heart of Rāma’s mother is made of iron, for it does not burst
on witnessing her son resembling Skanda repairing to the forest.
Vaidehi, attaining her desire, follows her husband, like a
shadow—attached to virtue, she does not forsake him even as the Sun
forsakes not meru. O Lakshmana, you are blessed, since you will serve
your god-like brother ever speaking fair. This design of yours is great;
this is your mighty good fortune; this the way to heaven that you are
following him." Saying this, they could not supress their fears; and the
men followed the beloved descendant of Ikshwāku. Then the king, his
senses overcome by grief, surrounded by his distressed wives, went out
of his house, saying—"I will behold my dear son." He heard before him a
mighty noise proceeding from weeping women, like unto the roars of
she-elephants, when a great elephant has been taken captive. Thereupon
Rāma’s father, the graceful Kākutstha, became shorn of his splendour,
like unto the full-moon enveloped at the appointed time during the
eclipse. Then the auspicious son of Daçarātha of soul incapable of being
comprehended, ordered the charioteer, saying,—"Do thou proceed more
speedily Rāma saying unto the charioteer,—"Go," and the people,— "Stay,"
thus desired on the way, the charioteer could not act both ways at once.
As the mighty-armed Rāma proceeded, the dust of the earth raised by the
car-wheels were laid by the tears of the citizens showering down. And in
consequence of Rāghava’s departure, the entire city filled with despair,
and uttering with their senses lost exclamations of "Oh" and "Alas,"
became exceedingly afflicted. And the tears begot of heart’s grief that
flowed from the eyes of the females, resembled rain-drops scattered
around from lotuses shaken by the movements of fish. And beholding the
citizens absorbed in one thought, the auspicious monarch fell down in
grief like a tree whose roots have been severed. Then seeing the
sovereign senseless and stricken with exceeding sorrow, the multitudes
at the rear of Rāma broke out into a loud tumult. And seeing the king
weeping aloud with the inmates of the inner apartment, some exclaiming
"Oh Rāma," and others, "O Rāma’s mother," began to bewail. Then turning
back, Rāma saw that his sorrow-stricken and bewildered father along with
his mother, was following his track. As a colt fastened in a snare
cannot see its mother, so Rāma fastened in the bonds of virtue could not
look at his mother openly. And seeing his parents deserving of comfort
and worthy of going in a carriage, going on foot, Rāma said unto the
charioteer,—"Go thou swiftly." And that foremost of men was incapable of
bearing the looks of his father and mother, like unto an elephant
afflicted with the hook, (not being able to look at what is placed on
its back.)
Rāma’s mother rushed after him like a cow having a calf which has been
fettered, rushing towards the fold, for the purpose of seeing it. Rāma
beheld his mother Kauçalyā running after the car, bewailing aloud,—
"Rāma, Rāma, Ah Sitā, Lakshmana," shedding tears for Rāma, Lakshmana and
Sitā, and appearing as if she had been dancing incessantly. The king
exclaimed,—"Stay," Rāghava said,—"On, On." Sumantra’s mind vascillated
like that of one placed between two hosts burning to encounter each
other. Rāma said unto him—"When taxed by the monarch (on your return),
you will say, ’I did not hear you.’ But delay will impart me terrible
pain." Thereupon, doing Rāma’s bidding, the charioteer, telling the
people to desist, made the horses already coursing, run faster. The
retainers of the king stopped after circumambulating Rāma, but their
minds did not turn back. But the others did not return either bodily or
mentally. Then the courtiers said unto that mighty monarch,
Daçarātha,—"He that is expected back should not be followed far."
Hearing their words, the king endued with every virtue, with his body
covered with perspiration and his countenance woe-begone, and exceeding
distressed, stopped short and stood along with his wife looking at his
son.
SECTION XLI.
When that foremost of men had gone out of the city with joined hands,
there arose a chorus of cries proceeding from the females residing in
the inner apartment. "Where goeth he that was the stay and refuge of the
friendless, the feeble, and the helpless? He that although falsely
accused, used not to be moved by anger, who pacified every enraged
person by renouncing things calculated to fan anger and who felt equally
for all, where goeth he? Where goeth that highly energetic and
magnanimous one who conducted himself with us as he did with his mother
Kauçalyā? Afflicted by Kaikeyi and commissioned by the monarch unto the
woods, where goeth the deliverer of these people—of the entire world?
Ah! the senseless monarch is sending to the woods the stay of all
creatures—the righteous and truthful Rāma." Thus all the queens,
oppressed with grief, burst out into lamentations like kine bereft of
calves, and loud was the sound of their wailing. Hearing the loud tumult
of lamentation in the inner apartment, the lord of earth burning in
grief for his son was striken with sorrow. And oblations unto the fire
had not been offered; and the Sun set; and elephants forsook their
forage; and the kine did not suckle their calves. Trisanku, Lohitānga,
Vrihashpati, Budha and the other Grahas getting at the Moon, remained
with fierce aspects. The stars are shorn of their brightness; the Grahas
deprived of sheen; and Viçakhā appeareth enveloped in haze. And clouds
driven by the wind resembled the sea mounting the welkin; and the city
shook on Rāma having departed for the forest. And the cardinal points
are distressed, and appear enveloped in darkness. And no planet or star
is to be seen. And all of a sudden the citizens have been striken with
poverty: and no one turns his thoughts to eating or drinking. And
ceaselessly burning in grief and heaving sighs, the people in Ayodhyā
rage at the monarch. And with their faces washed in tears, the wayfarers
betoken no delight, but all are being exercised with grief. And the cool
air does not blow, and no moon of mild appearance is seen, and no sun
heats the world, all the entire Earth is overwhelmed with woe. And sons
depend not upon their parents, hurbands on their wives, and brothers on
brothers; and all forsaking each other, think of Rāma only. And deprived
of sense, and oppressed by the load of sorrow, the friends of Rāma
forsook their rest. Like the Earth with her mountains bereft of
Purandara, Ayodhyā, bereft of Rāma, shook, agitated by fear and grief;
and the citizens with elephants and warriors uttered exclamations of
distress.
SECTION XLII.
So long as he could see the dust raised by the car of Rāma setting out
for the forest, so long that best of the Ikshwāku race did not turn his
eyes from that direction. And so long as the king could discover his
exceedingly virtuous and favorite son, so long he raised himself (on his
toes) on the earth with the view of beholding him. And when the ruler of
earth could no longer perceive even the dust raised by Rāma’s car, then
pierced with sorrow, and in heaviness of heart, he fell down to the
ground. Then (raising him up), Kauçalyā held his right arm and walked
with him, while the slender-waisted Kaikeyi walked by his left. Endowed
with a sense of justice and with virtue and humility, the king with
afflicted senses steadily eyeing Kaikeyi, thus spake unto her,—"O
Kaikeyi, that hast decided for following sin, do thou not touch my
person,—nor do I wish to see thee. Thou art no wife of mine—not even a
maid-servant of a friend sharing his good graces. I am none to those
that subsist on thy favour, nor are they anything to me. I renounce thee
who solely seekest thy interest and hast abandoned virtue. I renounce
all the advantages pertaining either to this world or the next which I
am entitled to by virtue of having obtained thy hand and having made
thee circumambulate the sacrifical fire. If Bharata is satisfied with
receiving this entire kingdom, let not what he spends on account of my
funeral obsequies find its way to me." Then raising the lord of men
covered with dust, the noble Kauçalyā pierced with grief, stopped (along
with the monarch). The righteous one remembering Rāghava repented
himself, as if he had slain a Brāhmana through inordinate desire, or as
if he had placed his hand in fire. And having stopped again and again,
the visage of the monarch lamenting on beholding the track of the car,
appeared dim like the Moon invaded by Rāhu. And stricken with grief, he
lamented, remembering his beloved son; and thinking that by this time he
had reached the precincts of the city, he broke out into the
following,—"On the way are traced the foot-prints of those foremost of
bearers that are carrying my son away; but that magnanimous one I do not
find. And that meritorious son of mine, who, doubed with sandal, used to
rest his head pleasantly upon a pillow, fanned by beauteous damsels
decked in ornaments, will to-day surely take refuge underneath a tree,
and lay his head on a wooden plank or a stone. Covered with dust, he
heaving sighs will rise from the ground in sad guise, like a leader of
she-elephants rising from the side of a mountain. The rangers of the
woods will now see the long-armed Rāma resembling the lord himself of
the worlds, rising from the ground and going like one forlorn. And that
one so dearly loved by Janaka, worthy of being constantly ministered
unto with comforts, is to-day going to the forest, fatigued in
consequence of having been pierced with thorns. Unacquainted with the
forest, she is certainly afflicted with fright on hearing the deep roars
of ferocious beasts, capable of making one’s hair stand erect. O
Kaikeyi, do thou realize thy desire,—do thou becoming a widow, rule this
kingdom. Without that best of men I cannot live." Thus lamenting, the
king surrounded by the multitude, like one that had performed his bath
after death, entered that best of cities filled with people enfeebled
and smitten with grief, with its streets thined of men and its stalls
closed. And beholding that entire city, with his mind fixed upon Rāma,
the king lamenting, like unto the sun entering clouds, entered that city
like unto an unagitated sea rid of serpents by Suparna,¹⁴² the city
without Rāma or Lakshmana or Sitā. Then with tears in his eyes, the lord
of earth, lamenting, in unintelligible accents said these sad and broken
words,—"Do you speedily take me to the room of Rāma’s mother, Kauçalyā;
for in no other place shall I find rest for my heart." When the king had
spoken thus, the ushers taking him to Kauçalyā’s chamber, made him lie
down in lowly plight. And having entered Kauçalyā’s apartment, the king
having laid himself on the bed, was overwhelmed with emotion. And the
king surveyed the mansion deprived of his two sons as well as his
daughter-in-law, like unto the welkin deprived of the Moon. Beholding
this, the puissant sovereign raising up his arm, burst out into
lamentations, saying,— "Ah! Rāma, thou forsakest us both! Ah me! surely
those blessed people are happy, who having passed this gap of time, will
behold Rāma returned and will embrace him." Then when the night had come
like unto his own fatal night, Daçarātha at mid-night addressed Kauçalyā
saying,—"I do not perceive thee, O Kauçalyā. Do thou touch me with thy
hand. My sight having followed Rāma doth not return yet." Then seeing
that foremost of men absorbed in the contemplation of Rāma, that noble
dame sat by him, and afflicted with greater grief, began to indulge a
sorrow,¹⁴³ sighing heavily.
¹⁴² _Lit, fair-feathered_, a name of _Garura_.—r.
¹⁴³ Another text reads _vinisvasantan_, joining it to
_narendram_—foremopst of men.—T.
SECTION XLIII.
Then seeing the king lying down stupified with grief Kauçalyā aggrieved
for her son, spake unto the lord of earth, saying,—’O best of men,
having vented her venom upon Rāghava, the crooked Kaikeyi will go about
like a she- serpent that has cast off her slough. And that fortunate one
having by her endeavours attained her end, will frighten me the more
like a wicked serpent in one’s house. If Rāma had stayed in this city
subsisting himself by alms, or had I made my son as Kaikeyi’s slave,
even that would have been preferable (before his retirement to the
woods). Like unto the sacrificial share cast unto the Rākshasas by the
sacrificers on the occasions of Parvas, that wielder of the bow, the
mighty-armed Rāma, gifted with the gait of the prince of elephants, cast
off by Kaikeyi, takes refuge in the forest in company with his wife and
Lakshmana. Despatched by you to the woods at the command of Kaikeyi, to
what a plight will they, not inured to the privations of a forest-life,
be reduced! And bereft of elegant apparel, how will they of tender
years, exiled in this time of enjoyment, pass their lives in misery,
subsisting on fruits and roots! Will such a time present itself now that
my grief removed and my desire attained, I shall here behold Rāghava
along with his wife and brother? When, hearing that those heroes have
come, will Ayodhyā adorned with standards and garlands, attain fame,
with her populace filled with joy? When, seeing those foremost of men
returned from the forest, will the city overflow with delight, like the
ocean on the occasion of a Parva? When will the mighty-armed hero enter
the city of Ayodhyā, placing Sitā" before him on the car,—like unto a
bull having his bovine mate before him? When will people by thousands
shower fried paddy upon my sons on the road, as those repressors of foes
will enter the city? When shall I behold those (two) wearing burnished
ear-rings, entering Ayodhyā, placing before them their weapons and
swords, like unto two hills furnished with their summits? When accepting
flowers from girls and fruits from Brāhmanas, will they, filled with
delight, go round the palace? When with his intelligence ripened by
time, although resembling a celestial in age, will that righteous-souled
one come here, rejoicing people like a _Trivarsha_?¹⁴⁴ Doubtless, O
hero, formerly of vile ways that I was, I had cut off the paps of kine
and thus prevented their calves hungering after their mothers’ milk,
from drinking it. And it is for this sin that, O foremost of men, have
I, attached to my son, been forcibly deprived of him by Kaikeyi, like a
cow deprived of her calf by a lion. Having an only son, I dare not live
without him endowed with every virtue and versed in every branch of
learning. Not seeing my beloved son and the mighty Lakshmana, I cannot
live at all. As in summer the divine Sun furnished with fierce rays
burns this earth, even so this raging fire of grief on account of my son
consumes me."
¹⁴⁴ _Three consecutive showers_, favourable to the crops.—T.
SECTION XLIV.
As that best of ladies, Kauçalyā, was thus lamenting, Sumitrā ever
abiding in virtue, spake unto her these words consistent with
righteousness,—"O worshipful one, your son is crowned with all
qualities,—and is the best of men. Why then do you bewail thus, or weep
bitterly? Since, O revered one, renouncing the kingdom, your mighty son
wendeth (to the woods) with the view of fulfiling the intention of his
high- souled and truthful sire, the worthy Rāma staying in the duty that
is completely observed by the good and the performance of which always
bringeth welfare in the next world, should by no means be lamented. And
that sinless one, Lakshmana, kind unto all creatures, will minister unto
Rāma in the best way possible,—and this is to the advantage of that
high-souled one, And experiencing the hardships that come of living in
the forest, Vaidehi deserving of happiness follows your righteous son.
And what is wanting unto that maintainer of all, your son of subdued
senses, intent upon truth and the observance of vows, who is spreading
his banner of fame over the world? Acquainted with Rāma’s manifest
purity and high magnanimity, the Sun himself will not dare burn his body
with his rays. And issuing from the woods at all hours, the delicious
air impregnated with heat and cold will serve Rāghava. And when he will
lie down at night, the Moon touching him with his beams and embracing
him even like his own father, will gladden his heart. That hero of
mighty energy on whom Brahmā had conferred celestial weapons, seeing
that foremost of the Dānavas, the son of Timidhwaja, slain in
battle,—that tiger-like one, relying on the native strength of his arms,
will fearlessly abide in the forest as if in his own home. And why
should not the earth remain in the sway of him coming within the range
of whose arms enemies find destruction? Considering Rāma’s grace,
heroism and auspiciousness, (there cannot be any doubt that) returning
from the forest, he will speedily regain his own kingdom. He is the sun
of the sun, the lord of the lord,—he is the auspiciousness of prime
auspiciousness, the fame of fame, the forbearance of forbearance, the
god of the gods,— and the foremost of creatures. What evil qualities, O
noble lady, will be perceived in him, whether he remains in the city or
in the forest? And that best of men, Rāma, will soon be installed in the
kingdom, in company with these three— the Earth, Vaidehi, and the
goddess of victory. Although overwhelmed with grief, the people of
Ayodhyā, seeing that noble unvanquished one retiring to the woods clad
in Kuça and bark, are shedding tears begot of sorrow; yet accompanied by
that Lakshmi, what is there that is incapable of being attained by him?
And what is there that is incapable of being obtained by him before whom
goeth that foremost of bowmen himself bearing arrows, swords and other
weapons? You will again see him returned from the forest. O exalted one,
chase your grief and sadness, I tell you this truly. O blameless one,
you will again, O auspicious lady, see your son, like onto the new-risen
moon, paying homage unto your feet with his head. And again seeing him
returned and crowned with great auspiciousness, you will speedily shed
the dew of delight. O noble lady, do not grieve or lament. Evil cannot
touch Rāma. You will soon behold your son along with Siti and Lakshmana.
O sinless one, it is for you to console these people. Why then, O
revered one, do you suffer your heart to be thus overpowered? O eminent
one, you ought not to bewail, inasmuch as Rāghava is your son. In this
world there is not another residing in honesty that is superior to Rāma.
Beholding your son surrounded by his friends, bowing unto you, you will
soon shed blissful tears, even like a rain-cloud. And soon will your son
conferring boons, returning (to this place), press your feet with those
soft and plump hands of his. And even as a chain of clouds speaks unto a
hill, you will speak onto worshipful and heroic son, surrounded by his
friends, bowing unto you." Having thus addressed Rāma’s mother and
inspired her with hope in various words, the noble pleasant and
blameless Sumitrā, clever in speech, paused. Hearing those words of
Lakshmana’s mother, that wife of the best of men, Rāma’s mother, had her
sorrow destroyed in her person, even like an autumnal cloud surcharged
with slight rain.
SECTION XLV.
The people, who yarned after Rāma having truth for prowess, followed him
repairing to the forest Even when the king in the interests of his son
had with much ado restrained himself, these, following Rāma’s car, did
not desist. That illustrious one crowned with every perfection was unto
the inhabitants of Ayodhyā like unto the full moon himself. Although
besought by the subjects, the truthful Kākutstha having pledged his word
unto his father, kept on going to the forest. And affectionately eying
them as if drinking them with his sight, Rāma touchingly addressed those
subjects as if they were his own,—"The love and regard which the
inhabitants of Ayodhyā have for me, let them, for pleasing me, extend in
full measure towards Bharata. That enhancer of Kaikeyi’s delight bearing
an auspicious character, will duly compass your happiness and welfare.
Aged by virtue of his wisdom, although young in years, and mild albeit
furnished with heroic virtue, that remover of fear will make a fit ruler
for ye. Crowned with every regal virtue and selected as the
heir-apparent (by the monarch), he is more meritorious by far than I am.
It behoves ye to obey the order of your master. And seeking my good, it
behoves ye to act so that when I shall have gone to the forest, the king
may not grieve." But as Daçarātha’s son was bringing home to the people
that their duty lay in obeying the royal mandate, they desired that even
Rāma should rule them. And Rāma in company with Sumitrā’s son attracted
the inhabitants of the city subdued by his virtues, who stood with tears
in their eyes. And the three kinds of the twice born ones, viz., those
old by virtue, respectively, of age, wisdom, and ascetic energy, the old
folks with their heads shaking through length of years,—cried from a
distance,—"O ye fleet coursers boasting of exalted extraction that bear
Rāma away, do ye desist,—do not go; do ye do even what is for the good
of your master. And more particularly being creatures furnished with
ears, do ye, ye horses, knowing our prayer, desist. And pure of spirit
and heroic and ever firm in noble promises, that master of yours should
in justice be carried (unto the city) and not unto the forest away from
it." Suddenly seeing those old Brāhmanas thus lamenting distressfully,
Rāma speedily descended from his car. And along with Lakshmana and Sitā,
Rāma bound for the forest, began to walk near them on foot. Endowed with
kindness, that friend of the good, Rāma, could not by proceeding on his
car bear to part with the Brāhmanas that were following on foot. Seeing
him thus going, the Brāhmanas with agitated hearts, and burning in
grief, addressed Rāma in these words,—"The Brāhmanas in a body are
following thee ever seeking their good, and mounting on the shoulders of
the regenerate ones, the (sacrificial) Fires are walking in thy wake.
And behold these raised umbrellas of ours got from the Vājapeya
sacrifice, that like unto autumnal clouds follow at your back. With
these umbrellas got at the Vājapeya sacrifice, we will afford shade unto
Rāma destitute of his own white umbrella, when he shall feel the heat of
the (solar) rays. That intelligence of ours which ever followeth the
Vedic Mantras, is now, O child, ready to follow thee unto the forest in
thy interests. That best of treasures, the Vedas, resides in our bosoms;
and our wives protected by their chastity abide in our homes. As we have
already made up our minds to follow thee, it is useless to fix our
hearts afresh. But if thou overlookest virtue, what becomes of abiding
by righteousness?¹⁴⁵ O thou that art ever firm in virtue, we beseech
thee by humbling unto the dust our heads covered with hair white like
cranes, do thou desist. These numerous Brāhmanas that have come hither
have entered upon many a sacrifice. The completion of these, O child,
depends upon thy return. All creatures mobile and immobile cherish thee
with high regard. All these beseech thee. Do thou show consideration
unto those that regard thee. Tall trees deprived of motion in
consequence of being fast rooted to the earth and incapable of following
thee, are prohibiting thee by sounding with the wind. And birds staying
upon trees and neither manifesting any motion nor seeking for their
food, beseech thee to have compassion upon all creatures." While the
Brāhmanas were loudly demanding the return of Rāma, he found the
darkness to descend as if forbidding him. Then Sumantra unyoked the
fatigued horses from the car, which at once fell to rolling in the dust.
And then bathing them and making then drink, he soon as the dusk set in,
set fare before them.
¹⁴⁵ Another reading is; _What becomes of the virtue that we expect at
thy hands?_— T.
SECTION XLVI.
Then Rāghava pausing on the banks of the Tamasā, looked at Sitā and
spake unto Sumitrā’s son, saying,— "O son of Sumitrā, this is the first
night of our exile into the forest. From this day it behoveth thee not,
good betide thee, to suffer thy mind to grieve (by dwelling on past
joys.) The empty forest resounding with the cries of beasts and birds
returned to their abodes, and covered with gloom, seems to weep on all
sides. Doubtless to-day the men and women of Ayodhyā, the metropolis of
my father, are bewailing us retired to the forest. O foremost of men,
the people are attached unto thyself, the monarch, Bliarata, Satrughna,
and myself, because of our various good qualities. I bewail our father
as well as my illustrious mother. I fear lest lamenting ceaselessly,
they become blind. But surely the virtuous Bharata will console our
father and mother with words fraught with virtue, interest and profit.
Reflecting again and again on Bharata’s sincerity of soul, I do not, O
mighty- armed one, bewail either my mother or my father. O foremost of
men, that thou hast followed me is what is thy duty. (If thou hadest not
done so), I should have to seek elsewhere for the protection of Vaidehi.
O Sumitrā’s son, I will spend here this night, subsisting on water
alone. Even this recommends itself unto me, although the forest yields
various kinds of fruits." Having said this unto Sumitrā’s son, Rāghava
spake unto Sumantra, saying,—"O mild one, do thou now needfully tend the
horses." Then at sunset, fastening the horses, Sumantra fed them
plentifully with grass, and then came back. Then seeing the night
arrived, the charioteer worshipped the beneficent Sandhyā, and then in
company with Sumitrā’s son, prepared Rāma’s bed. And looking at that bed
on the shores of the Tamasā surrounded by trees, Rāma along with his
wife and the son of Sumitrā, lay down. When Lakshmana found that Rāma
afflicted with fatigue had slept together with his spouse, he began to
speak unto the charioteer concerning the various qualities of Rāma. As
remaining awake in the night, Sumitrā’s son was engaged in expatiating
to the charioteer on the virtues of Rāma on the banks of the Tamasā, the
sun arose.
Rāma abode that night along with the subjects at some distance from the
banks of the Tamasā filled with kine. Rising (from his bed), that highly
energetic one, Rāma, viewing the subjects (asleep), addressed his
brother Lakshmana graced with auspicious marks,—"O son of Sumitrā, these
for our sake have disregarded their own homes, are asleep beneath the
trees. These citizens have determined upon making me turn back from the
forest,— they would rather renounce their lives than give up their
resolve. Let us while they are asleep ascending on our car, swiftly go
our way without fear of molestation. Attached to me, the denizons of
Ikshwāku’s city will not again indulge in sleep underneath trees. A
prince should deliver citizens from the calamity they bring upon
themselves; but he should by no means drag them into those which he
himself has brought on." Then Lakshmana spake unto Rāma like unto
manifest Virtue on earth,—"O wise one, even this is relished also by me.
Do you speedily ascend (the car.)" Rāma said unto the charioteer,—"Do
thou at once yoke the car. I will repair to the forest. Do thou, my
master, swiftly go hence." Thereupon the charioteer bestirring himself,
yoking the excellent horses unto the car, said unto Rāma with joined
hands,— "Here, O mighty-armed one, is your car ready yoked, O foremost
of car-warriors. Do you speedily ascend, good betide you, along with
Sitā and Lakshmana." Ascending the car after equipping himself, Rāghava
crossed the rapidly- rushing Tamasā abounding in eddies. Having crossed
(the stream), the auspicious and mighty-armed one came upon a safe and
goodly high way capable of inspiring even timid people with confidence.
But with the view of deluding the citizens, Rāma said unto the
charioteer.—"0 charioteer, do thou ascending the car proceed northwards;
and having proceeded swiftly for a while, do thou turn the car. Do thou
carefully act so that the citizens may not perceive this." Hearing
Rāma’s words, the charioteer did accordingly. and having returned said
unto Rāma to ascend the car.
Then on those perpetuators of the Raghu race having along with Sitā been
seated on the car, the charioteer drove the horses by that road which
conducted to the hermitage. Then placing the car with its face
northwards for the purpose of invoking auspiciousness on their journey,
that mighty charioteer, Daçarātha’s son, established on the vehicle, set
out for the forest.
SECTION XLVII.
When the night had departed and day dawned, the citizens not finding
Rāghava, were overwhelmed with grief and were deprived of their senses.
With tears of grief and afflicted with distress, they looked hither and
thither, but they could not discover even the dust raised by Rāma’s car.
And those intelligent ones, extremely distressed on being deprived of
Rāma endowed with understanding, with countenances betokening sorrow,
spoke these piteous words,— "Oh! fie on that sleep through which having
been deprived of senses, we shall not to-day behold Rāma of broad chest
and mighty arms. How could Rāma of mighty arms, resorting to this
undesirable course, has gone into exile as an ascetic, leaving behind
those that regard him dearly? Why has that foremost of Raghus, who has
always cherished us even as a father cherishes his sons begot by his own
loins, forsaking us, betaken himself to the forest? Here will we either
renounce our lives, or direct our course to the north to meet death. Of
what good are our lives, when we have been deprived of Rāma? There are
huge trunks of dry wood to be got here in plenty. Lighting the pile of
woods will we all enter the fire. What shall we say (when people ask
us?) How can we say,—’We took hence the mighty-armed, sweet-speeched and
unavenging Rāma’? Surely seeing us without Rāghava, the forlorn city
with her women, children and grown up folks will be plunged in grid We
had issued with that high-souled hero. Deprived of him, how shall we
behold that city?" Thus raising up their arms, they stricken with grief,
indulged in lamentations, like unto kine deprived of their calves.—Then
following for a while the track of the car, they, missing the track,
become overwhelmed with woe. And then those intelligent ones came back
by the track of the car. "What is this? What shall we do? We have been
foiled by some supernatural agency." Then they returned to the city of
Ayodhyā with its good people oppressed with grief, by the self-same way
by which they had come. Viewing the city, they with their eyes weighed
down with grief, and minds oppressed with woe, shed plentiful tears.
"This city deprived of Rāma does not look beautiful, like a lake bereft
of its serpent by Garura, or the firmament deprived of the Moon, or the
ocean without its waters." And they disturbed in mind beheld the city
sunk in sorrow. And entering their wealthy mansions, they deprived of
their senses by grief, could not recognize them for their own, nor could
they with their hearts rendered absolutely cheerless, although looking
at them minutely, distinguish their own from others.
SECTION XLVIII.
THEN with depressed spirits, and exceedingly afflicted, with tears
flooding their eyes, smitten with mortal grief, the inhabitants of the
city went back from Rāma unto the city. And with their lives appearing
as ready to go out, those unsteady ones came to their respective homes,
and surrounded by their wives and sons, washed their faces with copious
tears. And they forgot to rejoice or make merry, and the traders did not
spread (their stores), and stalls did not grace the place, and the
householders drd not cook, and people did not rejoice on recovering lost
property or gaining a profuse accession of wealth, and mothers did not
feel any delight on beholding their first-born. And in every home
females afflicted with woe, weeping chid their husbands, coming home,
with the following words as (drivers) spur elephants with hooks, "Of
what use are their houses, and wives, and wealth, and sons, and
comforts, to those who see not Rāghava (in their midst?) There is one
only good man in this world even Lakshmana, who along with Sitā is
following Kākutstha Rāma unto the woods. Those streams, assemblage of
lotuses, and pools are blessed, by which bathing in the sacred waters,
Kākutstha will pass. And romantic forests and woods, watery expanses of
mighty volume, and mountains with flat spaces, will grace Kākutstha. And
forests and hills to which will repair Rāma cannot go without paying him
homage like unto a welcome guest. And crested with flowers of various
hues and putting forth frequent shoots, trees, swarming with bees will
show themselves unto Rāghava. And hills from regard will show unto Rāma
arrived there the choicest flowers and fruits even out of season; and
will supply him with fountains of pure water. And presenting him with
many a charming fountain, trees will delight Rāma at the tops of
mountains.¹⁴⁶ Where Rāma is, there is not fear or failure. That mighty-
armed son of Daçarātha is heroic. Let us while he is yet ahead within a
short distance of us, follow Rāghava. Even the shadow of the feet of our
master, so high-souled, would, bring us happiness. He is the lord of all
these—he is the refuge—he is the accomplishment of our religious duties.
We and you, will serve Sitā, and Rāghava." Thus afflicted with grief,
the women of the city spake unto their husbands. "In the forest Rāghava
will attain for you the unattainable and protect what is attained; and
Sitā being a female will do the same for these (women.) Who will take
pleasure in residing in a dwelling where the heart dies within itself,
which is devoid of delight, where the people are always agitated with
anxiety and which is exceedingly disagreeable? If this kingdom devolves
on Kaikeyi it will be divested of all virtues and will be like unto one
without a master. And of what avail then is our life itself, not to
speak of sons and wealth. Whom else will that stainer of her line,
Kaikeyi, forsake now, who for the sake of wealth has forsaken her son
and her lord? We swear by our sons that so long as Kaikeyi is alive, we
living will never stay in her kingdom, although we may be maintained by
her. What happiness can be ours by living with that wicked and
unrighteous one who lost to every sense of shame is bent upon exiling
the son of the foremost of kings? Troubled by disturbances, with all its
sacrifices stopped, and having no master over it, the entire (kingdom)
will meet with destruction because of Kaikeyi. On Rāma retiring to the
forest, the lord of earth will surely not live; and Daçarātha dying, it
is evident everything will come to naught. Do you, your virtue
exhausted, and oppressed with grief pounding poison, take it or follow
Rāghava, or remove to such a place that the very name of Kaikeyi may not
reach your ears? Rāma has been deceitfully exiled along with his wife
and Lakshmana; and we are bound unto Bharata like unto a (sacrificial,)
beast before one that is to slaughter it. Surely that mighty
car-warrior, with deepest collar-bones having a countenance resembling
the full moon, sable-hued, repressing his foes, with his arms reaching
unto his knees and lotus-like eyes—Rāma the elder brother of
Lakshmana—always speaking first (to a visitor,) suave, truth-telling,
endowed with prowess, amiable unto all men, and lovely like the moon
himself, surely that foremost of men gifted with the strength of a mad
elephant, will grace the forests, ranging it around." Thus lamenting in
the city, the females thereof burning in grief became distressed like
people stricken with panic on the occasion of a plague.
As the women were thus bewailing Rāghava in their homes, the Sun set and
night came on. And the city became enveloped in darkness, and the light
(of the sacrificial fires) was extinguished, and the sounds of study and
edifying discourse ceased. And the shops of the tradesmen being closed,
and festive mirth having disappeared, and people becoming defenceless,
the city of Ayodhyā resembled the firmament deprived of the stars. And
distressed for the sake of Rāma as if it was a son or a brother of
theirs that was banished, the women weeping forlorn, lamented with
senses lost; and Rāma was to them more than a son. And the voice of song
and festal glee and dance and sounds of instruments having died away,
and mirth having disappeared, and the shops not displaying their wares,
Ayodhyā then resembled the mighty ocean emptied of its waters.
¹⁴⁶ The meaning is,—_Trees will please Rāghava by spreading for him a
bed of leaves and flowers_.—T.
SECTION XLIX.
THAT best of men, Rāma, remembering his father’s command cleared a large
tract of country before the night terminated. And as he went on, the
auspicious night was spent. And then having offered up his devotions
unto the beneficent Sandhyā, Rāma entered into another country. And
seeing villages having ploughed fields on their skirts, and flowering
woods, he by means of those excellent horses, proceeded very fast
although seeming to go slowly. And as Rāma proceeded,¹⁴⁷ he heard the
villagers speaking to each other, saying,—"Fie on king Daçarātha, who
has yielded himself up unto lust! Ah! the rebutless, fell and sinful
Kaikeyi intent upon impiety, having put by her honor, has resolved upon
an exceedingly atrocious deed—she that exiles into the woods such a
virtuous son of the monarch, endowed with high wisdom, kind, and having
his senses under control.¹⁴⁸ Alas! king Daçarātha has no affection for
his own son, since he wishes to dismiss from hence Rāma sinless and dear
unto the subjects." Hearing these words of the villagers, that hero, the
lord of Koçala, left Koçala behind him. Then crossing the river
Vedaçruti of sacred waters, Rāma went in the direction of the quarter in
which Agastya resided. (South)
Then proceeding for a good while, he crossed the coolflowing stream
Gomati running in the direction of the ocean, with its banks filled with
kine and inundating its edge. Having passed the Gomati, Rāghava by means
of fleet-coursing horses next crossed over the river Sandika resounding
with the cries of cranes and peacocks. Here Rāma showed unto Vaidehi
those flourishing regions that had formerly been conferred by king Manu
on Ikshwāku, and which teemed with populous tracts. Then frequently
addressing the charioteer, saying, "O Suta", that best of men furnished
with grace and endowed with a voice like that of a mad swan,
spoke,—"When shall I coming back, range ahunting the blossoming groves
of the Sarayu, along with my father and mother? I do not so much long
for hunting in the woods of the Sarayu; but a relish (for the pastime)
is considered as beyond compare being held in esteem by the Rājarshis.
Hunting in the forest was introduced for the recreation of Rāghavas. Yet
do I not take beyond measure to the chase which has been followed in
season by the descendants of Manu and which is ever coveted by bowmen.
Taking this subject, the descendant of Ikshwāku passed the way,
addressing sweet words unto the charioteer.
¹⁴⁷ The N. W. P. text has an additional couplet:—_How will that
exalted lady, Janaka’s daughter, ever engaged in enjoyment, bear
misery?_—T.
¹⁴⁸ The N. W. P. text has an additional line:—_And of the
reprehensible Kaikeyi intent upon cruel deeds_.—T.
SECTION L.
Having passed the extensive and romantic Koçala, the intelligent elder
brother of Lakshmana facing Ayodhyā, said with joined hands,—"O best of
cities, governed by Kākutstha, I address thee as well as the deities
that inhabit and guard thee. Returning from my abode in the woods, I
will, freed from my debt unto the lord of earth, behold thee again along
with my father and mother." Then he furnished with graceful coppery eyes
raising his right hand, with tears in his eyes and in forlorn guise
addressed the people of the provinces, saying,—"Ye have shown due
compassion and regret for me. To grieve long is not fit. Do ye therefore
repair to look after your interests." Thereupon, saluting that
high-souled one and going round him, bewailing all the while in
heaviness of heart, they at times stopped on their way. And as they kept
lamenting, unsatiated in beholding him, Rāghava went beyond the range of
their sight, like the Sun disappearing at night-fall. Then that powerful
one mounted on his car left behind him Koçala bounding in wealth and
kine, inhabited by charitable people, auspicious, free from every kind
of fear, charming, containing altars and stakes, with gardens and mango
groves, furnished with tanks teeming with burly and contepted people,
filled with kine, worthy of being protected by monarchs and resounding
with the sounds of Vedic recitations. Proceeding at a middling pace,
that best of those endowed with fortitude passed through lands smiling
cheerfully, prosperous, and crowded with elegant villas,— realms worthy
of being coveted by the foremost of kings. Then Rāghava saw the
celestial Gangā running in three courses with cool waters free from
moss, beautiful to behold, frequented by the sages, adorned with
graceful asylums close by, containing sacred watery expanses haunted at
the hours of sport by delighted Apsarās, graced with celestials,
Dānavas, Gandharbas and Kinnaras, ever holy, attended by the wives of
Nāgas and Gandharbas, with hills serving as sporting-places for the
celestials—the river surrounded by gardens of the immortals—that for the
behoof pf the celestials had ascended heaven, famous, furnished with
assemblage of celestial lotuses, with the rocks laughing aloud in
consequence of the dashing of water, laughing without blemish with foam,
sometimes having her water flowing like a braid and sometimes decked by
eddies, sometimes still and deep, and sometimes rushing furiously,
sometimes sounding solemnly and sometimes roaring dreadfully, with
crowds of deities bathing in its water, embellished with fresh-blown
lotuses, having spacious shoals and spots covered with glittering sand,
resounding with the cries of cranes of various kinds, graced by
_Chakravākas_, ever resorted to by maddened fowls, without blame, decked
by trees on its banks resembling garlands somewhere covered with
full-blown lotuses and somewhere containing multitudes of lotuses, at
places decked with tracts of lilies, at others with opening buds, rife
with the farina of various flowers, sometimes resembling a proud female,
removing the dirt of sin, translucent like a gem to the view, with the
elephants of the quarters, wild ones, mad ones, as well as those the
best of their species, and those carrying the foremost of celestials,
roaring in the neighbouring woods, adorned carefully with the choicest
ornaments like unto a damsel, crowded with flowers and fruits and bushes
as also with birds, flowing from the feet of Vishnu, divine, without
sin, capable of destroying it, filled with porpoises, crocodiles and
snakes, drawn out from the matted locks of Sankara by the energy of
Sagara’s descendant—the queen of the Ocean—resonant with the cries of
cranes and _kraunchas_. The mighty-armed Rāma came to the Gangā near
Sringaverapura. And beholding (the river) with her surging eddies, that
mighty car-warrior said unto the charioteer, Sumantra, "We will rest
here to day. There is hard by the river a gigantic Ingudi tree, bearing
a profusion of flowers and fresh leaves. Here, O charioteer, will we
stay to-day. I see (before me) the foremost of streams, whose waters are
honored (by all) and which is sacred to celestials and men and
Gandharbas and beasts and serpents and fowls. Thereupon saying unto
Rāghava, "Very well," Lakshmana and Sumantra with the horses went to the
Ingudi tree. And reaching the tree, that desendant of Ikshwāku alighted
from the car along with his wife and Lakshmana. Then descending,
Sumantra relieved those excellent horses, and with joined hands stood
before Rāma seated at the foot of the tree. There lived at the place a
king named Guha, a friend unto Rāma, dear as his own self, a Nishāda by
birth, powerful and famed as the lord of the Nishādas. Hearing that that
foremost of men, Rāma, had arrived at the place, he (Guha) surrounded by
his aged counsellors and kindred came unto him. Seeing the lord of the
Nishadhas at a distance, Rāma came up unto him in company with Sumitrā’s
son. Thereat touched, Guha embracing Rāghava said unto him, "O Rāma, as
Ayodhyā this kingdom is unto thee. What shall I do for thee? Who, O
might-armed one, receives such a welcome guest?" Then speedily bringing
various kinds of sapid rice and Arghyas, he said,—"O mighty -armed one,
has thy journey been a pleasant one? This entire earth is thine. We are
thy servants; thou art our master. Do thou rule here, accepting the
eatables and drinkables and those that are to be sucked and excellent
beds and fodder." When Guha had said this, Rāghava answered him,
saying,—"We have been well received by thee and are well pleased with
thee, since coming here on foot thou hast shown us affection." Then
pressing Guha hard with his arms, Rāma said, "O Guha, it is by good luck
that I see thee whole along with thy friends. Is thy kingdom in peace
both as regards thy friends and the forest? The things that thou hast
presented me with out of love I accept but cannot enjoy. Do thou know me
as assuming an ascetic mode of life in the woods, in which I am to wear
Kuça and bark and live upon fruits and roots. So, will the single
exception of the food for the horses, things require I none; and these
horses being well kept, I shall consider myself as entertained by thee.
These are the favorites of my father, Daçarātha, and on these horses
being well provided for, I shall be well received. Thereupon Guha on the
spot commanded the men, saying, "Let the horses have without delay meats
and drinks." Then putting his sheet over his person, he (Rāma) performed
his evening devotions. Having done this, he took as his sustenance the
water that had been procured by Lakshmana himself. On Rāma having lain
down on the ground along with his wife, Lakshmana washed their feet, and
then remained stationed under the tree. Then bow in hand and with his
wits about him, conversing with Sumitrā’s son along with the charioteer,
Guha remained awake, watching Rāma. Thus the livelong night passed away
with that illustrious, intelligent and high-souled son of Daçarātha,
unacquainted with troubles and worthy of happiness.
SECTION LI.
As for the purpose of protecting his brother, Lakshmana was watching him
out of sincere affection, Guha burning in grief addressed that
descendant of Raghu, saying—"This O child, is the easeful bed that hath
been prepared for thee. O prince, do thou as thou listest, lie down upon
it. These (foresters) are inured to this hardship; but thou art worthy
of ease. We will wake up during the night for guarding Kākutstha. There
is none on earth dearer unto me than Rāma. This I tell thee truly and I
swear by truth itself. Through his grace I hope in this world to attain
high fame, and great religious merit as well as completely secure profit
and pleasure. I will bow in hand in company with my kindred adequately
guard my dear friend reposing with Sitā. Always ranging in this forest,
nothing herein is unknown to me. I shall vanquish even any mighty body
of fourfold forces (that may come up against us.)" Thereupon Lakshmana
said,— "O sinless one, protected by thee ever having thy sight fixed on
virtue, we do not fear to live in this place. But how with Daçarātha’s
son lying down on the ground along with Sitā can I indulge in sleep or
what is the use of my living and enjoying happiness? Him do thou behold
with ease asleep on the grass in company with Sitā, who was incapable of
being borne in fight by the gods and the Asuras. Hfm do thou behold, who
was obtained by Da$aratha as his son through various kinds of prowess,
_mantras_ and asceticism, and who is crowned with virtues beseeming such
austerities, etc. Rāma being banished, the king will not live long and
the earth will shortly be widowed." Having bewailed aloud, the women
have, methinks, (by this time) ceased through fatigue, and the king’s
residence is still. I cannot hope that Kauçalyā, the king, and my mother
are yet alive. If they are, it is for this night only. Even if my mother
live looking up to Satrughna, yet this is my grief that that mother of a
hero, Kauçalyā will breathe her last And that palace filled with people
attached unto Rāma and flooded with the light of delight, will, visited
with the calamity that will befall the king meet with destruction. How
will the life of that high-souled king not seeing his magnanimous son,
his eldest son, remain in his body? And the king dying, Kauçalyā will
die after him and then my mother will depart this life. Frustrated in
his desire, my father, foiled in his endeavours to confer the kingdom on
Rāma, will, exclaiming ’All is lost,’ ’All is lost,’ give up the ghost.
Sirely they are blessed that when the time shall come when the king will
die, will perform the funeral rites of that descendant of Raghu. They
will happily range the capital of my father, furnished with fairlooking
terraces, with its high ways laid out orderly, having lordly edifices
and palatial residences, graced with excellent courtezans, abounding
with cars, elephants and horses, resounding with the notes of
trumpets—the abode of all auspiciousness—filled with portly and
contented folks, rich in gardens and villas, and celebrating popular
festivities. If Daçarātha live we shall returning from the forest,
behold that high-souled one observing noble vows. If we remain in peace,
we shall returning from the forest with that one firm in promise, enter
Ayodhyā." As the high-souled son of the king oppressed with grief was
thus lamenting sitting up, the day broke. When that son of the foremost
of men, intent on the welfare of the subjects had spoken thus truly,
Guha, out of extreme affection for (Rāma), shed tears afflicted with
grief and hurt like an elephant suffering from fever.
SECTION LII.
"When the morning broke, that illustrious one having a spacious chest,
Rāma, addressed Sumitrā’s son, Lakshmana, graced with auspicious
marks,—"This is the time of sunrise: the reverend Night hath departed. O
child, this gracefully sable-hued bird, the coel, has begun to warble,
and I hear the cries of peacocks uttering notes in the woods. O amiable
one, we will cross the Jahnavi, fast rushing to the ocean." Hearing
Rāma’s words, that enhancer of the delight of friends, Sumitrā’s son,
conveyed them unto Guha and the charioteer; and then stood before his
brother. Hearing of Rāma’s speach and accepting it, that lord of the
Nishādas speedily summoning his counsellors spake unto them saying, —"Do
ye without delay bring to this bathing-place a strong and elegent boat
furnished with a rudder and steered by a helmsman, such as is capable of
ferrying (people) comfortably." Hearing this mandate of Guha. his potent
counsellors procuring a goodly boat, informed him of it. Then with
joined hands, Guha spake unto Rāghava, saying,—"The boat is ready,
worshipful one. What more shall I do in thy behalf? O thou that
resemblest the son of a celestial, here is the boat for thee, O foremost
of men, to cross over the river that goeth after the ocean. O thou of
excellent vows, do thou ascend it." Thereupon the highly energetic Rāma
said unto Guha the following words,—"I have attained my end through
thee. Do thou at once get on board the baggage." Then donning on their
mail and equipped with their bows, quivers and swords, the Rāghavas
along with Sitā descended unto the Gangā. Then coming forward in humble
guise before Rāma cognizant of virtue, the charioteer said with joined
hands,—"What shall I do (now)?" Thereupon Daçarātha’s son touching
Sumantra by his goodly right hand, said,— "O Sumantra, do thou again
repair unto the monarch, but let thy senses be unclouded." "Do thou"
said he unto the charioteer, "turn back. So far I have come (in
obedience to the order of the monarch;. Now, renouncing the car, will I
repair unto the mighty forest on foot" Finding himself thus commanded,
the charioteer, Sumantra grieved at heart spoke unto that best of men,
the descendant of Ikshwāku. "That Destiny owing to which you will have
to pass your days in the forest like a low person, along with your
brother and wife, has in this world been withstood by none. I deem the
Brahmācharyya mode of life, or study, or meekness or sincerity as
attended with no fruit, since you have come by calamity. O Rāghava,
living in the forest with Vaidehi and your brother, you, O Lord, attain
a state (of supreme excellence), having, as it were, conquered the three
worlds. O Rāma, it is we, wretched that we are, that are undone, as we,
deprived of your company, shall come under the sinful Kaikeyi expressing
great misery." Having said this, the charioteer, Sumantra, seeing Rāma
intent upon going to a distant land, wept for a long while in heaviness
of heart. Then when he had dried up his tears, and sanctified himself by
touching the water of the Gangā, Rāma again addressed the charioteer in
sweet words, saying,—"I do not find any one that is a friend of the sons
of Ikshwāku like unto thee. Do thou so act that king Daçarātha may not
grieve (for me). The lord of earth hath been deprived of his senses by
grief, hath grown old, and is oppressed by the weight of desires
(thwarted). Therefore it is that I tell thee this. Whatever that noble-
minded lord of earth commands for the pleasure of Kaikeyi, should by us
be done with alacrity. It is for this that those lords of men, kings,
govern,—viz., that others may not thwart their purposes. O Sumantra, do
thou act so, that the mighty monarch may not come across any thing
unpleasant, or be attacked with chagrin through grief. Do thou saluting
him for me say these words unto the aged monarch, who has his senses
under complete control, and who hath never seen misfortune before.
’Neither I nor Lakshmana grieve for being ejected out of Ayodhyā, or
that we shall have to abide in the forest. After these fourteen years
have gone by, you will see Lakshmana, Sitā. and myself come to you
speedily.’ Having thus, O Sumantra, in my name again and again spoken to
the king, to my mother and to Kaikevi along with the other revered
ladies do thou communicate unto Kauçalyā our welfare conveying unto her
at the same time Sitā’s and Lakshmana’s salutations to her feet as well
those of myself who am her eldest son. Do thou also tell the king,— ’Do
you spedily bring Bharata; and when Bharata has come, let him be
invested with royalty. And when you have embraced Bharata and installed
him in the kingdom, you no longer be overpowered with grief on our
account,’ And tell Bharata,—’As thou bearest thyself unto the king, so
it behoves thee to bear thyself to all thy mothers, without making any
distinction at all. As Kaikeyi is unto thee, so without distinction is
Sumitrā, and so also without distinction my mother Kauçalyā. Governing
the kingdom as the heir- apparent with the view of compassing the
pleasure of our father, he will be able to secure happiness both in this
world and the next." Told by Rāma to go back and instructed in this
wise, Sumantra having heard everything, addressed Kākutstha from
affection, saying,—"It behoves you to forgive what I say plainly from
affection, without letting myself be overwhelmed with emotion, and with
due reverence for you. How can I, O child, without you return to that
city! which seems as if afflicted with the grief incident to the loss of
a son? Having then seen my car with Rāma on it, the hearts of the people
and the palace now will in all likelihood burst when they shall see it
without Rāma. Surely the city will be distressed on beholding this empty
car, like a host seeing a car with its hero slain and the charioteer
alone left in the field. Thinking in their minds that you although
actually at a great distance from them, are before them, the subjects
(not finding you) will renounce food (and thus destroy themselves.) You
yourself witnessed how the subjects overwhelmed with grief on your
account, conducted themselves when you were being banished unto the
woods. They will on seeing me with the car, burst out into lamentations
exceeding a hundred times in bitterness those in which they indulged
when you set out for the forest. Shall I say unto the worshipful one,—’I
have conveyed your son to the home of his maternal uncle. Do you not
grieve’. I will never tell such a lie. Yet how can I speak this truth
which is so very unpleasant? And ever abiding by my command and used to
carry your friends, how can these excellent horses bear this car without
you? Therefore, O sinless one, I shall not be able to go to Ayodhyā
without you; and it behoves you to permit me to follow you to the
forest. But if you forsake me who beseech you, I will as soon as left by
you, enter into fire along with the car. I shall, O Rāghava, by means of
this car, withstand all those impediments that shall present themselves
against your ascetic austerities in the forest. I have through your
favour experienced the pleasure of driving the car. I expect at your
hands the pleasure of living in the woods. Be you propitious. It is my
wish to remain in the forest with you, and do you say,
affectionately—’Do you remain by my side’. And these horses, O hero,
will attain to a supreme state if they serve you during your abode in
the forest. Living in the forest, I will serve you with the crown of my
head; and I will entirely renounce Ayodhyā or the celestial regions
themselves. Even as a doer of evil deeds cannot enter the metropolis of
the mighty Indra, I am incapable of entering Ayodhyā without you. And
this is my desire that the term of exile over, I may carry you back to
the palace on this very car. Remaining with you in the forest the
fourteen years will pass away dwindled into a moment, but without you,
they shall assume the proportions of an hundred years. O you bearing
affection towards your servants, it does not behove you to forsake your
servant having regard for you, ever abiding by the way that is wended by
the son of his master, and observing the duties of his pesition."
Thereupon Rāma kind towards servants, said these words unto Sumantra as
he besought him thus humbly in various ways, "O thou that bearest
attachment unto thy master, I know that thou regardest me highly. But do
thou listen as to why I send thee to the city from hence. Seeing thee
returned to the city, my youngest mother Kaikeyi will believe that Rāma
has gone to the woods. Then well pleased on my having repaired to the
woods, she will not entertain any apprehension anent the righteous
monarch, thinking that he is untruthful. This is my first wish that my
youngest mother may obtain her son’s kingdom, properous and well
protected by Bharata. Do thou, O Sumantra, bear thyself unto the palace
to compass the end of both the king and myself, and do thou communicate
in the desired way what I have said unto the respective parties." Having
said this unto the charioteer and consoled him again and again, the
energetic Rāma spoke unto Guha the following words fraught with reason,
"O Guha, I should not now reside in a forest inhabited by men. I should
certainly now abide in an asylum in proper guise. In harmony with the
wishes of Sitā and Lakshmana, I, imposing on myself in the interests of
my father selfdenial and wearing that ornament of ascetics, a head of
matted hair, will go (to the forest). Do thou therefore bring me starch
from the banian." Thereupon Guha speedily brought the starch for the
prince; and prepared matted locks for himself, Rāma and Lakshmana. And
that mighty- armed chief of men wore matted locks. And those brothers
Rāma and Lakshmana dressed as mendicants, and wearing heads of matted
hair, appeared like saints. Then entering upon the Vānaprastha mode of
life, Rāma along with Lakshmana assuming the vow of that life, observed
unto that adherent of his, Guha,—"Do thou, my friend, vigilantly protect
the army, the exchequer, the fort and the provinces; for a kingdom
demands all the exertions (of the king thereof)." Then taking the
permission of Guha, the descendant of Ikshwāku, holding his soul in
calmness, set out with his wife and Lakshmana. Seeing a boat at the
river-side, that son of Ikshwāku desirous of crossing the swift-coursing
Gangā, spoke these words,—"Do thou ascend, gently, O foremost of men,
the boat that stayeth here, after the making the virtuous Sitā ascend by
taking her by the hand." Hearing his brother’s command, that
strong-willed one, furthering everything, having made Mithilā’s daughter
ascend, ascended himself. That energetic elder brother of Lakshmana next
ascended himself. Then the lord of the Nishādas, Guha, incited his
kinsfolk. Having got on board the boat, the exceedingly puissant Rāghava
for securing his welfare, recited _mantras_ fit to be recited by
Kshatriyas and Brāhmanas. Then that mighty car-warrior, Lakshmana,
sipping water from the river as laid down in the scriptures, bowed down
to it along with Sitā in gladness of heart. Then telling Sumantra, Guha,
and the forces, Rāma ascending the boat, ordered the boatmen (to
proceed). Then the boat decked out by the helmsman, moved by them, and
urged on by the pulls of the goodly oars, proceeded apace in the water.
Having arrived at the middle of the Bhāgirathi, that blameless one,
Vaidehi, with joined hands, addressed the river, saying,— "O Gangā,
protected by thee, may the son of the intelligent and mighty monarch,
Daçarātha, execute the mandate (of the latter.) Having spent complete
fourteen years in the forest, he will return in company with his brother
and myself. Then, O worshipful one, O thou of auspicious fortune, having
returned safely, I will, O Gangā, worship thee, thou that crownst every
desire. O thou that wendst in three ways, O revered one, thou envelopest
the regions of Brahmā. Thou appearest in this world as the spouse of the
Ocean- king. I will, O respected one, bow down unto thee, O beauteous
one, I will hymn thee, when, with good fortune returned, the foremost of
men has obtained the kingdom, I will to please thee give away unto
Brāhmanas hundreds and thousands of kine, cloths, sapid rice, and
vessels of wine by thousands, and _pillaos_. O worshipful one, I will
worship thee on Rāma having returned to the city. And I will worship all
the gods that dwell on thy banks, as well as the holy spots and fanes,
as soon as, O sinless one, that mighty-armed one without sin will,
coming back from his abode in the forest, enter Ayodhyā in company with
his brother and myself." Having thus addressed the Gangā, that blameless
one ever obedient unto her husband, swiftly went to the south bank (of
the river). Going to the (other) bank of the stream, that best of men,
and subduer of foes stood along with his brother and Vaidehi. Then that
long-armed one spoke unto the enhancer of Sumitrā’s delight, saying,—"Be
thou, whether in society or solitude, intent upon protecting Sitā. Of
course it behoves us to protect her in lone places. Do thou, O son of
Sumitrā, go ahead; and let Sitā follow thee. I myself will go in your
wake, protecting both yourself and Sitā. Surely, O foremost of men, we
should now protect each other. We have not yet performed any of the
arduous tasks. Today Vaidehi will know the grief of a life in the woods.
And today she will enter the forest destitute of the concourse of men,
devoid of fields and gardens, uneven, and containing pits, etc." Hearing
Rāma’s words, Lakshmana went ahead; that descendant of Raghu, Rāma,
followed Sitā.
On Rāma having speedily crossed the Gangā, the distressed Sumantra who
had been gazing at him stedfastly, being no longer able to discern him,
turned away his eyes and, overcome with grief, shed tears. And having
crossed that mighty river, that high-souled one, that bestower of boons,
resembling in prowess a Lokapāla, without delay entered the flourishing
and smiling Vatsas crowned with goodly crops. And then the two
(brothers) having slain the four kinds of beasts, viz., boars, _risyas_,
_prishatas_ and _mahārurus_,¹⁴⁹ and taking their flesh, in the evening
took refuge under a mighty tree, feeling the demands of appetite.
¹⁴⁹ Varieties of deer.— T.
SECTION LIII.
Having taken refuge under the tree and performed his evening devotions,
that foremost of those capable of charming others, Rāma, addressed
Lakshmana, saying,—"To day is the first night (which we must spend)
outside the inhabited tracts without the company of Sumantra. Thou ought
not to suffer thy mind to be uneasy on that score. From tonight forth,
we shall have to guard her vigilantly; for, O Lakshmana, the
preservation of what she has as well as the securing unto her of what
she has not, rests with us. We will, O son of Sumitrā, anyhow pass the
night; let us ourselves procuring (leaves) and spreading them on the
ground, anyhow lie down on it." Saying this, Rāma lying down on the
ground although worthy of a costly bed, spoke these excellent words unto
Sumitrā’s son,—"O Lakshmana, surely the king sleeps uneasily to day, and
Kaikeyi having attained her end ought to be satisfied. Will not that
revered lady, for the purpose of having Bharata established in the
kingdom, take the king’s life, when she shall see Bharata arrived?
Forlorn and old and deprived of me, I do not know what he will do, his
soul possessed by desire, and having come under the influence of
Kaikeyi. Viewing this calamity (that has overtaken us) and the disorder
that has taken place in the senses of the monarch, I deem even lust as
more potent than either virtue or interest. O Lakshmana, what man is
there ignorant though he be, who for the sake of a female forsaketh as
my father has done me, his son following his foot-steps? Ah! Kaikeyi’s
son Bharata with his wife is really happy—he that enjoys the sole
sovereignity of the delighted Koçalas. Now that our father has grown old
and I have taken refuge in the forest, he will alone experience the
supreme felicity in the kingdom. He that renouncing interest and virtue,
followes lust, speedily gets himself involved in troubles even like king
Daçarātha. O amiable one, I think that Kaikeyi has been born for making
an end of Daçarātha, sending me into exile, and conferring the kingdom
on Bharata. At present for imparting me pain, Kaikeyi intoxicated by the
tide of good fortune, will afflict Kauçalyā and Sumitrā. Thy mother, the
revered Sumitrā, will be smitten with grief on our account. Do thou,
Lakshmana, tomorrow morning repair unto Ayodhyā: I alone will go unto
Dandaka along with Sitā. Thou wilt be the protector of the helpless
Kauçalyā. Kaikeyi is surely mean-minded, she perpetrates wrongs from
malice. O thou cognizant of virtue, she may administer poison unto my
mother. Surely, O child, in a former birth, women were bereft of their
sons by my mother, O son of Sumitrā; and it is for this that this
misfortune has befallen her. Having been brought up and reared with
great pains by Kauçalyā, I have left her at the time when her labors
ought to have borne fruit. Fie on me! Let no woman, son of Sumitrā, give
birth unto a son like me who have imparted such infinite pain unto my
mother. O Lakshmana, I consider my mother’s female parrot as more
sharing her affection, since she is heard to say, ’O Suka, do you bite
the foot of the foe?’ What am I, O repressor of foes, now to do for her,
bewailing, of slender fortune,—she that hath not profitted in the least
by her son, and who stands in no further need of his good offices?
Surely my unfortunate mother, Kauçalyā, bereft of me, lies down on the
ground, overwhelmed will woe, and plunged in an ocean of grief. O
Lakshmana, enraged, I alone, without doubt, can rid Ayodhyā—the Earth
herself—by means of my arrows. But improper is the display of prowess
for no reason. O sinless one, I am afraid of unrighteousness and of the
next life; and for this it is that, O Lakshmana, I do not install myself
in the kingdom."
Having in solitude for a long while piteously bewailed thus and in other
ways, Rāma sat silent in the night with tears in his eyes. Thereupon
Lakshmana consoled Rāma spent with lamentation, like unto fire deprived
of its radiance or the ocean of its tide. "Surely, O Rāma, O foremost of
warriors, on your having come out, the city of Ayodhyā is shorn of its
splendour like the night deprived of the moon. This is not fit that you
should grieve; for thereby, O foremost of men, you make both Sitā and
myself grieve. Rāghava, deprived of you neither Sitā nor I can live for
a moment, like fish taken out of water : without you, O repressor of
foes, I wish to see neither my father, nor Satrughna, nor Sumitrā, nor
heaven itself." Then viewing from where they sat at ease their well-laid
bed under the banian, those virtuous ones (Rāma and Sitā) went to it.
Hearing Lakshmana’s excellent and appropriate words with which he gladly
assumed a life in the woods, that subduer of foes, Rāghava, in the name
of righteousness, at once folly granted him the permission to dwell with
him for the entire fourteen years. Then like unto a couple of lions
dwelling on a mountain-summit, at that lone spot of the extensive
forest, those powerful perpetuators of the Raghu race, began to dwell
without fear.
SECTION LIV.
Having passed the auspicious night underneath that mighty tree, they,
when the sun had risen in unclouded splendour, went away from that
place. Then diving into a mighty forest, they proceeded in the direction
in which the Bhāgirathi Gangā meets with the Yamunā. And those
illustrious ones went on, viewing at intervals various fields and
delightful lands which they had never seen before. And going on
beholding various kinds of blossoming trees, Rāma when the day had
declined, spoke unto Sumitrā’s son, saying, "O son of Sumitrā, do thou
behold the beautiful wreath of smoke that rises in front of Prayāga—sign
of the worshipful Fire, and I infer some ascetic to be near. For certain
we have arrived at the confluence of the Gangā and the Yamunā; and it is
for this that we hear the roar of the waters produced by the rushing of
them. And all these various trees with their wood hewn away by foresters
are seen in the asylums." Thus having proceeded at ease, those bowmen
when the sun stood aslant, arrived in the vicinity of the ascetic’s
residence on the delta of the Yamunā and the Gangā. And proceeding
awhile on the way, Rāma, in presence of the asylum, came up to
Bharadwāja’s place, frightening beasts and birds. And arriving at the
hermitage, the heroes desirous of seeing the ascetic, stood at a
distance with Sitā behind them. And as soon as entering in, that exalted
one saw that high-souled anchoret of accomplished vows, who had attained
spiritual insight through austerities, sitting surrounded by his
disciples after having finished the Agnihotrā, Rāma with joined hands
saluted him along with Sumitrā’s son and Sitā. Then Lakshmana’s elder
brother imparted unto Bharadwāja a knowledge of himself. "O worshipful
one, we are the sons of Daçarātha, Rāma and Lakshmana. This is my wife,
the auspicious daughter of Janaka. This blameless one followeth me unto
the solitary forest; and my dear younger brother, the son of Sumitrā
too, observing the vow, follows me, who have been exiled by my father. O
revered one, commissioned by my father, I will enter the forest of
asceticism, and there subsisting on fruits and roots will practise
virtue." Hearing those words of the intelligent prince, that righteous
(ascetic) brought a bull¹⁵⁰ as well as _arghya_ and water and divers
kinds of edibles consisting of wild fruits and roots. And that one of
fiery austerities assigned quarters, along with beasts and birds as well
as ascetics, for Rāma. Then paying homage unto Rāma as he proceeded by
short stages, and asking him,—"Has your journey been a pleasant
one?"—the ascetic sat down. And when Rāghava had sat down after
receiving the homage, Bharadwāja spoke unto him these words fraught with
virtue,— "O Kākutstha, I behold thee come after a long time. I have
heard of thy causeless exile. This spot at the meeting of the mighty
rivers is lonely, sacred and charming. Do thou dwell here happily." Thus
addressed by Bharadwāja, that descendant of Raghu, Rāma intent on the
welfare of all, answered in auspicious words,—"O reverend one, I
apprehend that, living hard by, the inhabitants of the city and the
provinces, thinking me as easily to be seen, will come to this asylum
desirous of beholding me and Vaidehi. It is for this reason that living
at this place does not recommend itself unto me. Do thou, O worshipful
one, hit upon a retired and agreeable asylum where Janaka’s daughter
worthy of happiness, will pass her days pleasantly " Hearing this
auspicious speech of Rāghava, that eminent anchoret Bharadwāja said
these words calculated to serve Rāma’s purpose,—"Ten Krosas hence, my
child, is the mountain where thou shalt dwell. It is inhabited by
_maharshis_, and is sacred, and picturseque throughout, abounding in
_Golāngulas_, monkeys, and bears,—known by the name of
Chitrakuta—resembling Gandhamādana. On beholding the peaks of
Chitrakuta, one reaps welfare, and ignorance does not envelope one’s
mind. There innumerable saints with the hair of their heads rendered
white like skulls, having spent hundreds of years, have through
austerities ascended heaven. That solitary spot I deem as one which will
make a happy residence for thee. O Rāma, do thou, for living out the
term of thy banishment, dwell either here or with me." Bharadwāja
entertained his welcome guest, Rāma, along with his wife and brother by
extending towards them every rite of hospitality. And at Prayāga Rāma
having obtained the company of that Maharshi, and discoursing on a
variety of sacred topics, the night came on. And with Sitā for the
third, Kākutstha brought up in luxury, being fatigued, pleasantly spent
that night at the romantic hermitage of Bharadwāja. When the night had
passed away and day dawned, (Rāma) approached Bharadwāja, and that chief
of men addressed that ascetic of flaming energy,—"O reverend sire of
truthful character, we have here in thy asylum spent the night. Do thou
now permit us to set forward (for Chitrakuta)." On Rāma having passed
the night there, Bharadwāja spoke unto him,—"Do thou trace thy steps to
Chitrakuta filled with delicious fruits and roots. I deem that, O mighty
Rāma, as a fit abode for thee, being, as it is, furnished with various
kinds of trees, inhabited by crowds of Kinnaras, resounding with the
cries of peacocks, and frequented by gignantic elephants. Do thou repair
unto the famed Chitrakuta, holy, fair to the view, and abounding in
countless fruits and roots. And in those forests range herds of
elephants and deer; and these, O Rāghava, thou wilt behold. And ranging
with Sitā rivers and rills and plateaus, caverns and fountains, thy mind
will experience delight. Delighted with the notes of joyous Koyastivas
and coels, and the cries of deer and countless mad elephants, do thou,
arriving at the auspicious mountain, reside at that romantic asylum."
¹⁵⁰ When an eminent guest came to a person’s house, he offered
_madhuparka_, with a bull which was killed for his
entertainment.—T.
SECTION LV.
Having spent the night there, those princes—repressors of their foes—
after paying their obeisance unto the Maharshi, set out for the
mountain. And seeing them about to set forth, that Maharshi performed a
propitiatory ceremony for them, even as a father does on behalf of the
sons begot from his own loins. And that mighty ascetic, Bharadwāja
having truth for his prowess, addressed them, saying,—"O best of men, do
you coming to the confluence of the Gangā and the Yamunā proceed along
the Kālindi river flowing westwards. Arriving at the Kālindi running in
a contrary direction, you will, O Rāghava, behold a goodly bathing place
well-worn by foot-passengers. There constructing a raft, do you cross
over the river who is the daughter of the Sun. Next coming to a gigantic
banian tree with green foliage, named Syāma, surrounded by various trees
and inhabited by ascetics of accomplished purposes, let Sitā with joined
hands offer humble supplications to it. Having come to the tree and,
whether staying under it or proceeding along, after passing only a
_Krosa_, you will, O Rāma, see a wood abounding in Sallakis, Vadaris,
and other wild trees belonging unto the Yamunā. I went to Chitrakuta
many a time by that road, which is beautiful, sandy, and free from
forest-fire." Having directed the way, the Maharshi paused. Thereupon
Rāma, saying,—"So be it" asked him to stop. On the ascetic turning away,
Rāma spoke unto Lakshmana, "We had surely acquired religious merit, good
betide you, since, the ascetic has shown compassion unto us." Having
thus conversed with each other, those foremost of men endowed with
intelligence, placing Sitā in their front, proceeded towards the river
Kālindi. And having arrived at the Kālindi of rapid currents, they
desirous of crossing over, began I think (as to the means). Then with
heaps of dry wild wood covered with grass, they constructed a large
raft. And the puissant Lakshmana tearing twigs from the ratan and the
rose-apple, made a comfortable seat for Sitā. Then Daçarātha’s son,
Rāma, made his bashful wife (in power) inconceivable like unto Sree
herself, ascend the raft, and carefully laid beside Vaidehi her attires
and ornaments as well as the hoe and the basket. And first having placed
Sitā on the raft, those sons of Daçarātha ascended themselves, and with
glad hearts began carefully to cross (the stream). Having come near the
middle of the Kālindi, Sitā prayed unto her, saying, —"Hail to thee, O
goddess! I cross thee. If my husband can successfully perform his vow, I
will worship thee with a thousand cows and an hundred vessels of wine,
hail unto thee, upon Rāma’s return to the city ruled by Ikshwāku."
Having thus prayed to Kālindi with joined hands, that virtuous lady,
Sitā, reached the southern bank thereof. And by means of that raft they
crossed that fleet-coursing daughter of the Sun, heaving with
billows—the river Yamunā with her banks abounding with innumerable
trees. Then renouncing the raft, and passing by the woods adjoining the
Yamunā, they came upon a banian Syamā by name, of cool shade and verdant
foliage. On coming to the banian, Vaidehi saluted it saying,—"O mighty
tree, I bow unto thee. May my husband fulfil his vow; and may we behold
Kauçalyā and the illustrious Sumitrā." Having thus prayed with joined
hands, the intelligent Sitā went away. Seeing the blameless and beloved
Sitā ever conducting herself properly,—praying, Rāma said unto
Lakshmana, "Do thou, O younger brother of Bharata, taking Sitā with
thee, go forward. O best of men, furnished with weapons, I will go in
thy wake. Do thou procure Vaidehi with whatever fruits or flowers may
please her and she may wish to have." Seeing every tree and shrub
crowned with blossoms unseen before, that one belonging to the softer
sex questioned Rāma about it. And hearing Sitā’s words, Lakshmana
brought unto her (fruits and flowers) of beautiful and flower-scattering
trees of divers kinds. And beholding streams with water flowing over
glittering sands and resounding with cranes of various kinds, the
daughter of king Janaka felt exceeding delight. And having proceeded
just a _Krosa_, those brothers, Rāma and Lakshmana, having killed many a
sacred deer, began to range in the woods of the Yamunā. And having
disported in the beautiful woods resounding with multitudes of peacocks
and inhabited by elephants and monkeys, they looking as lively as ever,
coming to the level banks of the river, took up their quarters there.
SECTION LVI.
When the night had been spent, that best of Raghus gently awakened
Lakshmana from his light sleep. "O Sumitra’s son, do thou hear the
dulcet notes of the birds in the woods. Let us proceed. O repressor of
foes, the time of our departure is present." Awakened at the proper
time, Rāma’s brother left off sleep and drowsiness and clinging fatigue.
Then they all arising touched the sacred waters of the river, and began
to proceed on the way to Chitrakuta inhabited by ascetics. Setting out
in season with Sumitrā’s son, he of eyes resembling lotus-petals spoke
these words unto Sitā,—"O Vaidehi, behold these flowering trees, the
Kinsukas in spring appearing engarlanded with their own flowers, and as
if flaming.—Do thou behold the Bhallātakas and Vilwas bending beneath
their fruits and flowers, with no man to enjoy them. Surely, we shall be
able to live here. Behold, O Lakshmana, these honeycombs measuring about
a _Drona_ have been hung up on trees by the bees. In the charming woods
overarched by flowers, the _Dātyuha_ cries, and is responded to by the
peacock. Do thou behold Chitrakuta frequented by mad elephants and
resonant with the voice of multitudes of birds—the mountain with its
towering summits. O child, we will disport in the sacred woods of
Chitrakuta with fine level plains,and covered with divers trees." Then
they proceeding on foot along with Sitā, arrived at the charming and
beautiful mountain Chitrakuta. And arriving at the mountain inhabited by
birds of various kinds, abounding in fruits and roots, and furnished
with watery expanses, (Rāma) said, "O amiable one, methinks this
beautiful hill furnished with innumerable fruits and roots, is fraught
with subsistence. And the hill is inhabited by high-souled ascetics. Let
this, O child, be our abode. We will dwell here." Then Rāma, Lakshmana
and Sitā with joined hands presented themselves at the asylum of Valmiki
and saluted him. Thereat the Maharshi cognizant of morality said unto
them, "Be seated!" and addressed Rāma, saying,—"Has thy journey been a
pleasant one?" Then having duly acquainted the saint with matters
pertaining to himself, that lord, the mighty- armed elder brother of
Lakshmana, said unto the latter, "O Lakshmana, bring thou wood good and
strong. O amiable one, construct a dwelling. My mind is set upon staying
here." Hearing his words, Sumitrā’s son procured wood of various
descriptions, and then that subduer of foes reared a cottage thatched
with leaves. Beholding that goodly dwelling walled with wood and
furnished with doors, Rāma addressed these words unto Lakshmana, intent
upon ministering unto his brother. "Procuring meat, we will worship the
deity presiding over this dwelling. O Sumitrā’s son, those who wish to
live long, should pacify the household gods. O Lakshmana graced with
auspicious eyes, do thou killing deer, swiftly bring it here. It behoves
us to observe the rules prescribed by the scriptures. Do thou follow the
ordinance." Acquainted with the words of his brother, Lakshmana, slayer
of hostile heroes, did as he was told. Thereupon Rāma addressed him
again, "Do thou cook this meat. We will worship the presiding deities of
this mansion. Bestir thyself,—the moment is mild and the day is styled
_Dhruva_." Then Lakshmana the son of Sumitrā endowed with vigor, having
slain a sacred black deer, threw it into flaming fire. And seeing it
well scorched and hot and free from blood, Lakshmana spoke unto that
foremost of men, Rāghava, saying,—"Here is the entire black deer roasted
by me, capable of serving any purpose. Do you, O you that resemble a
celestial, worship the gods." Having performed his ablutions, Rāma
conversant with the ritual and possessing a knowledge of _Japa_,
restraining his senses, performed all the _mantras_ that are necessary
for completing a sacrifice; and having in a pure spirit communed with
all the deities, entered the habitation. And (this having been done),
Rāma of immeasurable energy rejoiced exceedingly. And sacrificing unto
Vaicya, Rudra and Vishnu, he performed some ceremonies for removing
malign influences from the abode. And having duly performed _Japa_ and
bathed in consonance with the ordinance, Rāma made an excellent
sacrifice for removing sin. And then Rāghava established a dais, and a
_chaitya_ proportionate to the abode.¹⁵¹ And as the celestials enter the
hall entitled Sudharmā, they together with the view of dwelling in it,
entered the mansion beautiful to behold, thatched with the leaves of
trees, built at a convenient site, well-made, and keeping out the
wind.¹⁵² And having come to the charming Chitrakuta and the river
Mālyavati furnished with excellent bathing places, and haunted by beasts
and fowls, they rejoiced with glad hearts, and forsook the grief
incident to their exile from the city.
¹⁵¹ The N. W. P. text reads:—"And in that romantic forest abounding in
various kinds of beasts and birds, with trees bearing a profusion
of variegated flowers, and resounding with the roars of beasts and
serpents, those ones and, who had conquered their senses, began to
live happily."— T.
¹⁵² Another reading is:—"And having with garlands made of wild
flowers, fruits, roots, meat cooked according to the ordinance,
water, _Japa_ as prescribed by the Veda, grass, and faggot,
worshipped the spirits, those descendants of Raghu, the auspicious
Rāma and Lakshmana, in company with Sitā entered the graceful
mansion."— T.
SECTION LVII.
Having for a long time conversed with Sumantra, Guha distressed at heart
on Rāma reaching the southern bank, retraced his steps homewards.
Learning from envoys at (Sringaverapura) all about Rāma’s visit to
Bharadwāja at Prayāga and his reception (at Bharadwāja’s place) as well
as their destined journey (to Chitrakuta), Sumantra, taking the
permission (of Guha), yoked those excellent horses and with a heavy
heart directed his course to the city of Ayodhyā. And beholding perfumed
woods and rivers and watery expanses and towns and villages, he eagerly
proceeded on his way. And on the third day at dusk the charioteer
arriving at Ayodhyā saw it bereft of happiness. And beholding it empty
and still, Sumantra afflicted with exceeding sorrow, and overwhelmed
with grief, thought, "Perhaps the city with her elephants and horses and
men and king has been consumed by the fire of grief on account of Rāma."
Having thus reflected, the charioteer drawing up to the city- gate by
means of those fleet-coursing horses, speedily entered the city.
Thereupon, people by hundreds and thousands rushed after the charioteer,
Sumantra, asking, "Where is Rāma?" To them he replied,—"Having asked
Rāghava on the Gangā and being permitted by him, I have been sent away
by that high-souled righteous one." Learning that they (Rāma and the
rest) had crossed over (the Gangā), the men with tears in their eyes,
sighed forth "O fie!" and began to bewail, exclaiming, "Ah Rāma." And he
heard crowds exclaim,—"Not seeing Rāma in the car, we cease to exist. We
shall no longer see the righteous Rāma in the midst of mighty assemblies
engaged in charity, sacrifice or nuptial rites. What was necessary for
this body? What was dear to them and what did they delight
in?—(constantly revolving all this in his mind), Rāma ruled this city
even as, a father. Then proceeding past the stalls, Sumantra heard the
lamentations of females at windows, burning in grief for Rāma. With his
face muffled, Sumantra proceeded on the highway towards the palace of
Daçarātha. Swiftly alighting from the car and entering the royal
residence, he went past seven apartments thronged with people. And
beholding Sumantra returned to the city crowned with edifices, seven-
storied houses, and palatial mansions, the women, stricken with the
absence of Rāma, set up a cry of "Oh" and "Alas." And waxing still more
aggrieved, the females looked at each other with their expansive and
transparent eyes fast flooded with tears. And then he heard the talk, as
toned down it proceeded from the royal mansions, of the wives of
Daçarātha afflicted with grief for Rāma. "Going in company with Rāma,
and returning without him, what will the charioteer answer Kauçalyā
bewailing (for her son)? Surely life is miserable, yet is incapable of
being renounced, since, although her son leaving (the installation) hath
gone away, yet Kauçalyā still liveth." Having heard those words of the
queens, fraught with truth, Sumantra burning as it were in grief, at
once entered the (next) apartment. And entering the eighth apartment he
beheld in a gloomy chamber the king distressed and in a pitiable plight,
woe-begone for grief for his son. Thereupon presenting himself before
the monarch, Sumantra saluted him and then conveyed unto the king the
words of Rāma as he had uttered them. Hearing them silently, the monarch
with his mind exceedingly wrought, dropped down to the ground in a
swoon, afflicted with grief for Rāma. On the lord of earth swooning away
and falling to the ground, the inmates of the inner apartment raising
their arms burst into lamentations. Kauçalyā availing herself of the aid
of Sumantra, raised up her fallen lord and addressed him, saying, "This,
O eminently virtuous one! if the envoy of that one of an exceedingly
arduous achievement, returned from the forest. Why do you not accost
him? O descendant of Raghu, you are ashamed to-day, having done this
wrong. Do you rise: merit be yours (arising from this act.) Let not your
adherents come to naught (because of your sorrow). O worshipful one, she
from fear of whom you do not speak to the charioteer, Kaikeyi, is not
here. Do you therefore speak to him without fear." Having said this unto
the monarch, Kauçalyā overwhelmed with grief, with her voice oppressed
with the vapour begot of emotion, all on a sudden fell to the earth.
Beholding Kauçalyā fallen on the ground bewailing, as also their
husband, the ladies seated around, began to lament. Hearing the sounds
of wailing arise from the inner apartment, old and young as well as
females, set up lamentations all round; and the city was again filled
with them.
SECTION LVIII.
When having been ministered unto and when his senses had returned after
the swoon, the king summoned Sumantra for hearing tidings of Rāma.
Thereupon the charitoteer with joined hands spoke unto the mighty
monarch, lamenting for Rāma, influenced by grief and sorrow, aged,
burning in grief, like a newly-taken elephant, sighing heavily, plunged
in thought, and resembling an elephant that is indisposed. Then the king
like one exceedingly distressed, spoke unto the charioteer, who had
presented himself, covered over with dust, with tears starting from his
eyes, and in pitiable guise, "Where stayeth that righteous one, taking
refuge under a tree? Lapped in luxury, what, O charioteer, will Rāghava
feed on? Unworthy of privations, and worthy of excellent beds, how, O
Sumantra, a king’s son, he is sleeping on the ground like one forlorn?
How is Rāma passing his days in the lone forest—he who when he went out
used to be followed by foot-men and elephants? How are the princes in
company with Vaidehi, living in the woods, ranged by serpents and beasts
and inhabited by black snakes? How, O Sumantra, having descended from
the car, the princes along with the tender and unfortunate Sitā are
proceeding on foot? O charioteer, surely thou art blessed, for thou hast
beheld my sons enter the forest, like the Açwins entering the Mandara
hill. And what did Rāma say? And what did Lakshmana? And, O Sumantra,
arriving at the forest what did Mithilā’s daughter? Do thou, O
charioteer, describe unto me what Rāma lives on and where he lies down.
Hearing this, I shall live, like Yayati in the midst of saints." Thus
urged by the king, the charioteer spoke unto the king with his voice
faltering and suppressed with the vapour of grief, "O mighty monarch
observing morality, Rāghava with joined hands and bowing down his head,
said, ’O charioteer, do thou in my name salute with thy head the feet of
my high-soulded sire worthy of being saluted, and famed (in the world).
And, O charioteer, do thou in my name as each deserves salute the ladies
of the inner apartment and communicate to them tidings of my health. And
having saluted my mother Kauçalyā and conveyed unto her news of my
welfare, as well as of my unswerving adherence to morality, do thou tell
her the words,— Do you remaining steady in virtue, at the proper hour
bestir yourself in behalf of the chamber of sacrificial fire. And, O
revered one, do you minister unto the feet of that worshipful one, (the
king), as if they were very deities. And banishing pride and self-love,
do you bear yourself towards my mothers. And, O mother, do you show
respect unto Kaikeyi, who is followed by the king himself. And you
should behave towards Bharata as one should towards one’s king. Kings
(although juvenile), are really senior by virtue of their royalty; and
do you remember the duties touching sovereigns.’—Do thou communicate
unto Bharata news of my welfare and say in my name,—Do you behave
properly with all your mothers.—And unto that delight of the Ikswhāku
line do thou further say,—Having been installed as the heir-apparent, be
you, looking upon the king as the supreme authority in the state,
obedient to him. Do you not deprive the king of authority, as he has
grown old. O Prince, do you grant him satisfaction in the kingdom and do
you proclaim his mandates.— And shedding copious tears, he again
addressed me, saying,—Do thou look upon my mother as on thy own proud of
her son.—Having said this, the mighty-armed and illustrious Rāma
furnished with eyes resembling lotus-petals, shed plenteous tears.
Thereupon Lakshmana waxing wroth, breathing hard, said,—For what fault
of his has the Prince been banished? Observing the worthless command of
Kaikeyi, whether the king has done well or ill, we have been exceedingly
pained thereby. Whether Rāma has been exiled through Kaikeyi’s lust for
dominion or through the exigencies of the bestowal of the boon, there
cannot be any doubt that the king has acted most unrighteously. Even if
this hath been done in harmony with the wish of the Lord, I do not
perceive any reason for the banishment of Rāma. The king through lack of
sense has done heedlessly what is opposed to morality; and this
banishment of Rāma will but bring upon him woe here and hereafter.
Fatherhood find I none in the monarch. My brother and feeder and friend
and father is even Rāghava. Renouncing one that is universally dear, and
that is ever engaged in the good of all, how by such an act will the
king please the people? And how by banishing the righteous Rāma dear
unto all the subjects, and thus withstanding the wishes of all, will he
retain his royalty?—And, O mighty monarch, Janaki also, unfortunate that
she is, sighing heavily, stood wildered like one that had been
possessed. And not having experienced any calamity before, the famed
princess weeping because of this misfortune, told me nothing. And
looking up to her lord with a blank countenance, she suddenly let fail
tears, perceiving the destruction of the subjects. And thus said Rāma
ministered unto by Lakshmana, with a tearful countenance; and thus stood
the unfortunate and weeping Sitā beholding the royal car and myself."
SECTION LIX.
"On Rāma having gone to the forest, my horses as I turned away, did not
proceed vigorously on the way, and shed warm tears. And having (done
homage) unto both the princes by joining my hands, I turned my back,
bearing best I could that load of sorrow. Indulging in the hope that
Rāma might again summon me by any of the envoys (of Guha left there), I
stayed there with Guha for many days. In thy dominions, O monarch,
exercised by the calamity that has befallen Rāma, even trees bearing
blossoms and buds and sprouts look sad; the rivers and pools and liquid
lapses have their waters dried up; and the woods and groves have their
foliage withered. Creatures do not move and beasts of prey cease to
range about; and the forest appears to be dumb, stupified by grief on
account of Rāma. And streams containing lotuses with their leaves
shriveled, have their waters stained; and lotuses have their leaves
burnt; and fishes and (aquatic) birds have grown lean. And flowers both
on land and water have been deprived of their freshness and fragrance;
and they no longer retain their former condition. And the gardens are
idle with their birds drooping. And, O best of men, I do not find the
bowers beautiful (as before). And when I entered Ayodhyā, none greeted
me. And not seeing Rāma, the people sigh momentarily. And, O revered
one, seeing the royal car returned hither without Rāma, the people on
the highways from grief appear with tearful countenances. And from
mansions, cars, and lorldly edifices, ladies seeing the car come back,
set up a chorus of ’Ah’ and ’Alas,’ afflicted with the absence of Rāma.
And becoming more distressed than ever, the fair sex with their
expansive and clear eyes filled with tears, began to eye each other
indistinctly. And in consequence of the general grief that prevailed, I
could not perceive any difference between friends and foes and persons
indifferent. O mighty monarch, distressed in consequence of the exile of
Rāma, men appear sunk in dejection, and elephants and horses are
spiritless; and seized with cheerlessness, they utter doleful sounds and
heave profound sighs. Ayodhyā appeareth unto me joyless like Kauçalyā
deprived of her son." Hearing the words of the charioteer, the king like
one exceedingly forlorn, addressed the former in words lost in the
vapour of sorrow, "Exhorted by Kaikeyi of a sinful country, born in a
sinful race and cherishing sinful designs, I did not take counsel with
aged people capable of offering advice. Without consulting with friends
or courtiers or persons versed in the Vedas, I have in the interests of
a woman rashly done this thing through ignorance. Meseems, O charioteer,
for the purpose of destroying this line entirely, this mighty disaster
hath surely befallen us through the influence of Destiny. O charioteer,
if I have ever done thee any good, do thou immediately take me to Rāma:
my life urges me on (in this direction). Or let my command make Rāghava
turn back. I cannot live for a moment without Rāma. But if that
mighty-armed one has proceeded far, do thou placing me on a car speedily
show me unto Rāma. Where is that elder brother of Lakshmana of a mighty
bow, furnished with teeth resembling Kunda flowers? If I live so long, I
will behold him in company with Sitā. What can be sadder than this, that
reduced to such a pass, I cannot see here that descendant of Ikshwāku,
Rāghava? Ah Rāma! Ah thou younger brother of Rāma! Ah thou unfortunate
Vaidehi! You do not know that I am through grief lamenting like one
deserted." Deprived of his consciousness through that sorrow of his, the
king said, "I have plunged myself into this ocean of woe hard to cross,
with grief for Rāma as its mighty tide; separation from Sitā, its other
shore; sighs heaved, its furious billows and whirlpools; tears, rivers
that rush into it; tossing of the arms, its fishes; lamentations its
roar; my hair flung about, its moss; Kaikeyi, its submarine fire; my
fast-flowing tears, its current; the words of the hump-backed one, its
terrific ravenous animals; the boon, its continents; and the exile of
Rāma, its expanse. And, O Kauçalyā, without Rāghava, I shall sink in
this ocean. O exalted dame, living, it is hard for me to cross over this
ocean. It is surely owing to my sin that today wishing to behold Rāghava
and Lakshmana, I do not get them (before me)." Having thus lamented, the
illustrious king all of a sudden dropped to the earth in a swoon. On the
king swooning away lamenting, that exalted lady, Rāma’s mother, hearing
his words doubly bitter and more piteous than eti uttered for Rāma, was
seized with fresh apprehension.
SECTION LX.
Then like one possessed by an evil spirit, and trembling again and
again, Kauçalyā lying down on the ground like one dead, spoke unto the
charioteer, saying, "Do thou take me where Kākutstha is and Sitā and
Lakshmana: without them, I cannot live for a moment. Do thou without
delay turn the car. Do thou take me also unto Dandaka. If I do not
follow them, I shall repair to the mansion of Yama." Thereat the
charioteer with joined hands comforted that exalted lady with ready
words faltering and choked with rising vapour, "Do you leave grief and
sorrow and the violent emotion. Renouncing grief, Rāghava is living in
the woods. And in the forest, the righteous Lakshmana, having his senses
under control, is ministering unto Rāma’s feet and is thus adoring the
gods for happiness in the next world. And even in the lonely woods, Sitā
as if remaining at home, having fixed her thoughts on Rāma, is living a
life of love. And there appears not the least trace of any distress
afflicting her; and Vaidehi seems to me as if she were meant (by Nature)
for a life away from home. And as formerly going unto urban villas she
disported, she disports now even in the lonely forest. And although
living in the lone forest, that one of a countenance resembling the
infant moon, sports merrily like a girl, in the garden represented by
Rāma’s self. Ayodhyā without Rāma would have seemed a wilderness to her
whose heart is fixed on him and whose very life depends upon him.
Vaidehi is now asking (Rāma) concerning the villages and towns (in their
way); and observing various trees and the courses of the rivers, Jānaki,
asking Rāma or Lakshmana (for information), is learning all about them.
And Sitā sports as she used to do in arbours stationed at the distance
of only one _krosa_ from Ayodhyā. This only I remember; but all that she
had from sudden impulse communicated unto me concerning Kaikeyi, does
not rise into consciousness." Suppressing this topic which had come up
through heedlessness, the charioteer spoke sweet words cheering up that
noble lady. "Neither through the fatigue of travel, nor the influence of
the wind, nor excitement, nor the sun, hath Vaidehi’s lustre resembling
the lunar light suffered any diminution. The countenance of that
fair-speaking one resembling the lotus and comparable unto the full moon
in splendour, hath not waxed pale. Her feet now without the dye of the
liquid lac, but naturally furnished with the roseate hue of the same,
are gorgeous like lotus buds. Still Vaidehi decked in ornaments from
affection for Rāma, goes gracefully, rebuking with her bangles the wavy
gait (of cranes). Supporting herself on Rāma’s arm, Sitā arrived at the
forest, is not inspired with fear on beholding either an elephant, or a
lion, or a tiger. Therefore they are not to be bewailed, nor your own
self, nor the lord of men. This history of Rāma will endure for ever in
this world. Renouncing grief and with cheerful hearts, well established
in the life led by the Maharshis, they living in the forest on wild
fruits as their sustenance, are maintaining the noble promise of their
sire." Consoled by the truth-telling yet sweeet- speeched charioteer,
that lady oppressed with grief for her son, ceased not to wail
loudly—"My beloved," "My son," "Rāghava."
SECTION LXI.
On that foremost of those capable of charming people, the righteous
Rāma, repairing to the forest, Kauçalyā crying in grief said unto her
husband, "Your great fame has spread over the three worlds; and the
descendant of Raghu is kind, munificent and fair-speaking. Why then have
you forsaken those foremost of men along with Sitā? Brought up in
happiness, and now brought to misery, how can they bear it? And how can
the youthful daughter of Mithilā of slender make, tender, and deserving
of happiness, bear heat and cold? Having formerly partaken of
(excellent) rice with curries, how will Sitā feed on wild rice? Having
heard excellent vocal and instrumental music, how will Sitā hear the
frightful cries of carnivorous lions? Resembling the gonfalon of the
great Indra, where sleepeth the mighty-armed and exceedingly powerful
Rāma, making his arm like unto a mace his pillow? When shall I behold
Rāma’s countenance hued like the lotus, with his hair ending beautifully
(in curls), and his breath impregnated with the fine perfume of the
lotus, and his eyes resembling lotus leaves? Surely my heart, without
doubt, is made of the essence of the thunderbolt, since not beholding
him, it is not cracked in a thousand fragments. It is because of your
sad act that mine own, being thwarted, although worthy of happiness, are
miserably ranging the wilderness. If after the expiration of the five
and ten years, Rāghava does return, it does not appear likely that
Bharata will renounce the kingdom and the exchequer. Some on the
occasions of the Srāddha (first) feast their own friends, and having
done this, they mind the choice Brāhmanas. But those twice-born ones
that are meritorious, learned, and like unto celestials, do not at the
last moment regard even viands resembling ambrosia. Brāhmanas of high
respectibility endowed with wisdom never bear being entertained after
the other twice- born ones have been feasted, even as bulls never
quietly bear to have their horns cut off. Why will not an elder brother
and one who has sterling merits, O monarch, disregard a kingdom which
hath been thus enjoyed by his younger brother? A tiger doth not like to
feed on food procured by others. Even so that tiger-like personage does
not regard anything that has come to be tasted by another. Clarified
butter, sacrificial cakes, Kuça, stakes of catechu having been used in
one sacrifice cannot be used in another,—even so this kingdom which hath
been already enjoyed, like unto liquor deprived of its essence or a
sacrifice whose _soma_ hath been eaten, cannot be accepted by Rāma. Such
an ill treatment Rāghava will not put up with, even as a powerful tiger
cannot bear the rubbing of its tail (by another). This world aided by
the gods fear to encounter him in high conflict; but he restrains
himself, thinking any such action on his part as unrighteous. Indeed,
that righteous one brings back people to morality. Surely, that
mighty-armed one endowed with exceeding prowess, can with his golden
shafts burn all creatures and the oceans, like the Day at the
dissolution of all. But such a man of men, possessed of leonine
strength, and graced with the eyes of a bull, has been destroyed by his
father, like a fish destroying his offspring. If you had believed in the
morality prescribed in the scriptures, and which is followed by the
twice-born ones, you would not have banished your son. But disregarding
such morality, you have banished your virtuous son. One of the refuges
of a woman is her husband, a second is her son, and a third is her
relatives; and a fourth she has none. But you cease to be mine; and Rāma
has been sent to the woods. I do not like to go into the forest; so I am
entirely undone by you. This kingdom, your own kingdom, has been
destroyed by you; destroyed are; along with the counsellors; destroyed
am I with my son; and destroyed are the citizens: your son and your wife
are alone delighted." Hearing these words uttered in heart-rending
accents, Daçarātha exceedingly distressed, became senseless. And being
afflicted with grief, he again remembered his evil act.
SECTION LXII.
Thus harshly addressed by the indignant mother of Rāma, the king
aggrieved was plunged in thought. Having thought for a long while, that
repressor of foes, the king, who had lost his senses through grief,
regained consciousness. And having regained his senses, he sighing hot
and hard, seeing Kauçalyā beside him, was again lost in thought. As he
was thinking, the sinful act which he had through ignorance formerly
committed by means of the shaft which hits by sound, rose up (in his
recollection). Afflicted with this grief as well as that on account of
Rāma, that lord, the king, burned in these two several griefs. Burning
in grief and distressed, he trembling and with joined hands, with his
head hanging down, addressed Kauçalyā, with the view of pacifying her,
"I deprecate thy displeasure, O Kauçalyā, with joined hands. Thou art
ever affectionate and dost not treat harshly even enemies. Verily unto
women cognizant of virtue, a husband, whether he has any merits or not,
is a very deity. Ever virtuous, thou, that hast seen both the virtuous
and the vicious, although aggrieved, ought not to say anything
unpleasant unto me who am weighed down with woe." Having heard these
piteous words of the distressed king, Kauçalyā uttered words even as a
water-way lets out fresh accession of rain. And weeping, she drew on her
head the joined hands of the king resembling lotuses; and then flurried
spoke these words hurriedly informed with extreme affection, "Be thou
propitious; I beseech with (bended) head. I bow unto thee, falling on
the ground. O reverend one, besought by thee, I shall be undone. I do
not deserve to be forgiven by thee. She cannot be reckoned a
gentlewoman, who is propitiated by her intelligent husband, worthy of
being extolled in both the worlds. I know duty, O righteous one; I know
that thou art truth-telling. And it is because I was exceedingly
distressed on account of my son that I spoke harshly to thee. Sorrow
destroys patience, sorrow destroys knowledge of the scriptures, sorrow
destroys every thing; there is no enemy like unto sorrow. One can
falling down bear beating from an enemy; but one cannot falling down
bear ever so little sorrow. This is the fifth night of the banishment of
Rāma, as calculated by me; and to me rendered cheerless by sorrow, this
interval has assumed the proportions of five years. And fostered by
thought on my part, this grief increases in my bosom, like the mighty
waters of the ocean increased by the vehement discharge of rivers." As
Kauçalyā was thus speaking auspiciously, the rays of the sun grew
milder, and the night arrived. Cheered up by the words of Kauçalyā, the
king overcome by grief, felt the influence of sleep.
SECTION LXIII.
Starting in a moment from sleep, king Daçarātha deprived (almost) of his
consciousness by grief, (again) became a prey to thought. And in
consequence of the exile of Rāma and Lakshmana, the king resembling
Vāsava was overpowered by grief, like the darkness of Rāhu enveloping
the sun. Then on Rāma’s having gone along with his wife, the lord of the
Koçalas, remembering his own misdeed, felt anxious to communicate
himself to that lady having her eyes furnished with dark outer corners.
And on the sixth night after Rāma had repaired to the forest, the king
Daçarātha, when it was midnight, remembered his own unrighteous act. And
then unto Kauçalyā aggrieved on account of her son, he spoke these
words, "As are the actions of one, O auspicious one—whether good or
otherwise— are the consequences, O gentle lady, reaped by the doer of
them. He that on the eve of beginning an action either relating to this
world or the next, does not take into consideration the fact that
actions entail consequences light or grave, disagreeable (or otherwise),
is styled a child. He that cutting down a mango grove, waters Palāsa
trees, beholding the flowers (blooming), will covet fruits; and grieve
when their season arrives. The person that without apprehending (the
principle of causation) rushes to action, grieves at the season of
fruits, even like him that watereth _kinsuka_ trees (hewing down his
mango grove). And in this way, I fool that I am having hewn down my
grove of mangos and watered Palāças,—having renounced Rāma in the season
of fruit, is grieving in the end. Having, O Kauçalyā, earned the
expression—’The Prince can pierce his aim by sound alone,’—I, a prince
and bowman, did this offence. Therefore, O noble dame, I have myself
brought this misfortune on me. like a child who has eaten poison through
ignorance. And even like another person fascinated by the sight of some
Palāsa trees (and doing as mentioned above), I (did this act) not
foreknowing the consequence that would follow my shooting by sound. O
lady, thou wert then unwedded; and I was a youthful prince. And it was
at this time that the rainy season increasing my desire set in. Drawing
moisture from the ground and heated the earth by his rays, the Sun goes
to the dreadful quarter whither repair the dead. The heat was
immediately dispelled, and the gelid clouds showed themselves; and frogs
and Sārangas and peacocks began to rejoice; and, finding it unpleasant,
the feathered ones bathed and with the surface of their plumage shrunk
up from the wet, took refuge in trees shaken by the wind and rain. And
the hill graced by maddened Sārangas, covered by showers falling
simultaneously looked like a mass of waters. And the waters although
unstained, being mixed up with mineral substances and ashes from the
mountain, flowed in serpentine torrents black and red. At such a sweet
hour, I intent upon taking excercise, taking my bow and arrows and
mounted on my car, sallied out for the river Sarayu, with the intention
that I with my senses under control, should in the watery expense slay
any bufifelo, elephant, or any other beast that might have come there in
the night. And (coming there) while it was so dark that nothing could be
discovered, I heard sounds of a filling pitcher proceeding from the
waters; resembling the roars of an elephant. Thereupon raising up my
shaft flaming and like unto a serpent of virulent poison, I desirous of
hunting the (imaginary) elephant, let fly my shaft in the direction of
the sound. Thereupon from the spot whereto the sharpened shaft
resembling a poisonous snake had been discharged by me in the twilight,
proceeded cries of ’Oh’ and ’Alas’ uttered by a forester pierced to the
quick by the arrow, and falling into the water. And when he had dropped
down, words spoken by a human being became audible. ’Why doth the weapon
light upon me? I had come to this lone stream for procuring water. By
whom have I been wounded by this arrow? To whom have I done wrong? And
how can the slaying of one like me bearing a load of matted locks, and
wearing bark and deer-skin, who subsists on what the forest yields and
never injures others, be sanctioned by the scriptures? Who can serve any
purpose by slaying me? And how can I have injured such an one? Such a
purposeless act cannot but end in evil. This can never be reckoned as
righteous; even like unto violating the chastity of a preceptor’s wife.
I do not so much lament my end as I lament it on account of my father
and mother. To what will the old couple, who have ever been maintained
by me, betake themselves when I am gone? My father and mother are old,
and I their only son am slain. What boy is it of uncontrolled senses
that has killed us all?"
"Hearing his piteous words, I ever anxious to follow virtue, was
exceedingly pained, and the bow with its arrow fixed fell down from my
hand to the earth. Hearing in the night, the pathetic words of the saint
thus lamenting, I became frightened, and was deprived of my senses
through excess of grief. And coming to the quarter, I exceedingly
unnerved and with an excited mind, discovered on the banks of the Sarayu
an ascetic wounded with a shaft, with his matted locks scattered about,
his pitcher of water lying by, his body smeared with blood and dust and
afflicted by the dart. Gazing with his eyes at me who was extremely
agitated and ill at ease, he said these words sternly, as if consuming
me with his energy, ’What wrong, O monarch, had I residing in the woods
done thee, that coming to procure water for my parents, I have been thus
afflicted by thee? By piercing my marrow with a shaft, thou hast slain
both my aged and blind father and mother. Surely, they feeble and blind,
who afflicted by thirst are remaining in expectation of me, will now
bear (the stress and tension of) the expectation as well as the parching
thirst. Surely asceticism and study carry no fruit with them, since I
lying low on the ground, my father knows nothing about it. And what
could he do, even if he knew it, being as he is incapable and unable to
go about? One tree cannot rescue another that is being batttered (by the
winds). Do thou, O descendant of Raghu, thyself going to my father,
speedily inform of him this that has occurred. But take care that like a
fire waxing furious consuming a wood, he in his ire do not burn thee.
This narrow way, O king, will lead thee unto my father’s dwelling. Do
thou going there, pacify him, so that getting wroth he may not curse
thee. Do thou (now), O king, take out the arrow. Thy sharpened shaft
afflicts my marrow, like the tide of a river wearing away a
hollow-heaving sand bank.’ But touching the extracting of the arrow,
this thought perplexed me: ’If the arrow is left alone, it pains; if
extracted, death ensues.’ As I was distressed, aggrieved and inflicted
with sorrow, the son of the ascetic perceived my anxiety. Thereupon that
one well versed in the scriptures sinking motionless, with his eyes
rolling upwards, and waxing extremely weak, said with difficulty,
’Restraining sorrow, I by dint of patience become calm. Do thou remove
from thy mind the grief caused by the consciousness of having slain a
Brāhmana. O king, I belong not to the twice-born race: let not thy mind
be pained. O lord of the foremost men, I was begot by a Vaicya on a
Sudra woman.’ As he, his vitals afflicted with the shaft, his eyes
rolling, inert and trembling on the ground, with his limbs drawn in, was
speaking with difficulty, I drew out the arrow. Thereupon, looking at
me, the ascetic, growing affrighted, gave up the ghost. On beholding him
with his body dripping with water, and mortally wounded, and breathing
hard without respite, after he had bewailed his mortal wound, lying on
the banks of the Sarayu, I lamented him and was, O gentle lady, greatly
aggrieved."
SECTION LXIV.
Remembering the extraordinary death of the Maharshi, that righteous
descendant of Raghu, lamenting his son, thus spoke unto Kauçalyā,
"Having unwittingly commited that great sin, I, with my senses oppressed
through grief, thought within myself as to how I could mend it. Then
taking up the pitcher filled with excellent water, I went by the way
mentioned and (at last) reached the asylum. There I found his aged,
infirm, forlorn, parents, without a one to help them in moving
about,—like unto birds whose wings have been severed, keeping up a talk
about (their son) without experiencing any fatigue, and like helpless
ones feeding on a hope which had been blasted by me. My senses
overpowered by grief, and my consciousness almost lost through
apprehension, I, arrived at the hermitage, was again overwhelmed with
sorrow. Hearing my footsteps, the ascetic said, ’Why, my son, delayest
thou? Bring the drink at once. Thy mother, O child, was exceedingly
anxious in consequence of thy sporting in the waters. Do thou speedily
enter the asylum. O child, it behoveth thee not to take to heart any
unkind action that, O son, may have been done unto thee of high fame
either by thy mother or myself. Thou art the resource of these helpless
ones; thou art the eyes of these bereft of their sight. Our lives are
bound up with thee. Why dost not answer?’ Seeing the ascetic with a
choked utterance indistinctly speaking thus with the letters not
articulated clearly, I, dashed in spirits, yet concealing the real state
of my mind by assuming a doughty tongue, communicated unto him the
danger that had beffallen him in consequence of the calamity of his son:
’I am a Kshatria, Daçarātha (by name), and no son of thine, O
magnanimous one. I have come by a misfortune in consequence of an act
blamed by the good. O revered one, desirous of killing some beast of
prey, an elephant (or some other), come to the waters, I went to the
banks of the Sarayu bow in hand. Then hearing sounds from the water of a
filling pitcher, I thought,—This must be an elephant.—I wounded it with
a shaft. Next coming to the edge of the river, I saw an ascetic lying
down on the ground almost deprived of life, with his heart pierced with
an arrow. Then coming forward, I in accordance with the direction given
by him as he lay in agony, suddenly extracted the arrow from his vitals.
And as soon as the arrow had been extracted, he ascended heaven, O
reverend sir, lamenting and bewailing you, both grown old. It is through
ignorance that I suddenly wounded your son. This having been past, do
you favor me with telling me what is now to be done, O ascetic.’ Having
heard these cruel words, the worshipful ascetic could well by his curse
consume me to ashes. With eyes flooded with tears, and well nigh
deprived of his senses by grief, that highly energetic one said unto me
standing with joined hands, ’If, O king, thou hadst not of thyself
immediately communicated unto us this unpleasant news, thy head would
have been reduced to a thousand flaws. Not to speak of Kshatriyas, I can
even drag the very weilder of the thunderbolt himself from his position,
if he knowingly kills one, in especial, that has assumed the Vanaprastha
mode of life. Thy head would have been severed in seven, if thou hadst
discharged the weapon knowingly at such an asectic staying in
austerities and versed in the Vedas. It is because thou hast done this
through ignorance that thou (still) livest, else the race itself of the
Rāghavas should be not,—and where art thou?’ He then said, ’Do thou, O
king, take us to the scene. To day will we look our last on our son
besmeared with blood, his deer-skin garb falling off (from his body),
lying senseless on the earth, and come under the subjection of the lord
of righteousness.’ Thereupon I alone taking them exceedingly
disconsolate to the spot, made the ascetic and his wife touch their son.
And having approached their son and touched him, those ascetics fell on
his person, and then his father addressed him thus, ’Thou salutest me
not to-day, nor dost thou speak to me. Why, my child, dost thou lie down
on the ground? Art thou angry (with us)? If, my son, thou dost not feel
kindly to me, do thou look up to thy virtuous mother. And why, O son,
dost thou not embrace me? Do a thou speak tender words. At the small
hours, from whom engaged in study, shall I hear the scriptures sweetly
read in a way coming home to the listener’s mind? Who, having performed
his daily devotions and offered oblations unto the sacrificial fire,
will bathe me, afflicted with grief for my son? And who procuring
Kandas, fruits and roots, will feed me like an welcome guest, incapable
of doing anything and furnishing provisions, and without any one to take
care of myself? And, my son, how will I maintain this blind ascetic
mother of thine, proud of her son, who is passing her days in misery? Do
thou stay, my son, in my behalf. Tomorrow thou wilt go to Yama’s mansion
with me and thy mother. Distressed with grief and rendered miserable in
the forest, both of us deprived of thee shall soon repair to the abode
of Yama. Seeing Vivaswata’s son, I will say unto him,—Do thou, O lord of
justice, forgive me, and let this my son continue to maintain us, his
parents. It behoves thee, O righteous and illustrious guardian of the
worlds, to confer on me reduced to such a pass this one enduring
_dakshinā_ capable of removing our fear.— Thou, my son, art sinless,
although slain by this one who has done an unrighteous act; and by the
force of this truth, do thou repair to the world of warriors. Do thou, O
son, go the supreme way that is gone by heroes who without turning back
from the fight, are slain in open encounter. Do thou, O son, go the way
that has been gone by Sagara and Saivya and Dilipa and Janamejaya and
Nahusa and Dhundumāra. Do thou, O son, go the way that is gone by all
creatures! even by ascetics engaged in the study of the Veda, by
bestowers of lands, by those performing fire-sacrifices, by individuals
each devoted to a single wife, men giving away a thousand kine, persons
tending their preceptors, and individuals renouncing lives by fasting.
He that is born in such a race cannot come by any evil case. Such a
condition be his that has taken the life of thee, my friend.’
"Having thus piteously wept, he along with his wife set about performing
the watery rites on behalf of his son. Thereupon speedily assuming a
celestial shape, the virtuous son of the ascetic by his own actions
ascended heaven in company with Sakra. Then (returning) along with
Sakra, the ascetic comforting his aged parents, addressed them, saying,
’I have attained a high state in consequence of having served you. Do
you also without delay come unto me.’ Having said this, the ascetic’s
son of restrained senses ascended heaven by means of an excellent and
commodious car. Having performed the watery rites, the highly energetic
ascetic along with his wife speedily said unto me staying with joined
hands, ’Do thou, O monarch, slay me on the instant. I do not grieve to
die’—thou hast by thy shaft rendered me who had an only son, absolutely
sonless. Since this sorrow arising from the calamity that has befallen
my son, is at present mine (through thy instrumentality), I curse
thee,—thou shalt even in this way find thy death from grief for thy son.
As thou a Kshatriya hast through ignorance slain an ascetic, the sin, O
lord of men, of slaying a Brāhmana will not envelope thee speedily; but
thou shalt shortly come by this dreadful and mortal condition, like a
donor of Dakshinās (coming by the things given away).’ Having thus
inflicted on me the curse and piteously lamented long, the couple
ascended the funeral pile and went to heaven. O noble dame, the crime
that I hitting by help of sound, had committed in my boyhood, has
reverted to my recollection in course of thought. And, O exalted lady,
even as a disease generated by one’s taking rice with unhealthy curry,
this danger is imminent in consequence of that act. O gentle one, the
words of that noble- minded person are about to be verified in me."
Having said this and weeping, the king said to his wife, "I shall
renounce life through grief for my son. And I shall no more behold thee
with my eyes. Do thou, O Kauçalyā, touch me. People going to the mansion
of Yama no more behold (their friends). If Rāma touch me directly or
otherwise, obtain the exchequer, and be installed as the heir-apparent,
meseems, I may yet live. O noble lady, what I have done unto Rāghava is
not surely like myself; but what (on the other hand) he has done by me
is worthy of him. What sensible man forsaketh his son, albeit he may be
wicked? And what son being banished, does not bear ill will towards his
father? But I do not see thee with my eyes, and my memory fails. These
envoys of Vivaswata’s son, O Kauçalyā, urge speed upon me. What can be
an object of greater regret than, that I during my last moments cannot
behold the righteous Rāma having truth for prowess? Even as the sun
drieth up a drop of water, grief for not seeing my son of incomparable
acts drieth my spirits. Those are not men—those are gods who in the
fifteenth year shall again behold Rāma’s countenance graced with elegent
and burnished ear-rings. O thou of graceful eye-brows, blessed are they
who shall behold Rāma’s countenance furnished with eyes resembling
lotus-petals, with excellent teeth and a shapely nose, like unto the
lord of the stars himself. Blessed are they that shall behold that
fragrant face of his like unto the autumnal moon, or the full-blown
lotus. Thrice-blessed they who with delighted hearts, shall behold Rāma
returned from the forest and come back to Ayodhyā, like unto Sukra
crowning the zenith? O Kauçalyā, my heart is weighed down with grief;
and I do not perceive objects of hearing, feeling, or taste. My senses
are growing dim in consequence of the mental stupor, like the rays of a
lamp reduced to smoke, becoming dim when the oil has been exhausted. As
the violence of a river wears away its banks. my grief occasioned
through my own agency is destroying me, who am helpless and insensible.
O mighty-armed Rāghava! O thou remover of my troubles! O thou that dost
delight in thy father! thou art my stay, O my son, that hast gone away.
O Kauçalyā, I do not see. O wretched Sumitrā! O cruel one, thou enemy of
mine, thou Kaikeyi, who hast befouled thy line!" Having thus lamented in
presence of Rāma’s mother and Sumitrā, king Daçaratha breathed his last.
Thus that distressed lord of men, smitten with the exile of his beloved
son, that one possessed of a gracious presence, when the night had been
half spent, wrought up with the violence of his emotion, departed this
life.
SECTION LXV.
When the night had gone away, on the morning of the next day, eulogists,
accomplished bards, genealogists skilled in reciting, and singers versed
in musical permutation, presenting themselves at the place of the
sovereign, began to perform separately. And as they eulogized the
monarch with benedictions loudly uttered, the palace resounded with the
sounds of the eulogies. And as the bards hymned the monarch,
palm-players celebrating the deeds of the kings of the Raghu race, began
to play with their palms. And awakened by those sounds, birds on boughs
and in cages worthy of the royal race, uttered notes. And the sacred
words uttered (by these), the notes of _Vinās_, and the valedictory
songs of singers filled that mansion. And as on former occasions, men
practising purity and well up in serving, with numerous women and
eunuchs entered appearance. Persons acquainted with the ceremonials
connected with bath, according to the ordinance and in due time, in
golden vessels brought water impregnated with _hari-_ sandal powder.
Pure females together with many virgins brought kine &c, which were to
be touched, Ganges water for sipping, mirrors, cloths, ornaments and
other articles. All the things that were procured (for presentation unto
the monarch) were worshipped in accordance with prescription, were
furnished with auspicious marks, and were of excellent virtues and
possessed of auspiciousness. As long as the sun did not rise, all these
people remained expecting the presence of the king; but then they were
alarmed as to what had occurred.
Those ladies that were beside the bed of the lord of Koçala, were
consoling their husband. And engaged in tending the monarch with mild
and pliant words, those females knowing the condition of sleep, feeling
him as he lay in his bed, did not perceive any action in the ever-moving
pulse. Thereupon apprehensive for the king’s life, they began to tremble
like a blade of grass on a torrent. Filled with doubts at sight of the
king, the ladies at last concluded that what had been apprehended (by
the monarch) had certainly taken place. Overcome by grief for their
sons, Sumitrā and Kauçalyā were sleeping as if they were dead, and had
not yet awaked. Deprived of lustre, pallid, stricken by sorrow, and
lying with her limbs contracted, Kauçalyā looked like a star enveloped
in darkness. And after Kauçalyā, the king, and after him, Sumitrā; and
with her countenance faded from grief, this noble lady did not look
particularly lovely. Finding these two ladies asleep and the king
seeming as if sleeping, the inmates of the inner apartment showed
themselves as if their lives had departed out of them. Thereupon
exceedingly distressed, those paragons of their sex, like she-elephants
in the forest deprived of their leader of the herd, broke out into
wailing. At the sounds of their lamentations, bpth Kauçalyā and Sumitrā
suddenly regaining consciousness, awoke from their sleep. And Kauçalyā
and Sumitrā looking at the king and feeling him, felt down to the earth,
exclaiming, "Ah lord." As the daughter of Koçala’s lord rolled on the
ground, she covered with dust did not appear in all her loveliness, like
a star fallen from the sky to the earth below. And when the king had
departed this life, the women saw Kauçalyā fallen on the earth like the
slain mate of an elephant. Then all the wives of the monarch headed by
Kaikeyi, burning with grief and weeping, were well nigh rendered
senseless. And the loud sounds emitted by these, mingling with those
(who had been lamenting before them), attained greater proportions and
filled the hall. And the mansion of the king became filled with people
exceedingly excited and frightened, eager to know all about the
matter,—became filled with lamentations, with friends afflicted with
distress, its joy instantaneously vanished—a scene of distress and dole.
Knowing that the lord of earth had departed, his wives surrounding that
illustrious one, smitten with excess of sorrow and weeping bitterly and
piteously, holding the king’s hands indulged in lamentations, like
forlorn ones.
SECTION LXVI.
Seeing the king had ascended heaven., like unto a fire that has cooled,
or an ocean deprived of its waters, or the sun shorn of his splendour,
Kauçalyā afflicted with woe, taking on her lap the head of the king,
with tears in her eyes, said, "O Kaikeyi, attain thou thy wishes: do
thou enjoy this kingdom rid of thy thorn. O cruel one, O thou of wicked
ways, thou that forsaking the king had set thy heart (on having thy son
crowned), Rāma had gone away, forsaking me; and now my lord has ascended
heaven. I can too longer bear to live, like one left lone in a
wilderness by her companions. What other woman except Kaikeyi lost to
righteousness, having lost her deity, her lord, wishes to carry on
existence in another’s kingdom? As a covetuous person taking poison
(through anger or some other passion), does not consider himself guilty,
(so Kaikeyi) having done this evil through Mantharā’s incitement, does
not bring her guilt home to her mind. It is through the instrumentality
of the hump-backed woman that this race of the Rāghavas has been
destroyed by Kaikeyi. Hearing that the king being made to do an
unrighteous action, has banished Rāma together with his wife, king
Janaka will be filled with grief as I have been. That virtuous one does
not know that to-day I have become helpless and been widowed. Rāma of
eyes resembling lotus-petals has living been removed from my sight. The
fair daughter of Videha’s king unworthy of hardship, in ascetic guise is
leading a life of trouble and terror in the woods. Hearing at night the
dreadful roars of birds and beasts crying, she exceedingly frightened
takes shelter with Rāghava. Old and having an only daughter, he
revolving in his mind thoughts of Vaidehi, shall, smitten with grief,
surely renounce his life. I ever faithful to my lord will die this very
day, embracing this body; I will enter fire." As embracing the (dead)
body, that unfortunate lady was bewailing, the courtiers had the
distressed (queen) removed from there. Then placing the corpse of the
king in a (capacious) pan with oil, the courtiers performed the mourning
rites of the monarch. But well versed in every thing, the counsellors,
in the absence of his son, did not perform the funeral obsequies of the
king; and therefore they placed his body stretched in the pan of oil.
Alas! at length concluding it for certain that the king was dead, the
ladies burst out into lamentations. And raising their arms, with tears
trickling down their faces, they in dire affliction and extremely
exercised with grief, lamented, "O monarch, why do you forsake us, who
have been already deprived of Rāma ever speaking fair and firm in
promise? Renounced by Rāma, how shall ye, rendered widows, stay with the
wicked Kaikeyi, co-wife with us? That one of free soul is our master, as
he is the lord of yourself. Rāma has gone to the woods, forsaking regal
dignity. Deprived of you as well as that hero, and overwhelmed with
misfortune, how shall we live reprimanded by Kaikeyi? She that has
renounced the king, Rāma, and Lakshmana along with Sitā— whom can such a
one not renounce?" Thus with tears in their eyes, the wives of that
descendant of Raghu, joyless and convulsed with a huge passion,
displayed signs of sorrow. Like a night without stars, like a fair one
forsaken by her husband, the city of Ayodhyā without the magnanimous
monarch did not appear delightful as it had done before, with the
populace filled with tears, the ladies uttering exclamations of
distress, and the terraces and courts deserted. On the lord of men
having ascended heaven from grief, and the wives of the king remaining
on the earth, the sun, his journey done, set, and the night began her
course. The idea of consuming the king’s corpse in the absence of his
son did not recommend itself to the assembled adherents (of the
departed). Thinking this, they in that way laid the king endowed with an
inconceivably dignified presence. And with her terraces overflowing with
tears that flooded the throats of the mourners, the city appeared like
the welkin without its splendour in the absence of the sun, or the night
with the stars enveloped. And on the demise of that illustrious
personage, in the city men and women in multitudes, censuring Bharata’s
mother, became extremely distressed, and did not attain peace of mind.
SECTION LXVII.
AT length the weary night in Ayodhyā. rendered cheerless by
lamentations, and populous with men with voice choked with tears, was
spent. And when the night departed and the sun had arisen, those
officers of the royal house-hold belonging to the twice-born order,
Mārkandeya, Maudgalya, Vāmadeva, Kāçyapa, Kātyāyana, Gautama, and the
highly famous Jāvāli, assembled together along with the the counsellors,
spoke each on different topics. Then facing the royal priest, the
eminent Vasistha, they said, "That night that had appeared like unto an
hundred years has at last been painfully passed. The king racked by
sorrow for his son has breathed his last, the mighty monarch has
ascended heaven, Rāma has taken refuge in the woods, the energetic
Lakshmana has gone with Rāma, and both Bharata and Satrugna— repressors
of foes—are staying in Kekaya in pleasant _Rajagriha_, the abode of
their maternal grandfather. Do you select some one this very day from
the descendants of Ikshwāku, be king here. Verily doth a kingdom go to
ruin, when without a king. He that goes garlanded with lightning, and
has a mighty voice, even the cloud—doth not with skyey shower drench the
Earth in a kingdom without a king. In a kingless kingdom no one sows
corn. In a kingless kingdom the son does not obey his sire, or the wife
her husband. A kingless kingdom possesses no wealth, and wives are hard
to keep in such a place. This great fear attends a kingless country. And
where is other morality (besides that detailed above) to be found at
such a place? In a kingless country men do not form themselves into
associations, nor do they, inspired with cheerfulness, make elegant
gardens or sacred edifices. In a kingless country, the twice-born ones
do not celebrate sacrifices. In a kingless country, in mighty sacrifices
wealthy Brāhmanas do not confer (on the officiating priests) the
_dakshinās_ (which they receive according to the ordinance), In a
kingless country, neither social gatherings, nor festivities
characterised by the presence of merry theatrical managers and
performers, increase. In a kingless country disputants cannot decide
their point; nor are persons given to hearing Purānic recitations
pleased by those delighting in the practice. In a kingless country,
bevies of virgins decked in gold do not repair to gardens for purposes
of sport. In a kingless country, the wealthy are not well protected; nor
do shepherds and cultivators sleep with their doors open. In a kingless
country pleasure-seeking people do not in company with females go to the
woods by means of swift vehicles, In a kingless country long-tusked
elephants sixty years old, bearing bells on their necks, do not walk the
highway. In a kingless country one hears not the clappings of persons
engaged in shooting arrows constantly. In a kingless country traders
coming from distant lands, loaded with various kinds of merchandise, do
not with safety go along the roads. In a kingless country the ascetic
with his subdued senses, himself his sole protector, who makes his
quarters wherever evening overtakes him, cannot walk contemplating the
Deity. In a kingless country, one cannot protect what one has, or
procure what one has not. In a kingless country, the forces cannot bear
the onslaught of the foe. In a kingless country men cannot at will go on
excellent and high-mettled horses and ornamented cars. In a kingless
country persons well versed in learning can not engage in controversy,
repairing to woods and groves. In a kingless country, persons with
intent hearts do not offer garlands, sweets, and _dakshinās_, for
worshipping the gods. In a kingless country, princes smeared with sandal
and _aguru_, do not look graceful like trees in spring. Even as a river
without water, a wood without grass, a herd of kine without a keeper, is
a kingdom without a king. The sign of a car is its pennon, of fire is
smoke, and our banner the king, has gone to heaven. In a kingless
country a person hardly preserves his life; and like fishes people eat
up one another. Even those heretics who having disregarded the dignity
of social morality had met with chastisement at the hands of the king,
their fear removed—give themselves airs. As the sight is engaged in the
welfare of the body, the king—that fountain of truth and religion—is
engaged in compassing the good of the kingdom. The king is truth, the
king is morality, the king is the racial dignity of those possessed of
the same, the king is the father, the king is the mother—the king
compasseth the welfare of men. By virtue of magnanimity of character, a
king surpasses Yama and Vaiçravana and Sakra and Varuna endowed with
mighty strength. If there were not a king in this world to adjudge fair
and foul, darkness would overspread (the face of the earth) and people
could not distinguish anything whatever. As the ocean keepeth within its
continent, we even while the monarch lived, did not disregard your
words. Do you, O best of Brāhmanas, beholding our acts rendered
nugatory, and this empire become a wilderness for want of a king,
install that descendant of Ikshwāku or any other as king of this realm."
SECTION LXVIII.
Hearing their words, Vasishtha said unto the Brāhmanas and the adherents
and counsellors (of the king), "Bharata, on whom the king has conferred
the kingdom, along with his brother Satrughna, is living happily in the
house of his maternal uncle. Let envoys by means of fleet couriers
speedily repair thither and bring those heroic brothers. What shall we
decide?" "Let them go"—said all unto Vasishtha. Hearing their words,
Vasishtha spake unto them, saying,— "Come here, thou Siddhārtha, and
Vijaya, and Jayanta, and Açokanandana. Do ye hear. I will tell you what
ye are to do. First going speedily to the royal residence by means of
swift horses, do you, renouncing grief, by my order speak these words of
mine unto Bharata, ’The priest as well as the counsellors have enquired
after your welfare. Do you at once set out. A business is at hand that
brooketh no delay on your part.’ But ye must on no account communicate
unto him the exile of Rāma, or the demise of the monarch, or the
destruction that hath befallen the Raghu race through this occasion. Do
ye, speedily taking silk apparel and excellent ornaments for king
Bharata, set off." Thereupon, having been furnished with the necessaries
for the journey, they bound for Kekaya went to their respective abodes,
mounted on goodly horses. Then having supplied themselves with the
necessaries of the journey, the envoys in consonance with Vasistha’s
injunction, speedily went away. Having proceeded by the west of
Aparatāla, they in the middle crossed the Mālini, and went towards the
north of Pralamva. Then crossing the Gangā at Hastinapura, and arriving
at Pānchāla, they proceeded westward through Kurujāngala. And beholding
watery expanses filled with blown blossoms, and rivers containing
pellucid waters, the envoys proceeded apace on account of the errand
they had on hand. And they darted past the Saradanda overflowing with
delightful water, beautiful, and haunted by fowls of various kinds. Then
on the western bank of the stream, coming upon a tree called
Satyapayāchana presided by a deity, and bowing down unto the tree and
going round it, they entered the city of Kulinga. And having passed
Teyobibhabana and arrived at Abhikāla, they crossed the sacred stream
Ikshumati belonging to the Ikshwākus for generations. Beholding here
Brāhmanas versed in the Vedas drinking water with their joined hands,
they went through Vāhllika towards the mount Sudāmān. There seeing the
foot-print of Vishnu, they, desirous of doing the bidding of their
master, proceeded a long way, viewing the Vipāçā and the Sālmali and
rivers and tanks and pools and ponds and sheets of water and various
kinds of lions and tigers and deer and elephants. And with their
vehicles fatigued, the ambassadors, on account of the great distance of
the way, speedily reached that best of cities, Girivraja. And for
pleasing their master, for the preservation of the people, and enabling
Bharata to assume the reins of government, those envoys, casting aside
negligence, swiftly entered the city in the night.
SECTION LXIX.
The very same night that the envoys entered the city, Bharata saw an
evil dream. And seeing that evil dream during the short hours, the son
of that king of kings exceedingly burned in grief. And rinding him
aggrieved, his sweet speeched associates, endeavouring to chase the
heaviness, began to converse on a variety of subjects. Some played on
instruments; some for the purpose of pacifying his mind, danced (the
courtezans); others performed scenes variously fraught with the
sentiment of mirth. But although his friends intending to allay his
agitation set about enacting passages calculated to amuse family
circles, that magnanimous descendant of Raghu did not indulge in
laughter. Then a dear friend addressed Bharata, as he sat surrounded by
his friends, "Surrounded by your friends, why do you not, my friend,
join in the mirth?" Thus asked by his friend, Bharata answered, "Listen
why this depression has overtaken me. In a dream I beheld my father,
pale, with his hair loosely flowing about, plunging from the summit of a
mountain into a dirty pool filled with cow-dung. And I saw him floating
on a sink of cow-dung, and yet with a momentary laugh drinking oil by
means of his joined hands. Then feeding on rice mixed with sessame, he
again and again hanging his head down, dives into oil with his limbs
rubbed with oil. And in my dream I saw the ocean dried up, and the moon
fallen on the earth, and the earth as if invaded by enfolding darkness,
and the tusk of the elephant on which the monarch rides falling in
fragments, and flaming fire suddenly extinguished, and the earth rent,
and the trees withered, and all the mountains befching smoke. . And I
saw the king seated on a sable seat of iron, clad in a sable garb; and
women black and yellow beating him. And bearing a garland of red
flowers, with his body daubed with red sandal, he was fast proceeding to
the south in a car yoked with asses. And women clad in red garment were
laughing at him, and a grim-visaged Rākshasa was seen by me as dragging
him. This was the dream that I saw this terrible night. Either I, or
Rāma, or the king, or Lakshmana is to breathe our last. The smoke of the
funeral pyre of him will be shortly visible that goes in the car yoked
with asses. It is for this reason that I am poor of spirit, and that I
do not respond to your words. Further, my throat is parched, and my mind
ill at ease. Ground of fear find I none, yet am I subject to fear. My
voice is untuned, and my grace fled, and I begin to despise my life, nor
know I the reason why. Bringing to mind this various-looking dream which
I had not thought of before, and remembering the king of
incomprehensible presence, this fear goeth not from my heart."
SECTION LXX.
Bharata was speaking thus when the envoys with their vehicles fatigued,
entered the splendid royal residence surrounded by a strong rampart.
Presenting themselves before the king, they, well received by him as
well as the prince, bowed down unto the feet of the monarch. Then they
addressed Bharata, saying,—’The priest and the counsellors have enquired
after your welfare. Do you set out speedily. A business is on hand that
brooketh no delay on your part. And, O you of expansive eyes, do you
take these costly raiments and ornaments, and present them unto your
maternal uncle and grand-father. Twenty Kotis are intended for the king
and complete ten for your maternal uncle, O son of the monarch." Taking
all these, Bharata attached to his relatives, made the articles over
unto them; and receiving the envoys with goodly gifts, spoke unto them,
"Is my father, king Daçarātha, well? And is it well with Rāma and the
high-souled Lakshmana? And is the mother of the intelligent Rāma, the
revered Kauçalyā, conversant with virtue and ever practising it, well?
Is the virtuous Sumitrā.—mother of Lakshmana and of the heroic
Satrughna—well? And that wrathful one ever intent on her interest and
setting immense store by her wisdom, my mother Kaikeyi—is it also well
with her?" Thus addressed by the magnanimous Bharata, the envoys spoke
unto him these humble and brief words, "Those of whose welfare you are
enquiring after, are, O foremost of men, all well. Sree seated on the
lotus asks for you. Let your car be yoked." Thus addressed, Bharata said
unto the envoys, "Let me tell the king that the envoys are urging speed
on me." Having said this, that son of the king. Bharata, communicated
unto his maternal grand-father what the envoys had told him. "Asked by
the envoys, I shall, O monarch, go to my father. I shall come again
whenever you will remember me." Thus accosted by Bharata, his maternal
grand-father, the king, smelling Bharata’s head, spoke these auspicious
words unto that descendant of Raghu, "Go, my child; I permit thee.
Kaikeyi is mother of a worthy son through thee. Do thou, O subduer of
foes, communicate our welfare unto both thy father and thy mother. Do
thou likewise communicate the same unto the priest and the other
principal Brāhmanas; as also, my child, unto those mighty bowmen, the
brothers Rāma and Lakshmana." Then honoring Bharata, king Kekaya
conferred on Bharata wealth consisting of choice elephants maintained
(at the palace) and woolen sheets and deerskins. And the king presented
him with dogs brought up in the inner apartment, resembling tigers in
strength and prowess, furnished with teeth representing weapons, and
large of body. And honoring the son of Kaikeyi, Kekaya gave him two
thousand _nishkas_ and six hundred horses. And for following Bharata,
Açwapati without delay assigned a number of goodly, trustworthy, and
qualified courtiers. And Bharata’s maternal uncle conferred on Bharata
wealth in the shape of graceful elephants sprung in the Irāvat mountain
and the country called Indraçirā; as well as fleet and well-broken
horses. But owing to the hurry of his departure, Bharata the son of
Kaikeyi did not appear to be so very much gratified with the gifts.
Owing to his having seen the dream and the post haste speed of the
envoys, a mighty anxiety was present in his heart. Then issuing from his
abode, that one possessed of exceeding grace passed the goodly
thoroughfare thronged with men, horses, and elephants. Having left it
behind, Bharata saw (before him) the inner apartment (of the king); and
thereupon the handsome Bharata entered it without let. Then after
speaking with his maternal grandfather and uncle, Yudhājit, Bharata
ascending a car, set out with Satrughna. Thereat servants by means of an
hundred cars, furnished with circular wheels, and yoked with camels,
oxen, horses, and asses, followed Bharata. Protected by the forces and
the courtiers of his material grandfather dear unto him like his
ownself, the magnanimous Bharata who had his foes removed, taking with
him his brother, Satrughna, departed from the abode (of the king), like
a Siddha issuing from the regions of Indra.
SECTION LXXI.
Issuing from the palace, the blazing Bharata endowed with prowess went
in an easterly direction, and seeing before him the river called Sudāma,
crossed it. Then the auspicious descendant of Ikshwāku crossed the broad
Hrādini coursing westwards, as also the river Satadru. Then crossing a
river at Eladhāna,¹⁵³ and coming to Aparaparvata,¹⁵⁴ he crossed the
Silā¹⁵⁵ and the Akurvati, and arrived at Agneya¹⁵⁶ and Salyakarshanam.
And having purified himself and seen Silāvaha,¹⁵⁷ that one of truthful
purposes passed the Mahāçailas,¹⁵⁸ and entered the forest of
Chaitraratha. Then coming upon the confluence of the Gangā. and the
Saraswati, Bharata entered the forest of Vārunda lyingto the north¹⁵⁹ of
Virāmatsya. Next crossing the rapid river Kulingā and the Hrādini
surrounded by hills, as Well as the Yamunā, he ordered the forces to
halt. Then cooling the limbs of the fatigued horses (with water) and
refreshing them, Bharata himself bathed there and drank of the water;
and then resumed the march, furnished with the water. Then the gentle
prince by means of an excellent car, like unto the wind-god himself,
entered the mighty forest inhabited by various races of men. Seeing that
the mighty river Gangā was hard to cross at Ancudhāna, Bharata speedily
went to the famous city of Prāgvata. And having crossed the Gangā at
Prāgvata, he went over to the Kutikoshtikā. Having with his forces
crossed that river, he proceeded to Dharmavarddhana. Then proceeding by
ie south of Torana, he came to Jamvuprastha. Then Daçarātha’s son went
to the beautiful village of Varutha. Having for a while stayed at that
romantic wood, he proceeded eastwards, and presented himself at the
villa of Ujjihāyana, where abound trees (called) Priyaka. Coming to the
Priyakas, Bharata speedily yoking the horses, set out without delay,
issuing his orders to the forces. Then sojourning at Sarvatirtha and
crossing the river there flowing northwards as well as others abounding
in various kinds of mountainous horses, Bharata arrived at
Hastiprishthaka. And at Lohitya that foremost of men crossed the
Kapivati, at Ekasala, the Sthānumati, and at Vinaya, the Gomati. And
Bharata arriving at a forest of Sala trees in the city of Kalinga,
speedily passed it with his forces way-worn. And having passed the
forest swiftly over night, he at sunrise saw Ayodhyā built by king Manu.
Having spent seven nights on the journey, that chief of men beheld
Ayodhyā before him and thus addressed the charioteer, "O charioteer,
from the distance Ayodhyā seemeth like a mass of black earth, albeit she
boasts of sacrificial priests crowned with every virtue, Brāhmanas
versed in the Vedas and opulent people, and albeit she is maintained by
Rājarshis. Formerly one could hear a great and mighty tumult all round
Ayodhyā proceeding from men and women; but I do not hear this to-day.
The gardens wherefrom persons having sported in the evening used to rush
out (at day break) wear a different aspect now. Forsaken by the
pleasure-seekers, the gardens appear to weep. And, O charioteer, the
city appears to me like a wilderness. And I do not as formerly behold
the flower of the city leaving or entering her on cars or elephants or
horses. Gardens which, frequented by people inebriated with the honey of
love, met together for purposes of sport, looked charmingly blooming, I
find as utterly void of cheerfulness, with the trees as if lamenting
with tremulous leaves. Still do I not hear the inarticulate though sweet
and delicious voice of beasts and birds crying in chorus.¹⁶⁰ Why, as
before, doth not the blameless¹⁶¹ and bland wind blow mixed with (the
perfume of sandal and faint with _dhupa_? And why, again, have the
sounds of Vinas and Mridangas developed by beating sticks, which
continually flew in a never-ceasing vigorous course, ceased to-day? And
I witness various evil, unsightly, and unpleasant¹⁶² omens, and hence my
mind is depressed. O charioteer, complete good fortune with my friends
is hardly to be realised. Bui although no apparent cause exists for my
depression of spirits, yet my heart droopeth." Then Bharata depressed
and cast down and with his senses afflicted, speedily entered the city
ruled by Ikshwāku. And Bharata having his vehicles fatigued, entered by
the Vaijayanta¹⁶³ gate, and went on, followed by the gate-keepers, who
enquired after his welfare. Then courteously telling the warders to
desist, he with an agitated heart spoke unto the tired charioteer of
Açwapati, "0 sinless one, why have I been brought in this haste without
any (adequate) reason? My heart apprehendeth some evil; and my
disposition gives way. O charioteer, I see around me all those signs
which I had heard told as occurring on the occasion of the deaths of
monarchs. I behold the houses of the citizens unswept and unsightly with
the doors flung open,—and destitute of grace, without sacrifices and
other religious ceremonies, without the incense of _dhupa_, the citizens
fasting, and the people appearing with faded countenances, displaying no
flags, etc. The abodes of the deities are not decorated with garlands,
and their courts are unclean; and remaining vacant, they look no longer
beautiful as formerly. And the images are not worshipped; and the places
of sacrifice are in a like condition. And garlands are not displayed in
the shops where they are sold. And traders looking anxious, with their
business stopped, do not look as before. And in temples and Chaityas
birds and beasts appear dispirited. And in the city I behold men and
women pale and woe-begone and emaciated and anxious, with tears filling
their eyes." Having said this unto the charioteer, Bharata, beholding
these inauspicious sights, entered the palace of the king with a
depressed heart. Beholding the city resembling the city of Indra, with
her crossings and houses and roads void of people, and the doors and
hinges covered with dust, Bharata was filled with greater grief. And
witnessing many unpleasant things which he had never seen during the
life of the monarch, that high-souled one entered the mansion of his
father, bending his head, depressed in spirits, and with his mind
extremely aggrieved.
¹⁵³ Some read Eladhāni.—T.
¹⁵⁴ Some read Apharaparyatā.
¹⁵⁵ The river, according to some, is so named because it transforms
the surrounding objects to stone.—T.
¹⁵⁶ Some make _agneya_ an epithet to Salyakarshana, meaning, relating
to the south-east.—T.
¹⁵⁷ According to Tirtha. Silāvahā is a stream having Agneya on one
side and Salyakarshana on the other.—T.
¹⁵⁸ Lit., mighty mountains.—T.
¹⁵⁹ _Uttaram, lit._ north. Some texts read _uttaran_. It would mean
countries lying to the north of Virāmatsya.—T.
¹⁶⁰ Some texts read _muhus_—momentarily.
¹⁶¹ Some texts read _atula_ in place of _amala_,—_incomparable_.
¹⁶² The commentator renders _amognani, inauspicious_. I venture to
differ from him.—T.
¹⁶³ _Vaijayantena_. Another meaning is, _By the gate resembling that
of Indra’s palace_.—T.
SECTION LXXII.
Not having seen his father in his father’s quarters,¹⁶⁴ Bharata went to
his mother’s apartment for seeing her. On seeing her son before her
after his sojourn from home, Kaikeyi delighted, rose up from her golden
seat. On entering his own quarter which he found deprived of grace, the
virtuous Bharata took hold of his mother’s auspicious feet. Then
smelling the crown of his head and embracing him and taking that
illustrious one on her lap, Kaikeyi addressed him, saying, "How many
days hence did you leave the residence of the revered one? Hast thou
felt any fatigue on the way incident to the car proceeding swiftly? And
is the revered one well, and thy maternal uncle, Yudhājit? And, my son,
hast thou passed thy time pleasantly during thy sojourn? It behoves thee
to tell me all this." Thus asked, that son of the king, Bharata,
furnished with eyes resembling lotuses told his mother that all was
well. "Seven nights hence I took leave of that revered one’s residence.
My mother’s sire is well, as also my maternal uncle, Yudhājit. My
vehicles had got tired in consequence of bearing the wealth and jewels
which that subduer of foes, the king, had bestowed on me. And it is for
this reason that I have come in advance of them. Urged by the royal
emissaries, I have come here so swiftly. But it behoves my mother to
tell me what I wish to ask. This sleeping bedstead of yours adorned with
gold is empty. I do not see the race of Ikshwāku in their usual good
spirits. The king generally remains in this apartment of my mother. But
coming here with the desire of seeing him, I do not today find him at
this place. I would take the feet of my father. Do you tell me who ask
you. Is he in the apartment of my eldest mother, Kauçalyā?" Blinded by
the lust of dominion, and looking upon that as desirable (unto Bharata)
which was exceedingly disagreeable (to him), Kaikeyi replied unto him,
who did not know what had transpired, "That high-souled and energetic
one ever engaged in sacrifice—the refuge of the good—thy father, the
king, has come by the state which pertains to all creatures." Hearing
these words, Bharata of pure ways sprung from a righteous race, smit
with the vehemence of sorrow on account of his father, suddenly fell
down to the earth. And exclaiming in the anguish of spirit and in the
excess of grief, the words, "Ah me! I am undone!" that mighty-armed one
endowed with prowess, fell down, tossing about his arms. Then,
overwhelmed with sorrow and distressed at the death of his father, that
highly energetic one, with his senses distracted, indulged in
lamentations, "This bed of my father used to look like the speckless
welkin at night crowned with the moon, after the clouds have gone off.
But to-day, deprived of that intelligent one, it ceases to shine, like
the firmament without the moon or the sea devoid of its waters."
Exclaiming with tears trickling down, that foremost of victorious ones,
extremely afflicted at heart, wept, muffling his graceful countenance.
Seeing that one resembling a celestial fallen to the earth, striken with
sorrow, like unto a bough of the Sāla that had been severed in the wood
by an axe, his mother raising up his distressed son like a mad elephant
or the sun or the moon, addressed him, "Arise, arise. Why dost thou lie
down, O illustrious son of the king? Persons like thee having their
senses under perfect control, and approved by men of culture, do not
grieve. O thou endowed with understanding, like the halo of the Sun in
the solar disc, thy sense, entitled to dispensing gifts and celebrating
sacrifices, ever follows morals, the Sruti, and asceticism."
Having wept for a long while with his body rolling on the earth,
Bharata. afflicted with manifold grief, answered his mother, saying,
"The king will install Rāma and celebrate a sacrifice’ concluding this
for certain, I had joyfully gone from hence. But it has fallen out
otherwise. That I do not behold my father ever engaged in the dear
welfare (of his subjects) cleaves my heart, mother. Of what ailment hath
the king breathed his last during my absence? Blessed are Rāma and
others who have personally performed my sire’s last rites. Surely the
renowned monarch doth not know that I have come. (If he had done so),
pressing down my head, my father would at once have smelt it. Where is
now the soft hand of that energetic one which used to rub my person when
it was covered with dust? Do you now without delay convey the news of my
arrival unto the vigorous Rāma, who is at once my father, brother and
friend, and whose beloved servant I am. The eldest brother of one that
is noble and cognisant of morality, becomes his father. I shall take
hold of his feet: he is now my refuge. And, noble lady, what did that
virtuous one cognizant of virtue, that pre-eminently pious one, firm in
his vow, and having truth for prowess—even my father, say? I wish to
hear news concerning us relative to the last moments of the monarch."
Thus asked, Kaikeyi related all as it had happened, saying, "Bewailing
’Ah Rāma!’ ’Ah Sitā!’ ’Ah Lakshmana!’ that magnanimous one, the foremost
of those that have attained to excellent state (after death), has gone
to the next world coming under the law of time. Thy father like a mighty
elephant fast bound with a cord, said unto me these words during his
last moments,—’Blessed are they that shall see Rāma and the mighty-armed
Lakshmana returned along with Sitā.’" Hearing this, Bharata apprehending
a second misfortune was deeply moved; and with a sad countenance, he
again asked his mother, "Where hath gone that righteous* souled one, the
enhancer of Kauçalyā’s joy, along with Lakshmana and Sitā?" Thus
questioned, his mother at the same time duly said in words. which
although highly unwelcome, she took as agreeable to Bharata, "O son,
that son of the king wearing bark has repaired to the forest of Dandaka,
along with Vaidehi and followed by Lakshmana." Hearing this, Bharata
apprehending some moral lapse on the part of his brother from the
dignity of his race, asked in agitation, "Has Rāma deprived any Brāhmana
of his wealth? Or has he wronged any innocent person, whether rich or
poor? Has the fancy of the prince gone after the wife of another? For
what reason hath brother Rāma been banished?" Thereat his volatile
mother, influenced by her feminine nature, related faithfully unto him
her own doings, Thus asked by the magnanimous Bharata, Kaikeyi vainly
turning herself on her wisdom, joyfully said, "Rāma has deprived no
Brāhmana of his property, nor hath any innocent person rich or otherwise
been wronged by him,— nor doth he ever with his eyes look at the wife of
another. O son, as soon as I heard of Rāma’s (coming) installation, I
asked for the kingdom to be conferred on thee, and Rāma to be banished.
Thereupon, he, staying by his promise, did accordingly: Rāma hath been
banished along with Sumitrā’s son and Sitā.’ Not seeing his beloved son,
the illustrious lord of earth, stricken by grief on his account, has
breathed his last. Do thou now, O thou cognizant of duty, take charge of
the kingdom. I have done all this in thy interests. Do not give way to
sorrow. O son, assume patience. This city is subject to thee, as well as
this peaceful kingdom. Having with the help of the principal Brāhmanas
headed by Vasishtha, duly performed the funeral obsequies of the king,
do thou, without suffering thy energy to depart, install thyself in the
kingdom."
¹⁶⁴ The text is evidently corrupt. From the sequel it appears that
Bharata had _not_ seen the king at that time. The commentator,
however, passes over the point in silence, which is to be
accounted for by the slovenliness of the way of thought
characterizing the Sanskrit commentators in general. An English
commentator would have considered the matter as of very great
importance, but his Hindu brother takes it quietly, and passes on
with indifference.—T.
SECTION LXXIII.
Hearing of his father’s death and the exile of his brothers, Bharata
burning in grief, said these words, "Deprived of my father as well as my
brother like unto a father, what shall I bewailing them and undone by
thee do with the kingdom? Thou, like one throwing alkali on a sore,
hast, by bringing about the death of the king and making Rāma an
ascetic, heaped grief on grief. Thou hast come like the fatal night for
the destruction of this race. Not understanding it, my father embraced
live coal. O thou that hast thy gaze fixed on sin, it is through thee
that my sovereign has come by death; and that, O stainer of the line,
this race has by thy infatuation been deprived of its happiness. Having
got thee, my illustrious sire intent upon truth, king Daçarātha,
afflicted by extreme sorrow, has departed this life. Why hath the king,
my father, ever loving virtue, been deprived of life? Why hath Rāma been
banished; and wherefore hath he gone to the woods? Afflicted with grief
for their son, even if Kauçalyā and Sumitrā live, it will be hard for
them to do so in the presence of thee, my mother. Surely the noble and
virtuous Rāma, well knowing his duties towards his superiors, regards
thee as highly as he doth his own mother. In the same way, my eldest
mother, the far-sighted Kauçalyā, doing her duties by thee, bears
herself like a sister. Why, O sinful one, having sent to the woods her
magnanimous son, clad in bark, dost thou not grieve? Having exiled the
famous and heroic Rāma seeing no sin, clad in bark, what benefit dost
thou perceive as thine? I deem that thou didst not know how very highly
I regarded Rāghava; and therefore it is that thou hast brought this
mighty calamity. Not seeing those chiefs of men, Rāma and Lakshmana, by
virtue of whose energy can I venture to rule the kingdom? The monarch
was ever protected by that powerful one possessed of mighty energy, as
Meru is protected by its forest. Like a calf burdened with a load
capable of being borne by a mighty ox, by what energy shall I bear this
burthen which was borne by an exceedingly strong person? And even if
this strength be mine through _yoga_ or vigor of intellect, I will not
crown with success the hopes of thee, proud of thy son. Nor, had Rāma
not always regarded thee as his mother, would I hesitate to renounce
thee, whose heart hath been set on sin. O thou that viewest
unrighteousness, O thou who hast fallen off from the way of the good,
how could such thoughts unworthy of our line, arise in thy mind? In this
race, the eldest brother of all is installed in the kingdom: the other
brothers remain under him. O fell one, thou dost not, I think, know the
morality of kings, or the consequence that attends its faithful
observance. Of all the princes, the eldest is always installed as the
king. Even this is the accepted principle of all sovereigns—specially
the descendants of Ikswāku. But to-day the pride of character of those
whose virtue was their sole concern,¹⁶⁵ and who shone in the character
of their line, has been humbled through thy instrumentality. And how, O
highly exalted lady, O thou that wast born in a royal race, could such
reprehensible fatuity take possession of thy senses? But, O thou bent
upon sin, I will by no means fulfil the wish of thee by whom hath been
brought in the first instance this calamity calculated to end my
existence. Further, O sinless one, I will do this at present to
displease thee: I will bring from the forest my brother dear unto his
relatives. And having brought back Rāma, I will in a perfectly contented
spirit, become the slave of that one of flaming energy." The high-souled
Bharata afflicted (his mother) with multitudes of words causing pain;
and distressed with grief, emitted sounds like unto a lion in the cave
of Mandara.
¹⁶⁵ Another interpretation is;—_Whose virtue is their sole
protector_.—T.
SECTION LXXIV.
Having thus reproved his mother in great wrath, Bharata said again, "Do
thou bear thyself from this kingdom, O heartless and wicked Kaikeyi.
Having been lost to righteousness, do not thou lament me dead. What
qualities of thine were taxed by the king or the exceedingly virtuous
Rāma, that both of them simultaneously have come by death and exile
respectively through thy agency? O Kaikeyi, thou hast been guilty of
homicide in consequence of the destruction of this race. Do thou go to
hell, never to the world attained by my father; since, renouncing Rāma
dear unto all, thou hast committed this sin by thy grim act and brought
me into fear. Through thee hath my father met with his end, and Rāma
hath taken refuge in the woods; and it is through thee that I have come
to ignominy among all creatures. O thou enemy of mine in the guise of a
mother! O fell one! O thou that covetest the kingdom! do thou not speak
to me, O wicked wretch! O slayer of thy husband! it is because of thee,
stainer of thy race, that Kauçalyā, Sumitrā, and other mothers of mine
have been overwhelmed with a mighty sorrow. Thou art never the daughter
of the pious and intelligent Açwapati, thou art a Rākshasi born in that
race, thou that hast destroyed my father’s race, inasmuch as the
virtuous and heroic Rāma ever observing truth hath been sent to the
woods and my father hath ascended heaven through thy agency; inasmuch as
thou that hast perpetrated this arch offence, hast laid this sin on me,
who have been forsaken by my sire, renounced by my brothers, and come by
universal disfavor. O thou of sinful ways, having separated the virtuous
Kauçalyā (from her son), what world, O thou that repairest to hell,
shall be thy portion? Dost thou not, O tortuous one, know that that one
sprung from Kauçalyā’s, self, my eldest brother Rāma, who is like a
father unto me, has ever been the refuge of his friends? A son born from
all the limbs of his mother, comes out from her heart; and therefore it
is that he is far dearer unto his mother, albeit her friends are dear to
her.¹⁶⁶ Once on a time, it is related by persons cognizant of morality,
Surabhi regarded by the celestials, beheld two of her sons toiling on
earth and seeming to be deprived of their senses. And, when the day had
been half spent, seeing her sons fatigued on earth, she stricken with
grief for them, began to weep with tears flooding her eyes. And it came
to pass that as the magnanimous sovereign of the celestials was passing
below, her fine and fragrant tear-drops fell on his person. Turning his
eyes up, Sakra found Surabhi stationed in the sky, distressed and
weeping in extreme anguish of spirit. Seeing that illustrious one
burning in grief, the wielder of the thunder-bolt, Indra the lord of the
celestials, waxing anxious, with joined hands said, ’Is there any great
danger in any quarter? Do thou, O thou that art intent on the welfare of
all, say, whence is this grief of thine?’ Thus addressed by the
intelligent king of the celestials, that one well skilled in speech, the
sedate Surabhi answered, ’Auspiciousness, O lord of celestials! No sin
is yours. But I mourn my sons fallen into evil plight, having seen them
lean, distressed, and burnt by the rays of the sun— Valivarddhas
afflicted by the wicked-minded ploughman. Seeing those that have been
born of my body, cast down and in trouble, I grieve: there is none that
is dear like unto a son.’ Seeing her the whole earth is filled with
whose sons by thousands, weeping, Indra understood that none is an
object of greater affection than a son. And that lord, Indra, also
considered Surabhi of a person breathing a sacred odour, whose tears had
dropped on his body, as the foremost being on earth. Even that one
yeilding whatever is asked, auspicious, crowned with the choicest
virtues, although having all natural functions, showing equal kindness
unto all, and of unequalled character, who maintaineth all creatures,
she who hath a thousand sons, grieves (for her sons). How can then
Kauçalyā carry on existence without Rāma? Chaste and having an only son,
that lady has through thee been separated from her son, (like a cow
separated from her calf). For this, thou wilt always have to suffer
misery alike in this world and the next I shall for my part completely
minister unto my brother and father; and shall, without doubt, increase
my fame. Bringing hither the mighty-armed lord of Koçala endowed with
immense strength, I myself will repair to the forest inhabited by
ascetics. O thou that hast delivered thyself over to iniquity! I, looked
at by the citizens with their throats oppressed with the vapour of
grief, cannot bear this (burden of) sin heaped on me by thee. Do thou
enter fire, or dive into Dandaka, or wound a cord round thy neck: other
desirable way there is none for thee. On Rāma having truth for prowess,
obtaining the earth, I, my disgrace removed, shall be blest." Grieving
thus, Bharata, like an elephant in the forest afflicted with a _tomara_
or _ankusa_,¹⁶⁷ fell to the earth sighing like an enraged snake. With
his eyes reddened, and his cloth falling off, and his ornaments cast
away, that subduer of foes, the king’s son fallen on the earth,
resembled a banner of Sakra after the festival is over.
¹⁶⁶ _Angapratyangaja: lit., born from the limbs principal and minor_.
The commentator recounts the face, the breast, the abdomen, the
hands and the feet as constituting the former; and eyes, fingers,
&c., as the latter.
¹⁶⁷ Names of instruments.
SECTION LXXV.
Arising after a long while when he had regained his consciousness,
Bharata endowed with prowess, regarding his distressed mother with eyes
filled with tears, began to tax her in the midst of the courtiers: "I
had never desired the kingdom. I had never consulted my mother. Nor did
I know the installation that had been thought of by the monarch. I was
then living in a far country in company with Satrughna. I did not know
the banishment of the magnanimous Rāma to the woods, or the exile of
Sumitrā’s son; nor did I know how Sitā came to be banished." As the
high-souled Bharata was thus wailing, Kauçalyā recognizing his voice
spoke unto Sumitrā, "Come is Bharata, the son of that one of crooked
ways. I am desirous of seeing the far-sighted Bharata." Having said this
unto Sumitrā, that one emaciated and with a pallid countenance,
trembling and almost deprived of sensation, went to where Bharata was.
And it came to pass that the king’s son, Bharata, along with Satrughna
had just then by the way that led to the same, been proceeding to
Kauçalyā’s quarter. Then Satrughna and Bharata seeing the aggrieved
Kauçalyā, embraced the stricken and fallen lady well nigh deprived of
her senses. Thereupon, weeping from grief, the noble and intelligent
Kauçalyā exceedingly afflicted, embracing them as they indulged in
sorrow, said unto Bharata, "Thus hast thou, that hadst desired the
kingdom, received it rid of its thorn. Alas! it has been speedily
obtained through the crooked act of Kaikeyi. What is the good that is
perceived by Kaikeyi of tortuous sight in sending away my son clad in
bark to the woods? It behoveth Kaikeyi to send me also speedily to where
is staying my illustrious son furnished with a gold-gleaming navel. Or
first performing the fire-sacrifice, I followed by Sumitrā, will myself
happily seek the way by which Rāghava (has gone to the woods). Or it
behoveth thee to thyself bring me unto the place where that foremost of
men, my son, is performing austerities. This spacious kingdom abounding
in corn and wealth, and filled with elephants, horses, and cars, is
thine, having been conferred on thee (by Kaikeyi)." Thus reproached by
many a harsh word, the sinless Bharata felt exceeding pain like unto
that produced by pricking a sore with a needle. Exceedingly agitated, he
fell at Kauçalyā’s feet, lamenting much, and well nigh deprived of his
senses. Bharata then regained his consciousness, and with joined hands
answered Kauçalyā lamenting thus and overcome with excess of sorrow,
saying,—"O noble lady, what for dost thou censure me who am without sin
and who know nothing of this? Thou knowest that profuse is my delight in
Rāghava. May the sense of him never follow scripture, that had approved
the exile into the woods of that foremost of the good, the noble Rāma
intent on truth! May such a person as had approved the exile unto the
woods of the noble one undergo servitude at the hands of the sinful,
answer the calls of nature facing the Sun, and kick a sleeping cow with
his feet! May he that had approved the exile of the noble one into the
woods come by the sin that is reaped by a master who withholds salary
from servants after the ceremony is over! May that one that had approved
the exile of the noble Rāma to the woods, be guilty of the sin that is
his that injures a sovereign engaged in ruling his subjects like sons!
May the person that had approved the exile of the noble one to the
woods, reap the sin of his that having taken a sixth part of their
incomes, does not protect his subjects! May he that had approved the
exile of the noble one to the woods, come by the demerit that is his
that denies _dakshinās_ unto ascetics in a sacrifice, after having
promised them the same! May he that had approved the exile into the
woods of the noble one, never discharge the duty of the good in the
field thronged with elephants and horses and cars, and bristling with
arms! May the wicked wight that had approved the exile of the noble one
to the woods bring to naught the subtle scriptural knowledge which has
been carefully taught him by his intelligent preceptor! May that one
that had approved the exile of the noble (Rāma) to the woods never
behold the long-armed and broad-shouldered (Rāghava) resembling the Sun
and the Moon in energy seated (on the throne)! May that one void of
aversion, that had approved of the exile of the noble one to the woods
feed on _Payāca_, _Krisara_, and goat’s flesh, which have not been
offered in sacrifice; and may he insult his spiritual preceptor! May he
that had approved the exile of the noble one to the woods touch a cow
with his feet, revile his superiors, and injure his friends! May that
one of wicked soul that had approved of the exile of the noble one into
the woods divulge any defects (of another’s character) that have been
communicated to him in strict confidence! May he that had approved the
exile of Rāma to the woods, never repay any good act, be ungrateful
abandoned by all,— the object of universal execration! May he that had
approved of the exile into the woods of the noble one, eat alone in his
home, although surrounded by sons and wives and servitors! May he that
had approved of the exile of the noble one, die without obtaining wives
worthy of him, without sons, without any good works performed! May he
that had approved the exile of the noble one into the woods, never see
his own offspring, and not attaining ripe age, may he mourn his wives!
And may he come by the sin that is reaped by slaying a king, a woman, a
boy, or an old man, or by renouncing those who have claims on his
maintenance! May he that had approved the exile of the noble one into
the woods always feed his family with lac, honey, meat, iron, and
poison! May that one that had approved the exile of the noble one into
the woods, while flying from the engagement while it is waxing furious
with the foe, come to be killed! May he that had approved of the exile
of the noble one into the woods, clad in tatters with a skull in hand,
like a madman range the earth abegging! May he that had approved the
exile of the noble one into the woods, be always addicted to wine, to
women, and to dice; and may he be swayed by lust, anger, &c! May he that
had approved of the exile of that noble one into the woods, never relish
virtue, and go after unrighteousness; and may he shower his wealth on
the unworthy! May he that had approved the exile of the noble one into
the woods, have his various accumulated riches by thousands carried off
by robbers! May he that had approved of the exile into the woods of that
noble one, come by the demerit that is his who sleepeth during both the
twilights! May he reap the sin that is reaped by an incendiary or him
that lieth with his preceptor’s wife; or him that wrongs his friend! May
he that had approved the exile of that noble one into the woods, never
serve the gods or the manes of the ancestors or his father and mother!
May he that had approved the exile of that noble one into the woods, be
speedily shot out from the world of the good, from their fame, and from
their acts! May he that had approved the exile of that long armed and
broad breasted one, renouncing the ministration of his mother, turn his
thoughts to evil! May he that had approved the exile of the noble one,
becoming impoverished yet having to support a large family, and
suffering from fever, be always miserable! May he that had approved the
exile of that noble one render fruitless the hopes of poor people
cherishing them and looking up (wistfully)! May he that had approved the
exile into the woods of the noble one remaining (always) wicked, cruel
and impure, leading an unrighteous life and being in (continual) fear of
his sovereign, maintain himself by deceit for ever and a day! May that
wicked person that had approved the exile into the woods of the noble
one disregard his chaste wife remaining near, after she has performed
her ablutions at the end of her season. May his that had approved the
banishment into the woods of that noble one be the sin that is incurred
by a Brāhmana that has rendered himself sonless. May that one of
befouled senses that had approved of the exile into the woods of that
noble one disturb the worship of Brāhmana and milch a cow that has a
calf. May that foolish person that had approved the exile of that noble
one forsaking all pleasure in virtue, seek others wives, renouncing his
own wedded with sacred rites! May he that had approved the exile into
the woods of that noble one come by the sin that attaches to a wine
biber or one that administers poison to another! May he that had
approved of the exile into the woods of the noble one bear the sin that
is his that serves a thirsty soul with deceit. May he that had approved
the exile into the woods of that noble one reap the demerit of them that
from devotion to their respective faiths wrangle from their own points
of view, as well as that of them that listen to the disputation!" Having
thus consoled Kauçalyā bereft of her son and husband, the prince
afflicted with distress fell down. Then Kauçalyā addressed the aggrieved
Bharata (well nigh) deprived of his senses, swearing strong oaths,
saying "O son, it grieves me more that thou art afflicting my heart by
taking oaths. Lucky it is that graced with auspicious marks, thou
swervest not from virtue. My child, for this reason thou wilt attain the
regions of pious persons. Saying this, Kauçalyā overpowered with
emotion, drawing into her lap Bharata attached to his brother, and
embracing the mighty armed one, gave way to grief. And bewailing thus,
the mind of the high souled (Bharata) wrought with sorrow, was overcome
with the burden of grief. And fallen on the ground, lamenting,
senseless, with his intellect overpowered, and momentarily heaving
sighs, Bharata passed away night in grief.
SECTION LXXVI.
As Bharata, the son of Kaikeyi was thus burning in grief, that foremost
of those skilled in speech, the saint Vasishtha, endowed with excellence
of language, said, "Do not weep, good betide thee, O illustrious prince.
Do thou perform the funereal rites of the departed king." Hearing
Vasishtha’s words, Bharata cognisant of duty, bowed down to the ground
and despatched the ministers for performing the last rites. And raising
from under the oil the body of the king with a sallow countenance, and
appearing to be asleep, Bharata placed it on the ground upon a couch in
front adorned with various gems. Then overwhelmed with grief,
Daçarātha’s son bewailed him thus, "O king, what was it that thou hadst
intended to do, I absent and away from home, by banishing righteous Rāma
and the powerful Lakshmana? Whither wendest thou, O mighty monarch,
forsaking these aggrieved people, who have already been deprived of the
lion like Rāma energetic in action? O father, thou having ascended
heaven and Rāma having taken refuge in the woods, who now in this city
of thine shall protect what the people possess and secure unto them what
they have not? Widowed in consequence of losing thee, this earth does
not look graceful. The city appeareth unto me like the night deprived of
the Moon." As Bharata was lamenting thus in dejected mood, the mighty
ascetic Vasishtha again addressed him, saying, "O mighty armed one, do
thou without indulging in any reflections, perform those funeral
ceremonies of the monarch which ought to be performed." Thereupon
honoring his words by saying, "So be it," he urged speed upon all the
Ritwigas, priests, and Achāryas. And then those that had brought the
king’s corpse outside from the fire chamber, instructed by the Ritwigas
and priests according to the ordinance began to offer oblations into the
fire. Next placing the king deprived of life on a car, the servants with
their throats oppressed with vapour and with their minds weighed down
with dejection carried him. And scattering gold and silver and various
kinds of cloth, on the way, people went in front of the king. Others
procuring sandal, _aguru_ and other resinous incenses, _sarala_,
_padmaka_ and _devaduru_, cast it (on the earth). And drawing near the
king there, Ritwigas laid various other fragrant substances on the
funeral pile. Then offering oblations into the fire, the Ritwigas began
to recite _japa_; and as laid down in the scriptures, Sāma singers
chanted Sāmas. And by means of litters and other conveyances, each
mounted according to her rank, the wives of the king went out from the
city, surrounded by aged men. And Ritwijas went round the corpse of the
king who performed many sacrifices leaving it on the left side. And
kindling with grief, the females also headed by Kauçalyā,
(circumambulated the pyre). And then there was heard the wail of women
distressed with grief weeping piteously by thousands like unto
Kraunchis. Weeping again and again with their sense lost, the wives of
the king alighted from the car on the banks of the Sarayu. Having
performed the watery rites, the wives of the monarch as well as the
counsellors and priests, in company with Bharata entering the city with
tears in their eyes, spent ten days¹⁶⁸ in mourning lying down on the
ground.
¹⁶⁸ The _Smriti_ lays down twelve days of mourning for kings, and
sixteen for Ksbatriyas. Parasara, however, fixes _ten days_ for
Kshatriyas in general.—T.
SECTION LXXVII.
When the ten days had gone by, the king’s son, his uncleanness
(consequent on the demise of his father) removed, performed the
_srāddha_ on the twelfth day. On the occasion of the ceremonies for the
welfare of the departed spirit, the son of the king conferred on
Brāhmanas wealth and gems, and rice in abudance, and herds of goats, and
silver in profusion, and countless kine, and maid-servants and
man-servants, and vehicles and spacious mansions. And on the thirteenth
day, the long armed Bharata, overwhelmed with grief, burst into
lamentation. And coming to the foot of the funeral pyre for gathering
the bones of the departed, he overcome with grief, with his throat
obstructed with the sounds of lamentation, said, "my father, on brother
Rāma, to whom I had been consigned by thee, having gone to the forest, I
have been cast by thee into vacancy. My father, forsaking forlorn mother
Kauçalyā, whose stay her son, had gone to the forest, where hast thou
gone, O king?" And seeing the spot where lay the bones of his father
mixed with ashes and embers, Bharata looking at the place where occurred
the dissolution of his father’s frame, carried away by emotion, indulged
in sorrow. And seeing this, he exceedingly distressed, crying fell down
to the ground. And raised up (by others) he looked like an uplifted
banner of _Sakra_ bound to an engine. And his counsellors rushed towards
that one of pure vows, like the saints making towards Jayati as he was
falling on the extinction of his merit. Seeing Bharata plunged in grief,
Satrughna remembering the king, fell down to the ground deprived of
consciousness. And devoid of sense and like a madman, he in grief of
heart began to lament remembering all the virtues of his father again
and again. "This terrible sea of grief owing its origin to Mantharā,
containing its ferocious aquatic animal in the shape of Kaikeyi, and
incapable of being disturbed in consequence of the bestowal of the boon
drowns (us). O father, where hast thou gone, leaving the tender and
youthful Bharata fondled by thee, to lament (thy loss). Thou didst use
to confer on us eatables and drinkables and attires and ornaments. Who
will now do so? Deprived of thee, the high souled king cognisant of
duty, the earth albeit her time of riving is come, is not yet riven. My
father having gone to heaven and Rāma having sought the woods, how can I
live? I will enter fire. Bereft of my brother and sire, I will not enter
the empty Ayodhyā governed by the Ikshwākus. I will repair to the forest
of asceticism." Hearing his lamentations and seeing that disaster, all
the followers became all the more distressed. Then depressed and
exhausted, both Satrughna and Bharata rolled on the earth like two bulls
with their horns fractured. Then the all-knowing priest of their father
possessed of sterling worth, Vasishtha, raising Bharata, said unto him,
"O Lord this is the thirteenth day since the cremation of thy sire. Why
dost thou delay, when thou hast to collect the bones? Three couples¹⁶⁹
pertain in especial to all creatures and these being inevitable, thou
ought not to bear yourself thus. And Sumantra also versed in the nature
of things, raising up Satrughna and pacifying him, discoursed the birth
and death of all beings. Being raised up, those renowned chiefs of men
looked like Indra’s banner stained by shine and shower. And as the
princes stood there shedding tears, with reddened eyes, and speaking
sadly, the courtiers urged them on in behalf of the rites that remained.
¹⁶⁹ Hunger and thirst, ignorance and grief, sickness and death.
SECTION LXXVIII.
Then Satrughna, the younger brother of Lakshmana spoke unto Bharata
burning in grief as he was revolving in his mind the (intended) journey
(to Rāma), "Need it be said that Rāma is the refuge both of himself and
all creatures in trouble? That Rāma possessed of strength hath been
exiled into the woods by a woman! And powerful and having prowess, why
did not Lakshmana deliver Rāma by checking our father? The king bent
upon following an unrighteous course through the influence of a woman,
should, the justice or otherwise of the measure being fully weighed, at
the very outset have been checked." As Lakshmana’s younger brother
Satrughna was speaking thus, appeared there at the door in front the
hump-backed one adorned with every kind of ornament, with her body
besmeared with sandal paste, wearing regal apparel, and variously decked
out with a variety of ornaments. And adorned with elegant cones, and
divers other superb ornaments, she looked like a female monkey tethered
with a rope. At that time seeing that one of horrible misdeeds,
(Bharata) who stood near the door, seizing the hump backed one
ruthlessly, took her unto Satrughna, and said, "That one through whom
Rāma has gone to the wood and our father has renounced his body this is
that wicked and remorseless one. Do thou deal with her as thou likest."
At Bharata’s command Satrughna observing vows waxing exceedingly
aggrieved, addressed all the inmates of the inner apartment, saying,
"This one has occasioned intense misery unto my father and brothers. Let
her now take the fruit of her fell deed." Having said this, he furiously
fell upon the hump backed one surrounded by her maids. Thereupon she
with her cries made the chamber resound. Concluding Satrughna fired with
rage, her associates extremely pained, fled away in all directions. Then
her companions in a body took counsel of each other, saying,
"considering the way in which he has entered upon it, he will annihilate
us quite. Let us therefore seek the protection of the tender hearted
generous, pious and illustrious Kauçalyā. Even she is our sure refuge.
Overpowered with rage, that chastiser of foes, Satrughna, dragged the
shrieking hump-backed one to the ground. As Mantharā was pushed this way
and that, her various ornaments were scattered over the floor. Aad
strewn with those ornaments, the graceful chamber of the palace looked
like the autumnal firmament. And that foremost of men possessed of
strength holding her, began to reprove Kaikeyi with harsh speech.
Extremely hurt by those rough words, Kaikeyi terrified on account of
Satrughna, took refuge with her son. Thereupon casting his eyes on
Satrughna, Bharata said, "A woman is incapable of being slain by any. Do
thou therefore excuse her. I myself would have slain this wicked Kaikeyi
of impious deeds, if the righteous Rāma should not be displeased with me
on account of my slaying my mother. And if Rāghava knows that the
hump-backed one hath been slain, he surely will speak neither with thee
nor me." Hearing Bharata’s words, Satrughna, younger brother unto
Lakshmana, refrained from that wrong and set free the hump-backed woman
in a swoon. Thereat, sighing hard in exceeding grief, Mantharā flung
herself at Kaikeyi’s feet, weeping piteously. Seeing the hump-backed one
deprived of her senses in consequence of the pushing she had received at
the hands of Satrughna, Bhjarata’s mother consoled that distressed
woman, who appeared like a Kraunchi that had been entrapped.
SECTION LXXIX.
Then on the morning of the fourteenth day, the ministers of the king
assembled addressed Bharata in the following words, "Having exiled his
eldest son and the exceedingly strong Lakshmana, Daçarātha who was the
superior of our superiors hath gone to heaven. Do thou, therefore, O
illustrious prince, become our king. Having been permitted by the king,
thou wilt commit no fault (by doing so), as this kingdom is without a
master. O Rāghava, having procured all these necessaries for the
installation, the counsellors and others as well as the citizens wait, O
king’s son. Do thou, O Bharata, take charge of this secure kingdom
bequeathed by thy father and grandfather. Do thou, O foremost of men,
have thyself sprinkled, and rule over us." Thereupon, having gone round
all the things procured for the sprinkling Bharata firm in his vows
addressed those persons, saying, "In our line it is ever fit for the
first-born alone to perform the task of government. It doth not behove
ye who are wise to say so unto me. Certainly Rāma our eldest brother
shall become the king; and I will abide in the forest for five and nine
years. Do ye array the grand and mighty army consisting of fourfold
forces. I will bring back from the forest my eldest brother Rāghava. And
taking all these necessaries for the investiture in front, I will go in
the direction of the forest for Rāma. And sprinkling that chief of men
on the spot, I will placing him in our front, bring Rāma back, like unto
fire brought in from the sacrifice. I will never fulfil the desire of
this lady proud of her son. I will inhabit the impracticable woods, and
Rāma shall become the monarch. Let workmen lay out level roads in uneven
tracts; and let those men that are adepts in threading places difficult
to pass through, follow us." When the prince had spoken thus in behalf
of Rāma, all those persons answered him in these excellent words, "For
saying this, may Lakshmi seated on the lotus remain at thy side;
inasmuch as thou wishest to confer the earth on the eldest son of the
monarch!" Hearing that graceful speech of the king’s son, tear-drops,
begot of delight began to trickle from their eyes and adorned those
noble countenances. And their grief removed, with cheerful hearts, the
counsellors, courtiers, and others hearing that speech (of the prince),
said, "O best of men, according to thy order, artizans as well as people
cherishing a high regard for thee have been directed to lay out a road."
SECTION LXXX.
Then set out in advance persons having a knowledge of the humidity or
otherwise of the soil, men skilled in making tents, brave delvers
engaged in their proper work; those capable of constructing canals and
water courses, people on pay, car-makers, men preparing machines,
carpenters, those intended to guard the ways, pioneers, cooks,
perfumers, makers of wicker-ware and able guides. And as the mighty
throng began to proceed, it resembled the swell of the sea on the
occasion of a _parva_. And numbers of men skilled in road-constructing
went before furnished with various implements. And hewing away boughs,
and plants and shrubs and woody projections, stones, and diverse trees,
they went on preparing a road. And they set up trees where there were
none, and at places they felled trees by means of axes, _tankas_, and
_daos_, others possessed of greater strength and more powerful, with
their hands uprooted masses of Virana and here and there leveled a
rising ground. And others filled up with dust wells and capacious
hollows, and speedily leveled deep places air around. And those men
threw bridges wherever they became necessary, and broke the earth
wherever such a process was required, and excavated whenever it was
necessary. In a short time, they made places poor of water overflow with
many and various expanses resembling the ocean. And in tracts void of
water, they digged divers receptacles of water, decorated with daises.
And the way of the army, furnished with pavements of bricks and clay,
with trees bearing blosoms, eloquent with the tunes of birds, decorated
with pennons, sprinkled with sandal showers, and garnished with flowers
of various kinds, looked exceedingly beautiful, like unto the way of the
celestials. Then having received the command of Bharata, the men that
were in charge of the tents, ordered (the workmen) to pitch the tents,
and when they had been pitched at a romantic spot filled with tasteful
fruits, in consonance with the injunction of the high-souled Bharata,
the men decorated splendidly the tents which themselves were like the
ornaments of the road. And under an auspicious statf and at a favorable
hour, men well up in the work set the encampment of the high-souled
Bharata. And the tenfs surrounded by an entrenchment paved with dust,
containing images made of sapphires, graced with goodly thoroughfares,
lined with edifices, encircled by towers and walls, decorated with
streamers, having well-made high-ways, and appearing like celestial
daises and containing stately mansions with dove-cotes, resembled the
metropolis of Sakra himself. And passing by the Jahnavi abounding in
various trees and woods, of cool and crystal waters, and filled with
mighty fishes, that way of the chief of men constructed by artizans,
looked more and more lovely as it proceeded, as the unclouded sky looks
beautiful at night, adorned with inumerable stars.
SECTION LXXXI.
Then seeing that the night in which had been performed the auspicious
preliminary ceremonies, was about to be spent, eulogists and
genealogists hymned Bharata with consecrated hymns. And then sounded the
kettle-drum, beaten by a golden stick, announcing the departure of the
night; and people sounded conchs and other instruments by hundreds
furnished with soft and loud sounds. And as if fillihg the heavens,
those powerful blasts of the trumpet repeatedly rendered Bharata burning
in grief the more aggrieved. Then awaking and silencing those sounds
with saying—"I am not the king," he said unto Satrughna, "Behold, O
Satrughna, in what a mighty wrong the people are engaged, on account of
Kaikeyi. The king Daçarātha has gone away throwing down on me (the
burden of) this misery. The royal grace founded in righteousness of that
magnanimous and virtuous monarch is wandering even like a boat on water
having no helmsman. And he who is our mighty master hath been banished
into the woods by this mother of mine! who had (in doing so) renounced
virtue." Seeing Bharata lamenting thus senseless, the ladies afflicted
with sorrow began to wail in winsome accents. As Bharata Was mourning
thus, the highly famous and virtuous Vasishtha accompanied by his
disciples entered the court of the Ikshwāku king: built of entire gold,
charming, dazzling with gems and gold: like unto Sudharmā itself.
Sitting down on a golden seat furnished with an elegant cover, that one
versed in all the Vedas commanded the envoys, saying,—"Do ye speedily
with collected minds bring hither Brāhmanas and Kshatriyas and warriors
and counsellors and generals of forces and Satrughna with the other
princes, and the famous Bharata and Yudhājit¹⁷⁰ and Sumantra and others
that are engaged in our welfare." Then there arose a mighty hubbub
occasioned by people coming up in cars, horses and elephants. And when
Bharata arrived, the subjects rejoiced as they used to rejoice on
Daçarātha’s arrival; and as rejoiced the immortals on the arrival of him
of an hundred sacrifices. And then the court resembling a moveless ocean
containing whales and serpents,¹⁷¹ and gems and conchs and gold-mines,
being graced with the presence of Daçarātha’s son, looked splendid as it
formerly did with that of Daçarātha himself.
¹⁷⁰ One of the counsellors.—T.
¹⁷¹ _Nāga_ may also mean hypopotamus.—T.
SECTION LXXXII.
And then the intelligent Bharata surveyed that assembly filled with
noble, and worthy personages, resembling the night of the full moon. And
that august assembly was ablaze with the brilliant hues proceeding from
the attires of the honorable persons seated according to rank. And that
splendid assembly filled with learned people looked like the night of
the full moon after the clouds have dispersed. And seeing all the
subjects of the sovereign gathered together the priest cognizant of
virtue soflty spoke unto Bharata, "My child, leaving unto thee this
prosperous earth abounding in corn and wealth, king Daçarātha having
performed his duties, hath gone to heaven. And Rāma of truthful
character observing the virtue of the righteous hath not set aside his
father’s commands, even as the risen moon doth not renounce the
moonlight. Loved by the courtiers, do thou, having been installed, enjoy
this kingdom conferred on thee by thy father and mother, rid of its
thorn. Let princes throned as well as those without thrones, from east,
and west, north and south, and also persons ranging the sea, procure
countless gems for presenting them unto thee." Hearing this speech,
Bharata cognizant of virtue, filled with sorrow, mentally repaired to
Rāma desirous of reaping merit. Then in words choked with the melodious
voice of a swan, lamented and taxed the priest, in the midst of the
assembly, "Who like myself ever deprives one that hath led a
Brahmācharyya mode of life, that is endowed with understanding and
performed his bath after having acquired learning, and that is always
intent on righteousness, of one’s kingdom? How begot of Daçarātha, shall
I deprive Rāma of his kingdom. It behoveth thee to speak righteousness
before this assembly. First-born, and foremost in merit,
righteous-souled, and comparable unto Dilipa and Nahusha, Kākutstha
deserves the kingdom, just as Daçarātha did. If I commit myself to this
sin dishonorable and calculated to bring me to perdition, I shall in
this world bring disgrace on the race of the Ikshwākus. I do not at all
relish the sin that has been committed by my mother. Remaining here with
joined hands I bow down unto Rāma gone to the forest fastness. I will
follow Rāma. That best of men is the king. Rāghava deserves the dominion
of the three worlds themselves." Hearing those words informed with
righteousness, the entire assembly with their minds intent upon Rāma,
from joy shed tears. "If I fail to bring back the noble one from the
forest, I will like the exalted Lakshmana remain even in that forest, I
will in presence of this mixed assembly of pious and honorable persons
following every perfection, adopt every expedient to bring back Rāma. I
have already despatched beforehand persons serving for love as well as
those for money, and layers of roads and their keepers; and I intend
setting out now." Having said this, the virtuous Bharata attached unto
his brother spoke to Sumantra skilled in counsel, who was by, saying,
"Up, and go, O Sumantra, at my command. Do thou make known this journey
and bring the forces." Thus accosted by the magnanimous Bharata,
Sumantra with a cheerful heart issued orders concerning everything
desirable as he was ordered. Hearing that the army had been ordered to
march forth for bringing back Rāma, the subjects as well as the generals
of the forces became exceedingly delighted. Hearing of the journey to
Rāma, for bringing him back the wives of the soldiers apprised of the
order that had been issued to the latter, being exceedingly delighted,
hurried on. And the generals expeditiously despatched their forces with
warriors by means of horses and carts and cars fleet as the mind. Seeing
those forces marshalled, Bharata staying near his preceptor, said unto
Sumantra who was at his side, "Do thou speedily bring my car." In
obedience to the mandate of Bharata, Sumantra exceedingly rejoiced,
appeared with the car yoked with superb steeds. Then that powerful
descendant of Raghu of truthful character, and having unswerving truth
for his prowess, Bharata, having said what was fit, spoke words
calculated to gladden his illustrious superior gone to the mighty
forest, "0 Sumantra, arise thou speedily and, thy desire fully attained,
go by my command, and tell the chiefs of the army, and our principal
adherents to array the forces." Thereat rising, Rāyanyas and Vaiçyas,
and Vrishalas; and Vipras in every house began to yoke camels and cars
and mules and elephants and excellent steeds.
SECTION LXXXIII.
Rising with the morrow, Bharata anxious to behold Rāma, speedily set out
ascending an excellent car. Before him went the councellors and priests,
ascending cars resembling that of the Sun yoked with steeds. And a
thousand elephants duly consecrated went in the wake of that son of the
Ikshwāku line as he was proceeding. And six thousand cars with bow-men
furnished with various weapons followed the illustrious prince Bharata
as he was proceeding. And a hundred thousand horses mounted (by riders)
went in the wake of that descendant of Raghu intent upon truth and
having his senses under control. And Kaikeyi and Sumitrā and the highly
famous Kauçalyā rejoicing at the prospect of the bringing of Rāma, went
in an effulgent car. And the honorable persons (belonging to all the
three orders) went with the object of beholding Rāma in company with
Lakshmana. And they with glad hearts variously conversed with each
other, "When shall we see the mighty armed Rāma sable like unto a cloud,
of steady strength, firm in vows, the remover of the world’s grief? As
soon as we shall see him, Rāghava will remove our sorrow; even as the
Sun arising dispells the darkness of the entire world." Thus cheerfully
carrying on an auspicious talk, the citizens embracing each other went
a!ong. And all others, and the foremost merchants as well as all the
principal classes, joyfully went in quest of Rāma. And a number of
gem-cutters, and goodly potters, weavers, and armourers, and
peacock-dancers, sawers, and perforators of gems, glass-makers, and
workers in ivory, cooks, incense-sellers, well-known goldsmiths, and
wool-manufacturers, bathers in tepid water, shampooers, physicians,
makers of _Dhupas_, and wine-sellers, washermen, and tailors, and actors
in numbers with females, and Kaivartas, and persons versed in Vedas
having their minds in control, and Brāhmanas of reputed character, and
persons well dressed and attired in pure habits, with their bodies
daubed with coppery unguents, by thousands followed Bharata on carts.
All these gradually followed Bharata by means of excellent vehicles. And
the army delighted and in high spirits went in the wake of Kaikeyi’s son
attached unto his brother, going to bring back his brother. Going far by
means of cars, vehicles, elephants, and horses, they arrived at the
Gangā near Sringaverapura, where was peacefully staying that friend of
Rāma, the heroic Guha, surrounded by his relatives, ruling the realm.
Having come to the banks of the Gangā graced with Chakravākas, the army
which was following Bharata halted. Seeing the army inactive as well as
the Gangā, of sacred waters, Bharata versed in speech spoke unto the
courtiers, "Do you communicating unto all our intentions, encamp the
army. Having been fatigued, we shall cross the ocean-going Gangā, on the
morrow. Having crossed the stream, I am anxious to offer its water unto
the monarch, who has gone to heaven, in behalf of his spiritual body."
When he had said this, the courtiers with collected minds saying, "Be it
so," disposed their forces, each according to his wish. Having on the
mighty stream, Gangā, quartered his forces furnished with all appliances
for the journey, Bharata remained there, revolving the means of making
the high-souled Rāma turn back.
SECTION LXXXIV.
Seeing the forces with banners flying quartered on the banks of the
river Gangā, and engaged in various occupations, the lord of the
Nishādas, Guha, said unto his relatives ranged around, "This mighty host
here appeareth like an ocean. I do not find its end even by thinking of
it in my mind. Surely the foolish Bharata hath come hither himself: on
his car appears the huge Kovidara, banner. Belike, he will either bind
us by nooses or slay us and next Daçarātha’s son Rāma banished from the
kingdom by his sire. Desirous of taking complete possession of the rare
regal fortune of that sovereign (Rāma), Kaikeyi’s son, Bharata, comes to
destroy him. Rāma the son of Daçarātha is both my maintainer and friend.
Do ye in his interests, donning on your mail, wait on the banks of the
river. And stationed on the river Gangā, let my powerful retainers
subsisting on fruits and roots and meat, be prepared for opposing
Bharata’s passage over the river. And let hundreds upon hundreds of
Kaivarta youths accoutred in mail remain in each of five hundred
barks."—Guha issued this order. "But if Bharata be well disposed towards
Rāma, this host shall today safely cross the Gangā." Having said this,
the lord of the Nishādas, Guha, taking a present of flesh, fish and
honey, went out for interviewing Bharata. Seeing Guha approaching, the
powerful son of the charioteer knowing season, humbly informed Bharata
of it, saying, "This lord (that approaches) surrounded by his relatives,
is very potent in Dandaka and is an old friend of your brother.
Therefore let Guha, the lord of the Nishidas, see you, O Kākutstha. He
indubitably knows where Rāma and Lakshmana are." Hearing these wise
words of Sumantra, Bharata at once said,—"Let Guha see me." Receiving
permission, Guha, right glad, appeared before Bharata, bending low, and
said, "This place is thy home. But thou hast stolen a march over us. We
dedicate all this unto thee. Do thou reside in the abode of thy servant.
Here are fruits and roots gathered by the Nishādas and meat dry and
moist and various other produces of the forest. I pray that entertained
in various ways and heartily partaking of meats and drinks, this army
may spend the night here. Tomorrow morning, thou wilt go along with thy
forces."
SECTION LXXXV.
Thus addressed, the exceedingly wise Bharata answered the lord of the
Nishādas, in words fraught with sense and reason, "Thy great desire, O
friend of my superior, is surely as good as attained; since thou of
mighty energy hast set thy heart on entertaining my army." Having said
these fair words unto Guha, the graceful and highly energetic Bharata
again addressed the lord of Nishādas, "By what way shall I go to
Bharadwāja’s hermitage? These lands watered by the Gangft are dense and
hard to track." Hearing these words of the intelligent son of the king,
Guha well acquainted with the forest, said with joined hands, "My
servant well acquainted with the place shall attentively follow thee;
and, O prince possessed of mighty strength, I myself will also walk in
thy wake. But dost thou go after Rāma of energetic acts with some evil
intention? This vast force of thine raiseth my apprehension." When Guha
had asked this, Bharata with a presence unclouded like the sky, spoke
unto Guha these sweet words, "May a time never come when I shall do
wrong onto Rāghava! It behoveth thee not to fear me. Rāghava is my
eldest brother dear unto me even as my sire himself. I go to make
Kākutstha dwelling in the woods, turn back. Other intention cherish I
none. O Guha, this I tell thee truly." Having heard Bharata’s speech,
Guha with a countenance lighted up with delight, again cheerfully
addressed Bharata, saying, "Blessed art thou! Thy like find I none on
earth, inasmuch as thou wishest to resign a kingdom that comes to thee
without search. Thy eternal fame will certainly range this world, since
thou wishest to bring back Rāma passing through misfortune." As Guha was
speaking thus unto Bharata, the Sun became shorn of his splendour and
night fell. Thereupon, having disposed his troops, the auspicious
Bharata gratified by Guha, went to bed along with Satrughna. Then arose
thoughts of Rāma in the mind of the magnanimous Bharata ever having his
gaze fixed on virtue and undeserving (of hardship). Then even as a tree
already heated by a forest-fire burns with a fire hidden in its cavity,
that descendant of Raghu began to burn with the fire of grief inflamed
in his heart. And perspiration produced by the fire of sorrow issued out
of all his limbs, as the Himavat heated by the solar warmth generates
water. And Kaikeyi’s son was overpowered and drowned by the mountain of
grief, having thoughts (of Rāma) for its entire crags, sighs for its
mineral substance, disgust with the avocations of life, for its trees,
mental feebleness through grief for its summits, stupor for the animals
inhabiting it, and burning for its annual shrubs and bamboos. And
sighing heavily with a heart oppressed with sorrow, well nigh deprived
of consciousness, and involved in high peril, that best of men,
oppressed by the fever of his heart, like unto a mighty leader of a
herd, separated from it, did not attain peace of mind. Meeting with
Guha, the magnanimous Bharata accompanied by his people, engrossed with
the thoughts of Rāma, became oppressed with grief. (Seeing this), Guha
by and by encouraged Bharata concerning his elder brother.
SECTION LXXXVI.
Guha, acquainted with the forest, described unto Bharata of immeasurable
prowess the regard the high-souled Lakshmana bore unto Rāma. "To
Lakshmana crowned with every virtue, waking up, holding the bow with the
arrow fixed on it for the purpose of guarding well his brother, I said,
’This easeful bed has been prepared for thee, my child. O son of Raghu’s
descendant, cheer up! Do thou lie down at ease. All these people can
bear hardship; but thou art meant for comfort. For protecting him
religiously, we shall wake. To me also there is none that is dearer on
earth than Rāma. Do not be anxious. This I tell thee truly, through his
grace I expect high fame among men, and immense religious merit, and
interest and desire in entirety. Bow in hand I shall along with my kin
protect Rāma lying down with Sitā. To me always ranging in this forest,
nothing whatever is unknown. I can even cope in battle with an army of
four- fold forces.’ Thus accosted by us, the magnanimous Lakshmana with
his gaze ever fixed on virtue, humbly observed, ’How, Daçarātha’s son
sleeping on the earth with Sitā, can I attain sleep, or life, or
happiness? How see him who is capable of bearing in battle the onslaught
of the gods and the Asuras combined, sleeping in a cave on grass? It is
by virtue of mighty austerities and uncommon exertions that Daçarātha
has obtained this son of his crowned with every auspicious sign. He
being banished, the king shall not live long; and the Earth shall
certainly be widowed soon. Having bewailed aloud, by this time have the
women got exhausted; and surely the king’s mansion is to-day still. I do
not expect that either Kauçalyā or the king or my mother is alive. If
they live, it can be for this night only. Even if my mother live seeing
Satrughna, that mother of a hero, the afflicted Kauçalyā, will (surely)
resign her existence. Saying—All is lost,—All is lost,—with his desire
unattained, my father having failed to install Rāma in the kingdom, will
resign his existence. Blessed are they that when the time shall come for
the same, shall perform the funeral ceremonies of the king my deceased
sire. Then shall they with happy hearts range the metropolis of my
father, furnished with fair-looking terraces, with the highways laid out
orderly, crowned with lordly edifices, adorned with various gems,
crowded by cars and elephants and horses, resounding with the notes of
trumpets, abounding in auspicious things, filled with fat and contented
people, having gardens and pleasure-houses, and possessed of divers
classes of men indulging festal mirth. Shall we, on the occasion of
Rāma’s return, with glad hearts peacefully enter the city in company
with that one firm in his promise? As the magnanimous son of the king
was thus lamenting, the night passed away. In the morning, with an
unclouded sun, both, having made matted locks on the banks of the
Bhāgirathi, crossed the river along with me. Wearing matted locks and
clad in barks of trees, those persons possessed of mighty strength, like
unto leaders of elephant-herds, equipped with excellent arrows and
quivers and bows—those repressors of foes, expecting (their return from
exile), departed with Sitā."
SECTION LXXXVII.
Hearing the words of Guha, exceedingly unpleasant, Bharata as soon as he
heard them, became plunged in thought. And then taking heart for a
while, that tender-framed one possessed of immense strength, gifted with
leonine shoulders and length of arms, having expansive eyes resembling
white lotuses, young in years, and endowed with a handsome presence,
affected with great grief, was overpowered, like an elephant wounded in
the heart with a goad. Seeing Bharata deprived of his senses with his
countenance covered with pallor, Guha became exceedingly agitated, like
a tree during an earthquake. Seeing Bharata in that condition, Satrughna
who was near, taking the former on his lap, began to cry, almost
deprived of his senses and oppressed with grief. Thereat, all the
mothers of Bharata, fasting, undergoing distress, and afflicted with the
calamity that had befallen their lord, came forward, and surrounding
Bharata, began to lament him fallen on the ground. And the distressed
Kausalya drawing nigh embraced him like a cow approaching her calf; and
weeping from excess of grief, spoke unto Bharata, saying, "My son, doth
any malady afflict thy body? Now the life of this royal race is, without
doubt, in thy hands. Rāma having gone away along with his brother, I
shall, O son, live, seeing thee. King Daçarātha having departed this
life, thou alone art our lord. Hast thou, my son, heard anything
unpleasant concerning Lakshmana; or the son of that one having an only
son,¹⁷² who has gone to the forest along with his wife?" Having taken
comfort for a while, that one of high fame weeping, and solacing
Kauçalyā, spoke unto Guha, saying, "Where did my brother pass the night?
And where did Sitā? And where did, again, Lakshmana? And in what bed did
he sleep, and what did he previously partake of? Do thou, O Guha, tell
me this." Thereat, well pleased, Guha, the lord of Nishādas, related
unto Bharata how he had acted in respect of Rāma, his dear guest,
studious of his welfare. "I procured for Rāma’s use rice and fruits and
roots and various kinds of food. All these Rāma having truth for his
prowess accepted, but observing Kshatriya morality, he did not take
them. ’O friend, we ought not to take anything: ours is always to give.’
Thus did that magnanimous one beseech us. On the high-souled Lakshmana
bringing water, Righava having drunk it, fasted along with Sitā. Then
Lakshmana drank up the water that remained. Then the three with fixed
minds silently performed their adorations unto the Twilight. After that,
Sumitrā’s son prepared a goodly bed for Rāghava, himself bringing Kuça
grass. And in that bed lay down Rāma in company with Sitā. Next washing
their feet, Lakshmana turned away. This is the foot of the Ingudi, and
this that grass. On it both Rāma and Sitā lay down that night Fastening
on his back a pair of quivers filled with arrows, furnished with
finger-fences, and taking his mighty bow, Lakshmana all night kept watch
around. I also taking an excellent bow, remained where remained
Lakshmana and surrounded by my kindred who stayed there vigilantly,
equipped with bows, guarded him that resembled the mighty Indra."
¹⁷² Meaning herself.—T.
SECTION LXXXVIII.
Having heard everything, Bharata in company with the counsellors went to
the foot of the Ingudi tree and saw the bed of Rāma. And he said unto
his mothers, "That high- souled one lay down here on the ground during
the night and his limbs pressed this spot. Begot of that foremost of
monarchs, the exalted and intelligent Daçarātha, Rāma does not deserve
to sleep on the earth. How can that chief of men having reposed in beds
furnished with pillows made of deer-skins and having superb cloths, have
lain down on the earth? Always reposing in mansions and in upper
apartments paved with silver and gold and supplied with excellent
bed-cloths, decked with heaps of flowers, perfumed with sandal and
_aguru_, hued like unto pale clouds, resonant with the notes of many
parrots,—in palaces going before the choicest of their class, ringing
with music, and perfumed— like unto Meru itself, with their bases
composed of gold, Rāma used to be awakened with vocal and instrumental
music, the tinklings of elegant ornaments and the peals of goodly
_mridangas_—that subduer of foes being in due season hymned by the
eulogists, and friends, bards and genealogists, with worthy ballads and
penegerycs. (This assertion of Rāma’s lying down on the ground) appears
to me incredible: it doth by no means look unto me like truth. Forsooth,
I am amazed. I take it, this is a vision. Verily, no destiny is superior
to Time, since Daçarātha’s son, Rāma himself, had to repose on the
earth,—and the beauteous beloved daughter of Videha’s king, and the
daughter-in-law of Daçarātha, had to lie down on the ground. This was
the bed of my brother; on this hard spot did he turn his lovely limbs,
and this grass was pressed by them. I think that the graceful Sitā
adorned with ornaments slept in this bed, for here and there are
scattered particles of gold. It is clear that Sitā had spread her sheet
at this spot,—hence it is that fibres of silk are discoverable here. I
deem that the bed of her lord appeareth agreeable unto a wife, since a
girl tender and in affliction, the chaste daughter of Mithilā
experienced no inconvenience (in sleeping in one such). Ah, I am undone!
Baleful am I, for it is on my account that Rāghava along with his wife,
lay down in such a bed, like one forlorn. Born in the imperial race, and
capable of conferring happiness on all, the bringer-about of all good,
why did Rāghava of dark blue hue like that Of a lotus, graceful, and
crowned with red eyes, the inheriter of happiness and undeserving of
misery,—having left his dear consummate kingdom, lie down on the ground?
Surely the mighty-armed Lakshmana graced with auspicious marks is
blessed,—he who in the time of dire adversity followeth his brother
Rāma. And blessed is Videha’s daughter who followeth her husband into
the woods. Bereft of that magnanimous one, we have all been brought into
jeopardy. The Earth without her helmsman seemeth me quite empty, on
Daçarātha having ascended the celestial regions and Rāma taken refuge in
the wilderness. On Rāma having set up his dwelling in the forest, one
(like me) doth not even mentally covet this earth which had been
protected by the immense prowess (of Rāghava). With her walls
undefended, her horses and elephants unrestrained, and her gates left
open, the defenceless metropolis deprived of her power, placed in peril
and without any protection, is surely not regarded by the enemies, like
food mixed with poison. From this day forth I will lie down on the
ground, or on the grass, daily subsisting on fruits and roots, and
bearing matted locks and a cloth of bark. And for his sake I will in
future live happily in the woods. (By my doing so), the promise of that
high-minded one shall not be rendered null. Me residing in the forest in
the interests of my brother, Satrughna shall bear company; while my
noble one will rule Ayodhyā assisted by Lakshmana. The twice-born ones
will sprinkle Kākutstha in Ayodhyā. May the deities realize this desire
of mine! Propitiated by me personally in various ways with bent head, if
he do not consent, then shall I ever stay with Rāghava in the woods.
Surely he cannot long persist in putting me off."
SECTION LXXXIX.
Having spent the night there on the banks of the Gangā, that descendant
of Raghu rising early in the morning, said these words unto Satrughna,
"O Satrughna, arise! Why sleepest thou? Bring thou at once that lord of
the Nishādhas, Guha. Good betide thee! He will take the army (over the
stream)." Thus urged by his brother, Satrughna said, "Thinking of that
noble one (Rāma), I have not slept, but have remained awake in a like
manner."¹⁷³ As those chiefs of men were thus conversing with each other,
Guha appearing in time with joined hands, remarked, "O Kākutstha, hast
thou spent the night happily on the banks of the river? And is it
continuous good fortune with thee along with thy forces?" Hearing Guhā’s
speech fraught with affection, Bharata ever obedient unto Rāiria, spoke
on his part, saying, "Happily have we spent the night; and we have also
been well received by thee. Now let thy servants take us over by means
of many boats." Thereat, bearing Bharata’s mandate, Guha, bestirring
himself, re-entered the city and addressed his kinsfolk, saying, "Arise
ye! Awake! May good always attend you! Do ye draw up the boats; I shall
ferry the forces over." Thus asked, they arising and bestirring
themselves in consequence of the king’s command, brought up five hundred
boats around. Others also known by the name of Swastika, bearing large
bells on their prows, and banners, well decked out, furnished with oars,
and manned by bargemen, with their joints firmly constructed, (were
brought up). And Guha himself brought a graceful barge called Swastika,
covered with pale woolen cloth, and resounding with music. On this boat
ascended Bharata, the mighty Satrughna, Kauçalyā, Sumitrā, and other
wives of the king. The priests, and preceptors belonging unto the
Brāhmana order, had already ascended. After (Bharata and others had got
up), ascended the wives of auxiliary princes, and cars and provisions
were got on board. And the uproar consequent on the troops burning down
dwellings, pressing down descents unto the river, and loading goods,
spread on all sides. Then those boats hung with pennons, managed by the
kinsfolk (of Guha), set off at speed with the teeming folks that had got
on board. And some of these were filled with women, and some with
horses, and some conveyed cars and cattle of great value. And going to
the other bank and landing the crowds on the store, the friends and
slaves (of Guha) while returning, displayed various movements (of the
boats). And elephants graced with flags being spurred on by their
riders, began to cross the stream, appearing like (so many) winged
hills. Others ascended boats, and others crossed on rafts, others
crossed by means of reversed pitchers, and others by their arms alone.
Ferried over the Gangā by the servants (of Guha), that beautiful army
graced with streamers, at the third _muhurta_ arrived at the romantic
woods of Prayāga. Having made the army take rest at its ease, and
encamped it (at the woods of Prayāga), that magnanimous one, Bharata,
for the purpose of seeing the asylum of the ascetic Bharadwāja, went
thither, accompanied by _Ritwijas_ and _Sadasyas_.
¹⁷³ _i.e._ as thou hast done.—T.
SECTION LXXXX.
Having arrived at (the neighbourhood of) Bharadwāja, asylum, that
foremost of men while it was a _kroca_ (to the destination), left his
forces behind and went thither, accompanied by his counsellors alone.
And leaving his attire and arms, and clad in a silk cloth, that pious
one placing the priest in front, went on foot. Then with the view of
seeing Bharadwāja, that descendent of Raghu leaving behind the
counsellors also, went in the wake of the priest. As soon as Bharadwāja
of rigid austerities saw Vasishtha, he at once rose from his seat,
saying unto his disciples "Arghya!" On being called upon by Vasishtha,
that highly energetic one understood that it was Daçarātha’s son. Having
offered them (the guests) water to wash their feet and _arghya_, as well
as fruits subsequently, that virtuous one (Bharadwāja) successively
enquired after the welfare of their (respective) homes; and after that,
of the forces, exchequer, friends and counsellors in Ayodhyā. And
knowing that Daçarātha had departed this life, he did not ask anything
relating to the monarch. Then Vasishtha and Bharata questioned him as to
his welfare in relation to the body, the (sacrificial) fire, the trees,
the beasts and the birds (of the hermitage). To all this returning "So
it is," the illustrious Bharadwāja from affection for Rāghava said unto
Bharata, "What is the use of thy visit here, seeing that thou art
engaged in the task of governing the kingdom? Do thou relate all this
unto me; my mind is ill at ease. That slayer of foes, and perpetuator of
his race who hath been borne by Kauçalyā, and who along with his wife
and brother hath been banished to the woods for a long term—that
illustrious one who enjoined by his sire in the interests of a woman,
hath become an inhabitant of the woods for fourteen years— dost thou,
desirous of securely enjoying the kingdom belonging to him as well to
his younger brother, intend to do any harm unto that sinless one?" Thus
accosted, Bharata replied unto Bharadwāja with tears filling his eyes
and his words choked with grief, "Undone am I if the reverend one also
deems me so. Do not apprehend any wrong from me; and do thou not
reproach me thus. Whatever my mother has said in relation to me, does
not express my wish. I am not satisfied with that, nor do I endorse her
speech. I, intending to pacify him, am going to that chief of men, with
the view of taking him unto Ayodhyā and of paying homage unto his feet.
Thinking me as already gone, thou shouldst show thy favor unto me. O
reverened Sir, tell me where stayeth at present Rāma, lord of the
earth." Besought by Vasishtha and the other Ritwijas, the venerable
Bharadwāja well pleased, spoke unto Bharata, "O foremost men, even this
is worthy of thee. Serving superiors, restraint of the senses, and
following the pious, are ever found in one sprung in the Rāghava line. I
know that even this is thy intention; but for the purpose of making thy
mind all the firmer, I had asked thee in this wise; so that thy fame
might greatly increase. I also know the righteous Rāma with Sitā and
Lakshmana. This brother of thine at present stays at the mighty mountain
Chitrakuta. On the morrow thou wilt set out for that reigon. Do thou
to-day sojourn here along with thy counsellors. O wise one, do this at
thy pleasure, O thou understanding interest and desire." Thereat the
gentle-looking and highly famous one said, "Be it so;" and the king’s
son made up his mind to spend the night in the great hermitage (of the
saint).
SECTION LXXXXI.
Then the ascetic asked Bharata, the son of Kaikeyi, when he had decided
for staying there, to receive his hospitality. Thereat Bharata said,
"Thou hast for certain done this,— (hast offered me) water for washing
my feet, _Arghya_, and hospitality with what can be procured in the
forest." Then Bharadwāja as if in jest, said unto Bharata, "I know thee
to be of a complacent disposition; and that thou art pleased with
anything and everything. But I wish to feast thy forces. And, O best of
men, it behoves thee to act in harmony with my desire. Why didst thou
coming hither, leave thy army at a distance? And, thou man of men, why
didst thou not come accompanied with thy forces?" Bharata replied unto
him, saying, " I had not come accompanied with my forces, from fear of
thee, O reverend Sir. O worshipful one, kings and their sons should
always carefully avoid the regions of ascetics. Choice steeds, men, and
mad elephants of the best kind, covering a spacious tract of country,
come in my train, respected Sir. That these might not injure trees or
water or the grounds of the cottages partaining to the asylums, have I
come hither alone." "Bring the forces here,"—thus desired by the mighty
ascetic, Bharata accordingly caused the troops to be brought in.
Then entering the chamber of the sacrificial fire, (Bharadwāja) having
sipped water and rubbed his lips therewith, invoked Viçwakarmā for the
purpose of entertaining his guest, "I invoke Viçwakarmā; even Twastri
himself. I wish to entertain guests. Let him accomplish this for me. I
invoke the three guardians of the worlds—gods headed by Sakra. I wish to
entertain guests. Let them accomplish this for me. Let those rivers that
flow westwards, and those that move tortuously on the earth and in the
sky, come hither in a body. And let others run _Maireya_, and others
refined wine, and others again cool waters resembling the juice of the
sugarcane. I invoke the celestials and the _Gandharbas_ and Viçwāvaçu
and Haha and Huhu and also the divine Apsarās and Gandharbis all; and
Ghritāchi, Viçwāchi, Miçrakeçi and Alamvusha; and Nāgadatta and Hemā and
Somā, residing in the mountain; and those ladies that attend Sakra, and
those that attend Brahmā. I invoke all these females well attired, in
company with Tumvuru. And let that beautiful forest of Kuvera in the
north Kuru, having its foliage resembling attires and ornaments, and its
fruits debonair damsels, exist even at this very spot. And here let the
worshipful Somā yield me excellent viands of diverse kinds in plenty;
things that may be eaten or enjoyed, sucked or licked; and variegated
blossoms growing in the trees, and wines and (other) drinks, and meats
of various kinds." Thus, furnished with unrivalled ascetic energy, did
that anchoret observing excellent vows, express himself orthoepically in
consonance with Sikshā. And as he sat with joined hands facing the west
with a rapt mind, there came separately all those deities. And then
touching Malaya and Dardura, and laden (with perfumes), a delicious and
welcome wind began to blow delightfully, removing sweat. And the clouds
poured down a pleasant shower of blossoms; and from all sides were heard
sounds of celestial kettle-drums. And a rare breeze set in, and the
multitudes of Apsarās danced; and the celestials and the Gandharbas
sang, and the vinās let out their notes. And the dulcet sounds high and
low furnished with _Sama_ and measure, entered the Earth and the
firmanent and the ears of all creatures. When that celestial symphony,
delightful unto the ears of men, had thus developed itself, Bharata’s
forces saw the workmanship of Viçwakarmā. That spot widening into a
level plain measuring five _Yoyanas_ was covered with thick grass
resembling blue lapises. And on it stood _Vilwas_, and _Kapithwas_,
_Panasas_, citrons, and _Amalakas_, and mangos, embellished with fruits.
From the north Kuru had spread a wood capable of conferring every
enjoyment; and a beautiful river coursed through bordered by many a
tree. And there had arisen white edifices having four divisions; and
stables for horses and elephants; and grand gateways belonging unto
palaces and mansions; and royal residences with graceful gates,
resembling white clouds, bearing white garlands and washed with fragrant
waters, having four corners, and spacious, fitted up with beds, seats,
and vehicles, having every kind of excellent sapid food, stocked with
excellent edibles and apparels, having every variety of food, possessing
washed and bright vessels, with every description of seats, graceful,
and accommodated with choice beds with coverlets. Permitted by the
Maharshi, Kaikeyi’s son, Bharata, entered that mansion abounding in
gems. And he was followed by the counsellors and the priests; and the
latter beholding the arrangements of the palace, were filled with
delight. And Bharata in company with the counsellors there went round
the august royal seat, the _chowri_ and the umbrella, worthy of a king.
And having bowed down unto Rāma, he worshipped that seat. And then
holding the _chowri_ of hair, he sat down on the seat of a minister.
Then the counsellors and priests seated themselves according to rank.
And thereafter the general and the protector of the encampment (got
themselves seated). Then at Bharadwāja’s command, came into being near
Bharata streams having _payaca_ for their slime. And at the pleasure of
the Brāhmana, on both their banks arose charming dwellings, covered with
pale clay. And at that very moment there came twenty thousand women
commissioned by Brahmā, adorned with divine ornaments. And there came
also twenty thousand females sent by Kuvera, decked out in gold and
gems, pearls and corals. The sight of these was capable of filling men’s
minds with enchanting ravishment. And there came from Nandana twenty
thousand damsels; and Nirada and Tumvuru and Gopa, resembling the sun in
splendour. The Gandharba kings began to sing before Bharata. And
Alamvusha, and Migrakesi, and Pundarikā, and Vāmana danced before
Bharata, at the command of Bharadwāja. And those blossoms that are in
the celestial regions, and that bloom in the forest of Chaitraratha,
became visible in Prayāga at the energy of Bharadwāja. And Vilwas did
the office of players on the _Mridanga_, and Vibhitakas, that of keepers
of _Soma_, and Açwaththas became dancers, at the energy of Bharadwāja.
And Saralas, Tālas, Tilakas, and Tamālas, being delighted, became
hump-backed ones and dwarfs. And Sinsapas, Amalakis, Jamvus and other
plants of the forest, wearing the forms of females, stood at the mansion
of Bharadwāja. "Let wine-drinkers drink wine, the hungry eat Pāyaça, and
those that are inclined to it, feed on clean meat." And every seven or
eight females taking a man, bathed him on the lovely banks of the
rivers. And damsels furnished with expansive eyes, having wiped the
persons (of the bathers), pressed their legs, and those magnificent
women made them drink (wine). And the keepers duly fed excellent horses,
elephants, camels and Suravi’s sons (oxen), with their (proper) food.
And some persons possessed of mighty strength, being directed thereto,
fed the bearers of the foremost Ikshwāku warriors with suger-canes,
honey, and fried paddy. And the groom forgot his horse, and the
elephant-keeper his elephant: that army there became transported with
wine and exhilaration. And sumptuously entertained with every enjoyment,
with their bodies decked with red sandal, the soldiery in the company of
bevies of Apsarās, exclaimed, "To Ayodhyā will we not go, nor yet to
Dandaka. Peace be unto Bharata, and may Rāma reap happiness"! Thus did
footmen and the riders and keepers of elephants and horses, as well as
others, having experienced such a state, utter words. And men by
thousands, exceedingly delighted, sent up shouts. And saying, "This is
heaven" the retinue of Bharata—the soldiers—began to dance and laugh and
sing; and bearing garlands, they on all sides rushed by thousands. And
beholding the inviting viands resembling ambrosia, they, although
already fed, became desirous of eating once again. And wearing new
clothes, all the serrante, and maids, and females of the household,
became exceedingly well pleased. And elephants, and asses, camels, kine
and horses, and beasts and birds, being fed their fill, did not hunger
after anything else. And there appeared no one who wore a soiled habit,
or who was hungry, or melancholy, or whose hair was covered with dust.
And the people with wonder beheld before them vessels of precious metals
by thousands graced with chaplets of flowers, filled with essences of
fruits and fragrant soups and curries and the flesh of goats and bears,
and white rice. And there were on the skirts of the wood wells having
Pāyaça for their slime; and the kine yeilded whatever was asked; and all
the trees dropped honey. And the tanks were filled with _Maireya_ as
well as with clean hot meat of deer, peacocks, and cocks, dressed in
pans. And there were rice-holders by thousands, and curry-pots by
hundred thousands, and golden vessels by _Arvudas_. And there were
pitchers and water-pots and cleaned vessels for churning curd, filled
with the same. And there were tanks of savoury and yellow butter-milk,
well-tempered. And there were tanks filled with _Rasāla_;¹⁷⁴ and others
filled with milk, and with sugar. And men saw sediments, acrid powders
and various others things in vessels, (or the purpose of bath, on the
terraces of tanks; and tooth-cleaning sticks of Ançumān and other
(trees); and white sandal paste lying before; and cleaned mirrors; and
lots of cloths; and sandals; and shoes in pairs by thousands; and
collyrium-pots; and combs; and brushes; and bows at some places; and
mail; and various kinds of seats and beds. And they saw reservoirs for
asses, camels, elephants, and horses, with easy descents, filled with
water to assist their digestion; and pools furnished with lotuses, of
the hue of the firmament, with transparent water, comfortable for
ablutions; and tender (plots of) grass all around colored like blue
lapises, to serve as pasture for beasts. Witnessing the wonderful
hospitality provided by the Maharshi Bharadwāja, like unto a vision, the
men marvelled. Thus entertained like unto celestials in Nandana, they
passed the night at the hermitage of Bharadwāja. Then taking the
permission of Bharadwāja, all the Gandharbas as well as the superb
damsels went away as they had come. And the men remained intoxicated and
highly inebriate with the liquor, their persons daubed with goodly
_aguru_ and sandal; and the various elegant garlands beautiful to
behold, lay by themselves all around, crushed by the people.
¹⁷⁴ A preparation of butter-milk.
SECTION LXXXXII.
Having passed that night, Bharata having been entertained along with his
family, appeared before Bharadwāja, desirous (of seeing Rāma). Seeing
that foremost of men (standing) with joined hands, Bharadwāja, who had
just finished his fire-sacrifice, said, "Hast thou passed the night
pleasantly at our place? And have all thy men been pleased with our
hospitality? Do thou tell me this, O sinless one." Thereupon, Bharata
bowing down, with joined hands said unto that ascetic of excellent
energy, as he had issued out of his hermitage, "O reverend Sire, I along
with all my forces and vehicles have passed (the night) happily. I have
been full well entertained by thee, O worshipful one possessed of power.
And with our languor and heat removed, we all sumptuously feasted and
comfortably quartered, have passed (the night) agreeably along with our
servants. Now, O best of ascetics, I beseech thee to look with a
propitious eye on me who am bound for my brother’s place. And tell me, O
thou cognizant of morality, how far is it unto that high-souled
righteous one’s asylum, and by what way (shall I reach there)?" When
Bharata eager to see his brother had asked thus, the highly energetic
Bharadwāja of rigid austerities answered, "O Bharata, two and a half
Yojanas hence, embosomed in a tenantless wood is the mountain
Chitrakuta, charming with rocks and woods. On its northern border flows
the river Mandākini, covered with flowering trees and with blossoming
woods. Beyond the stream is the mountain Chitrakuta. There is their
thatched cottage, my child; there they abide for certain. Proceeding by
the southern way, do thou with thy forces composed of elephants and
horses, O master of the army, turn to the left, O exalted one, and go
southwards. By doing so, thou wilt be able to see Rāghava." Hearing of
their departure, the wives of that king of kings, leaving their cars,
albeit worthy of them, gathered round the Brāmana. Lean and trembling
and in woful guise, Kauçalyā along with the noble Sumitrā, with her
hands took the feet of the ascetic. Despised universally because of her
unrighteous desire, Kaikeyi also bashfully took hold of his feet, and,
having circumambulated the mighty and venerable anchoret, stood near
Bharata in dejection of spirits. Then the mighty ascetic Bharadwāja
asked Bharata, "O descendant of Raghu, I wish to know particularly about
thy mothers." Thus accosted by Bharadwāja, the pious Bharata deft in
speech said with joined hands, "O reverend sir, she whom thou beholdest
depressed and emaciated through grief and fasting—resembling a very
goddess—is the noble Queen of my father. This one, Kauçalyā, it is that
gave birth unto that chief of men, having the powerful gait of a lion,
Rāma, even as Aditi gave birth to Dhātā. She that stands at her left
hand, in dejected guise, is the noble Sumitrā afflicted with sorrow, the
second wife of the monarch—like a Karnikāra bough in a forest, with all
its blossoms shrivelled up. The sons of this exalted lady are the
youthful and heroic Lakshmana and Satrughna, having truth for their
prowess, and resembling celestials in shape. And her in consequence of
whose act those foremost of men have come by crushing misfortune, and
the king Daçarātha hath gone to heaven, deprived of his son,—wrathful
and proud of her good fortune, setting her heart on wealth—Kaikeyi,
dishonorable, although endowed with the semblance of honor, do thou know
this wicked one intent on sin as my mother. In her do I perceive the
root of my mighty misfortune." Having said this, with his words choked
with emotion, that best of men with his eyes reddened, sighed like an
enraged serpent. As Bharata was speaking thus, the great ascetic
Bharadwāja gifted with high understanding and knowing interest, answered
Bharata, saying, "O Bharata, thou ought not to cast any blame on
Kaikeyi. This banishment of the king (Rāma), shall be for the good (of
all). The banishment of Rāma shall surely be for the welfare of the gods
and the Asuras and sages of concentrated souls." Thus blest, Bharata
saluted the ascetic and went round him, and then summoning the soldiery,
said, "Yoke." Thereupon, getting ready excellent steeds and cars decked
with gold, many people mounted, with the intention of departing. And
male and female elephants with golden chains round their necks, and
furnished with banners, with the sounds (of bells), proceeded, like
clouds at the end of the summer season. And then proceeded various kinds
of cars great and light of movement and of high value; and the infantry
went on foot. And on a magnificent car went the ladies headed by
Kauçalyā, with delighted hearts, eager to see Rāghava. And ascending an
elegant car resembling the infant sun or moon, driven by charioteers,
went the graceful Bharata well attired. And that mighty host abounding
with horses and elephants proceeded, blocking up the southern quarter,
like a oolossal cloud arisen (in the sky), leaving behind on the other
bank of the Gangā woods inhabited by birds and beast* and coursing by
rivers and. mountains. And composed of numbers of elephants and horses
in high spirits, that army of Bharata, frightening multitudes of beasts
and birds, dived into that mighty forest.
SECTION LXXXXIII.
Afflicted by the mighty force on its way with banners (displayed), those
inhabitants of the woods, leaders of elephant-herds, took to their heels
in company with the herds themselves. And bears and Prishatas and Rurus
were on all sides seen in the forest-ways, and on hills and rivers. And
that virtuous son of Daçarātha with a glad heart held on his way,
surrounded by that vast army consisting of fourfold forces, raising a
tremendous upoar. And that army of the high-souled Bharata resembling
the waves of the ocean, covered the earth quite, as clouds in the rainy
season cover the welkin. And filled with steeds and mighty elephants,
the earth at that time for a long while remained invisible. And having
proceeded a long way, the graceful Bharata, with his bearers extremely
tired, said these words unto that foremost of counsellors, Vasishtha,
"From appearances, and from what I had heard, it is evident that we have
arrived at that region which Bharadwāja had told us of. This is the
mountain Chitrakuta and that the river Mandākini. And from a distance
this forest appeareth like dark clouds. And now our elephants resembling
hills afflict the romantic sides of Chitrakuta. And the trees scatter
blossoms over the sides of the mountain, even as after summer sable
clouds pour down showers. O Satrughna, behold the realms inhabited by
Kinnaras, scattered with steeds, like the main with _makaras_. And these
herds of deer furnished with celerity, being urged on, roam about like
masses of clouds in the sky in autumn, propelled by the winds. And like
the people of the south, these warriors bearing shields resembling
clouds, are adorning their heads with ornaments of perfumed blossoms.
And this forest, although void of men and dreadful in appearance, at
present appeareth unto me like Ayodhyā, teeming with people. The dust
raised by the hoofs (of horses) stands covering the sky: anon the wind
bearing it away, compasses my pleasure. And, O Satrughna, see how fast
these cars yoked with steeds and driven by skilful charioteers, are
proceeding in the forest. And behold these beauteous peacocks, which,
being frightened, take refuge in the mountain —the home of feathered
tribes. This country appears to me exceedingly lovely. This abode of the
ascetics is like onto the way to heaven itself. Male and female deer and
Prishatas in the forest, beautiful to look at, appear as if variegated
with flowers. Now let the soldiers go advisedly and search this forest,
so that they light upon those chiefs of men, Rāma and Lakshmana."
Hearing Bharata’s speech, persons with weapons in their hands, plunged
into the forest, and those heroes presently discovered the top of a
(column of) smoke. Having seen the top of the (column of) smoke, they
came before Bharata and said, "Fire cannot exist where there is no man
present. Therefore it is evident that even here are those descendants of
Raghu. But if those foremost of men, those subduers of their enemies,
the princes, be not here, there are others, being ascetics, resembling
Rāma." Hearing their words acceptable unto the pious, that afflicter of
hostile ranks, Bharata, said unto the entire army, "Do ye carefully stay
here: do not proceed further. I myself will go, and Sumantra and
Dhriti." Thus desired, the troops remained all about that place. Bharata
went away, keeping his gaze fixed in the direction of the top of (the
column of) smoke. Desired by Bharata to halt, that army, looking in the
direction of the smoke, rejoiced soon on learning that the beloved Rāma
had arrived (at that place).
SECTION LXXXXIV.
Having spent a long time in that mountain, that lover of hills and
woods, Daçarātha’s son resembling an immortal, anxious to pleasure
Vaidehi as well as to please his own mind, showed the variegated
Chitrakuta unto his wife, like Purandara unto Sachi. "O gentle one,
neither deprivation of the kingdom nor separation from friends afflicts
my mind on beholding this romantic mountain. My gentle one, look but at
the hill abounding with flocks of various birds, adorned with summits
cleaving the welkin and teeming with mineral substances. And some parts
of this monarch of mountains are like silver, and some are blood-red,
and some yellow like the hue of Manjisthā, and some lustrous like
sapphires, and some shining like blossoms or crystal or Ketakas, and
some blazing like stars or mercury, and some dight in mineral
substances. And the mountain shines, being filled with divers beasts and
multitudes of innocuous tigers, hyenas and bears, and thronged with
innumerable birds. And overspread with mangos, rose-apples, and
_Asanas_, and Lodhras,¹⁷⁵ Piyālas, jacks, Ankolas, and Bhavyatiniças,
and Vilwas, and Tindukas, and bamboos, Kaçmaris, Arishtas, and Varanas,
and Madhukas, sesames, and jujubes, and Amalakas, Nipas, canes,
Dhanwanas, and citrons—all in full flower, and bearing fruits,
umbrageous and charming,—the mountain attains an accession of
loveliness. And, thou gentle one, on the picturesque plateau of the hill
behold these intelligent couples of Kinnaras engaged in sport at spots
yeilding every enjoyment; and look at their swords hung up on the
boughs. And see the gorgeous apparel of Vidyādharis, as well as the
charming regions in which they sport. And like an elephant dropping the
temporal juice, this hill appeareth beautiful with cascades, fountains
and rillets, flowing here and there. Whom doth not the breeze laden with
the perfumes of many a flower, soothing the sense of smell, fill with
delight? If, O blameless one, I dwell (here) for many years with thee as
well as Lakshmana, grief cannot overcome me. O damsel, I take delight in
this picturesque peak abounding in flowers and fruits, and frequented by
various birds. By this banishment of mine, I have gained two things—my
father has maintained his truth in religion, and Bharata has obtained
his dear interest. O daughter of Videha, art thou being pleased on
viewing along with me on Chitrakuta, various objects grateful unto mind,
speech and body? O queen, this abode in the forest like unto ambrosia
hath been declared by those royal saints, my ancestors, as working out
one’s emancipation after death. The giant crags of the mountain grace
the place all round by hundreds; many and various-hued, blue and yellow
aad pale and red. In the night, the annual herbs by thousands growing on
this foremost of hills, shine and become visible by their own lustre,
like flames of fire. And, O lady, some parts of the mountain appear like
dwellings, and some like gardens, and some, again, consist of single
rocks (capable of accommodating numbers of men). And Chitrakuta looks as
if it had arisen, riving the earth; and the fair front of Chitrakuta can
be perceived from every point. Behold the beds of pleasure-seekers,
consisting of the petals of lotuses, with _Sthagaras_, _Panagas_ and
_Bhuryapatras_ for their coverlets. And, my wife, behold these
lotus-garlands have been crushed and scattered; and the various fruits
have been partaken of. The mountain Chitrakuta abounding in fruits and
roots and waters, surpasses Kuvera’s capital or Sakra’s city or the
north Kurus. My wife, O Sitā, if in consonance with my own excellent
rules, I can, remaining in the path of the pious, pleasantly pass this
time along with thyself and Lakshmana, then I shall attain the happiness
resulting from observing the duties of one’s race."
¹⁷⁵ _Symplocos racemosa_.—T.
SECTION LXXXXV.
Then going out of the mountain, the Lord of Koçala showed unto Mithilā’s
daughter the charming stream Mandākini of excellent waters. And Rāma,
furnished with eyes resembling lotuses, addressed the daughter of king
Videha, transcendentally beautiful, with a countenance like the fair
moon, saying, "Behold the river Mandākini, having variegated islets
beautiful; frequented by ducks and cranes; and filled with flowers;
covered with diverse trees bearing fruits and flowers; and looking
graceful all round like Saugandhikā herself of Kuvera. And the waters
rendered muddy in consequence of herds of deer drinking of them, as well
as the graceful descents unto the river, fill me with pleasure. And, my
beloved, sages wearing matted locks and deer-skins, with barks for their
sheets, are in season performing their ablutions in the river Mandākini.
And observing rules, persons raising up their arms, are worshipping the
sun, and, O thou of expansive eyes, after these appear ascetics
following vows, (engaged in _Japa_). And the hill seems to dance on the
wind swaying the tops of trees; and on both sides of the river, the
trees are crowned with flowers and leaves. And behold the river
Mandākini, somewhere with its waters resembling pearls, and somewhere
with islets, and somewhere filled with persons who have attained
emancipation. O thou of slender waist, behold these hosts of flowers
spreading along, and others dipping themselves (in the stream). And, O
auspicious one, behold these sweet-throated birds, the Chakravākas,
getting upon the islets, uttering pleasant notes. Methinks, O beauteous
one, the sight of Chitrakuta and of Mandākini is even more delightful
than life in the metropolis, or the sight of thy own self. Do thou like
unto her companion perform thy bath with me in this stream, whose waters
are perpetually stirred by emancipated ones, furnished with asceticism,
self-restraint, and control over the senses, who have had their sins
removed. Do thou, O Sitā, perform thy ablutions in the Mandākini,
scattering at the same time, O girl, red and white lotuses. Do thou, my
wife, always consider the wild animals as citizens, the mountain as
Ayodhyā, and this stream as the Sarayu. The virtuous Lakshmana is ever
obedient to my commands; and, O Videha’s daughter, thou also art
favourable to me. This causes delight in my heart. Bathing thrice (in
this river), and living on tasteful fruits and roots, I in thy company
do not today wish either for Ayodhyā or royalty. Bathing in this
beauteous stream agitated by herds of elephants, whose waters are drunk
by elephants, lions and monkeys,—which is graced with flowers, and which
is decked with multitudes of blossoms, there is no one who has not his
fatigue removed, and who does not feel exhilarated." Having thus along
with his beloved one, spoken variously regarding the stream, that
perpetuator of the Raghu race, Rāma, began to range the charming
Chitrakata, resembling the collyrium in hue.
SECTION LXXXXVI.
Having showed unto Mithilā’s daughter the river belonging to the
mountain, Rāma sat down on its table-land and, gratifying Sitā with
meat, said unto her, "This clean meat tastes sweet, having been roasted
in fire." The righteous Rāghava was thus seated in company with Sitā,
when Bharata’s followers came there. And filling the heavens, there
arose clouds of dust raised by the army as well as an uproar. And at
this time mad leaders of elephant-herds accompanied by the latter,
scared by the terrible tumult, scudded on all sides. And Rāghava heard
the noise raised by the army; and also saw all those leaders of
elephant-herds scampering away. And having seen them running away and
heard that hubbub, Rāma spoke unto Sumitrā’s son, Lakshmana of flaming
energy, "Ha! Lakshmana, in whom Sumitrā has been blest with a worthy
son, hark! A tremendous and dreadful uproar resembling the rumbling of
cloulds is being heard; and in the woods and mighty forest, deer and
buffalos and herds of elephants being accompanied by lions are suddenly
scampering away in all directions. O Sumitrā’s son, it behoves thee to
learn whether any king or prince is hunting in the forest, or any
ferocious beast is (ravaging the woods). O Lakshmana, this mountain is
even incapable of being frequented by fowls. Therefore it behoves thee
to learn all about it, as has actually been the case."—Thereat,
hurriedly ascending a flowering _Sāla_ tree, Lakshmana surveying all
sides, fixed his gaze on the east. And viewing the east, he discovered a
mighty army, abounding with elephants, horses and cars, and consisting
of equipped infantry. Thereupon, Lakshmana communicated unto Rāma
tidings concerning that army filled with elephants and steeds, and
decked with cars and streamers; and spoke unto Rāma, saying, "O noble
one, do you put out the fire; and let Sitā go into the cave. And do you
string your bow and make ready the arrows and don on your mail."
Thereat, Rāma—chief of men—answered Lakshmana, saying, "O son of
Sumitrā, do thou (first) ascertain whom this host belongs to." Thus
accosted by Rāma, Lakshmana, as if consuming that army by his wrath
resembling, fire, said, "Having got himself installed, Kaikeyi’s son,
Bharata, anxious to render his royalty perfectly safe, is coming hither
for the purpose of slaying us both. Yonder is seen the graceful tree. By
the same appeareth on the car the Kovidāra standard, having a shining
top. And men riding swift coursers are at their pleasure making for this
place; and elephant-riders, riding on elephants, are also cheerfully
directing their course hither. Let us, O hero, taking our bows, station
ourselves on this hill. I will (to day) see Bharata, for whom we have
come by this mighty misfortune. Or let us rather remain where we are
accoutred in mail and with our arms ready. Shall he of the Kovidāra
banner in conflict come under our sway? O hero, we have met with that
foe of ours for whom, O Rāghava, you, Sitā and myself have (experienced
such misery), for whom, O Rāghava, you have been cast off from the
entire kingdom. Surely, Bharata should be slain by me. O Rāghava, fault
find I none in slaying Bharata; slaying a former wronger, one doth not
reap unrighteousness. O Rāghava, there is religious merit to be reaped
by slaying Bharata, who had formerly done us wrong. On this one being
slain, you will rule the entire earth. To day shall Kaikeyi lusting
after the kingdom, with grief behold her son slain in battle by me, like
a tree riven by an elephant. I will also kill Kaikeyi along (with the
hump-backed one), and her friends. Let the earth today be freed from
foul sins. To day will I, O bestower of honor, vent my restrained ire
and bad blood upon the hostile hosts, like fire set to a heap of hay.
To-day with sharpened shafts will I cut the bodies of the hostile hosts
and drench the woods of Chitrakuta with their blood. The ferocious
beasts shall drag away elephants and steeds and men slaughtered by me
with arrows penetrating into their hearts. I will, without doubt, in
this forest pay the debt I owe to my bow aid arrows, by slaying Bharata
together with all his forces."
SECTION LXXXXVII.
Pacifying Sumitrā’s son, Lakshmana, transported with rage and eager for
encounter, Rāma addressed him, saying, "When the mighty Bharata
possessed of high spirits has himself come here, what is the use of the
bow or the sword or the shield? Having promised to maintain my father’s
truth, what, O Lakshmana, shall I, having slain Bharata in battle, do
with the kingdom with a stain attached unto it? That thing which falls
to my lot on the destruction of friends and adherents I never accept,
even like food mixed with poison. I swear unto thee, I wish for the
(possession of) righteousness, interest, desire and the earth, in your
interests alone, O Lakshmana. O Lakshmana, I swear by my weapon that it
is for the maintenance and happiness of my brothers that I wish for the
kingdom. O mild one, this Earth herself is not difficult of being
attained by me; but, O Lakshmana, I do not through unrighteousness wish
to possess myself of Sakra’s state.—May fire reduce to ashes any
happiness of mine that, O bestower of honor, happens to be dissevered
from Bharata, or thyself, or Satrughna. I think Bharata attached unto
his brothers had come to Ayodhyā; and then, allowing the morality
regulating the race, that one dearer unto me than life, hearing of me
banished, bearing matted locks- and bark, together with Jānaki, O hero,
and thyself, thou foremost of men, has, with his heart surcharged with
reflection, and his senses overwhelmed by grief, come hither for seeing
us. He cannot have come on any other account, And having got wroth with
Kaikeyi, and given her rough speech, that auspicious one, having
gratified my sire, has come hither to make the kingdom over unto me. And
the season being fit, meet it is that Bharata should see us. He does not
even in thought act against us. Hath ere this Bharata done thee any bad
turn? Or did he tell thee any thing so harming that today thou standest
in fear of him? Certainly thou ought not to say cruel or unpleasant
words in relation to Bharata,—if wrong be done unto Bharata, I shall
consider myself as wronged. Do sons, in times of peril, ever slay their
father, or brothers their brother like unto their life, O son of
Sumitrā? If thou speakest thus for the sake of the monarchy, on seeing
Bharata, I will say unto him, ’Make over the kingdom unto this one.’
Earnestly exhorted by me, saying, ’Do thou place the kingdom in his
hands’,—he will say, ’Very well."
Thus addressed by his brother of a virtuous disposition, Lakshmana ever
engaged in Rāma’s good, from shame seemed to enter into his body. And
hearing those words, Lakshmana affected by shame, answered, "I conceive
our father Daçarātha himself hath come to see you." And finding
Lakshmana overcome with shame, Rāghava replied, "I think that
mighty-armed one has come hither to see us; or I take it for certain
that, considering that we are fit for ease only, and taking our
banishment to heart, he will take us home. Or it may be that graceful
descendant of Raghu, my father, will go away, taking from the forest
Videha’s daughter wrought up in the lap of luxury. There are seen these
graceful and well-bred steeds, courageous, swift, and furnished with the
speed of the wind—the best of horses. And this huge elephant belonging
to our aged sire, named Satrunjaya, proceedeth in the van of the army.
But, thou exalted one, I do not see the splendid white umbrella of our
father known among men. Therefore, doubts arise in my mind. Do thou
descend from the top of the tree, O Lakshmana. Do my bidding." Thus did
the righteous Rāma accost Sumitrā’s son. Descending from the top of the
_sāla_ tree, that conqueror in battles, Lakshmana, stood by Rāma with
joined hands. Commanded by Bharata, "Let not (Rāma’s asylum) be trampled
by the forces," the army took up its quarters at a distance from the
hill. And the Ikshwāku host filled with elephants and steeds covering
half a yojana, encamped at the side of the mountain. And keeping
morality in their fore-boot, and renouncing pride, the disciplined
forces schooled by Bharata in view of pleasing that descendant of Raghu
(Rāma) stayed in Chitrakuta.
SECTION LXXXXVIII.
Having stationed his troops, that best of men, the master, became
anxious to go on foot to the Kākutstha honoring his superiors. And the
forces having with humility took up the quarters assigned, Bharata
addressed his brother, Satrughna, saying, "O mild one, it behoves thee
at once to search this forest all round in company with a large body of
men as well as these Nishādas. And let Guha himself accompanied by a
thousand of his kindred bearing in their hands arrows and bows and
scimitars, also search for the Kākutstha in this forest. Accompanied by
counsellors, citizens, preceptors and twice-born ones, I will on foot
range every direction. So long as I do not see Rāma, or the mighty
Lakshmana, or the highly exalted daughter of Videha, I shall not attain
peace of mind. And so long as I do not see that face of his fair as the
moon, with eyes expansive like lotuses, I shall not attain peace of
mind. Surely, Sumitrā’s son, Lakshmana, who beholds Rāma’s countenance
like the stainless moon, with eyes resembling lotuses, and beaming in
effulgence, is blessed. So long as I do not take on my head those feet
of my brother bearing royal marks, I shall not attain peace of mind. So
long as established in the kingdom of his father and grandfather, that
one worthy of the monarchy is not sprinkled with the water of
installation, I shall not attain peace of mind. Blessed is Vaidehi, the
eminently virtuous daughter of Janaka, who followeth the lord of this
Earth bounded by the seas. And this Chitrakuta is fortunate—this hill
like unto the monarch of mountains— in which resides Kākutstha, like
Kuvera in Nandana. And blessed is this deep forest inhabited by
ferocious animals, where abideth the great king Rāma, the foremost of
those bearing arms." Having said this, that best of men, the
mighty-armed and highly energetic Bharata, on foot entered the vast
forest. And that best of speakers went over the mountain-side through
ranks of blossoming trees. Then swiftly ascending a _Sāla_ on
Chitrakuta, he descried the high column of smoke belonging unto Rāma’s
asylum. Having seen this, like one that has crossed over the ocean, the
graceful Bharata, concluding that Rāma was there, rejoiced exceedingly
along with his friends. Having heard that Rāma’s asylum containing pious
people lay in Chitrakuta, that high-souled one again stationing his
forces, speedily went (in that direction), accompanied by Guha.
SECTION LXXXXIX.
Having quartered his forces, Bharata eager (to go to Rāma’s place), went
to see his brother, showing unto Satrughna the signs of Rāma’s abode
being in the vicinity. And having desired Vasistha, saying, "Bring my
mothers without delay," that one attached to his superiors went before.
And eager to see Rāma even like Bharata himself, Sumantra followed
Bharata at a short distance. And as Bharata passed on, he observed a
neat cottage of leaves stationed among the asylums of anchorets,
furnished with a portion having a wall with a door. And before the
cottage, Bharata saw fuel broken up, and flowers gathered. And he saw at
places signs of Kuça and bark set up on trees when Rāma and Lakshmana
(first) arrived at their asylum. And in that habitation, Bharata saw
great heaps of dry dung of deer and buffalos, gathered for preventing
cold. As he proceeded, the intelligent and mighty-armed Bharata with a
cheerful heart remarked unto Satrughna and all the courtiers, "I
conceive, we have reached the tract that was mentioned by Bharadwāja.
Hard by this spot, I fancy, is the river Mandākini. On high are barks
set up by Lakshmana. Having to pass by the way at unusual hours,
(Lakshmana) has marked it with signs. On the side of the hill is the way
by which long-tusked elephants pass to and fro with vehemence, roaring
at each other. Here is seen the dense and dark smoke of that which the
anchorets are ever anxious to preserve in the forest—fire. Even here
shall I with a delighted heart see that foremost of men, the noble
Rāghava resembling a Maharshi, ever engaged in serving his superiors."
Then going to Chitrakuta, that descendant of Raghu, coming to the
Mandākini, said unto the men, "That foremost of men in all the world,
the lord of all, coming into seclusion, is in his _yoga_ posture. O fie
upon my birth and my life! For me, having come by misfortune, and
renounced every comfort, the effulgent lord of men, Rāghava, is dwelling
in the woods. I shall be taxed of men on the score. To-day (first)
pacifying him, I will fall at the feet of Rāma as well as of Sitā and
Lakshmana." Having thus bewailed, Daçarātha’s son saw a splendid,
charming, and holy dwelling in that forest, composed of leaves. And
Bharata beheld in Rāma’s habitation a sacred structure made of leaves,
covered with a profusion of _Sāla_, palm, and Açwakarna leaves; spread
with soft Kuça, like a dais in a sacrifice; adorned with bows resembling
the iris, plaited on the back with gold, of mighty force, and capable of
achieving arduous feets and destroying foes; and garnished with arrows
in quivers, seeming like the rays of the sun, with flaming mouths,—like
unto the Bhogavati with serpents; and exceedingly beautified with golden
sheaths and scimitars and shields spangled with gold and nice guana
finger-fences decked with gold; inaccessible unto foes like a lions’s
den unto deer; and furnished with a spacious dais inclined on the
north-east, with a fire flaming on it. And looking around, anon Bharata
saw his superior Rāma seated in the cottage bearing a head of matted
locks, clad in a black deer-skin, and having tattered cloth and bark for
his garment. And he saw Rāma seated like unto a flame—with leonine
shoulders, mighty arms, and eyes resembling lotuses—the righteous lord
of this world bounded by the seas—saw the mighty-armed one like unto the
eternal Brahmā, seated on a skin-seat on the ground along with Sitā and
Lakshmana. And seeing him, overwhelmed with grief and affliction, the
righteous and graceful son of Kaikeyi, Bharata, rushed (towards him).
And soon as Bharata saw Rāma, he, exceedingly distressed,broke out into
lamentations in words choked with sorrow. And incapable of holding
himself in patience, he said, "That elder brother of mine, who (seated)
in court should be surrounded by the subjects intent upon paying him
homage, is now surrounded by wild deer. He that used to adorn his person
with attire worth many thousands (of things), engaged in observing
morality, is clad in deer-skin. Why doth he that always wore variegated
blossoms, Rāghava, beareth this burthen of matted locks? He who is
worthy of acquiring religious merit by celebrating sacrifices according
to the ordinance, is now following morality by afflicting his person.
How is the person of that one whose body used to be daubed with costly
sandal, covered with dust? It is for me that Rāma, although deserving of
comfort, has come by this misfortune. Wicked that I am, fie upon my life
despised of men!" Thus lamenting in woful guise, with the lotus of his
countenance covered with sweat, Bharata coming at Rāma’s feet, fell at
them bewailing. And inflamed with grief, the exceedingly powerful prince
Bharata, having in distress of spirit uttered, "O noble one," again said
nothing. And beholding the illustrious Rāma, Bharata with his utterance
choked with emotion, exclaimed, "O noble one," and was unable to say
anything further. Then Satrughna also weeping paid homage unto the feet
of Rāma. And shedding tears, Rāma embraced them both. Then as in the
sky, the Sun and the Moon meet with Sukra and Vrihashpati, those two
princes (Rāma and Lakshmana) met with Sumantra and Guha in the forest.
And beholding those kings resembling leaders of elephant-herds met
together in that mighty forest, the dwellers in the woods, resigning
their cheerfulness, began to shed tears.
SECTION C.
Then Rāma cast his eyes on (Bharata) as clad in bark and wearing matted
locks he lay on the earth with joined hands, incapable of being gazed
at, like the Sun at the time of the universal dissolution. Then
recognizing him a little, he took by the hand his brother Bharata, lean,
with a pallid countenance. And smelling the crown of his head, and
embracing that descendant of Raghu, Rāma took Bharata on his lap and
asked him affectionately, "Where was thy father, child, that thou hast
come to the forest? It certainly behoves thee not to come unto the
forest while he is living. Ah! I see thee come from far after a long
time. Why, my child, hast thou come unto this gloomy forest? Is the king
alive, my child, seeing that thou hast come hither; or, afficted with
grief, hath he suddenly gone to the other world? And, O mild one, child
that thou art, thy kingdom ever thine hath not been wrested from thee?
And, O thou having truth for prowess, dost thou, my child, minister unto
our sire? And is that truthful one, that performer of Rajasuya and
Açwamedha, ever devoted to righteousness, king Daçarātha, well? And, my
child, is that exceedingly effulgent and learned Brāhmana ever steady in
morality, the priest of the Ikshwākus, duly honored? And, my child, are
Kauçalyā, and Sumitrā having a son, in happiness? And is the noble
Kaikeyi in spirits? And is that one, sprung from a mighty line, humble
and versed in various lore, thy priest, who performeth every ceremony,
who beareth no ill will, and whose gaze is ever fixed upon our
welfare,—honored? And do intelligent and sincere people cognizant of the
rules, look after the sacrificial fire? And do they regularly inform
thee of the proper seasons for performing the fire-sacrifice? A dost
thou regard the deities, the ancestral manes, the preceptors like unto
predecessors, the physicians, the Brāhmanas, and the servants? And dost
not disregard the preceptor Sudhanwā, versed in excellent arms whether
inspired with _mantras_ or not, and accomplished in the knowledge of
polity? And, my child, hast thou employed as thy concillors, persons,
heroic, learned, self-controlled, well-born, and understanding signs,
who are like thy own self? O descendant of Raghu, counsel well kept by
clever councillors versed in lore, is the root of victory with kings.
And thou hast not come under the sway of sleep? And thou awakest at the
proper hour? And dost thou during the short hours revolve the means of
acquiring wealth? And thou dost not take counsel either with thyself
alone, or (on the other hand) with a multiplicity of counsellors? And
thy counsel doth not range the kingdom (i. e. doth not take air)? And, O
descendant of Raghu, having determined upon a course costing small
effort but fraught with a mighty result, thou setst about it sharply and
delayest not? And do the (auxiliary) kings know only those acts of thine
that have been accomplished or those that are well nigh so, and not
those that thou intendest to set thine hand to? And do others through
inference or appearances come at a knowledge of thy counsels, although
undivulged to others by thyself or thy counsellors; and (do thou and thy
ministers) attain to a knowledge of others’ counsels? And passing by a
thousand dunces, dost thou set thy heart on having a single wise man? In
times of pecuniary stress, a wise man stands in excellent stead. And
although a king might be surrounded by a thousand or ten thousand fools,
yet he can count upon no assistance (at their hands). And a single able
counsellor, intelligent, heroic, and sagacious, bringeth great
prosperity upon a king or a prince. And, my child, dost thou employ the
best servants upon the best offices, the middling upon middling, and the
worst upon the worst? And dost thou employ upon the most worthy offices
counsellors who are above bribery, who have served thy father and
grand-father, and who are pure? And do the subjects visited with condign
punishment, as well as the ministers, disregard thee, O son of Kaikeyi?
And do the priests scorn thee like a fallen one, even as females do
those lascivious folks who use force towards the former? He that doth
not slay a physician skilled in ways and means, a servant given to
enlisting the sympathies of his fellow-servants against his master, or a
hero that covets riches, is slain (by them). And hast thou chosen for
thy general one that is confident, is endowed with intelligence and
fortitude, sprung in a respectable race, and attached and able? And dost
thou practically honor thy foremost warriors possessed of prowess, who
have already given evidence of their manliness? And dost thou at the
proper time grant thy soldiers what thou shouldst—provision and pay; and
dost not delay in doing this? If the proper time for granting provision
and pay be passed, the servants get wroth with their master and tax him;
and great is the evil that springs herefrom. And are the principal
descendants of our race attached unto thee; and are they, when enlisted
on thy side with concentrated minds, ready to lay down their lives? And,
O Bharata, are thy spies persons coming from the provinces, and learned,
upright, endowed with presence of mind, representing the truth, and
possessed of wisdom? And dost thou acquire intelligence of the
expedients, eighteen¹⁷⁶ in respect of others, and fifteen in respect of
thy own self,—by means of every three spies appointed in connection with
each of these expedients—men quite ignorant of each other’s counsels?
And dost thou not contemn those weak ones that, O destroyer of thy foes,
having been expelled, have come again (unto thee)? And, my child, thou
dost not minister unto atheistical Brāhmanas? These childish persons
proud of their learning are only fit for bringing evils upon others.
While there are excellent scriptures, these people of subtle intellects,
having acquired a knowledge of dialectics, speak vanities. And, my
child, dost thou protect the prosperous and renowned Ayodhyā, inhabited
formerly by our heroic predecessors; bearing a true name; having strong
gates; filled with elephants, steeds, and cars; thronged by thousands;
with noble Brāhmanas, Kshatriyas and Vaiçyas breathing high spirits, and
with their senses controlled, each engaged in his own task; abounding in
people learned in the Veda; and surrounded with palatial mansions of
various shapes? And, O descendant of Raghu, are the flourishing
provinces marked with hundreds of Chaityas, filled with prosperous
people, graced with abodes of deities, places for distributing water,
and tanks, with men and women in happy mood, gay with meetings and
festivities, having their outskirts well furrowed, provided with beasts,
void of ill feelings, depending on tanks for their water supply,
charming, renounced by fierce animals, free from all kinds of fear,
decked with mines, left by unrighteous people, and well governed by my
predecessors,— having a good time of it? And do agriculturists and
cowherds find favor in thy sight? And remaining in their respective
vocations, do they enjoy happiness? And dost thou maintain them by
securing unto them what they wish for and removing from them what they
wish away? All the dwellers in his dominions should be protected by the
king. And dost thou conciliate the females; and are they well protected
by thee? And dost thou not regard them; and dost thou not open unto them
thy mind? And are the woods where elephants breed, kept by thee; and
hast thou kine? And dost thou not foster mares and female-elephants? And
dost thou show thyself daily in the court, well robed? And rising in the
morning, dost thou show thyself in the high-ways? And do thy servants
boldly present themselves before thee; or do they all keep away? A
middle course contributes to their good fortune. And are all the forts
furnished with wealth, corn, arms, water, machines, artizans, and
bowmen? And are thy incomings great and outgoings slender? And, Raghu’s
descendant, thou dost not give away thy coffers unto the undeserving?
And dost thou spend thy wealth in the interests of the deities, or the
_pitrtis_, or the Brāhmanas who have come unto thee, or warriors, or
friends? If any respectable, pure-spirited and clean person happen to be
accused by some one of theft or other crimes, dost thou from
covetuousness punish him without first having him tried by persons
versed in scripture? And, O best of men, is a thief, that hath been
caught, interrogated (as to his guilt), and found with the stolen
property on his person, set free (by thy men) from motives of gain? And
do thy counsellors, O descendant of Raghu, accomplished in various lore,
uninfluenced by greed, consider the conduct of both the rich and the
poor involved in peril? O son of the Raghu race, the tears of those who
have been falsely charged with any offence, (and who have failed to
obtain justice), dropping, destroy the sons as well as the beasts of the
ruler that minds his own comfort only. And dost thou with these
three—gifts, mind and word—try to win over aged people, boys,
physicians, and the principal ones? And dost thou salute spiritual
preceptors, aged persons, ascetics, gods, guests, Chaityas, emancipated
ones, and Brāhmanas? And thou dost not oppose righteousness by interest,
or interest by virtue, or both by desire, intent on gratifying the
senses? And, O foremost of conquerors, dost thou, O thou cognisant of
time, in season resorting to interest, desire, and virtue respectively,
attain them, O bestower of boons? And do Brāhmanas versed in all
religious lore and knowing interest, together with the citizens and the
inhabitants of the provinces wish for thy happiness, O highly wise one?
Atheism, untruthfulness, inattention, anger, procrastination,
companionship with evil persons, indolence, gratification of the senses,
consultation with a single person concerning the needs of a kingdom,
taking counsel with those that are cognisant of evils alone, omission to
take in hand a task that hath been decided upon, divulgence of counsel,
noncommencement of a course in the morning, and marching against all the
foes at one and the same time,— hast thou eschewed these ten and four
faults? And, O descendant of Raghu, truly understanding the tenth,¹⁷⁷
fifth,¹⁷⁸ fourth¹⁷⁹ and seventh¹⁸⁰ classes as well as the eighth,¹⁸¹ and
third ones,¹⁸² and the three kinds of learning,¹⁸³ and victory over the
senses, and the evils human and superhuman, six attributes,¹⁸⁴ and the
(peculiar) duties (of royalty), and the twenty classes,¹⁸⁵ and the kinds
of Prakritis¹⁸⁶ and Mandala,¹⁸⁷ and Yatrā,¹⁸⁸ chastisement, and war and
peace having each two sources; dost thou with due order observe all
these? And, O wise one, dost thou, as laid down in the ordinance, take
counsel, severally and in a body with three or four men? And dost thou
observe the Vedas? And dost thou perceive the fruit of thy acts? And
have thy wives borne children? And has thy knowledge of scripture borne
fruit? And, descendant of Raghu, is thy intellect going the way that I
have indicated above? This course is conducive to long life, and fame;
and virtue, desire and interest. And, O child, art thou following the
course that was followed by our ancestors? And art thou maintaining the
conduct that is excellent and passes along pious ways? And, O son of
Raghu, thou dost not alone partake of sapid meats thyself alone? And
dost thou share them with those friends who expect it? The learned king
ruling (all) righteously—that chastiser of the subjects—the monarch
attaining duly the entire earth, going away from hence, acquires the
celestial regions."
¹⁷⁶ 1 Minister. 2 Priest. 3 Heir-apparent. 4 General. 5 Warder. 6
Gatekeeper of the inner-apartment. 7 Jailor. 8 Treasurer. 9
Conveyer of the royal orders. 10 Pleaders. 11 Judges. 12 Members
of the council. 13 Distributer of pay and provision to the army.
14 Journeymen. 15 Justice of the peace. 16 Protector of the
frontiers of the kingdom. 17 Magistrate. 18 Guards of rivers,
hills, forests, and fortresses.
¹⁷⁷ Hunting, gambling, sleeping in the day, calumny, addiction to
women, wine, dancing, singing, playing, and roving without
purpose.— T.
¹⁷⁸ Five kinds of fortresses.—T.
¹⁷⁹ Four kinds of means adopted for the governing and maintaining of a
kingdom.—T.
¹⁸⁰ Seven pillars of a kingdom including the sovereign, counsellors
&c.— T.
¹⁸¹ Eight kinds of manifestation of anger.—T.
¹⁸² Interest, desire and virtue.—T.
¹⁸³ The Vedas; agriculture and commerce āc. politics.—T.
¹⁸⁴ Peace, war. marching, halting, sowing dissensions, seeking
protection.—T.
¹⁸⁵ Twenty classes of men with whom peace should not be contracted.—
T.
¹⁸⁶ These five are called _Prakritis_,—minister, treasure, territory,
fortress, chastisement.—T.
¹⁸⁷ Twelve classes of kings, who are ready to enter into a treaty,
declare war or continue in a state of indifference.—T.
¹⁸⁸ A fivefold marching out for war.
SECTION CI.
Knowing Bharata as devoted to his superior Rāma along with his brother
Lakshmana, asked him, "What for is this (visit of thine unto the woods)?
I wish to hear as clearly related by thee the reason why clad in black
deerskin and wearing matted locks, thou, leaving thy kingdom, hast come
to these regions. It behoveth thee to tell me all this." Thus accosted
by the high-souled Kākutstha, Kaikeyi’s son, suppressing his grief by a
strong effort, with joined hands said, "O noble one, forsaking us all,
our father possessed of mighty arms, having performed this terrible
task, in consequence of being urged by a woman, my mother Kaikeyi, hath
gone to heaven afflicted with grief on account of his son, O repressor
of foes. And she hath committed a signal sin capable of destroying her
fame. And without obtaining the kingdom which she had coveted as the
fruit of her action, a widow tried with grief, my mother will fall into
a terrible hell. Now it behoves thee to extend thy favor unto me who
have become thy slave. Do thou this very day get thyself installed in
the kingdom, like unto Indra himself. All these subjects and our widowed
mothers have come unto thee. It behoves thee to show thy favor unto
them. Thou art the first-born; and meet it is that thou shouldst get
thyself installed, O bestower of honor. Therefore do thou receive the
kingdom righteously and fulfil the desire of thy friends. And like the
autumnal Night on having the unclouded moon, let the entire Earth cease
to be a widow on having thee, her lord. With bent head I beseech thee
along with these counsellors. It behoves thee to show thy favor unto thy
brother, disciple, and slave. Therefore, O chief of men, thou ought not
to pass by this honored band of ancestral ministers, who have always
been serving this race." Having said this, with tears flooding his eyes,
the mighty-armed son of Kaikeyi, Bharata, again took Rāma’s feet on his
head. Thereupon Rāma embracing his brother Bharata resembling a mad
elephant, and sighing again and again, said, "Of a high race, possessed
of strength, endowed with energy, and vowed unto sterling worth of
character, how can one like me commit sin for the sake of dominion?
Fault find I none ever so small in thee, thou destroyer of foes. Nor
doth it become thee from puerility to tax thy mother, O exceedingly wise
one, O thou that art sinless, superiors may act as they list in relation
to those wives and sons of theirs that are after their heart. And this
also thou shouldst learn that wives, sons and disciples should always be
obedient as has been held by the emancipated ones. O mild one, the
monarch is competent to make me stay in the woods clad in black
deer-skin, as to establish me in the monarchy. And, O thou conversant
with morality, O foremost of those observing righteousness, in respect
of virtuous conduct, a mother should be as much regarded (by a son) as a
father is. How can I, O descendant of Raghu, having been told by my
righteous father and mother—’Go to the woods’—act otherwise? Thou ought
to receive the kingdom, Ayodhyā, honored of men; and I ought to dwell in
Dandaka dressed in bark. Having made this division of duties in the
presence of all, and also enjoined this, the mighty monarch, Daçarātha,
hath ascended heaven. That superior of all, even the virtuous king, is
thy evidence. It behoves thee to enjoy that which hath been assigned
unto thee by thy sire. And, O mild one, taking refuge in the forest of
Dandaka for fourteen years, I will act the part that hath been set apart
for me by my magnanimous father. What hath been assigned to me by that
one respected by all men, my high-souled father resembling the lord of
celestials himself, is my prime good; the masterdom of all the worlds I
would decline (should it be opposed to the will of my sire)."
SECTION CII.
Hearing Rāma’s words, Bharata answered, "Deprived of the kingdom in
consequence of my posteriority in point of birth, what doth regard for
morality avail me? O best of men, even this morality has ever been
established with reference to us, viz., that the eldest son of the king
existing, a younger one cannot be the king. Do thou, therefore, O
Rāghava go along with me to the prosperous Ayodhyā; and get thyself
installed there for the behoof of our race. Although a king observing
interest and virtue, and who towers above average humanity, hath been
called a mortal, yet to me he is a very deity. While I was in Kekaya and
thou wast in the forest, that intelligent monarch honored of the good,
given to celebrating sacrifices, ascended heaven. As soon as thou hadst
set out (for the forest) along with Sitā and Lakshmana, the king borne
down by grief and chagrin, went to heaven. O foremost of men, do thou
arise, and offer water unto the spirit of our sire. Satrughna and I have
ere this offered water unto (the departed). O Rāghava, anything offered
onto the (manes of the) ancestors by a beloved descendant, conduces to
their eternal behoof; and thou wast the favorite of our father. Mourning
thee and exceedingly desirous of seeing thee, his mind being fastened on
thee and incapable of being turned away, deprived of thee, and smitten
with grief on thy account, thy father departed this life, remembering
thee."
SECTION CIII.
Hearing those piteous words uttered by Bharata in connection with the
demise of their father, Rāghava was deprived of his senses. And on that
thunder-bolt of a speech being uttered by Bharata, like unto a (real)
thunderbolt hurled in battle by the enemy of the Dānavas (Indra), that
subduer of foes, Rāma, stretching his arms, fell down to the earth, like
a blossoming tree that hath been hewn by an axe. Seeing that lord of the
world and mighty bowman, Rāma, fallen, like a sleeping elephant fatigued
with turning up earth with its tusks, his brothers exercised with
sorrow, broke out into lamentations, and along with Videha’s daughter
began to sprinkle water (on his face). Then regaining his consciousness,
Kākutstha shedding tears from his eyes, distressfully addressed himself
to speech. And hearing that lord of earth, his sire, had gone to heaven,
that righteous one said unto Bharata words fraught with virtue and
interest, "What shall I do with Ayodhyā, my sire having gone the way
ordained by the gods? And who will govern her, now that she hath been
deprived of that foremost of monarchs? Of fruitless birth that I am,
what can I do for that magnanimous one? And of him that renounced his
life from grief on my account. I have not even performed the last rites.
Ah! Bharata, thou, O sinless one, art blessed, since by thee as well as
by Satrughna have been performed all the funeral rites of the king. To
Ayodhyā, bereft of the monarch, having none to preside over her
destinies, and many rulers, will I not return even when the term of my
abode in the woods has been passed. My father having gone to the other
world, who, O subduer of enemies, will again counsel me when, my stay in
the forest being over, I shall have returned unto Ayodhyā? And from whom
shall I hear those words grateful unto the ear, which my father
gratifying me used to speak unto me when I happend to do something
well?" Having thus addressed Bharata, Rāghava burning in grief, spoke
unto his wife, with her countenance resembling the full moon, saying, "O
Sitā, thy father-in-law is dead and, O Lakshmana, thou art fatherless.
Bharata has communicated unto me the sad intelligence that our father
hath ascended heaven." When Kākutstha had said this, tears began to
shower forth from the eyes of the renowned princes. Then all those
brothers pacifying as best they could Rāma stricken with sorrow, said
unto him, "Do thou perform the watery rites of that lord of the earth,
our sire." Having heard that her father-in-law, the king, had gone to
the celestial regions. Sitā with her eyes filled with tears, could not
see her beloved. Thereupon, pacifying the weeping daughter of Janaka,
Rāma moved with grief, spoke unto the distressed Lakshmana, saying, "Do
thou bring Ingudi fruits as well as a piece of new bark. I will go to
perform the watery rites of our high-souled sire. Let Sitā go first. Do
thou follow her. I shall go last. Even this is the course of those in
mourning." Then that magnanimous one, having a knowledge of the soul,
mild, graceful, capable of controlling his senses, steady in his regard
for Rāma, and ever following him—Sumantra—in company with those sons of
the king, having cheered up Rāghava, brought him to the auspicious
river, Mandākini. Then those illustrious ones, having in distress
arrived at the river Mandākini, having convenient descents, charming,
ever furnished with blossoming woods, and of rapid currents; and
approached its descents, goodly and void of mud, offered water unto the
monarch, uttering, "May this be so!" And the protector of the earth
(Rāma), holding water with his joined hands, facing the south, said
weeping, "O foremost of monarchs, may this clear water knowing no
deterioration, reach thee, who hast gone to the world of the ancestral
manes!" Then drawing nigh unto the marge of the Mandākini, the energetic
Rāghava along with his brothers, offered the _Pinda_ unto his father.
And placing the Ingudi _Pinda_ mixed with juyube on a bed of _darbha_
Rāma crying in distress, said, "O mighty monarch, do thou well pleased
feed on this, which we also live upon. That which is the fare of an
individual, is also the fare of his divinities." Then that foremost of
men ascending the bank of the stream by the self-same way, got up on the
charming side of the hill. And having arrived at the gate of the cottage
of leaves, that lord of the earth held both Bharata and Lakshmana with
his hands. And there the hill reverberated at the sounds raised by the
brothers wailing along with Vaidehi, like unto lions roaring. And
perceiving the loud uproar of those mighty ones engaged in offering
water unto their sire, indulging in lamentations, the army of Bharata
became agitated. And they said, "For certain Bharata hath met with Rāma;
and this mighty noise proceeds from them, as they are bitterly mourning
their deceased sire." Thereat leaving aside their vehicles, they with
one mind, rushed towards the spot wherefrom proceeded the uproar. And of
those that were tender, some went on horses, and some on elephants, and
some on ornamented chariots, while others went on foot. And eager to
behold Rāma staying away for a short time, though seeming to do so for a
long period, all the men at once went to the hermitage. And desirous of
witnessing the meeting of the brothers (with Rāma), they with all
despatch proceeded by means of various vehicles consisting of beasts and
cars. And the ground trodden by the wheels of innumerable cars, emitted
loud sounds, like those emitted by the sky on clouds gathering. And
frightened by the uproar, elephants accompanied by female ones,
perfuming all sides (by the fragrance of temporal juice), went to
another forest. And boars, and deer, and lions, and buffalos, and
_Srimaras_, and tigers, and _Gokarnas_, _Gayals_ and _Prishatas_ were
striken with panic. And wild with alarm, Chakravākas and swans, and
_Natyuhas_, and _Plavas_, and _Karandavas_, and male coels, and
_Kraunchas_, fled away in all directions. And the welkin was enveloped
by birds frightened by the noise, as the earth was covered by men, and
both the sky and the land then gave out great effulgence. As the people
suddenly saw that foremost of men, the sinless and illustrious Rāma
seated on the ground, accusing Kaikeyi as well as the vile Mantharā, the
people approached Rāma, with their countenances discovering tears.
Seeing those men oppressed with grief with their eyes filled with tears,
that one cognizant of virtue like fathers and mothers, embraced those
that deserved it And he embraced some persons; and some offered him
salutations. And the king’s son, as each deserved, properly received
them along with their friends and equals in age. And the sounds,
produced by those high souled persons lamenting, resounding the earth
and the sky, and the mountain-caverns, and all the cardinal points, were
heard like peals of _Mridangas_.
SECTION CIV.
Desirous of seeing Rāma, Vasishtha, taking before him the wives of
Daçarātha, proceeded towards the hermitage. And as the wives of the king
were going slowly by the Mandākini, they discovered the landing-place
which was used by Rāma and Lakshmana. Thereupon Kauçalyā, with her eyes
filled with tears and her countenance rendered pale, observed unto the
forlorn Sumitrā as well as the other wives of the king, "Sacred like
unto a first wife, in this forest this is the landing-place of those
unfortunate ones of untiring energy, who had been deprived of the
kingdom. From here, O Sumitrā, doth thy son, Saumitri, ever vigilant,
personally procure water for my son. Although thy son performeth a
servile office, yet he is not to blame: (the performance of) that alone
which serves no purpose of his brother possessed of many perfections,
could bring blame upon him. To day let thy son, who doth not deserve
such toilsome work, cease to perform that office which is fraught with
hardships fit only for the base." That lady of expansive eyes happened
to see on the earth the _Ingudi pinda_, which had been placed by Rāma
for his sire on the _darbha_ with their tops pointing southwards. Seeing
this, which had been placed on the ground by Rāma disconsolate for his
sire, the noble Kauçalyā addressed all the wives of Daçarātha, saying,
"Do ye behold this that hath been duly offered to the high-souled
descendant of Raghu—lord of the Ikshvāku race—by Rāghava. I do not deem
this as fit fare for that magnanimous monarch resembling a celestial,
who had enjoyed every luxury (in life). Having enjoyed this earth
bounded by the four seas, how can that lord of the world, resembling on
earth the mighty Indra, feed on this _Ingudi pinda_? Nothing appeareth
to me more deplorable in this world than this that the auspicious Rāma
hath offered an _Ingudi_ cake unto his father. Seeing the _Ingudi pinda_
offered by Rāma unto his father, why doth not my heart break into a
thousand shivers? Now the tradition in vogue among men, appearth to be
true, viz., that "the fare that is partaken by a person, is also
partaken by his deity." Then those that were co-wives with her, consoled
the distressed Kauçalyā; and, (entering the asylum), beheld Rāma like an
immortal dropped from the celestial regions. Seeing Rāma, who had been
deprived of every comfort, his mothers, overwhehhed with grief and
distress, began to shed tears, lamenting. Raising his mothers, that
foremost of men, Rāma, true to his promise, took hold of those lotus
feet of theirs. And those ones furnished with expansive eyes, (on their
turn) by means of their fair hands of delicious feel furnished with soft
fingers and palms, fell to rubbing the dust off Rāma’s back. After Rāma
had done, Sumitrā’s son also, seeing all his mothers, with sorrow gently
paid his reverence unto them with affection. Thereat, as they had
treated Rāma, all the ladies treated that one sprung from Daçarātha,
Lakshmana, graced with auspicious marks. Sitā also with her eyes filled
with tears, having taken hold of the feet of her mothers-in- law, stood
before them in distressful guise. Embracing that woeful one in
banishment, even as a mother doth her daughter, Kauçalyā, smitten with
grief, said, "The daughter of Videha’s King, and the daughter-in-law of
Daçarātha, and the wife of Rāma himself—why doth such a lady undergo
misery in the lone forest? O Vaidehi, beholding thy face like unto a
lotus heated under the sun, or a lily that hath been crushed, or like
unto gold covered with dust, or the moon enveloped by clouds, grief
begot of this vortex of disaster that is in my mind, fiercely burneth
me, as fire consumeth a structure." As his wretched mother was thus
speaking, Bharata’s elder brother, Rāghava, approaching, took the feet
of Vasishtha. Having taken hold of the feet of the priest resembling a
flame, and of accumulated energy,—like unto that lord of the immortals,
Indra, taking the feet of Vrihaspati, Rāghava sat down with him. Then
behind them (Rāma and Vasishtha), along with his own counsellors, and
principal citizens, and generals, and persons of eminent piety,—sat the
virtuous Bharata in the presence of his elder brother. Seeing Rāghava in
the guise of an ascetic, flaming in grace, the exceedingly powerful
Bharata with joined palms sat down in company with his brother, like the
great Indra of controlled faculties in presence of Prajapāti. "What will
Bharata, having bowed unto Rāghava and paid him homage, will say to
him?" —this intense curiosity arose in (the minds of) all the noble
persons present there. And Rāghava having truth and forbearance, and
Laksmana endowed with magnanimity, and Bharata possessed of
righteousness, surrounded by their friends, appeared (there) like unto
the three fires surrounded by Sadasyas.
SECTION CV.
As those foremost of persons surrounded by their friends indulged in
lamentations, the night passed away in grief. On the night being
succeeded by an auspicious morning, those brothers surrounded by their
friends, having performed _Homa_ and _Japa_ on the Mandākini, returned
unto Rāma. And sitting silent, no one said anything. Then Bharata
addressed Rāma in the midst of those friends, saying, "My mother was
(first) pacified (by grant of the kingdom.) The kingdom is (now) mine. I
grant the same unto thee. Do thou enjoy the kingdom rid of its thorns.
Like unto a dyke forced by a torrent during the rains, this mighty
monarchy is difficult of being protected save by thee. As a mule is
incapable of imitating the course of a horse, or as birds, that of
Tarkshya, I, O Lord of earth, lack the strength to imitate thee. O Rāma,
ever happy is the life of him that others depend upon for subsistence:
unhappy is the life of the person that depends upon others for support.
As a tree planted by a person, and by him made to increase, (until at
last), sending out branches, a mighty tree, it is incapable of being got
up by a dwarf; and then, if, flowering, it show no fruits, it cannot
contribute to the satisfaction of htm for whom it hath been planted. O
mighty- armed one, this comparison is meant for thee. This¹⁸⁹ it behoves
thee to apprehend, inasmuch as thou art our excellent lord, and thou
dost not teach us who depend upon thee for support. Let the principal
orders, O monarch, behold thee, represser of foes—established in the
kingdom, like the powerful sun himself. O Kākustha, let mad elephants
roar, with the view of following thee; and let the women of the inner
apartments with concentrated minds utter jubilation." On hearing the
words of Bharata, who was beseeching Rāma, many of the citizens
expressed their approbation by exclaiming, "Excellent well!" Seeing the
illustrious Bharata aggrieved and engaged in lamentation, the calm and
considerate Rāma consoled him, saying, "No creature is endowed wth the
power of exercising any control over the course of events,—man has no
independent status (in nature). The Destoyer draws him both here and
hereafter. Those that increase, are destined to deteriorate; those that
go upward, ultimately fall, those that come together, separate in the
end; and life at length meets with death. As a ripe fruit hath no other
fear than fall, so man who is born, hath no other fear than death. Even
as a stout-pillared edifice, getting dilapidated, waxes weak, so men
coming under the sway of decrepitude and death, get enfeebled. A night
that hath gone by, doth not return, as the full Jamunā, when she hath
entered the ocean, doth not come back. In this world, days and nights
pass away with creatures, and speedily impair their lives, even as in
summer the rays (of the sun) (dry up) the waters. Do thou therefore
deplore thyself. Why dost thou lament any thing else? Every one’s life
is decreasing, whether he sits or moves. Death goeth with one, sitteth
down with one, and, after having gone a long way, returneth with one.
The person is filled with folds in the skin, the hair hath grown hoary,
the individual is enfeebled because of age,— by doing what, can he
prevent this? People rejoice on the rising of the sun; they feel
delighted at the approach of night,—but they do not understand that
their lives have (meanwhile) been shortened. People are exhilarated at
the commencement of a new season in novel fashion; creatures get their
lives shortened at the change of seasons. As on the mighty ocean, one
piece of wood comes in contact with another; so, a person, having been
in association with another, is seperated from him in time. In this way,
wives and sons and kindred and wealth, having been in association, go
away; their separation is certain. There exists not one in this world
that can change one’s nature as received. A person lamenting a dead
individual, hath no power to prevent his own death. As, while one is
proceeding on a road, another stationed by the way, says, ’I too will go
in thy wake’, even so, the way that hath been followed by our
predecessors, (must be followed as well by us.) Why should people mourn
(for deceased relatives), when they are themselves subject to the fate
that knoweth no turning? (Perceiving the destruction of) life declining,
like unto a current that never turneth back, one should engage his soul
in happiness; for all men are said to be born for the same. My child,
our righteous sire, who, after having performed excellent and entire
sacrifices, accompanied with _dakshinās_, hath repaired to heaven,
honored of the good, should not be mourned.¹⁹⁰ Having renounced his
human frame wasted and worn out with age, our father hath attained
celestial state, which exists in the regions of Brahmā. Such an one
should never be mourned by any wise person like thee or myself,
accomplished in learning and more than ordinarily intelligent. Such
manifold grief and mourning and lamentation should be renounced by
intelligent and firm persons in all conditions in life. Do thou cast off
this grief: let not sorrow overpower thee. Going thither, stay in that
city. And, O best of speakers, this was also enjoined by our sire of
controlled senses. I also must do my noble father’s will as to whatever
that one of pious acts has laid upon me. O subduer of foes, it is not
proper for me to pass by his orders. So thay are also worthy of being
honored by thee. He is our friend and father. O descendant of Raghu,
that mandate of our righteous father, acceptable unto me, will I obey by
abiding in the woods. O foremost of men, (good in) the next world is
capable of being attained by an honest and pious person crowned with
sterling virtues, ever following his superiors. O best of men, thinking
that our father Daçarātha has attained excellent state, do thou,
resorting to all noble qualities, seek thy welfare in the next world."
Having said these significant words unto his younger brother, with the
view of making him obey the injunctions of their father, that lord, the
magnanimous Rāma, paused.
¹⁸⁹ _The import of the image_.— T.
¹⁹⁰ The N. W. P. text has seven additional lines here, wanting in the
other texts:—"That lord of the earth, our father Daçarātha, hath
gone to heaven. On account of having adequately maintained his
servants and governed his subjects, and virtuously given away
wealth, our sire hath gone to heaven. And by virtue of supremely
excellent and desirable acts, and sacrifices accompanied with
_dakshinas_, that master of this world, our father Daçarātha, hath
ascended heaven. And having celebrated many sacrifices and enjoyed
luxuries, that lord of the earth, having attained a goodly age,
hath gone to heaven."— T.
SECTION CVI.
On Rāma having stopped after speaking these pregnant words, the virtuous
Bharata addressed the righteous Rāma attached unto his subjects in an
excellent speech on the banks of the Mandākini, saying, "O vanquisher of
foes, who is there in this world like unto thee? Pain doth not afflict
thee, nor doth pleasure exhilarate. Thyself the exemplar of even aged
people, thou referrest to them on doubtful points (of morality). ’Living
like unto dead and existing like unto non-existing’—what shall make a
person that hath attained this intellectual state, grieve? O lord of
men, he that like unto thee understands the nature of the soul and its
environment coming by any calamity, ought not to despond. Thou
resemblest, O Rāghava, the god in strength, and art magnanimous, and
truthful in promise! and knowest every thing and art endued with
intelligence. Calamity, however unbearable it may be, should not
overpower a person like thyself furnished with such virtues and
cognizant of life and death. The sin that in my absence from home hath
been perpetrated by my mean-minded mother doth not find favor in my
sight. Be thou therefore propitous to me. I am bound by the fetters of
religion. For this it is that I do not by a severe penalty slay my
wicked mother deserving of chastisement. How having sprung from
Daçarātha of righteous deeds and born of immaculate race, and knowing
virtue and vice, can I commit such a reprehensible action? Daçarātha is
our superior, of meritorious acts, aged our king, a departed spirit, and
our father, it is on account of this that I do not censure our father
who is a deity unto us. O cognizant of virtue, what virtuous person
conversant in morality, should, seeking the pleasure of his wife, commit
such a sinful act devoid of both righteousness and interest? ’Creatures,
as their end approaches, lose their sense’ this ancient adage has been
illustrated in the world by the course the king has taken. Do thou,
intent upon bringing about good, redeem the wrong that hath been done by
our sire through anger, ignorance and recklessness. The son that
repaireth the wrong done by his father by acting contrary to the latter
is in this world considered really a son; but not he that acteth
otherwise. Be thou that (real) son (of the monarch). Do thou not approve
the action of thy father, since what he has done is divorced from
righteousness and is blameworthy. Do thou rescue all these— Kaikeyi,
myself, my father, our friends and adherents, and the whole body of the
citizens as well as the inhabitants of the provinces. Where is the
forest? And where is Kshatriya morality? Where are matted locks? And
where is thy government of the country? It behoves thee not to act in
such an untoward way. Even this is the first duty of a Kshatriya,
viz.,—getting oneself installed,—by means of which, O highly wise one,
he can compass the government of the people. What base Kshatriya setting
aside this indubitable morality, resorts to a dubious and inaupicious
course, which should be followed by the old alone? But if thou be bent
upon practising this austere morality, do thou undergo this trouble,
after having righteously ruled the four orders. O thou cognizant of
morality, those versed in duty say that of the four modes of life, the
life of the householder is the foremost. Why then dost thou wish to
renounce the same? I am inferior to thee in learning, in position, and
in birth. How can I then govern the earth, thou existing? Void of sense
and quality, a boy, and inferior to thee in point of years, I, deprived
of thee, can not live. O thou cognizant of morality, do thou, along with
thy friends, according to thy proper morality rule this entire ancestral
kingdom rid of its thorns and enjoying tranquillity. Even here, O thou
cognizant of the Mantras, let all the subjects and the Ritwijas with
Vasishtha, versed in the Mantras, install thee. Having been installed,
go to Ayodhyā, for the purpose of governing it, having with our
assistance conquered thy enemies by thy strength, like Vāsava conquering
(his foes) with the help of the Maruts. Having freed thyself from thy
threefold debts, do thou govern me, repressing thy foes, and
propitiating thy friends with every gratification. O noble one, to-day
let thy friends rejoice in consequence of thy coronation. To day let
those that intend to do thee harm, being frightened, fly to the ten
cardinal points. O foremost of men, wiping out the disgrace of my
mother, do thou emancipate our sire from sin. I beseech thee with bent
head. Be thou merciful unto me, unto all our friends, and, O great lord,
unto all creatures in general. But, if disregarding my solicitations,
thou wend from here to the forest, I shall go along with thee." Although
thus besought and propitiated by Bharata with bent head, that lord of
the earth, Rāma, possessed of strength, established in the words of his
father, did not decide for going. Witnessing that wonderful firmness in
Rāghava, the people were at one and the same time delighted and
depressed. They were aggrieved because he would not go to Ayodhyā; they
rejoiced on seeing his firm resolution. Then the Ritwijas, the citizens,
and their leaders, and the mothers with their senses lost and with tears
in their eyes, extolled Bharata as he was speaking thus; and, bowing
down unto Rāma, they directed their solicitations together.
SECTION CVII.
As Bharata was again speaking in this strain, his graceful elder
brother, having been highly honored, answered Bharata in the midst of
his relatives, saying, "Having been born as a son unto
Daçarātha—foremost of monarchs—by Kaikeyi, this speech of thine is
worthy of thee. O brother, formerly when our father espoused the hand of
thy mother, he promised her the kingdom as her marriage portion. Then on
the occasion of the war between the gods and the Asuras, that master,
the king, well pleased (with her), being besought, granted her a boon.
Having been thus promised, that virtuous lady, thy illustrious mother, O
foremost of men, asked for two boons (of the king),—viz., thy
enthronement, O best of men, and my banishment Thus besought by her, the
king conferred on her the boon. And, thou foremost of men, I have been
enjoined by my sire to stay in the woods for fourteen years, in
consequence of his having granted her the boon. And, having, in company
with Lakshmana and Sitā, come to the lone forest, I in humble guise am
staying in the truthful speech of my father. Thou too, thou foremost of
kings, shouldst in the same way speedily render our father truthful, by
getting thyself installed. O Bharata, for my sake, do thou free that
lord, the king, from his debts. Do thou, O thou cognizant of morality,
deliver our father and gladden thy mother. O child, we hear that in
Gayā, formerly the famous Gaya, engaged in a sacrifice, chaunted this
Vaidika hymn, for pleasing his departed an- cestors : ’Since a son
delivereth his sire from the hell named _Put_, a son goeth by the
appellation of _putra_, he protecting his (departed) ancestors in every
way. One should wish for many sons crowned with qualities and versed in
various lore, for the chance is that one at least of these may repair to
Gayā.’ O son of the Raghu race, the Rājarshis have delivered their
decision on the point. Therefore, thou foremost of men, do thou, O lord,
rescue thy sire from hell. O Bharata, go to Ayodhyā, and please the
subjects, in company with Satrughna, O hero, and all the regenerate
ones. I also, O hero, without delay shall have to enter the forest of
Dandaka in company with Lakshmana and Sitā. O Bharata, be thou thyself
the monarch of men, I shall become the king of kings of deer. Go thou to
that foremost of. cities with a glad heart: with a glad heart will I
enter Dandaka. O Bharata, let the umbrella barring out the rays of the
sun, afford cool shade unto thy head: I shall happily seek the dense
shade of these forest trees. Satrughna endued with cleverness is thy
helper: Sumitrā’s son is well known as my best friend. We four worthy
sons of that foremost of monarchs will keep him established in truth, O
Bharata. Let not thy mind despond."
SECTION CVIII.
As Rāma cognizant of righteousness was thus encouraging Bharata,
Javali—best of Brāhmanas—addressed him in words divorced from morality,
saying, "O Rāghava, endowed with a noble understanding and leading a
life of asceticism, do not suffer thy intellect to entertain inanities,
like any low person. Who is whose friend? And to what is one entitled
and by virtue of what relation? And who is such? Since a creature is
born alone and dies alone, a person that cherishes his father and mother
with affection, must, O Rāma, be looked upon as a madman. No individual
hath any one (in this world). As on the eve of setting out for another
country, a person stays somewhere (outside the village he lives in), and
the next day goes away, renouncing that abode, even such are a man’s
father and mother, house and wealth. O Kākutshta, worthy people never
bear affection towards a mere abode. Therefore, O best of men, leaving
thy ancestral kingdom, thou ought not to abide in the disagreeable
forest filled with dangers and difficulties. Do thou get thyself
sprinkled in the prosperous Ayodhyā. The city expects thee wearing a
single woven braid. O king’s son, enjoying costly regal pleasures, do
thou sport in Ayodhyā, like Sakra in the celestial regions. Daçarātha is
none unto thee, and thou too art none unto Daçarātha: He is quite other
than thy sire; and thou hast no connection with him. Therefore, do thou
act as I tell thee. A father is merely an instrumental cause (touching
the generation of his child). A father’s semen coming in contact with a
mother’s blood, at the time befitting conception, a person is brought
into being. The king hath gone the way he should. This is the nature of
all creatures. But thou for naught denyest thyself (the manliness of
monarchal power). Those that disregarding interest are devoted to
virtue, do I mourn—and not others; for having suffered misery here, they
in the end meet with extinction. People engage in Ashtaka¹⁹¹ in behalf
of ancestors and deities. Behold the waste of edibles. Doth any dead
person feed? If food partaken by one is transferred to the body of
another, offer Srāddha unto one going to a distant land, and that shall
serve for his provender on the way. Works (on morality)
enjoining—’Worship,’ ’Give away,’ ’Be initiated,’ ’Observe rites,’
’Renounce’,—have been composed by intelligent persons, for inducing
people to be charitable. O magnanimous one, assure thyself there is no
hereafter. Do thou remain grounded in the evident, turning thy back on
what is beyond our ken. Placing in front the intellect of the good, and
approved by all, do thou, propitiated by Bharata, accept the monarchy."
¹⁹¹ The lunar days and months for propitiating the manes.
SECTION CIX.
Hearing Javali’s words, Rāma having truth for prowess, by help of an
exceedingly subtle intellect uninfluenced (under the exhortations of
that sage), said, "What thou, wishing for my welfare, hast dwelt upon,
though wearing the guise of a good action, is really not such; and
though appearing to be beneficent, is really calculaled to entail
misery. The person that with his sinful acts sticking to him, walketh
astray, as well as he that holdeth up (unto others) different patterns
of character (from those recommended by scripture), doth not win honor
with the good. One’s character (fashioned according to scripture) shows
whether one is high-born or base, heroic or vainly priding himself on
his manliness, pure or impure. (But by adopting the code of conduct
inculcated by thee), a mean character may appear as a noble one, one
bereft of purity may appear pure, an inauspicious individual may seem
auspicious, and one of vile ways may appear honest. If I adopt this
unrighteous course, calculated to produce confusion of castes, and do
acts not recognised by scripture, I shall, renouncing good, have to reap
only evil. Then what man possessed of consciousness and capable of
discriminating between right and wrong, shall honor me, given to wicked
ways and deserving of universal reprehension? Whose is this course (that
thou askest me to follow)? And by what way shall I attain heaven, by
following the present course, which would make me give up my vow? When I
have (first) myself set up desire as my standard of action, the entire
body of the people shall follow me: subjects take to the ways that have
been adopted by their sovereigns. This eternal regal morality founded in
kindness towards the subjects, is verily true. Hence a kingdom is
essentially based upon truth; and this world itself is established in
truth. Saints and celestials for certain regard truth alone. In this
world a truthful person attains the regions of Brahmā. Untruthful
persons harass people as much as serpents. In this world virtue, which
is said to be the root of everything, is itself established in truth. In
this world, truth is the Lord; in truth is established righteousness.
Everything hath truth for its basis. No condition is superior to truth.
The Veda, which inculcates gift, sacrifice, _homa_, and asceticism, is
based on truth. One protects men, another his family; one is plunged in
hell,—another is honored in heaven. Why should I not then obey the
mandate of my father? My father was of truthful promise and of righteous
ways; and with the object of observing his promise, he laid on me this
(for faithful performance). Having promised to my superior with an oath,
I shall never through covetuousness or forgetfulness or pride rive the
bridge of truth. We have heard that the gods and the _Pitris_ do not
accept offerings from one inclined to untruth, or who is unsteady and of
volatile faculties. This duty of maintaining truth, whose influence
radiates all over one’s soul, I certainly find to be the prime one; and
this burthen hath (ere this) been borne by worthy people. And it is for
this that I reverence the same. I abjure that Kshatriya morality which,
wearing the garb of righteousness, is in fact impiety, and which is
pursued by the low-minded, or the wicked, or the covetuous, or the
sinful. A person commits a sin by means of his _physique_, but after he
hath accurately cast it in his mind; and he hath also spoken an untruth
with his tongue. Thus a sin is threefold. The earth and fame and renown
and auspiciousness pay court unto the truthful person. The good follow
truth,—therefore even truth is to be sought (by all). Therefore the
seemingly excellent thing that thou, after having well ascertained it,
hast said unto me in words informed with reason—’Thou hadst rather do
this’—appears to me wanting in nobility. How, after having promised unto
my superior this exile of mine, shall I act up to Bharata’s words,
setting aside those of my superior? I having remained firm in the
promise I had made unto my superior, that noble lady, Kaikeyi, became
excceedingly delighted. Living in the forest, pure, with regulated fare,
I shall, propitiating the gods and the Pitris with fruits, flowers and
roots, (fulfil my vow). Satisfying the five classes,¹⁹² I shall,
retaining my simplicity and my religious faith, and being able to
distinguish between right and wrong, pass away the term (of banishment).
Having come to this scene of action, one should do that which is proper.
Even Agni and Vāyu and Soma reap the fruits of their own acts. Having
acquired the appellation of Satakratu, the sovereign of the celestials
hath gone to heaven; and, having performed rigid austerities, the
Maharshis have attained the celestial regions." Having heard of the
reasons couched in that atheistical speech which he could not allow to
pass without stricture, that one of fierce energy, the king’s son,
censuring what Jāvāli had said, again spoke, "Truth, righteousness,
prowess, kindness to creatures, fair spokenness, and worship of the
twice-born ones, gods and guests, these have by the pious been styled
the ways to heaven. Having duly heard that these are capable of
conferring the _summum bonum_, and also come to the same conclusion by
reasoning, Vipras, adequately and competely observing morality with the
utmost care, are eagerly desirous of attaining those regions. I blame
this act of my father’s, viz.— that he took (for his priest) one of
perverse understanding, who rangeth by help of such an intellect—who is
frightfully atheistic, and who hath swerved from the path of
righteousness. As a thief is, so is a Buddha, and know that in this
matter, an atheist is in a like predicament. Therefore, such an one,
when capable of being punished like a thief for the good of the people,
should be punished like a thief; and let no Brahmāna ever speak with an
atheist. Other Brāhmanas than thyself, superior to thee, have, serving
this world as well as the next, performed various exellent acts.
Therefore those Brahmānas, amen, who have spared life and in other ways
practised morality, and have also given away in charity, performed
austerities and served others, (perform sacrifices in consonance with
Vedas). And principal ascetics engaged in religion, surrounded by the
good, possessed of energy, having charity for their foremost attribute,
void of envy, and their hearts free from all stain,— are honored in this
world." When the magnanimous Rāma of undiminished strength had
wrathfully said this, that Vipra with supplications again spoke words
fraught with morality and high spiritual truth. I do not speak the
language of atheists; nor am I an atheist; nor yet is it true that there
is nothing (hereafter). On the occasion of things having reference to
the next world being performed, I am again a believer; and on the
occasion of things’ connection with this world being taken in hand, I am
an atheist once again. O Rāma, the time has gradually drawn nigh when
for the purpose of making thee turn back, it is necessary that I should
speak the language of atheism. But pacifying thee, I have (again) spoken
this (_i.e._ I am a believer).
¹⁹² _Parākramam_—The commentator says that the word means, Chandrāyana
and other rites.—T.
SECTION CX.
Knowing that Rāma was wroth, Vasishtha said, "Jāvāli knoweth the
departure of creatures to the next world and their return thence.
Anxious of making thee turn back, he had spoken thus. Do thou now, O
lord of the world, learn the genesis of creatures from me. Water was
everywhere. The earth was constructed therein. Then sprang the
self-create Brāhma along with all the celestials. Having become a boar,
he raised up the earth, and along with his sons of subdued souls created
everything. Brahmā eternal, existing through all time and incapable of
decay, sprang from the sky. From him Marichi came into being, and
Kaçyapa is Marichi’s son. Vivaswat drew his birth from Kaçyapa, and Manu
from Vivaswat. Manu was formerly known as Prajāpati. Ikshwāku is son
unto Manu; and this world was first conferred upon Ikshwāku by Manu. Do
thou know Ikshwāku as the first king in Ayodhyā. The graceful Kukshi is
known as the son of Ikshwāku. And, O hero, Kukshi’s son was Vikukshi.
Vikukshi had the powerful Vāna possessed of exceeding energy for his
son. Vāna had the mighty-armed Anaranya of high austerities for his son.
During the time of that foremost of righteous persons, the monarch
Anaranya, drouth or famine did not occur (in Ayodhyā); nor were there
any thieves at that time. O mighty king, from Anaranya sprang king
Prithu. From Prithu sprang Trisanku of mighty energy. This hero by
virtue of his truth telling went to heaven in person. Trisanku had the
famous Dhundumāra for his son; and from Dhundumāra Juvanāsya was born.
Juvanāsya’s son was the handsome Māndhata; and from Māndhāta Susandhi
came into being. Susandhi had two sons; Dhruvasandhi and Prasenajit.
Dhruvasandhi had the illustrious Bharata, destroyer of foes (for his
son) From Bharata sprang Asita—to whom sprang these hostile kings as
foes, Harhayas, Tālajanghas and Sasavindus—heroes all. Having engaged
with them in battle, the king was excited (by them). And on the romantic
Himavat, he became engaged in asceticism. It is said that at the time,
his two wives were gone with child. There one of the exalted ladies
having eyes resembling lotus petals saluted Bhrigu’s son furnished with
the splendour of a celestial, desirous of having an excellent son.
Another administered poison unto the other for destroying her foetus.
Bhrigu’s son named Chyavana was at that time staying in Himavat.
Appearing before the sage, Kālindi saluted him. Thereupon he returned
the greeting that had been made by that lady anxious to secure a boon
for the birth of a son. "Thou, shalt, O lady get a son of mighty soul,
who shall be celebrated among men; and who shall be pious and
powerful—the perpetuator of his race and destroyer of enemies" Hearing
this, that noble lady having gone round him and paid in respect unto the
ascetic went to her home and gave birth to a son furnished with eyes
resembling lotus-petals, and of sheen like that of the inside of a
lotus. And because her co wife, had given her poison for destroying her
foetus, and as in consequence of this, he had come in contact with
poison, he came to be called _Sagara_. The name of that king is Sāgara,
who having been initiated in a sacrifice excavated the ocean,
frightening the people with the vehemence of his operations. Asamanja is
known to have been the son of Sāgara. This wicked man while yet in life,
was banished by his father. Asamanja’s son was the puissant Ançumat.
Dilipa is the son of Ançumat and Dilipa’s son is Bhagirtha. From
Bhagiratha sprang Kākustha; from whom the Kākusthas came to be well
known. Kākutstha had Raghu for his son; after whom have been named the
Rāghavas. Raghu’s son is the energetic Pravirda, who ate human beings.
He is known on earth under such names as Kalmāshapāda, Saudāsa. We have
heard that Kalmāshapāda’s son was Sankhana, who having been endowed with
prowess, found destruction along with his forces. Sankhana’s son was the
beautiful and heroic Sudarçana. Sudarçana’s son was Agnivarna and
Agnivarna’s, Sighraga; Sighraga’s son was Maru, and Maru’s Praçuçruva’s.
Praçuçruva’s son was the magnanimous Amvarisha. Amvarisha’s son was
Nahusha having truth for his prowess. Nahusha’s son was the exceedingly
Virtuous Nābhāga. Nābhāga had two sons,—Aja and Suvrata. Aja’s son was
the virtuous king Daçarātha. His eldest son art thou celebrated under
the name of Rāma. Do thou receive thy own kingdom and look after the
world. Among the Ikshwākus, the first born becomes the sovereign. The
first born existing, an inferior son cannot be installed in the kingdom.
It therefore doth not today behove thee to depart from the ever existing
morality of the descendants of Raghu. Do thou rule this earth filled
with gems, and furnished with high fame, do thou like unto a father
govern her containing many kingdoms."
SECTION CXI.
Having thus addressed Rāma, the royal priest Vasishtha again spoke unto
him words fraught with righteousness, saying, "Unto a man born there are
three superiors, viz, the preceptor, O Kākutstha, and father and mother,
O Rāghava. O foremost of men, the father begets a person, the preceptor
imparts wisdom and therefore is he called a superior. I, O subduer of
foes, have been the preceptor of both thyself and thy father. By doing
what I say, thou wilt not lose the state of the righteous. These
courtiers of thine—these relatives, and these kings;—by protecting them
virtuously thou wilt not lose the state of the righteous. It doth not
behove thee to disregard the words of thy aged and virtuous mother. By
doing her bidding thou wilt not lose the state of the righteous. O
Rāghava, by acting as Bharata, who is soliciting thee, says, thou having
the morality of truth for thy prowess, wilt not be frustrated of the
state of the pious." Thus sweetly addressed by his preceptor personally,
that foremost of men, Rāghava, replied unto Vasishtha, seated with him,
saying, "What his father and mother always do in behalf of their son,
and what they effect by way of provision and sleep and clothing and
constant swest speech, and sport, is difficult of being repaid.
Therefore, what my father, king Daçarātha hath commanded me to do, must
not be falsified." Rāma having said this, the broad-breasted Bharata,
extremely depressed spoke unto the charioteer who was by, saying, "O
charioteer, do thou speedily spread Kuça on the ground here. I will
remain near the noble one until he be kindly disposed (towards me). Even
as a twice born one deprived of his wealth lieth down (at the door of an
unrighteous person), eschewing food and in darkness, will I lie down in
front of this cottage, until he betakes himself back (to Ayodhyā)" Then
with a dispirited heart finding Sumantra looking up to Rāma, Bharata
himself spread Kuça and lay down upon it. To him spoke that foremost of
Rājarshis, the highly energetic Rāma, "O Bharata, my dear brother, what
have I done that thou hast down by me? It is a Brāhmana who alone can
obstruct a person by lying down beside him; but there is no rule by
which a member of the military class¹⁹³ can lie down (in this wise). O
best of men, arise, renouncing this difficult vow; and, O descendant of
Raghu, do thou from hence take thyself unto that best of cities,
Ayodhyā." Being seated, Bharata, eying the citizens and the inhabitants
of of the provinces, remarked, "What for do ye not solicit the noble
one?" Thereupon the citizens and the dwellers of the provinces answered
that high-souled one, saying, "We perceive that the descendant of Raghu
says unto Kākutstha what is fit; and this exceedingly virtuous one
stayeth by the words of his sire. Therefore we are incapable of suddenly
saying anything." Hearing their speech, Rāma said, "Listen to the words
of these friends having morality for their vision. And, O scion of the
Raghu race, hearing their utterances as regards both thyself and me, do
thou decide. Arise, thou mighty-armed one. Touch me and then water."
Thereat arising, Bharata, having touched water, said, "Ye courtiers, and
ye ministers, listen to me! I did not wish for my paternal kingdom; nor
did I sway my mother (towards obtaining the same); nor did I know that
the exceedingly righteous Rāghava was to seek the woods. But if he must
dwell here, and thus act out the mandate of our father, I also will
abide in the forest for fourteen years." Astonished at the determination
of Bharata, the righteous Rāma eying the citizens and the inhabitants of
the provinces, said, "Neither Bharata nor I can anual any sale or pledge
or purchase effected by our father during his life. Therefore I ought
not to accept any substitute for living in the woods, who can but
contribute to my censure. Kaikeyi hath spoken what is proper; and my
father hath acted well. I know Bharata to be forgiving, and given to
serving superiors. Everything in that high-souled one intent on truth
appeareth beneficial. Having returned from the forest, I will in company
with this brother of virtuous character, become the worthy master of
this earth. The king having been made by Kaikeyi to consent (to her
proposal), I have done as she told me. Do thou by acting in the way
calculated to free that lord of the earth, our father (from the debt of
promise), do so."
¹⁹³ _Murdhābhisikta—Murdhā_, the head; _Abhisikta_, sprinkled; kings
being consecrated by having poured on their heads, while seated on
a throne, prepared for the purpose, water from some sacred stream,
mixed with honey, clarified butter, and spirituous liquor, as well
as two sorts of grass and sprouts of corn; the term applies to the
_Kshetriya_ as identified with the king, the duties of royalty
belonging specially to the military caste.
SECTION CXII.
Observing the meeting of the two brothers of unparalleled energy,
capable of making one’s hair stand on end, the Maharshis struck with
surprise came to the scene. And remaining invisible, the ascetics,
Sidhas and prime saints admired those brothers, the virtuous Kākutsthas.
"Blessed is he whose sons these, two cognizant of virtue and having
truth for prowess are. Having heard their converse, we are delighted."
Then the saints, desirous of the destruction of the ten-headed one,
having become unanimous, speedily addressed that foremost of monarchs,
Bharata, saying, "Born in an illustrious line, endeued with high wisdom,
of high character and high fame, thou shouldst accept Rāma’s words, if
thou hast a care for the happiness of thy sire. We wish that Rāma may
always act truthfully in respect of his father. By virtue of his truth
connected with Kaikeyi, Daçarātha hath gone to heaven." Having said
this, the Gandharbhas, Maharshis, and Rājarshis each went to his proper
quarter. Having paid homage unto those saints, Rāma possessed of a
gracious presence, hearing their words, was filled with joy, and looked
lovely with his delightful countenance. But with his frame agitated
(with emotion), Bharata with joined hands again addressed Rāghava in
words faltering (with feeling), "O Rāma, taking into account the
morality of this race, it behoves thee to act in accordance with the
solicitations of my mother (and thine). I do not venture to govern this
vast kingdom alone, or please the citizens and the inhabitants of the
provinces attached unto thee. And as husbandmen remain expecting rain,
our kindred, and wariors and friends and adherents wait in expectation
of thee. O exceedingly wise one, accepting the kingdom, do thou place it
in the hands of some person. O Kākutstha, whomsoever thou wilt chose for
performing this office, will surely prove strong enough to govern the
people." Having said this, Bharata fell at his brother’s feet; and
sweetly addressing him—"O Rāghava", solicited him once again. Takjng on
his lap that sable-hued one furnished with eyes resembling lotus-leaves,
Rāma with a voice like that of a mad swan, spoke unto (Bharata), "Thou
hast at length attained the mental attitude that is natural and that
also comes of the training one receives at the hands of his preceptor.
And, brother thou venturest greatly to protect the earth. Taking counsel
with courtiers, adherents and intelligent ministers, do thou achieve
grand tasks. Even if beauty forsaketh the moon, or Himavat his snow, or
the ocean overleaps its shores, I shall not forsake the promise of my
sire. And, my brother, thou ought not to cherish in thy mind what thy
mother incited by covetuousness or affection for thee hath done; and
thou should act by her as one should by one’s mother," When Rāma
resembling the sun in energy and like the moon of _Pratipat_ in
appearance, had said this, Bharata said unto the son of Kauçalyā, "O
noble one, do thou take off thy feet thy sandals adorned with gold.
These shall protect what the people have got and secure unto thee what
they lack." Thereupon taking off his sandals, that highly energetic one
gave them to the magnanimous Bharata. Bharata, bowing down unto the
sandals, said, "O hero, for four and ten years shall I, wearing matted
locks and bark, and subsisting upon fruits and roots, O scion of the
Raghu race, expecting thy arrival, remain outside the city, having, O
subduer of foes, made over the task of government unto thy sandals. And,
foremost of Raghus, if after the completion of the fourteen years, I do
not see thee, I shall enter into fire. Promising, "So be it" and
affectionately embracing Bharata, and also embracing Satrughna, Rāma
said, "Do thou protect thy mother Kaikeyi. Do not be angry with her.
Both Janaki and I conjure thee to do this, O descendant of Raghu."
Having said this, he forsook his brother, with tears in his eyes. Then
accepting those burnished and garnished sandals, Bharata versed in
morality circumabulated Rāghava, and placed the sandals on the head of
an excellent elephant. Then having one by one honored that assembly, and
his preceptor and the counsellors, and the subjects and his younger
brothers, perpetuator of the Raghu race, steady in his own duty like
Himavat itself, took leave of them. His mothers with their throats
invaded by the vapour of grief could not from distress of heart say
aught unto him. And Rāma also having paid homage unto all of them,
weeping entered his own cottage.
SECTION CXIII.
Then taking the pair of sandals on his head, Bharata in company with
Satrughna well pleased, ascended the car. And Vasishtha, and Vāmadeva
and Jāvali steady in his vow, as well as the ministers, honored on
account of their counsels, went before. And going round the charming
Mandākini, thy went eastwards, circumambulating (at the same time) the
mighty hill, Chitrakuta. And beholding various kinds of beautiful
minerels by thousands. Bharata accompanied by his army went by the side
(of the hill). At a short distance from Chitrakuta, Bharata beheld the
spot where the ascetic Bharadwāja had built his habitation. Approaching
the asylum, the puissant Bharata descended from the car, and the son of
Raghu then paid homage unto the saint’s feet. Thereat Bharadwāja well
pleased said, "Hast thou, my child, on meeting with Rāma, done what it
behoved thee to do?" Thus addressed by the intelligent Bharadwāja,
Bharata attached to righteousness answered the former, saying,
"Solicited by our preceptor as well as by myself, Rāghava of steady
prowess highly pleased spoke unto Vasishtha, ’I would faithfully perform
my father’s promise for fourteen years; for even this is the promise of
my father.’ Thus accosted, the eminently wise Vasishtha skilled in
speech replied unto Rlghava in these pregnant words, ’Do thou well
pleased confer (on Bharata) thy sandals decked in gold. Thereby, O
exceedingly wise one, thou wilt be able to protect what the people have
and secure unto them what they have not.’ Thus addressed by Vasishtha,
Rāghava facing the east, conferred on me his sandals decked in gold, in
order that I might carry on the government of the kingdom. Commanded by
the magnanimous Rāma, I retrace my steps. I will go to Ayodhyā, taking
the sandals along with me." Hearing these auspicious words of the high-
souled Bharata, the ascetic Bharadwāja said unto Bharata, "It is no
wonder that Rāma hath acted nobly by thee, foremost among men and
possessed of an (excellent) character and disposition, even as water
poured out, floweth downwards. Thy father Daçarātha hath become freed
from his debts, since he hath a son like unto thee, righteous and
attached to virtue". When the ascetic had said this, Bharata with joined
palms paid his respects unto that highly wise one, by taking hold of his
feet. And after having again and again gone round Bharadwāja, the
graceful Bharata went to Ayodhyā accompaniad by his counsellors. And
returning by means of cars and carts, horses and elephants, that army
marching in the wake of Bharata, spread wide. And after having crossed
the beautiful river Yamunā flowing in waves, they again beheld the river
Gangā of auspicious waters. And having along with his friend crossed
over that river filled with beautiful waters, Bharata together with his
army entered the charming city of Sringava. And from the city of
Sringava he went to Ayodhyā and again beheld it. And seeing Ayodhyā
bereft of his father and mother, Bharata burning in grief, said unto the
charioteer, "O charioteer, behold that Ayodhyā, which shorn of its
splendour and decorations, and plunged in grief, forlorn and silent,
doth not appear delightful."
SECTION CXIV.
Arriving by means of a car emitting a low and solemn sound, that lord,
the highly famous Bharata speedily entered Ayodhyā, ranged by cats and
owls, with the doors of the people’s dwellings remaining closed; like a
night enveloped in darkness; gloomy; and invisible; resembling the
beloved wife of Rāhu’s enemy, Rohini, brilliant with the lustre of the
latter, when she is forlorn in consequence of her lover being afflicted
by that planet; like unto a mountain stream shrunk up, having its waters
turbid and slightly heated, and its fowls burning in the heat; and with
its fishes, alligators and other aquatic animals rendered lean;
resembling a flame of fire devoid of smoke and streaming up in golden
splendour, next sprinkled with clarified butter, and lastly appearing
with its crest extinguished; with armour scattered all round, and sick
elephants and horses and cars and standards,—and heroes lying dead,—in
distress; like unto an army in a mighty encounter; resembling the silent
ripples of the ocean raised by the gentle breeze, which ere now (in the
shapes of surges) were heaving, brimming over with foam and sending
forth roars; like a silent dais after the sacrifice is over, without the
sacrificial appurtenances, without worthy priests; like unto the wife of
a youthful ox, exercised with anxiety on having been forsaken by her
favorite ox, staying in distress in a pen, abstaining from fresh grass;
like unto a string of new pearls divorced from noble, mild-gleaming
rubies and other excellent gems; like a star on the expiration of its
virtue, moving from its’ place, and dislodged from heaven, dropping to
the earth with its brightness contracted; like a blossoming creeper at
the end of spring with maddened _Bhramaras_¹⁹⁴ suddenly rendered
nerveless in consequence of being caught by a forest fire; with her
merchants plunged in grief, and her shops and stalls closed; like the
welkin covered with clouds, and having its moon and stars hid; like an
unclean, uncovered spot used for drinking, with all the wine drained,
and scattered with broken bowls, and with the tipplers lying dead; like
unto a reservoir with its terrace riven, filled with broken pots, and
lying with its pillars crushed; like a long strong bow-string fixed on a
bow furnished with nooses, falling off the bow to the ground, being
snapped in consequence of the pressure of the arrow; like a mare,
suddenly urged on by a rider skilled in battle, lying (on the ground),
having been slain by the hostile forces.
That son of Daçarātha, the beauteous Bharata, while proceeding on his
car, addressed the charioteer as he drove that best of cars, saying,
"Why do I not hear as formerly the solemn sounds of song and
instrumental music spreading on all sides in Ayodhyā? And there doth not
breathe around the aroma of liquor, or the perfume of garlands, or the
incense of _aguru_ and sandal. And on Rāma being banished, in this city
is not heard the mild neighing of steeds, the rattle of vehicles, the
roar of mad elephants, or the mighty clatter of arms. And on Rāma having
repaired to the forest, youthful folk stricken with sorrow do not enjoy
the incense of _aguru_ and sandal, or costly fresh chaplets. And persons
bearing variegated garlands do not walk abroad; and no festivities are
celebrated in the city stricken with grief on account of Rāma. Surely,
the grace of the city hath gone away with my brother. Surely, that
Ayodhyā doth not look beautiful like an autumnal night with showers
pouring down. When shall my brother, coming hither like a carnival,
gladden all hearts in Ayodhyā like rain in summer? And the highways
shall be graced with young people elegantly attired and bearing
themselves bravely in Ayodhyā." Having said this in grief, Bharata in
company with the charioteer entered Ayodhyā and immediately went to the
residence of his father, bereft of that foremost of men, like a cavern
bereft of its lion. Seeing the inner apartment shorn of its splendour,
like a day deprived of the sun, mourned by the deities, and everywhere
unclean, the self-possessed Bharata, mowed by grief, began to drop
tears.
¹⁹⁴ Black bees.
SECTION CXV.
Having placed his mothers in Ayodhyā, Bharata steady in his vow,
kindling in grief, said unto his preceptors, "I shall go to Nandigrāma,
and therefore greet you all. There I shall suffer all this grief on
account of Rāma’s absence. The king hath gone to heaven, and my superior
is staying in the woods. I shall remain in expectation of Rāma, assuming
the reins of government. Verily that illustrious one is the king."
Hearing this excellent speech of the high- souled Bharata, the
counsellors as well as the priest Vasishtha said, "What, O Bharata,
influenced by affection for thy brother thou sayst, is worthy of thee
and is highly commendable. Who will not endorse what hath fallen from
thee, ever engaged in serving thy friends, established in fraternal
love, and who hast entered upon a noble course?" Having heard the words
of the counsellors acceptable and welcome, Bharata said unto the
charioteer, "Do thou yoke my car." Then with a cheerful countenance
having spoken to his mothers, that graceful one ascended the car in
company with Satrughna. Having swiftly ascended the car, both Satrughna
and Bharata, right glad at heart, set out, surrounded by counsellors and
priests. And going ahead, all the preceptors headed by Vasishtha
proceeded eastwards, in which direction lay Nandigrāma. And the forces,
filled with elephants and horses and cars, although not called, set out
on Bharata proceeding, as well as all the citizens. And ascending the
car, the virtuous Bharata attached unto his brother, speedily went to
Nandigrāma, holding the sandals (of Rāma) on his head. Then entering
Nandigrāma in a short time, Bharata swiftly alighted from the car and
addressed his preceptors, saying, "This monarchy hath been consigned
unto me as a trust; and these gold-decked sandals shall carry on the
work of government, protecting what the people have and securing unto
them what they have not." Then bowing unto the sandals which represented
the trust, Bharata burning in grief addressed the entire body of the
subjects, saying, "Do ye speedily hold the umbrella (over these
sandals). These represent the dear feet of the exalted one. Through
these sandals of my superior, will be established the regal morality (of
the kingdom). This kingdom from love hath been conferred on me as a
trust; therefore I shall govern it until Rāghava comes. Again speedily
putting these sandals on Rāghava’s feet, I shall behold them with the
sandals on. On Rāghava coming (back), I shall, my burden being cast upon
him, making over the kingdom unto him, engage myself in serving my
superior. And having rendered unto Rāghava the trust in the shape of
these sandals, this kingdom, and Ayodhyā, I shall be washed from my
sin." Henceforth wearing bark and matted locks, and in the guise of an
ascetic, the heroic Bharata dwelt in Nandigrāma along with his forces.
Having consigned all rule unto the sandals, Bharata himself held the
umbrella and the _chowri_ furnished with hair. And the graceful Bharata,
having installed the sandals of the noble one, always carried on the
government in subordination to them.
SECTION CXVI.
On Bharata having returned, while Rāma was dwelling in the woods, he
noticed affright among the ascetics, added to a desire to remove to
another place. And those ascetics that were living happily in the asylum
in Chitrakuta, relying upon Rāma (for their protection), he found to be
wrought up with anxiety. And by means of signs by the eye and
contractions of the brow, they, afflicted with fear, were, alluding to
Rāma, slowly speaking to each other. Perceiving their anxiety, Rāma
apprehensive of himself, with joined hands addressed the patriarchal
ascetic, saying, "0 reverned one, do ye find me deviating from the path
of former sovereigns, or acting contrary to their practice,— which hath
perplexed (the minds of) these ascetics? Have the sages seen my younger
(brother), the high-souled Lakshmana, do anything from inadvertance that
is unworthy of him? Doth not Sitā engaged in serving you, having to
serve me, now minister unto you as a woman should?" Thereat a certain
aged and decrepit ascetic, with his frame trembling, said upto Rāma ever
kind towards creatures, "Where is the falling-off of that one of
excellent character, engaged in offices of beneficence,—more specially
with reference to ascetics? This fear arising from Rākshasas afflicts
the ascetics because of thee and they, extremely agitated, converse with
each other (on the subject). A Rākshasa named Khara, a younger brother
of Rāvana, hath been harassing the ascetics dwelling in Janasthāna. And
Dhrishta also a fearless and wicked Rākshasa feeding on human
beings,—and the unrighteous Avalipta, cannot bear thee, my child. As
long, my child, as thou hast been residing in this asylum, the Rākshasas
have been plaguing the ascetics. And they show themselves sometimes in
disgusting shapes, sometimes in horrible and dreadful ones,—in various
frightful forms capable of frightening folks. And they throw execrable
and unclean things among the anchorets, and torment those that happen to
come before them. And they take delight in approaching asylums
unperceived, and slaughtering ascetics, after having bound them by means
of their arms. And on the occasion of sacrifices, they throw away the
vessels containing sacrificial articles, pour water on the sacrificial
fire and break vessels containing water. Eager to renounce this asylum
infested by those wicked ones, and removing to another place, the sages
today have been exhorting me (on the subject). And, O Rāma, ere this,
those wicked ones have slain ascetics. Therefore we would renounce this
asylum. Not far from here is a picturesque wood abounding in fruits and
roots. Thither shall I betake myself together with my own folks. Khara
shall also annoy thee. If thou think it proper, go hence in company with
us. O Rāghava, although thou art vigilant, able, and in all ways
capable, it would be unpleasant for thee to dwell here now in doubt."
When the anxious ascetic had said this, Rāma could not console him by
his words. Then having paid homage unto Rāma, and spoken to him and
encouraged Rāghava, the patriach ascetic renouncing the asylum, went
away along with his own people. And Rāma having (for a time) followed
the sage who was departing from that place, and having paid him
respects, being permitted by them, well-pleased, and advised (as to what
it behoved him to do), came to his quarters reposing there.
(Thenceforth) Rāghava never for a moment left that asylum forsaken by
the sages.—Rāghava having such qualities in his character as were likely
to stand the sages in stead, the ascetics (that remained behind) ever
followed Rāghava.
SECTION CXVII.
"When the ascetics had gone away, Rāghava reflected (as to his stay at
that place); and from diverse reasons, he did not relish remaining there
any further. "Here have I seen Bharata and my mother in company with the
citizens. Overwhelmed with grief on my account, they ever recur to my
memory. And in consequence of the troops of that high- souled one having
quartered here as well as the dung discharged by his elephants and
horses, this place has got exceedingly dirty. Therefore will I go to
another quarter." Having settled this in his mind, Rāghava departed
along with Videha’s daughter and Lakshmana. And having arrived at Atri’s
asylum, that renowned one paid obeisance (unto the sage); and the
reverend Atri also on his part received Rāma as a son. And having
personally given Rāma respectful reception and entertainment, the
ascetic regarded the exalted Lakshmana and Sitā with a gracious eye. And
his aged wife having come there, Atri greeted her; and after she had
been paid homage, the sage cognizant of virtue ever engaged in the good
of all creatures, gladdened her (by presenting Sitā unto her.) And that
best of sages said unto the pious fetnale ascetic, Anasuyā, engaged in
offices of virtue, "Do thou accept Videha’s daughter." And Atri related
unto Rāma matters connected with the female ascetic, engaged in offices
of virtue, "The people were ceaselessly burning in consequence of a
drouth extending over ten years. O sinless one, that one resembling thy
mother is this, by whom furnished with rigid asceticsim and adorned with
voluntary penances, were created fruits and roots and the Jāhnavi was
made to flow through the asylum; by whom were performed mighty
austerities for ten thousand years,—in virtue of whose penances,
disturbances to the asceticism of the sages ceased,— by whom ten nights
were brought within the compass of a single one. Let Vaidehi always
resort to this aged ascetic devoid of anger, who is worthy of being
bowed down to by all creatures." When the saint had spoken thus, Rāghava
saying, "So be it," turned his eyes to Sitā, and thus spoke unto that
one knowing morality, "O princess, thou hast heard what hath been
uttered by the ascetic. For the sake of thy own welfare, do thou
speedily resort to the female anchoret. Do thou without delay resort
unto the ascetic Anasuyā, who is worthy of being associated with, and
who hath by virtue of her acts attained renown among men." Hearing these
words of Rāghava, Mithila’s daughter, the illustrious Sitā, drew near
the righteous wife of Atri. Thereupon Sitā, announcing her name, saluted
the pious and chaste Anasuyā, old, with slackened joints, with folds all
over her skin, and her hair hoary from age, whose frame shook
perpetually, like a plantain-leaf in the wind. Having paid homage unto
that ascetic with her senses subdued, Vaidehi glad at heart, with joined
hands, enquired after her welfare. Seeing the virtuous Sitā engaged in
righteous acts, the old lady consoling her, said "By luck it is that
thou regardest righteousness. O Sitā, having left thy kindred, and
banishing pride, thou hast, O honored lady, followed Rāma staying in the
woods. They that love their husbands, whether living in the city or the
forest, whether well or ill disposed towards them, attain great state.
Wicked, or libidinous, or indigent, a husband is a supreme deity unto a
wife of noble character. Than the husband a greater friend find I none,
O Vaidehi, who is worthy of being served both in this world and the
next, and who is like imperishable asceticism. But bad women whose
hearts hunger after carnality, and who lord over their husbands, do not
get acquainted with the virtues and demerits (of their husbands); and
range at their will. Mithila’s daughter, surely women of this sort who
are given to doing evil acts, reap infamy and fall off from
righteousness. But worthy women like thee furnished with excellences,
see a superior and better world, and range the celestial regions, like
pious people. Therefore following this one, and adopting the course of
chaste women, do thou prove the associate in virtue of thy husband,—and
then shalt thou attain both fame and religious merit."
SECTION CXVIII.
Thus addressed by Anasuyā, Vaidehi devoid of malice, honoring her words,
began, "That thou shouldst instruct me is no wonder in thee. I know that
a woman’s spiritual guide is her husband. Even if a husband should be
poor and of a disreputable character, he should be ungrudgingly obeyed
by the like of me. And to be said of one that is crowned with qualities,
kind, self-controlled, of steady affection, righteous-souled, and who is
dear as a father or a mother? The exceedingly strong Rāma beareth
himself towards the other wives of the monarch as he doth towards
Kauçalyā herself. Renouncing sense of self-importance, that heroic one
conversant with righteousness, devoted to his king, regardeth as his
mothers those on whom the monarch once cast his eyes. What my
mother-in-law instructed me at the time that I was leaving for the
lonely and fearful forest, is constantly present in my mind. And what
also my mother taught me in presence of fire on the occasion of the
bestowal of my hand, is also remembered by me. And, O thou engaged in
acts of righteousness, I have not forgotten the words that my relatives
said unto me, viz, the asceticism of a woman is ministering unto her
husband. They did not teach any thing else. Having served her lord,
Sāvitri is highly honored in heaven; and thou also, following the same
course, by virtue of having served thy husband, hath secured heaven. And
this foremost of females, this goddess of heaven, Rohini, is not seen
for a moment without the moon. And prime women of this sort, firm in
their husbands, are highly respected in the celestial regions by virtue
of their pious acts." Hearing Sitā’s words, Anasuyā, exceedingly
delighted, smelling her head, spoke thus, pleasing Maithili, "By
observing restrictions, I have earned great asceticism. By resorting to
that energy, I would, O Sitā, confer a boon upon thee, O thou of pure
vows. O Maithili, thy words are just and proper. I am well pleased (with
thee). Tell me, O Sitā, what good shall I do thee?" Hearing her words,
Sitā, surprized, said with a smile, unto that lady equipped with ascetic
strength, "All this hath been done by thee." Thus accosted, that one
cognizant of virtue, was still more pleased, and said, "I am exceedingly
pleased (with thy words). I will attain a desire of mine. This noble and
grand garland, this apparel, these ornaments, and this precious paste
for adorning the person, presented by me— let these, O Sitā, grace thy
person. These, worthy of thee will never be tarnished. O daughter of
Janaka, daubing thy person with this excellent paint, thou wilt grace
thy husband even as Sree doth the undeteriorating Vishnu." Thereupon
Mithilā’s daughter accepted those things presented unto her out of love,
viz., the apparel, the paint, the ornaments and the garland. Having
accepted those presents conferred on her from love, that illustrious
one, Sitā, quietly sat beside the female ascetic with joined hands. Then
as Sitā was sitting, Anasuyā firm in vow asked her concerning a thing
that was near her heart, saying, "I have heard, O Sitā, that thou wert
won by the renowned Rāghava on the occasion of a self-choice. O
Maithili, that story I should like to hear, related at length. It
therefore behoves thee to relate that unto me in detail." Thus
addressed, Sitā, saying unto the ascetic engaged in pious acts,
"Listen!" began to tell the story. "Mithilā’s lord, the heroic Janaka,
justly ruleth the earth, engaged in observing the duties of Kshatriyas.
As he was ploughing a plain intended for a sacrifice, I rose from under
the earth; and (in this sense) I am the daughter of that king. Tending
me, with my body covered with dust, Janaka, engaged in throwing handfuls
of dust (to level hollow spots), was struck with amazement. Being
childless, he took me on his lap from affection, and saying—’This is my
daughter’, conceived affection for me. Then there were uttered words in
the welkin, resembling those of a human being,—’O king, in all
righteousness, this is thy daughter.’ Then well-pleased, my righteous
father,the king, lord of Mithilā, receiving me, attained mighty good
fortune. Consigned unto the pious eldest noble one (queen), desirous of
having offspring, I was brought up by that mild lady, with the
tenderness of a mother. (In time) seeing me fit for the company of a
husband, my father in distress was plunged in thought, like a poor man
that hath lost his wealth. Even if the father of a girl be like unto
Sakra himself on earth, he reapeth odium at the hands of his equals and
inferiors. Perceiving this obloquy at a short distance, the king was
plunged in a sea of anxiety, but could not cross it, like one that hath
no raft. Knowing me as unborn from any female vessel, the lord of earth
reflecting upon it, could not come upon a suitable and fit husband for
me. Then as he reflected, this thought occurred to him ’I will
righteously celebrate the self-choice of my daughters’. In the great
sacrifice of Daksha, the high-souled Varuna had well-pleased conferred
on Devarāta an excellent bow with inexhaustible arrows and a couple of
quivers. Incapable of being moved on account of its weight, the kings
could not even dream of bending the bow. Having obtained the bow, my
truthful father said, ’No fear!’ inviting at the same time the kings to
an assembly of sovereigns. ’He that, raising the bow, shall string it,
shall doubtless receive my daughter for his wife.’ Seeing that best of
bows in weight resembling a hill, the kings saluting it, go away, unable
to move it. And it came to pass that after a long time, this highly
effulgent Rāghava came to witness the sacrifice in company with
Viçwāmitra. And Rāma having truth for his prowess, and the righteous
Viçwāmitra were respectfully received by my sire. Then Viçwāmitra said
unto my father, ’The descendants of Raghu, sons of Daçarātha, Rāma and
Lakshmana, are anxious to behold the bow.’ Thus accosted by the Vipra,
my father brought the bow, and showed that celestial bow unto the
princes. Thereupon, in the twinkling of an eye, bending it, the powerful
(Rāghava) stringed the bow and drew it. And is he drew it vehemently, it
broke in the middle in twain. And the sound of it was dreadful like unto
the bursting of a thunder-bolt. Then raising an excellent vessel of
water, my truthful father prepared to bestow me on Rāghava. And bestowed
on Rāghava, I was accepted of him, after he had consulted the wish of
his father, that lord, the master of Ayodhyā. And inviting my
father-in-law, the old king Daçarātha, my father bestowed me on Rāma,
having a knowledge of self. And my father bestowed on Lakshmana for his
wife, my younger sister, the beauteous and chaste Urmilā. Thus was I
bestowed on Rāma on the occasion of that self-choice. And ever since I
have been devoted unto my husband, the foremost of those possessing
prowess."
Having heard this grand story, Anasuyā cognizant of righteousness,
smelling the head of Mithilā’s daughter, embraced Sitā with her arms. "I
have heard all that thou, describing the self-choice, hast spoken
sweetly and beautifully in articulated letters and feet. O
sweet-speeched one, I have been delighted with thy narration. But
ushering in the auspicious night, the graceful Sun hath set. And there
are heard the notes of feathered ones, which, after having gone about in
search of food are resting now for the purpose of sleeping. And these
ascetics having bathed, are wending their way in a body, carrying
water-pitchers, their barks drenched with water. And the smoke arising
from the fire-sacrifice duly performed by the ascetics,—reddish like the
hue of the pigeon’s neck, is seen, wafted by the wind. And trees of
spare foliage appear dense (on all sides); and distance is no longer
perceptible. And animals ranging in the night are going about all round;
and those deer of the asylum are reposing on the daises. O Sitā, the
night crested by the stars hath arrived; and, veiled in moonlight,
appeareth the moon in the heavens. Go thou; I permit thee. Do thou seek
the society of Rāma. I have been pleased with thy sweet converse. And, O
daughter of Mithilā, do thou deck thyself before me. Do thou thus please
me, my child, thou that lookest beautiful with excellent ornaments."
Thereat, having adorned herself, Sitā, resembling the daughter of a
celestial, bowing down to the feet (of the female ascetic), directed her
steps towards Rāma. And that best of speakers, Rāghava, saw Sitā, decked
with the ornaments affectionately presented by the ascetic; and he
rejoiced thereat. Then Mithilā’s daughter, Sitā, related unto Rāma all
about her having been affectionately presented by the ascetic with
attire, ornaments and the garland. Thereupon, witnessing the honor that
had been accorded unto Maithili,— rare among men, Rāma became well
pleased,—as also that mighty car-warrior, Lakshmana. Then Raghu’s son,
ministered unto by the ascetic, happily spent the delightful night
there, with her face resembling the moon. On the night having passed
away, those foremost of men, after performing their ablutions, enquired
of the ascetics performing fire-sacrifices, who lived in the forest.
Thereat the righteous ascetics ranging the forest said that all the
sides of the forest were infested by Rākshasas. "Ferocious beasts
feasting on blood, and Rākshasas, O Rāghava, living on human
beings,—wearing various shapes, abide in this mighty forest. These eat
up ascetics leading the Brahmācharya mode of life, who happen to be
unclean or heedless. Do thou, therefore, O Rāghava, let them. This is
the path of the Maharshis, who procure fruits in the forest. By this way
thou wilt be able to enter the impracticable wild, O Rāghava." Thus
addressed by the ascetic twice-born ones, and having been blessed by
them, that repressor of foes, Rāghava, entered the forest in company
with his wife and Lakshmana, like the sun entering a mass of clouds.
End of Ayodhyākandam.
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