Produced by James Simmons.

This file was produced from page images at the Internet Archive.

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 a (with a macron above) as a (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 but I've left variant spellings alone. Some words and names, like yojana and Garuda, were spelled two different ways in the same text. I have spelled them consistently to avoid confusion.

THE RAMAYANA

Translated into English Prose from the original Sanskrit of Valmiki

ARANYA KANDAM.

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.]

ARANYA KANDAM. .................................................... SECTION I. ...................................................... SECTION II. ..................................................... SECTION III. .................................................... SECTION IV. ..................................................... SECTION V. ...................................................... SECTI0N 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 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. ................................................... KISHKINDHA KANDAM. ................................................ 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. .................................................. SUNDARA KANDAM. ................................................... 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. ..................................................

ARANYA KANDAM.

SECTION I.

Entering the extensive forest of Dandaka, the irrepressible and self-composed Rama saw the collection of asylums belonging unto the ascetics, strewn with Kuca and bark, and environed by spiritual energy; incapable of being beheld; like the solar disc in the heavens,--the refuge of all creatures--with their ornamented yards; filled with a great many deer, and abounding in multitudes of birds; in which Apsaras always danced and which they held in respect; (asylums) beauteous with spacious rooms for fire-sacrifice, with sacrificial necessaries, deer-skins, Kuca, faggots, water-pitchers, fruits and roots; surrounded by mighty and sacred forest-trees; crowned with lucious fruits; honored with Vali[1] and Homa[2]; holy; resounding with the sounds of Vedic recitations; scattered with divers blossoms; and containing tanks filled with lotuses; with ancient ascetics living on fruits and roots, having their senses under control, wearing bark and black deer-skins, and possessing the splendour of the sun or fire; and adorned by great and holy sages living upon regulated fare. Beholding that collection of asylums belonging unto the ascetics, resembling the regions of Brahma, resonant with the voices of Vedic recitations; and grateful; with highly pious Brahmanas versed in the Vedas,--the exceedingly energetic and graceful Raghava entered the same, having first unstrung his mighty bow. Thereupon, seeing the righteous Rama resembling the moon risen, as well as Lakshmana and the illustrious Vaidehi, those Maharshis endeued with spiritual intuition, came forward (to meet the incomers); and, having uttered benedictions, those persons of rigid vows, received them. And those dwellers of the wood, struck with wonder, beheld Rama's tender grace and lovliness and elegance of dress. And struck with astonishment, those inhabitants of the woods of pre-eminent piety saw Vaidehi, Lakshmana and Rama, with winkless eyes. And those persons of exalted virtue, engaged in the welfare of all creatures, made Raghava, their guest, sit down in their thatched cottage. Then, having received Rama respectfully according to scriptural prescription, those virtuous ones of eminent piety, resembling fire, procured water (for Rama). And, experiencing great delight, those high-souled ones, uttering benedictions, procured wild fruits, flowers and roots; and, having assigned an asylum (unto Rama), those persons cognizant of righteousness, said with joined hands, "Possessed of high fame, thou, the protector of righteousness, art the refuge of these people. Thou shoudst be honored and worshipped, being their king, holding the rod, and their superior. O Raghava, it is because he that governs his subjects, is a fourth part of Indra himself, that the king, being bowed down unto by all, enjoys the choicest things. And we, being in thy dominions, ought to be protected by thee. Whether living in the city or in the woods, thou, lord of men, art our sovereign. We have renounced chastising others; and, O monarch, we have conquered our anger, and subdued our passions. Therefore, even as a child in its mother's womb (should be protected by her), should we be protected by thee." Having said this, they entertained Raghava, along with Lakshmana, with fruits and roots and flowers and diverse other edibles procurable in the woods. In the same way, other ascetics of accomplished purposes, living lives of integrity, duly pleased that lord, Rama, resembling Vaicyanara.

[1] Offerings to the spirits of air.--T.

[2] Burnt offerings, or oblations of clarified butter into the sacred fire, as an offering to the gods, accompanied with prayers or invocations.--T.

SECTION II.

Having received the homage of the ascetics, Rama about sun-rise, having greeted them all, entered into the forest. And Rama, followed by Lakshmana, saw the heart of the forest abounding in various kinds of beasts,--ranged by bears and tigers, with its trees and shrubs torn and trampled, its pools turbid, and its birds crying. And, having in company with Sita arrived at that forest abounding in terrible beasts, Kakutstha saw a man-eater, resembling a mountain-summit, emitting tremendous roars, with hollow eyes, a huge face, frightful, having a deformed belly, disgusting, dreadful, Cyclopean, mis-shapen, of a horrible sight, clad in a tiger-skin, besmeared with fat, covered with blood, capable of frightening all creatures, with his mouth widely extended, like unto the Destroyer himself, and uttering loud shouts,--who stood piercing with his iron dart three lions, four tigers, two leopards, four Prishatas, and the huge tusked head of an elephant dripping fat. Having seen Rama and Lakshmana, as well as Sita the daughter of Mithila, he growing angry, rushed (against them), like the Destroyer himself rushing against creatures at the universal dissolution. Uttering a dreadful yell, and, as if making the earth tremble, he took Vaidehi on his waist, and, going a little distance, said, "O ye wearing bark and matted locks, O ye of feeble strength, that accompanied by your (common) wife, have entered the forest of Dandaka, bearing bows and arrows and scimitars, why, being ascetics, do ye wish to associate with a (single) woman? Ye wicked wretches, ye impious wights, who are ye that bring disgrace upon ascetics? I am a Rakshasa, Viradha by name. This forest is my fastness. Accoutred in arms, I range (here), feeding on the flesh of ascetics. This transcendentally beauteous one shall be my wife. And in battle I shall drink your blood, wretches that ye are." Hearing the wicked and vaunting speech of the impious Viradha, as he said this, Janaka's daughter, Sita, began to tremble from fear, like a plantain tree shaken by the wind. Seeing the graceful Sita on the waist of Viradha, Raghava with a blank countenance said unto Lakshmana, "O amiable one, behold the daughter of king Janaka, my wife of pure ways, an illustrious princess brought up in luxury--on Viradha's waist O Lakshmana, what had been wished for by Kaikeyi with reference to us, (hath taken place), and the dear boon (that she had asked) hath born fruit. That far-sighted lady--my second mother--who had not been satisfied with having secured the kingdom in the interests of her son, and by whom I that was dear unto her above all other creatures, had been banished to the woods, hath to-day her wishes crowned with success. O Sumitra's son, nothing can impart unto me greater anguish than the touching of Vaidehi by another-- which surpasses my father's demise and my having been deprived of the kingdom." As Kakutstha with his eyes flooded with tears was speaking thus, Lakshmana flying into a rage, spoke like unto a confined elephant: "Why dost thou, O Kakutstha, being the lord of all creatures and resembling Vasava himself,--and also backed by myself, thy servant,-- grieve like one forlorn? The earth shall drink the gore of this Rakshasa, Viradha, when deprived of life, after he hath been slain with a shaft by my angry self. That ire of mine which I had conceived against Bharata hankering after the kingdom, will I discharge on Viradha; even as the weilder of the thunder holt hurls his weapon at a hill. Let my mighty arrow acquiring velocity from the speed imparted to it through the energy of my arms, light on his huge breast, and force his life from forth his body; and let him whirling (at length fall down to the earth).

SECTION III.

Then Viradha again spoke filling the forest, "Do ye tell me who ask you,--who are ye and whither are ye going?" Thereupon, the highly energetic Rama answered the Rakshasa with a flaming face, when he had thus asked (Rama)-- that he belonged to the Ikshwaku race. "Know us that are in ihe forest, for Kshatriyas of respectable character. I also am anxious of knowing who thou art, that goest about the Dandakas." Viradha answered Rama having truth for his prowess, "Ah! I will tell thee, O king. Do thou, O Raghava understand! I am son unto Java, and my mother is Satarhada. All the Rakshasas of the earth have called me Viradha. Having gratified Brahma by my asceticism, I received (this boon) that none in the world would be able lo slay me by mangling my body with weapons. Forsaking this fair one, do ye renouncing all hope (of either recovering her or vanquishing me), speedily flee away to that place whence ye had come;--else I shall deprive you of your lives." Thereat, Rama with his eyes reddened through wrath replied unto that Rakshasa of a deformed shape, the wicked Viradha--saying, "Little! shame on thee of base purposes! Thou surely seekest thy own death; and (death) thou shall get in battle. Stay! Thou escapest me not with life." Then stringing his bow, Rama, speedily aiming at the Rakshasa, pierced him with sharpened shafts; and (then) from his bow-string let go seven shafts, having their feathered parts plaited with gold, furnished with great velocity, and coursing like Suparna or the wind. Thereat, resembling flames, those arrows furnished with peacocks' feathers, pierced Viradha's body, and fell to the earth, covered with blood. On being thus pierced, the Rakshasa set Vaidehi down, and, upraising a dart, rushed in wrath towards Rama and Lakshmana. And sending forth a mighty roar, he took up a dart resembling the banner of Sakra; and he then appeared like the Destroyer[3] with opening mouth. Then the brothers showered a blazing volley of shafts on the Rakshasa, resembling the Destroyer himself. And stationing himself at a spot, the Rakshasa, laughing terribly, yawned, and as he yawned the flest-coursing shafts fell off from his person. And by virtue of the bestowal of the boon (by Brahma), the Rakshasa Viradha drew up his vital energies, and, lifting up a pike, darted at the descendants of Raghu. That best of those bearing arms cut off with two arrows that dart resembling the thunder-bolt and flaming in the sky. And the dart severed by the shafts of Rama, fell to the earth, as falls a crag severed by the thunderbolt. Thereat, swiftly raising up a sword, resembling a black snake, each (of the Raghavas) approached his antagonist, and began to assail him hastily. Thus hard beset, that terrible one, seizing them both with his arms, attempted to make away with those foremost of men, who, however, retained their calmness. Reading his purpose, Rama spake unto Lakshmana, "Let the Rakshasa bear us by this way. Not use of letting him. Sumatra's son, let the Rakshasa bear us wherever he likes. Even this, by which the ranger of the night is proceeding, is our way." And lifting up (Rama and Lakshmana) by his might and prowess, as if they were striplings, that haughty ranger of the night laid them on his shoulders. And having deposited the Raghavas on his ihoulders, Viradha--ranger[4] of night--sending up dreadful shouts, directed his course towards the forest. And he at length entered the forest resembling a mighty mass of clouds, furnished with various kinds of trees, picturesque with diverse species of birds, and abounding in jackals, serpents and beasts.

[3] The North-West Province text has an additional Sloka:--Having said this the graceful Lakshmana spoke unto Viradha as if jestingly, "Who art thou that going to the forest, art ranging it so pleasantly?"--T.

[4] The text has Kalantakoyamopame--abl.--resembling Kala, Antaka, or Yama. The commentator cites a sloka, which assigns three several functions to the three,--Kala executes his office on the occasion of the separation of life from the body; Antaka compasses the end; and Yama finally sits in judgment upon the departed soul. But this strikes me as misplaced erudition. I, however, give the commonsense rendering.--T.

[5] Another reading is:--That ranger of the night laid on his shoulders, those ones, who were puffed up with their exceeding prowess.--T.

SECTION IV.

Seeing those foremost of Raghus, the Kakutsthas, carried away, Sita cried in a loud voice, raising up her arms,[5] "Rama, the son of Dacaratha, the strong, the truthful and the pure, is, along with Lakshmana, being carried away by you, Rakshasa of a terrible appearance. Me bears will devour and tigers and panthers. Renouncing the Kakutsthas, do thou carry me away. I bow unto thee, O best of Rakshasas." Hearing these words of Vaidehi, Rama and Lakshmana bestirred themselves for compassing the death of that wicked one. And Sumitra's son broke his left arm; while Rama at once broke the Rakshasa's right one. On his arms being broken, the Rakshasa resembling a mass of clouds, growing weak, sank down on the ground in a swoon, like a hill riven by the thunderbolt. Thereupon, they assailed the Rakshasa with their fists, arms and feet; and lifting him up once and again, and pressing him, they trod on him over the ground. Although he was sore pierced by full many an arrow and cut sorryly by scimitars, and pressed down on the earth in various ways, yet the Rakshasa expired not. Seeing him utterly incapable of being killed, and resembling a hill, that inspirer of hope in times of peril, the graceful (Rama), said, "O foremost of men, in consequence of his austerities, yon Rakshasa cannot be vanquished with weapons in conflict. Therefore, let us cast him into a pit. O Lakshmana, dig a capacious pit in this forest[6] for this Rakshasa resembling an elephant, terible, and of a grim presence." Having said this unto Lakshmana,--"Do thou dig a pit," the powerful Rama remained planting his foot on Viradha's throat. Having heard Raghava's words, the Rakshasa spake gently, "Slain am I, O chief of men, by thee possessed of strength equal to that of Sakra. Through ignorance, O foremost of men, I could not before know thee. Now I know thee that art Rama, the worthy Son of Kaucalya, my child; as well as the highly virtuous Vaidehi and the renowned Lakshmana. By virtue of a curse, I entered this dreadful Rakshasi form, I a Gandharba, having been cursed by Vaicravana. Being propitiated by me, that greatly famous one said,--'When Rama the son of Dacaratha, shall slay thee in encounter, thou, attaining thy natural condition, shalt repair to the celestial regions.' Getting wroth, he cursed me, who had been absent; and thus did king Vaicravana address me, who had conceived love for Rambha. Through thy grace have I been freed from this fearful curse, I shall (now) repair to heaven. Hail, O repressor of foes! Half a Yoyana hence, my child, dwells the righteous and potent Maharshi, Sarabhanga, resembling the Sun. Seek him speedily: he will bring about thy good. Casting me (into this pit) in the wood, do thou, O Rama, peacefully go thy way. Even this is the eternal usage of the Rakshasas. hose that die in the forest, attain eternal regions." Having said this unto Kakutstha, the mighty Viradha, afflicted with arrows, having his body deposited (in the pit), attained heaven. Having heard that speech of Viradha, Righava ordered Lakshmana, saying, "O Lakshmana, do thou in this forest dig a capacious pit for this Rakshasa resembling an elephant, dreadful, and of terrible acts." Having said unto Lakshmana, "Dig a pit,"--Rama possessed of prowess remained fixing his foot on Viradha' s throat. Then taking a hoe, Lakshmana dug a spacious pit by the side of the huge-bodied[7] Viradha. Then when his throat had been freed, (Lakshmana) cast into the pit Viradha having ears resembling javelins, sending loud and dreadful sounds. Having vanquished him in fight, Rama and Lakshmana possessed of activity and steady in fight, being exceedingly delighted, raising up the dreadful Rakshasa by main force, cast him howling (into the pit). Reflecting that he was incapable of being slain (by sharpened weapons), those foremost of men, exceedingly well versed (in arms), compassed the death of that mighty Asura, Viradha, in the pit, after they had dug it. Viradha had himself sincerely wished for his death at the hands of Rama; and that ranger of the woods had accordingly told (Rama),--"My death cannot be effected by means of weapons." Having heard these words, Rama decided upon casting him into a pit. And when the excessively strong Rakshasa entered the cavity, he made the forest resound with his cries. Having thrown him into the hole, Rama and Lakshmana, their fears removed, appeared with joyful looks, and rejoiced in that forest like the sun and the moon seated in the heavens.[8]

[6] Another reading is Subhuyabhuyan--That one of elegant arms (raising) them up.--T.

[7] The reading slightly varies in some texts.--T.

[8] Another reading of this line is:--And buried him under stones. The North-West Provinces text has four additional lines:--Having, slain the Rakshasa and taken Mithtla's daughter, those ones having bows decked in gold, being delighted, rejoiced in that mighty forest, like the sun and the moon seated in the sky.--T.

SECTION V.

Having in the forest slain the Rakshasa Viradha possessed of tremendous strength, Rama endeued with prowess, embracing and cheering Sita, spoke unto his brother Lakshmana of flaming energy, saying, "This dense forest is hard to live in; nor are we acquainted with the ways of the wood. Therefore will we speedily repair to the ascetic Sarabhanga." Thereupon Raghava set out for the hermitage of Sarabhanga. And Rama beheld a mighty wonder near that one of celestial virtue, who had purified his soul through asceticism. He saw the lord of the celestials, possessed of a resplendent person, resembling in effulgence the sun or Vaicwanara--mounted on a superb car--(saw) him that is followed by all the celestials, stationed in the sky, not touching the earth, adorned in luminous ornaments--the god dressed in a clean apparel; worshipped by many a high-souled personage dressed in the same way. And from a distance, (Rama) saw the car stationed in the sky yoked with green steeds--resembling the infant sun; and he saw the spotless umbrella possessing the beauty of a mass of white clouds, resembling the lunar disc,--and graced with variegated wreaths. And his (Indra's) head was being fanned by two chowris, costly and furnished with golden handles, held by two magnificent damsels; and innumerable Gandharbas and Siddhas and prime sages were hymning the celestial stationed in the welkin. And seeing Sarabhanga engaged in converse with Satakratu, Rama said unto Lakshmana (the following words). And pointing out the car, Rama showed the wonder unto his brother. "Behold, O Lakshmana, yonder car stationed in the sky, splendid, furnished with exceeding grace, wonderful, and seeming as if the sun had fallen from the heavens. The steeds standing in the sky are for certain those of which we had formerly heard as belonging unto Sakra of many sacrifices. And, thou foremost of men, these youths environing (the celestial) by hundreds, wearing earrings, and bearing swords in their hands, are broad of chest, have arms resembling bludgeons in size,and are clad in crimson vesture, like unto tigers incapable of being approached. Over the breasts of all appear chains of blazing sheen; and, O son of Sumitra, their beauty appears that of five and twenty. And even this is the ever-enduring age of the celestials, as these foremost of men of sweet looks appear. O Lakshmana, stay here awhile with Vaidehi, so long as I do not gather who it is that is in the effulgent car." Saying unto Sumitras son, "Stay here," Kakutstha bent his steps towards Sarabhanga's aslylum. And seeing Rama approach, Sachi's lord, taking Sarabhanga's permission, addressed the celestials, saying, "Rama is coming hither. Do ye set out for another place, ere he yet addresses me. He is not fit to behold me (now.) When he shall have vanquished (his foe in fight), and won success, shall I readily show myself unto him. He shall have to achieve an act incapable of being achieved by others." Then rendering homage unto that anchoret and conversing with him, the weilder of the thunderbolt--subduer of enemies--repaired to heaven in a car yoked with steeds. When the thousand-eyed one had gone away, Raghava accompanied by his companions appeared before Sarabhanga in the Agni-hotra chamber. Taking his feet, Rama, Sita and Lakshmana sat down with the permission of the ascetic, who received them and set apart quarters for them. Then Raghava questioned (the sage) concerning the visit of Sakra; and Sarabhanga related everything unto Raghava. "O Rama, this bestower of boons wishes to take me to the regions of Brahma. I have conquered them, incapable of being attained by persons that have not schooled themselves,--by virtue of fierce austerities. O chief of men, knowing that thou wert near, I became anxious to go to the minor celestial regions and this supreme heaven (of Brahma), after I had seen thee, righteous and high-souled, who art my dear guest now. O foremost of men, I have for aye attained the excellent regions of Brahma. and Nakaprishtha. Do thou receive them as pertaining to me." Thus addressed by the sage, Sarabhanga, that best of men, Raghava, versed in every branch of learning, said, "O mighty anchoret, I shall acquire all those regions myself. I now wish that thou mayst direct me as to my abode in this forest." Thus accosted by Raghava resembling Sakra in strength, the eminently wise Sarabhanga again said, "O Rama, here in this forest lives a pious and self-restrained ascetic of mighty energy, named Sutikshna. He will bring about thy good. O Rama, follow this Mandakini flowing among flowers, which (here) runs in an opposite direction to her usual course; and then wilt thou reach there. This is thy course, thou best of men. Do thou now, my child, for a space look at me; while I leave off my limbs, even as a serpent renounces its slough." Then preparing a fire and with Mantras offering oblations into it, the exceedingly energetic Sarabhanga entered into the fire. The fire consumed the down, hair, old skin, bones, flesh and blood of that high-souled one. (Anon) Sarabhanga became a youth resembling fire; and rising from the flame, he appeared splendid. And proceeding past the regions of high-souled sages sacrificing with fire, as well as of the celestials, he ascended those of Brahma. And that one of pious acts done on earth--that best of the twice-born race--saw the grand-father, in company with his followers. And the grand-father also, beholding that Brahmana, rejoiced greatly, and said,-- "Hail!"

SECTI0N VI.

After Sarabhanga had ascended heaven, ascetics in bodies, assembled together, presented themselves before Kakutstha; Rama of flaming energy. And Vaikhanasas, and ValakhilyaS, and Sanprakhalas, Marichipas, Acmwakuttas in numbers, and those ascetics, Patraharas, and Dantolukhalas, Unmajjakas next, and Gatracayyas, and Acayyas and Anavakacikas, those ascetics, Salilaharas, Vayubhaksbas after them, Akacanilayas, Sthandilacayis, Urddhavasis of controlled senses, and Ardrapattavasas given to Japa, practising penances, and engaged in performing the five kinds of austerities--all furnished with the grace that comes of spiritual energy, and all firmly concentrated in Yoga--these ascetics presented themselves before Rama in the asyhim of Sarabhanga. And coming before Rama, the foremost of those practising righteousness, those sages conversant with morality,--met in a body, said unto that pre-eminently virtuous one, "A mighty car-warrior, thou art the foremost person of the Ikshwaku race and the world; as well as their lord,--even as Maghavan is the lord of the celestials. Famous over the three worlds in high worth and prowess, in thee are found truth and virtue in profusion and obedience unto the mandate of thy sire. O lord, it behoves thee cognizant of virtue and attached unto it, to forgive us for what we as suiters say unto thee. The sin, O lord, of that monarch is mighty that taketh a sixth part of the subjects' incomes, but doth not protect them as sons. But he that, setting his heart on protecting the people, doth ever carefully protect all the inhabitants of his dominions, like his own life or like his son dearer unto him than life itself, reapeth, O Rama, enduring renown extending over many years, and (at length) attaining the regions of Brahma, is glorified there. The king that protects his subjects righteously, is entitled to a fourth part of the great religious merit that is reaped by an ascetic subsisting on fruits and roots. O Rama, this many Brahmanas--this great body of men that have assumed the Vanaprastha mode of life, although having thee for their lord, are being sorely troubled by Rakshasas, as if they had none. Come and behold the bodies of innumerable ascetics of pure hearts that have in various ways been slaughtered by Rakshasas in the forest. And great is the worry that is experienced by the dwellers on the river Pampi and the Mandakini as well as those that reside in Chitrakuta. We cannot bear the terrible affliction of the ascetics in the forest at the hands of Rakshasas of dreadful deeds. Therefore, for obtaining refuge, have we come before thee who art the refuge (of all). Do thou, O Rama, deliver us all, who are being exceedingly afflicted by the rangers of the night. O hero, we have no greater refuge on earth than thyself. Do thou, O king's son, rescue us all from Rakshasas." Hearing these words of the sages and ascetics, that righteous-souled one addressed them, saying, "It doth not behove you to speak thus. I should be commanded by the anchorets. I have entered the forest solely with a view to my own purpose. I have entered this forest in obedience to the mandate of my father, with the object (at the same time) of putting an end to these ravages of the Rakshasas on you. I have at my own will come hither for securing your interest. Then shall my stay in the woods be crowned with mighty fruit. I wish to slay in battle the enemies of the ascetics. Let the sages and ascetics behold my prowess as well as that of my brother." Having been conferred a boon by the ascetics, that hero entered upon a noble undertaking, and accompanied by the ascetics, in company with Lakshmana directed his course to (the hermitage of) Sutikshna.

SECTION VII.

Rama accompanied by his brother as well as Sita went to the asylum of Sutikshna in company with the twice-born ones. And having proceeded far, and crossed many a stream of copious waters, Rama saw a holy peak towering high like the mighty Meru. Then those worthy scions of the Ikshwaku race--descendants of Raghu--with Sita entered the forest ever furnished with various kinds of trees. And having entered the dense forest abounding in blossoms and fruits and trees, Rama saw in a recess an asylum glittering with bark and garlands. There Rama duly addressed an ascetic seated in the lotus-attitude[9] for warding off evil, even Sutikshna, "O thou conversant with righteousness, speak to me, O Maharshi, O thou that hast truth for thy prowess." Thereupon, eying Rama keenly, that calm (ascetic)--the foremost of those practising righteousness, embracing him with his arms, said, "Welcome, thou foremost of the Raghus, O Rama, thou the best of those practising righteousness. This asylum now hath been furnished with its master in consequence of thy visit. O illustrious one, O hero, expecting thee, I have not yet ascended heaven, renouncing on earth this body of mine. I had (already) heard that, coming to Chitrakuta, (thou hadst been staying there), having been deprived of the kingdom. Here came, O Kakutstha, the Sovereign of the celestials of an hundred sacrifices. Coming to me, that mighty deity, the Sovereign of the celestials, said that I had acquired all the worlds by my pious acts. Do thou, by my grace, in company with thy wife and Lakshmana, dwell delightfully in those regions won by my asceticism, containing Devarshis." Thereupon the self-possessed Rama answered that blazing and truth-telling Brahmana of fiery austerities, like Vasava answering Brahma, saying, "O mighty ascetic, I myself will win those regions. I wish to be directed to a dwelling in this forest. Thou art possessed of ability in respect of everything, and art (at the same time) engaged in the welfare of all beings,--this hath been told unto me by the high-souled Sarabhanga of the Gautama race." Thus addressed by Rama, that Maharshi known over all the worlds, spoke sweet words ia great joy, "O meritorious Rama, even this is the asylum (for thee). Do thou live here pleasantly. It is inhabited by numbers of saints and is always provided with fruits and roots. This forest is haunted by herds of deer that range here without doing harm to any one, although they possess great energy; and go away, having bewitched people (by their beauty). Save what comes from these deer, there is no other evil to be encountered here." Hearing those words of the Maharshi, the placid elder brother of Lakshmana, taking up his bow with the arrow set, said "O exalted one, if by means of sharpened shafts blazing like lightning, I slay those herds of deer when they come, it shall impart pain unto thee,--and what can be more unfortunate than this? Therefore I shall not be able to dwell long in this asylum." Having said this, Rama ceased and became engaged in his evening adorations, and, having finished them, along with Sita and Lakshmana fixed his quarters in the asylum of Sutikshna. Then, when the evening had passed away and night fell, Sutikshna, having done homage unto those chiefs of men, offered them excellent fare, suitable to ascetics.

[9] The yoga system has many positions for concentrating thought.--T.

SECTION VIII.

Having been well entertained by Sutikshna, Rama in company with Sumitra's son, having passed away the night there, awoke in the morning. And arising in due time, Rama along with Sita, bathed in cool waters odorous with the aroma of lotuses; and having in proper time duly worshipped Fire as well as the deities, in that forest containing abodes of ascetics, Rama, Lakshmana and Videha's daughter, their sins purged off, seeing the sun risen, approached Sutikshna and spoke unto him these mild words, saying--O Reverend sir, we have stayed here pleasantly, being excellently ministered unto by thee. We greet thee, and go away. The ascetics urge speed upon us. We hasten to view the collections of asylums that belong unto the holy sages inhabiting the forest of Dandaka. Now we crave thy permission along with that of these foremost of anchorites, steady in virtue, crowned with asceticism and self-controled, resembling smokeless flames. And we intend to set out ere the sun, like unto a low-sprung one that hath attained to auspicious fortune through evil ways, with rays incapable of being borne, shines too fiercely." Having said this, Raghava along with Sita and Sumitra's son bowed down unto the ascetic's feet. And as they touched his feet, that best of ascetics, raising Rama and Lakshmana up, embraced them closely and said, "O Rama, go thy way safely, in company with Sumitra's son and this Sita that followeth thee like a shadow. Behold the beauteous asylums, O hero, of these pure-spirited ascetics inhabiting the forest of Dandaka. Thou wilt see blossoming woods garnishod with fruits and roots, containing goodly deer, and mild feathered tribes; tanks and pools laughing with blown lotuses, containing pleasant waters, and abounding in Karandavas; charming mountain-springs; and romantic forests picturesque with peacocks. Go, O child; and go thou also, O Sumitra'a son. And come again to my asylum after having seen these." Thus addressed, Kakutstha along with Lakshmana, having gone round the ascetic, prepared for departing. Then Sita of expansive eyes handed to the brothers excellent quivers, bows and shining swords. Then fastening the graceful quivers, and taking the sweet-sounding bows, both Rama and Lakshmana issued from the hermitage. And permitted by the Maharshi, the Raghavas furnished with grace, equipped with bows and scimitars, swiftly set out along with Sita.

SECTION IX.

When the son of Raghu had set out with Sutikshna's permission, Sita addressed him in affectionate words and convincing speech, saying,--"Although thou art great and followest the narrow way (of righteousness), yet thou art on the eve of entering into unrighteousness. But thou couldst by refraining from action, eschew this unrighteousness that springs from an evil begot of desire. This evil begot of desire is threefold. One prominent evil is falsehood, and both the others are of weightier significance, --association with others' wives, and vindictiveness without any (basis of) hostility. Falsehood, O Raghava, hath never been thine, nor can it ever be thine (in the future). Nor yet, O foremost of men, canst thou ever even in fancy be (guilty of) going after others' wives, which marreth all religious merit. These, O Rama, are by no means in thee. O King's son, thou ever and a day directest thy attentions unto thy own wife. And thou art righteous and truthful and doest the will of thy sire. In thee are established virtue and truth--and every thing; and by help of thy conquered senses, thou, O mighty-armed one, art capable of bearing everything. And, O thou of a gracious presence, thine is control over sense. The third evil that leads men through ignorance to bear hostility towards others without any (cause of) hostility, is now present (unto thee). Thou hast, O hero, for the protection of the saints dwelling in the forest of Dandaka, promised the slaughter of Rakshasas in battle. And it is for this reason that equipped with bows and arrows, thou hast along with thy brother set out for the forest known as Dandaka. Seeing thee set out, my mind reflecting on thy truthfulness as well as thy happiness in this world and welfare in the next, is wrought up with anxiety. And, O hero, I do not relish this journey to Dandaka. Thereof I will tell thee the reason. Do thou listen to me as I tell thee. Bearing bows and arrows in thy hands, thou hast come to the wood along with thy brother; and (it may well happen) that seeing grim rangers of the forest, thou mayst discharge thy shafts. And even as the vicinity of faggots increases the energy of (ire, the proximity of (the bow) enhances the strength and energy of the Kshatriya. Formerly, O long-armed one, in a sacred wood haunted by beasts and birds, there lived a truthful ascetic of a pure person. Intending to disturb his austerities, Sachi's lord, Indra, bearing a sword in his hand, came to the asylum in the guise of a warrior. And in that asylum, that excellent scimitar was deposited as a trust with that righteous person practising asceticism. Receiving that weapon, that ascetic intent upon preserving his trust, rangeth the forest, maintaining his faith. And intent upon preserving his trust, he goeth nowhere for procuring fruits and roots without that sword deposited with him as a trust. Constantly carrying the sword, by degrees, the ascetic, foregoing all thoughts about asceticism, had his mind involved in fierce sentiments. Thus in consequence of bearing that weapon, that ascetic taken up with fierce thoughts, losing his sobriety and led astray from righteousness, went to hell. This ancient story anent the carrying of arms, asserts that even as fire worketh change in a piece of wood, the presence of arms worketh alteration in the mind of him bearing them. From affection and the high honor in which I hold thee, I merely remind thee of this matter. I do not teach thee. Equipped with bows as thou art, thou shouldst renounce all thoughts of slaying without hostility the Rakshasas residing in Dandaka. Without offence none should be slain.--It is the duty of Kshatriya heroes by means of their bows to protect persons of subdued souls, come by any calamity. Where are arms? And where is the forest? Where is Kshatriya virtue? And where is asceticism? These arc opposed to each other,--let us, therefore, honor the morality that pertains to this place. From following arms, one's sense gets befouled and deformed. Again going to Ayodhya, thou wilt observe the duties of Kshatriyas. Then my mother-in-law and father-in-law shall experience enduring delight, if, having renounced the kingdom, thou lead the life of an ascetic. Interest springs from righteousness; and happiness also results therefrom. One attains everything through righteousness--in this world the only substantial thing. Repressing self by diverse restrictions, intelligent people attain righteousness; but virtue crowned with felicity, is incapable of being attained by following pleasure. O mild one, ever cherishing thy heart in purity, do thou practise piety, in the wood of asceticism. Everything--the three worlds--are truly known unto thee. I have spoken this through feminine fickleness. Who can speak of righteousness unto thee? Reflecting on and understanding things, do thou along with thy younger brother speedily do what thou likest."

SECTION X.

Hearing Vaidehi's words spoken through high regard (for her husbands Rama with his energy enhanced, answered Janaka's daughter, saying, "O noble lady, thou hast spoken mild words fraught with worth and profit; and, O Janaka's daughter versed in virtue, thou hast expounded the duties of Kshatriyas. What, O exalted one, shall I say? Thou hast thyself by thy words (furnished an answer to what thou hadst said). Kshatriyas wear bows in order that the word 'distressed' may not exist (on earth). O Sita, those ascetics of severe vows that are beset with perils in Dandaka, having personally come unto me, who am their refuge, have sought protection at my hands. Always dwelling in the forest, subsisting on fruits and roots, they on account of Rakshasas of cruel deeds, do not, O timid one, attain ease. These ascetics are devoured by terrible Rakshasas) living on human flesh. Being eaten up (by the Rakshasas), the anchorites living in the forest of Dandaka--those best of the twice-born ones-- said unto us--'Be thou gracious unto us.' Hearing those words of theirs which fell from their lips, I, resolving to act in accordance with their request, said,--'Be ye propitious.' This is surpassing shame unto me that such Vipras who themselves are worthy of being sought, seek me. What shall I do? I said this in the presence of those twice-born ones. Thereat all those that had come, said, 'We have been, O Rama, immensely harassed in the forest of Dandaka by Rakshasas wearing shapes at will. Do thou deliver us. These irrepressible Rakshasas living on human flesh vanquish us at the time of Homa, and on the occasions of Parvas, O sinless one. Of the saints and ascetics afflicted by the Rakshasas, who are on the search for their refuge, thou art our best refuge. We can by virtue of the energy of our asceticism easily destroy the rangers of the night; but we are loath to lose our asceticism earned in a long time. O Raghava, our austerities are constantly disturbed, and we can hardly perform them. Therefore, although sore afflicted and devoured by the Rakshasas dwelling in the forest of Dandaka, we do not cast our curse on them. Thou along with thy brother art our protector: thou art our master in this forest.' Having heard these words, I promised my perfect protection unto the saints in the forest of Dandaka, O daughter of Janaka. Having promised, I living cannot violate my vow concerning the ascetics; verily truth is ever dear unto me. I had rather renounce my life, or thee, O Sita, along with Lakshmana,--but by no means my promise made, especially unto Brahmanas. O Videha's daughter, the protection of the saints is incumbent on me even without any representation,--and what (shall I say) when I have promised the same? Thou hast spoken this unto me through affection and friendship. I have been well pleased with thee, O Sita. One doth not instruct another that one doth not bear affection to. O beauteous damsel, (what thou hast said) is worthy of both thy love and thy race. " Having said these words unto Mithila's princess, the beloved Sita, the high-souled Rama, equipped with bows, along with Lakshmana, directed his steps towards the inviting woods of asceticism.

SECTION XI.