AYODHYĀKĀNDAM (continued 3)

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."

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."

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.

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.

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.

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."

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.

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.

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.

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.