AYODHYĀKĀNDAM

SECTION I.

When Bharata set out for the home of his maternal uncle, he affectionately took with him the sinless Satrughna ever repressing his passions.¹⁰¹ And there he abode with his brother, being ministered unto in every respect and tended by his maternal uncle, Açwapati, with all the fondness of a father.¹⁰² Albeit thus staying, with every ministration extended towards them as much as they could wish, yet those heroic brothers failed not to remember the aged long Daçarātha. And the puissant king also on his part remembered his sons away from home, Bharata and Satrughna, resembling the mighty Indra and Varuna. All those four chiefs of men were dear unto him even as four hands issuing from his own body. Yet among them all, the highly energetic Rāma was the favorite of his sire. He was the foremost of all in every virtue, like unto Sayambhu’s¹⁰³ self in the esteem of creation. Solicited by the celestials wishing for the destruction of Rāvana, he, who is the eternal Vishnu, was born as Rāma in the world of men. And with that son of immeasurable energy, Kauçalyā looked graceful, even as Aditi, with that foremost of the celestials, the weilder of the thunder-bolt. He was furnished with grace, and possessed of prowess; and he did not seek for defects in others in the midst of virtues. That son of Kauçalyā was incomparable on earth and in worth fully equal to Daçarātha himself. He was aye of quiescent soul; and always preluded his speech with an amiable phrase; and although he might be addressed in a harsh manner, yet he returned no corresponding reply. He was gratified even with a solitary instance of benefit; and from freedom of soul did not remember an hundred injuries. In the intervals of martial exercises, he always discoursed with persons of character, or wise men, or the aged, or the virtuous. He was intelligent, and sweet-speeched, and spoke first (to visitors,) and used grateful words, and was possessed of prowesss, withal not proud of his mighty native virtue. He never spoke an untruth; and he was learned; and he rendered homage unto the aged. He felt kindly towards the subjects; and the subjects on their part held him in dear regard. He was kind to the poor; and he had conquered his anger; and he regarded the Brāhmanas; and he commisserated the wretched; and was versed in morality; and always chastised the wicked; and was pure in spirit; and possessed the thoughts and sentiments of his race; and regarded highly his own Kshatriya duties; and considered that heaven was to be attained through the glory acquired by performing them. He was never engaged in forbidden practices; and never relished improper talk; and argued in chain even like the lord of speech himself. And he was free from ailment; and of young years; and endued with eloquence; and of an excellent person; and versed in season and place; and discerned character,—the one honest person ever created. Endowed with supreme excellence, that son of the monarch was by virtue of his merit dear unto the subjects like their life ranging externally. He had performed his ablutions after having mastered all learning; and was properly versed in the Vedas with their branches. In all weapons either inspired with mantras or otherwise, Bharata’s eldest brother was superior even to his father. And he was the spring of all good; and was saintly; and of undisturbed souls; and truth-telling; and candid; and humble towards the aged twice-born ones congnizant of virtue and interest. He was congnizant of virtue, profit, and interest; had an excellent memory; and was possessed of genius. He was an adept and was well versed in social usages and customs. He was lowly; and of close counsel; and used to keep unto himself his purposes; and was resourceful. Neither his pleasure nor his displeasure went for naught. He knew the season of amassing riches, and of giving them away. And he was ardently reverential; and his wisdom never wavered; and he accepted no improper present; and he used no rough speech. He knew no idleness; and was vigilant; and had a knowledge of his own as well as of others’ failings. He was conversant with the scriptures; and was grateful; and could read the hearts of others. He had sagacity to perceive the seasons for duly showing favor or disfavor. He understood all about the reception of the righteous, the maintenance of family, and the occasion for chastising evil-doers; and he was an expert in collecting dues (from the people); and knew the manner prescribed (by the authorities) for expending money. He had attained proficiency in all the scriptures and literary works composed in both Sanskrit and Prākrit. He sought pleasure wdthout sacrificing either interest or morality; and he was never dilatory in duty. He understood the arts of those who entertained others. He knew the various heads on which wealth was to be expended. He was skilful in riding and training up horses and elephants. He was the foremost of those accomplished in archery; and was acknowledged among men as an Atiratha.¹⁰⁴ He led his forces in the direction of the foe; and he slew his enemies; and was accomplished in marshalling the troops. He was incapable of being repressed in fight even by the enraged gods and Asuras. He was not given to carping, and had subdued his anger, and he was never elated, or malicious. He did not disregard any creature; he was no slave to the times. That son of the monarch was furnished with such qualities. And he was liked by the subjects as well as by the three worlds. In forgiveness he was like unto the Earth; and in intelligence like unto Vrihaspati; and in prowess like unto the Sachi’s lord. Furnished with such qualities acceptable to the people as well as gratifying unto his father, Rāma looked beautiful like the effulgent Sun surrounded by his rays. And the Earth desired for her lord even him (Rāma) possessing an excellent character and of prow'ess incapable of being repressed—like unto Lokanātha¹⁰⁵ himself.

And finding his son crowmed wdth so many incomparable qualities,that subduer of his enemies, king Daçarātha, thought within himself. The long-lived aged monarch reflected, saying,—“How can Rāma become king, I living; and how can this delight be mine?” And this supreme desire rolled in his heart,—“When shall I behold my beloved son installed¹⁰⁶ in the kingdom? Surely he always wisheth for the prosperity of the people; and he showeth kindness to all creatures. And like unto the showering rain-cloudy he is dearer unto the people than myself. He is like unto Yama and Sakra in prowess, and unto Vrihaspati in intelligence; and in forbearance, unto a mountain,—yea, he is far more qualified than myself. Therefore in this age, beholding my son established in (the dominion of) this entire earth, I shall repair unto heaven." Seeing him (Rāma) thus crowned with all these various as well as other sterling and immeasurable virtues rare among other princes, the king then took counsel with his ministers, and made up his mind to confer upon Rāma the dignity of heir-apparent. And that intelligent (king) mentioned (unto his minister) the dreadful evils portended by appearances and phenomena in heaven and the air and on the earth; and also pointed out the circumstance of decrepitude having taken possession of his person. He therefore gave them to understand that the installation of the high souled Rāma of countenance resembling the full moon would dispell his grief, at the same time that it would be universally hailed by the people. Therefore, influenced by his affection (for his subject,) and with the view of compassing his own as well as their welfare, the righteous monarch urged expedition (upon his counsellors;) and that lord of earth brought together the prime and noble from the Various regions and countries of the earth. Like unto Prajāpati's self before all creatures, the king appeared before them, who had been received respectfully, and had, as befitted their ranks, various ornaments conferred upon and quarters assigned unto them. But that lord of men did not, on account of haste,bring over either Janaka or the king of the Kekayas, concluding that a little while after they would receive the glad tidings.

Then when the king—that captor of hostile capitals—had sat down there, began to pour in all the princes popular with their subjects—all save (the two afore-mentioned rulers.) Facing and eying the monarch, those kings sat them down on different seats pointed out by the former. Surrounded by those prime and noble of the various provinces, and all those lowly rulers, who had been received honorably and who generally resided at Ayodhyā, the sovereign appeared like unto the adorable thousand-eyed (one) surrounded by the immortals.

SECTION II.

Then facing his whole court, that lord of earth, the king, resounding all sides as if with thunder, in a mighty voice, echoing, and solemn, and like unto the sounds of a kettle-drum, spake words fraught with welfare, and capable of creating high rapture,and worthy of the attention of all. And in tones overflowing with royal signs; and mellifluous; and peerless; and surcharged with the sentiment of surprise, the monarch addressed the princes, saying,—"It is known to ye that the (people of this) spacious empire now governed by me was governed like unto children by those sovereigns that were my predecessors. Now it is my intention to bring welfare unto this entire earth worthy of being rendered happy, which had been governed by all those sovereigns, Ikshwāku and the rest. Following the path trod by my predecessors, I have, heedless of my own happiness, to the best of my power, always protected the people. And under the shade of the white umbrella, I effecting the good of the entire community, have brought decrepitude upon my body. Having attained an age extending over many thousands of years, and lived for a long period, desire rest for this decrepit frame. Bearing in the interests of the people the heavy burden of duty incapable of being borne by even those that have controlled their senses, and requiring (in the bearer) right royal qualities, I have become fatigued. I therefore wish for rest, after in the interests of the subjects installing my son, with the permission of all these excellent twice-born ones around me. My worthy son, like unto Purandara himself in prowess—Rāma, the conquerer of hostile cities, hath been born, endowed with all my virtues. Him, like unto the moon while in conjunction with the Pushyā constellation—the foremost of those maintaining righteousness, the chief of men, will I, in the morning with a delighted heart, install as the heir-apparent to the throne. And that auspicious elder brother of Lakshmana¹⁰⁷ will make a fit ruler for ye,—yea, the very three worlds might consider themselves as having a lord, by possessing him. Through his agency I shall this day bring about the welfare of the world; and shall renounce my toil by reposing in him the task of government. If what I have devised be meet, and also recommend itself to ye, do ye accord approval to it,— proposing what I am to do besides this, together with the how of effecting it. If I have thought thus solely because I find delight in it, do ye look about any other way to welfare. For different is the thought of the dispassionate; and by friction becomes far more efficacious."¹⁰⁸

As the king had said this, the princes, exceedingly delighted, seconded him even as peacocks dance at sight of a mighty mass of clouds showering down rain. Then there arose a pleasant resonance (from the assembly of the potentates;) and next from the vast concourse inspired with high rapture arose an echo generated by their voices, which seemed to shake the earth. Then being in complete possession of the views of that one (the king) versed in morality and interest, the Brāhmanas and the principal personages of the army, in company with the citizens and the inhabitants of the provinces, took counsel together, and became unanimous,—and, having again revolved the matter individually in their mind, spake unto the aged king Daçarātha, saying,— "O. king, being many thousand years old, thou last become aged. Do thou then install Rāma as the heir-apparent to the throne. We wish to behold the exceedingly Strong and mighty-armed hero among the Raghus, riding a huge elephant, his countenance underneath an umbrella." Hearing those welcome words .of theirs, the monarch, as if not knowing their minds, asked them, saying,—"Ye have wished for Rāghava, soon as ye have heard my speech. This, ye kings, raiseth my doubts. Do ye, therefore, speak out your minds truly. Why, while I am righteously governing the earth, do ye wish to see the highly powerful Rāma as the heir- apparent?" And those high-souled ones together with the citizens and the inhabitants of the provinces said unto him, —"O king, many are the virtues of thy son, having for their object the welfare of the people. To-day we will recount unto thee in detail the merits making even enemies happy of the meritorious and intelligent (Rāma) resembling a celestial. O monarch, furnished with the choicest qualities, Rāma having truth for prowess is like unto Sakrā's self; and he towereth above Ikshwāku and all. Rāma is the one excellent person among men; and is true and devoted to truth. And in very Rāma is established morality with prosperity. Touching the good of the subjects, he is like unto the moon, and in the quality of forgiveness, he is like unto the Earth; in intelligence like unto Vrihaspati; and in prowess like Sachi's lord. He is cognizant of duty, and true in promise,— and honest; and not given to detraction. He is forgiving, and soothing, and sweet-speeched and grateful, and of subdued senses. He is pliable to entreaties and staid, and of agreeable carriage, and uncalumniating. Rāghava speaketh everyone fair, and is of truthful speech. He minstereth unto variously-versed aged Brāhmanas. It is for this that in this world his fame and renown and energy go on increasing. He hath mastered all the weapons that are extant among the gods, the Asuras, and human beings. He hath performed his ablutions after having acquired learning; and knoweth the Vedas with their branches. And Bharata's elder brother is a proficient in music. He is the home of the good, and is saintly, and hath conquered his grief, and is magnanimous. He is lowly unto those twice born ones that are worthy and are conversant with morality and interest. And when in company with Sumitrā's son he wendeth to the fight with the view of protecting a city or a province, he cometh not back without conquering the foe. And even as a father enquireth after the welfare of his sons, he, returning from the field on horse or elephant, exhaustively and consecutively enquireth after the weal of the citizens, concerning their sons, or their (sacrificial) fire, or their wives, or their servants, or their disciples. And that tiger- like Rāma always asketh the Brāhmanas,—'Do your disciples tend you' and the Kshatriyas—'Do your disciples always remain mailed?' When calamity befalleth the people, he experienced excess of sorrow; and on their festal occasions, he rejoiceth ever like their own father. He speaketh the truth, and is a mighty bowman. He ministereth unto the aged, and hath controlled his senses. He. preludes his speech with a smile, and is established in righteousness with his whole soul. He entirely bringeth about good, and he taketh no delight in bandying words after a quarrel. In reasoning in chain, he is like unto the lord of speech himself. His eye-brows are graceful; and his eyes expansive and coppery; and he is like unto the very Vishnu. Like Kāma he is charming unto all by virtue of his heroism, prowess and might. He is ever engaged in protecting the people: and the desire for the good things of the world cannot perturb his mind. He is capable of bearing the burden even of the three worlds,—what then is this Earth? Neither his pleasure nor his displeasure even goeth for naught. He slayeth those that deserve to be slain; but he is never enraged with those that ought not to be slain (i.e. the unoffending),—with whom, he is pleased, he bestows wealth upon. In virtue of his self-control and other qualities; dear unto the subjects and capable of exciting the delight of mankind, Rāma shineth even like the effulgent Sun surrounded by his rays. And even that Rāma, crowned with such qualities and having truth for his prowess,—like unto a Lokapāla, the Earth wisheth to have for her lord. By our good luck it is that thy son hath acquired competence in the task of administration; and also by thy good luck it is that Rāghava hath been born endowed with sonly qualities, like unto Maricha’s son Kāçyapa. The gods, and the Asuras, and men, with the Gandharvas, and the Uragas, and the inhabitants rural and urban, pray for the strength, health, and long life of self-knowing Rāma. And whether inmates or outsiders, citizens or natives of provinces, everyone speaks high of him. Women, old and young, in both the morning and evening, with intent minds, bow down unto all the gods on behalf of the intelligent Rāma. Let their desire, O worshipful one, be fulfiled, through thy grace. And we would behold the son of the foremost of monarchs, the foe-destroying Rāma dark-blue like a lotus,—installed as the heir-apparent to the kingdom. Therefore, O bestower of boons, it behoveth thee, for the sake of our well-being, with a delighted mind to speedily instal thy son furnished with noble qualities resembling the god of gods, and ever intent upon the welfare of the entire community.”

SECTION III.

And when they had raised unto their heads their clasped hands resembling lotuses, the king responding unto them addressed them in welcome words fraught with their good; "Exceedingly pleased am I, and incomparable also is my influence,—because ye wish to behold my dear first born installed as heir-apparent." Having greeted them thus, the king in their hearing spoke unto Vasishtha, Vāmadeva, and other Brāhmanas saying,—"This is the holy month of Chaitra; and the groves look beautiful with blossoms. Do ye now prepare for the installation of Rāma." When the king paused, there arose a mighty tumult from the multitude. And when it subsided, that lord of men, the king, addressed that foremost of ascetics, Vasishtha saying,—"It behovcth thee, O worshipful Sir, to order for things, necessary for the installation of Rāma." Hearing those words of the monarch, Vasishtha—chief of anchorets—ordered the counsellors staying before the king with clasped hands, saying,—"Do ye early in the morning in the Agnihautric ball of the monarch provide and store up- gold, and gems, and articles for worship, and Sarvaushadhi¹⁰⁹ and white garlands, and fried paddy, and honey and clarified butter in separate vessels, and cloths fresh from the loom, and a car, every kind of weapons, and the fourfold forces, and an elephant with auspicious marks, and a couple of chowris, and a sceptre and an umbrella, pale colored, and an hundred furnished golden pitchers of water, and a bull with horns plated in gold, and an entire tiger-skin, together with all othet necessary articles. And do ye embellish all the door-ways of the inner apartment as well as those of the entire city with garlands, with sandal paste and fragrant Dhupa. Do ye on the morning of the morrow bestow upon the principal Brāhmanas goodly and refined rice mixed with curds and milk.—so that hundreds of thousands may be fed, and gratified, bestowing on them at the same time clarified butter and curds, and fried paddy, and moire than sufficient Dakshinas. To-morrow as soon as the sun will rise, the Swastivachana¹¹⁰ will be finished. Do ye invite the Brāhmanas, and prepare seats (for them). And do ye set up flags, and water the high ways, and let courtezans whose profession is music, adorning themselves stay in the second apartment of the king's residence. In the abodes of the gods and under the Chaitya¹¹¹ trees, should be separately placed fragrant blossoms, together with boiled rice and other edibles, and with Dakshinas. And let the warriors properly arrayed, enter the courtyard of the monarch which is welling up with festal glee mailed, and accoutred with leather fences and long swords." Having issued these orders, those two Vipras entered upon their work (as priests;) and did what remained to be done after making that known unto the lord of the earth. When everything had been got ready those foremost of the twice- born ones gladly and well-pleased presented themselves before the master of the earth, and said unto him, "Everything as ordered has been done." Then unto Sumantra, the effulgent monarch spake, saying,—"Do thou speedily bring the virtuous Rāma hither." Thereupon saying, "so be it," Sumantra at the mandate of the king brought thither in a car Rāma the foremost of car-warriors. The kings of the North, and the South and the East and the West, together with the Mlechas and the Arya princes, with those inhabiting mountains and forests were then paying homage unto him (Daçarātha) even as the celestials do unto Vāsava. Stationed in his palace, the royal saint Daçarātha in the midst of those princes, like Vāsava in the midst of the Maruts, saw his son, resembling the king of the Gandharvas, approach, gladdening the subjects like a shower, when they were oppressed with the heat of summer—even Rāma of redoubtable prowess among men, long armed, and of mighty strength, and bearing the gait of a mad elephant, "with a countenance fair as the moon, of presence prepossessing to a degree, and captivating men's sight and hearts by reason of his beauty generosity and other qualities. And as he was approaching, the lord of men eyed him steadily, without experiencing satiety.

Making Rāghava descend from that excellent car, Sumantra followed him with clasped hands as he proceeded to the presence of his father. Accompanied with Sumantra, Rāghava, the descendant of the Raghus, for the purpose of beholding the monarch, began with rapid steps, to ascend the palace resembling a peak of the Kailāsa hill. Rāma humbly approaching his father with clasped hands, and announcing his name bowed low and worshipped his father's feet. Thereupon seeing Rāma at his side with clasped hands, and in lowly guise, the king took hold of Rāma's clasped hands, and drawing his beloved son, embraced the latter. Then the king desired Rāma to sit upon a seat prepared expressly for him, excellent, and flaming and garnished with gold and gems. Rāghava shed lustre on that noble seat, as the unclouded sun at his rising lighteth up the Sumeru hill with his rays. That entire assembly looked beautiful in his presence, like the cloudless, autumnal sky crested with stars and planets, in the presence of the moon. The king experienced delight, beholding his dearly beloved son, like unto his own image, richly adorned, reflected on mirror. And even as Kaçyapa addresseth Indra of the celestials, the king—the best of those possessing sons— addressed his son, well seated, in these words, saying. "Born of my eldest wife worthy of myself, thou crowned with the best qualities, art my worthy son, O Rāma dear unto me. Thou hast by thy virtues drawn unto thyself the hearts of the people, therefore do thou during the conjunction of the moon with the Pushyā constellation, receive the office of heir-apparent. Thou art by nature crowned with virtues. Notwithstanding thy great virtues, I will, 0 son, from affection tell thee what is for thy profit. Practicing greater humility, do thou constantly restrain thy senses. Do thou renounce the ills that come through anger and lust. Replenishing thy exchequer and arsenal do thou, acquainting thyself with the state of things personally and otherwise, administer justice and thereby enlist the affection of the courtiers and other subjects; for the friends of him that swayeth the earth, pleasing the people to his satisfaction, rejoice even as did the immortals on obtaining ambrosia. Therefore, do thou, O son, disciplining thyself thus address thee to thy task." Hearing this, Rāma's well wishers, ever doing his pleasure, speedily going out, acquainted Kauçalya with everything. Thereupon that foremost of her sex Kauçalya ordered gold and kine and various kinds of gems to be given to the tellers of the glad tidings. Then Rāghava, having been honored by the multitude and saluted the sovereign, ascended a car, and repaired unto his shining residence. And the citizens, hearing those words of the monarch, as if fraught with some speedy good fortune unto them, made their obeisance unto that lord of men, and repairing to their homes, with delighted minds, worshipped the gods.

SECTION IV.

When the citizens had gone away, the king versed in the time and place of ceremonies, after deliberating with his counsellors fixed the time (of the installation.) And his conclusion was even this: "To-morrow the Pushyā will be in; and to-morrow should my son, Rāma of eyes like lotus-leaves be installed as heir-apparent." Then entering the inner apartment king Daçarātha said unto the charioteer Sumantra,— "Do thou again bring Rāma hither." In response to those words, the charioteer again speedily went unto Rāma's residence,for bringing him thither. His fresh approach having been announced unto Rāma by the warders, the latter, filled with apprehension, became anxious. And bringing Sumantra in, Rāma with eagerness said "Tell me fully the reason of this thy fresh visit." Thereupon, the charioteer told him,— "The sovereign wisheth to behold thee. Thou hast known the occasion; and now decide whether thou wilt go thither or not." Hearing the charioteer's speech, Rāma also in haste repaired unto the king's palace, with the view of again beholding the lord of men. And on hearing of Rāma's arrival, king Daçarātha made him enter his own chamber, with the view of communicating unto him something exceedingly agreeable. Aud immediately on entering his father's residence, the graceful Rāghava seeing his father from a distance, bent low with clasped hands. Thereupon raising Rāma as he was bending down, and embracing him, and pointing out a seat, the protector of the earth again spake unto him,— "O Rāma, enjoying at my will the good things of life, I have grown old; and have attained great age. I have worshipped the deities by celebrating hundreds of sacrifices with numerous Dakshinas and gifts of boiled rice; and incomparable on earth, thou hast been born unto me for a son after my heart. I have given whatever bad been wanted (by others); I have finished my studies, O foremost of men. I have, O hero, acted and enjoyed. I have been emancipated from my obligations unto the celestials and saints, and the Pitris, and the Vipras, and myself.¹¹² And naught now remaineth to be done by me save thy installation. Therefore it behoveth thee to do even what I say unto thee. To-day the subjects in a body have expressed their desire of having thee for their sovereign. Therefore, O son, I shall install thee as the heir-apparent. O Rāghava, to-night I have dreamt inauspicious dreams. Stars with tremendous sounds, shoot by day, accompanied with thunder-claps. The astrologers say that the star of my life hath been invaded by those terrible planets, the Sun, Mars, and Rāhu. It generally happens that when such signs manifest themselves, the king cometh by a terrible calamity, and may meet with death itself. Therefore, O Rāghava, my thoughts change, be thou installed (in the kingdom), for fickle is the mind of all creatures. To-day, before meeting Pushyā, the moon, has entered the Punarvasu asterism; and the astrologers say that to-morrow it will certainly be in conjunction with Pushyā. My heart urgeth me to instal thee during the Pushyā conjunction, so Oh! afflicter of foes, I shall instal thee to-morrow as heir- apparent. Therefore do thou along with my daughter-in-law commencing from sun-set, serving the prescribed restrictions, and lying down on a bed of Kuça grass, spend the night in fast. And let thy friends vigilantly protect thee all around, for many are the impediments that happen in affairs like this. In my opinion, during the interval that Bharata is away from the city, should thy installation be effected most opportunely; even though thy brother Bharata ever stayeth entirely by the course of the honest; he followeth his elder brother; and is righteous-souled; tender-hearted; and of subdued senses. But in my opinion, the hearts of men are inconstant,—and, O Rāghava, the hearts even of the virtuous change by the action of the natural impulses." Having been thus addressed in the matter of his coming installation in the next day, Rāma, with the king's permission embodied in "Go thou," greeting his father, repaired unto his quarters. And entering his residence in the interests of the installation ordered by the monarch, he immediately issued out, and went to the inner apartment of his mother. There, Rāma found his mother in the temple, clad in silk, adoring the gods, and silently praying for his royal luck. There, hearing of the welcome installation of Rāma, had already come Sumitrā, and Lakshmana and Sitā summoned (by Kauçalyā). Hearing of the installation of his son in the office of heir apparent during the influence of the Pushyā, at that time, tended by Sumitrā and Siti and Lakshmana, there stood Kauçalya, meditating the (triune) person Janārddana, through suspension of breath. Rāma, approaching and saluting her engaged in auspicious observance, addressed her in excellent words, cheering her up,—"O mother, by my father have I been appointed to the task of governing the people. And, agreeably to the desire of my father, to morrow will take place my installation. To-night Sitā will fast along with me. The priests have said thus; and this also hath been declared by my father. Do thou therefore even to-day provide those necessary auspicious things that will be required for myself and Vaidehi on the occasion of the coming installation."

Hearing of that for which she had ever wished, Kauçalyā, her voice choking with the vapour begot of delight, addressed Rāma, saying,—"Rāma, my child, be thou long lived; and may thy enemies find destruction! Furnished with this good fortune, do thou gladden Sumitrā's as well as my own relatives. Oh! thou wast born under an auspicious star: thou hast. O son, by thy virtues gratified thy sire Daçarātha. Ah! not unfruitful has proved my disinterested observance of vow unto the lotus-eyed Person; for this royal fortune of the Ikshwāku race shall rest upon thee."

Having been thus addressed by his mother, Rāma looking at his brother (Lakshmana), seated in humble guise with clasped hands, with smile spake unto him, saying,—"O Lakshmana, do thou together with me rule this earth. Thou art my second self; and this good fortune hath taken possession of thee (as well). Do thou, O Sumitrā’s son, enjoy every desirable thing and the privileges pertaining to royalty. My life and this kingdom I covet for thy sake alone.” Having said this unto Lakshmana, and paid reverence unto his mother, Rāma with their permission went with Sitā to his own quarters.

SECTION V.

Having given his directions unto Rāma as to his incoming installation on the morrow, the king, summoning his priest, Vasishtha spake unto him, saying,—“O thou, having asceticism for thy wealth, go, unto Kākutstha, and for his welfare and obtaining the kingdom, make him fast along with tny daughter-in-law.” Thereupon, saying, "So be it,” that best of those versed in the Veda, the worshipful Vasistha conversant wdth mantras, that one practicing excellent vows, mounting a Brāhma car, himself went unto the residence of Rāma cognizant of mantras, for the purpose of making him fast. And that foremost of ascetics, having readied Rāma’s sable hued residence resembling a mass of clouds, passed through three several apartments, mounted on the car. With the view of honoring the saint worthy of honor, Rāma swiftly issued out of his abode. And nearing the car of that intelligent one, Rāma, personally taking him by the hand, made him descend. Finding Rāma so humble and dear, the priest addressed him, gratifying and delighting him with words that were acceptable,—“O Rāma thy father hath been well pleased with thee; since thou achievest the kingdom (through him). Do thou to-day fast with Sitā. And in the morning, the king, thy father Daçarātha, will, well-pleased install thee as heir-apparent like Nahusha installing Yayāti." Having said this, that pure spirited one, observing vows with mantras, made Rāma fast along with Sitā. Then having been duly worshipped by Rāma, and taken Kākutstha's permission, the spiritual preceptor of the king, went away from Rāma's residence. Rāma, having passed sometime with sweet-speeched friends, and been honored by them, with their permission entered his apartment. At that time Rāma's residence was filled with joyous men and women; and it was like unto a lake containing lotuses and graced with maddened birds.

(On the other hand) Vasishtha, issuing from the palace of Rāma like unto the king's palace itself, found the street filled with people. On all sides, Ayodhyā's high-ways were crowded with groups of men full of curiosity. The tumult that arose in the high-ways in consequence of the concourse and noise, was like the roaring of the ocean. The streets were cleared and washed and hung with garlands; and that day Ayodhyā had her dwellings furnished with upraised flagstaffs. In the city of Ayodhyā men with women and children eagerly expected the rising of the sun (next day), and Rāma's installation; and the people burnt to behold in Ayodhyā the august festivity, that was like unto an ornament unto the subjects, and that enhanced the joy of the people. Dividing the crowd thronging the high-way, the priest slowly proceeded to the royal family. And ascending the palace like unto a peak of the Himavat, he met with the lord of men, like Vrihaspati meeting with Sakra. Seeing him come, the king rising up from his royal seat, asked Vasishtha whether his intention had been carried out, whereupon Vasishtha answered that it had. The courtiers who had all along sat with Daçarātha, rose from the seats, for worshipping the priest. Then with the permission of his spiritual guide, leaving that assembly of men, the monarch entered his inner apartment like a lion entering his den. Even as the moon illumineth the firmament crowded with stars, the handsome king entered his mansion, like unto the abode of the mighty Indra, and thronged with females excellently attired,—gracing it (by his presence).

SECTION VI.

When the priest had gone away, Rāma, having bathed and with a collected mind, began to adore Narayana, in company with his wife having expansive eyes. Then raising the vessel of clarified butter unto his head (by way of paying reverence), he in accordance with the ordinance began to offer oblations unto the flaming fire on behalf of that mighty deity. Then, having partaken of the remaining quantity of the clarified butter, Rāma prayed for his own welfare, and meditated on the god Nārāyana. The son of the best of men with a collected mind, and restraining his speech lay down on a kuça bed together with Vaidehi within the graceful dwelling of Vishnu.

When a single watch only remained of the night, Rāma awoke, and made his residence well decorated. Now he hearing the melodious utterances of genealogists and panegyrists and Brāhmanas versed in the Puranas, Rāma finished devotions for the prior twilight, and with an intent mind began to recite (Sāvatri)¹¹³ And clad in a clear silk dress, he with bended head hymned the destroyer of Madhu, and made the regenerate ones perform the Swastivāchana ceremony. Already resounding with the blares of trumpets, Ayodhyā became filled with the sweet and solemn tones of the expression "Holy day" uttered by them. The denizens of Ayodhyā, hearing that Rāghava had fasted with Vaidehi, rejoiced exceedingly.

Then the citizens, hearing of the installation of Rāma, and seeing that the night had departed, fell to adorning the city. Standards with pennons were beautifully reared up in the abodes of the gods resembling a peak, enveloped with white clouds, and at the crossing, and on high-ways; and over the chaitya tree; and edifices; and over the warehouses of merchants abounding in goods and the goodly and prosperous mansions of householders; and over all the council-houses; and conspicuous trees. The multitude then heard the music, soothing unto the ear and heart, of stage managers, dancers and singers chanting. The people began to talk with each other anent the installation of Rāma; and the time for his installation having arrived, on terraces and houses, and doorways boys playing in bodies, conversed with each other concerning the installation of Rāma. On the occasion of the investiture of Rāma, the goodly high-ways were adorned with garlands,and scented with dhupa incense—by the citizens. And fearing lest Rāma should come out over night (to behold the beautified capital), the inhabitants of the city, by way of ornamentation as with the view of beholding Rāma himself, had by the road side reared up lamp-stands in the form of (branched) trees. Eagerly expecting the investiture of Rāma as the heir apparent, all having thus ornamented the city and assembling themselves on terraces and in council-halls, talking with each other, extolled the lord of men, saying,—"Ah high-souled is this king—the perpetuator of the Ikshwāku race; for, knowing himself as old, he will install Rāma in the kingdom. Obliged we have been, since good Rāma capable of reading character, will be the lord of earth, and our protector. He is of a heart devoid of arrogance, and is learned; and righteous-souled; and affectionate to his brothers. Rāghava loveth us even as he doth bis own brothers. May the sinless and pious king Daçarātha live long; for it is through his grace that we shall behold Rāma installed. The inhabitants of the provinces, who having heard the tidings, had come from various regions, heard the citizens conversing thus. Desirous of beholding the installation of Rāma, they coming into the city from various directions, filled Rāma's city. As the vast concourse entered (the city), there was heard an uproar like unto the roaring of the heaving ocean during the fullness of the moon. Then that city resembling the regions of Indra, being filled on all sides with tumult raised by the dwellers of the provinces who had come to behold (the installation), resembled the ocean when its waters are agitated by the aquatic animals inhabiting it.

SECTION VII.

A woman, brought up with Kaikeyi, who formerly served as a maid-servant, the family of her maternal uncle, at her own will, ascended the palace resembling the moon. Mantharā beheld from the palace the high-ways of Ayodhyā well watered all round, and strewn with lotuses, and adorned with standards bearing gay pennons; with thoroughfares and roads leading along undulating lands; sprinkled with sandal water, and crowded with men who had performed their ablutions; and echoing with the accents of regenerate ones bearing garlands and sweetmeats in their hands; and having the doorways of the temples painted white; and resounding with the sounds of musical instruments; and filled with many folks; and singing with Veda chantings; and with its horses and elephants delighted, and cows and bulls emitting roars; and with standards displaying flags erected by the exhilarated citizens. Upon seeing Ayodhyā (in such excitement) Mantharā was seized with exceeding surprise, Mantharā, seeing a nurse hard by clad in white silk, with her eyes expanded with delight, asked her, saying,—"What for Rāma's mother although close-fisted, is cheerfully and with the greatest possible alacrity dispensing wealth unto the people? And what for is the general overflow of joy? And what doth the delighted monarch purpose to do?" Thereupon bursting with very great delight, the nurse communicated unto the hump-backed woman the high fortune awaiting Rāma, saying,—"To-morrow under Pushyā, king Daçarātha will install the sinless Rāghava having his anger under control, as heir-apparent to the throne." Hearing the words of the nurse, the hump-backed one, speedily growing angry, descended from the edifice resembling a summit of the Kailāça hill. Burning in ire, the sin-seeking Mantharā addressed Kaikeyi, lying down, saying,—"Up, ye senseless one! What for art thou down? A great danger approacheth thee. Thou understandeth not that a mighty grief overfloweth thee. Thou boastest of good fortune while misfortune is thine in the shape of luck. Thy good fortune is surely unstable like the tide of a river during summer. Thus addressed by the sin-seeking hump-backed (hag) in exceedingly harsh language, Kaikeyi became afflicted with great grief. And Kaikeyi said unto the hump-backed one,—"Is any evil present, O Mantharā? I do not find thee with countenance fallen and sore distressed with grief." The hump-backed Mantharā, skilled in speech, who really sought Kaikeyi's welfare, hearing the latter' s sweet-accented words, displaying sorrow greater than Kaikeyi's own, lamenting, and enlisting Kaikeyi's feelings against Rāma, uttered words inflamed with anger, saying,—"O worshipful one, an enduring and terrible destruction is imminent unto thee. King Daçarātha will install Rāma as heir-apparent. I have been sunk in a fathomless fear; and am afflicted with grief and heaviness. And as if burning in fire I, seeking, thy welfare, have come unto thee. For, O Kaikeyi, great waxeth my grief on witnessing thy sorrow; and my advancement progresseth along with thine. There is no doubt about this. Born in a race of king thou art the queen of this lord of earth. Why dost not thou then realise the sternness of royal morality. Thy maintainer speaketh most morally; but is crafty for all that: he speaketh blandly, but hath a crooked heart. Him thou takest as of blessed condition; and therefore art gulled. Speaking unto thee soft words bare of substance, he will, his heart on the alert, to-day compass the welfare of Kauçalyā. Having sent Bharata unto the home of thy relatives, that wicked- minded one will establish Rāma in his ancestral kingdom rid of its thorn. Thou,0 girl, in consideration of thy welfare, hast like unto a mother taken unto thy lap a venomous snake in the form of thy husband. Even what is done by an enemy or a serpent left alone, is being done by Daçarātha of wicked ways and false soothing speech, unto thee and thy own son. And, O girl, deserving as thou art of happiness, the king having established Rāma in the kingdom; thou wilt be annihilated along with thy own. The time hath come, O Kaikayi,—do thou on the spur enter upon that which would turn to thy advantage. And, O thou, influenced by surprise, do thou deliver thyself, me and Bharata also."

Hearing Mantharā's words, that one of graceful countenance filled with delight, and looking like the autumnal moon-light, rose up from her bed. Inspired with exceeding joy, Kaikeyi, struck with surprise, made unto the hump-backed woman a present of an excellent and elegant ornament. And having given her the ornament, that paragon among the fair Kaikeyi joyfully, addressed Mantharā, saying,—"O Mantharā! highly welcome is the news that thou hast communicated unto me. And surely thou hast told me what is dear unto my heart, what shall I do for thee? Difference find I none between Rāma and Bharata. Therefore delighted am I that the king purposeth installing Rāma in the kingdom. There is no other ambrosial speech that is excellent and acceptable unto me, compared with the installation of Rāma. Therefore do thou ask of me whatever reward dost thou want and I shall give thee."

SECTION VIII.

Manthara, making Kaikeyi the object of her wrath, threw off the noble ornament, and spoke these words, in anger and grief,—"Thou senseless girl, wherefore dost thou display thy joy on such an unfit occasion. Thou dost not see that thou art in the bosom of an ocean of grief. Being grieved at heart do I laugh at thee inwardly, O worshipful lady, because thou having met with signal calamity, rejoicest even in what should be lamented. I lament thee for thy perversion of sense. What sensible woman can rejoice in the advancement of a co-wife's son, like unto death itself? From Bharata proceeds Rāma's fear concerning the kingdom to which both have an equal claim. Thinking of this, I am pressed down with sorrow, because fear proceeds from the person who fears much. The mighty armed Lakshmana hath for certain in all ways taken refuge in Rāma; and Satrughna like unto Lakshmana hath taken refuge in the Kākutstha, Bharata. With reference to gradation of birth, the probability is in favor of Bharata's attempting the kingdom; yet by reason (of Rāma's being the elder) of the two, Bharata hath been thrown off. Anticipating the peril that might spring unto thy son from Rāma, learned and versed in the functions of the Kshatriya, and of quick decision, I tremble. Surely Kauçalyā is of blessed fortune, for to-morrow under Pushyā the foremost of the twice- born ones will install her son as the mighty heir-apparent unto the empire. Thou wilt, with clasped hands, serve as a slave the illustrious Kauçalyā, mistress of the world, and brimming over with joy, with all her foes discomfitted. Thus along with us thou wilt attend her commands, and thy son also will await the pleasure of Rāma. And Rāma's wives¹¹⁴ together with their hand-maids will be filled with delight; and in consequence of Bharata's name, thy daughters in-law will be afflicted with sorrow."

Seeing Mantharā dead set against Rāma, and speaking in this wise, the noble Kaikeyi praised the virtues of Rāma. "Rāma is cognizant of morality, and filled with perfections, and accomplished, and grateful, and endowed with truth, and pure. And as he is the eldest son of the king, he deserveth the kingdom as heir-apparent. That long-lived one shall maintain his brothers and his retainers even like a father. Why then, O hump-backed one, do thou grieve, hearing Rāma's installation. And for certain, that foremost of men, Bharata also, an hundred years after Rāma, will attain the kingdom bequeathed by his father and grand-father. O Mantharā, thou burnest (with grief) in this auspicious time. Our good fortune will come (after this in the shape of Bharata's installation); why then dost thou grieve. Surely Rāma is dearer unto me than Bharata; and he also loveth me more than he doth Kauçalyā. And if the kingdom be Rāma's it will be also Bharata's at the same time. Rāma regardeth his brothers even as his own self."

Hearing Kaikeyi's words, Mantharā exceedingly aggrieved, sighing hot and hard, thus addressed Kaikeyi, saying,— "Regarding that to be evil which is thy good, thou dost not through thy want of understanding know that thou art going to be drowned in a sea of grief and peril. Rāghava will become king, and after Rāghava his son,—so that, O Kaikeyi, Bharata will come to be at once cut off from the royal line. O emotional one, surely all the sons of the king do not obtain the kingdom. And if all were placed on the throne, mighty would be the disturbance therefrom. Therefore it is that kings, O Kaikeyi, lay the task of Government on the eldest son if worthy, or else upon a younger most meritorious. This thy son, O affectionate one, cast off from the royal race, and deprived of happiness, will fare like one forlorn. Thou dost not understand that it is for thee that I am taking such pains; and it is evident that thou dost not understand that I have come to thee for thy good. Thou art conferring on me rewards on the advancement of thy co-wife. For certain, Rāma having attained the kingdom without let, will send Bharata either to a distant land, or to the other world. Bharata is a mere boy, and by thee it is that he hath been sent unto his maternal uncle's mansion. Even in immobile objects attachment grows by virtue of nearness. Satrughna also ever following Bharata hath gone with him. He is attached unto Bharata as Lakshmana is attached unto Rāma. It is heard that once upon a time the woodmen had intended to cut down a tree; but it was relieved from the high peril because of the proximity of prickly shrubs around it. Sumitrā's son protects Rāma and Rāghava protects Lakshmana. Their fraternal love like that of the Aswins is celebrated in the world. Therefore Rāma will never do any wrong unto Lakshmana; but he will do wrong unto Bharata, there is no doubt about this. Therefore let that son of Raghu be sent unto the woods from the palace. This pleaseth me; and this also is for thy supreme welfare; and in this wise also will be realised the good of thy relations. But if Bharata can get at his ancestral kingdom by just means, that would also be welcome to thy kindred. That boy deserving of happiness is the natural enemy of Rāma. How can he live under the prosperous Rāma being deprived of all wealth? Therefore it behoveth thee to save Bharata about to be overcome by Rāma, like a lion pursuing the leader of an elephant herd in a forest. Thy co-wife, Rāma's mother, had formerly through pride and good fortune been slighted by thee. Why will not she upon thee wreak her revenge now? When Rāma will obtain the earth furnished with many oceans and mountains, then, O proud dame, thou rendered forlorn, wilt along with Bharata, sustain sorry discomfiture. And when Rāma will obtain the earth, Bharata will certainly meet with destruction, therefore do thou ponder as to how thou canst place thy son on the throne, and banish thy enemy."

SECTION IX.

Thus addressed, Kaikeyi, with her countenance flaming in wrath, sighing hot and hard, spoke unto Mantharā, saying,— "Even this very day will I speedily send Rāma into the forest and without delay install Bharata in the royal heir- apparentship. Do thou now see by what means I can effect this. Bharata must obtain the kingdom and never Rāma." Thus addressed by the noble one, the. wicked-minded Mantharā, envious of Rāma's interest, thus spoke unto Kaikeyi,—"Ah! O Kaikeyi, consider: Listen to my words, telling thee how thy son alone will obtain the kingdom. Dost thou not remember, O Kaikeyi, or concealest although remembering, wishing to hear from me of the means for thy welfare which thou thyself hadst before communicated unto me? If, O dalliance loving damsel, it is thy wish to hear it as told by me, listen thou, I will tell it thee. And having heard it, do thou act accordingly." Hearing Mantharā's words, Kaikeyi raised herself a little from her tastefully spread bed, and said,—"Do thou tell me the means. By what means, O Mantharā, Bharata will gain the kingdom, and in no wise Rāma." Thus addressed by the worshipful one, the wicked- minded Mantharā,—envying Rāma's interest, thus spoke unto Kaikeyi:—"Formerly during the wars of the gods and Asuras, thy husband taking thee along, went with the royal saints for the purpose of assisting the king of the celestials. O Kaikeyi, in Dandaka, situated towards the south, there is the city known by the name of Vaijayanta, where dwelt Timidhvaja, otherwise called Samvara, —possessed of an hundred conjurations, and a mighty Asura. That unreproved one gave battle unto Sakra accompanied by the celestials. And in that mighty conflict the Rākshasas during the night used to drag by main force persons asleep having their bodies cut all over, and kill them. Then King Daçarātha warred with the Asuras most heroically. And that mighty armed one, O worshipful lady, losing his senses in consequence of wounds received from weapons, was removed from the field by thee. In that imminent danger, thy husband, sadly cut by weapons, was preserved by thee. Thereupon gratified, he, O, thou of gracious presence, granted thee two boons. Whereupon thou didst say,—'I shall receive from my lord the boon whenever I shall wish.' Thereupon that high-souled one said,—'So be it.' I did not know anything about this, O respected one; and it was thou who didst formerly communicate this (unto me). And it is because I bear affection unto thee that I have not forgotten it. Now do thou forcibly make the monarch desist from installing Rāma; and ask thy husband for these two boons,—the installation of Bharata, and the exile of Rāma into the woods for fourteen years. On Rāma having been banished into the woods for fourteen years, thy son securing the affections of subjects, will be firmly established (on the throne). Entering the anger-chamber to day, do thou, O daughter of Açwapati, clad in soiled garment, lie down on the uncovered floor. Do not look at him, nor speak to him aught. Do thou on beholding the lord of the earth, over-whelmed with grief, weep only. Thou hast always been the favorite wife of thy husband. Of this I have not the least doubt. For thy sake the monarch can enter into a flame. He can never anger thee, nor can he eye thee when angered. For compassing thy pleasure the king can renounce life itself. Therefore the monarch can never set aside thy word. O senseless lady, do thou now reflect upon the strength of thy good fortune. King Daçaratba will offer thee rubies and pearls and gold and gems of various kinds; but do not thou bend thy heart to them. Do thou, exalted dame, bring into Daçarātha's recollection the two boons which he had granted thee at the time of the war between the gods and Asuras, and thou shalt not fail to achieve thy objects. And when that descendant of Raghu, raising thee will go to bestow the boons, do thou then binding him fast by oath, unfold unto the monarch the boons,saying,— 'Send Rāma unto the forest for nine and five years, and let Bharata, becoming on earth the foremost of monarchs, carry on the Government.' And Rāma having been banished for fourteen years, thy son growing (in the interval) firm and fast, will remain (on the throne) during the rest of his life. Do thou, therefore, O worshipful one, demand even the banishment of Rāma; for by this it is, O damsel, all interests will be secured unto thy son. Thus banished Rāma will no longer maintain possession of the hearts of the people; and thy Bharata with his foes put out, will be the king. By the time that Rāma returns from the forest, thy son, thy prudent son along with his friends, securing the hearts of the people externally and internally, will have been firmly established on the throne. Now is the time, I apprehend. Renouncing fear, do thou forcibly make the monarch remove from his mind his intention of installing Rāma."

Having been thus made to accept that for good which was really evil, Kaikeyi, desirous of obtaining the boons, was filled with delight. And at the words of the hump-backed woman, that exceedingly beautiful Kaikeyi experienced the height of pride, and betook herself to this wrong course, like a mare attached to her young, (springing up after it). And she said to Mantharā,—"O excellent wench, O speaker of things fair, thy wisdom I do not dishonor. In ascertaining the propriety or otherwise of actions, thou art the very first of hump- backed women on earth. And ever intent on my interest, thou seekest my welfare. I had not, O hump-backed one, (ere this) apprehended the endeavours of the king. O hump- backed one, there are many deformed, crooked and unsightly women (on earth); but thou alone down, lookest beautiful like a lotus bent by the breeze. Thy breast weighed down by thy hump, is high near the shoulders; and beneath is thy belly graced with a goodly navel, which hath grown lean from shame (on holding the attitude of thy bust.) Thy buttocks are spacious; and thy breasts are firm. Thy countenance is like the bright moon, Ah! O Mantharā,how lovely dost thou look! Thy hips are smooth, and is decked with chains; and thy thighs and legs are of large proportions. O Mantharā, O thou clad in linen garment, O graceful damsel, with thy pair of spacious humps, thou goest before me like a she- crane. In thy heart reside all those thousand-conjurations belonging to that lord of the Asuras, Samvara; and besides thousands there are many more. Intelligence and policy and conjurations reside in thy elevated hump resembling the nave of a chariot- wheel. When Bharata hath been installed and Rāma gone to the woods, I will, O hump-backed one, furnish thy hump with a garland made, O beautiful one, of well melted gold. And when I shall have attained my object and be happy, I will smear thy hump with sandal paste. O hump-backed one, I will prepare for thy face an excellent tilaka of gold; as well as other ornaments. Wearing elegant apparel, thou wilt go about like a very goddess. With an incomparable countenance challenging the moon himself, thou wilt attain pre-eminence, defying thy foes. Even as thou servest me, other hump-backed women adorned with every ornament will serve thy feet."

Thus praised by Kaikeyi, as she was lying down on a white bed, like unto fire upon the sacrificial dais, Mantharā addressed her, saying,—"O blessed one, when water has flown out, it is not proper to set up a dyke. Arise. Do thy welfare. Show thyself unto the king." Puffed up with the pride of good fortune, that noble lady of expansive eyes thus encouraged (by Mantharā), went with her to the anger- chamber. (Having entered the chamber), that exalted lady put off her pearl neck-lace priced at many hundreds and thousands of gold, together with other elegant, beautiful and rich ornaments. Then sitting down upon the ground, Kaikeyi, comparable unto gold, under the influence of Mantharā's words, spoke unto her, saying—"Do thou, hump-backed one, tell the monarch, that I am dead at this place. On Rāghava having gone to the forest, Bharata will obtain the earth. I do not require gold, or gems, or repasts; this will be the end of my existence if Rāma be installed."

Again the hump-backed woman addressed Bharata's mother in exceedingly cruel language fraught with good unto Bharata and evil unto Rāma,—"If Rāghava attaineth the kingdom, thou wilt surely grieve along with thy son. Therefore, O blessed one, do thou strive so that thy son Bharata be installed."

Thus momentarily pierced by the wordy shafts shot by Mantharā, the queen exceedingly surprised, laying her hand on her bosom, wrathfully broke out,—"Either beholding me gone unto the regions of Death, thou wilt apprize the king of it, or Rāghava repairing unto the forest for a long time, Bharata will attain his desire. If Rāghava doth not repair hence into the forest, I will not desire beds, nor garlands, nor sandal paste, nor colyrium, nor meat, nor drinks, nor life." Having said these cruel words, and thrown off every ornament, the wrathful dame lay down on the ground having no covering, like a fallen Kinnari. Casting away her excellent garlands and ornaments with her countenance clouded with the gloom of wrath, the King's wife became sunk in thought looking like a sky enveloped in darkness, with the stars hid.

SECTION X.

Thus perversely advised by the exceedingly wicked Mantharā, the noble and sagacious lady, influenced by passion, having completely decided in her mind as to her course, was lying down on the ground like a Kinnari pierced with poisoned shafts, and gradually told everything unto Mantharā. And having made up her mind, that lady wrought up with ire, being under the influence of Mantharā's words, sighed hot and hard like the daughter of a Naga; and for a while reflected on the way which was to bring her happiness.Then her friend and well-wisher Mantharā, hearing of her resolution, rejoiced exceedingly, as if she had already secured success. And, having fully ascertained her course, that weak one being angry, lay down upon the floor, knitting her eyebrows. The ground was strewn with garlands and excellent ornaments which Kaikeyi had cast away; and they adorned the earth as the stars adorn the welkin. Like an enfeebled Kinnari she clad in a soiled garment, binding fast her braid, lay down in the anger-chamber.

The monarch having issued orders for the installation of Rāma,entered his inner apartment after giving permission to the courtiers to repair to their respective abodes. "To-day it has been fixed to install Rāma, but Kaikeyi has not yet heard of it"—thus thought the monarch. Therefore with the view of communicating the welcome news unto that lady deserving of good, (Kaikeyi), that renowned one of subdued senses entered the inner apartment. Like unto the moon entering the sky covered with white clouds and with Rāhu present in it, that one of high fame entered the excellent apartment of Kaikeyi, having parrots and peacocks and Kraunchas and swans, resounding with the sounds of musical instruments,—containing hump-backed and dwarfish women, graced with houses containing creepers, and pictures, and adorned with ashokas and champakas, furnished with daises composed of ivory and silver and gold, and adorned with trees bearing flowers and fruits always, and tanks, having superb seats made of ivory, silver and gold; rich with various viands and drinks and edibles, with costly ornaments, and resembling heaven itself; and the prosperous monarch having entered his own inner apartment did not see his dear Kaikeyi on the excellent bed. The lord of men not seeing his favorite wife, asked (within himself) and was struck with grief. Never before this that noble lady spent that hour (at any other place); nor had the monarch ever entered the empty apartment. Then the king entering the apartment asked (a sentinel) concerning Kaikeyi, not knowing that that unwise woman was hankering after her self-interest, as on previous occasions not finding her he used to ask. Thereupon hurriedly and with clasped hands, the warder said,— "Worshipful sire, the noble lady exceedingly angry, hath repaired unto the anger chamber." Hearing the warder's word, the king exceedingly anxious, with his senses agitated and afflicted, again grieved. There burning with grief, the lord of the earth saw her lying down on the ground in an improper guise. And the sinless aged (monarch) saw on the ground his youthful wife dearer unto him than life itself, cherishing an unrighteous intention,—like a torn creeper, and lying down like a very goddess, resembling a Kinnari fallen from heaven because of sin, like a fallen Apsarā, like unto an illusion spread to take another, and like an ensnared doe, or a she-clcphant that has been pierced with an envenomed shaft shot by a hunter. And himself resembling a mighty elephant in the midst of a forest, the king, exceedingly aggrieved, out of affection, gently passing his hand upon Kaikeyi's person, thus addressed her furnished with eyes resembling lotus' petals,—"I do not know why thou hast been angry with me. O noble lady, who has reprimanded thee, or who has offended thee, that, O auspicious one, in this guise thou art lying down in dust enhancing my sorrow? And wherefore art thou down on the ground, I, who seek thy welfare, being yet alive? O thou that afflictest my heart, art like one under the influence of a malignant spirit, I have skilful physicians whom I have completely satisfied with gifts,—they will render thee whole. Do thou, O angry wench, mention thy malady. Whom dost thou wish to please; and whom to displease? Who shall to-day receive an welcome office, and who a highly unwelcome one? Do not conceal thy thoughts, nor, O noble one, afflict thy person. Who, that should not be slain, shall be put to death; and who that should, is to be set at liberty? Who that is poor is to be made rich; and who that is affluent is to be turned into a pauper? I and mine are at thy command. I dare not cross any wish of thine. Tell me thy mind, and I will satisfy thee by laying down life itself. Thou knowest the influence thou hast upon me,—therefore, it behoveth thee not to entertain any apprehension. By all my good deeds I swear that I will compass thy pleasure. The space that is lighted up by the solar disc is mine—the Draviras, and the Sindhus, and the Sauviras, and Shurashtras and the Dakshinapathas, and the Bangas, and the Angas, and the Magadhas, and the Matsyas, and the flourishing Kasis and the Koçalas. In these are produced many things, wealth and corn and animals. Do thou, O Kaikeyi, ask for those things that thy mind may take a fancy to. What,0 timid one, is the use of afflicting thyself thus? O beauteous damsel, arise, arise. Do thou, O Kaikeyi, unfold unto me the cause whence hath proceeded thy fear. On hearing the reason, I will dispell it, even as the sun drieth up the dew."

Thus addressed and encouraged, she desirous of saying that disagreeable thing with the view of afflicting her lord still more, spoke unto him thus.

SECTION XI.

Unto that ruler of the earth extremely under the influence of passion, Kaikeyi spoke cruelly, saying,— "O worshipful one, none has wronged or reprimanded me. I have a certain intention, which I wish that you will, carry out. If thou wilt execute that, do thou then promise to that effect, Then only will I express my desire." Thereupon, by his hands placing Kaikeyi's head upon his lap, the mighty monarch, under the influence of passion, smiling fairly, addressed her lying on the ground, "O thou that art swollen with the pride of good fortune, thou knowest that foremost of men, Rāma excepted, there liveth not any that is dearer to me than thyself. I swear by that invincible prime of men even the high-souled Rāghava— who is the stay of my existence. Do thou tell me thy heart's desire. By that Rāma, Kaikeyi, whom if I do not see for a moment, I die for certain, do I swear that whatever thou wilt say I will accomplish. By that Rāma, O Kaikeyi, foremost of men—whom I hold dearer than my other sons, do I swear that, I will accomplish whatever thou wilt say. O gentle one, my heart is in what I say. Do thou, considering this, deliver me from this distress. Taking all this into consideration, do thou, O Kaikeyi, speak out what is in thy mind. Thou seest the power thou wieldest in me, therefore it behoveth thee not to fear. I will do thy pleasure by my good deeds do I swear this."

Thereat intent upon her own interests, that exalted dame seeing her own wish (almost) attained, assuming an attitude of intercession, being rejoiced, spoke harsh words (unto the monarch). And delighted at the king's speech, she unfolded that dreadful intention of hers like unto the approaching death.— "Thou swearest repeatedly, and conferrest on me a boon. Let the three and thirty deities headed by Indra, hear this. Let the Sun, and the Moon, and the Sky, and the Planets, and Night, and Day, and the Cardinal points, and the Universe, and the Earth, with the Gandharvas and Rākshasas, and the Rangers of the night, and all Beings, and the house-hold gods residing in dwellings,—together with all other creatures,—know thy utterances. Let all the deities hear that a highly energetic one speaking the truth, and pure, and cognizant of morality, and abiding by his promise, has conferred on me a boon". Having entreated the monarch thus with a view to prevent him from swerving, and keeping him firm in his promise, she again addressed that mighty bowman, overcome by desire, who was ready to confer on her a boon, "Remember, O king, the incidents that took place formerly in the war between gods and Asuras. Incapable of taking thy life, thy enemy had rendered thee exceedingly feeble. Because, O respected Sir, I tending thee sleeplessly, preserved thee, thou didst grant me two boons. Entrusting the boons then with thee, do I now, O descendant of the Raghus, ask for them (at thy hands), O lord of the earth. If having religiously promised to that effect, thou dost not confer the boon, this very day, will I, coming by this disgrace from thee, renounce my life."

When the king was completely brought under the influence of Kaikeyi, he was ensnared by her speech for his destruction, like a deer entering into the noose. Thereafter she thus spoke unto the king about to confer a boon, who was under the influence of passion, saying,—"Of the boons that thou hadst then promised me, I shall speak to-day: do thou listen to my words. Preparations are being made for installing Rāghava. Do thou with the provisions made ready install Bharata in the kingdom. O exalted one, the time has also come for thee to confer on me the second boon which thou being pleased had promised in the war of the gods and Asuras. Let the gentle Rāma, clad in deer-skin, lead the life of a mendicant in the Dandaka forest for the space of nine and five years. And let Bharata gain the heir-apparentship rid of thorns, Even this is my prime wish; and I beseech thee but to grant the boon thou hast already promised. Even this very day will I see Rāma despatched to the woods. Do thou by proving true unto thy word, become the king of kings; and preserve thy race, character, and birth. Truthful speech, say the ascetics, is of supreme welfare unto men in the next world."

SECTION XII.

Hearing Kaikeyi's fell speech, the monarch bewailed for a time, and then thought,—"Is this a day-dream unto me or has bewilderment befallen my senses? Is this owing to influence of some evil spirit or has my mind been affected?" Thinking thus, the king could not arrive at the. origin of (this phenomenon); and then he swooned away. Then regaining his senses, he was filled with grief on recollecting Kaikeyi's words; and pained and woe-begone, like unto a deer at the sight of a tigress, he fetched a deep sigh, and sat down on the uncover ed ground. Like a venomous snake confined by power of incantation within a circle, the lord of men, in indignation exclaimed, "O fie!" And deprived of his senses by grief, he again swooned away. After a long while, regaining his senses, he extremely aggrieved, wrathfully, and as if burning in energy, addressed Kaikeyi, saying,—"Thou cruel one! Thou of vile ways! Thou destroyer of this race! O wicked woman, what has been done by Rāma unto thee; or what wrong have I done thee? Rāghava ever serveth thee as a mother. Why thou art then bent upon wronging him? It is to bring down destruction upon myself that through ignorance I brought unto this house thee like unto a serpent of virulent poison. When all men show their regard for Rāma's virtues, for what transgression shall I forsake my dear son? I may renounce Kauçalyā or Sumitrā or the kingdom, or life itself; but Rāma, filled with affection for his father, will I not renounce. I experience supreme delight on beholding my first-born; and when I see him not, I lose my senses. The world may exist without the Sun; and corn without water; but this life doth not exist in this body without Rāma. Do thou then that entertainest unrighteous aims, abandon this intention of thine. I lay my head at thy feet. Be propitious unto me. Why dost thou, O sinful one, cherish in thy mind such a frightful idea? Thou (often) asked me whether I love Bharata or not. Be that which thou hadst formerly told me in favor of that descendant of Raghu. 'That blessed one is my eldest son, and the most righteous of them all' even this, with the view of pleasing me, thou sweet speeched one had said. Now hearing of the installation of Rāma, thou thyself filled with grief, art making me exceedingly aggrieved. Or in this empty chamber having been possessed, thou hast come under influence not thy own. And this signal lawlessness, O exalted lady, has befallen the race of the Ikshwākus; the cause of which, 0 Thou versed in moral laws, is thy mental derangement. Thou didst not formerly do unto me aught that was improper or disagreeable; therefore, O thou of expansive eyes, I cannot rely upon thee (as sane). Thou didst, O girl, many a time tell me that Rāma was equal unto thee with the high-souled Bharata. Wherefore then, O bashful one, dost thou like that the illustrious and righteous Rāma, O exalted dame, should reside in the forest for five and nine years? Why dost thou like that the exceedingly tender Rāma with his soul established in virtue, should dwell in the woods, undergoing terrible hardship? Why dost thou, O thou of graceful eyes, wish Rāma, captivating all creatures, and engaged in ministering unto thee, to be banished? Rāma verily serveth thee far more than doth Bharata; and I do not find that Bharata regardeth thee more than Rāma. Who will, save that foremost of men, so devotedly minister unto thee, regard thee, enhance thy influence, and do thy will. Not one of the many thousands of females and the innumerable retainers (in the palace), has been able to fasten reproach upon Rāma for real or false misconduct. Soothing all creatures with a pure heart, that great soul by means of good officers secureth the affections of the inhabitants of the kingdom. He conquers all the twice-born ones by gifts; and that hero conquers his superiors by ministrations; and his enemies by encountering them with the bow. For certain, in Rāghava are truth and charity, and asceticism,and self- renunciation,and friendship, and purity, and sincerity, and learning, and the disposition to tend his superiors. How, O respected one, canst thou ask for this that will bring thee sin, touching Rāma endowed with candour, and energetic like unto a Maharshi, and resembling a celestial? I do not recollect to have heard Rāma, who ever speaks sweet words, to have used any unpleasant speech to any one; how can I then for thy sake unfold this disagreeable matter unto the beloved Rāma? And what stay have I save him in whom abide forgtveness,and asceticism and renunciation, and verity, and righteousness, and gratitude, and harmless towards all creatures. It behoveth thee, O Kaikeyi, to have pity on me, aged and on the verge of death, and afflicted with grief, and distressed, and engaged in lamentations. Whatever can be obtained in this earth bounded by the ocean I will confer on thee—do thou not bring about my death. O Kaikeyi, 1 clasp my palms, I fall at thy feet, be thou the protector of Rāma, so that sin may not taint me."

When the terrible Kaikeyi in still more terrible language addressed the mighty king, who was burning in grief, and bewailing, and deprived of his senses, and feeling a sensation of whirling, and overwhelmed with woe, and again and again beseeching for crossing this ocean of sorrow, saying. "If, O monarch, having conferred the boon,thou repentest afterwards how, O hero, wilt thou speak of thy righteousness in the world? When,0 thou versed in duty, the Rajarshis assembled around thee, shall ask thee regarding this matter, what wilt thou answer? Wilt thou say, 'by whose favor do I live and who had tended me, unto that Kaikeyi have I broken my promise?' Surely, O lord of men, thou wilt bring disgrace unto all the monarchs (of thy line), since having conferred the boons this very day, thou speakest otherwise. Saivya granted his own flesh unto the bird in the matter of the hawk and the pigeon.¹¹⁵ And Alarka, having granted his eyes (unto a blind Brahmin) attained excellent state. And the ocean, having bound himself by promise, never passes beyond his shores. Remembering these old stories render not thy promise nugatory. O thou of perverted understanding, renouncing righteousness, and installing Rāma in the kingdom, thou wishest ever to give thyself up to pleasure with Kauçalyā. Whether what I have proposed be righteous or otherwise, whether thou hast promised truly or falsely, swerve not from thy word. If thou install Raima, this very day drinking poison, I will surely die before thee. If I for a single day behold Rāma's mother receiving homage rendered with clasped hands, I will consider death even as welcome, O lord of men, by Bharata's self dear unto me as my own life, I swear that save the exile of Rāma, nothing shall satisfy me."

Having said this, Kaikeyi paused; and maintained silence disregarding the bewailing monarch. The king with his senses overwhelmed with grief, hearing Kaikeyi's exceedingly bitter words, reflected on Rāma's abode in the woods, and the advancement of Bharata, and being bewildered for a while spoke not unto Kaikeyi; but gazed steadfastly at that exalted dame, his beloved wife, who had uttered disagreeable things. And having heard that speech resembling a thunder-bolt, and unpleasant to the heart, and surcharged with grief, the king was extremely pained. Then recollecting that revered lady's resolve, and his own terrible oath, he, sighing forth,—"O Rāma," dropped down like a felled tree. And then that master of the earth being deprived of his sense, was like a mad man, or a patient with his faculties wildered, or a serpent whose energy has been exhausted. In sad and distressful words, he addressed Kaikeyi, saying,—"Who is it that has convinced thee that this exceedingly heinous course is a proper one? Dost thou not feel shame to speak thus unto me, like one whose faculties have been possessed by an evil spirit? I did not know before, when thou wast youthful that thy nature was so perverted; but now I find the very reverse of what I then thought. Whence proceedeth thy fear that thou askest for such a boon—the establishment of Bharata in the kingdom, and the banishment of Rāma into the woods? Do thou cease to urge such a suit that is fraught with evil unto thy wifely virtue, and that will render my word untrue, if thou wishest for the good of thy husband, of the people, and Bharata. O cruel woman; O thou that intendest sinfully, O base wretch, O doer of impious deeds, how have I and Rāma conspired against thy happiness; and what offence dost thou find in us? Bharata will by no means accept the kingdom, depriving Rāma of it, for I consider Bharata a still more grounded in righteousness than Rāma himself. When I shall say,—"Repair unto the forest," and Rāma's countenance will fall, like unto the moon overwhelmed by Rāhu, how shall I behold it? How shall I, having in consultation with my friends come to this decision, retract the same, like unto an army defeated by the enemy? And what will the monarchs coming from various quarters say concerning me,— "Alas! how has this puerile descendant of Ikshwāku reigned so long?' And when many aged folks, endowed with virtues, and accomplished in various lore will ask me concerning Kākutstha, what then shall I sav unto them.—'Sore pressed by Kaikeyi, have I banished Rāma? Even if I speak this truly, yet none will lend credence to it. And what will Kauçalyā say unto me, when Rāma shall have gone to the forest? Having dpne her this mighty wrong, what shall I say unto her? Kauçalyā serves me at the same time like a slave, and a friend, and wife, and sister, and mother. Ever studious of my welfare, dearly loving her son, and speaking every one fair, that exalted lady, although deserving of homage at my hands, has up to this time not been regarded by me, because of thee. That I have so long sought thy welfare, afflicteth me now, even like rice partaken by a sick person with curries that are unhealthful. Beholding Rāma deprived of his kingdom, and banished unto the forest, why will Sumitrā alarmed believe in me. Ah! woe to me! Vaidehi will have to hear of two evil events,—my death and Rāma's journey unto the woods. Alas! my Vaidehi, indulging in grief, will renounce her existence, like a Kinnari on the side of the Himavat, who has been forsaken by her kinnara. When I shall witness Rāma repairing to the mighty forest, and Sitā weeping (in grief) , I shall not hope for a long life; and thou, becoming a widow, will reign along with thy son. Like unto a goodly liquor, which people having partaken it, subsequently find to contain poison, I have found thee, who had passed for a chaste woman, to be now really unchaste. Having soothed me with soft but false words, thou speakest thus. Thou hast killed me like a deer that has been entrapped by a hunter, having been allured into the net through the sound of a song. Surely gentle folks will on the high-way censure me as one lost to gentility,—as one who has sold his son (for buying his wife's good graces), even like a Brāhmana given to drinking. Alas! alas! having promised thee the boon, I have to bear these words of thine; and have come by this grief like unto evil consequent upon misdeeds in a previous existence. Wretch as I am, like a halter set round one's neck, have I, O vile woman, cherished thee through ignorance. Not knowing thee for my death, I have sported with thee, like an infant dallying in solitude with a venomous snake. Surely, people will be justified in con- demning me wicked-minded that I am, for my son having been deprived of his ancestral kingdom by me; saying,— "Alas! king Daçarātha is foolish and lustful; for he sends his beloved son to the woods for the sake of his wife." Rāma has grown emaciated by study ng the Vedas, leading the Brahmācharyya mode of life, and serving his preceptors,—- will he again undergo this mighty toil at this time of enjoyment? My son is incapable of uttering a second word unto me; and commissioned, he will repair to the woods, saying, 'Very well.' if ordered with 'Go to the forest,' Rāghava does not consent, even that would conduce to my pleasure; but he will do nothing of the kind. And Rāghava having gone to the forest, Death will surely summon me away to his abode who am of exceedingly reprehensible character, and who am universally execrated. And I having been dead and that best of men, Rāma, having gone to the woods (I do not know) to what a plight thou wilt bring my kindreds. And if Kauçalyā loses me and Rāma, and Sumitrā loses her two sons and me and Rāma, then tormented with the extreme of grief, those exalted ladies will follow me. Do thou, O Kaikeyi, casting into hell Kauçalyā and Sumitrā and myself with our three sons, attain happiness. Renounced by me as well as Rāma, this lkshwaku line existing from a time immemorial, and ennobled by excellent qualities, and incapable of coming by grief, thou wilt rule, when it shall have been overwhelmed with misfortune. If the banishment of Rāma, be agreeable to Bharata let him not, when I am dead, perform my funeral obsequies. When I am dead, and when that foremost of men has gone to the forest, do thou, a widow, rule the kingdom along with thy son. O daughter of a king, when by chance thou residest in my mansion, I must come by signal infamy and discomfiture in the world, and meet with general disregard, like unto a sinful person. How having always gone on cars and elephants and horses, will dear Rāma range in the forest on foot? How will my son, at the approach of whose meal-time, cooks wearing ear-rings and emulating each other prepare excellent meats and drinks, pass his days, living on fare furnished by the woods, of astringent, or bitter, or pungent taste? How will he, who has always been clad in costly attire, and who has always enjoyed happiness, will dwell on the bare earth, wearing a piece of red cloth? From whom hast thou received this inconceivable and dreadful advice,— Rāma's journey to the woods and installation of Bharata? Fie upon women, crafty and selfish! But I must not name all women—I mean only the mother of Bharata. O thou that art intent upon doing mischief unto all, O thou addicted to selfishness, O cruel one, has God made thy mind so very vile, only to torment me? What wrong hast thou come by either through me, or Rāma ever engaged in thy welfare? On beholding Rāma plunged in sorrow, fathers will forsake sons, and wives attached unto their husbands will forsake them, and the entire earth will be affected with ill-humour. When I hear him coming, adorned like unto a son of the celestials, I rejoice on casting my eyes on him, and I feel as if I had regained my youth. Men may do without the Sun, and the wielder of the thunder-bolt not raining, but none, I apprehend, can live, on witnessing Rāma repairing hence. I have kept in my mansion, like unto my own death, thee that desirest my destruction, and art intent upon doing me wrong, and art my foe. I have for a long time held thee on my lap, like unto a she-snake of virulent poison; therefore in consequence of my folly, I now meet with destruction. Now dissevered from me, and Rāma together with Lakshmana, let Bharata govern the city and the kingdom along with thee. Destroying thy relatives, do thou enhance the joy of my enemies. O thou cruelly-disposed, O thou bringer on of calamities, since banishing all sense of the relation in which we stand to each other as husband and wife, thou hast spoken thus, why reduced to thousand fragments thy teeth drop not from off thy mouth down to the ground? Rāma has not used any harsh speech towards thee. Indeed Rāma knows no harsh speech; why then dost thou seek to inflict upon Rāma (ever) pleasant spoken, and endowed with agreeable qualities—such wrongs. O thou that renderest infamous the king of the Kekayas, whether thou becomest miserable, or enterest into fire, or killest thyself (by taking poison), or divest into the bowels of the earth opened at a thousand places, I will not execute thy fell intention that is fraught with evil unto me. I do not wish, that thou, like unto a razor, and ever speaking pleasant falsehoods, and possessed of a vile heart, the destroyer of thy own race,—thou that wishest to burn my heart and life, thou unbeautiful one, mayst remain alive. My life itself is in jeopardy,—where then is my happiness? Where is the happiness of parents without their sons? It behoveth thee not, O noble dame, to do evil unto me. I take hold of thy feet; be thou propitious unto me." As bewailing thus like one forlorn the ruler of earth whose heart was captivated by Kaikeyi on account of her supreme beauty proceeded to take hold of her feet, who having banished all self respect, sat with her legs stretched, he, without being able to come at them, fell down in a swoon, like one enfeebled with disease.

SECTION XIII.

Then as the mighty king was lying down in this unbeseeming and improper guise, like Yayāti dropped from the celestial regions when his religious merit had been exhausted, that lady, personating the ruin of the race, not fearing public odium, who had discerned danger from Rāma unto Bharata, not having attained her wish, again addressed the monarch, concerning the boon he had promised unto her,—Thou describest thyself, O mighty monarch, as speaking the truth and firm in vow. Why then dost thou hesitate to confer this boon on me?" Thus addressed by Kaikeyi king Daçarātha, remaining stupified for a while thus answered her in wrath,—"O ignoble one! O enemy of mine! On my being dead, and that chief of men, Rāma, reparing to the woods, do thou, thine wish attained, become happy. When in heaven, questioning me as to Rāma's welfare, the celestials, learning of his banishment to the woods, will tax me on this score, how shall I also bear that reproach of theirs? If I shall truthfully say I have sent Rāma to the woods for compassing Kaikeyi's pleasure, that will count for a falsehood. Sonless first, I have obtained the exceedingly energetic and mighty Rāma by great pain,—how can I then renounce him? How shall I banish Rāma having eyes resembling lotus' petals, who is heroic, and accomplished and of subdued anger, and forgiving. How shall I dismiss unto Dandaka the charming Rāma of dark blue hue like that of a blue lotus, possessed of mighty arms, and having great strength? How shall I behold the intelligent Rāma in evil plight, who has never known suffering, and has always enjoyed felicity? If without inflicting injury upon Rāma, I meet with death, I shall then attain happiness. O cruel Kaikeyi, O thou of evil purpose, why dost thou do this wrong unto my beloved Rāma having truth for prowess? If I banish Rāma, an unparalleled obloquy will surely darken (my fair fame).

As king Daçarātha was bewailing thus with a heart wrought up with grief, the sun set and night came on. But although crested with the lunar disc, the night failed to bring comfort unto the king, distressed, and indulging in grief. Then the old king Daçarātha, with his eyes fixed at the sky, sighing hot, lamented in this strain—"O night studded with stars, I beseech thee, let not the morning appear. Do thou, O gentle one, do me this kindness. I do thus clasp my hands (by way of supplication). Or do thou speedily repair for I do not wish to see the hated and relentless Kaikeyi, who has brought this calamity upon me". Having spoken thus, the king conversant with the duties of Sovereigns again endeavoured to propitiate Kaikeyi, saying,—"O noble dame, do thou show favour unto me, who am of honest ways, who am distressed, who have made myself thine, who have finished his life, and who, in especial, am thy king. That I have spoken to thee thus was because, O thou of shapely hips, I had been deprived of my senses (through grief). O girl, do thou show thy favour unto me,—be thou generous,—be thou propitious. Let my Rāma obtain the kingdom in fact conferred by thee. Thereupon, O thou having the outer corner of thy eyes of dark blue hue, thou wilt attain high fame (among men). O thou of well-developed hips, do thou do this act of benefit unto me and Rāma and the people and the superiors, and Bharata".

Having heard the exceedingly piteous words of her husband, the king of pure sentiment, who was distressed, with his eye rendered coppery and flowing with tears, that wicked minded and merciless woman spoke not. Thereat seeing that his favourite dissatisfied wife persisted in urging the banishment of his son, the king struck with grief, again fell down to the earth, senseless. As the wise king afflicted with sorrow was sighing hot and hard, the night passed away. Then as the eulogists attempted to sing his praises for awakening him, he prohibited them to do so.

SECTION XIV.

Then that sinful woman, seeing the descendant of Ikshwāku distressed on account of his son, and deprived of conciousness, and lying inert on the ground, spoke unto him, saying,—"Having promised to grant me the boon, how distressed dost thou lie on the ground, as if thou didst commit some sin? It behoveth thee to keep untainted thy dignity by performing what thou hast promised. Truth, say persons cognizant of it, is the prime virtue. And it is in the interests of virtue, that I have been exhorting thee. Having promised his own person unto the hawk, that lord of earth, Saivya, having granted the same unto the bird, went the excellent way. In the same manner, Alarka, being asked, plucked out his eyes readily and bestowed them on a certain Brāhmana versed in the Vedas. And the lord of rivers, having promised, even on occasions of Parvas, does not pass over his bounds for the sake of truth. The one syllable (Onkar) signifying Brahmā. is the truth itself, In truth is established righteousness. Truth is the undecaying Vedas, and through truth people attain the foremost state. If thy mind is established in virtue, do thou then follow truth. Since, O excellent one, thou hast promised the boon, let that boon bear fruit. Do thou, incited by me with the view of maintaining virtue, banish Rāma. Thrice, do I tell thee. If thou dost not fulfil this noble vow, O worshipful Lord, thou hast made unto me, forsaken by thee will I even in thy very presence renounce my life."

Thus fearlessly urged by Kaikeyi, the king could not take off from himself the noose (of promise), even as Bāli could not take off the noose that had been fixed upon him (by Upendra) at the instance of Indra. Thereupon, the king looked blank, and his heart became agitated, like unto a beast of burden moving tortuously when placed within the yoke and wheels. Then calming himself with a great effort, the king, as if not seeing Kaikeyi, with his haggard eyes, addressed her, saying,—"I do here, wicked wretch, renounce that hand of thine which I had held with mantras before the sacrificial fire, and I do also renounce along with thee own-begotten¹¹⁶ thy son Bharata. O exalted one, the night has departed; and as soon as the Sun rises, the superiors will surely urge me for installing Rāma with the provisions that have been procured for the purpose. But if, O thou of auspicious ways, hinderest the installation of Rāma, Rāma will perform my funeral obsequies, when I am dead,—and not thou accompanied by thy son shalt perform the same. That countenance of Rāma which I have once seen expanded in delight, I shall never be able to behold bereft of joy and cheerfulness, and down, with melancholy clouding it."

As the high-souled ruler of earth was speaking thus unto her, the night engarlanded with the moon and stars was succeeded by the morning. Then Kaikeyi of vile ways versed in speech, rendered senseless by wrath, again addressed the monarch in harsh language, saying,—"What words, O king, dost thou say, comparable unto poison or painful indispositions. It behoveth thee to summon hither thy son, the energetic Rāma. Having established my son in the kingdom, and rendered Rāma a ranger of the woods and made myself rid of rivals, I shall attain my end." Thus urged by Kaikeyi, the king like unto an excellent steed stung by a sharp goad, again spoke unto her,—"I have been bound fast by the ties of virtue,—therefore have I lost my senses. I now only wish to behold my beloved eldest son— the righteous Rāma."

Then when the night had gone by and day broke and the Sun arose, and when the sacred astral hour had arrived, Vasishtha endowed with many virtues, surrounded by his disciples and furnished with the provisions, entered that foremost of cities, whose streets had been swept and watered and which had been decorated with streamers, and which was filled with people rejoicing, and whose stalls overflowed with articles, and which resounded with the noise of festivity, and which was populous with folks eager for the installation of Rāghava, and which was every where scented with sandal and dhupa and aguru. Having entered the city, like unto the metropolis of Purandara himself, he saw the graceful inner apartment decked with innumerable standards, and which was thronged with citizens and the inhabitants of the provinces, and graced with Brāhmanas cognizant of sacrifices, and crowded with highly worshipful assistants at sacrifice, entered the inner apartment and passed by that press. Vasishtha exceedingly delighted, surrounded by great saints, saw at the gate of the charioteer of that great one,—who at the same time was his counseller of gracious looks. Therefore the highly energetic Vasishtha said unto the skilful son of the charioteer,—"Do thou speedily acquaint the mighty monarch that I have come. Here are golden vessels filled with water from the Gangā and the ocean; and for the installation, an excellent udumvara seat, and all kinds of seeds, and scents and various gems, and honey, and curds and clarified butter and fried paddy, and milk, and sacrificial grass, flowers and milk, and eight good-looking maids, and an excellent mad elephant, a car yoked with four horses, and a sword, and an elegant bow, and a carriage containing men, and an umbrella like unto the moon, and two white chowries, and a golden vase, and a pale-colored bull tethered with a golden chain and bearing a hump adorned with ornaments, and a mighty lion—the best of his race—furnished with four teeth, and a throne, and a tiger-skin, and sacrificial fuel, and fire, and all kinds of musical instruments, and courtezans decked out with ornaments, and preceptors and Brāhmanas, and cows, and various kinds of pure animals and birds—have been brought. The foremost citizens and inhabitants of the provinces and the merchants with their retinue,—all these and others, with hearts filled with joy, and mouth speaking pleasant words, stay with the sovereigns to witness the installation of Rāma. Do thou urge expedition upon the mighty monarch, so that this day under the influence of the Pushyā star Rāma may obtain the kingdom."