BĀLAKĀNDAM.

SECTION I.

The ascetic Vālmiki asked that best of sages and foremost of those conversant with words, ever engaged in austerities and Vaidika studies, Nārada saying,—"Who at present in this world is alike crowned with qualities, and endued with prowess, knowing duty, and grateful, and truthful, and firm in vow,—who is qualified by virtue of his character, and who is ever studious of the welfare of all creatures? Who is learned, hath studied society, and knoweth the art of pleasing his subjects? And who alone is ever lovely to behold? Who hath subdued his heart, and controlled his anger, is endowed with personal grace, and devoid of malice; and whom, enraged in battle, do even the gods, fear? Great is my curiosity to hear of such a person. Thou canst, O Maharshi¹ tell me of a man of this description." Hearing Valmiki's words, Nārada, cognizant of the three worlds, said with alacrity,—"Do thou listen! Rare as are the qualities mentioned by thee, I will, O sage, having duly considered, describe unto thee a person endued with them. There is one sprung from the line of Ikshwāku, known by the name of Rāma. He is of subdued soul and exceeding prowess; effulgent; endowed with patience; having senses under control; intelligent; learned in morality; eloquent; crowned with grace; the slayer of foes; broad-shouldered; possessed of mighty arms, a conch-shaped neck, fleshy jaws, and a broad chest; a powerful bowman; the repressor of foes; having plump shoulder-blades; of arms reaching down unto his knees; with a beautiful head, and a graceful forehead; and endowed with excellent might; having symmetrical limbs; and of a cool hue; and possessed of prowess; and having a well- developed chest; with expansive eyes; crowned with auspiciousness and favourable marks; knowing duty; firm in promise; aye engaged in the good of his subjects; of accomplished renown; furnished with knowledge; pure in body and spirit; modest towards superiors; versed in self-knowledge; like unto Prajāpati himself; blest with prosperity; protecting all; the destroyer of enemies, and supporter of all living beings; and the stay of order, practising all the duties of his class; and preserving those cleaving unto him; versed in the profundities of the Vedas and the Vedāngas; accomplished in archery; gifted with a good memory; ascertaining with rapidity the truth of things; the darling of all; unreproved; of unvanquished spirit; discerning; proficient in every branch of learning; ever resorted to by the good even as the ocean is, by the rivers; worthy of being honored; having an equal regard for all; and capable of filling the heart with ever-new sensations. Crowned with every grace; he enhanceth the joys of Kaucalya; being like unto the sea in gravity, and unto the Himavat in patience. In prowess, he is like unto Vishnu, and boasteth of the personal attractions of the Moon. In anger he resembleth the fire raging at the dissolution of all; and in forgiveness, he is like unto the Earth. In giving away, he is like unto (Kuvera) the Bestower of riches, and in truth, he is like another Dharma.

"Desirous of doing that which would be acceptable to subject, king Daçarātha, from fulness of affection, wished to instal as his associate in the kingdom his beloved and meritorious eldest son, Rāma, of infallible prowess, and endued with sterling virtues, and ever intent on the welfare of the people. Beholding the provisions for the installation, that lady the king's consort, Kaikeyi, who had previously been promised two boons, even asked for these, viz., the exile of Rāma, and the installation of Bharata. Bound by the ties of duty in consequence of that promise of his, king Daçarātha banished his favorite son Rāma. In pursuance of his father's promise, and with the view of compassing the pleasure of Kaikeyi, that heroic one, commanded by his sire, wended into the forest. And on the eve of his departure for the forest, that enhancer of Sumitrā's joy and favorite of his brother (Rāma), his dear brother Lakshmana, endowed with humility, displaying brotherliness, followed him out of affection. And as Rohini followeth the moon, Rāma's beloved spouse, sprung in Janaka's line—like unto an embodiment of Divine power— dear (unto Rāma) as life itself, and engaged in acts of good, and furnished with every auspicious mark, and the best of wives, followed Rāma. Having been followed far by his father Daçarātha along with the citizens, Rāma met with the virtuous and beloved king of the Nishādas; and then in company with Guha, Lakshmana,and Sitā, dismissed his charioteer on the banks of the Ganges at Sringaverapura. Then wending from one wood to another, and having crossed many broad rivers, they, in accordance with Bharadwāja's directions, arrived at the Chitrakuta; and constructing a romantic abode, the three began to live there as they listed. And they spent their days in delight, even like gods and Gandharbhas. And when Rāma had reached the Chitrakuta, king Daçarātha, distressed on account of his son, went to heaven, bewailing the latter. And when Daçarātha had ascended heaven, the mighty Bharata, although pressed by the Brāhmanas headed by Vasistha, to rule the kingdom, did not wish for dominion. And that hero went after Rāma into the forest, with the view of propitiating that worshipful one. And having come to the high- souled Rāma, with truth for his prowess, he besought his brother, with every mark of respect. And Rāma said unto Bharata these words,—"Thou too, O thou conversant with duty, art king." And the exceedingly generous, illustrious and mighty Rāma of a cheerful countenance did not wish for the kingdom, in consonance with his father's injunction. And having made over unto Bharata, as his substitute on the throne, his own sandals, Bharata's elder brother repeatedly forbade him. And then Bharata,finding his desire not obtained,touched Rāma's feet, and began to rule at Nandigrāma, expecting the return of Rāma. And when the auspicious Bharata, firm in promise and of subdued sense, had gone away, Rāma again perceiving there the influx of citizens and others, eagerly entered Dandaka. And having entered that mighty forest, the lotus-eyed Rāma slew the Rākshasa, Virādha, and saw Sarabhanga, Suitikshna, Agastya and Agastya's brother. And he then, directed by Agastya, gladly possessed himself of Indra's bow, the inexhaustible arrows, the scimitar, and the quiver. And while Rāma was dwelling there with the rangers of woods, the sages came to him in a body for the destruction of the Asuras and Rākshasas. Thereupon in the presence of those ascetics like unto flaming fire, inhabiting the Dandaka forest, he promised to slay those Rākshasas in battle. And it was while he was living there that, that dweller of Janasthāna, the Rākshasi Surpanakhā, capable of assuming any form at will, was disfigured. And it was while living there in the society of the inhabitants of Janasthāna, that Rāma slew in battle the Rākshasas Khara and Tricira and Dushana, together with their followers, who all had been stirred up by the words of Surpanakhā. And fourteen thousand Rikshasas were slain in that battle. And learning of the destruction of his relatives, Rāvana wrought into frenzy by anger, sought the aid of a Rakshasa named Māricha. And although strongly dissuaded by Māricha,saying "Thou ought not to enter into hostilities with that powerful one. Do thou, therefore, O Rāvana, excuse me!" Yet, disregarding those words of his, Rāvana, urged on by Fate, went into that asylum in company with Māricha. And that one (Māricha) commanding illusions, having drawn far the king's sons (Rāma and Lakshmana) he (Rāvana) carried away Rāma's wife, slaying the vulture Jatāyu. And beholding the vulture slain and learning of the carrying off of Mithilā's daughter, the descendant of Raghu, deprived of sense, bewailed in grief. And having with unassuaged sorrow burnt the vulture Jatayu, as he was searching for Sitā in that wood, he fell in with a Rākshasa, Kāvandha by name, of a dreadful and deformed shape. Having slain him, the mighty-armed one burnt his body,—and thereupon he went to heaven. And the Rākshasa addressed Rāma, saying, "Do thou, O descendant of Raghu, repair unto the female ascetic, Savari, conversant with all systems of morality." Reparing to Savari, that destroyer of foes, gifted with exceeding energy, Rāma, the son of Daçarātha, highly honored by Savari, met with Hanumān on the banks of the Pampā. Then, agreeably to Hanumān's advice, the exceedingly powerful Rāma saw Sugriva and detailed unto him all, specially touching Sitā. Then the monkey Sugriva, having heard all from Rāma, was well pleased with Rāma and in the presence of fire, made friends with him. Then the king of monkeys, out of friendship, mournfully related unto him all about his hostilities with Vāli. And then Rāma vowed that he would slay Vāli. Thereupon the monkey described unto Rāghava the prowess of Vāli, and he feared lest Rāma should not prove a match for Vāli. And with the view of convincing Rāghava (as to Vāli's might), Sugriva showed unto him the huge corpse of Dundabhi, resembling a large hill. And looking at the skeleton, Rāma endued with exceeding prowess, smiling the while, with his toe cast it off at the distance of full ninety miles. And with a single mighty shaft he pierced seven palmyra palms, a hill, and the sixth nether world, carrying conviction into Sugriva. Thus convinced, the mighty monkey well pleased went with Rāma towards the cave called Kishkinda. And having arrived there, that best of monkeys Sugriva of a tawney and golden hue, set up loud roars. And at those mighty sounds, out came the lord of monkeys and having obtained Tāra's consent, came before Sugriva for battle. Then Rāghava killed Vāli on the spot with a single shaft. And, in compliance with Sugriva's request, having slain Vāli in battle, Rāghava conferred the kingdon on Sugriva. Then that best of monkeys having summoned all the various monkeys, sent them in various directions it search of Janaka's daughter. Then at the suggestion of the vulture Sampāti, the mighty Hanumān crossed the salt sea extending for a hundred yojanas. And arriving at the city of Lankā, ruled by Rāvana, he found Sitā in the midst of an Asoka wood, absorbed in thought. And then having shown her the sign, he related unto her all about the friendship between Rāma and Sugriva, and having cheered Videha's daughter, he smashed the gate of the palace. Then having slain five generals, and seven counsellors' sons, and grinded the heroic Aksha, he was bound fast (by the arms of Indrajit). Then knowing that in virtue of the grand-sire's boon, he was free, he forgave those Rākshasas that were leading him (to Rāvana). Then having burnt down the city of Lankā, with the exception of the place occupied by Mithila's daughter, the mighty one returned, with the intention of delivering the glad tidings unto Rāma. And that one of immeasurable soul having come before the high souled Rāma, and circled him, addressed him, saying,—"I have truly seen Sitā." Then accompanied by Sugriva, Rāma repaired to the shore of the mighty ocean, and with shafts resembling the sun, vexed the deep. Then that lord of rivers—the Ocean—showed himself. And agreeably to the advice of the Ocean, Nala constructed a bridge (over the water). By that bridge Rāma went to the city of Lankā,—and slew Rāvana in battle. And having recovered Sitā, Rāma experienced high shame (in consequence of Sitā's having lived so long in Rāvana's place), and used harsh language towards Sitā in the presence of all. Incapable of hearing it, the chaste Sitā entered flaming fire. Thereupon assured by Agni as to the sinlessness of Sitā, Rāma became exceedingly pleased, and was honored by all the deities. And at the great act of Rāma's, the three worlds with all that was mobile and immobile in them, as well as the sages and gods, were well pleased with the mighty-souled Rāghava. Then installing that foremost of Rākshasas, Bibhisana, on the throne of Lankā, Rāma was perfectly easy, and rejoiced exceedingly. Then Rāma, obtaining a boon from the celestials, revived the monkeys fallen in battle, and surrounded by friends, set out for Ayodhyā on the car Pushpaka. And repairing to Bharadwāja's hermitage, Rāma, having truth for his prowess, despatched Hanumān to Bharata. Then talking over past affairs, accompanied with Sugriva, Rāma, mounted on the Pushpaka, departed for Nandigrama. Having arrived at Nandigrama, the sinless Rāma sheared himself of his matted locks along with his brothers, and, laving regained Sitā, got back his kingdom. And Daçarātha's son, the auspicious Rāma, lord of Ayodha, hath been ruling those happy subjects of his, even like a father. (During his reign) his subjects will enjoy happiness, and contentment, and become hale, and grow in righteousness, and be devoid of mental disquietude and disease, and free from the fear of famine. And no person is to witness his son's death, and women will be ever chaste, and never bear widowhood. And no fear of conflagration (will exercise people), nor creatures be drowned in water. And no danger will come from the wind, —nor any suffer from fever. And no fear will come from hunger, Or from thieves. And cities and provinces will be filled with corn and wealth. And all will live happily as at the Golden age, And having performed with countless gold an hundred horse sacrifices, and bestowed with due rites ayutas and kotis² of kine on learned persons, and countless wealth on famous Brāhmanas, Rāghava will establish an hundred royal families, and will employ each of the four castes in its own duties. And having reigned for ten thousand and as many hundred years, Rāma will depart for the regions of Brahā. He that readeth this sacred, sin-destroying, merit-bestowing history of Rāma like unto the Veda itself, becometh cleansed from all sin. And the man that readeth this Rāmāyana conferring length of days, after death, is honored in heaven, along with his sons, and grandsons, and relations. If a Brāhmana readeth it, he attaineth excellence in speech; if a Kshatriya, he acquireth lordship over landed possessions; if a Vaisya, abundance of wealth in trade; and if a Sudra, greatness."

SECTION II.

Hearing those words of Nārada, that one of virtuous soul, skilled in speech, together with his disciples, worships that mighty sage. And having received due honors, the celestial asking for and receiving permission (to depart), went to the etherial regions. And when Nārada had left for the celestial regions, that holy person went to the banks of the Tamasā hard by the Jahnavi. And having arrived at the banks of that river, the pious one, observing a holy spot devoid of mud, spoke into his disciple standing by, saying,—"O Bharadwiya, behold this holy spot devoid of mud. And it is beautiful, and contains pleasant waters, even like the minds of good men. Do thou, child, put down thy pitcher, and give me my bark. I will bathe even in this Tamasā, the best of holy spots." Thus accosted by the high- souled Vālmiki, Bharadwāja ever intent upon serving his spiritual guide, presented the sage his bark. And that one of subdued senses, having received his bark from his disciple, began to range around, surveying that extensive forest. In the vicinity of the wood, that worshipful one espied a pair of Kraunchas, emitting melodious notes, and ranging around in perfect peace of mind. At this juncture, a wicked-minded fowler, singling out the male without any cause of hostility, slew him in the very presence of the holy man. And observing him struggling on the earth, bathed in blood his help-mate began to bewail in piteous accents, at the prospect of her separation from her copper-crested oviparous husband, engaged in sport with extended plumage. Finding the oviparous one thus brought down by the fowler, the piety of that pious and righteous-souled Rishi was excited exceedingly. Then considering it to be an unrighteous deed, with a heart moved with pity, that twice-born one, beholding the weeping Kraunchi, spoke these words,—"O fowler, since thou hast slain one of a pair of Kraunchas, thou shalt never attain prosperity!" Having uttered this, he thought within himself, "What is this that I have said, afflicted with grief for the bird?" Revolving thus in his mind, that highly-wise one and best of sages addressed his disciple, saying,—"This speech that I have uttered is of equal feet and accents; and is capable of being chaunted according to measure to stringed accompaniment. Let it therefore go forth as a sloka as it has come out of my sorrow!" When the sage had spoken thus, his disciple, well pleased, assented to his excellent speech; and thereat that pious person was gratified. Then having duly performed his ablutions at that holy spot, the reverend sage retraced his steps, pondering over the incidents touching the sloka. And his disciple also, accomplished in learning, and of I meek demeanour, followed Valmiki, carrying on his back a pitcher filled with water.

Having entered the hermitage along with his disciple, that one knowing duty, while apparently engaged in diverse kinds of talk, revolved in his mind the circumstances connected with the verses. And it came to pass that desirous of seeing the best of sages, there arrived that lord and creator of all, the effulgent Brahmā, furnished with four countenances. Beholding him, Vālmiki rose up suddenly and, wondering greatly, humbly and silently stood before him with folded hands. And duly bending low in reverence Vālmiki offered that deity water to wash his feet, and other things for reception. And having sat down on a highly-honored seat, that worshipful one enquired after the welfare of that sage Vālmiki knowing no deterioration; and then asked him to be seated. And having been seated in the presence of the Grand-sire of all, Vālmiki, his mind running upon the self-same subject, became plunged in thought. "What a sin hath been committed by that wicked-minded one, incited by hostile feeling, when he without cause slew that sweetly-singing Krauncha!" And thereupon, again lamenting that female Krauncha, he, in grief of heart, mentally recited those verses. Then smiling, Brahmft spoke unto that excellent sage,—"Those verses of thine which thou hast composed shall attain celebrity: no doubt need be entertained on this head. It is because I had intended so, that those verses had come out of thy lips. Do thou now, O best of saints, compose the entire history of Rāma. Do thou relate unto the world the history of the righteous-souled and intelligent Rāma crowned with qualities. And do thou, and thou hast heard it from Nārada, relate all that is known, and all that is unknown to thee, O wise one, concerning Rāma, and Lakshmana, and Videha's daughter, and all the Rākshasas. And even what is not known to Nārada, shall be unfolded unto thee. And no words of thine in this poem shall contain an untruth. Do thou, therefore, compose into verses this delightful story of Rāma. And as long as the mountains and the seas exist on earth, thy history of Rāmāyana will spread among men. And as long as this story of Rāmāyana shall retain currency, thou shalt reside both in this world and in mine." Having said this, the worshipful Brahmā disappeared there. And thereat the sage and his disciples marvelled greatly. And his disciples sang those verses again and again; and, momentarily experiencing pleasure, said unto him with exceeding wonder,—"Those verses, composed of equal accents, and furnished with four parts, have been sung by the mighty saint, have, in virtue of frequent repetition, been associated with a world of pathos, and have attained the eminence of a sloka. And now it is the intention of that illustrious and self centered sage to compose the entire Rāmāyana in this metre."

The great ascetic Vālmiki of gracious appearance and unparalleled renown has composed hundreds of verses in melodious measure, couching the significance of the history of Rāma's line. Listen to the annals of the foremost of Raghu's race, and the destruction of the Ten-headed one composed by the ascetic, with Samasas, Sandhis, Prakritas, and Pratayas; and lucid with sweet and equally-accented words.

SECTION III.

Having heard the entire history of the intelligent Rāma, capable of conferring religious merit and the two other cognate objects, as well as emancipation, Vālmiki again sought to get insight into it. And, seating himself facing the east on a cushion of kusa grass, and sipping water according to the ordinance, he addressed himself to the contemplation of the subject through yoga. And by virtue of his yoga powers, he clearly observed before him Rāma, and Lakshmana, and Sitā, and Daçarātha together with his wives in his kingdom, laughing, and talking, and acting, and bearing themselves as in real life. And he saw into all that was endured by Rāma firm in promise, with his wife for the third. And like an emblic myrobalan on his palm, that righteous-souled one, by virtue of his yoga, perceived all that had happened as well as all that would happen in future. And having truly seen everything by virtue of his contemplation, that magnanimous one set about recording the charming Rāma's history. And agreeably to what had been related by the mighty-souled Nārada, that worshipful saint composed the history of Ragu's line, conferring profit and pleasure, and impregnated with qualities fraught with them, and, like unto the ocean, abounding in riches, and captivating ear and mind. And Rāma's birth, and mighty prowess, and kindness to all, and popularity, and forbearance, and good- ness, and truthfulness, and the wonderful converse he had with Viswāmitra; and the nuptials of Jānaki; and the snapping of the bow; and the hostilities of Rāma with Rāma (Parasurāma); and the noble qualities of Daçarātha's son; and Rāma's installation; and the enmity of Kaikeyi; and the obstacle in the way of the installation; and the exile of Rāma; and the king's grief, lamentations, and departure for the other regions; and the grief of the subjects, and their dismissal by Rāma to Ayodhyā; and the tidings of the lord of Nishādas; and the charioteer's return; and the crossing of the Ganges; and Rāma's interview with Bharadwāja; and his arrival at Chitrakuta in consonance with Bharadwāja's injunction; and Rāma's building a mansion there and sojourn; and Bharata's arrival, and his propitiation of Rāma; and Rāma's offering oblations to the manes of his father; and the installation of the sandals; and Bharata's dwelling at Nandigrāma; Rāma's removal to Dandaka and destruction of Virādha; Rāma's interview with Sarabhanga and meeting with Sutikshna; and Sitā's companionship with Anusuyā, and the latter's painting the former; and Rāma's interview with Agastya, and his obtaining the bow from him; and the story of Surpanakhā and her disfigurement; and the slaughter of Khara Tricira; and the exertions of Rāvana; the destruction of Māricha, and the carrying away of Vaidehi; Rāghava's lamentations, and the death of the king of vultures; Rāma's encounter with Kavandha, (a headless demon) and his view of Pampā; Rāma's interview with Savari, and his subsistence there on fruits and roots; Rāma's lamentations, at Pampā, and meeting with Hanumān; the former's sojourn to the Rishyamukha, and interview with Sugriva; Rāma's raising the confidence of Sugriva, and his friendship with the latter; and the encounter between Vāli and Sugriva; the destruction of Vāli, the establishment of Sugriva on the throne; and Tārā's lamentation; the understanding between Rāma and Sugriva as to the time for commencing the march; Rāma's stay during the rainy season; and the ire of the lion of Raghu's race; the levying of forces; and the despatch of envoys in different directions; and the assignment by Sugriva of different quarters to the monkeys; the making over of his ring by Rāma to Hanumān; Jāmbubāna's discovery of the cave; the fasting of the monkeys on the shore of the ocean; Hanuman's interview with Sampāti; Hanumān's ascension of the mountain, and his bounding over the main; and his sight of the Maināka at the injunction of Ocean; the ring of Rākshasis; Hanumān's meeting with the Rākshasa Chyāgrāha; Hanumān's destruction of Sinhikāya; and Hanumān's sight of Lankā, and his entrance by night into Lankā; his ascertaining of conduct in times of helplessness; his journey to the tavern; and his sight of the inner apartments; and his sight of Rāvana and of his car Pushpaka; his walk to the Asoka wood, and sight there of Sitā; his presentation of the ring to Sitā and converse with her; and the roaring of the Rākshasis; and dreaming of the dream by Trijata; Sitā's handing a gem to Hanumān; and the breaking down of trees; and the flight of the Rākshasis, and slaughter of the slaves; and the wind-god's Son being taken captive; and his terrible roars while burning down Lankā; and his bounding back over the ocean; and the forcible possession of honey; and Hanumān's consoling Rāghava, and handing him the gem; Rāma's interview with Ocean; and Nāla's constructing the bridge, the army's crossing of the ocean; and the nightly seige of Lankā; and Rāma's interview with Bibhishana; the communication as to the means of destruction; and the destruction of Kumbhakarna and Meghanānda; and the destruction of Rāvana, and the recovery of Sitā in enemy's city; and the sprinkling of Bibhishana, and the sight of Pushpaka; Rāma's return towards Ayodhyā, and meeting with Bharadwāja; despatch of Hanumān; and Rāma's meeting with Bharata; and the installation of Rāma; and the dismissal of all the forces; and Rāma's pleasing his subjects, and renunciation of Sitā,—all else besides concerning Rāma on earth, that hath not yet taken place,—have been dealt with by the worshipful sage in the last book.

SECTION IV.

When Rāma had obtained his kingdom, that worshipful sage Vālmiki, composed the entire history [of that hero] in excellent metre and fraught with high meaning, saint recited twenty-four thousand slokas; and it consists of five hundred sections, and is divided into six Kandas with the Uttara. And having composed it, including as well fut incidents to happen afterwards, that lord reflected as to who should publish the same before assemblies. And as that great sage of purified soul was thus pondering, in came Kusi and Lava, in the guise of the sons of ascetics, and touched his feet. And he found those illustrious princes, the brothers Kusi and Lava, knowing morality, and living in a hermitage, and endowed with sweet voices,—apt at taking in the meaning of poetry. And finding them of a retentive endowment, and initiated into Vedic studies, that lord taught them how to interpret the Vedas, and that vow-observing one taught them the great Rāmāyana in full, treating of Sitā's life, and the destruction of Paulastya. And those sweet voiced brothers, resembling Gandharbas in grace, accomplished in music and dancing, and cognizant of Sthana and Murchhana, began to chant this poem delightful in recitation and in singing, set in three measures, and seven notes, and sung according to time to the accompaniment of stringed instruments, and fraught with the sentiments of love, pathos, risibility, the irascible, the terrible, and the heroic. And knowing the characteristics that go to make up the Drama, and gifted with mellifluous voices, those blameless princes, coming from Rāma's body, and resembling him, even as the reflection of the solar or the lunar disc resembles that disc, got by heart that excellent and moral story in its entirety; and those princes versed in the Fine arts, with a concentrated mind chanted it as they had learnt it, in the assemblies of ascetics and Brāhmanas and good men.

Once upon a time, those high souled and pious ones, furnished with every auspicious mark, chanted this poem in an assembly of ascetics of purified souls. Having heard this music, all the ascetics were seized with surprise, and with eyes flooded with tears, exclaimed, "Well done! Well done!" And well pleased, those saints cherishing Duty, praised the praiseworthy Kusa and Lava as they sang, saying—"Ah! what charming music! What sweetness of the verses! All this happened long ago, yet it seems as if we saw it before us." And unified with the theme, both of them singing together sweetly, and at a high pitch, by means of saraja and the other notes, they entranced the audience. And the two thus went on sweetly singing at a high pitch, praised by those mighty sages priding in their asceticism. Some one in the assembly pleased with them presented them with a water-pitcher; and some one of high fame, being delighted, made them a present of a bark garment; and some one gave them a dark deer skin;—and some holy thread,—and some, a kamandalu³ and some great saint conferred on them a maunja⁴ made girdle; and some person granted them a vrishi,⁵ and some, a kaupina.⁶ And then some ascetic, well-pleased, gave them an axe; and some, a red cloth; and some, a thread for tying up their matted locks; and some gladly gave a twine for binding faggots with,— and some, ascetic presented them with a sacrificial pot; and some, a quantity of fire-wood; and some, a seat made of adumvari⁷. And some exclaimed, "Swasti;" and some joyfully cried,—"May ye be long-lived!" And all those ascetics of truthful speech conferred on them blessings. And the sages said,—"Wonderful is the story! And, O ye accomplished in all kinds of music! beautifully have ye chanted and finished this poem, charming ear and heart, and conferring long life and prosperity,—which will afford themes to poets." And admired everywhere, on one occasion those singers were seen by Bharata's elder brother, in a street of Ayodhyā, sparsely scattered with stalls. And having had the brothers Kusa and Lava brought under his roof, that destroyer of enemies, Rāma, accorded those ones worthy of honor, a respectful reception. And having seated himself on a throne of excellent gold, in the midst of his brothers and counsellors, that lord, Rāma, beholding both the brothers, handsome and of modest demeanour, spoke unto Lakshmana, Bharata and Satrughna, saying,—"Do ye listen to the story, fraught with excellent sense and composed in excellent measure, as sung by these ones endowed with the divine afflatus." And then he ordered the singers to begin. Thereupon causing the down of the audience to stand on end, and ravishing their minds and hearts, they began to sing melodiously and distinctly and in as high a pitch as they could command, and in strains rivalling the notes of a Vina. And that song of theirs enchanted the ear of that assembly. And Rāma said,—"Although these Kusa and Lava, of rigid penances, look like ascetics, yet they bear on their persons the signs of royalty. And, besides, the story conduces to my fame. Do ye, therefore, listen to that history fraught with great worth!" And then commanded by Rāma, they began to chaunt according to the Marga mode, and Rāma seated in the midst of his court, was drawn to the music, anxious for the perpetuation of his history.

SECTION V.

This great story of Rāmāyana treats of those victorious kings commencing with Prajāpati, and having Ikshwāku for their founder, who ruled the entire earth as no other kings had done so before them, and in whose line Sagara was born—Sagara who dug the ocean, and whom, while out in progress, his sixty-thousand sons followed. We shall now chaunt the entire history of that dynasty from the beginning. Do ye, with minds free from ill will, listen to that story conferring merit, profit and pleasure.

There is on the banks of the Sarayu a great and flourishing country called Kosala abounding in corn and wealth, in which the inhabitants passed their days pleasantly. And the capital of that country was Ayodhyā famed among men which was founded by Manu himself—that foremost of men. And that beautiful and mighty city was twelve yojanas in length and ten in breadth; and was intersected outside with spacious roads laid out orderly. And scattered with blown blossoms, and regularly sprinkled with water, the well- arranged broad high-ways looked beautiful. And that one bringing prosperity unto mighty kingdoms, King Daçarātha, lived in that city, like unto the lord of the deities inhabiting the celestial regions. And the city was furnished with doors and gates, and well-arranged rows of shops. And it contained all kinds of instruments and arms, and was inhabited by all classes of artizans. And that graceful and matchlessly brilliant city abounded in eulogists and genealogists. And it was crowned with stately edifices with flags, and guarded by hundreds of Sataghnis⁸. And the mighty city contained theatres for females, and gardens, and mango-groves; and was enclosed by a wall. And encircled by a deep moat, the city was accessible neither to friend nor foe. And it abounded with elephants and horses, and kine and camels and asses. And it was thronged with neighbouring kings come to pay tribute, and inhabited by merchants from various countries, and adorned with mountain-like palaces glittering with gems, and filled with sporting-places for females, and like unto Indra's Amaravāti. And the city was wonderful to behold, gleaming with gold-burnished ornaments, and inhabited by troops of courtezans, and abounding in all kinds of gems, and graced with royal places. And it abounded in paddy and rice, and its water was sweet as the juice of the sugar-cane. And it resounded with the sounds of Dundubhis and Mridangas and Vinas and Panavas. And that foremost spot of all the earth was like unto an aerial car obtained in heaven by the Siddhas, through force of ascetic austerities, and thronged with the best specimens of humanity. And that city was filled by king Daçarātha with thousands of such Mahārathas⁹ light-handed and accomplished in fight, as could by force of arms or sharpened shafts slaughter infuriated lions and tigers and boars roaming in the forest; yet as would not pierce with arrows persons lorn or abandoned or hiding or fugitive. And it abounded mostly in excellent Brāhmanas, lighting the sacrificial fire, and crowned with qualities, and versed in the Vedas and the Vedāngas, and giving away thousands, and ever abiding by truth, and high-souled, and resembling mighty ascetic.

SECTION VI.

And in that city of Ayodhyā resided king Daçarātha versed in the Vedas, commanding all resources, far-sighted, of mighty prowess, dear to the inhabitants both rural and urban, an Athiratha¹⁰ in the Ikshwāku line, performing sacrifices, engaged in the performance of duties,self-controled like unto a Maharshi, a royal saint famed in the three worlds, possessed of strength, the destroyer of foes, having friends, of subdued senses, comparable unto Sakra and Vaisravana by virtue of accumulated riches and other possessions, and protecting people even as the highly energetic Manu protected them. And as Indra rules Amarāvati, that one firm in promise, and following duty, profit, and pleasure, ruled that best of cities. And in that excellent city, the men were happy and righteous-souled, and widely-read, and each contented with his possessions, and devoid of covetuousness, and speaking the truth. And in that prime of cities, there was none who had not at his command a plenteous supply of the good things, and there was no householder who was not well off in horses and kine, and corn and wealth. And one could see nowhere in Ayodhyā persons given up to lust, or unsightly, or crooked-minded, or unlettered, or atheistical. And all the men and all the women were of excellent character, and subdued senses and a happy frame of mind, and both in respect of occupation and conduct spotless like unto Maharshis. And all wore ear-rings and tiaras and garlands, and abundantly enjoyed the good things of life. And all were clean, daubing their limbs, and perfuming their persons, and feeding on pure food, and giving away, and wearing Angadas and Nishkas¹¹ and hand-ornaments, and repressing passions And there were not in Ayodhyā persons not lighting the sacrificial fire, or not performing sacrifices, or mean-minded, or thieving, or engaged in improper occupations, or of impure descent. And the Brāhmanas of subdued senses were always engaged in the performance of their own duties, giving away in charity, and studying, and receiving gifts with discrimination. And none of them was atheistical or untruthful or slenderly-read or detracting or incompetent or illiterate. And there was no Brāhmana who was not versed in the Vedas and Vedāngas, or not observing vows, or not giving away by thousands, or poor-spirited, or of insane mind, or afflicted. And no man and no woman was seen devoid of grace or beauty, or lacking in reverence for their monarch. And the four orders with Brāhmanas at their head contained persons serving gods and guests, and endowed with gratitude, and munificent, and heroic, and possessing prowess. And the men were long-lived; and ever abode by duty and truth; and lived in that best of cities, always surrounded by sons and grandsons and wives. The Kshatriyas were obedient unto the Brāhmanas, and the Vaicyas followed the Kshatriyas, and the Sudras, occupied with their proper vocations, ministered unto the three other orders. And that city was ably governed by that lord of Ikshwāku's line, even as that foremost of men, the intelligent Manu, had governed it before him. And as a mountain-cavern abounds with lions, it was filled with warriors resembling flaming fire, of straight ways, unforbearing, and of accomplished learning. And the city abounded with excellent horses sprung in Kāmvoja, and Vāhlika, and Vanāyu, and the banks of the Sindhu, and like unto that best of horse, Hari's charge; and with fierce elephants sprung on the Vindha mountain, and the Himavat, filled with juice, and of exceeding strength, and resembling hills; and with Bhadra,¹² Mandra, and Mriga elephants; and those sprung from the mixture of the three, and from the mixture of Bhadra and Mandra, and from Bhadra and Mriga, and from Mriga and Mandra,—superior like unto Airavata, and coming from Mahāpadma, Anjana, and Vāmana breeds; fierce, and looking like hills. And that city was over two yojanas; and truly it was called Ayodhyā.¹³ And repressing enemies, that city was governed by the great and the exceedingly powerful king Daçarātha, even as the Moon sways the stars. And that lord of earth resembling Sakra governed that city of Ayodhyā bearing a true name, furnished with strong gates and bolts, and auspicious, and graced with excellent edifices, and teeming with thousands.

SECTION VII.

That high-souled one of Ikswāku's line had competent counsellors, capable of administering business, of diving into the motives of others, and ever intent upon the good of the monarch. And that heroic king had eight famous counsellors, pure and devoted to the royal service,—viz., Dhrishti, and Vijaya, and Surāshtra, and Rāshtravardhana, and Akopa, and Dharmapāla, and Sumantra the eighth, conversant with profit. And he had two family priests after his heart; viz, those foremost of saints, Vasistha and Vāmadeva. And he had other counsellors besides; viz., Suyajna,and Javali, and Kācyapa, and Gautama, and the long-lived Markandeya, and the regenerate Kātyāyana. Ever associated in counsel with these Brahmārshis, his priests and counsellors serving the dynasty from father to son, learned yet modest, and bashful, and conversant with policy, and of subdued-senses, and auspicious, and high-souled, and accomplished in the art of arms, and of high renown, cautious, and acting according to their word, and possessing energy, forgiveness and fame, and ever preluding their speech with a smile, and never committing themselves a lie either from anger or interest or desire, and ever employing spies noting what was doing or done in the midst of their own or a hostile party. And they were adepts in intercourse with people, and well-tried in friendship by the monarch. And they were ever busy in replenishing the exchequer and in levying troops. And they did not cherish ill will even towards enemies, when innocent. And they were heroic, and ever high-spirited, following policy, and protecting those citizens that were pure, and not bearing ill will towards Brāhmanas and Kshatriyas, and filling the treasury, by inflicting punishments according to the offences of the persons guilty. And during the time when those pure ones of one mind presided over the justice of the kingdom, there was neither in the city nor the provinces any that was a liar, or wicked, or going after others' wives. And peace reigned all around the city and the provinces. And the ministers wore excellent raiment, and ornaments, and were engaged in observing pure vows, and ever kept their eye of policy open, in the interests of the monarch. And the king considered them as crowned with virtues; and they were famed on account of their prowess, concluding unerringly in consequence of their intelligence of other countries. And in all climes and times they could manifest their noble qualities; and they were cognizant of war and peace, and possessed of goodness, passion and ignorance. And they could keep their counsel, and judge of things finely, and were well-versed in the art of policy, and ever fair-spoken. Surrounded by such counsellors endowed with various qualities, the faultless king Daçarātha ruled the earth, gathering intelligence by means of spies, and righteously protecting the subjects, and preserving the people, and not sacrificing his duties,—famed over the three worlds. And munificent, and firm in promise in battle, that best of men ruled there this earth. Nor did he ever meet with a foe that was either his equal or superior. And possessed of friends, and having obedient commanders, and extricating his thorns by his might, that king ruled the earth, even as the lord of celestials ruleth heaven. And surrounded by those counsellors studious of his welfare, and bearing affection towards him, and clever, and competent, that king, by virtue of his prowess in subduing others, resembled the Sun surrounded by his rays.

SECTION VIII.

And although engaged in austerities with the view of having sons born to him, the powerful and high-souled king, had no son capable of perpetuating his line. And mentally turning the matter over, the high-souled one thought, "Why do I not celebrate a horse-sacrifice with the intention obtaining a son?" And that highly-energetic, pious and intelligent monarch, in consultation with all his counsellors of sedate minds, having made up his mind to celebrate the sacrifice, said unto that best of counsellors, Sumantra,—"Do thou speedily summon my spiritual guides, along with the family priests." Thereupon, going out speedily, Sumantra of swift movements called together all the spiritual guides, as well as others versed in the Vedic ritual; viz., Suyajna, and Vāmadeva, and Jāvāli, and Kācyapa, and Vasistha, and other principal twice-born ones. And having paid homage unto them, the virtuous king Daçarātha then spoke unto them these sweet words, consistent with duty and interest, —"Ever pining on account of a son, I know no happiness,— therefore it is my intention that I should celebrate a horse sacrifice. I intend to celebrate it according to the ordinance. Do ye, therefore, consider how I may attain my object." Thereat, the Brāhmanas with Vasistha at their head, exclaiming ing "Well! Well!" approved the words that had fallen from the lips of the monarch. And exceedingly pleased, they spoke unto Daçarātha saying,—"Do thou order the necessary articles, loose the horse, and prepare the sacrificial ground on the north bank of the Sarayu. And, O king, since with the intention of obtaining offspring thou purposest so piously, thou wilt surely obtain sons after thy heart." And hearing these words of the regenerate ones, the king was highly gratified. And with eyes expanded in delight, he spoke unto his ministers,—"Do ye procure the necessary sacrificial articles, according to the injunction of my spiritual preceptors; and loose a horse protected by a competent person, and followed by one of the chief family priests; and do ye prepare the sacrifical ground on the north bank of the Sarayu; and do ye in due order and according to the ordinance perform the rites required to secure an uninterrupted completion to the ceremony. This ceremony is incapable of being celebrated by every king. Particular care should be taken that the sacrifice is not defective on account of any serious omission; inasmuch as with learned Brahmā-Rākshasas ever on the look-out to espy shortcomings in the ceremony, the performer thereof speedily perishes, should anything take place not consonant to the Ordinance. And do ye possessed of ability so arrange, that this sacrifice may be completed in harmony with the ritual." Thus addressed with due respect, the counsellors listened to the words of the monarch, and said, "So be it."

Then taking the permission of that best of kings, those regenerate ones knowing duty, having blessed the monarch, returned to their respective quarters. And dismissing those Brāhmanas, the king spoke unto his minister, saying, —"Do ye, even as the family priests have ordered, arrange for the sacrifice!" Having said this, that mighty-minded and best of men dismissed his ministers, and himself entered into the inner apartment. And coming there, that lord of men said unto his favourite wives,—"Do ye know it for certain that in order to obtain a son I am going to petform a sacrifice." And hearing those sweet words, the countenances of those shining dames looked resplendent, like lotuses after the cold season is over.

SECTION IX.

Hearing all about it, the king's charioteer addressed the monarch in private, saying,—"Do thou listen to what is related in ancient history, and to what I have heard myself! This horse-sacrifice is enjoined by the family priests; and I have myself heard the following story celebrated in ancient chronicle. And what the worshipful Sanat Kumāra had said formerly in the presence of the saints, applies, O king, the case of thy having a son. "Kācyapa hath a son known by the name of Bibhāndaka. He will get a son called Rhishyasringa. And he will grow up and pass his days in the woods. And that foremost of Brāhmanas will not know aught else save following his father. And, O king, it is rumoured abroad, and also always said by the Vipras, that that high-souled one will practise the two modes¹⁴ of Brahmācharya life. And he will spend some time in serving the sacrificial fire and his famous sire. At this time, the powerful Romapāda of exceeding strength will be famed as king of the Angas. And in consequence of some default on bif part, there will occur in his kingdom a terrible and dreadful drouth, capable of striking terror into all. And filled with grief on account of this drouth, the king will call about him Veda-accomplished Brāhmanas, and speak unto them, saying,—"Ye are conversant with the Vedic ritual and the social duties. Do ye, therefore, tell me how to expiate for this evil." And thus accosted by the king, those excellent Brāhmanas versed in the Vedas, will say unto that ruler of earth,—"Do thou, O monarch, by all means, bring Bibhāndaka's son. And having, O king, brought that Brāhmana versed in the Vedas, Bibhāndaka's son Rhishyasringa, and duly honored him, do thou, O monarch with a concentrated mind, bestow upon him thy daughter Sāntā, according to the ordinance." And hearing those words of theirs, the king will begin to think as to how he can bring over that one endowed with energy. Then in consultation with his counsellors, the prudent king having come to a conclusion, will, honoring them duly, desire his priest and his courtiers to set out in quest of Rhishyasriuga. Thereupon hearing the king's words, with aggrieved hearts, and with heads hanging down, they will beseech the monarch, saying,—"Afraid of the saint, Bibhāndaka, we shall not be able to repair thither." Anon hitting upon the appropriate means, they say,—'We will search for the Vipra, and no blame shall attach unto us.'—

Thus by help of courtezans, the saint's son was brought by the lord of the Angas. And then the god (Indra) poured down showers; and the king conferred on him Sāntā. And now thy son-in-law Rhishyasringa will help thee in obtaining a son. Now I have related unto thee what Sanat Kumāra had communicated." Thereupon king Daçarātha, well pleased, spoke unto Sumantra,—"Do thou now tell me by what means Rhishyasringa was brought over (by the lord of the Angas)."

SECTION X.

Thus asked by the king, Sumantra said these words,— "I will relate unto thee how the counsellors brought Rhishyasringa. Do thou listen with thy counsellors! The priest together with the counsellors spoke unto Romapāda, saying,— 'The means that we have hit upon can never fail of effect.' Rhishyasringa hath been brought up in woods; and is engaged in austerities and the study of the Vedas; and is ignorant of the pleasure that ensueth from contact with women. By help of things agreeably ministering unto the senses, and ravishing the soul, we shall bring him to the city. Do thou, therefore, arrange for them! Let courtezans of comely presence, clad in ornaments, repair thither. And if well treated, they will by various means bring him hither.' Hearing this, the king said unto the priest,—'So be it!' and laid the charge upon him,—who, however, made it over to the courtiers. And the latter acted accordingly.

And in accordance with the instructions, the courtesans entered that great forest; and remaining at some distance from the hermitage, endeavoured to meet with the sober son of the saint ever dwelling in the woods. And satisfied with serving his sire, he never strayed from the hermitage; and consequently had never seen men and women, or any other creatures living in cities and towns. And it came to pass that on one occasion, walking about at will, Bibhāndaka's son came to that spot and beheld the courtezans. And excellently attired, and singing in sweet voices, the women said unto the saint's son,—'Who art thou? And what dost thou, O Brāhmana? We wish to learn all this. And why is it that thou rangest alone this far-off forest? Beholding these beautiful damsels never seen before, he from delight hastened to inform them of his lineage, 'My father is Bibhāndaka; and I am his son, having sprung from his loins. My name is Rhishyasringa; and my occupation is known the world over. And this auspicious hermitage hard by belongs to us; and there I shall receive you all in due form.' Hearing the words of the saint's son, they all consented, and the women went to behold that asylum. And when they had come there, the saint's son received them hospitably, saying,—'Here is Arghya,' 'Here is water for washing the feet,' 'Here are fruits and roots.' And thereupon they readily received his hospitality. And actuated by the fear of the saint, Bibhāndaka, they bent their minds upon departing soon. And they said,—'Do thou also, O twice-born one, receive from us these excellent fruits! And, good betide thee, O Vipra, do not tarry!' And thereupon, embracing him joyfully, they gave unto him sweetmeats and various kinds of savoury viands. And tasting those things, that one of exceeding energy took them for fruits, never tasted before by the dwellers of the forest. Then, having accosted him, the women, feigning the observance of some vow, went away, inspired with the fear of his father. And when they had gone, that twice-born one, Kācyapa's son, became sad, and from grief of heart went this way and that. And the next day his mind momentarily running upon it, the graceful son of Bibhāndaka, endowed with prowess, came to that spot where he had encountered the comely courtezans, adorned with ornaments. And as soon as they observed him coming, they came forward, and said,—Do thou, O Brāhmana, come unto our hermitage! There are in that asylum diverse kinds of fruits and roots; and there thou wilt surely feed thy fill. Thereupon, hearing those words of theirs capable of influencing the heart, he became bent upon going,—and the women brought him away. And when that high-souled Vipra had been brought over, the good, Indra, suddenly poured forth plenteous showers, enlivening the spirits of men. And when the ascetic had arrived, with showers, the king approached him in humble guise, bending his head to the ground. And he offered him Arghya,in due form, and with a collected mind; and asked for his favor, so that wrath could not influence the Vipra. And taking him into the inner apartments, and in due form conferring upon him in sober mood his daughter Sāntā, the king became happy. Thus the highly powerful Rishyasringa together with his wife Sāntā, began to live there, respectfully ministered unto in regard to every desire."

SECTION XI.

And he said again,—"O foremost of monarchs, do thou listen to me as I relate how that intelligent Sanat Kumāra, best of deities, spoke. 'In the line of Ikshwāku will be born a righteous king, named Daçarātha, fair of form, and firm in promise. And that king will contract friendship with the ruler of the Angas. And the latter will have a highly pious daughter, Sāntā by name. And the (old) king of the Angas will have a son, named Romapāda. And repairing unto him, the highly famous king Daçarātha will speak unto Romapāda, —O righteous-souled one I am without issue. Let Sāntā's husband, desired by thee, take charge of this sacrifice of mine, to be celebrated with the object of my obtaining a son to perpetuate the race.—Hearing these words of the king, and having pondered well, he will make over unto him Rhishyasringa of subdued senses, together with Sāntā and his children. And taking that Vipra, that king, his mind free from anxiety, with a glad heart, will prepare for that sacrifice. And king Daçarātha, knowing duty and desirous of fame, with the intention of obtaining offspring and heaven, with joined hands, will appoint that best of Brāhmanas, Rhishyasringa, to conduct the ceremony. And that bringer of good will attain his object at the hands of that foremost of Brāhmanas; and four sons will be born to him of immeasurable prowess, bringing fame unto the family, and known by all.' Thus spoke formerly in the divine age, that worshipful and foremost of deities, Sanat Kumāra. Therefore, do thou, O best of men, repairing thither, accompanied with thy forces and equipage, thyself, O mighty king, bring Rhishyasringa over with due honors." And hearing Sumantra's words, Daçarātha was exceedingly delighted. After hearing these words, and permitted by Vasishtha, he, accompanied with the ladies, and his courtiers, set out for the place where that twice-born one was. And gradually passing by woods and fells, he arrived at the place where that foremost of ascetics was. And coming before that best of regenerate ones, he saw that sage's son near Romapāda, like unto flaming fire. Then the king received him respectfully, and with a delighted mind, on account of the friendship he bore him. And he communicated unto the intelligent son of the saint, the fact of their intimacy, and then the latter paid homage unto Daçarātha. Having passed seven or eight days with Romapāda, receiving high honors, that foremost of men, Dayaratha spoke unto Romapāda, saying,—"Let thy daughter, O king, together with her husband, O lord of men, repair unto my city. I am going to be engaged in a mighty enterprise." Hearing this as to the journey of that intelligent one, the king said unto that Vipra,—"Do thou repair with thy wife!" Thereupon the saint's son, promising to go, said unto the king,—"So be it!" And then with the king's permission, he set out with his wife. And Daçarātha and the puissant Romapāda clasping each other by the palm, and embracing each other in affection, attained excess of joy. Then Raghu's son, bidding farewell unto his friend, set out. And he despatched swift messengers to the citizens, saying,—"Let the entire city be embellished; let it be perfumed with dhupa, and watered and decked with pennons." And hearing of the king's approach, the citizens joyfully did every thing as they had been commanded. Then the monarch, with that foremost of Brāhmanas before him, entered the decorated city, to the blares of conchs and drums. And behold irlg that Brāhmana entering the city, duly honored by the prime of men, subservient unto Indra, like unto Kaçyapa's son entering the celestial regions, honored of the thousand-eyed lord of the celestials, ail the citizens rejoiced exceedingly. Then taking him into the inner apartment, and paying him homage according to the ordinance, the king considered himself as having gained his object, in consequence of the presence of that Brāhmana. And all the inmates of the inner apartment, seeing the large-eyed Sāntā thus arrived with her husband, experienced excess of joy. Then honored by them and the king in especial, she happily spent there some time along with that twice-born one.

SECTION XII.

Then after a long while, when the charming spring had appeared on the earth, the king conceived the desire of celebrating the sacrifice. Then bowing down the head unto that Vipra effulgent like a celestial, he appointed him to undertake the ceremony, for the purpose of obtaining offspring to perpetuate his line. Then that Brāhmana said unto that lord of the earth, the king,—"So be it! Do thou order the necessary provisions, loose the horse, and prepare a sacrificial ground on the north bank of the Sarayu." Then the king spoke unto Sumantra, saying,—"O Sumantra, do thou summon speedily Brāhmanas versed in the Vedas and priests professing the Vedānta philosophy—Suyajna, and Vāmadeva, and Jāvāli, and Kācyapa, and the priest Vasistha, together with other excellent twice-born ones." Thereupon Sumantra endowed with activity, bestirring himself, summoned all those versed in the Vedas. Then, honoring them duly, the virtuous king Daçarātha spoke unto them these amiable words, consistent with duty and interest,—"Aggrieved on account of a son, I have no happiness on earth,—and therefore, I have intended to celebrate a horse-sacrifice. And by the grass of the saint's son, I shall obtain my desire." Thereupon the Brāhmanas with Vasishtha at their head honored the words that fell from the king's lips, saying,—"Well." And the Brāhmanas headed by Rhishyasringa addressed the king, saying,—"Do thou arrange for the provisions, loose the horse, and prepare the sacrificial ground on the north bank of the Sarayu! And since thou purposest so virtuously in obtaining offspring, thou shalt obtain four sons of immeasurable prowess." And hearing those words of the regenerate ones, the king was exceedingly delighted. All cheerfully he spoke these auspicious words to his courtier,— "In accordance with the directions of my spiritual guides, do ye speedily procure these provisions,—loose the horse well protected, and followed by a priest,—and prepare the sacrificial ground on the north bank of the Sarayu. And do ye perform the ceremonies capable of securing the rites from disturbance. Surely every king is competent to perform this sacrifice. Yet care must be taken that no default occurs in it. For flaws in this foremost of sacrifices are watched by learned Brahmā-Rākshasas. And should it come to be celebrated in violation of the ordinance, the performer thereof shall meet with instant destruction. And do ye so order that this sacrifice of mine may be completed according to the prescribed ritual." Thereupon honoring those words of the king, the ministers did as ordered. And having eulogized the king knowing duty, the twice-born ones, with the Monarch's leave, departed for their respective quarters. And when the Vipras had gone, the mighty- minded lord of men dismissing his counsellors, entered the inner apartment.

SECTION XIII.

And when after a full one year, spring had again appeared on the face of the earth, the puissant king, intent upon getting offspring through the horse-sacrifice, saught Vasishtha's side. And having saluted Vasishtha and duly paid him homage, he humbly spoke unto that best of twice-born ones, with the intention of having offspring. "Do thou, O Brāhmana, undertake to perform this sacrifice of mine, according to the ordinance, O foremost of ascetics! And do thou order so that no impediment may happen to the sacrifice! Thou art my kind friend, and prime and mighty spiritual guide. Engaged in it, thou wilt have to bear the entire burden of the ceremony." Thereupon that best of Brāhmanas said,—"So be it! I will do all that thou askest." He then said unto old Brāhmanas well-up in sacrificial affairs, and experienced car-makers, and highly pious aged people, and servants, carrying on the ceremonial operations till the end, and artists, and carpenters, and diggers, and astrologers, and artizans, and dancers, and conductors of theatres, and pure and learned persons variously versed in knowledge,—"Do ye, in obedience to the royal mandate, engage in the sacrificial work! And fetch bricks by thousands! Do ye raise structures for the kings, commanding every convenience! And do ye rear goodly and comfortable buildings by hundreds for the Brāhmanas, replenished with various meats and drinks. Ye should provide spacious apartments for the citizens and the dwellers of provinces,—and separate quarters for the princes, coming from foreign parts; and stables for horses, and dressing- rooms,—and wide apartments for native and foreign warriors. And dwellings filled with diverse kinds of viands, and commanding everything desirable,—and mansions for the lower orders of the citizens, exceedingly beautiful to behold. And meats should be duly dispensed with respect, and not in the indifference of festive occasions,—so that all may regard themselves as honorably entertained. None should be disregarded out of lust or passion. Those persons, and artizans, that will labor eagerly in the sacrifice should by turns, be especially entertained; and servants, who, being entertained with gifts, do every thing completely, and omit nothing. And do ye, with hearts mollified by love, act so, that all our friends be well pleased with us."

Then they approached Vasishtha, saying,—"Everything hath been performed properly, without anything being left out. And what thou sayest shall be performed, and nothing omitted." Then summoning Sumantra, Vasishtha said these words,—"Do thou invite all those kings that are pious,— and Brāhmanas, and Kshatriyas and Sudras, by thousands. And do thou with due honors bring people from all countries. And, with proper honor thyself bring the righteous, truthful, and heroic Janaka, lord of Mithilā. And it is because he is our old friend that I first mention him. Then do thou thyself bring the amiable and ever fair-spoken lord of Kāsi, of execellent character, resembling a celestial. Then do thou bring hither along with his son, the highly-pious, old king of Kekaya, who is the father in-law of this best of monarchs! Then do thou bring with due honors the puissant king of Kocala, and that mighty archer, the illustrious Romāpada, the friend of that lion of a king, and that foremost of men—the heroic, and highly generous lord of Magadha, versed in all branches of learning. And in accordance with the mandate of the king, do thou invite the foremost monarchs! And do thou summon the kings of the East, of the Sindhu and Sauvira countries, and of Saurashtra, and of the South! And do thou speedily bring those monarchs that are attached unto us, together with their friends and followers. Do thou in obedience to the mandate of the monarch, bring over these, despatching dignified emissaries!"

Having heard those words of Vasishtha, Sumantra speedily ordered faithful persons anent the bringing over of the kings. And the virtuous Sumantra, in accordance with the injunction of the ascetic, himself speedily set out for the purpose of bringing the monarchs. And then the servants came and informed the intelligent Vasishtha as to the articles that had been got ready for the sacrifice. Then well- pleased that best of twice-born ones, the ascetic Vasishtha, said unto them,—"Do not give away disrespectfully or lightly. A gift bestowed with disrespect, indubitably destroyeth the giver."

Then for several days, kings began to pour into Daçarātha's city daily and nightly, bringing with them various kinds of gems. Thereupon Vasishtha well-pleased said unto the king,—"O best of men, obeying thy mandate the kings have come here; and I too, according to merit, have received those excellent kings with respect. And ev thing hath been carefully made ready for the sacrifice the persons concerned. Do thou, therefore, repair to ill sacrificial ground, for performing the sacrifice. And, 9 foremost of monarclis, it behoveth thee to view the. platffc filled with all desirable objects, and looking as if preparedly imagination herself."

Then in accordance with the injunctions of both Vasishtha and Rhishyasringa, the king came to the sacrificial spot on a day presided over by an auspicious star. Then, with Rhishyasringa at their head, Vasishtha and the other principal Brāhmanas wending to the sacrificial ground, began the ceremony, according to the ordinance; and in due form. And the auspicious king, in company with his wives, was initiated into the ceremony.

SECTION XIV.

And after the expiry of full one year, when the sacrifcial horse had returned, the sacrifice of the king commenced on the north bank of the Sarayu. And with Rhishyasringa at their head, the principal twice born ones began the proceedings in that mighty horse-sacrifice of that high-souled monarch. And the priests, each duly and according to the ordinance performing his proper part, engaged in the ceremony in consonance with the scriptures. And the regenerate ones, having performed the pravargya as well as the upasada according to the ordinance, duly completed the additional ceremonies. Then, worshipping the deities with glad hearts, those foremost of ascetics duly performed the morning ablutions and the other prescribed rites. The oblations of clarified butter first having been offered unto Indra, according to the ritual, the king with a purified heart performed his ablutions. And then the mid-day ablutions took place in proper sequence. And those foremost of Brāhmanas, in due form, and according to the ordinance, officiated at the third bath of that high-souled monarch. And the priests presided over by Rhishyasringa, invoked Sakra and the other deities, reciting measured mantras. And the sacrificial priests, chaunting sweet Sâmas and soft mantras, duly invoking the dwellers of the celestial regions, offered each his share of the oblations. And no part of the ceremony was performed improperly, or left out,— and every thing was satisfactorily celebrated with mantras. And on that day no Brāhmana ever felt tired, or hungry; and there was none that was not learned, or that was not followed by an hundred persons. And Brāhmanas, and Sudras having among them ascetics, and Sramanas, and the aged, and the infirm, and women, and children, were continually fed. And although they ate their fill, yet they knew no repletion. And "Give food, and clothes of various kind"—(was heard all around). And those employed in the task gave away profusely. And every day food dressed properly in due form was to be seen in countless heaps resembling hills. And men and women coming from various countries to the sacrifice of that high-souled one were excellently entertained with meats and drinks. And the foremost regenerate ones said,—"The viands have been prepared in the prescribed form, and they taste excellent. We have been gratified. Good betide thee!" All this was heard by that descendant of Raghu. And persons adorned with ornaments distributed the victuals among the Brāhmanas, and they were assisted by others beaming jewelled pendants. And in the interval between the completion of one bath and the beginning of the next, mild and eloquent Vipras, desirous of victory, engaged in various disputations. And every day in that sacrifice, skilful Brāhmanas, engaged in the ceremony, did every thing, according to the ritual. And there was no twice-born one that was not versed in the Vedas and the Vedāngas, or that did not observe vows, or that was not profoundly learned,—nor did any assist at the sacrifice that could not argue ably. And when the time came for planting the Yupas, persons cognizant of arts and sacrificial rites, prepared six Yupas of Vilwa, as many of catechu, and as many of Palasa, and one of Sleshmataka, and two of Devadaru well-made and measuring two outstretched arms. Persons versed in the arts and science of sacrifice constructed these Yupas. And at the time of throwing up the Yupas, for embellishing the sacrifice, these one and twenty Yupas, each measuring one and twenty Aratnis, having eight angles, and smooth-faced were decked out in one and twenty pieces of cloth, and were firmly planted with due ceremonies by artizans. And being wrapped up in cloths, and worshipped with flowers, they looked like the seven Rishis appearing in the welkin. And an adequate number of bricks was also duly made (for the ceremony.) And Brāhmanas accomplished in the arts constructed the sacrificial fire-place with those bricks. And that fire-place of that lion among kings, set by skilful Brāhmanas, consisting on three sides of eighteen bricks, looked like the golden-winged Garura. And for the purpose of sacrificing them unto the respective deities were collected beasts and reptiles, and birds, and horses, and aquatic animals. And the priests sacrificed all these in proper form. And to these Yupas were bound three hundred beasts, as well as the foremost of the best horses belonging to king Daçarātha. Then Kaucalyā, having performed the preliminary rites, with three strokes slew that horse, experiencing great glee. And with the view of reaping merit Kaucalyā, with an undisturbed heart passed one night with that horse furnished with wings. And the Hotâs and Adhwaryus, and the Uâgatas joined the king's Vâvâtâ along with his Mahishi and Parivriti¹⁵ And priests of subdued senses, well-up in sacrificial rites, began to offer oblations with the fat of the winged-horse, according to the ordinance. And that lord of men, desirous of removing his sins, at the proper time smelt the odour of the smoke arising from the fat, agreeably to the scriptures. And then sixteen sacrificial priests in the prescribed form offered the various parts of the horse unto the fire. It is customary in other sacrifices to offer the oblations by means of a Plaksha bough; but in the horse-sacrifice a cane is used instead. The horse-sacrifice, according to the Kalpa Sutras and the Brāhmanas, extend over three days. There after, on the first day was the Chatushtoma celebrated; and on the second the Uktha,— and on the third the Atiratra. And then the Jyotishtoma, and then Ayushtoma, and the Atiratra and the Abhijit, and the Viswajit, and the Aptoryama—all these various great sacrifices were celebrated with due rites. And in this mighty horse-sacrifice founded of yore by Sayambhu, that perpetuator of his line, the king, bestowed the Eastern quarter on his chief sacrificial priest, the Western on his Adhwaryu, the Southern on Brahmā, and the Northern on the Udgath, as Dakshinas. And having completed that sacrifice, that perpetuator of his race, and foremost of men, the king, conferred on the priests the earth; and having conferred it, that auspicious descendant of Iskhāku experienced high delight. And then the priests spoke unto that monarch, who had all his sins purged off, saying,—"Thou alone art worthy to protect the entire world. We do not want the earth; nor can we rule it, being, O lord of Earth, constantly engaged in Vaidika studies. Do thou, therefore, confer upon us something instead, as the price thereof. Do thou confer upon us gems, or gold, or kine, or anything else, for, O foremost of monarchs, we do not want Earth." Thus addressed by the Brāhmanas versed in the Veda, that best of kings bestowed upon them ten lacs of kine, and ten Kotis of gold, and forty of silver. Then those priests in a body, accepting the wealth, brought it unto the ascetic Rhishyasringa and the intelligent Vasishtha. Then having receieived each his share, those foremost of regenerate ones were exceedingly pleased, and said,—"We have been highly gratified." Then unto those Brāhmanas that had come there, the king with due regard gave Kotis of gold. And unto a certain poor twice-born one that asked for gifts, the descendant of Raghu gave an excellent ornament from his own arm. And, when the regenerate ones were thus properly gratified, that one cherishing the Brāhmanas, with senses intoxicated by excess of joy, reverentially bowed unto them. And thereupon the Brāhmanas uttered various blessings upon that generous king, bending low to the earth. Then having celebrated that excellent and sin-destroying sacrifice, bringing heaven, and incapable of being celebrated by foremost monarchs, king Daçarātha, well pleased, spoke unto Rhisyasinga, saying,—"0 thou of excellent vows, it behoveth thee to do that whereby my line may increase." Thereupon the best of Brāhmanas said,—"Be it so! Unto thee, O king, will be born four sons,—perpetuators of their race." Hearing these sweet words of his, that foremost of monarchs bended low unto him with controlled faculties, and experienced the excess of joy. And then that high-souled one again spoke unto Rhishyasringa.

SECTION XV.

Then that one of capacious intelligence, versed in the Vedas, having pondered for a time, and regained his senses, returned unto the king this excellent answer,—"On thy behalf, and with the view of obtaining sons for thee, I will by help of mantras laid down in the Atharva Veda, duly celebrate the famous ceremony, capable of crowning thee with offspring." And then with the view of obtaining sons (for the king), that effulgent one set about the son-conferring ceremony; and in accordance with the ordinance, and with mantras, offered oblations unto the sacrificial fire. And the deities, with the Gandharbas, and the Siddhas, and the principal saints, assembled there duly, with the object of each obtaining his share of the offerings. And having duly assembled there, the deities addressed these words unto Brahmā, the lord of creatures,—"O thou possessed of the six attributes, through thy grace, a Rākshasa named Rāvana oppresses us all by his prowess,—nor can we baffle him. And, O lord, as thou hast well-pleased conferred on him a boon, we always suffer him in deference to it. And the wicked-minded one harasseth the three worlds furnished with prosperity, and beareth ill-will unto them. And blinded by the boon he hath received, that irrepressible one intends to bring down the lord himself of the celestials, and the Yakshas, and the Gandharbas, and the Brāhmanas, and the Asuras. And the Sun doth not burn him, or the Wind blow about him; and at sight of him, that one engarlanded with billows, the Ocean, dares not stir. Therefore, great is the fear that afflicteth us, coming from that Rākshasa of dreadful appearance. And O lord, it behoves thee to devise some means for destroying him." Thus addressed by the deities in a body, he said,—"Alas! I have, however, decided on the means of destroying that wicked-souled one. He had asked,—'May I be incapable of being slain by Gandharbas, and Yakshas, and gods, and Rākshasas!'—whereat I said,— 'Be it so!' Through disdain, the Rākshasa did not at that time mention men. Therefore, by men alone he is capable of being slain; nor can his end be compassed by any other means." Hearing this welcome speech uttered by Brahmā, the deities and the Maharshis became exceedingly delighted. At this juncture, that lord of the universe, the highly- effulgent Vishnu, clad in yellow apparel, and bearing in his hands the conch, the discus, and the mace, and adorned with burnished Keyuras¹⁶ arrived there, riding Vinatā's son; like the Sun riding the clouds. And worshipped by the foremost of the celestials, he drew near Brahmā, and sat down a collected mind. And bending low before him, the deities spake unto him, saying,—"O Vishnu, for the benefit of the worlds, we shall appoint thee to some work. Do thou, O lord, dividing thyself into four, O Vishnu, become born as sons in the three wives, resembling Modesty, Auspiciousness, and Fame,—of Ayodhyā's lord, king Daçarātha, cognisant of Duty, and munificent, and possessing energy, and like unto a Maharshi. Do thou, O Vishnu, becoming man, slay in battle this thorn of the worlds; the pampered Rāvana, incapable of being slain by the gods; for the foolish Rākshasha, by virtue of sublimated prowess, baffles the deities, and the Gandharbas, and the Siddhas, and the foremost of saints. And by him bereft of the sense of right and wrong, have saints and Gandharbas and Apsarās sporting in the groves of Nandana, been wantonly slain. It is to compass his death that accompanied by the ascetics, we have come hither: it is for this that the Siddhas and the Gandharbas and the Yakshas have taken refuge in Thee! Thou O God, art the prime way of us all, O repressor of foes! Do thou, for bringing destruction unto the enemies of the gods, turn thy thoughts to being born as man." Thus besought that foremost of gods and chief of celestials, Vishnu, worshipped of all creatures, addressed the assembled deities, following Duty, with the Grand-sire at their head, saying,— "Do ye renounce fear! For your behoof, slaying in battle the wily and irrepressible Rāvana, dreadful unto the saints and the celestials, together with his sons, and grandsons, and friends, and counsellors, and relatives, and acquaintances, I will abide among mortals, ruling this earth for ten thousand and as many hundred years." Having thus conferred a boon upon the gods, the god Vishnu of subdued soul fell to thinking as to the place where he would be born among men. Then that one of eyes resembling lotus-petals, dividing self into four parts, chose even king Daçarātha for his father. Thereat the celestials and the saints and the Gandharbas and the Rudras and the Apsarās hymned the Slayer of Madhu in excellent hymns:

"Do thou utterly uproot the haughty Rāvana of fierce prowess and enhanced insolence—that foe of the lord of celestials, who is the occasion of the tears of the three worlds,¹⁷ and dreadful unto ascetics; Slaying that one of terrible prowess, who distresses the three worlds, with his forces and friends, do thou, O foremost of gods, thy fever of heart removed, repair unto the celestial regions protected by thee and purged of all its faults and sins."

SECTION XVI.

Thus besought by the foremost of the celestials, that¹⁸ searcher of hearts, Vishnu, although cognizant of the means whereby Rāvana was to be destroyed, spake unto the gods these amiable words,—"What, ye gods, is the means of compassing the destruction of that lord of the Rākshasas, by adopting which I could slay that thorn of the ascetics?" Thus addressed, the deities answered Vishnu, incapable of deterioration, saying,—"Assuming the form of a human being, do thou in battle slay Rāvana! He, O repressor of foes, had for a long course of time performed rigid austerities; and thereat, that creator of all, the first-create Brahmā was well pleased. And propitiated by his penances, the Master conferred a boon on the Rākshasa to the effect that, save man, no fear should come to him from the various beings. And in the matter of that boon-bestowing, man had formerly been disregarded by (Rāvana). And puffed up with pride in consequence of the boon he received from the Grand-sire, he commits ravages upon the three worlds and carries away the fair sex by violence. Therefore, O subduer of enemies, we have even fixed upon man for bringing about his death." Hearing this speech of the celestials, Vishnu of subdued soul chose even king Daçarātha for his father. And at that time, eagerly wishing to have sons, that destroyer of enemies, the effulgent king Daçarātha, who was sonless, was celebrating the sacrifice that conferreth male offspring. Then, having ascertained the course to follow, Vishnu, having greeted the Grand-sire, vanished there, worshipped by the deities and the Maharshis.

And then himself bearing in his hands a capacious vessel made of burnished gold, with a silver cover,—dear like unto a spouse, and resembling the divine Creative energy, filled with celestial Pāyasa,¹⁹, from out the sacrificial fire of Daçarātha initiated into the ceremony, there arose a mighty being, of unparalleled prowess, high energy, and huge strength, black, and wearing a crimson apparel, with a red face, uttering the blares of a trumpet, and having a body covered with leonine hair, having whiskers and an excellent head of hair, furnished with auspicious marks, and adorned with celestial ornaments, and resembling a mountain-peak, and bearing the prowess of a flaming tiger, and like unto the Sun or tongues of flaming fire. And with his eyes fixed upon Daçarātha, he addressed the king, saying,—"O monarch, take thou me as a person commisioned by Prajāpati." Hearing him speak thus, Daçarātha, with joined hands, said,—'Lord, art thou welcome? What can I do for thee?" Thereupon, that person despatched by Prajāpati again spake thus,—"O king, having adored the deities, thou hast to-day obtained this. Do thou foremost of kings, accept this excellent and divinly-prepared Pāyasa, conferring sons, health, and affluence,—which thou art to give unto thy worthy consorts, saying,—Partake it. Through them thou wilt, O monarch, obtain sons,—for obtaining whom thou hast performed this sacrifice." Thereupon, saying,—"So be it," the lord of men delightedly placed that divinely-bestowed golden vessel filled with the celestial Pāyasa upon his head. And having saluted that wonderful being of gracious presence, he in excess of joy began to go round him again and again. Then Daçarātha, having received that divinely-prepared Pāyasa, waxed exceeding glad; like unto a pauper attaining plenty. Then that highly effulgent being of a wonderful form, having performed that mission of his, vanished even there. And Daçarātha's inner apartment, being graced with the rays of joy, looked like unto the welkin flooded with the lovely beams of the autumnal moon. Then entering the inner apaitment, he spake unto Kausalya, saying,—"Take thou this Pāyasa; for this will make thee bear a son." Having said this,the king offered unto her a portion of this Pāyasa. Then he conferred upon Sumitrā a fourth of it. Then in order that she might have a son, king Daçarātha made over unto Kaikeyi an equal portion of what remained. And then having reflected, the mighty-minded one gave unto Sumitrā the remaining portion of the Pāyasa resembling ambrosia. Thus the king dispensed the Pāyasa unto each and all of his wives. And those foremost wives of the king, having received that Pāyasa, became exceedingly delighted, and considered themselves as highly honored. Then those excellent consorts of the lord of earth, having separately partaken of that choice Pāyasa, shortly bore offspring, resmbling fire or the Sun. And the king, beholding those wives of his bearing children, obtained his desire and became delighted; even as that foremost of the celestials, Indra, while being worshipped by the Siddhas and the ascetics.

SECTION XVII.

When Vishnu had accepted the sonship of that high- souled king, the self-create Lord addressed the celestials, saying,—"For assisting the heroic Vishnu firm in promise, always seeking the welfare of us all, do ye create powerful beings, assuming shapes at will, cognizant of illusions, heroic, furnished with the celerity of the wind, versed in morality, possessing intelligence, like unto Vishnu in prowess, unslayable, knowing the ways and means (of war and peace) gifted with excellent bodies, capable of resisting all weapons, and resembling immortals. And from forth the bodies of the foremost Apsaris, and Gandharbis, and Yakskis, and Panagis, and Rikshis²⁰ and Vidhyddharis, and Kinnaris, and Vanaris²¹ do ye produce sons wearing the shapes of monkeys. Formerly I had created that foremost of bears, Jāmbuvāna, who suddenly came out of my mouth as I was yawning." Hearing this mandate of Him possessed of the six attributes, they began to produce sons endowed with monkey- forms. And high-souled ascetics, and Siddhas, and Vidhādharas, and Uragas, and Chāranas, generated heroic sons,— rangers of woods. And Indra begat as his son that foremost of monkeys, Vāli, resembling the Mahendra hill, and that best of those imparting heat, the Sun, Sugriva. And Vrihaspati begat the mighty ape named Tārā, the most excellent and intelligent of the prime monkeys. And the Bestower of riches begat as his son the graceful ape Gandhamādana. And Vicwakarma begat that mighty monkey named Nala; and Agni begat as his son the powerful and graceful Nila in effulgence like unto the fire, who surpassed even his sire in energy, prowess, and renown. And the beautiful Acwins, endowed with the wealth of loveliness, begat Maindra and Dwivida. And Varuna begat the monkey named Sushena; and Paryyanya begat Sarava, possessed of great strength. And the Wind god begat the graceful monkey named Hanumān, endeued with a frame hard as adamant; in fleetness like unto Vinatā's offspring; and the most intelligent as well as the most powerful amongst all the principal monkeys. Thus produced, there suddenly came into being by thousands, mighty bears, and monkeys, and Gopuchchhas,²² of immeasurable strength, and heroic, and powerful, assuming shapes at will, endowed with bodies resembling elephants of hills,—even those who would engage in compassing the destruction of the Ten-headed one. And the sons of the deities retained distinctly the respective hues, forms, and prowess, that characterized their several sires. And those that sprang from the Golangulas,²³ possessed even more than the might of the gods. Likewise, on Rikshis and Kinnaris were gladly begot thousands upon thousands of monkeys, by gods, and Maharshis, and Gandarbas, and Tarkshyas, and famous Yakshas, and Nagās, and Kimpurushas,²⁴ and Siddhas and Vidyādharas, and Uragas. And upon the principal Apsaris, and the Vidyādharis, and the daughters of the Nāgas, and the Gandarbis were begot by the Chāranas as sons, heroic monkeys of gigantic bodies, ranging the forests and living on fruits and roots. And all these monkeys were endowed with strength; and could assume shapes and repair everywhere, at will. And they were like unto lions and tigers, both in pride and in prowess. And they faught with crags and hurled hills. And they faught with nails and teeth,—and were accomplished in all weapons. And they could move the largest hills; and crush the fixed trees; and with their impetus, vex that lord of rivers—the Ocean. And they could with their kicks rend the Earth, and swim over the mighty main. And they could penetrate into the welkin,—and capture the clouds. And they could subdue mad elephants ranging the forest. And with their roars, they could bring down birds singing. Thus came into being Kotis of high-souled leaders of monkey-herds, assuming forms at will. And these became the leaders of the principal monkey-herds; and they, in their turn, generated heroic monkeys, the foremost of the leaders of herds.

Some of these monkeys began to dwell on the top of the Rikshavāna mountain; while others inhabited various other mountains and forests. And all the leaders of monkey- herds stayed with those brothers,—Sugriva, the son of the Sun-god and Vali, that of Sakra,—and also with Nala, and Nila, and Hanumān, and other leaders of monkey-herds. And endowed with the might of Garura, and accomplished in fight, they ranged around, pounding lions, and tigers, and mighty Uragas. And the mighty-armed Vali of great prowess and redoubtable strength protected by virtue of the energy of his arms Rikshas, and Gopuchchhas, and monkeys. And this earth, furnished with mountains, and forests, and oceans, began to teem with those heroic lords of leaders of monkey- herds, inhabiting different places, bearing characteristic marks, resembling masses of clouds, or mountain-peaks, possessed of mighty strength, and of terrible bodies and visages,—in order that they might assist Rāma.

SECTION XVIII.

When the horse-sacrifice of the high-souled Daçarātha had been completed, the immortals, accepting each his share, returned whence they had come. And the monarch, having observed all the rules of initiation, entered the palace with his equipage and retinue. And the lords of the earth, having been received suitably by the king, with glad hearts set out for their own countries, saluting that foremost of ascetics (Rhishyasringa). And clad in bright apparel, the delighted forces belonging to those graceful kings repairing to their own homes, looked exceedingly beautiful. When the lords of the earth had gone away, the graceful king Daçarātha re-entered his palace, with the foremost of regenerate ones at his head. And followed by the intelligent monarch with his retinue, Rhishyasringa, having been duly honored, set out with Sāntā. Having thus dismissed them all, the king, his object attained, began to dwell there happily, expecting sons.

And then when tbe six seasons had rolled away after the completion of the sacrifice, in the twelfth month, on the ninth lunar day, under the influence of the Punarvasu asterism, when the Sun, the Moon, Saturn, Jupiter, and Venus were at Arius, Capricorn, Libra, Cancer, and Pisces, —and when Jupiter had arisen with the Moon at Cancer, Kaucalyā gave birth to that lord of the universe, bowed unto by all the worlds, Rāma, the descendant of Ikshwāku, furnished with excellent marks,—the one half of Vishnu,— exceedingly righteous, with rosy eyes, and mighty arms, and crimson nether lip, and endowed with a voice like the sound of a kettledrum. Then on having given birth to that son of immeasurable prowess, Kaucalyā looked resplendent, like Aditi on having brought forth that foremost of celestials—the wielder of the thunder-bolt. And then was born of Kaikeyi, Bharata, having truth for prowess, endowed with all the virtues, and the very fourth part of Vishnu. And then Sumitrā gave birth unto Lakshmana and Satrughna, heroic, and skilled in all weapons, and endowed with the half of Vishnu. And Bharata of purged intelligence was born under the asterism Pushyā, when the Sun had entered Pisces; while the two sons of Sumitrā were born when the Sun arose in Cancer, under the asterism of Asleshā.²⁵

And thus were separately born four high-souled sons unto the king, crowned with qualities, and graceful, and in loveliness resembling the constellations Prosthapada²⁶ Thereat the Gandharbas began to chaunt sweetly, and the Apsarās to dance. And the celestial kettledrums sounded; and there showered down blossoms from the sky. And high festivities were commenced by the multitude in Ayodhyā. And the spacious highways became filled with players and dancers, glittering with all kinds of gems, and resounding with the music of singers and performers on instruments. And the king bestowed gifts upon bards and genealogists and penegyrists, and he also gave kine by thousands to Brāhmanas.

And when the eleventh day had gone by, the king performed the Naming ceremony of his sons. And experiencing great delight, Vasishtha conferred the names. And the high- souled eldest one was called Rāma; and Kaikeyi's son was called Bharata; and Sumitrā's son was called Lakshmana,— and the last was named Satrughna. And the king fed the Brāhmanas as well as the inhabitants rural and urban; and he bestowed heaps of jewels upon Brāhmanas. Thus did he celebrate the natal rites of the princes. And among all those princes, the eldest, Rāma, like unto Ketu,²⁷ and the special delight of his father, became the object of general regard, even as the self-create Himself. And all of them were versed in the Vedas, and heroic, and intent upon the welfare of others. And all were accomplished in knowledge; and endowed with virtues. And among them all, the exceedingly puissant Rāma, having truth for prowess, was the desire of every one, and spotless like unto the Moon himself.²⁸ He could ride on elephants and horses, and was an adept in managing cars. And he was ever engaged in the study of arms, and aye occupied in ministering unto his sire. And even from early youth, that enhancer of auspiciousness, Lakshmana, was ever attached unto his eldest brother Rāma, that delight of all. And like unto another life of Rāma, Lakshmana furnished with auspiciousness was in everything attentive to Rāma's wishes, even at the neglect of his own person. And that foremost of persons did not even attain sleep without Rāma's company,—nor did he partake any sweetmeat that was offered, unless Rāma partook it with him. And when mounted on horse-back, Rāghava went a-hunting, Lakshmana went at his back bow in hand, protecting him. And that younger brother of Lakshmana, Satrughna, likewise became ever dearer unto Bharata than life itself.

And on account of those exalted and well-beloved sons of his, Daçarātha experienced the excess of joy, like unto the Grand-sire on account of the celestials. And when they came to be furnished with knowledge, and crowned with virtues, and endowed with bashfulness and fame, and to attain wisdom in everything, and to be far-sighted,Daçarātha, the father of such powerful and flamingly effulgent sens, became delighted even like that lord of worlds—Brahmā. And those best of men, ever engaged in the study of the Vedas, were accomplished in the art of archery—and always intent upon ministering unto their father.

And once upon a time, when the virtuous king Daçarātha, surrounded by his priests and friends, was reflecting about the nuptials of his sons, unto that high-souled one engaged in thought in the midst of his counsellors came the mighty ascetic Viswamitra. And desirous of seeing the king, he said unto the warders,—"Do ye speedily announce that I, Gadhi's son, sprung in the Kuçika line, have come!" Hearing those words of his, they urged on by them, all hurriedly began to run towards the royal chambers. And coming to the royal apartments, they communicated to Ikshwāku's descendant the arrival of the ascetic Viswāmitra. Hearing those words of theirs, Daçarātha surrounded by his priests, went out delightedly to meet him, like Vāsava going out to meet Vrihashpati.²⁹ And having come unto that ascetic observing vows and of flaming energy, the monarch with a cheerful countenance offered him the Arghya. And there- upon, having accepted the king's Arghya in accordance with the ordinance, he enquired of the lord of men as to his continued prosperity and peace. And the exceedingly virtuous descendant of Kuçika asked the king concerning the welfare of the exchequer, and the provinces; and the peace of his friends and acquaintances. "And are thy captains submissive: and hast thou vanquished thy foes? And hast thou performed well the human and the divine rites?" And approaching Vasishtha and the other anchorites, that foremost of ascetics of exalted piety duly asked them touching their welfare. And having been properly received by the monarch, they with glad hearts entered the royal residence, and sat them down according to precedence. Then gladly worshipping the mighty ascetic, Viswāmitra, the exceedingly generous king, well-pleased, addressed him, saying,—"Like unto the obtaining of ambrosia, like unto a shower in a land suffering from drouth, like unto the birth of sons of worthy wives to him without issue, like unto the recovery of a lost thing, yea,—like unto the dawning of a mighty joy, I consider this thy arrival. illustrious ascetic, thou art well come. What is even that which is nearest to thy heart. What shall I do for thee, experiencing sincere pleasure? Thou, O Brāhmana, art worthy of my best services. By luck it is that, O bestower of honor, I have gained thee. To-day my birth hath been crowned with fruit—to day hath my life attained its object. And truly yesternight hath been succeeded by an auspicious morning, since I have beheld thee. Having first attained exceeding effulgence by virtue of austerities performed for obtaining the title of Rājarshi, thou hast afterwards obtained the status of a Brahmārshi. Thou art worthy of manifold homage from me. This thy exceedingly holy arrival appeareth wonderful. O lord, by beholding thee, surely my body hath been rendered pure. Tell me, what is it that thou wouldst have,—and what is the purpose of thy coming? I wish that I may be obliged by doing thy will. And, O thou of excellent vows, thou ought not to hesitate. I will every way accomplish thy will for thou art my god. O regnerate one, surely great prosperity cometh to me in consequence of thy coming, in as much as it shall be the means of bringing me entire and excellent merit, O Brāhmana!" Hearing this soul-soothing, ear-charming, and free-humble speech that was uttered, that illustrious prime of ascetics crowned with virtues, and furnished with all perfections, experienced exceeding delight.

SECTION XIX.

Hearing those astonishing words of that lion-like king, the highly-energetic Viswāmitra with his down standing on end, said,—"O foremost of kings, sprung from an illustrious line, and having Vasishtha for thy guide, these words become thee alone on earth and no one else. Do thou, O best of kings, ascertain thy course in respect of the matter I bear in my heart; and do thou prove firm in promise! For celebrating a sacrifice, I, O foremost of men, abide by some prescribed course. And it comes to pass that two Rākshasas assuming shapes at will, have become bent upon disturbing the ceremony. And in that sacrifice which I have determined to bring to a completion, and which is on the eve of being completed, both these Rākshasas, Maricha and Suvihu, accomplished in arms and possessed of prowess, shower flesh and gore upon the altar. And on that ceremony being thus disturbed and my purpose thus frustrated, I considered my labors as all lost, and, therefore, have left my country in dejection. And, O monarch, I cannot bring myself to vent my wrath; for such is the nature of that business, that it is not proper for one engaged in it to utter a curse. Therefore, O foremost of monarchs, it behoves thee to grant me thy eldest son, the heroic Rāma of genuine prowess, with the side-locks. By virtue of his own divine energy, he, being protected by me, is capable of even destroying those Rākshasas disturbing the ceremony. And I will, without doubt,confer upon him manifold blessings,—by means of which he will secure the golden opinions of the three worlds. And encountering Rāma,they will by no means be able to stand him, nor is there any other who dares to slay them. And puffed up with energy, they have become ensnared at the hands of Kāla,³⁰ —and, O best of monarchs, they are no match for Rāma. Nor, king, ought thou to indulge in paternal affection. For ten nights only Rāma is to remain there, with the object of slaying those foes to my sacrifice, those Rākshasas disturbing the rites. I tell thee, do thou consider the Rākshasas as already slain. I know full well Rāma of sterling prowess,—as also the highly-energetic Vasishtha and the other ascetics present here. And if thou, O king, set thy heart upon acquiring religious merit and high fame on earth, do thou then grant me Rāma! And, O Kākutstha,³¹ if thy counsellors together with the Brāhmanas having Vasishtha at their head, consent, do thou then dismiss Rāma! Even this is my wish,—and he also hath come of age. Do thou, therefore, part with thy son, the lotus-eyed Rāma, for the ten days of the sacrifice! Do thou act so, O descendant of Raghu, that the time appointed for the ceremony may not be overpassed. Good betide thee! Let not thy mind indulge in grief!"