ĀRANYA KĀNDAM.

SECTION I.

Entering the extensive forest of Dandaka, the irrepressible and self-composed Rāma saw the collection of asylums belonging unto the ascetics, strewn with Kuça and bark, and environed by spiritual energy; incapable of being beheld; like the solar disc in the heavens,—the refuge of all creatures—with their ornamented yards; filled with a great many deer, and abounding in multitudes of birds; in which Apsarās always danced and which they held in respect; (asylums) beauteous with spacious rooms for fire-sacrifice, with sacrificial necessaries, deer-skins, Kuça, faggots, water-pitchers, fruits and roots; surrounded by mighty and sacred forest-trees; crowned with lucious fruits; honored with Vāli¹ and Homa²; holy; resounding with the sounds of Vedic recitations; scattered with divers blossoms; and containing tanks filled with lotuses; with ancient ascetics living on fruits and roots, having their senses under control, wearing bark and black deer-skins, and possessing the splendour of the sun or fire; and adorned by great and holy sages living upon regulated fare. Beholding that collection of asylums belonging unto the ascetics, resembling the regions of Brahmā, resonant with the voices of Vedic recitations; and grateful; with highly pious Brāhmanas versed in the Vedas,—the exceedingly energetic and graceful Rāghava entered the same, having first unstrung his mighty bow. Thereupon, seeing the righteous Rāma resembling the moon risen, as well as Lakshmana and the illustrious Vaidehi, those Maharshis endeued with spiritual intuition, came forward (to meet the incomers); and, having uttered benedictions, those persons of rigid vows, received them. And those dwellers of the wood, struck with wonder, beheld Rāma's tender grace and lovliness and elegance of dress. And struck with astonishment, those inhabitants of the woods of pre-eminent piety saw Vaidehi, Lakshmana and Rāma, with winkless eyes. And those persons of exalted virtue, engaged in the welfare of all creatures, made Rāghava, their guest, sit down in their thatched cottage. Then, having received Rāma respectfully according to scriptural prescription, those virtuous ones of eminent piety, resembling fire, procured water (for Rāma). And, experiencing great delight, those high-souled ones, uttering benedictions, procured wild fruits, flowers and roots; and, having assigned an asylum (unto Rāma), those persons cognizant of righteousness, said with joined hands, "Possessed of high fame, thou, the protector of righteousness, art the refuge of these people. Thou shoudst be honored and worshipped, being their king, holding the rod, and their superior. O Rāghava, it is because he that governs his subjects, is a fourth part of Indra himself, that the king, being bowed down unto by all, enjoys the choicest things. And we, being in thy dominions, ought to be protected by thee. Whether living in the city or in the woods, thou, lord of men, art our sovereign. We have renounced chastising others; and, O monarch, we have conquered our anger, and subdued our passions. Therefore, even as a child in its mother's womb (should be protected by her), should we be protected by thee." Having said this, they entertained Rāghava, along with Lakshmana, with fruits and roots and flowers and diverse other edibles procurable in the woods. In the same way, other ascetics of accomplished purposes, living lives of integrity, duly pleased that lord, Rāma, resembling Vaiçyānara.

SECTION II.

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

SECTION III.

Then Virādha again spoke filling the forest, “Do ye tell me who ask you,—who are ye and whither are ye going?" Thereupon, the highly energetic Rāma answered the Rākshasa with a flaming face, when he had thus asked (Rāma)— that he belonged to the Ikshwāku race. “Know us that are in ihe forest, for Kshatriyas of respectable character. I also am anxious of knowing who thou art, that goest about the Dandakas." Virādha answered Rāma having truth for his prowess, "Ah! I will tell thee, O king. Do thou, O Rāghava understand! I am son unto Java, and my mother is Satarhadā. All the Rākshasas of the earth have called me Virādha. Having gratified Brahmā by my asceticism, I received (this boon) that none in the world would be able lo slay me by mangling my body with weapons. Forsaking this fair one, do ye renouncing all hope (of either recovering her or vanquishing me), speedily flee away to that place whence ye had come;—else I shall deprive you of your lives." Thereat, Rāma with his eyes reddened through wrath replied unto that Rākshasa of a deformed shape, the wicked Virādha—saying, “Little! shame on thee of base purposes! Thou surely seekest thy own death; and (death) thou shall get in battle. Stay! Thou escapest me not with life." Then stringing his bow, Rāma, speedily aiming at the Rākshasa, pierced him with sharpened shafts; and (then) from his bow-string let go seven shafts, having their feathered parts plaited with gold, furnished with great velocity, and coursing like Suparna or the wind. Thereat, resembling flames, those arrows furnished with peacocks' feathers, pierced Virādha's body, and fell to the earth, covered with blood. On being thus pierced, the Rākshasa set Vaidehi down, and, upraising a dart, rushed in wrath towards Rāma and Lakshmana. And sending forth a mighty roar, he took up a dart resembling the banner of Sakra; and he then appeared like the Destroyer³ with opening mouth. Then the brothers showered a blazing volley of shafts on the Rākshasa, resembling the Destroyer himself. And stationing himself at a spot, the Rākshasa, laughing terribly, yawned, and as he yawned the flest-coursing shafts fell off from his person. And by virtue of the bestowal of the boon (by Brahmā), the Rākshasa Virādha drew up his vital energies, and, lifting up a pike, darted at the descendants of Raghu. That best of those bearing arms cut off with two arrows that dart resembling the thunder-bolt and flaming in the sky. And the dart severed by the shafts of Rāma, fell to the earth, as falls a crag severed by the thunderbolt. Thereat, swiftly raising up a sword, resembling a black snake, each (of the Rāghavas) approached his antagonist, and began to assail him hastily. Thus hard beset, that terrible one, seizing them both with his arms, attempted to make away with those foremost of men, who, however, retained their calmness. Reading his purpose, Rāma spake unto Lakshmana, "Let the Rākshasa bear us by this way. Not use of letting him. Sumatra's son, let the Rākshasa bear us wherever he likes. Even this, by which the ranger of the night is proceeding, is our way." And lifting up (Rāma and Lakshmana) by his might and prowess, as if they were striplings, that haughty ranger of the night laid them on his shoulders. And having deposited the Rāghavas on his ihoulders, Virādha—ranger⁴ of night—sending up dreadful shouts, directed his course towards the forest. And he at length entered the forest resembling a mighty mass of clouds, furnished with various kinds of trees, picturesque with diverse species of birds, and abounding in jackals, serpents and beasts.

SECTION IV.

Seeing those foremost of Raghus, the Kākutsthas, carried away, Sitā cried in a loud voice, raising up her arms,⁵ "Rāma, the son of Daçaratha, the strong, the truthful and the pure, is, along with Lakshmana, being carried away by you, Rākshasa of a terrible appearance. Me bears will devour and tigers and panthers. Renouncing the Kākutsthas, do thou carry me away. I bow unto thee, O best of Rākshasas." Hearing these words of Vaidehi, Rāma and Lakshmana bestirred themselves for compassing the death of that wicked one. And Sumitra's son broke his left arm; while Rāma at once broke the Rākshasa's right one. On his arms being broken, the Rākshasa resembling a mass of clouds, growing weak, sank down on the ground in a swoon, like a hill riven by the thunderbolt. Thereupon, they assailed the Rākshasa with their fists, arms and feet; and lifting him up once and again, and pressing him, they trod on him over the ground. Although he was sore pierced by full many an arrow and cut sorryly by scimitars, and pressed down on the earth in various ways, yet the Rākshasa expired not. Seeing him utterly incapable of being killed, and resembling a hill, that inspirer of hope in times of peril, the graceful (Rāma), said, "O foremost of men, in consequence of his austerities, yon Rākshasa cannot be vanquished with weapons in conflict. Therefore, let us cast him into a pit. O Lakshmana, dig a capacious pit in this forest⁶ for this Rākshasa resembling an elephant, terible, and of a grim presence." Having said this unto Lakshmana,—"Do thou dig a pit," the powerful Rāma remained planting his foot on Virādha's throat. Having heard Rāghava's words, the Rākshasa spake gently, "Slain am I, O chief of men, by thee possessed of strength equal to that of Sakra. Through ignorance, O foremost of men, I could not before know thee. Now I know thee that art Rāma, the worthy Son of Kauçalyā, my child; as well as the highly virtuous Vaidehi and the renowned Lakshmana. By virtue of a curse, I entered this dreadful Rākshasi form, I a Gandharba, having been cursed by Vaiçravana. Being propitiated by me, that greatly famous one said,—'When Rāma the son of Daçaratha, shall slay thee in encounter, thou, attaining thy natural condition, shalt repair to the celestial regions.' Getting wroth, he cursed me, who had been absent; and thus did king Vaiçravana address me, who had conceived love for Rambhā. Through thy grace have I been freed from this fearful curse, I shall (now) repair to heaven. Hail, O repressor of foes! Half a Yoyana hence, my child, dwells the righteous and potent Maharshi, Sarabhanga, resembling the Sun. Seek him speedily: he will bring about thy good. Casting me (into this pit) in the wood, do thou, O Rāma, peacefully go thy way. Even this is the eternal usage of the Rākshasas. hose that die in the forest, attain eternal regions." Having said this unto Kākutstha, the mighty Virādha, afflicted with arrows, having his body deposited (in the pit), attained heaven. Having heard that speech of Virādha, Righava ordered Lakshmana, saying, "O Lakshmana, do thou in this forest dig a capacious pit for this Rākshasa resembling an elephant, dreadful, and of terrible acts." Having said unto Lakshmana, "Dig a pit,"—Rāma possessed of prowess remained fixing his foot on Virādha' s throat. Then taking a hoe, Lakshmana dug a spacious pit by the side of the huge-bodied⁷ Virādha. Then when his throat had been freed, (Lakshmana) cast into the pit Virādha having ears resembling javelins, sending loud and dreadful sounds. Having vanquished him in fight, Rāma and Lakshmana possessed of activity and steady in fight, being exceedingly delighted, raising up the dreadful Rākshasa by main force, cast him howling (into the pit). Reflecting that he was incapable of being slain (by sharpened weapons), those foremost of men, exceedingly well versed (in arms), compassed the death of that mighty Asura, Virādha, in the pit, after they had dug it. Virādha had himself sincerely wished for his death at the hands of Rāma; and that ranger of the woods had accordingly told (Rāma),—"My death cannot be effected by means of weapons." Having heard these words, Rāma decided upon casting him into a pit. And when the excessively strong Rākshasa entered the cavity, he made the forest resound with his cries. Having thrown him into the hole, Rāma and Lakshmana, their fears removed, appeared with joyful looks, and rejoiced in that forest like the sun and the moon seated in the heavens.⁸

SECTION V.

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

SECTI0N VI.

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

SECTION VII.

Rāma accompanied by his brother as well as Sitā went to the asylum of Sutikshna in company with the twice-born ones. And having proceeded far, and crossed many a stream of copious waters, Rāma saw a holy peak towering high like the mighty Meru. Then those worthy scions of the Ikshwāku race—descendants of Raghu—with Sitā entered the forest ever furnished with various kinds of trees. And having entered the dense forest abounding in blossoms and fruits and trees, Rāma saw in a recess an asylum glittering with bark and garlands. There Rāma duly addressed an ascetic seated in the lotus-attitude⁹ for warding off evil, even Sutikshna, "O thou conversant with righteousness, speak to me, O Maharshi, O thou that hast truth for thy prowess." Thereupon, eying Rāma keenly, that calm (ascetic)—the foremost of those practising righteousness, embracing him with his arms, said, "Welcome, thou foremost of the Raghus, O Rāma, thou the best of those practising righteousness. This asylum now hath been furnished with its master in consequence of thy visit. O illustrious one, O hero, expecting thee, I have not yet ascended heaven, renouncing on earth this body of mine. I had (already) heard that, coming to Chitrakuta, (thou hadst been staying there), having been deprived of the kingdom. Here came, O Kākutstha, the Sovereign of the celestials of an hundred sacrifices. Coming to me, that mighty deity, the Sovereign of the celestials, said that I had acquired all the worlds by my pious acts. Do thou, by my grace, in company with thy wife and Lakshmana, dwell delightfully in those regions won by my asceticism, containing Devarshis." Thereupon the self-possessed Rāma answered that blazing and truth-telling Brahmana of fiery austerities, like Vasava answering Brahma, saying, "O mighty ascetic, I myself will win those regions. I wish to be directed to a dwelling in this forest. Thou art possessed of ability in respect of everything, and art (at the same time) engaged in the welfare of all beings,—this hath been told unto me by the high-souled Sarabhanga of the Gautama race." Thus addressed by Rāma, that Maharshi known over all the worlds, spoke sweet words ia great joy, "O meritorious Rāma, even this is the asylum (for thee). Do thou live here pleasantly. It is inhabited by numbers of saints and is always provided with fruits and roots. This forest is haunted by herds of deer that range here without doing harm to any one, although they possess great energy; and go away, having bewitched people (by their beauty). Save what comes from these deer, there is no other evil to be encountered here." Hearing those words of the Maharshi, the placid elder brother of Lakshmana, taking up his bow with the arrow set, said "O exalted one, if by means of sharpened shafts blazing like lightning, I slay those herds of deer when they come, it shall impart pain unto thee,—and what can be more unfortunate than this? Therefore I shall not be able to dwell long in this asylum." Having said this, Rāma ceased and became engaged in his evening adorations, and, having finished them, along with Sitā and Lakshmana fixed his quarters in the asylum of Sutikshna. Then, when the evening had passed away and night fell, Sutikshna, having done homage unto those chiefs of men, offered them excellent fare, suitable to ascetics.

SECTION VIII.

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

SECTION IX.

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

SECTION X.

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

SECTION XI.

Rāma went first; in the middle, Sitā; and bearing a bow in his hand, Lakshmana went in their wake And they went with Sitā, seeing many mountain-peaks, and forests, and delightful streams, and Chakravikas, haunting river islets, and tanks with lotuses containing aquatic birds, and herds of deer, and horned buffalos maddened with juices, and boars, and elephants— foes to trees. Having proceeded a long way, when the sun was aslant, they together saw a delightful tank measuring a yojana, fifed with red and pale lotuses, graced with herds of elephants, and abounding in aquatic cranes, swans and Kadanivas. And in that tank containing charming and pleasant waters, they heard sounds of song and instrumental music; but no one was seen there. Thereat, from curiosity, Rāma and Lakshmana—mighty car-warrior—asked an ascetic named Dharmabhrit, saying, "Hearing¹⁰ this mighty wonder, we have been worked up with intense curiosity. Do thou tell us what this is." Thus accosted by Rāghava, the ascetic then at once began to expatiate over the potency of the pool. "This tank goes by the name of Panchāpsara, and is always filled with water. It was made, O Rāma, by the ascetic Māndakarni, by virtue of his asceticism. In yonder tank, the mighty ascetic, living on air, performed signal austerities for ten thousand years. Thereat, exceedingly agitated, all the deities with Agni at their head, assembled together, said, 'This ascetic wishes to have the position of one of us.' Thus all the deities present there were filled with anxiety. Then with the view of disturbing his austerities, the deities ordered five principal Apsarās, possessed of the splendour of live lightning. And for compassing the end of the celestials, that ascetic conversant with the morality and otherwise as well of this life as that to come, was brought by those Apsarās under the sway of Madana. And those five Apsarās (ultimately) became the wives of the ascetic; and their hidden residence was reared in the pool. And there the five Apsarās living happily, pleased the anchorite, established in youth through asceticism and yoga. As thy sport, we hear the sounds of their musical instruments, and the sweet voice of their song mixed with the tinklings of their instruments." (Hearing this), the illustrious Rāghava along with his brother declared the story narrated by that one of a pure heart to be wonderful. Thus conversing, Rāma saw the collection of asylums, strewn with Kuça and bark, and be-girt with energy derived from Brahma lore. Entering (the place) along with Vaidehi and Lakshmana, the highly famous Rāghava dwelt there respected by all the ascetics. Having happily dwelt in those collections of graceful asylums, honored of the Maharshis, Kākutstha by turns went to the hermitages of those ascetics with whom that one well versed in arms had dwelt before. And Rāghava happily passed his days somewhere for ten months, somewhere for one year, somewhere for four months somewhere for five or six months, somewhere for many months, somewhere for a month and a half, —somewhere for more, somewhere for three months, and somewhere for eight. And as Rāma lived in the asylums of the ascetics and amused himself through their good graces, ten years were passed away (in this way). Having gone round the asylums of all the ascetics, Rāghava cognizant of righteousness returned to the hermitage of Sutikshna. Coming to this asylum, respected by the ascetics, that subduer of enemies, Rāma, stayed there for a time. Once upon a time, as Kākutstha dwelling in that asylum was seated, he humbly observed unto that great ascetic, "I have always heard from men speaking on the subject that that foremost of ascetics, the reverend Agastya, lives in this forest. On account of the vastness of this forest, I do not know that place. Where is the hermitage of that intelligent Maharshi? For propitiating that revered one, I, accompanied by my brother and Sitā, will go to Agastya for paying our respects unto the ascetic. This great desire is burning in my heart, that I should myself minister unto that best of anchorets." Hearing these words of the righteous-souled Rāma, Sutikhna, well pleased, answered Daçaratha's son, saying, "I also am desirous of telling thee this along with Lakshmana. Repair unto Agastya in company with Sitā, O RSghava. By luck thou hast thyself said this unto me as to thy purpose. I will, O Rāma, tell thee where that mighty ascetic, Agastya, is. My child, go four miles from the hermitage in a southerly direction; and thou wilt come to the hermitage of the brother of the auspicious Agastya situated on a land covered with trees, graced with Pippali woods, abounding in fruits and flowers, charming, and resonant with the notes of various birds. There are many tanks containing delightful waters, swarming with swans and Karandavas, and beauteous with Chakravakas. Passing a night there, do thou, O Rāma, in the morning, taking a southerly course, go by the skirts of the forest tract. Passing a yojana, thou shalt come upon Agastya's asylum, located at a charming woodland graced with many a tree. There Videha’s daughter and Lakshmana shall experience delight in thy company. O magnanimous one, if thou intend to see the mighty ascetic, Agastya, in that charming woodland, containing a great many trees, then do thou make up thy mind to set out this very day.” Hearing these words of the anchoret, Rāma, saluting him, along with his brother, set off for Agastya's (place) with his younger brother and Sitā. And, pleasantly proceeding by the way directed by Sutikshna, seeing pirturesque woods, hills resembling clouds, watery expanses and streams flowing by their path; Rāma filled with delight said these words unto Lakshmana, “Surely we see the asylum of that high-souled one, the ascetic, Agastya’s brother of pious acts. These trees standing by thousands on the way bending beneath the weight of fruits and flowers, hear the signs that had been mentioned to me as belonging to this wood. And from the wood is wafted by the wind the pungent odour of ripe pippalis. And here and there are found heaps of fire-wood, and torn Darva are seen, of the lustre of lapises. And the top of the column of smoke belonging unto the fire lit in the asylum in this wood, appears like the peak of a dark mountain. And twice-born ones, having performed their ablutions in sacred and retired bathing places, are offering flowers gathered by themselves, O placid one, from what I had heard from Sutikshna, this would appear to be the asylum of Agastya’s brother. The righteous Agastya it is who, wishing for the welfare of the worlds, destroying by virtue of his austerities a Daitya resembling Death, hath rendered this quarter habitable. Once on a time here dwelt together two mighty Asuras, brothers given to slaughtering Brāhmanas—the wily Vātāpi and Ilwala. Wearing the form of a Brāhmana, and speaking Sanskrit, the cruel one used to invite Vipras to a Srāddha. And, cooking his brother wearing the shape of a sheep, he used to feed the twice-born ones according to the rites prescribed for Srāddhas. Then when the Vipras had fed, Ilwala said,— "O Vātāpi, come out, uttering a loud sound." Hearing his brother's words, Vātāpi, bleating like a sheep, came out, riving their bodies. In this way, thousands of Brāhmanas gathered together, were destroyed by flesh-eating ones wearing shapes at will. (And it came to pass that once upon a time) the Maharshi Agastya, having been invited to a Srāddha, fed on the mighty Asura. Thereupon uttering—'Finished' and offering water to wash hands with, Ilwala said unto his brother, 'Come out'! And, as that brother of Vātāpi, given to slaughtering Vipras was speaking thus, that foremost of ascetics, the intelligent Agastya, said with a laugh, 'Where is the power of coming out, of the Rākshasa, thy brother wearing the shape of a sheep, who hath gone to Yama's abode?' Hearing his words, from wrath the ranger of the night prepared to assail the ascetic, and he rushed against that foremost of the twice-born ones. And, being consumed by that ascetic of flaming energy with his eyes resembling fire, the Rākshasa met his end. This asylum graced with pools and groves belongs to the brother of him who hath performed this arduous feat from compassion for the Vipras'. As Rāma was thus conversing with Sumitrā's son, the sun set and evening approached. Then, duly performing his afternoon adorations along with his brother, Rāma entered the hermitage, and saluted the ascetic. Well received by the ascetic, Rāghava spent there a night, eating fruits and roots. When the night had passed away, and the solar disc arose, Rāghava greeted Agastya's brother, saying, "O reverend Sir, I salute thee. I have pleasantly passed the night. I greet thee; I shall go to behold my preceptor, thy elder brother." Thereat, on the ascetic's saying, 'Go thou,' the descendant of Raghu went away by the prescribed route. And Rāma viewed the forest, and Nihāras, and Panaças, and Sālas, Vanjulas and Tinisas, and Chirivilwas, and Madhukas, and Vilvas, and Tindukas,—all in full flower, and graced with blossoming creepers, and trees in the wood by hundreds, roughly handled by elephants with their trunks, and graced by monkeys, and resounding with the voices of an hundred maddened warblers. Then the lotus-eyed Rāma said unto that enhancer of auspiciousness, the heroic Lakshmana, who was by him, and was following him at his back, "The leaves of these trees are glossy, and the beasts and birds are mild, even as (we had been told). The asylum of the pure-hearted Maharshi must not be far. This asylum capable of removing the fatigue of the weary, belonging to him that is known among men as Agastya by his own acts, is seen, with the (neighbouring woods) filled with smoke, and itself decorated with bark and wreaths, containing herds of mild deer, and ringing with the notes of various birds. This is the asylum of that pious one, who destroying (the Asura resembling) Death, hath, desirous of the welfare of mankind, rendered the Southern quarter habitable, and through whose potency the Rākshasas from fear barely cast their eyes in this direction, but do not approach. Ever since that one of pious ways possessed himself of this quarter, the rangers of the night have foregone their hostility, and assumed a peaceful attitude. This Southern quarter rendered safe (by Agastya),and incapable of being harassed by those ones of tortuous ways, is celebrated over the three worlds in conection with the name of the reverend ascetic. And this graceful asylum ranged by mild beasts belongs to that long-lived one of renowned achievements— Agastya—in obedience to whose command, the Vindhya mountain—foremost of its kind—which had always obstructed ihe way of the Sun, doth not increase. This pious one honored of men, ever engaged in the welfare of the righteous, shall do good unto us, who have come to him. I shall adore the mighty ascetic, Agastya, and, O mild one, O master, here pass away the remainder of the term of my banishment. Here celestials with the Gandharbas, and Siddhas and eminent saints, observing restrictions in respect of food, adore Agastya. And the ascetic is such that a liar cannot live here, nor a cunning or a crafty person, nor a wicked wight, nor one that is given to unrighteousness. And adoring righteousness, celestials, and Yakshas, and Nāgas, and birds, live here restricting their fare. And high-souled Siddhas and eminent saints, renouncing their bodies, repair to celestial regions in cars resembling the sun. And adored by auspicious individuals, the deities here confer on them the states of Yakshas and celestials, and divers kingdoms. O Sumitra's son, entering the asylum before us, do thou announce unto the saints that I along with Sitā, have arrived here."

SECTION XII.

Having entered the asylum, Rāghava's younger brother, Lakshmana, coming to a disciple of Agastya, spoke unto him, saying, "There was a king, named Daçaratha. His eldest son, the strong Rāma, hath come (to this asylum) along with his wife, Sitā, for seeing the ascetic.—Named Lakshmana, I am his younger brother, obedient and devoted to him.—Thou mayst have heard of it. Having entered this horrid forest, in consonance with the mandate of our sire, we desire to see the reverend one. Tell this unto him." Hearing Lakshmana's words, that ascetic, saying. "So be it!", entered the chamber of the sacrificial fire, for the purpose of communicating (the news unto Agastya). Entering in, Agastya's beloved disciple, with joined hands communicated unto that foremost of ascetics, incapable of being repressed,¹¹ exactly what Lakshmana had told him,—"For seeing the reverend one, and serving him as well, those subduers of their foes, Daçaratha's sons, Rāma and Lakshmana, accompanied by Sitā, have entered this asylum. It now behoves thee to command what is to be done next." Hearing from his disciple that Rāma had come along with Lakshmana and the highly virtuous Vaidehi, Agastya said, "By luck it is that after a long time, Rāma hath come to see me. I had mentally wished for his arrival. Go thou; and let Rāma, having been respectfully received, come before me. Why hast thou not brought him thyself?" Thus addressed by the high-souled and righteous ascetic, the disciple saluting him, with joined hands, said, "So be it." Then issuing out, the disciple said unto Lakshmana, "Where is Rāma? Let him come and enter in." Thereat, going to the asylum in company with the disciple (of Agastya), Lakshmana showed unto him Kākutstha and the daughter of Janaka, Sitā. Then joyfully communicating unto Rāma the words of the reverend one, the disciple (of Agastya) duly took in that one worthy of being honored. And seeing the asylum teeming with mild deer, Rāma entered in with Lakshmana and Sitā. And there Rāma beheld the place of Brahma, and that of Agni,—that of Vishnu, and that of the great Indra, the place of Vivaswat, and that of Soma, and that of Bhaga, and that of Dhātā and Vidhātā, and that of Vāyu, and that of the high-souled Vāruna having the noose in his hand, and that of Gāyatri, and that of the Vasus, and that of the monarch of the Nāgas, and that of Garuda, and that of Kartikeya, and that of Dharma. And it came to pass that, surrounded by his disciples, the ascetic came (before Rāma). And Rāma saw that one of flaming energy at the head of the ascetics; and the hero said unto Lakshmana, enhancer of auspiciousness, "O Lakshmana, the revered saint, Agastya, is coming out. I recognize that mass of asceticism by a certain kind of majesty (that characterizes him)." Having said this touching Agastya of the splendour of the sun, that son of Raghu took hold of his feet. Then, having paid him homage, Rāma with joined hands stood there in company with Videha's daughter, Sitā, and Lakshmana. Thereat, embracing Rāma and honoring him with water and a seat, and asking him questions anent his welfare, the saint said, "Welcome!" Offering oblations unto the fire, and presenting Arghya unto the guests, and paying them homage, that ascetic entertained them with food in accordance with the Vanasprastha mode of life; and then first sitting down, that foremost of ascetics, the pious Agastya, addressed Rāma cognizant of righteousness, staying with joined hands, "O Kākutstha, if an ascetic acts otherwise (in respect of a guest,) he in the next world feeds on his own flesh, like a false witness. The sovereign of all the worlds, righteous, a mighty car warrior, worthy of being honored and worshipped, thou hast become our beloved guest." Having said this, Agastya, according to his desire, worshipping Rāghava with fruits, roots and flowers, said unto him, "O foremost of men, this mighty, celestial bow belonging unto Vishnu, and constructed by Vicwakarmā, and this best of arrows (named) Brahmadatta, infallible and resembling the sun, and this inexhaustible couple of quivers filled with sharpened shafts, like unto flaming fire; were granted unto me by the mighty Indra. And here is this mighty golden scabbard, and this sword decked in gold. Having, O Rāma, slain the mighty Asuras with this bow, Vishnu in days of yore in battle secured the effulgent Fortune of the celestials. O bestower of honor, do thou for securing victory, take this bow, these quivers, this arrow, and this scimitar, like the holder of the thunderbolt, taking the same." Having said this that highly energetic one, the reverend Agastya, consigning unto Rāma all those weapons, again said.

SECTION XIII.

Rāma, I am pleased with thee; good betide thee! And, O Lakshmana, I am gratified by thee. Ye are in trouble in consequence of the great fatigue that ye have undergone on the way. And Janaka's daughter, the noble Maithili, is evidently eager (for rest). Of tender years and unknown to hardship, she hath come to the forest rife with troubles, being urged by the love she bears unto her lord. Do thou, O Rāma, conduct thyself so, that Sitā may find a pleasant time of it. By following thee to the forest, it is a hard task that she is performing. O son of Raghu, this hath been the nature of the fair sex from the commencement of creation, that they gladden him that is well off, and forsake a person in adversity. And women imitate the instability of lightning, the sharpness of weapons,and the celerity of Garuda and the wind¹². But this wife of thine is absolutely free from all these defects; she is worthy of being extolled and the foremost of those devoted to their lord, like Arundhati among the gods. This region, O Rāma, will be adorned, since, O subduer of enemies, thou along with Vaidehi and Sumitra's son, wilt dwell here." Thus addressed by the ascetic, Rāghava, joining his hands, humbly observed unto that saint resembling flaming fire, "Blessed and beholden am I, since the foremost of ascetics is gratified with my merits as well as with those of my brother and wife. Do thou now direct me to a country well watered, and abounding in woods, where rearing an asylum, I may dwell delightfully and pleasantly." Hearing Rāma's words, that best of ascetics, reflecting for a while, spoke these excellent words, "Two Yojanas hence, my child, is a region abounding in fruits and roots, containing countless deer, and beautiful—known by the name of Panchavati. Repairing thither, do thou, rearing an asylum, pass thy time pleasantly in company with Sumitra's son, duly doing the mandate of thy sire. O sinless one, all this news relating to thyself, has from affection been known to me through the potency of my asceticism, as also that relating to Daçaratha. Although thou hast promised to dwell with me in this ascetic grove, yet by virtue of my asceticism I know the desire that is in thy heart. I therefore tell thee, repair to Panchavati. That is a charming woodland, and there Mithilā's daughter shall dwell with delight. And that tract is worthy of all praise, and, O Rāghava, it is not distant from here.—It is in the vicinity of the Godāvari. Mithilā's daughter shall live there agreeably. And that spot abounds in fruits and roots, is frequented by various fowls, is retired, O mighty-armed one, and is sacred and beautiful. And thou of pure ways, and competent to protect the ascetics, shall, O Rāma, protect them. O hero, yonder is the mighty wood of Madhukas. Directing thy course to the asylum of Nagrodha trees, go by the north of this Madhuka wood. Then arriving at a spot hard by a hill, (thou wilt) come upon the celebrated Panchavati, crowned with blossoming woods." Thus accosted by Agastya, Rāma along with Sumitra's son, honouring the truth-speaking saint, greeted him. Then, having saluted his feet, they, taking the saint's permission, set out along with Sitā for the hermitage of Panchavati. And, taking their bows and quivers those sons of the king, of undiminished martial virtue, with intent minds bent their course to Panchavati by the way laid down by the Maharshi.

SECTION XIV.

As he was proceeding to Panchavati, Raghu's son saw a huge-bodied vulture of terrible prowess. And seeing him in the forest, the exalted Rāma and Lakshmana, as they were conversing With each other, knowing the bird to be (in reality) a Rākshasa, asked him, saying, "Who art thou?" Thereupon, in soft and sweet words, he, pleasing them, said, "My child, know me for a friend of thy father." Knowing him to be a friend of his sire, Rāghava paid him homage, and enquired for his name and lineage. Hearing Rāma's words, he mentioned his own lineage, and related the origin of all beings. "O mighty-armed one, I shall describe (unto thee) from the very beginning the (history of) those that were Prajāpatis in days of yore. Listen, O Rāghava. Of these, the first is Kardamā, then Vikrita, and then Sesha, Sancraya, the powerful Vahuputra, Sthānu, Marichi, Atri, the mighty Kratu, Pulastya, Angira, Pracheta, Pulaha, Daksha, Vivaswat, Arishtanemi, O Rāghava, and the exceedingly energetic Kaçyapa. These had the west. The Prajāpati Daksha, it hath been heard by us, O Rāma, had sixty famous and illustrious daughters. Of these Kaçyapa wed eight, with elegant waists;—Aditi, Diti, Danu, Kālikā,¹³ Tamrā, Krodhavasā, Manu and Analā. Then, well pleased, Kaçyapa again said unto those damsels, "Do thou bring forth sons like unto myself, who shall be lords of the three worlds." Thereat, Aditi, O Rāma, Diti, Danu, and Kālikā, O mighty-armed one, consented,—the rest were of another mind. And of Aditi were born thirty-three deities, O repressor of thy foes, viz., the Adityas, the Vasus, the Rudras, and the Açwinas, O subduer of enemies. And, my child, Diti gave birth to those sons, the renowned Daityas. Formerly, this earth girt with seas was in the possession of these. And, O vanquisher of thy foes, Danu gave birth to a son, named, Açwagriva. And Kalika brought forth Naraka and Kālaka. And Tamra gave birth to these five daughters celebrated in the world,— Kraunchi, Bhāsi, Syeni, Dhritarshtri, and Suki. And Kraunchi gave birth to the Ulukas, and Bhāsi, to Bhāsas, and Syeni to hawks and vultures possessed of energy; and Dhritarashtri to swans, all kinds of Kalahansas, and Chakravākas, and that damsel, Suki, to Natā. And Vinatā was Natā's daughter. And Krodhavasā, O Rāma, brought forth ten daughters, viz., Mrigi, Mrigamandā, Hari, Bhadramadā, Mātangi, Sārduli, Swetā, Surabhi crowned with every (auspicious mark), Surasā and Kadrukā. And, thou foremost of the best of men, Mrigi's sons were all the deer, and those of Mrigamandā. were bears, Srimāras and Chamaras. And Bhadramadā bore one daughter, Irāvati. And Irāvati's son is the mighty elephant, who is the lord of the worlds. And Hari's sons are lions and the nimble monkeys. And Sārduli brought forth as her sons, Golāngulas, and tigers; and the offspring of Mātangi were mad elephants, O best of men. And Swetā, O Kākutstha, gave birth to the elephants of the cardinal points. And, O Rāma, Surabhi gave birth unto two daughters—the famous Rohini, and Gandharbi. Rohini produced kine, and the sons of Gandharbi are horses. And Surasā, O Rāma, gave birth to Nāgas, and Kadru, to Pannagas. And Kāçyapa's other wife Manu begot mankind—Brāhmanas, Kshatriyas, Vaiçyas, and Sudras. From the mouth, it is known, sprang Brāhmanas, from the breast, Kshatriyas, from the thighs, Vaiçyas, and from the feet, Sudras. And Analā produced all trees bearing sacred fruits. Vinatā (was) Suki's grand-daughter, and Kadru, Surasā's aunt. And Kadru gave birth to a thousand Nāgas with the holder of the Earth. And Vinatā brought forth two sons,—Garuda, and Aruna. And from Aruna sprang myself and my elder brother Sampāti. O subduer of enemies, know me for Jatāyu, the son of Syeni. If thou will, I shall become thy help during thy abode (in the woods). And, O child, I shall protect Sitā when thou shalt go out along with Lakshmana." There Rāghava paying homage unto Jatāyu, and embracing him joyfully, bent low; and that self-possessed one listened to the story of Jatāyu's friendship with his father, as related by him repeatedly. Then consigning unto that bird of exceeding strength, Mithilā's daughter, Sitā, Rāma accompanied by Lakshmana went to Panchavati, destroying his foes and protecting the worlds.

SECTION XV.

Then repairing to Panchavati filled with various animals and beasts of prey, Rāma remarked unto his brother of flaming energy, "(Now) we have come to the place to which we had been directed by the ascetic. This, O amiable one, is Panchavati furnished with blossoming woods. Do thou cast thy eyes around this forest, and (ascertain) what spot shall suit our asylum. Do thou find out such a place in the vicinity of a tank where thyself Sitā and I may dwell happily, which is graced with the garniture of woods and delightful with liquid lapses, and whose neighbourhood yields fuel, flowers, Kuça and water." Thus addressed by Rāma, Lakshmana with joined hands, said unto Kākutstha in the presence of Sitā, "O Kākutstha, even if I were to stay with thee for an hundred years, I shall remain thy servant. Thyself selecting some beauteous spot, do thou tell me—'Construct (an asylum).'" Well pleased with the words of Lakshmana, that highly effulgent one, after due reflection, selected a site having every recommendation. Going to that romantic spot for rearing an asylum, Rāma, taking the hand of Sumitra's son in his, said unto him, "This place is level, graceful, and surrounded with blossoming trees. Do thou duly construct an asylum at this spot. Hard by is seen a beautiful pool, embellished with lotuses, resembling the sun, and breathing balmy perfume. And, as told by that pure-hearted ascetic, Agastya, this is the graceful Godavari, bordered by flowering trees;—swarming with swans and Kārandavas, delighted with Chakravākas; thronged with herds of deer¹⁴, not far, yet not so very near. And resounding with the cries of peacocks; charming; elevated; containing full many a cave; do thou, O amiable one, behold these hills, covered with trees in full flower; and they are shining like elephants painted with diverse colors by persons with the utmost care; adorned with Sālas, palmyras, Tamālas, dates, Panasas, Nivāras, Tinisas, and Punnāgas. And covered with mangos, and Tilakas, and Ketakas, and Champakas, and trees entwined by flowers and herbs and plants; and containing Syandanas, sandals, Nipas, Panasas, Lakuchas, Dhavas, Açwakarnas, Khadiras, Samis, Kinçukas and Pātalas. This spot is sacred —this spot is charming—this spot abounds in beasts and birds. Here will I dwell, O Sumitra's son, in company with this bird¹⁵." Thus addressed by Rāma, the exceedingly powerful Lakshmana, slayer of hostile heroes, in a short time raised an asylum for his brother. And the exceedingly stout Lakshmana created there for Rāghava a spacious hut thatched with leaves made of clay, furnished with pillars, constructed with long bamboos, graceful,—spread with Sami boughs; tightly fastened with strong cords; covered with Kuçā, reeds, and leaves; with its floor well leveled; and charming; beautiful to look at, and exceedingly excellent. And then going to the river Godavari, the lovely Lakshmana, performing his bath, and securing lotuses and fruits, came back (to the asylum). Then offering flowers, and duly performing rites for the peace (of the habitation), Lakshmana showed the asylum which he had made unto Rāma. Seeing the beautiful asylum along with Sitā, Rāghava experienced high raptures. And joyfully embracing Lakshmana with his arms, Rāma said these exceedingly calm and solemn words, "Pleased am I with thee. Thou hast done a great deed, my brother; for which I have granted thee my embrace by way of reward. While thou, his son, skilled in reading thought, grateful, and cognizant of righteousness art alive, O Lakshmana, my father is not dead." Having said this unto Lakshmana, Rāghava-the enhancer of auspiciousness—experiencing felicity , began to dwell happily in that region filled with fruits. And ministered unto by Sitā and Lakshmana, that righteous one lived there, like the immortals in heaven.

SECTION XVI.

As the high-souled Rāghava was dwelling there peacefully, after autumn had departed, the welcome winter commenced. And it came to pass that once on a time, when the night had passed away and day broke, that son of Raghu went to the romantic river Godāvari for performing his bath. And as the humble son of Sumitrā Rāma's puissant brother bearing a water pitcher in his hand was following Rāma along with Sitā at his back, the former said unto Rāma, "O sweet-speeched one, now is come that season which thou hast ever held dear; and as if decorated by which comes on the entire auspicious year. Now people have their persons rendered rough from dew; the earth is replenished with corn; water is difficult of being used; and fire becomes enjoyable. And men having worshipped the gods and the Pitris by celebrating Agrayana on the occasion of partaking new rice, have at this season, their sins purged off. The provinces overflow with food, and abound in milk and articles prepared there- from; and kings bent on conquest, range about for surveying them. And on the sun having veered steadily to the quarter presided over by the Destroyer¹⁶, the north appears like a female without her tilaka¹⁷. Naturally abounding in snow, and now having the sun at a great distance, the mountain Himavān¹⁸ justly beareth that name. At miday the days are delightful to a degree to range in, feel highly agreeable, and have pleasant suns; while shade and water are uncomfortable. And the days now have mild suns, are covered with dew, severely cold, with the forests remaining idle¹⁹, and the lotuses destroyed by frost. And now at night people cannot lie down in unsheltered places; and the nights are inferred from the presence of Pushyā. And at night the atmosphere (being covered with vapour) looks brown; and it is bitter cold then; and the hours are long. And the good fortune of the Moon hath fallen to the Sun; and the disc of the former is reddish with vapour; and like unto a glass breathed upon, it doth not shine clearly. And the moonlight furnished by vapour doth not appear pleasant; and like Sitā pallid because of (exposure to) sunshine, is perceptible, but doth not look beauteous. And at this season the western wind naturally of gelid feel, being permeated at present with cold, blows with double coldness. And the forests enveloped in mist, and stocked with wheat and barley, look brilliant at sunrise, with Kraunchas and cranes crying (in chorus). Golden-hued paddy slightly inclined, appear graceful, with their heads like unto date-flowers filled with rice. And the sun although high advanced, yet having its rays covered with thick mist, appeareth like the moon. And feeble at the first part of the day, and of agreeable touch at mid-day, the sunshine, being surcharged with mist, appeareth palish over the face of the earth. And in the woods, swards covered with green grass, and with dew-drops on it, look handsome on the morning sun brightening it up. And wild elephants waxing exceedingly thirsty, draw away their trunks, just as they touch beautifully clear and cold water. And those aquatic fowls seated by, do not dip themselves in the water, like unto cravens shunning fight. And the rows of trees, shorn of their blossoms, on being enveloped with dew at night and mist at morn, look as if they were fast asleep. And the streams appear with their waters enveloped in vapour,and the cranes, perceived through their cries, and their banks having their sands wet. And what on account of the snow-fall, what of the mildness of the sun, and what through the cold, water even when it is on a mountain top, tastes sweet. And lotuses afflicted by the cold, with the stalks only left, and with their petals dropping down and their pericarps and filaments shrivelled up, do not appear beautiful. And, O foremost of men, at this season, influenced by regard for thee, Bharata undergoing affliction of spirit, is performing mortifications in the city. And forsaking kingdom, and dignity, and the many and various enjoyments, Bharata practising asceticism and restraining himself in respect of food, in this winter lieth down on the bare earth. And he also, for certain, at this hour of the day, surrounded by his subjects, daily wendeth to the river Sarayu for performing his ablutions. Brought up in luxury, and exceedingly tender, how can he, afflicted with cold, perform his ablutions during the latter part of the night? Of eyes resembling lotus petals, grey-hued, endued with grace, with a navel depressed, and mighty, Bharata understandeth righteousness, is truth-speaking, of restrained senses (in respect of others' wives) and also of subdued senses. And he speaketh fair, and is sweet-tempered, and long-armed and the vanquisher of foes. And renouncing various pleasures, he hath devoted himself unto the noble one. Thy high-souled brother hath secured heaven, since he, resorting to asceticism, is imitating thee that resident in the woods. The saying that people follow their mother and not their father, is falsified in the case of Bharata. How can mother Kaikeyi, whose husband is Daçaratha and son the righteous Bharata, have such crooked way?" As the virtuous Lakshmana was speaking thus from affection, Rāghava, not bearing the blame cast upon his mother (Kaikeyi), said, "My brother, thou shouldst by no means, tax our second mother. Do thou talk of that lord of the Ikshwāku race, Bharata. Albeit my mind is firm as regards my sojourn in the woods, yet is my mind unsteady, being inflamed with affection for Bharata. I remember his dear sweet words, taking the heart, resembling ambrosia, filling the soul with delight. When shall I, O son of Raghu, meet with the high-souled Bharata, and the heroic Satrughna, and thyself?²⁰" Having bewailed thus, Kākutstha, coming to the river Godavari, there performed his ablutions in company with younger brother and Sitā. Then having offered his adorations with water unto the gods and the Pitris, those sinless hymned the risen sun as well as the celestials. Having with Sitā as the second and Lakshmana, performed his bath. Rāma looked beautiful like that lord the reverend Rudra in company with Nandi and the daughter of the king of mountains.

SECTION XVII.

Having bathed, Rfima, Sit! and Sumitri’s son went to their own asylum from the banks of the Godāvari. Arriving at the asylum, Rāghava along with Lakshmana, performing his morning devotions, entered the cottage. And honored of the Maharshis Rāma happily dwelt in that cottage; and seated with Sitā that mighty-armed one looked like the Moon in conjunction with Chitra. And he carried on various converse with his brother Lakshmana. As Rāma was thus seated with his mind engrossed in that talk, A Rākshasi came to that region at her will. And that one named Surpanakhā, sister unto the ten-necked Rākshasa, coming upon Rāma, saw him like a celestial, having a leonine chest, mighty-arms, and expansive eyes resembling lotus leaves, with the powerful gait of the elephant, wearing a head of matted locks, with a resplendent countenance, bearing regal marks. And beholding Rāma dark-blue like the lotus, and becoming like Kandarpa himself, and resembling Indra, the Rākshasi was maddened with desire. Rāma was graced with a beauteous countenance, that Rākshas had a hideous face; Rāma had a slender waist, she had a huge abdomen; he had expansive eyes, she had terrible eyes; he was gifted with an elegant head of hair, she had coppery hair; Rāma was of a dear presence, she was of an unsightly presence; Rāma had a sonorous voice, she had a hedeous voice; Rāma was youthful, the Rākshasi was an old hag; Rāma had mellifluous accents, she had harsh accents; Rāma was ever abiding by justice, she was unruly; Rāma was handsome, she was ugly. That Rākshasi being wrought up with passion addressed Rāma saying "Wearing matted locks, and equipped with bows and arrows, why hast thou along with thy wife come to this region haunted by Rākshasas? It behoveth thee to say what the object of thy visit is." Thus accosted by the Rākshasi, Surpanakha, that subduer of his foes from sincerity of disposition began to relate everything:—"There was a king named Daçaratha endeued with the prowess of a celestial. I am his eldest son known among men by the name of Rāma. This is my younger brother (named) Lakshmana, (ever) serving me. This is my wife, known by the name of Sitā. Commanded by my father and mother, I in obedience to their mandate, desirous of acquiring religious merits, have for the purpose of securing righteousness, come to this forest for dwelling here. I also am anxious to know thee. Whose daughter art thou? And what is thy name, and what is thy lineage? Possessed of a captivating form, thou appearest to me as a Rākshasi. Tell me truly why thou hast come here." Hearing these words the Rākshasi, afflicted with lust, said, "Listen, O Rāma. I will relate everything truly, I am a Rākshasi, capable of wearing shapes at will. My name is Surpanakha. Striking terror into the hearts of all, I range this forest alone. My brother is named Rāvana.²¹ Thou mayst have heard of him. And he that is given to long sleep —the mighty Kumbhakarna, the righteous Bibhishana, who never serves the Rākshasas, and the brothers Khara and Dushana renowned in conflict (are also my brothers). Rāma, I have surpassed them all (in prowess). At first sight of thee, I approach thee, thou best of men, as my husband with (feelings of) love. I am endeued with power, and range about at will by virtue of my strength. Become my husband for ever and a day. What wilt thou do with Sitā? Deformed and unsightly, she is not worthy of thee. I am fit for thee. Do thou look upon me as a wife. This unsightly grim unchaste and human one with a lean abdomen, will I devour up, along with this brother of thine. Then having thy wish, in company with me, thou wilt range the Dandakas, surveying the various mountain summits and forests." Thus addressed, Kākutstha having charming eyes, well skilled in speech, with a smile, began to speak thus.

SECTION XVIII.

With a smile, Rāma jestingly addressed Surpanakha who had been ensnared in the noose of love, in soft words, saying, "Gentle one, I am already wedded; this is my beloved wife. To females like unto thee co-wife-hood is exceedingly miserable. This young brother of mine is good-looking, and is of an excellent character; he is graceful, and is still unwived. The powerful one is named Lakshmana. He hath not yet tested the pleasures of a wife's company, and is desirous of having a spouse. And he is youthful and of an inviting presence. He will become a fit husband for thee, considering this thy beauty. O thou of expansive eyes, seek this brother of mine as thy husband, even as the solar beam seeks Meru. (By doing so), thou O supremely beautiful damsel, wilt not have to fear a co-wife." Having been thus addressed by RAma, the Rākshasi intoxicated with lust, at once leaving Rāma, spake unto Lakshmana, saying, "I am fit to be thy wife possessed of transcendental grace, having regard to this beauty of thine. And with me thou wilt happily range these Dandakas." Thus accosted by the Rākshasi, Sumitri's son, Lakshmana versed in speech, with a smile appropriately observed unto Surpanakhā, "Why wishest thou to be the servant of me who am a servant myself?²² O lotus-hued one, I am dependant on my noble brother, O thou of expansive eyes, be thou securing the summum bonum, with a joyful heart, become, O superbly beautiful wench, the younger wife of the noble one of great good fortune. Renouncing this frightful, unchaste, hideous, old wife possessed of a lean abdomen; he will devote himself unto thee. O paragon among damsels, O supremely charming lady, what man possessed of discernment, passing by such grace, would bear affection to a human female?" Thus accosted by Lakshmana, that hideous one having a lean abdomen being incapable of understanding jest, took his words as true. Thereupon as that subduer of enemies, the irrepressible Rāma, was seated in the cottage in company with Sitā, the Rākshasi, transported with lust, said unto him, "Forsaking this deformed, unchaste, horrible old wife of thine possessed of a lean abdomen, thou dost not regard me. To-day, thou looking on, I shall eat up this human female. And I shall, rid of a co-wife, happily range with thee." Having said this, even as a mighty meteor striketh Rohini, that one having eyes resembling live coals, waxing exceedingly enraged, rushed towards that (damsel) with the eyes of a doe. Thereupon, hindering the Rākshasi resembling the noose of death, as she was rushing on, the mighty Rāma, growing wroth, said unto Lakshmana, "O Saumitri²³, what is the good of jesting with a base and wicked one? No use of doing it. Look, O amiable one, Vaidehi²⁴ is well nigh dead. It behoves thee, O foremost of men, to deform this frightful, unchaste Rākshasi of a huge abdomen, transported with lust." Thus desired the exceedingly strong Lakshmana, fired with wrath, taking out his sword, in the sight of Rāma, cut off her nose and ears. Her ears and nose cut off, the terrible Surpanakhā, uttering frightful cries, fled amain into the forest whence she had come. And being deformed, and covered with gore, the dreadful Rākshasi sent up many a roar, like clouds rumbling in the rains. And bleeding profusely, the grimvisaged Rākshasi, lifting up her arms, and roaring, entered the mighty forest. Then, having been deformed, (the Rākshasi) approaching, her brother of fierce energy, Khara, come to Janasthāna, (seated surrounded by numbers of Rākshasas), fell down to the earth, even as the thunder-bolt bursts from the sky. Then that sister of Khara, bathed in blood, and deprived of her senses through fright, related ail about Rāma's arrival at the forest along with Lakshmana and his own wife, as well as the circumstances connected with her being deformed.

SECTION XIX.

Seeing his sister deformed, and covered with blood, fallen on the ground, the Rākshasa, Khara, fired with wrath asked her, saying, "Arise! Leave off fear and amazement. Tell me plainly by whom thou hast been thus deformed. Who is it that with his finger-end hath by way of sport hurt a black venomous snake that was innocent? He that coming in contact with thee hath to-day drunk virulent poison, winding a fatal noose round about his neck, knoweth it not through ignorance. Endowed with strength and prowess, ranging about at will, wearing shapes at pleasure, and resembling the destroyer himself, going to whom hast thou come by this condition? Who among the gods, Gandharbas or creatures or the high souled saints is of such mighty energy as to have deformed thee? In this world I do not see him that would do me wrong. Even as a crane afflicted with thirst appropriated milk mixed in water (leaving the latter out), so by means of fleet and life destroying shafts will I among the immortals take the life of that chastiser of Pāka, the thousand-eyed mighty Indra. The frothy blood of whom, having his marrow pierced (by me) and slain by me in battle, doth the Earth wish to drink? Tearing off flesh from the corpse of whom slain by me in conflict, shall the birds so joyfully feed on it? Him, whom I shall wrong mightily, neither the gods, nor the Gandharbas, nor the Piçāchas²⁵, nor the Rākshasas, will be able to rescue in fierce encounter. Recovering by degrees thy sense, it behoves thee to tell me what individual it was of execrable character, who by his prowess, hath humbled thee in the forest." Hearing these words of his brother, who was under the influence of extreme rage, Surpanakhā. with tears in her eyes, said, "Tender, and endowed with beauty, possessed of youth and gifted with great strength, with expansive eyes resembling white lotuses; clad in bark and dark dear-skins, subsisting on fruits and roots, having their senses under control; leading an ascetic life and a Brahmacharya mode of existence; there are two sons of Daçaratha the brothers Rāma and Lakshmana resembling the Sovereign of the Gandharbhas and marked with signs betokening royalty. I cannot ascertain whether they be celestials, or human beings. And between them I saw there a youthful female furnished with grace, and having a dainty waist; adorned with every kind of ornament. And it is on account of this female that I have like one unchaste and uncared for, have come by this condition at their hands. Nor I wish in the midst of encounter to drink the frothy blood of that crooked one as well as those two slain (in battle). Let this my prime wish be crowned there with fruition. Her and their blood will I drink in dreadful conflict." As she said this, Khara wrought up with boundless passion, said, "Two human beings accoutred in arms, and wearing bark and dark deer-skins have in company with a female entered this deep Dandaka forest. Do ye return, after slaying them, as well as that wicked one. And this sister of mine will drink their blood. Ye Rākshasas, even this is my sister's dear desire. Repairing thither, speedily accomplish this, bearing them down by your native might. Seeing those two brothers slain by you. this one, exceedingly rejoiced, will drink their blood in the field." Thus commissioned, those fourteen Rākshasas set out there like clouds driven by the winds, accompanied by Surpanakhā.

SECTION XX.

Then the grim Surpanakhā, coming to Rāghava's asylum pointed out to the Rākshasas those brothers in company with Sitā. And they saw the mighty Rāma seated in the cottage in company with Sitā, and ministered unto by Lakshmana. And seeing her, as well as the Rākshasas who had come, Rāma remarked unto his brother, Lakshmana of flaming energy, saying, "O Sumitra's son, do thou for a while guard Sitā. I shall slay these that have come to this asylum here." Hearing these words of Rāma versed in the knowledge of self, Lakshmana honored his speech by saying, "So be it." And the righteous Rāghava strung his mighty bow decked with gold; and addressed the Rākshasas, saying, "We that have entered into this untractable forest of Dandaka in company with Sitā are the sons of Daçaratha, the brothers, Rāma and Lakshmana. Why do you intend to do injury unto us. Subsisting on fruits and roots, having our senses under control, carrying on asceticism and leading a Brahmacharya life, we are passing our days in the forest of Dandaka. It is to destroy you, wicked, and troublesome that I equipped with the bow have come here at the desire of the saints. Stay there content you should not move further. If you have a care for your lives, desist, ye rangers of the night." Hearing those words of his, those fourteen grim Rākshasas bearing darts in their hands, exceedingly enraged, with their eyes reddened, breathing high spirits, harshly said unto the sweet-speeched Rāma, having his eyes reddened, whose prowess they had not seen before, "Having excited there our lord, the high-souled Khara, it is thou that shalt lose thy life no later than this day, being slain by us in battle. What power hast thou, being one, to stay before us many, in the field,—what shall I say of thy coping with us in conflict? In consequence of the parighas, darts, and pathifas discharged by our arms, thou wilt surely lose thy life, along with thy prowess, and this bow which thou pressest with thy hand." Having said this in wrath, those fourteen Rākshas uplifting their weapons and daggers rushed towards Rāma and discharged darts at the invincible Rāghava. Thereupon Kākutstha by means of shafts decked with gold, cut off those fourteen darts of theirs. Seeing this, that exceedingly energetic one, waxing highly enraged, took out fourteen nārāchas, whetted on stone, resembling the sun. And even as Satakratu hurls the thunderbolt, Rāghava drawing his bow and taking his aim at the Rākshasas, let go those shafts. And those Rākshasas, their breasts pierced with vehemence, and themselves bathed in blood, fell down to the earth, like snakes dropping down from an ant hill. And with their breasts pierced, they, dripping with blood, deformed and deprived of their lives, lay on the ground like trees whose roots have been severed. Seeing them fallen on the ground the Rākshasi, beyond herself in wrath, approaching Khara, with her blood a little dried up, again in distressful guise threw herself on the earth, like a plant exuding gum. And in presence of her brother, she set up a mighty roar; and then her face grown pallid, she dropped tears, emitting cries. Seeing those Rākshasas slain in battle, Surpanakhā again hastened (to her brother), and the sister of Khara, related detail the slaughter of those Rākshasas.

SECTION XXI.

Seeing Surpanakha again lying on the ground, Khara in anger spake out unto that one, who had come to bring on evil, saying, "I had but recently commissioned for thy behoof those heroic Rākshasas living on flesh. Why then dost thou again weep? Bearing regard and attached unto me, and ever engaged in my welfare, they, assailed by others, are incapable of being slain; nor do they not obey my orders. What can it be? I would hear of the occasion owing to which again, crying 'Ah lord,' thou rollest on the earth like a serpent. Why dost thou beweep like one forlorn, while I thy lord, am living? Arise! Arise! Do not fear, cast off thy stupor." Thus addressed, and consoled by Khara, that irrepressible one, wiping her eyes, spoke unto Khara, "Having had my nose and ears cut off, I had come hither, covered with blood; and thou hadst consoled me. And thou also hadst despatched fourteen heroic Rākshasas, for my behoof, for slaying the terrific Rāghava along with Lakshmana. But all those, bearing ill will (towards Rāma), bearing darts and pathsas in their haads, have been slain in conflict by means of weapons penetrating into the vitals. Seeing those possessed of great speed, in a moment laid low on the ground,—as well as (witnessing) Rāma's mighty deed, great fear hath taken possession of me. O ranger of the night, I am afraid, and agitated, and cast down. I have (at length) found in thee a refuge, seeing fear on all sides. Wilt thou not rescue me who am sinking in this ocean of grief, having sorrow for its alligators and affright for billows? And these Rākshasas, living on flesh who had arrived at that place, have been slain by Rāma with sharpened shafts. If thou hast any kindness for me as well as those sons of Rākshasas and, O ranger of mght, if thou hast strength and energy to cope with Rāma, do thou kill this thorn of the Rākshasas, who hath set up his dwelling in the forest of Dandaka. If thou do not to-day slay that destroyer of foes,²⁶ Rāma, I shall banishing shame, give up my life in thy very presence. Meseems, thou backed by thy forces²⁷ art incapable of staying in battle before Rāma in high encounter. Thou plumest thyself on being a hero; but art really none such. Prowess hath been falsely attributed unto thee. Go off from Janasthāna without delay, along with thy friends. O Stainer of thy line, do thou in battle slay those fool-hardy ones. But if thou fail in slaying those human beings, Rāma and Lakshmana, then how canst thou void of strength and of slender prowess, stay here? Overcome by the energy of Rāma thou shalt speedily meet with destruction. Daçaratha's son Rāma, is endued with energy. His brother is possessed of high vigour by whom I have come to be deformed." Having thus bewailed long, that Rākshasi, possessed of a spacious abdomen, through sorrow, became bereft of her senses before her brother, and excercised with great grief cried, striking her abdomen with her hands.

SECTION XXII.

On being thus taunted by Surpanakhā, Khara spoke these sharp words in the midst of the Rākshasas, "Arising from this thy humiliating censure, my wrath is beyond compare. I can not bear it, like salt-water cast on a sore. From my prowess I count not Rāma who is a human being possessed of a frail life—him who slain by me shall to-day in consequence of his misdeed give up existence. Restrain thy tears, and remove thy fear. I shall despatch Rāma along with his brother to the abode of Yama. Thou shalt, O Rākshasi, quaff on the ground the hot blood of Rāma of evil life, slain by my axe." Overjoyed on hearing the words that dropped from Khara's mouth, she again through fickleness extolled that foremost of Rākshasas, her brother. At first reprimanded by her and then praised, Khara spoke unto his general, named Dushana, saying, "Do thou, O gentle one, array fourteen thousand of those Rākshasas, gifted with furious vehemence, ever following my wish, who never turn away from the field; who are hued like unto purple clouds, who revel in cruelty,²⁸ and who are elated (in consequence of their prowess). And thou gentle one, do thou at once bring my car as well as my bows, and pasty colored arrows and scimitars, and darts, and various whetted javelins. O thou versed in warfare, for slaying this haughty Rāma, I go in the very fore-front of the high-souled Paulastyas.²⁹ As he said this, Dushana brought his great car hued like the sun, yoked with excellent steeds of various colors. And thereupon in a passion Khara ascended that car resembling a peak of Meru, embellished with burnished-gold, furnished with golden wheels, open; having its pole studded with lapises; surrounded with fishes and flowers and trees and stones, and the sun and the moon and gold, and auspicious articles; and swarms of birds, and stars; having streamers and swords; garnished with bells; and yoked with superb coursers. And beholding that mighty army consisting of cars and arms and pennons, Khara as well as Dushana, said unto that multitude of Rākshasas, "March forth!" And then uttering tremendous roars, rushed out with great vehemence four and ten thousands of those terrible Rākshasas equipped with clubs and pattisas and darts and sharpened axes, and scimitars and discuses,—shining beautifully in their hands and saktis and dreadful parighas and innumerable bows, and maces, and mushalas and vajras fearful to behold, griped fast. And those following the will of Khara issued out of JanasthSna. Seeing those Rākshasas of dreadful forms rushing out, Khara's car remaining a little away (from the press), proceeded after a short space. Then taking the permission of Khara, the charioteer drove at speed those powerful steeds decked in shining gold. And driven with speed, the car of Khara—slayer of foes—filled all directions with its rattle. And Khara, fired with wrath, and having piercing voice, hastening to destroy his enemy like the Destroyer himself, again urged his charioteer with roars, like a mighty cloud showering down stones.

SECTION XXIII.

As those terrible and inauspicious forces were marching on, a mighty sable cloud with dreadful sounds began to shower down blood. And the steeds yoked to his (Khara's) car, gifted with great celerity, dropped down all of a sudden on the level high ways strewn with blossoms. A dark circle bordered with red, resembling that of charcoal, appeared in the vicinity of the sun. And a frightful vulture, having a huge body, approaching the banner, sat upon the upraised golden flagstaff. And beasts and birds having shrill voices, living on flesh, remaining near Janasthāna, emitted various dissonant notes. And in the quarter lighted up by the fierce jackals having mighty voices, in dreadful cries presaged evil unto the Rākshasas. And terrific clouds surcharged with water and blood, and resembling elephants with rent temples, enveloped the sky. And a dense darkness appeared, capable of making one's hair stand on end, and no quarter was distinctly visible. And out of season, there appeared evening hued like a cloth soaked in blood. And facing Khara, terrible beasts and birds set up cries. Kankas, Gomayas and vultures, portending fear, began to cry. Ever inauspicious in war, jackals presaging evil, with their mouths belching forth flame, howled in the face of the forces. And comets, resembling parighas appeared beside the sun. That mighty planet Swarbhānu seized the sun when there was no parva. And the winds blew violently; and the sun was without lustre. And when there was no night, stars wearing the sheen of fireflies, began to fall. And in the tanks fishes and fowls were inert, and the lotuses were withered. And at that hour the trees were shorn of fruits and flowers; and without wind there arose dust dusky like clouds. And the parrots uttered wild notes—chichikuchi. And meteors of terrific aspects fell with loud noises. And the earth with her mountains, woods, and forests, shook. And as the intellegent Khara was roaring from his car, his left arm shook, and his voice fell, and as he surveyed around, his eyes moistened, and his head ached; yet through ignorance, he did not desist. Witnessing these mighty portents capable of making one's hair stand on end, Khara with a laugh, addressed the whole body of Rākshasas, saying, "Even as a strong person from prowess counts not a weak one, I do not dwell upon all these mighty portents, dreadful to behold, that have appeared. Even the stars will I bring down from heaven with my sharp shafts; and even Death will I engaged, bring to mortality. Without slaying Rāghava puffed up with pride as well as Lakshmana, by means of sharp weapons, I return not (from the conflict). Let that sister of mine, for whom Rāma and Lakshmana have had sense perverted, attain her desire, by drinking their blood. I had never before met with defeat in conflict. Ye have witnessed it. I do not speak a falsehood. Wrought up with rage, I shall slay in fight the sovereign of the celestials himself, going on his mad Airāvata, with the thunderbolt in his hand,—what shall I say of those two, who are human beings? Entangled in the noose of death, that mighty army of the Rākshasas, hearing his challenge, experienced boundless enthusiasm. And anxious to see the encounter, there came high-souled saints, and celestials, and Gandharbas, and Siddhas, with the Charānas. And these pious ones assembled, spoke unto one another, "Welfare unto those cows, and Brāhmanas, and those that are prized by the worlds! As the discus-handed Vishnu vanquished the foremost Asuras, may Rāghava rout in battle those rangers of the night, the progeny of Pulastya! And saying this as well as various other things, the supreme saints and the celestials stationed in the sky conceiving curiosity (as to the issue of the conflict), beheld the host of those Rākshasas, whose days had been numbered. Then impetuously Khara issued in his car from the van of the army.³⁰ And these twelve endowed with exceeding prowess, viz., Synagāmi, Prithuçyāma, Yaynaçatru, Vihangama, Duryyaya, Karavirāksha, Purusha, Kālakānuka, Maghamāli, Mahāmali, Sarpasya, and Rudhirāçana posted themselves around Khara. And Mahākapāla, Slhulāksha, Hramāthi and Triçiras³¹—[These four going before the forces, went at the back of Dushana]. Then as the planets dart towards the sun and moon, that heroic and dreadful army of Rākshasas, eager for victory suddenly rushed towards the princes with great vehemence.