UTTARAKĀNDAM (continued 4)

SECTION LIII.

Rāma having taken his seat there, the experienced councillors encircling him began to dwell upon many amusing stories. Bijoya, Madhumatta, Kasyapa, Mangala, Kula, Surajni, Kalya, Vadra Dantavakta, Sumagadha—all delightedly began to introduce many amusings talks before the high-souled Rāma. Thereupon Rāma incidentally addressed them saying—"O Vadra, how do the inhabitants of the city and provinces talk about Sitā, Bharata, Lakshmana, Satrughna and the mother Kaikeyi? The kings, when they deviate from the paths of justice, become objects of censure in the houses of men and even in the forests as well." Rāma having said this, Vadra with folded hands replied:—"O king, the citizens speak many good things about thee; besides they dilate upon many things in their own houses regarding thine conquest acquired by the destruction of the Ten-necked demon." Hearing the words of Vadra, Rāma said:—"Without hiding any thing, do thou relate every thing from the beginning as they are; what good and bad things have been given vent to by the citizens. Hearing the good and bad opinions of the citizens I shall desist from bad actions and engage in good ones. Whatever vicious actions of mine are talked of by subjects in cities and provinces do thou relate unto me confidently and fearlessly." Hearing the sweet accents of Rāma, Vadra, with a quiescent mind and folded palms, said:—"Hear, O king, I shall relate to thee all those unpleasant things frequently dwelt upon by people in court-yards, markets, public roads, forests and, gardens. Indeed Rāma hath accomplished a wonderfully hard work; our ancestors, the celestials, the Dānavas—none heard of constructing a bridge over the ocean? Rāma hath slain the irrepressible Rāvana with his army and brought over the monkeys, bears and Rakhasas to his own side. Having discomfitted Rāvana, in the encounter Rāma hath released Sitā, but not being the least enraged on account of her being touched by Rāvana he hath brought her to his own city. Rāvana did forcibly place Sitā on his lap; how can then Rāma enjoy delight in her company? Having taken her to the city of Lankā, Rāvana did keep her in the Asoka forest and Sitā was brought under the control of Rākshashes. Still Rāma hath not been worked up with hatred by Sitā. From now we shall also brooke the bad conduct of our wives—for the subjects always tread the footsteps of their King. O King, the subjects thus talk of many things in cities and provinces." Hearing those words of Vadra, Rāghava was greatly sorry and asked his friends saying "Do the subjects thus talk about me?" Thereupon lowering their heads and saluting him they all said to Rāghava, of a depressed mind—"For sooth, the subjects thus talk about." Thereupon Kākutstha, the slayer of enemies, hearing all those words, dismissed his friends.

SECTION LIV.

Having sent away his friends and determined what to do, Rāma, the delight of the Rāghus, commanded the warder, who was seated hard by, saying:—"Do thou speedily bring here, Lakshmana the son of Sumitra and gifted with auspicious marks, the great Bharata and the irrepressible Satrughna." Hearing the words of Rāma and placing his folded palms on his head the warder reached the house of Lakshmana and unobstructed entered therein. And having saluted him, with folded palms he said to the high-souled Lakshmana:—"The King wishes to behold thee—do thou soon go there." Thereupon being apprised of Rāghava's command and saying "So be it," Saumitri ascended his car and went speedily towards Rāma's abode. Having beheld Lakshmana's departure the warder humbly went to Bharata and having blessed him with folded hands said:—"The King wishes to see thee." Hearing of the command of Rāma from the warder, the highly powerful Bharata at once got up from his seat and proceeded on foot. Seeing Bharata's departure the warder speedily went to Satrughna and with folded hands said:—"Do thou come, O foremost Raghus, the King wisheth to behold thee." Hearing the words of the warder Satrughna lowered his head and rising up speedily proceeded to Rāma. Thereupon returning, the warder, with folded hands, communicated unto Rāma, the arrivals of his brothers. So long Rāma was engaged poorly in anxious meditation with his crown bent downwards. Informed of the princes' arrival he commanded the warder, "Do thou soon bring the princes here. My life depends upon them. They are my dearest life." Having obtained Rāma's command, the princes, clothed in white raiment, entered there, with folded palms and quiescent mind. Having entered there they saw that Rāma's countenance was shorn of beauty like unto the moon possessed by Rāhu, the setting sun and the withered lotus and his eyes were full of tears. Having approached him quickly, and saluted his feet they anxiously sat there. Thereupon having wiped off his tears and embraced them with his arms he raised up the princes and pressed them to take their seats. Thereupon he said—"You are mine all; you constitute my life; O princes, I am governing the kingdom gained by you; you are all learned, pious and intelligent. Do ye follow the duties I point out." Rāma, the descendant of Kākustha having said this, they, with anxiety and attention, awaited the orders of the king.

SECTION LV.

The princes were all waiting with a poorly heart when Rāma, with a dried countenance, addressed them, saying:—"May good betide you—do not act against my desire. Hear, what the citizens have been talking about me and Sitā. The citizens as well as the inhabitants of provinces have been showering censures upon me. I have been pierced to the very vitals by those accusations. I have been born in the illustrious family of the high-souled Ikshwākus. Sitā hath been born also in the holy family of the great Janaka; gentle Lakshmana, thou knowest how in the solitary forest of Dandaka, Sitā was stolen away by Rāvana and how have I slain him. At that time even I was stricken with anxiety regarding Sitā that how I could take her home since she had resided in the house of the Rākshasas. To secure my confidence, Sitā, in your very presence, entered fire. At that time, O Saumitri, fire, carrying sacrificial oblations and the wind of the sky declared Sitā's innocence before the celestials. In the presence of all the Rishis and gods, the Sun and Moon announced the innocence of the daughter of Janaka. Indra, the king of the celestials, himself handed over the chaste Sitā unto me in the island of Lankā. My mind knoweth Sitā as chaste for ever. So, at that time I came back to Ayodhyā with Sitā. But now a great sorrow consequent upon the censure of the citizens and villagers hath pierced my heart. He, who is notorious on this earth and as long as that notoriety remains current, is classed amongst the vile. Even the celestials speak ill of bad name—whereas fame is adored in all the regions. Therefore the high-souled exert their best to acquire reputation. O foremost of men, what to speak of the daughter of Janaka—I can even renounce my life and yourselves in fear of a bad name. Do ye therefore perceive into what great abyss of sorrow and ill-fame I have fallen. Up to this time I have never experienced such a mighty grief. Do thou, O Lakshmana, next morning, ascending the car driven by Sumantra, take away Sitā to another country. There is a picturesque hermitage of the high-souled Vālmiki situate on the Tamasā on the Other side of the river Ganges. Do thou, O delight of Raghus, soon come back, leaving behind Sitā in that lovely place; Do thou carry out my words. Do thou not speak anything regarding Sitā's banishment, O Saumitri, if dost thou request me to desist from this, it shall be the more unpleasant unto me. For my life and arms, do ye not proffer any request unto me regarding this, If so, you shall only endanger my well-being and I shall ever regard you as my enemies. If you obey my behests, do ye honor my words now. Do ye take away Sitā from here. Ere this Sitā had communicated her intention of beholding the hermitages of ascetics on the banks of the Ganges. Let that desire of hers be now satisfied." While saying this, the eyes of the virtuous-souled Rāma were covered with tears. Sighing hard like unto an elephant, he, with a heart stricken with grief, departed to his own quarter in the company of his brothers.

SECTION LVI.

The night being over, Lakshmana, with a poor heart and dried countenance, addressed Sumantra, saying:—"O charioteer, do thou soon yoke quick-coursing steeds to an excellent chariot, and for Sitā place an excellent seat on the car. At the command of the King, I shall take Sitā to the hermitage of the ascetics ever engaged in pious actions. Do thou soon bring the chariot here." Obeying the mandate, and bringing a beautiful and holy car drawn by first-rate steeds and having excellent seats, he said to Saumitri, the enhancer of friends’ honor "O lord, here is the chariot ready—do thou now satisfy thine desire." Hearing the words of Sumantra, Lakshmana, the foremost of men, approached Sitā in the inner apartment and said:—"O queen, thou didst request the king to show thee the hermitage—the king too did promise—he hath now commanded me to take thee there. Do thou therefore follow me, at the command of the king. I shall, at his behest, take thee to the forest where dwell many an ascetic." Hearing the words of the high-souled Lakshmana, Jānaki attained to excessive delight and became anxious to go. Taking various jewels and costly clothes she said to Lakshmana on the eve of her departure—"I shall confer these ornaments, these costly clothes and riches on the female ascetics." Saying "We shall do the same," he made Sitā ascend the car and remembering Rāma’s command proceeded, being carried by quick-coursing steeds. Thereupon Sitā said to Lakshmana, the enhancer of prosperity:—"O descendent of Raghu, I behold many inauspicious omens. My right eye and body are trembling. My mind is growing depressed. It is stricken with anxiety and I have accordingly grown restless. I behold the earth as void of all happiness. O thou fond of brothers—hath thy brother met with any calamity? Are all my mothers-in-law and subjects well?" Saying this Sitā, with folded hands, began to pray unto gods. Hearing this Lakshmana bowed unto her touching the ground with his crown, and though greatly sorry, said as if delighted "All well." Thereupon having arrived at the hermitage situate on the banks of Gomati Lakshmana spent the night there. Thereupon at dawn he rose up and asked the charioteer to get the chariot ready, saying, "Like unto the powerful Mahādeva we shall hold the waters of the Bhāgirathi on our head." Thereupon Sumantra yoked the horses, gifted with the fleet course of the mind, to the chariot and with folded hands said to Sitā. "Do thou ascend the car." According to the request of the intelligent charioteer, Sitā, with Lakshmana, ascended that excellent conveyance. In no time the daughter of Janaka, having expansive eyes, arrived at the banks of the Ganges removing all sins, Reaching the currents of Bhāgirathi before noon Lakshmana, on beholding her, cried aloud. Thereupon beholding Lakshmana thus distressed, Sitā, conversant with piety, waxing anxious said. "Why art thou weeping, Lakshmana? I have reached the banks of Janhavi, for which I have so long desired. So this is the time for rejoicing and do not give me pain at this time. O foremost of men, thou dost spend thine days and nights in the company of Rāma, Thou hast left him for two days only—art thou sorry for this? Lakshmana—Rāma is also dearer than my life—but I am not so sorry—do thou not be therefore overwhelmed with grief. Do thou take me to the other side of the Ganges so that I may behold the ascetics and confer upon them clothes and ornaments. Thereupon saluting them duly and spending a night we shall return to the capital. I am also anxious to sec Rāma, having eyes like lotus petals, breast like that of a lion and foremost of men." Hearing the words of Sitā and wiping his beautiful eyes, Lakshmana, the slayer of enemies, sent for boatmen. As soon as they were called, with folded hands they said. "The boat is ready." Having then brought a boat to cross the holy Ganges Lakshmana, with a quiescent mind, took her to the other side.

SECTION LVII.

Having at first conducted Sitā to the spacious and well decorated boat plied by fishermen Lakshmana himself got up. Thereupon he ordered Sumantra to wait there with the chariot, and being beside himself with sorrow ordered the sailors to move on. Thereupon having reached the other side of Bhāgirathi, Lakshmana, with subdued voice and folded palms, said to Sitā—"O daughter of the king of Videha, this hath pierced my heart like a dart, that my brother, by making me the instrumental of this action hath made me the object of censure in the world. The death and the pain consequent upon it are better than the action I am engaged in. Be thou propitiated, O beautiful damsel, do not hold me responsible for this." Saying this, the humble Lakshmana began to weep and pray for death. Beholding him thus overwhelmed, Sitā said "What is the matter, Lakshmana? I do not understand anything, Do thou speak out everything plainly unto me. I find thee beside thyself (with grief); is it all well with the kingdom? In the name of the king, do thou give out unto me, the cause of thy sorrow." Sitā having addressed him thus, Lakshmana, with a poorly heart and suppressed tone, said "O worshipful queen, I have kept within my heart all those words, which the king said, before he entered his palace, rendered sorry and impatient on hearing in the assembly the report of censure regarding thee, O daughter of king Janaka. All those words are indeed above description and so I desist. I only say so much, that afraid of the calumny of the citizens he hath renounced thee although thy purity was sufficiently proved before me. But for that, do not consider thyself in any way guilty. Rāma hath commanded me to leave thee near the hermitage on the pretext of satisfying thine desire as thou art big with a child. Do not uselessly give vent to sorrow any more. There is the holy hermitage of the saints on the banks of Jānhavi. There lives Vālmiki, the foremost of saints, a great friend of our sire Daçaratha. O daughter of Janaka, approaching that high-souled saint, do thou spend thy days happily keeping Rāma always in thy mind. Do thou satisfy the deities, O chaste damsel. This shall crown thee with auspiciousness."

SECTION LVIII.

Hearing the ruthless words of Lakshmana, the daughter of Janaka, greatly sorry, fell down on earth. And remaining senseless for some time, Sitā, with her eyes full of tears said to Lakshmana:—"Forsooth, O Lakshmana, the great Dispenser hath created this body to suffer miseries; and all my afflictions are manifest in form to-day. Methinks; I committed a mighty iniquity in my pristine existence or brought about separation between a husband and wife and for that Rāma hath renounced me albeit I am pure and chaste. O son of Sumitrā, the affliction of residing in the forest appeared to me as pleasure ere this for I knew that I would be able to serve Rāma's feet. But how shall I, O gentle one, live in the hermitage being divorced from all my kith and kin? And being afflicted to whom shall I express my sorrow? What reply shall I offer unto the ascetics when they shall ask me 'Child; why hath the high-souled Rāghava renounced thee? What sin hast thou committed?' O Saumitri, shall I just renounce my life in the waters of Jāhnavi? But I desist from this for it shall bring about the termination of my husband's race. O Saumitri, do thou carry out the orders thou hast received. By renouncing this wretched wight do thou satisfy the King's orders. But hear, what I say. Without making any distinction, do thou, in my name, with folded hands, bow unto my mothers-in-law and then ask the well-being of the kingdom. Thereupon saluting the pious King do thou address him, in my name, saying:—'Thou knowest, O Rāghava, that Sitā is pure, ever devoted unto thee and engaged in thy well-being. She knows it full well, that afraid of a bad name thou hast renounced her. It is her duty to put a stop to thy ill-name and censure; for thou art her excellent refuge.' Do thou tell further-more that king established in righteousness to treat the citizens as his brothers, to acquire piety by protecting his subjects duly—for this is the greatest morality and by this may be acquired excellent fame. Tell him that I am not sorry for my person—my greatest sorrow is that the citizens have vilified me. Husband is a woman's god—her friend and spiritual guide. It is proper therefore to work out husband's well-being even at the sacrifice of life. Do thou, O Lakshmana, communicate it in short unto Rāma, in my name; Do thou go now and behold the signs of pregnancy are manifest in me." Sitā having said this, Lakshmana, with a bewildered heart, saluted her touching the ground with his head, he could not speak more. Thereupon bewailing aloud and circumambulating her, he, meditating a little, said. "What art thou speaking unto me, O worshipful dame? O thou having no sin, up to this time I have not seen any portion of thy beautiful person but feet. This is a solitary forest and besides the worshipful Rāma, is not present here—under these circumstances how can I cast looks upon thee?" Having addressed Sitā in this wise Lakshmana again sent for a boat and ascending it ordered the boatmen to go. Thereupon having reached the other side and being beside himself with sorrow and grief he speedily ascended the car. And casting his looks behind while proceeding he espied that Sitā, on the other side of the Ganges, was roving wildly like one having none to look after her. Looking again and again when Sitā saw that Lakshmana and the chariot have gone beyond the range of her vision, she became overwhelmed with anxiety and grief. Being sunk in grief and pressed down with the weight of sorrow on not beholding Rāma, the foremost of the illustrious, the chaste Sitā began to cry aloud in the forest resounded with the notes of peacocks.

SECTION LIX.

Beholding Sitā thus wailing, the sons of the Rishis there speedily approached the great Vālmiki, well-established in asceticism. And saluting him they all communicated unto him Sitā’s bewailings and said, "O great sir, we do not know the wife of what great man, beautiful like the very Lakshmi, and not seen before, is crying aloud very poorly? It is better that thou shouldst see her once. That beautiful damsel, like a goddess falling from heaven being bewildered, is waiting on the banks of the river. We saw her alone crying aloud being overwhelmed with sorrow and grief as if she had none to look after her. A damsel like her should not be subject to such a condition. She did not appear to us to be a woman. Do thou receive her duly. She is near the hermitage and so hath come to seek thy shelter. O illustrious Sir, she is on the look out for a protector—do thou protect her." The pious Vālmiki could perceive every thing by virtue of his asceticism; and ascertaining the truth of the words of the Rishi boys by the power of his understanding, he, with quick steps, approached Sitā. And the disciples followed that high-minded ascetic. Thereupon proceeding a little on foot with Arghya in his hands, the wise Vālmiki reached the banks of the river and saw that Rāghava’s spouse was bewailing like a helpless woman. Having gladdened a little the aggrieved Sitā by virtue of his own effulgence the great ascetic Vālmiki addressed her in following sweet accents. "O chaste damsel, thou art the daughter-in-law of Daçaratha, the beloved wife of Rāma and the daughter of Janaka; thy coming here is auspicious. I am apprized, by virtue of asceticism and meditation, of the object of thy coming here. O great lady, I am also fully aware that thou art by all means chaste. In fact I am conscious of all the incidents in the three worlds. By the eyes of asceticism, I perceive, O daughter of Janaka, that thou art innocent. Thou hast come under my shelter, O Vaidehi—be thou consoled. O child, the pious ascetics live around my hermitage. They shall daily take care of thee as their daughter. Do thou accept this Arghya now, and confiding in me do thou remove thy grief. Be not sorry for anything; consider that thou hast come to thy own home." Hearing the wonderful words of the great ascetic, Sitā humbly touched his feet and said "Thy desire shall be fulfilled." Saying this, she, with folded hands, followed the ascetic. Beholding the great ascetic and Sitā approach, the wives of the Rishis, delighted neared them and said:—" Do thou come, O foremost of Rishis, thou hast arrived here after a long time. We all bow unto thee—do thou order what we shall do." Hearing their words the great Vālmiki replied in worthy accents—"This Sitā is the wife of the intelligent Rāma, the daughter-in-law of Daçaratha and the daughter of Janaka. She has now come to our hermitage. She is chaste and innocent, still her husband hath renounced her. So we should all protect her. She is worthy of your reverence—specially while such is the order of mine—your preceptor. So, do ye all take care of her with great affection." Having consigned the charge of Sitā unto the hands of the female ascetics, the great and illustrious ascetic Vālmiki, followed by his disciples, speedily proceeded towards his holy hermitage.

SECTION LX.

Beholding the great ascetic Vālmiki thus conducting Sitā into his own hermitage Lakshmana's heart was bewildered with grief. Thereupon he said to the expert charioteer Sumantra. "Do thou perceive Rāma's grief consequent upon the separation from Sitā. His spouse—the daughter of Janaka, is perfectly pure; what can be more painful than that Rāma is living alone having renounced her? It is clear unto me, O Sumantra, that this separation of Rāma, hath been brought about by the influence of destiny—for it is hard to get over accident. Even that Rāma, who, when enraged, is capable of slaying the celestials, Gandharvas, Asuras and Rākshasas, hath been engaged in the worship of destiny. Formerly did Rāma go through miseries, residing in the forest of Dandaka, at the command of his sire for fourteen years. But this banishment of Sitā appears to me as exceedingly painful and most ruthless. O charioteer, the opinion of the citizens is by no means just; consequently what shall we gain by performing such a bad action for fame as the exile of Sitā?" Hearing those words of Lakshmana, the wise Sumantra reverentially replied:—"Be not aggrieved for Sitā, O Saumitri. Formerly in the presence of thy sire the Brahmananas related this account of Sitā's exile. Rāma shall be deprived of all happiness and be separated from his dear wife; what more, the virtuous-souled Rāma, having long arms, shall, under the influence of time, renounce thee, Sitā, Satrughna and Bharata. O Lakshmana, when Durbasa was addressed by the king Daçaratha as to thy future he replied in the above way. I have told thee the same. Do thou not communicate this unto Satrughna, Bharata or any body. O foremost of men, Durbasa said this unto Daçaratha before me, Vasishtha and other great men. Hearing the words of Rishi, Daçaratha, the foremost of men, said unto me, 'O charioteer, do not reveal this secret to any body.' O gentle one, it is not proper by any means to falsify the words of the king Daçaratha. I shall always, very carefully, carry out his orders. It is not proper to reveal this mystery before thee. Still I do so for thy curiosity hath been greatly excited. Though this mystery was communicated formerly by the king Daçaratha and though it is not proper to reveal it to any body, still I express it before thee that thou mayst not, on hearing it, be worked up with sorrow; for destiny is hard to be got over. And it is by the influence of that destiny that thou hast met with such a sorrow and grief. However, do thou not reveal this secret unto Satrughna and Bharata." Hearing these grave and important words of Sumantra, Lakshmana ordered him to relate.

SECTION LXI.

Being thus requested by the high-souled Lakshmana, Sumantra began to reveal the mystery of Durbāsā's account "In the days of yore the great ascetic Durbāsā, the son of Atri, resided for a year in the holy hermitage of Vasishtha. At that time thy sire, the highly effulgent and illustrious Daçaratha, with a view to see his high-souled priest Vasishtha, repaired there. He saw the great ascetic Durbāsā, burning like the sun in his effulgence, seated on the right hand side of Vasishtha. Thereupon he humbly saluted those two leading ascetics. And they too, welcoming him, received him duly with seat, water to wash feet, Arghya, fruits and roots. Then he lived there in the company of the ascetics. Thereupon during the noon, all those ascetics, seated there, began to dwell upon various pleasant topics. During an interval Daçaratha, with folded hands and uplifted arms, said to the high-souled son of Atri—Durbāsā, having asceticism for his wealth. 'O illustrious Sir, how long shall my family remain in existence? What is the extent of the lease of life granted to Rāma and my other sons? How long shall the descendants of Rāma live? And what shall be the end of my race? Do thou relate all this unto me.' Hearing the words of the king Daçaratha the highly effulgent Durbāsā, replied:—'Hear, the early history, O king. During the encounter between the celestials and Asuras, the demons, being remonstrated with by the celestials sought shelter of the wife of Vrigu—thy priest. Vrigu's wife having promised them help they lived there fearlessly. Having beheld the demons thus helped by Vriju's wife, Hari, the king of the celestials, enraged, chopped off her head with his sharp discus. And angry on beholding his wife slain, Vrigu, imprecated a curse on Vishnu, the slayer of enemies' race, saying—"Being beside thyself with anger thou hast slain my wife, not worthy of being killed; therefore, O Janārddana, thou shalt be born in the region of mortals. And there thou shalt remain separated from thy spouse for many long years." Having imprecated this curse, Vrigu was greatly pained and being propitiated by his adoration, Vishnu, fond of disciples, said: "Having slain Rāvana and others, I shall be, for the behoof of mankind, subject to this imprecation." O bestower of kings, the highly effulgent Vishnu, thus imprecated by Vrigu in the days of yore, hath been born as thy son in this birth and hath been celebrated under the appellation of Rāma. O conferrer of honors, for sooth shall Rāma partake of the fruits of Vrigu's curse. He shall reign in Ayodhyā for a long time. All his followers shall be happy and prosperous. Having reigned for eleven thousand years Rāma shall repair to the region of Brahmā. None shall be able to vanquish him. He shall celebrate many a horse-sacrifice with profuse gifts and shall establish many royal families. He shall beget on Sitā two sons.' Having thus related unto Daçaratha the past and future of his family the highly effulgent great ascetic Durbāsā became silent. He being silent—the great King Daçaratha, having bowed unto the two high-souled ascetics, again returned to his city Ayodhyā. I had heard there all these words of the great ascetic Durbāsā. Up to this time they are lying in my heart. Rishis' words shall never prove fruitless. According to the words of Rishi Rāma shall install two sons of Sitā in Ayodhyā, not anywhere else. Under these circumstances, O Lakshmana, thou shouldst not grieve for Sitā or Rāma; in their interest do thou become patient." Hearing those wonderous words of the charioteer Sumantra, Lakshmana became greatly happy and eulogised him again and again. They thus conversing with one another on their way back, the sun set. They accordingly spent that night on the banks of Kesini.

SECTION LXII.

Having spent the night on the banks of Kesini, the mighty car-warrior Lakshmana got up early in the morning and again proceeded on his journey (home). And reached in the noon the city of Ayodhyā, filled with various jewels and delighted and plump citizens. But the high-souled Lakshmana became greatly sorry stricken with the thought as to what he should relate on approaching the feet of Rāma. Whilst proceeding with this thought he saw the highly picturesque palace of Rāma resembling the rays of the moon. Having descended from his car at the palace-gate, Lakshmana, the foremost of men, with his face downwards and a distressed heart, unobstructed, entered the palace. Having entered there he saw his elder brother Rāma seated poorly on an excellent seat with his eyes full of tears. Being greatly pained at the sight, Saumitri touched his feet and with folded palms said:—"O worshipful sir, having obeyed thy behests I have left the daughter of Janaka at the holy hermitage of Vālmiki near the banks of the Ganges. Having left that illustrious pure lady at the skirt of the hermitage I have again dome to serve thy feet. Do thou not grieve, O foremost of men, for such is the course of time. The intelligent people like thee do not grieve. Where there is growth there is decay, where there is prosperity there is ruin, and where there is birth there is death. Therefore attachment unto wife, sons, friends and riches is not proper, for surely shall be brought about separation with them. Whilst thou canst control thyself and thy mind, shouldst thou not be able to bear this trifling pain of separation? Leading men like thyself are never overwhelmed by all these things. O Rāghava, thou shalt again be blamed by the people. In fear of this calumny, O sing that thou hast renounced Maithili. And if dost thou grieve for that spouse thy calumny shall undoubtedly be deep-rooted in the kingdom. Therefore do thou restore thyself patiently, O foremost of men. Do thou give up this weakness and be not sorry." The intelligent Lakshmana, the son of Sumitrā, having said this, Rāma, the descendant of Kākutstha and fond of friends, with great delight said:—"Thou hast spoken the truth, O Lakshmana, O foremost of men. I have been greatly delighted, O hero for thy carrying out my orders. O gentle Saumitri, my grief and sorrow have been removed for those pleasant words of thine."

SECTION LXIII.

Hearing those wondrous words of Lakshmana Rāma was greatly delighted and said "O thou having an auspicious look, thou art gifted with great intellect and after my heart; a friend like thee is rare at such a time. But O beautiful Saumitri, do thou, apprised of my intention, carry out my words. O gentle son of Sumitrā, for not looking to state business for these four days I have been pierced to the very vitals. Do thou therefore call here men, or women, priests or councillors who have come for business. For sooth do a king falls into the dreadful hell where the wind doth not blow, who does not daily look into his state affairs. I have heard, O foremost of men, that there lived in the days of yore a highly illustrious, truthful and pure-minded king, ever devoted unto the Brāhmanas, by the name of Nriga. Once on a time at the sacred pilgrimage of Pushpaka that king conferred upon the Brāhmanas one Koti of kine with calves adorned with golden ornaments. Accidentally on that occasion, a cow with calf belonging to a poor Brahman, living upon low means, was given away along with other kine. Undergoing hunger and thirst, the master of that lost cow travelled for a long time in many places in search of it. Thereupon having reached the province of Kanakhal he espied his own cow in the house of a Brāhmana. The cow was well kept and the young one was grown up. Thereupon the Brahman called the cow by the name given by him saying 'Savalā, come.' The cow heard that and recognizing the voice of the Brahman followed him. And he preceded her burning like fire. And the Brāhmana, in whose house the cow so long remained, speedily pursued her and approaching the ascetic said. 'This cow is mine. The king Nriga conferred this upon me.' So there arose a great quarrel between the two learned Brāhmanas. And thus quarreling they both approached him who had given away the cow. And though they waited for a long time at the gate they did not obtain permission to enter the palace. Thereat both of them were greatly engraged and imprecated dreadful curses, saying 'Since thou hast not granted us an interview though we have been waiting here for a long time, thou shalt, by our curse, remain invisible, being a lizard. Thou shalt in this state live in a den for many hundred and thousand years. When Vishnu assuming a human person shall be born in the Vasudeva family of Yadavas and enhance their glory he shall liberate thee from the curse. Immediately before the advent of the Kali Yuga the Rishi Nara Nārāyana gifted with great prowess shall descend upon earth to relieve her of the burden.' Having thus imprecated the curse upon the king the Rishis became silent. The cow was old and weak so they both, with mutual consent, conferred that upon another Brahman. O Lakshmana, the king Nriga is still suffering from that dreadful curse. It is the king's folly that is manifest from the mutual disagreement of the workers. Do thou bring them all speedily to me who have come for business. For, sooth shall the kings profit by the just administration. Do thou therefore go in person, O Lakshmana and see who hath come for business."

SECTION LXIV.

Hearing the words of the highly effulgent Rāma, Lakshmana, conversant with discriminative knowledge, replied with folded hands, saying "O Kākutstha, it is for a very simple folly that the two Brāhmanas imprecated that Curse upon the king Nriga, dreadful as the rod of Yama. May I ask thee, O foremost of men, what did that King say unto the Brahmans when he was thus imprecated?" Whereto Rāma replied saying:—"O gentle one, hear, what the king Nriga said when imprecated. Hearing of the departure of the Brāhmanas he sent for his priest, minister, the citizens and subjects and filled with sorrow said:—'Do ye all hear attentively my words. Having imprecated a dreadful curse upon me the jolly saint Nārada and the ascetic Parvata have speedily, like the wind, repaired to the region of Brahmā. Do ye therefore, even today, place the prince Vasu on the throne, and let the architects prepare a pleasant den for me. Living therein I shall waste the curse of the Brahmans. Let the architects dig one den to protect me against the rains, one against the affliction of the winter and one against the distresses of summer. Let them enhance the picturesqueness of those dens by planting many trees having profuse branches and fruits and flowers. As long as time shall not change so long I shall spend my days happily in the den. For half a league on all sides around me let flower trees be planted.' Having made those arrangements and placed Vasu on the throne the king Nriga said:—'Do not swerve from the path of morality, O my son, and do thou duly govern the subjects according to the custom of the Kshatryas. Thou hast seen, with thine own eyes, the curse that the Brāhmanas have given me being enraged for a very trifling folly of mine. Do thou not repent for me. My son, time is the lord of happiness and sorrow; it is by the influence of time that I have fallen into such a disaster. Creatures must meet with what is kept in store by destiny; they must go where they are bound for and they must acquire what is set apart for them. Pristine actions are the root of all these; so, be not sorry, O my son.' O foremost of men, having given this advice unto his son, the highly illustrious king Nriga proceeded to live in the sweet fragrant den. Having entered the den filled with many jewels the high-souled king began to spend his days in the satisfaction of the curse imprecated by the two Brāhmanas."

SECTION LXV.

"I have thus given unto thee an account of the curse imprecated on Nriga. Listen, if dost thou wish to hear of any other theme." Rāma having said this Lakshmana replied:—"I am not satiated with the account of those wonderful stories, O king." Hearing the reply of Laksmana, Rāma, the descendant of Ikshwāku, began again with themes instinct with morality:—"There lived a highly pious and powerful king by the name of Nimi. He was the twelfth of Ikshwāku's sons. That powerful king made a picturesque city like that of the celestials near the hermitage of Gautama. The name of that beautiful city was Vaijayanta and the highly illustrious royal saint used to live there. Having thus reared a highly picturesque city he thought of worshipping the deity by celebrating a sacrifice for the satisfaction of his sire. Having thus resolved and invited his sire Ikshwāku the son of Manu, he first welcomed the celestial saint. Nimi the descendant of Ikshwāku, then welcomed the saints Atri, Angiras and Vrigu having asceticism for their wealth. Thereupon Vasishtha said to Nimi, the foremost of royal saints—'I have already been engaged by Indra. Do thou therefore wait as long as his sacrifice is not finished there.' After the departure of Vasishtha the great Gautama engaged in the satisfaction of Vasistha's duties. And the high-souled Vasishtha too engaged in Indra's sacrifice. On the other hand having united all the Brahmans the great king began to celebrate the sacrifice extending over five thousand years near his city by the side of the Himalaya. Thereupon having finished the sacrifice of Indra there came to the King, the blameless and the illustrious Rishi Vashishtha. Finding Gautama engaged in his room he was exceedingly enraged. Thereupon he waited there for some time to see the King. On that day the royal saint Nimi was deeply asleep. And not beholding the King the high-souled Vasishtha was greatly angry and said:—'Since thou hast, O King, engaged another neglecting me, thy body shall remain senseless.' Thereupon hearing the curse of Vasishtha, the king got up. There beside himself with ire he said—'I was unconscious in sleep—still soiled with anger thou hast hurled the fiery curse against me like the second rod of Yama. Therefore, O ascetic, thy person shall remain senseless for a long time.' That king and the ascetic having thus imprecated one another under the influence of anger, they immediately were deprived of their bodies."

SECTION LXVI.

Hearing the words of the effulgent Rāma, Lakshmana, the slayer of enemies, said with folded hands:—"Having thus cast off their bodies how did that Brahman worshipped of the celestials and the king regain them?" Having been thus accosted by Lakshmana, Rāma, the descendant of Ikshwākus and the foremost of men, replied:—"Having renounced their persons both Nimi and the pious Vasishtha, having asceticism for their wealth, were metamorphosed into air. Thereupon being thus deprived of his body the highly effulgent and great ascetic Vasishtha went to the Patriarch Brahmā with the object of acquiring from him another. Being merged in the air, he, conversant with religion, bowed unto his father and said:—'O illustrious god of gods! O thou lotus-sprung! By the imprecation of Nimi I have been now deprived of my body and been converted into air. O lord, the state of being bodiless is highly painful to all. The bodiless cannot perform any work; do thou, therefore, by thy favour, grant me another body.' Whereto the self-sprung Brahmā, of unmitigated prowess, replied. 'O great one, do thou enter into the vital energy of Mitra and Varuna; and even then, O foremost of twice-born ones, thou shalt not be born of a woman and being greatly pious shalt attain to the rank of a patriarch.' The Patriarch Brahmā having said this, Vasishtha, saluting and circumambulating him, repaired to the region of Varuna. At that time Mitra in conjunction with Varuna was reigning in Varuna's kingdom being worshipped by all celestials. Meanwhile encircled by her mates the leading Apsarā arrived there at her pleasure. Beholding the frolicsome and beautiful Urvasi, Varuna attained to an excess of delight. Thereupon he expressed his intention of living with that queen of Apsarās, having a moon-like countenance and lotus-eyes. Thereat Urvasi, with folded hands, said—'O lord of celestials, Mitra himself has already invited me for the same.' Being stricken by desire Varuna said to Urvasi 'I shall discharge my vital energy into this pot if thou dost not wish to live with me.' Hearing those sweet words of the Patriarch Varuna, Urvasi was highly pleased and said:—'Do what thou hast said. Now my body is under the possession of Mitra—but my mind is attached unto thine and thou art equally attached unto me.' Urvasi having said this, Varuna discharged his vital energy into the pot. Thereupon Urvasi approached Mitra. And thereat highly enraged he said to her 'I invited thee first; O thou of vicious actions, why hast thou, renouncing me, secured another. For this vile action, thou shalt, by my curse live in the land of mortals for some time. The royal saint Puruvarā, the king of Kasi, is the son of Budha. Do thou go to him, thou of a vicious intellect; he shall be thy husband.' Thereupon being thus placed under the influence of curse Urvasi went to Puruvarā, The king Puruvarā was the begotten son of Budha. He reigned in the foremost of cities Pratishtaro. He begot on Urvasi a highly powerful and beautiful son by the name of Ayu. Nahusha, powerful as Indra, was the son of Ayu. When Indra, the king of the celestials, was assailed with thunderbolt by the Asura Vitra, Nahusha governed his kingdom for a hundred thousand years. In this wise Urvasi, having beautiful teeth, eyes and brow, remained on earth for many years and then returned to the region of Indra after the period of curse had been over."

SECTION LXVII.

Hearing this wonderful and heavenly theme Lakshmana was highly gratified and said to Rāma "O Kākuthstha, how did that twice-born one worshipped by the celestials and the king regain their bodies, after being bodiless?" Hearing the words of Lakshmana, Rāma, having truth for his prowess, began to relate the story of Vasishtha. "O foremost of Raghus, there sprang up two foremost Brahmin saints, from the vital energy discharged by the high-souled Mitra and Varuna into the pot. At first therefrom rose up the illustrious Rishi Agastya and saying 'I am not thine son' went away leaving Mitra. Before the vital energy of Varuna was thrown into the pot Mitra discharged his own on Urvasi's account which was the source of Agastya's birth. Into the pot in which Mitra's energy was discharged Varuna also put his own, and both the energies were mixed up. Thereupon after some time from the energies of both Mitra and Varuna sprang up the effulgent Vasishtha—the priest of Ikshwāku. O gentle one, the highly effulgent Ikshwāku appointed that blameless Rishi as the priest of out family as soon as he was born. I have thus described to you the story of Vasishtha's birth possessing a wonderful body. Hear now what befell the king Nimi. And beholding the king Nimi bodiless the intelligent Rishi initiated him into the rites of sacrifice. And those leading twice-born ones, with assembled citizens and servants, began to protect that body with unguents, garlands and clothes. Thereupon at the end of the sacrifice Vrigu said 'O king, I am propitiated with thee; I shall restore thee to senses.' Thereupon the celestials, highly pleased, addressed the consciousness of Nimi saying 'O royal saint, do thou accept boons; where shall we place thy consciousness?' Thereupon being addressed by the celestials the consciousness said 'I may live in the eyes of the celestials.' They agreed to it and said 'O lord of earth, for thee, their eyes shall be influenced within a moment, The exhaustion that their eyes shall experience on account of thy moving about as the air, shall be removed within this moment.' Having said this the celestials repaired to their respective quarters and the high-souled Rishis having conveyed Nimi’s body to the sacrificial ground and dedicated it as an eddy began to churn it with great energy accompanied by incantations. They being thus engaged in churning the eddy for the purpose of having a son of Nimi there sprang up a son of devout austerities. He was called Mithi for he originated from Manthana; he was called Janma for his having sprung up from Janan and Vaideha from having been born from Videha. In this wise Janaka, the first king of Videhas, was born. His other name was Mithi and his family were celebrated as Maithilas. O gentle one, I have thus related unto thee the wondrous births, in consequence of the curse, of the great ascetic Vasishtha and the royal saint Nimi."

SECTION LXVIII.

Rāma having said this, Lakshmana, the slayer of enemies, burning in his native effulgence, said:—"O foremost of kings, this ancient account of the ascetic Vasishtha and the king Nimi is highly surprising and wonderful. But Nimi is a Kshatriya king and a hero—besides although initiated he did not forgive the high-souled Vasishtha." Being thus accosted Rāma, the Kshatriya-chief, said to the effulgent Lakshmana conversant with all Sastras—"O hero, forgiveness is not to be seen in all men. O Sauinitri, do thou hear attentively, the unbearable anger which was forgiven by the king Yayāti resorting to the quality of goodness. Yayāti, the enhancer or the prosperity of cities, was the son of Nahusha. He had two beautiful wives, one of whom was Sarmishthā, grand daughter of Aditi, the daughter of Brishaparva. She was the more beloved of the two; his other spouse was Devajāni, grand daughter of Usanas. She was not liked by her husband. Both of them gave birth to a son each and both the sons were beautiful and attentive. Puru was born of Sarmishtha and Yadu of Devajāni. Puru was the favourite son of the king, both on account of his mother and of his personal graces. Thereat Yadu, greatly sorry, said to his mother:—'Born in the race of the illustrious Vargava of unwearied actions, thou art going through mental afflictions and unbearable insults; therefore, O mother, let us both enter into fire. Let the king spend many nights with Sarmishthā—the daughter of a demon. Thou mayst withstand the insults but I shall never brooke them. Permit me, I shall, in sooth, renounce my life.' The son having, weepingly and distressingly, said this, Devajāni was greatly enraged and thought of her father. As soon as he was thought of by his daughter Vargava speedily came there and beholding her senseless and deprived from joy said 'Daughter, what is the matter?' The effulgent father having addressed his daughter repeatedly in this wise, Devajāni, enraged, replied:—'O foremost of ascetics, I shall either enter into fire, water, or drink poison—by no means I shall preserve this life of mine. Thou dost not know of the miseries and insults I have been subject to. Brahman, when a tree is neglected, those who live thereon are also distressed. The king having disregarded me, forsooth thou hast also been neglected.' Hearing the words of his daughter, Vargava, enraged said to the king Yayāti 'Thou art vicious-minded, O son of Nahusha; thou hast dishonored me and therefore in thy youth thou shalt be subject to decrepitude and infirmities of age.' Having thus imprecated the curse and consoled his sorrowful daughter the highly illustrious rishi Vargava repaired to his own habitation. Having thus conferred solace unto his daughter, that leading Brahman, effulgent as the sun, returned therefrom."

SECTION LXIX.

"Yayāti, the son of Nahusha, was greatly distressed on hearing of the ire of the preceptor Sukra. Thereupon meeting with the infirmities of age by the imprecation of the saint he said to his son Yadu:—'O Yadu, thou art cognizant of religion, do thou therefore take this decrepitude for me; I shall satisfy myself with various enjoyments. O foremost of men, I have not been yet satiated with worldly enjoyments—I shall therefore again take upon myself this decrepitude after having enjoyed all objects of sense.' Hearing those words of Yayāti, the foremost of men, Yadu replied:—'Let thy most favourite son Puru take upon himself this decrepitude. O king, thou hast deprived me from all things—what more, thou dost not allow me to come near thee. Let that Puru take this, with whom thou dost eat and live.' Hearing the words of Yadu, Yayāti said to Puru:—'O thou having large arms, do thou take the decrepitude for me.' Hearing the words of Yayāti, Puru, with folded hands, said:—'I am always ready to satisfy thy commands; and I have been favoured and honored by this command of thine.' Hearing those words of Puru Yayāti was highly pleased and attained to an excess of delight and then transferred his own decrepitude to him. Thereupon regaining his youth the king reigned in earth for many thousand years celebrating thousands of sacrifices. Thereupon after a long time Yayāti said to Puru 'O my son, do thou bring the decrepitude I have kept as deposit with thee—let it now assail me. I transferred it to you as a deposit. For this I shall take it back; be not sorry for this. I have been greatly pleased that thou hast satisfied my behests. I shall, now pleased, install thee on the royal throne.' Having thus addressed his son Puru, the king Yayāti angrily said to Yadu, the son of Devayani:—'Thou, vicious Rākshasa, art born of me in the shape of a Kshatriya, or else why shouldst thou disobey my orders? For this thou shalt never be a king. I am thy father and preceptor and still thou hast disregarded me. Thou shalt be the father of dreadful Rākshasas, O vicious minded; thy descendants shall be degraded from the lunar race and thy children shall be equally vicious-minded like thee.' Having thus imprecated Yadu, the royal saint Yayāti honored Puru, the enhancer of the prosperity of the kingdom, with installation and then retired to woods. Thereupon after a long time he breathed his last and went to the abode of the celestials. The highly illustrious Puru reigned piously in the foremost of cities Prathishtan. Yadu begot thousands and thousands of Rākhasas and being degraded from the royal family reigned in a city named Kraunchavana, hard to be got at. In this wise, according to the custom of the Kshatryas the king Yayāti took upon himself the imprecation of the preceptor Sukra, but he did not forgive him. I have thus related unto thee everything. O gentle one, we shall follow the examples of these illustrious men. And in that case we shall not be degraded like the king Nriga." While Rāma, having a moon-like countenance, was speaking thus, the stars became fewer in the welkin, and east, stricken with the early rays of the sun, appeared like damsel, clothed in a raiment coloured with the dye of flowers.

SECTION LXX.

Thereupon having performed the morning rites the lotus-eyed Rāma, in the early morning, sat on his royal throne and in the company of Brāhmanas and citizens engaged in looking into state affairs. The assembly consisted of the priest Vasishtha, the saint Kashyapa, ministers well versed in politics, other religious preceptors, moralists, members and kings. The assembly of Rāma, of unwearied, actions appeared like that of Mahendra, Yama and Varuna. Rāma said to Lakshmana, gifted with auspicious marks "O Saumitri having long arms, do thou proceed to the city-gate to receive those who have come here for business." According to Rāma's command Lakshmana, gifted with auspicious mark, arrived at the gate and called those who had come there for business. But none said that he had been brought there by any business. For there was neither disease nor poverty in the kingdom. During Rāma's regime the earth was filled with corns and Asadhis. Children young men and middle-aged people did not meet with death. The earth was governed piously so there was no obstacle. Thus during the administration of Rāma none was seen who wanted justice. Lakshmana, with folded hands, said to Rāma, "None has come for business." Thereat, Rāma, with a delighted heart, replied—"Do thou go, O Saumitri, and see if any one has come for business. Royal policy if properly adopted, impiety can stand nowhere. It is for the fear of the king that people protect one another. And although laws, instituted by me are protecting the subjects like so many arrows, still, O thou having long arms, do thou be engaged in governing the subjects." Being thus addressed Lakshmana issued out of the house and saw that a dog was waiting at the gate. Casting its looks around it was again and again barking. Beholding it in that plight the valiant Lakshmana said "O generous sir, what business has brought thee hither—do thou relate it confidentially." Hearing the words of Lakshmana the dog replied—"I wish to relate it unto Rāma, of unwearied actions, who is the refuge of all creatures and who declares fearlessness unto all." Hearing the words of the dog Lakshmana entered the beautiful palace to relate it unto Rāma. And having communicated it unto Rāma he issued out and said to the dog:—"If thou hast anything true to speak thou mayst come and communicate it unto the king." Hearing the words of Lakshmana the dog said—"We cannot enter into the houses of divinities, kings and Brāhmanas nor can we go there where is fire, Indra, the sun or the wind, for we are the vilest born; so I cannot enter there. For king is the personification of virtue and specially the king Rāma is truthful, well versed in the science of fighting and ever engaged in the welfare of all beings. He is perfectly cognizant of where the six qualities are to be applied—master of morality, knoweth all, seeth all and the best of beautiful. He is the moon, death, Yama, Kuvera, the giver of riches, fire, Indra, the sun and Varuna. O Saumitri, do thou go and communicate unto the king protecting his subjects that without his permission I do not wish to go there." Thereupon the highly effulgent and noble-minded Lakshmana entered the palace and said to Rāma:—"O thou having long arms, O thou the enhancer of Kausalyā's joy—I have communicated thine orders—I shall relate shortly everything regarding that; do thou hear. That dog, as a beggar, is waiting at the gate for thy commands." Whereto Rāma replied:—"Bring him speedily here who is waiting at the gate for business."

SECTION LXXI.

Hearing the words of Rāma the intelligent Lakshmana immediately sent for the dog and informed Rāma, who, on beholding it, said—"Do thou communicate thy desire unto me; be not afraid." Thereupon beholding the king Rāma, the dog, having his head cut off, said "The king is the protector of animals and their lord. The king is awake when the subjects are asleep and he protects them. By administering the laws properly the king protects piety. Without his shelter the subjects meet with destruction. The king is the lord and father of the whole universe. He is time, he is Yuga and he is the creation, mobile and immobile. He is called Dharma because he holdeth all. It is Dharma (virtue) that upholdeth all mankind. It is by Dharma that the three worlds are being preserved. It is Dharma or virtue that thwarts the enemies. It is virtue that governs the subjects duly. It is for this that virtue is called Dhārana or the holder. The virtue of preservation is the greatest and confers fruits in after life. There is nothing like virtue hard to acquire in this world. Charity, kindness, honoring the pious and innocent conduct constitute the chief virtues; for by those the well-being of this life and the next is brought about. O Rāghava, O thou of firms vows—thou art an example of examples. Thou art cognizant of the conduct of the pious. Thou art like an ocean, the refuge of all virtues. O foremost of kings, out of ignorance, I have spoken unto thee so many things. With my head downwards, I beg for thy satisfaction. Be not offended with me." Hearing those wise words of the dog, Rāma said—"What shall I do for thee? Do thou mention it confidentially." Whereto the dog replied, saying:—"It is by piety that a king governs his kingdom—it is by virtue that a king protects his subjects, becomes a refuge unto all and removes the fear of his men. Keeping an eye on this, O Rāma do thou hear, what I say. In the house of a certain Brahman there lives a beggar by the name of Sarvarthasiddha (i.e., who has got all his desires satisfied). And although I am innocent, he has for nothing hurt me." Hearing those words Rāma sent his messenger who brought Sarvarthasiddha, master of all subjects. Thereupon beholding Rāma in the assembly that effulgent and leading twice-born one said:—"O blameless Rāma, tell me what I shall do for thee." Whereto Rāma said—"O twice-born one, thou hast hurt this dog. What offence did it commit by thee that thou didst strike it severely with a rod. Anger is an enemy which taketh away life. Anger is a sweet-speeched enemy in the garb of a friend. It is the foremost of passions and like unto a sharp dagger. And it is anger that stealeth away every thing. It pilfers all that is acquired by asceticism, sacrifices and gifts. It is proper therefore by every means to kill anger. Passions are running amock on all sides like so many exceedingly wicked steeds. Being satiated with of all objects of enjoyments it is better to govern them by patience. By mind, actions, words and eyes a man should engage in the well being of people. He should not injure any body and be not addicted to any thing. The harm, that a mind not under control, can accomplish, is beyond the range of a sharp dagger, trodden serpent and of an enemy always enraged. Even the nature of one, who has learnt humility, cannot be trusted. He, who hides his nature, himself reveals his true self." Rāma, of unwearied actions, having said this, Sarvarthasiddha, the foremost of twice-born ones, said:—"Knocking about the whole day for alms I was highly enraged and struck this dog. It was sitting in the mid-way and I asked it again and again to move away. Thereupon, moving away and standing with reluctance, it stood fearfully on the road-side. O descendant of Raghu, I was at that time stricken with hunger, and struck it for its vicious conduct. O king of kings, I am guilty in this, and thou must punish me. O lord of kings, do thou administer punishment unto me,—I shall then be released from the fear of hell." Thereupon, Rāma asked all the ministers, saying:—"What is to be done now? What punishment is to be inflicted on him? We can protect subjects, if we can administer punishment proportionate to crime." Thereat, Vrigu, Angiras, Kutsa, Vasishtha, Kashya and other ascetics, the leading preachers, the ministers, the citizens, and other sages conversant with Sastras, present there, said:—"A Brāhmana should not be punished with death." The sages conversant with laws having said this, the ascetics addressed Rāma, saying:—"O Rāghava, a king is the governor of all—specially thyself. Thou art the chastiser of the three worlds, the eternal Vishnu." They all having said this, the dog began:—"Thou didst solemnly say 'What shall I do for thee?' Therefore, if thou art gratified with me, and if thou dost wish to confer boons on me, do thou appoint this Brāhmana as the head of family." Thereupon, having been thus honored and pleased and ascending an elephant, he proceeded to occupy his new dignified station. At this, the councillors of Rāma, surprised, said:—"O thou of great effulgence, he has not been punished. Rather thou hast conferred on him a boon." Hearing the words of ministers, Rāma said:—"You do not know the real truth of the whole thing—the dog knows it well." Being accosted by Rāma, the dog said:—"O Rāghava, I was the head of the family of Kālanjava. After the worship of the deities and Brāhmana and the feasting of the servants, male, and female, I used to take my food. I used to parcel out things duly, and my mind was not in the least attached to sin. I used to preserve with great care the articles belonging to the tutelary deities, was humble, good-natured and engaged in the well-being of all animals. Still I have fallen into this dreadful and wretched condition. O Rāghava, this Brāhmana is angry by nature, and impious, injures others, and is impatient, cruel, harsh in words and ignorant, and therefore shall degrade his seven generations up and down. He will by no means be able to discharge the duties of a head of a family. He, whom thou wishest to take to hell with her son, beasts and friends, should be engaged in the serving the Brāhmans and kine. For all his good actions, he is slain who steals the wealth of a Brāhmana, a deity, a woman, and a boy, and the riches given away by him. O Rāghava, one who pilfers the riches of a Brāhmana or a deity falls into a hell called Vichi. Even he who thinks in his mind of stealing it, goes once and again into hell." Hearing the words of the dog, the eyes of the effulgent Rāma were expanded with surprise. The dog went back from where it had come. In its pristine birth the dog was high-minded—it is now cursed for being born in a degraded state of existence. Thereupon, repairing at last to Vārānasi the dog took the vow of fasting.

SECTION LXXII.

There lived for a long time a vulture and an owl on a mountain extending over the banks of a river, resonant with the notes of cuckoos and filled with lions, tigers and various birds, situated in a pleasant forest abounding in trees near the city of Ayodhyā. Once on a time the vicious vulture alleging that the nest of the owl was his own, began to quarrel with him. O worshipful Sir, thereupon they both said:—"The lotus-eyed Rāma is the king of all people; let us go to him and he will decide to whom the nest belongs." Having thus settled the vulture and the owl, being impatient with rage, quarrelling with one another, appeared before Rāma and touched his feet. Beholding that lord of men, the vulture said: "O preserver of humanity, thou art the foremost of celestials and Asuras. O thou of great effulgence, thou art gifted with intelligence and learning more than Vrihaspati and Sukrachārya. Thou art cognisant of the good and bad conditions of creatures. In beauty thou art like the Moon and art irrepressible like the Sun. In glory thou art like Himalaya, in gravity like the Ocean, in prowess like the Patriarch, in patience like the Earth, and in velocity like the Wind. O Rāghava, thou art the preceptor of the mobile and immobile creation, gifted with all sorts of wealth, illustrious, devoid of a revengeful spirit, unconquerable, victorious, and master of all Sastras and laws. O foremost of men, hear. I have an application to thee. O Rāghava, I had built a nest for myself; this owl is now occupying it as his own; therefore, O king, do thou save me." The vulture having said this, the owl began:—"True, it is, O king, that in him are the portions of the Moon, Indra, the Sun, Kuvera and Yama, but there is in him also a portion of man. But thou art thyself the omnipresent deity, Nārāyana. Thou, impelled by thine own self, dost judge all creatures impartially; therefore, a portion of gentleness is well manifest in thee and therefore do people call thee, a portion of the Moon. O patriarch, in anger, punishment, gift and fear, thou art our giver, destroyer and protector,—it is for this that thou art called Indra. In energy thou art like fire irrepressible unto all creatures, and because thou dost spread thy lusture upon all creatures, that thou art called the Sun. Thou art the very lord of riches or art even superior to Kuvera; like Padmā unto the lord of riches, Sri is always by thee. Because thou dost discharge the functions of Kuvera, thou art the giver of wealth unto us. O Rāghava, thou lookest upon all creatures, mobile and immobile, with an impartial eye—thou dost regard thy friends and foes with impartiality, and thou art duly protecting thy subjects. O Rāghava, death pursues him with whom thou art offended—and it is for this reason that thou art styled by people 'the highly powerful Yama.' O foremost of kings, because thou art forgiving unto all creatures and a kind king that people sing thy glories as of a man on earth. The king is the strength of the weak and helpless and he is the eye of the blind and the refuge of those who have no shelter. Thou art also our king; therefore do thou listen to our petition. O king, entering into my nest, this vulture is oppressing me. Thou only, O foremost of men, art the divine chastiser of mankind." Hearing those words, Rāma sent for his councillors. The ministers of Daçaratha and Rāma, Vrishthi, Yayanta, Vijaya, Siddhārtha, Rāshtravarddhana, Asoka, Darmapāla the highly powerful Sumantra and others were well versed in laws, high-minded, conversant with all the Sastras, intelligent, born in respectable families, and adepts in counsel. Having invited them all and ascending his Pushpaka car, he went to the place in question, and, descending there, asked the vulture, "How long has this nest been made? Tell me, if thou remember it." Whereto the vulture replied:—"From the time mankind were first born and spread over the four quarters of the globe have I been living in this nest." The owl said:—"At the time when the earth was (first) adorned with trees that this nest of mine was constructed." Hearing these words, Rāma said to the councillors:—"That assembly is not an assembly where there are no friends—nor are they old men who do not dwell upon religious topics. That religion is not a religion where there is no truth and that truth is not the truth where there is hypocrisy. Those councillors are liars who do not give proper replies in time on the subjects they are well-informed on. He who does give reply to a question under the influence of passion, anger or fear, binds himself with a thousand nooses of Varuna, and at the expiration of full one year he is released from a single sin." Hearing these words, the ministers said to Rāma:—"O thou having a large mind, what the owl has said is true—the vulture has not spoken the truth. Thou art the evidence this, O great king—for the king is the last refuge of all—the root of the subject and the eternal religion. He who is punished by the king, is not doomed to a degraded state. He is, in truth, saved from the fear of hell and reaches a better state." Hearing the words of the ministers, Rāma said:—"Hear what is mentioned in the Puranas. Formerly the Sun, the Moon, the welkin with the stars, the earth with the mountains and forests—the three worlds, the mobile and the immobile, were under water. At that time only Nārāyana existed as the second Sumeru. In Nārāyana's belly was stationed the earth with Lakshmi. Having destroyed the creation and entered water, the highly effulgent Vishnu, identical with the souls of creatures, lay asleep there for many long years. Beholding Vishnu asleep after the destruction of the universe and knowing Vishnu of obstructed breath, the great ascetic Brahmā entered his abdomen. Thereupon, when a golden lotus sprang from Vishnu's navel. That great lord, ascetic Brahmā, originated therefrom and was engaged in austere penances for the purpose of creating earth, air, mountains, trees, men, reptiles and all animals born from womb or egg. At that time from the ears of Nārāyana originated two valiant and dreadful demons under the name of Madhu and Kaitabha. Beholding the Patriarch, there they were greatly enraged, and pursued him. Thereat, the self-born cried aloud hideously. Awakened by that sound, Nārāyana engaged in fighting with Madhu and Kaitabha, and slew them with his discus. And with their gore the whole earth was deluged. Thereupon, purifying the earth again, Hari, preserver of the world, covered it with trees. And various drugs were also created. And the earth was called Medini because it was filled with Medas marrow of Madhu and Kaitabha. It is for this that I hold, O ministers, that this house does not belong to the vulture, but to the owl. Therefore, this vicious vulture should be punished—for this wicked, vicious-minded one, robbing another's nest, is oppressing him." In the interval a voice was heard in the sky stating the true facts:—"O Rāma, do not slay the vulture,—for it has already been reduced to ashes by the force of Gautama's asceticism. O lord of men, this vulture, in its pristine birth, was a heroic truthful and pure king by the name of Brahmadatta. Once on a time a Brāhamana, by the name of Gautama, the very personification of Kāla, came to the house of Brahmadatta for food and said:—'O king, I shall feed in thy house for more than a hundred years.' Thereupon, offering that effulgent Brāhmana, with his own hands, water to wash his feet the king Brahmadatta, made arrangements for his meal. Accidentally flesh was mixed with the food of the high-souled Gautama. Being enraged thereat, the ascetic imprecated him with a dreadful curse and said:—'O king, thou become a vulture.' The king said:—'Be propitiated, O thou of great vows; do not imprecate me thus. I have, out of ignorance committed this offence. O great one, O blameless one, do thou act so that this curse may find termination.' Thereat understanding that this offence was committed by the king unwittingly, the ascetic said—'O king, in the race of Ikshwākus a king shall be born under the name of Rāma. O foremost of men, thou shalt be released from the curse when he shall touch thee.'" Hearing the voice in the sky, Rāma touched Brahmadatta. Thereupon renouncing his vulture from and assuming a beautiful body smeared with celestial perfumes, he praised Rāma and said:—"O thou conversant with piety, by thy Favour have I been saved from the dreadful hell—here hath ended my curse."

SECTION LXXIII.

As Rāma and Lakshmana were (daily) engaged in conversing thus, the vernal night, neither hot nor cold, came on. And it came to pass that one bright morning, after having performed his first diurnal rites, Kākutstha, understanding the ways of the citizens, became anxious to present himself at a spot whence he could observe the citizens. At this time Sumantra, entering, addressed him, saying,—"O king, stopped at the gate, some ascetics stay there,—Maharshis, led by Bhārgava and Chyavana. And, O mighty monarch, eager for a sight of thee, those dwellers on the banks of the Yamunā, well pleased, have despatched me (hither), O tiger among men." Hearing his words, the righteous Rāma answered: "Let the exalted Dwijas enter." Thereat, honoring the royal mandate, the warder with joined hands brought those ascetics difficult of being approached. And numbering over an hundred, flaming up in their native effulgence, those high-souled anchorets entered the royal residence. And they presented Rāma with various fruits in profusion and vessels filled with sanctified waters of all holy spots. Thereupon, accepting the waters of the holy places as well as the various kinds of fruit, that mighty-armed one spake to the mighty ascetics: "Do ye agreeably to desert take these seats." Hearing Rāma's speech, all the Maharshis sat down on those graceful and elegant golden seats. And seeing the saints seated there, that captor of hostile capitals, Rāghava, restraining himself, with joined hands, observed: "What is the reason of your visit? What shall I needfully perform for you? I am worthy of being commanded by the Maharshis; and I must without demur compass every pleasure of theirs. And this entire monarchy, and the life that is resident in my heart,—all these are for the regenerate ones. This I tell you in the name of truth." Hearing his words, the sages of fierce austerities inhabiting the banks of the Yamunā, broke out into a peal of plaudits. And those high-souled ones, exceedingly rejoiced, said: "On earth, O crown of men, this can only be expected from thee and nobody else. Many kings wielding great power have passed away who, having regard to the (possible) gravity of the undertaking, could not bring themselves to promise anything beforehand. But, without knowing he task, thou hast bound thyself by a promise for the glory of the Brāhmanas. And thou, without doubt, wilt succeed in effecting the work; and it behoveth thee to deliver the sages from a mighty fright."

SECTION LXXXV.

When the sages had spoken thus, Kakutstha said: "O ascetics, tell me what is the work which I shall have to accomplish in your behalf. Your fear shall be removed." As Kākutstha was speaking thus, Bhargava remarked: "O lord of men, do thou hear of the origin of the fear that threatens our country. O king, formerly in the Krita age, there was a magnanimous offspring of Diti, the mighty Asura, Madu, eldest son of Lotā. He was well disposed towards Brāhmanas, kind to those seeking his refuge, and gifted with high intelligence. The exceedingly generous deities delighted in him greatly. And by way of honoring him, Rudra conferred a wonderful boon upon Madhu endowed with prowess and ever intent on religion. And extracting a dart from his own, possessed of terrific energy, endowed with great force, and furnished with exceeding splendour, that high-souled one, well pleased, made it over (to Madhu) and spoke to him. Thou hast practised excellent and unrivalled righteousness, which hath won my good graces, and (therefore), I, highly gratified, bestow on thee this choice weapon. So long as thou, O mighty Asura, dost not assail celestials and Vipras, so long shall this be thine,—otherwise it shall come to naught. Reducing to cinders the person that shall rashly enter upon conflict with thee, this dart shall return to thy hand." Having thus obtained the boon from Rudra, the mighty Asura, again bowing to Mahādeva, addressed him, saying: "O reverend one, may this excellent dart be the possession of my family. O god, thou art the lord of the immortals.' Thereat the lord of all beings, the mighty deity Siva, answered Madhu, when he had spoken thus: 'This will not be. But in order that thy prayer may not go for nothing, I graciously say in thy behalf that one of thy sons shall sway this dart. So long that dart-handed one shall be incapable of being destroyed by any creature.’ Having obtained this wonderful boon from the god, Madhu—foremost of Asuras—caused a splendid city to be constructed. His beloved wife the exalted and majestic Kumbhinasi is the offspring of Viçwavasu by Analā. Her son, the highly powerful wicked, and fierce Lavana, ever since his boyhood, gave himself up to a sinful course of life. Seeing his son, committed to an impious course Madhu was overcome with grief, but he did not say anything to him. And forsaking this world, he entered the region of Varuna; and making over the dart unto Lavana, communicated to him all about the boon he had obtained. And by virtue of the power of the dart, he oppresseth the three worlds in especial the ascetics; such is the power of Lavana, and such is his dart. Hearing all this O Kākutstha, thou art capable (of righting our wrong.) Thou art our chief resource. O Rāma many a monarch hath been already sued by the sages, O hero, to deliver them from this fear,—but we have not yet found a deliverer. Hearing, O child, that Rāvana together with all his forces and vehicles hath been destroyed (by thee), we know that there breathes not another king on earth capable of delivering us. Therefore our prayer is that thou mayst deliver us afflicted with the fear of Lavana. Thus, O Rāma, have we acquainted thee with the occasion of fear that hath arisen. Thou art capable of coping with the same. Do thou of undeteriorated prowess, do the needful."

SECTION LXXVI.

Thus accosted (by the sages), Rāma answered them with joined hands: "What doth he live on? What are his ways? And where doth Lavana live?" Hearing Rāghava's words, the sages informed him of the way in which Lavana increased in power. "His food is every creature specially ascetics; his manner of life is regulated by ferocity and his constant home is Madhuvana. Slaying constantly thousands on thousands of lions and tigers and deer, and birds and human beings, he provides his daily food (with their flesh.) And like the Destroyer on the occasion of the universal dissolution, that one possessed of gigantic strength feeds on other creatures as well." Hearing this, Rāghava spoke to the mighty ascetics: "I will slay that Raksha. Let your fright depart." Having thus bound himself with that promise to the ascetics of fierce energy, Raghu's son along with his brothers spoke: "What hero shall slay Lavana? Do you decide this. On whom shall devolve this duty? Whether the mighty armed Bharata or the intelligent Satrughna shall (do this work?)" Thus addressed by Rāghava Bharata remarked: "I will slay this. Let this task be entrusted to me." Hearing Bharata's speech instinct with fortitude and valor, the younger brother of Lakshmana stood up, leaving his golden seat. And Satrughna, saluting the king represented: "The mighty-armed second son of Raghu hath already achieved a grand work: he formerly governed Ayodhyā empty of the noble one,⁹⁶ bearing in his heart the grief connected with his return. Undergoing many a hardship, king, that illustrious one passed his days, lying down on a bed of sorrow, and living on fruits and roots, and wearing rags. Having suffered such misery, Raghu's son should not be suffered to undergo trouble, while, O king I his servant is by." On Satrughna saying this, Rāghava again said: "Let this be so. Do thou do my bidding. I shall install thee on the graceful city of Madhu; or if thou wish without and entrust Bharata with this task, O long-armed one. Heroic, and accomplished, thou art competent to found a city on the Yamunā as well as flourishing provinces. He that, having people's dominion, doth not furnish it with a king, goeth to hell. So if thou accept my words, then slaying Madhu's son, the sinful Lavana, rule the kingdom righteously. O hero, thou must say anything after what I have spoken. Without doubt, a youthful younger brother must obey the injunctions of his elder brother. Do thou, O Kākutstha, accept the installation which I confer on thee, preluded by the prescribed religious formulae uttered by Vipras headed by Vasishtha."

SECTION LXXVII.

Thus accosted by Rāma, the exceedingly energetic Satrughna was powerfully wrought up with bashfulness, and replied slowly: "O lord of men, this doth not appear to be in consonance with morality. Wherefore, an elder brother existing, wouldst thou install a younger one? I must, O best of men, do thy behest; for, O exalted one, thy mandate can never be passed by me. O hero, I have heard from thee as well as from the Sruti (touching the morality concerned).⁹⁷ When my second brother had already vowed (that he would slay Lavana), I ought not to have returned the answer I actually have. I saying,—‘I will in battle slay the dreadful Lavana,’ I have been guilty of an unrighteous speech. And it is for this transgression that, O powerful one, I shall have to undergo this improper process. But, albeit this course is unrighteous and entails perdition, yet desired by my eldest brother, I certainly ought not to make any answer. And, O Kākutstha, a second answer I would not return; so that, O bestower of honor, I may not, by a second reply, render myself liable to a fresh punishment. In this matter, O chief of men, I will even do thy desire. Do thou, O descendant of Raghu, so order that sin may not be mine (in having obeyed thy mandate.)" Thus addressed by the heroic and high-souled Satrughna, Rāma, delighted, spoke unto Bharata and Lakshmana,—"Do you carefully provide the things necessary for the coronation: this very day shall I install that foremost of men, the descendant of Raghu. And by my order do you summon the Purodhasas, O Kākutstha, and the citizens and the Ritwijas, and the councillors." Having received the royal behest, the mighty car-warriors did accordingly. And the Kshatriyas and the Brāhmanas entered the royal mansion with the priest as well as the requisite things for the installation. And then commenced the auspicious sprinkling of the high-souled Satrughna, gladdening (the hearts of all in) the palace of Rāghava. And on being installed Kākutstha resembled the Sun; and he like Skanda formerly installed by the celestials led by Indra. And when Satrughna had been installed by Rāma of untiring deeds, the citizens as well as the Brāhmanas of vast Vedic attainments experienced excess of joy. And Kausalyā and Sumitra and Kaikeyi and the other wives of the king set up festal salutation in the palace. And on Satrughna having been installed the high-souled sages dwelling on the banks of the Jamunā, thought that Lavana had been slain. Then placing the installed Satrughna on his lap, Rāghava, extolling his prowess, addressed him sweet words: "O captor of hostile capitals, this divine arrow never missing is thine. With this, O son of Raghu, thou, O placid one, wilt slay Lavana. O Kākutstha, this shaft was forged when invisible by celestials and Asuras the divine self-sprung and invincible (deity) reposed on the mighty main, and when creation was oppressed by Madhu and Kaitabha as well as other Rākshasas. He, overwhelmed with rage desirous of creating the three worlds, created this best of arrows invincible to all beings, for the destruction of the wicked ones; and destroyed them in battle by means of this very arrow. And having with this foremost of shafts finished Madhu and Kaitabha, they set about creating the worlds. When, O Satrughna, formerly I sought to slay Rāvana, I did not discharge this arrow, thinking that if discharged, it would inflict great havoc on creatures. Keeping in his abode that great and redoubted which had been bestowed on Madhu by the high-souled Tryamvaka, for the destruction of foes,—and worshipping the same ever, Lavana goeth about and secureth excellent fare (for himself) when one challenged him, desirous of reducing him (his antagonist) to ashes. Therefore, O foremost of men, thou shouldst, before entering the city, stand at the gate obstructing his course. O thou having long arms, thou shouldst invite him for battle when he shall be weaponless and in that way wouldst be able to destroy him. And by no other means he is to be slain. If thou canst encompass this, he shall forsooth be slain. O my son, I have thus told thee the way in which the dart should be thwarted. It is impossible to surpass the prowess of the graceful Nilkantha."

SECTION LIXVIII.

Having thus addressed Satrughna, Rāma again and again praised him and said:—"O foremost of men, let four thousand horses, two thousand chariots, one hundred excellent elephants, shops with various articles and songsters follow thee. O foremost of men, O Satrughna, do thou proceed with Nijuta gold and silver coins and necessary riches and conveyances. Do thou so act, O hero, that soldiers might be well-fed and delighted and be not annoyed with thee. Do thou please them with sweet words, for the servants, when they face enemies, have not with them friends or wives—and so they are pleased, O Rāghava when they receive sufficient food and presents, O Satrughna, having sent before a huge and well contented army do thou proceed afterwards to Madhuvana. Thou shouldst proceed so fearlessly that Madhu’s son Lavana might not know that thou wert going for encounter. O foremost of men, he shall not be slain by any other expedient than that I have acquainted thyself with. If he can perceive before, whoever that enemy might be, Lavana shall forsooth destroy him. When rains shall set in after the expiration of the present summer thou shouldst slay him for that is the proper time for destroying that vicious-minded one. For he shall then fearlessly move about leaving off his dart understanding that no one would come to fight with him during rains. Let the soldiers only now proceed with ascetics before them; the summer hath not as yet fully expired and this is the time, when they shall, without any trouble, be able to cross the Ganges. Afterwards having encamped thy army on the other side of the Ganges thou shouldst alone proceed speedily with thy bow." Hearing those words of Rāma and summoning his highly powerful and leading warriors Satrughna said "Do ye all proceed and halt at those places which are well known to you. Do not oppress any body." Having thus ordered the powerful warriors the highly powerful Satrughna bowed unto Kauçalyā, Sumitrā and Kaikeyi. Thereupon having circumambulated with folded hands Rāma, Lakshmana and Bharata he reverentially saluted the feet of the priests. And then with Rāma's permission and having gone round him the highly powerful Satrughna issued out. Having thus depatched before a huge army consisting of selected elephants and horses, Satrughna, the enhancer of the glory of Raghu's race, took farewell from Rāma. And all showed him proper respect.

SECTION LXXVIII.

Having thus despatched his army and waited at Ayodhyā for a month Satrughna, the slayer of enemies, proceeded alone. Having spent two nights on his way he arrived at the holy and picturesque hermitage of the great ascetic Valmiki. And having bowed unto that high-souled Muni he, with folded palms, said:—"O illustrious Sir, I wish to wait here this day; I have come here for some business of our master Rāma. To-morrow morning I shall proceed to the dreadful West." Hearing the words of the high-souled Satrughna, Vālmiki, the foremost of ascetics, replied saying:—"O thou of great renown, do thou wait here without any hesitation. O gentle one, this hermitage belongs to the descendants of the Raghu race. Do thou fearlessly take thy seat and water to wash thy feet." Thereupon taking water to wash his feet and feeding upon fruits and roots Satrughna attained to great delight. And afterwards he asked the great ascetic Vālmiki saying:—"O great ascetic, to whom belong the articles of sacrifice in the cast near this hermitage?" Whereto Vālmiki replied "Satrughna, hear I shall tell thee, whose sacrificial ground was this in the days of yore. There was a king by the name of Saudāsa—one of thy ancestors. His son Virjashaha was a highly powerful and pious king. The heroic Saudāsa was fond of hunting from his boyhood. Once on a time while a-hunting, he espied two Rakshasas in the forest. He had heard about them many times before; they were in the shape of tigers and of a dreadful figure and were not satiated with devouring many thousand deer. King Saudāsa saw those two Rākshasas and found the forest divested of all creatures. And enraged in consequence thereof he slew one of them. Having slain him and been at ease, Saudāsa, the foremost of men, began to eye that Rākshasa. His mate, greatly aggrieved, said to him:—'O vicious one, thou hast, without any fault, slain my companion—I shall therefore mete out becoming punishment unto thee.' Having said this the Rākshasa vanished therefrom. Thereupon in time the prince Virjashaha became king. Saudāsa engaged in celebrating a mighty horse-sacrifice in the vicinity of this hermitage. Vasishtha officiated as a priest at that sacrifice. It continued for many Ayuta years. For immense riches the sacrifice appeared like one performed by the celestials. Thereupon when the sacrifice was about to be finished the aforesaid Rākshasa, remembering his former enmity, assumed the shape of Vasishtha and said to the king Saudāsa:—'O king, to-day the sacrifice shall end; do therefore, without any delay, feed me with meat.' Hearing the words of the Rākshasa in the guise of a Brahman, the king ordered his expert cooks, saying:—'Do ye soon prepare such dishes of meat as may satisfy my preceptor Vasishtha.' Having been ordered by the king the cooks reverentially went away and the Rākshasa assuming their shape brought before the king dishes. The king and queen offered those dishes unto the ascetic Vasishtha, who, after being treated to them, perceived that they were of human flesh and, terribly enraged, said:—'O king, let this be thy food which thou hast offered me; this shall not prove otherwise.' Being enraged on hearing it the king Saudāsa took water in his palms and was about to imprecate Vasishtha, when his queen, preventing him said:—'O king, the illustrious great ascetic Vasishtha is our preceptor and priest and so thou shouldst not imprecate him.' Hearing those words of his queen, the king Saudāsa, threw off that powerful water on his own feet which at once became dark. From that time the illustrious king Saudāsa became also known by the name of Kalasmpāda. Thereupon the king with his spouse again and again bowed unto Vasishtha’s feet and informed him of what the Rākshasa had done under the guise of a Brāhmana. Hearing the words of the king and being apprised that this vile act had been done by the Rākshasa, Vasishtha said, 'O king, even what I have said angrily shall not prove futile. However I confer upon thee this boon that after twelve years thou shalt be freed from this curse, and by my favour thou shalt cherish no recollection of thy condition extending over those twelve years.' Having thus suffered the consequences of the curse, Saudāsa, the slayer of enemies, again obtained his kingdom and governed his subjects. O descendant of Rāghu, the sacrificial ground of which thou hast asked me, belongs to the king Saudasa." Having thus heard the dreadful story of the king Saudāsa and saluted the ascetic Vālmiki, Satrughna entered a thatched cottage.

SECTION LXXIX.

On the same night Satrughna housed himself in a thatched cottage Sitā gave birth to twin sons. In the midnight the Muni boys came to Vālmiki and communicated unto him this auspicious intelligence, saying "O illustrious Sir, the beloved spouse of Rāma hath given birth to two sons; do thou so protect them that evil spirits might not injure them." Hearing those words the highly effulgent Vālmiki went there and attained to great delight on beholding those two highly effulgent sons, resembling the newly risen sun and the celestials. Thereupon he made arrangements against the oppression of ghosts and goblins. Thereupon taking Kusa (the upper part of the grass) and Lava (the lower part) the great ascetic Vālmiki made those arrangements. And giving Kusa sanctified by Mantras unto the hands of elderly women he said, "Do ye rub the person of the elder boy with these," and giving them Lava he said "Do ye rub the person of the younger brother with this. And according to this I shall name the first Son Kusa and the second Lava; and by those names they shall be celebrated on earth." Thereupon reverentially taking from the hands of Vālmiki and Kusa Lava, the means of protection, the elderly ladies engaged in guarding them. Hearing that Sitā without any trouble had given birth to two sons and elderly female ascetics had been engaged in protecting them and hearing the chanting of Rāma's glories in the midnight, Satrughna thought within himself. "Blessed it is that Sitā hath given birth to two sons." And with this joy the live long night of Srābana passed away in no time. Having performed the morning rites after the expiration of the night and taken farewell from the ascetic Vālmiki, Lakshmana proceeded towards the west. And having spent seven nights he at last arrived at the hermitage of the pious Rishis living on the banks of the Yamunā. Taking shelter there he engaged in pleasant conversation with Chābanya and other ascetics. Having remained there for the night and talked with those ascetics the high-souled, heroic Raghu prince Satrughna was greatly delighted.

SECTION LXXX.

Thereupon when the night set in Satrughna accosted Vrigu’s son Chābanya saying, "O Brahman, how powerful is Lavana? And what is the strength of his dart? What persons before had been destroyed by this dart in conflict?" Hearing the words of the high-souled descendant of Raghu,—Satrughna, the highly effulgent Chābanya replied saying.—"O descendant of Raghu, Lavana hath accomplished many works by this dart; amongst them, hear what Māndhāta, born in the race of Ikshwāku, did. The early king of Ayodhyā was known over the three worlds under the name of Māndhāta. He was the son of Yavanāshwa, highly powerful and strong. Having brought the whole world under his subjection the king Māndhāta engaged in the conquest of the celestial region. He having been engaged in making preparations to conquer the world of gods—the celestial chief Indra with other immortals was greatly terrified. With this promise, the king Māndhāta went up into the celestial region that he would occupy the half of Indra’s throne and kingdom and the celestials would adore him. Being apprised of this vicious intention of his, Indra, the slayer of Paka, consoled him in sweet words, saying;—'O foremost of men, even in the land of men, thou hast not been able to become the real king. Without perfectly subjugating the earth how dost thou wish to lord over the celestial kingdom? If the whole world is under thy subjection, O hero, be thou, with the whole host of thy servants and soldiers, installed on the celestial throne.' Indra having said this, the high-souled Māndhāta replied:—'O Sakra, who on this earth, hath disobeyed my commands?' Whereto Indra replied 'O sinless one, the night-ranger, Lavana, Madhu's son, living in Madhuvana, is not under thy control.' Hearing those dreadful and unpleasant words from Indra, the king lowered his head in shame and became silent. Thereupon, having welcomed Indra in that way, he left there and returned to earth. O slayer of enemies, with an angry heart, army and conveyance he went to subjugate Madhu's son Lavana and sent an emissary inviting him to battle. The ambassador, having gone there, addressed many unpleasant words unto Lavana and the night-ranger devoured him. On the other hand finding the delay of his return the king Māndhāta, enraged, began to assail the Rākshasa Lavana with arrows from all sides. Laughing wildly Lavana took up the dart in his hand and discharged it to destroy the king with his followers. Thereupon growing powerful the dart reduced the king with his servants and army into ashes and returned to Lavana. In this wise the high-souled king Māndhāta, with his huge army, was slain. O gentle hero, incomparable and great is the strength of the dart. Forsooth thou shalt slay Lavana next morning. Certain is thy victory if Lavana cannot take up his dart. People shall be at ease if thou canst bring about the destruction of Lavana. O foremost of men, I shall then describe unto thee the incomparable and dreadful prowess of the vicious-souled Lavana and his dart. O king, with great exertions did Lavana slay Māndhāta and not easily. O high-minded one, next morning thou shalt surely destroy Lavana. He shall issue out for flesh without taking his dart. And at that time, O lord of men, thou shalt, for sooth, be crowned will victory."