UTTARAKĀNDAM (continued 5)

SECTION LXXXI.

They being thus engaged in conversation regarding his achieving victory without any danger Satrughna in no time passed the night. The clear morning having arrived, the heroic Lavana issued out of his city to collect food. In the meantime having crossed the river Yamunā, the heroic Satrughna, with bow in his hands, stood at the gate of Madhu’s city. Thereupon returning in the noon with many thousand animals, the night-ranger Lavana, of dreadful actions, espied Satrughna standing at the gate with a weapon in his hand. Thereupon he said:—"What shall thou do with this weapon? O vile wight, enraged I have devoured many thousand persons holding weapons like thee. I now perceive thou hast also been possessed by Kāla. O vile man, I am fully fed. How shall thou, of thy own accord, enter into my mouth?" Lavana having said this again and again laughing the great hero Satrughna shed tears in anger. The high-minded Satrughna being beside himself with rage, from all his person issued burning lustre. Greatly enraged he said to the night-ranger "O thou of a vicious intellect, I wish to enter into a duel encounter with thee. I am the son of the great king Daçaratha, brother of the intelligent Rāma and my name is Satrughna. I slay all my enemies and have come here to destroy thee. I wish now to fight with thee—do thou enter into a duel conflict. Thou art the enemy of all animals. Thou shall not be able to survive at my hands." He having said this, the Rākshasa, laughing aloud, replied unto that foremost of men;—"Thy understanding is bewildered. By the influence of destiny thou hast come under my control. The Rākshasa Rāvana was the brother of my aunts, o thou of vicious understanding, O vile wight, it is for his wife that Rāma did slay him. It is out of hatred that I have tolerated the destruction of Rāvana's family and have pardoned you all. You are all vile men; I have slain and defeated all of your family that have passed away and shall destroy all that are living and shall come into existence. O thou of vicious intellect, if thou wishest I shall fight with thee. Do thou wait here so long I do not bring my weapon. Do thou remain here as long as I with that shall not kill thee." Whereto Satrughna immediately replied "Where shalt thou go while I am alive? The practical men should never let off the enemies who come out of their own accord. He, who inviteth an enemy into battle under the influence of perverted understanding is slain like a coward. Do thou behold this world of creatures to thy hearts' content for I shall by various sharp weapons despatch thee to Yama's abode who is the enemy of the three worlds and Rāghava."

SECTION LXXXII.

Hearing the words of the high-souled Satrughna Lavana was greatly enraged and again and again asked him to wait. And clashing his hands and grinding his teeth he invited that foremost of Raghus, Satrughna, to fight. And Satrughna, the slayer of celestial's enemies, said to the dreadful Lavana, giving vent to those words:—"Satrughna was not born when thou didst defeat other kings; do thou therefore proceed to Death's abode being assailed by shafts. O thou of a vicious soul, as did the celestials behold Rāvana slain so shall the Rishis and learned Brahmans behold thee, destroyed by me. O Rākshasa, forsooth shall good crown cities and villages when thou shalt fall down burnt by my arrows. As the rays of the sun enter into lotus so shall arrows, hard as lightning, discharged by my hands, shall enter into thy heart." Being beside himself with ire on hearing those words of Satrughna, Lavana threw a huge tree against his breast. And Satrughna too sundered it into a hundred pieces. Beholding his own action baffled the Rākshasa again took up many trees and hurled them at Satrughna, who, with three or four hundred bent arrows, cut them all, one by one, into pieces. Thereupon when the powerful Satrughna assailed him with arrows the Rākshasa was not the least pained. Rather laughing aloud the valiant Rākshasa uprooted a tree and struck him with that on the head. With that stroke he was wounded and slain. And that hero falling there arose a terrible uproar amongst the Rishis, celestials, Gandharvas and Apsarās. Thereupon considering Satrughna slain the night-ranger did not enter his house albeit he got the opportunity; and moreover beholding him fallen and destroyed he did not take up his dart. He then began to carry his collected food. Regaining his sense within a moment, Satrughna, with a weapon in his hand, stood at the city gate and the Rishis began to praise him. Thereupon, he having taken up an excellent arrow of unfailing aim the ten quarters were filled with its native brilliance. Its face was like lightning and its velocity the same and it looked like Meru and Mandara; its joints were all bent. None could defeat it in battle. It was pasted with red sandal resembling blood and its feathers were beautiful. Beholding that dart like unto the fire of dissolution, and dreadful like unto the lords of Dānavas, mountains and Asuras, the creatures were greatly terrified. What more, being disturbed, the celestials, Asuras, Gandharvas, saints and Apsarās and all other creatures of the world approached the Great Patriarch, the conferrer of boons and said;—"The fear of the celestials and the destruction of the creatures hath arrived." Hearing those words the Patriarch Brahma replied "Although it is a source of great fear still it is not dreadful unto the celestials." Thereupon with sweet accents he said:—"Hear, O ye celestials, Satrughna hath taken up this arrow for the destruction of Lavana. By the energy thereof we have all been overwhelmed. This effulgent, ever-existing arrow was made by the Primeval Deity Vishnu—the lord of creatures. My children, the burning arrow, of which you are afraid, was made by the high-minded Vishnu for slaying the demons Madhu and Kaitabha. And Vishnu alone is cognizant of its energy. This Satrughna is the first portion of Vishnu’s person; do ye all go hence and behold the destruction of the foremost Rākshasa, Lavana, by the high-souled, heroic Satrughna, the younger brother of Rāma." Hearing the words of the Patriarch Brahmā, the celestials arrived at the battle-field of Satrughna and Lavana and saw that the arrow, held by Satrughna’s hands, was burning like the fire of dissolution. Beholding the welkin covered by the celestials, Satrughna, the descendant of Raghu, emitting leonine roars, again and again looked towards Lavana. And being again excited by the high-souled Satrughna and enraged Lavana arrived for encounter. Thereupon expanding his bow up to ears, Satrughna, the most accomplished archer, discharged his arrow against the spacious breast of Lavana. And piercing his heart that arrow entered speedily into Rasātala And having entered Rasātala that arrow, honored by the celestials, again came to the descendant of Raghu. And being pierced by that shaft the night-ranger Lavana fell down on earth like a mountain clapped by a thunder-bolt. The Rākshasa being slain that celestial, huge arrow came into the possession of Rudra before the gods. Having removed the fear of the three worlds with one shaft, that heroic Raghu, Satrughna—younger brother of Lakshmana, holding excellent bow and arrow, appeared like the Sun of thousand rays removing darkness. Thereupon chanting the glories of Satrughna, the celestials, Rishis, Pannagas, Apsarās, said "O son of Daçaratha, it is really fortunate, that thou, renouncing fear, hast acquired victory and that the Rākshasa Lavana hath been vanquished like a serpent."

SECTION LXXXIII.

Lavana being slain the celestials headed by Agni and Indra said in sweet accents to Satrughna the represser of enemies:—"O child, fortunate it is that thou hast been crowned with success after slaying the Rākshasa Lavana. Do thou, therefore, O foremost of men, O thou of firm vows, accept boons. O thou having long arms, all those who can confer boons have arrived here; they all wish for thy victory; seeing us doth not go without fruits." Hearing the words of the celestials the large-armed and self-controlled Satrughna placed his hands on his head and said.—"Let this picturesque and charming city of Madhu, built by the celestials, be my capital; this is the only excellent boon I can beg." The celestials, with a delighted heart, said to the descendant of Raghu:—"Thy desire shall be fulfilled and forsooth shall thy city be turned into a picturesque capital under the name of Surashena." The high-souled celestials having ascended the welkin saying this, the highly effulgent Satrughna brought the soldiers there, that were encamped on the banks of the Ganges. When the soldiers arrived there on hearing the commands of Satrughna he engaged in making encampments in the month of Srāban. In this wise the fearlessness of the celestial host, taking the shape of a country, that beautiful and picturesque city was reared in the course of twelve years. All the fields there were filled with crops and Indra began to pour showers in due season. And being protected by the strength of Satrughna's arms all men there became valiant and were freed from diseases. That city on the banks of Yamunā appeared beautiful like the half moon and was filled with yards, shops, streets beautiful houses, men of four orders and various articles of trade. Satrughna now engaged in beautifying the spacious, white houses that were made by Lavana before, with various ornamental works. Beholding the city interspersed with various excellent gardens, pleasure grounds and prosperously filled with celestials and men and diverse articles of trade and merchants hailing from various countries, Satrughna, the younger brother of Bharata, attained to the satisfaction of desire and excess of delight. Having thus reared the beautiful city he resolved within himself "The twelfth year has come. I shall now behold the feet of Rāma." Thereupon having set up the city resembling the region of the celestials and filled with various men, the king Satrughna, the enhancer of Raghu's race, determined on beholding Rāma's feet.

SECTION LXXXIV.

Thereupon on the completion of the twelfth year, Satrughna, with few servants, soldiers and followers, desired to proceed to Ayodhyā protected by Rāma. Having prevented his minister and leading generals he proceeded with one hundred chariots and cavalry. And having counted seven halting stations on his way, the highly illustrious descendant of Raghu—Satrughna, arrived at the hermitage of Vālmiki. And having bowed unto the feet of the leading Muni, that foremost of men took from his hands water to wash feet and Arghya and accepted his hospitality. The great ascetic Vālmiki addressed to the high-souled Satrughna many sweet words. Having referred at first to Lavana's destruction, he said:—"Having slain Lavana thou hast performed a very hard work. O gentle one, O foremost of men, Lavana had slain in conflict many hundred highly powerful kings with their army and conveyances. And thou hast easily slain that vicious-souled Rākshasa, Lavana. By thy prowess the whole world hath been divested of fear. With great difficulty Rāma had slain Rāvana—but without any trouble whatsoever thou hast accomplished this mighty work. Lavana being slain, the celestials have been greatly delighted—what more the well-being of the whole universe and all creatures has been brought about. O Rāghava, O foremost of men, being present in the assemblage of Vasava—I duly witnessed your combat. O Satrughna, I too have been greatly delighted—I therefore smell thy crown for this is the best expression of love." Saying this the high-minded Vālmiki smelled his crown and made arrangements for his reception as well as that of his followers. After meals, Satrughna, the foremost of men, listened to themes relating to Rāma and set in musical notes. Those themes were composed describing the early actions of Rāma. They were composed in Sanskrit, set to the tune of a musical instrument, adorned with all the marks of vocal music and arranged in accompaniment with notes. Satrughna, the foremost of men, heard them from the beginning to the end, pregnant with truth and composed of those words. And on hearing it he was beside himself with joy and his eyes were full of tears. And remaining stunned for some time and regaining his sense afterwards he began to breathe hard out of excess of surprise. He heard, in that song, of past events as things passing on. And hearing it, his followers, with their heads down and sorrowfully said:—"Wonder," and saying this they began to converse with one another:—"Alas! Where are we? Is this a dream? We have been hearing at this hermitage what we had not seen before. What wonder, that in a dream we hear such an excellent song." Being in this wise greatly surprised they said to Satrughna:—"O foremost of men, do thou ask particularly, about this, Vālmiki, the foremost of ascetics." They being all thus struck with curiosity, Satrughna said:—"It is not proper for us, O Ye soldiers, to question him in this way. There are many such wonders in the hermitage of this ascetic. It is not therefore becoming to ask him about this out of curiosity." Having thus addressed the soldiers and bowed unto the ascetic, Satrughna, the desendant of Raghu, entered his own quarter.

SECTION LXXXV.

Thereupon going to bed, Satrughna began to meditate upon that excellent theme relating to Rāma and treating of diverse subjects and did not enter into sleep. In sooth the high-minded Satrughna spent the night in no time listening to that charming song set in musical notes. The night being over, he first went through the morning rites and then with folded hands addressed the foremost of ascetics, Vālmiki, saying:—"O illustrious Sir, I am anxious to see Rāma, the enhancer of the delight of the Raghu race. And my desire is that thou mayst with other illustrious Rishis, grant me permission on this." Satrughna, the slayer of enemies, having said this, the great ascetic Vālmiki embraced and bade him farewell. He was greatly anxious to behold Rāma and saluting the foremost of Munis he speedily proceeded to Ayodhyā. Thereupon having entered the highly picturesque city Ayodhyā, the graceful descendant of Ikshwākus, Satrughna reached where the long-armed and the highly effulgent Rāma was waiting. He espied there Rāma in the midst of the councillors like Indra amongst the immortals burning in his own effulgence. And having bowed with folded hands unto Rāma, having truth for his prowess, Satrughna said:—"O great king, I have carried out all thine behests; I have slain the vicious Lavana and filled his city with subjects. O descendant of Raghu, twelve years have passed away without thee—I do not wish to live any longer separated from thee. Do thou therefore, O Kākuthstha of unmitigated prowess, have compassion on me. Without thee, I cannot live for ever in a foreign province like a motherless child." He having said this, Rāma embraced him and said:—"Be not sorry, O hero. This is not a becoming action for Kshatriyas. The kings, O Rāghava, are never tired of living in a foreign land. According to the morality of the Kshatriyas, their greatest duty consists in governing the subjects. O heroic and foremost of men, do thou, at intervals, come to Ayodhyā to see me and return to thy own city. Forsooth thou art dearer than my life. But it is an incumbent duty to govern the kingdom. Do thou therefore, O Kākutstha, live with me for seven nights, and afterwards return to thy city with thy servants, army and conveyances." Hearing those moral and charming words of Rāma, Satrughna poorly replied, saying:—"Thy command shall be carried out." Thereupon Satrughna, well-skilled in the use of bows, remained with Rāma for seven nights and then addressed himself for departure. Thereupon having invited Bharata and Lakshmana, the high-souled Rāma, having truth for his prowess, speedily went for his city in a huge chariot. The high-souled Lakshmana and Bharata followed him on foot for some distance.

SECTION LXXXVI.

Having bade adieu unto Satrughna, Rāma, the descendant of Raghu, was greatly delighted by governing his subjects piously in the company of Bharata and Lakshmana. Some days having passed in this wise—a villager, an old Brahman, arrived at the palace gate with a dead body. That Brahman, stricken with affection, again and again bewailed in various piteous accents, exclaiming "What heinous crime had I committed in my pristine birth that I have been constrained to witness the death of my son. My son, thou hast not as yet completed fourteen years. To my misery thou hast met with untimely death. Forsooth, for thy grief, O my son, myself and thy mother shall soon be snatched away by death. I do not remember to have ever uttered a falsehood, or injured an animal or perpetrated any other crime. Therefore for some other sinful action, this boy, without performing the son's duties towards his parents, has gone to the abode of death. Save under the regime of Rāma, I have never seen or heard of the dreadful death of such a boy who hath not attained the age. Forsooth, Rāma hath perpetrated a mighty iniquity for which boys, during his administration, have been meeting with untimely death. In other governments boys have no fear of such an untimely death. Therefore, O king confer life upon this dead child. Or else with my spouse I shall renounce my life at this gate like one having no lord. O Rāma, soiled by the sin consequent upon the destruction of a Brāhmana, do thou live long happily with brothers. O thou of great prowess, up to this time we have lived happily in thy kingdom. And now, O Rāma, under thy subjection we are being troubled with the sorrow of our son's death. We have been brought under the influence of Kāla; so in thy kingdom there is not the least happiness for us. Having attained Rāma as its lord, the kingdom, of the high-souled Ikshwākus, hath attained to the condition of one having no master, where during Rāma's regime the death of a boy hath been brought about. For being impiously governed by a king, for his sin, the subjects meet with calamities. And a king following evil tracks and not governing the subjects righteously people meet with untimely death. Therefore, when a king doth not suppress the crimes committed by people either in cities or provinces the fear, of untimely death, comes in. Evident it is therefore that undoubtedly the sin of the king hath appeared in cities and provinces. And for that reason this boy hath met with death." Being overwhelmed with sorrow that old Brahman again and again remonstrated with the king in these piteous words and afterwards covered the death body (of his son).

SECTION LXXXVII.

Hearing those sorrowful words of the Brahman, Rāma was greatly sorry and sent for Vasishtha, Bāmadeva, his brothers, citizens and councillors. Thereupon having entered the apartment in the company of Vasishtha, eight Brahmans blessed the king Rāma, resembling a celestial, saying "May victory crown thee." Mārkandeya, Maudgalya, Bāmadeva, Kashyapa, Kātyāyana, Javali, Gautama, and Narada—these eight leading Brāhmanas having taken their seats, Rāma, with folded hands, saluted them. And he showed due civilities towards his minister, citizens, Rishis and all others. Thereupon all the highly effulgent Rishis being accomodated with seats Rāma narrated duly before them the account of the Brāhmana and said. "This Brahman is waiting at the Palace-gate." Hearing those words of the poorly king, Nārada, in the presence of all other Rishis, replied:—"Hear, king, why this boy hath met with untimely death. And hearing this, O descendant of Raghu, do thou settle what thou thinkest proper. O king, in the golden age, only the Brahmans used to engage in asceticism. At that age, save the Brāhmanas no other caste used to lead the life of an anchoret. And for this, the Brahmans were the highest caste, effulgent in asceticism, shorn of ignorance, above death and conversant with three ages. Thereupon at the end of the golden age, Brāhmana's understanding became loose and the Tretā Yuga set in. At this age Kshatryas, gifted with the power acquired by pristine asceticism, were born. And those men, intent upon austere penances, that were born in the Tretā age, were more powerful and greater devotees than those in the former age. In the golden age the Brāhmanas were more powerful than the Kshatryas. But in the Tretā age the Brāhmanas and the Kshatryas were equally powerful. Thus in the Tretā age, not beholding prominence of the Brāhmanas greater than that of the Kshatryas, Manu and other religious leaders of the time composed the Sastra describing and setting in the four divisions of castes. In this wise the Tretā age was prolific with virtues of the four Varnas, and many pious sacrifices and was shorn of iniquities. But being attacked a little with iniquity, one portion of sin appeared on earth. And growing impious people lost their strength. And for houses and farms that were the property of the former age, people of the Tretā Yuga were possessed by envy, the outcome of the quality of darkness. And with the fading of impiety on earth during Tretā, the soiled sin of untruth appeared. And this iniquity stretching one footstep, the lease of people's lives, for sins, became limited. And the sin of untruth descending on earth, people, to avoid the extinction of life in consequence thereof, became truthful and engaged in many pious observances. During the Tretā age the Brāhmanas and Kshatryas engaged in austere penances and the Vaisyas and Sudras engaged in serving them. And the greatest piety of the Vaisyas and Sudras at that time consisted of serving the Brāhmanas and Kshatryas and specially for the Sudras the highest religion was to serve people of all Varnas. O foremost of kings, at the end of the Tretā age, Vaisyas and Sudras being fully overpowered by the sin of untruth, the Brāhmanas and the Kshatryas also grew feeble. And the second foot of impiety being ushered into the world the Dwāpara age set in. O foremost of men, during this age two legs of piety being cut off, impiety and untruth multiplied. And in Yuga named Dwāpara the Vaisyas engaged in devout penances. In this wise in three ages the three Varnas gradually engaged in ascetic performances. The piety of asceticism by Yugas gradually became established in three Varnas. But, O foremost of men, in these three Yugas the Sudras were not entitled to the virtues of devout penances. O foremost of men, the degraded caste—the Sudras, during thy regime, have engaged in austere penances. And in the Kali Yuga asceticism shall be established in the Sudras. O king, even in the Dwāpara, devout penances for Sudras were considered as impiety, what to speak of the Tretā age. O king, one Sudra, under the influence of vicious understanding has begun devout penances within thy kingdom. And for that reason this boy hath met with death. Calamity sets in that kingdom where a vicious-minded person commits an iniquity and that vicious wight and the king forsooth speedily repair to hell. The king, who piously governeth his subjects, receiveth the sixth portion of their study, asceticism and good actions. While the king is entitled to the sixth portion of everything why should he not fully protect his subjects? Therefore, O chief of men, do thou bring all informations of thy kingdom. And be then studious to repress vices wherever thou shalt find them. And by that, O foremost of men, the piety of the subjects shall be increased, the lease of their life shall be prolonged and this boy shall regain his life."

SECTION LXXXVIII.

Hearing the sweet words of the celestial saint Nārada Rāma was greatly delighted and addressing Lakshmana said:—"O gentle one, do thou console that foremost of twice-born ones and place the dead body of the boy in a jar full of oil. Let this body be protected by sweet-scented oil so that it might not be soiled by any means. See that it is not disfigured, its joints are not loosened and the hairs do not fall off." The highly illustrious Rāma, the descendant of Ikshwākus, thus commanded Lakshmana, gifted with auspicious marks, and thought of his car and desired it to come soon. Understanding his intention the golden car appeared before him in no time and saluting him said:—"O thou of long arms, thine chariot hath come." Hearing the sweet words of Pushpaka the king Rāma saluted the great ascetics, ascended the car with his burning bow, quiver and dagger and left Bharata and Lakshmana in charge of the city. And searching that Sudra devotee here and there Rāghava proceeded towards the west. And not beholding him there he went to the North bounded by the Himalayas. And even there he did not espy the Sudra ascetic and even the smallest iniquity was not seen there. Thereupon returning from that quarter the king journeyed the whole of east. And having sat on the Pushpaka car he saw that the eastern quarter was transparent like a looking glass and there was not the best touch of sin. From the east Rāghava proceeded towards the south and espied a big tank by the side of the Saivala mountain. On the banks of that pond one ascetic was performing the most austere penances with his legs upwards and head downwards. Thereupon approaching him, Rāma said—"O thou of good vows, blessed art thou; I do ask thee, now, O thou highly effulgent and grown old old in asceticism, in what Varna thou art born. I put this question out of curiosity. I am the son of king Daçaratha and my name is Rāma. For what art thou going through such hard austerities? Is it heaven or anything else that thou prayest for? O ascetic, I wish to hear of the purpose for which thou art performing such hard penances. Art thou a Brahman, or an irrepresible Kshatriya or the third caste Vaisya or a Sudra? Do thou speak the truth and thou shaft be crowned with auspiciousness." Hearing the words of Rāma, the ascetic, whose face was downwards, gave out his degraded birth and communicated unto him for what he was performing ascetic observances.

SECTION LXXXV.

Hearing the words of Rāma of unwearied actions, the ascetic, with his face downwards, said:—"O highly illustrious Rāma, I am born in the race of Sudras; and with a view to reach the region of the celestials with my body I am going through these austere penances. O Kākuthstha, I shall never utter a falsehood since I am willing to conquer the the region of gods. I am a Sudra and my name is Sambuka." The Sudra ascetic having said this, Rāma took out of scabbard a beautiful sharp sword and chopped off his head therewith. And that Sudra being slain, Indra, Agni and other celestials praised him again and again and showered flowers. And being greatly delighted, the celestials said to Rāma, having truth for his prowess:—"O thou of a great mind, thou hast nicely performed this god-like work. O slayer of foes, do thou now crave a boon. O descendant of Raghu, being slain by thee this Sudra hath been able to attain to the abode of the celestials." Hearing the words of the deities, Rāma, having truth for his prowess, said with folded hands to Purandara, of a thousand eyes:—"If the celestials are pleased, I beg for this boon that the son of the twice-born one may be restored to life. Do ye confer upon me this boon; this is my wished-for object. It is for my iniquitous conduct that this only son of the Brahman hath met with untimely death. Do ye restore him to life. I have promised before that leading twice-born one that I would restore his son to life—do ye therefore, make not me a liar." Hearing the words of Rāma the leading celestials delightedly said:—"Do thou return, O Kākutstha. The Brahmin boy shall immediately gain back his life and be united with his father, mother and friends. O Rāghava, with the death of the Sudra the boy has regained his life. Be thou at ease; may good betide thee. O foremost of men, we, too, return with delighted hearts. O Rāghava, we desire to behold the hermitage of the great saint Agastya. Having been initiated, that highly effulgent Brahman saint hath lived within waters for twelve years; his vow hath now terminated. O Kākuthstha, we shall now go to welcome that Muni. Do thou also follow us to see that saint." Saying "So be it!" to the words of the celestials that descendant of Raghu ascended his golden car Pushpaka. And having ascended spacious cars the celestials proceeded to the hermitage of Agastya born of a Kumbha. Rāma too also followed them. Thereupon beholding the celestials present the virtuous-souled Agastya, the jewel of asceticism, welcomed them particularly. Having accepted his worship and adored in return that great Muni, the immortals, delighted, proceeded to their abodes with their followers. The celestials having departed Rāma descended from Pushpaka and saluted that effulgent and foremost of Rishis Agastya. And having received due hospitality he sat there. Thereupon the highly effulgent and leading ascetic Kumbhajoni said:—"O Rāghava, I have been greatly delighted with thy coming. By my good fortune I have seen thee to-day. O Rāma, I love thee because thou art gifted with many qualities. O king, thou art my worshipful guest. I was thinking of thee. The celestials informed me that thou wert coming having slain the Sudra ascetic. Thou hast observed piety and hast given back life unto the dead child of the Brahman. Do thou spend this night with me, O Rāghava. Thou art the graceful Nārāyana. In thee the whole universe is established. Thou art the lord of all creatures and the eternal Purusha. Thou shalt go to thy city next morning in thy Pushpaka car. This ornament, O gentle one, hath been made by the architect of the celestials; its make is very beautiful and it is dazzling by its own lustre. By accepting this, O Kākutstha, do thou satisfy my desire. It is said that one attains to best fruits if he makes present unto his deity, of best articles he gets from another. Thou art the only worthy person to use this ornament. Thou art alone capable of conferring best fruits. Thou dost protect Indra and other celestials. Therefore I do duly present thee with this ornament. O king, do thou accept it." Thereupon meditating upon the duties of the Kshatryas, the heroic Rāma, the foremost of the intelligent, said:—"O illustrious Sir, the Brāhmanas only can accept presents—how can the Kshatryas do? To take gifts is the function of the Brāhmanas—for Kshatryas it is a source of censure. Besides, to receive presents from a Brāhmana, is highly culpable. Do thou therefore tell me, how I may accept this ornament." Hearing the words of Rāma, the great saint Agastya replied saying:—"O Rāma, O son of Daçaratha, at the beginning of the golden age, people had no king; but Vāsava was the ruler of the celestials. Therefore to obtain a king, men approached Brahmā, the god of gods and said 'O deity thou hast placed Indra as ruler over the celestials; therefore, O lord of creatures, do thou also confer upon us a king who shall be foremost among men; by worshipping him we shall be freed from all sins. We shall not live without the king—even this is our firm resolution.' Thereupon the Patriarch Brahmā sent for Indra and other deities and said:—'Do ye all give a portion of your respective energies.' Thereupon the deities gave each a portion of their own energies. Thereupon Brahma made a Khshupa or sound and therefrom originated a king under the name of Khshupa. And in his person Brahmā placed in equal proportions the energies of the deities. Thereafter he made Khshupa the foremost king of men. By virtue of the portion of Indra's energy the king Khshupa brought the earth under his control; by that of Varuna’s energy he fostered his own body; by Kuvera’s portion he conferred riches upon his subjects; and by that of Yama he governed them. Therefore, O Rāma, by virtue of Indra's portion, do thou accept this ornament and confer upon me the salvation." Hearing the words of the Muni, Rāma took from him that brilliant celestial ornament burning like the rays of the Sun. And having taken that excellent ornament, Dāçarathi asked the great saint Kumbhayoni, saying:—"Whence hast thou obtained this celestial ornament of a wondrous make? Who hast given thee this? Brahman, I do accost thee thus out of curiosity. Thou art the mine of many wonders." Whereto Agastya replied, saying "Hearken, O Rāma, how I did obtain this ornament in the Tretā age."

SECTION XC.

"O Rāma, in Tretā age, there was a huge forest extending over a hundred Yojanas divested of animals and men. In that forest I used to perform my austere penances. Once on a time I began to roam all over the forest being willing to see well every nook and corner of it. And I saw that it was impossible to ascertain how very pleasant that forest was. In every place there were trees with profuse sweet fruits and roots. In the middle I espied a pond extending over a Yojana. There was no moss in that deep, calm, clear and sweet water; there were lotuses and lilies and swans, Kārandāvas, Chakravakas and many other water fowls were playing in the waters. O lord of creatures, at no distance from that pond I saw an old, holy hermitage but there was no creature or animal around it. It was summer and I spent that night in that hermitage. Next morning leaving my bed I arrived at the banks of the pond and saw a plump dead body in the waters. None of its limbs was pale and its beauty was not spoiled. Beholding it and standing on the banks I began to meditate upon it. And thought I 'What is this?' In a moment I espied a beautiful car, swift-coursing like the mind and drawn by ganders. And I saw in that chariot a celestial person. He was being attended by Apasaras adorned with celestial ornaments and having lotus-eyes. Some of them were singing, some dancing and some playing on Mridanga, Vina and other musical instruments and some were fanning his lotus-like countenance with valuable, golden chowries, dazzling like the rays of the moon. O Rāma, the foremost of Raghu’s race, like unto the moon renouncing the summit of the Sumeru mount that celestial wight got down from his seat in the car and engaged in devouring the dead body. And having taken enough flesh he got down into waters and duly performed ablution. And thereafter that heavenly being again addressed himself for ascending the car. O foremost of men, beholding that heavenly being about to get up I accosted him, saying ‘Who art thou? I see, thou hast a celestial form, then why hast thou taken such an abominable food? O thou adored of the immortals, persons like thee should not take such meals. O gentle one, I have been striken with great curiosity and wish to hear all. Thine living upon dead body doth not appear agreeable unto me.’ O king, plainly and out of curiosity I put to him these questions. And hearing them, the celestial being related everything unto me."

SECTION CXI.

"O Rāma, hearing my words pregnant with sound reasoning, that heavenly being, with folded hands, said 'Hear, O Brahman, from what unavoidable cause hath proceeded this happy and again painful incident. There flourished in the days of yore a highly illustrious and powerful Vidarbha king under the name of Sudeva known over three worlds. He was my father. His two queens gave birth to two sons. My name is Sweta and the name of my youngest brother was Suratha. After the decease of my sire the subjects installed me on the throne and I governed them piously and carefully for a thousand years. By some reason I was informed of the extent of my life. And when I perceived that the lease of my life had well-nigh expired I entered into the life of Banaprasta. And having placed my brother Suratha on the throne I entered into a dense forest devoid of men and animals at no distance from this pond to perform devout penances. And I performed austerities for a long time near this pond. Having performed hard penances in this forest, for three thousand years I at last attained to the region of Brahmā. And albeit I had reached the Brahmā region I was still being assailed by hunger and thirst. And gradually I grew tired therewith. Thereupon approaching the patriarch Brahmā, the lord of three worlds, I said:—"O Brahmā, here there is no hunger or thirst; still why have I been brought to their control? Of what iniquity of mine is this fruit? O deity, tell me upon what I shall live?" Whereto the patriarch replied;—"O son of Sudeva, do thou live upon sweet savoured meat everyday? O Sweta, thou didst only look to the growth of thy person when thou didst perform rigid penances. O thou of a great mind, nothing grows, when nothing is sown. Thou didst only perform ascetic penances, but thou didst not make any gift of charity. It is for that reason, O my son, that thou art, even in heaven, being assailed by hunger and thirst. Thereupon do thou now live upon thine own dead body fostered by various food. By this thou shalt keep up thy being. O Sweta, thou shalt be relieved from this affliction when the irrepressible, great Saint Agastya shall reach that forest. O gentle one, even unto the immortals he can give salvation; what wonder it is that he shall relieve thee from the miseries of hunger and thirst." O foremost of twice-born ones, from the time of hearing those words of the great Brahmā, the god of gods, I have been engaged in this cursed work of feeding upon my own dead body. O Brahman, for many long years I have been living upon this corpse still I have not done with it. O Saint, I, too, derive satisfaction from it; I now understand that thou art the illustrious Agastya born of a Kumbha; for none else is capable of coming here; do thou therefore save me from this pain, who am afflicted with great miseries. O foremost of twice-born ones, O gentle one, do thou take this ornament; may good betide thee. Do thou be propitiated with me. O Brahman, I do confer upon thee, gold, riches various clothes, eatables, excellent ornaments and diverse other objects of desire and enjoyment. O foremost of Munis, do thou with compassion save me.' Hearing those words of the heavenly being, exciting pity, I accepted this ornament for saving him. And as soon as I took this ornament that human body of the royal saint disappeared. And the body being dissolved, the royal saint Sweta, greatly delighted, happily went to the land of immortals. It is for this reason, O Kākutstha, that royal saint, resembling Indra, conferred upon me this wondrous, celestial ornament."

SECTION CXII.

Hearing the wondrous words of the great saint Kumbhayoni, Rāma, out of great curiosity and importance of the subject, again asked him, saying:—"O Brahman, why was that dense forest, in which the king Sweta used to perform hard penances, divested of birds and animals? And how did he proceed to that forest devoid of men and animals for undergoing penances? I wish to hear the truth." Hearing the words of Rāma stricken with curiosity, the highly effulgent saint Agastya said:—"O Rāma, formerly in the golden age, Manu was the king. His son was Ikshwāku. Having installed the irrepressible Ikshwāku, Manu said: 'Be thou the lord over creatures.' Saying 'So be it' Ikshwāku accepted the command. Thereupon greatly delighted Manu said to his son:—'I have been highly pleased with thee. For sooth thou shalt become a very liberal prince. Thou shalt govern the subjects meting out proper punishment unto them, but do not punish them without any fault. If the punishment, which a king inflicts upon the guilty, be just it becomes the instrumental in taking the giver to heaven. Therefore, O my son having large arms, be particularly studious as regards punishment for thereby thou shalt acquire great piety.' Having in this wise advised Ikshwāku Manu delightedly repaired to the region of Brahmā. After Manu's departure, the effulgent Ikshwāku thought of the means for creating progeny. Thereupon performing many pious rites Manu's son engendered a hundred sons. O descendant of Raghu, the youngest of all those sons became stupid and ignorant and did not respect his elder brothers. And thinking that he should therefore be punished he named this son 'Danda.' Thereupon finding no other province worthy of Danda he allotted the region between Vindhya and Saivala to him. Danda became king of that picturesque valley. And having reared a fine city there he named it as Madhumanta and appointed Sukracharja of firm vows as his priest. Having thus established his kingdom, Danda, with his priest, began to lord over it filled with healthy and delighted people like unto the lord of celestials in their region. O Rāma, like unto Mahendra governing his kingdom of heaven under the guidance of Vrihaspati, the preceptor of celestials, Danda, the grand-son of Manu, governed his own kingdom with the help of Usanās."

SECTION XCIII.

Having related this story unto Rāma the great saint Agastya again said:—"O Kākutstha, having subdued his passions, the king Danda, reigned undisturbed in this wise for many long years. Thereupon during spring, in the month of Chaitra the king arrived at the picturesque hermitage of the preceptor Sukra. At that time, Sukra's daughter, matchless in beauty and grace, was walking in the forest. The king saw that jewel of a girl, and being stricken with lust and growing restless he approached her and said:—'O thou having a beautiful waist, O fair lady, whose daughter art thou? O thou having a moonlike countenance, I have been assailed by the arrows of Cupid and hence I do accost thee thus.' Hearing the words of the vicious-souled Danda, maddened with lust, Sukra's daughter humbly said:—'O king of kings I am the daughter of the preceptor Sukra of unwearied actions and my name is Arajās. I am living in this hermitage—king, do not touch me forcibly for I am a maid and hence under the guardianship of my father. Besides my father is my preceptor, and thou art also his disciple. Being enraged he shall imprecate thee with a curse. O foremost of men, if thou dost cherish any desire for me, do thou honestly and piously pray for it unto my sire. Or else thou shalt suffer dreadful consequences in the long run. When worked up with ire, my father can reduce even the three worlds to ashes. O thou of a blameless person, if thou dost pray, my father may make me over unto thy hands.' Arajās having said this, the king Danda, maddened with lust, placing folded palms on his head, said:—'Be thou propitiated with me, O thou having a graceful person; do not tarry even for a moment. My heart bursts out for thee, O thou having a moon-like countenance. For acquiring thee I can even take upon myself my own destruction or dreadful iniquity. Do thou seek me, O fair lady—I am beside myself for thee.' Having said this the king forcibly ravished her. Having perpetrated such a mighty iniquity he speedily returned to his own city Madhumanta. Arajās cried aloud in forest at no distance from the hermitage and waited for her sire who had been away on visiting the celestials."

SECTION XCIV.

"Thereupon having heard everything about Arajās from a disciple, he, surrounded by his pupils, arrived at his own hermitage and beheld her there poorly, soiled with dust and like unto the morning rays of the moon possessed by a planet. He was stricken with hunger and was greatly incensed on beholding his daughter in that wretched plight, as if burning the three worlds with rage. Addressing his pupils he said:—'Do ye witness today the dreadful calamity, arising out of my flaming ire, of the vicious Danda treading the path of immorality. This vicious wight hath placed his hands in the burning flame so he shall, along with followers, meet with destruction. Since that vile being hath perpetrated such a dreadful crime he shall forsooth suffer the consequence thereof. Within seven nights, the wicked and vicious Danda, with his son, soldiers and retinue, shall meet with death. Showering dust Indra shall destroy, to the extent of a hundred Yojana, the territory of this vicious king. And all creatures mobile and immobile, wherever they might be, shall be destroyed with this downpour of dust. All animals as far as this Dandas' territory extends, shall be destroyed within seven nights.' Having said this, with eyes reddened with ire, Usanās, Vrigu’s son, said to the inmates of his hermitage:—'Do ye all go and wait outside this kingdom.' Hearing the words of the preceptor Sukra, the inmates left the hermitage and lived at a place beyond the limit of Danda’s territories. Having thus addressed the inmates of the hermitage the great saint, said to Arajas. 'O unfortunate girl, with a devoted mind do thou wait at this hermitage. Without any anxiety, O Arajās, do thou wait for the time at the picturesque banks of this pond extending over a Yojana. Within seven nights whoever shall approach thee, shall be destroyed with this downpour of dust.' Hearing the words of the Brāhmana saint and preceptor Sukra, Arajās sorrowfully said to her father 'It shall be done.' Thereupon Sukracharjya went away and lived elsewhere. According to the words of the saint, the entire kingdom of Danda, with servants, army, and conveyances, was destroyed within seven nights. Rāma, in the golden age, the province between the mountains Vindhya and Saivala comprising Danda's territories, imprecated by the Brahman saint, in consequence of the iniquity of the vicious souled, was reduced into a desert. From that time it passes by the name of Dandaka forest. And it is otherwise called Janasthāna because the ascetics used to perform austerities there. O Rāghava, I have thus related unto thee, all thou didst ask of me. O hero, the time for performing evening rites hath come. Behold foremost of men, having performed ablution, the great saints, on all sides, with jars full of water, are worshipping the sun. Having accepted adoration in the shape of Vedic hymns chanted by Brahmans, well-versed in Vedas, the illustrious Aditya is about to be set. Therefore, O Rāma, do thou perform the ceremony."

SECTION XCV.

Hearing the words of the great saint, Rāma, to perform the evening adoration, went to the pond filled with Apsarās; and having performed the worship he again returned to the hermitage of the high-souled Agastya. Thereupon the great ascetic offered him as food many substantial Kanda, roots, Oshadis and the holy Sāli rice. And taking that nectar-like cooked rice, Rāma, the foremost of men, was greatly delighted and spent the night there. Having got up in the morning and performed the necessary ceremonies he approached the ascetic to bid farewell, and saluting him said:—"O great Rishi, I do crave for thy permission to go to my own habitation. Do thou permit me. O high-souled one, I have been highly favoured and blessed by beholding thee. I shall come again some other time to free myself from sins." Hearing those wondrous words of Rāma, Agastya having asceticism for his wealth, delightedly said:—"O Rāma these words, set in charming letters, are highly wonderful. O descendant of Raghu, thou art the purifier of all creatures. O Rāma, one, who beholds thee, even for a moment, becomes pure and worthy of repairing to heaven. Even the leading deities worship him. Those on earth, who cast dreadful looks on thee, are immediately brought under the control of Yama and are constrained to go to hell. O foremost of Raghus, thou art the purifier of all creatures; people become perfect even if they only chant thy glories. Kākutstha, do thou now go with ease and fearlessly, and govern thy kingdom righteously. O Rāma thou art the refuge of the world." Hearing the words of the great and truthful Rishi the wise Rāma, with folded hands, saluted him and other Rishis, and with serene air ascended the golden car Pushpaka. Like unto the immortals welcoming the Chief of the deities, the Rishis showered blessings, upon Rāma from all sides while he was proceeding. And seated on car, he appeared like the moon, after the expiry of the rainy season. Thereupon being welcomed by the villagers on his way he reached Ayodhyā at noon and descended at the middle apartment. And having permitted the charming chariot coursing at will to go away he said:—"Do thou now go; may good betide thee." Thereupon he said to the warder, "Do thou speedily go and having communicated my arrival unto Lakshmana and Bharata bring them here."

SECTION CXVI.

According to the command of Rāma of unwearied actions, the warders went to the princes and communicated unto them (the arrival). Beholding Bharata and Lakshmana present, Rāma embraced them and said:—"I have, as promised, performed the work of the excellent twice-born one. I wish now to perform a Rajshuya sacrifice, the source of religious glory, the destroyer of all sins, inexhaustible and un-ending. Therefore, with you like my own self, I wish to engage in the most excellent and eternal Rajshuya sacrifice. O slayer of foes, by celebrating Rajshuya, Mitra attained to the dignity of Varuna. And having celebrated the same sacrifice, Soma, conversant with piety, established eternal fame in the three worlds. Do ye therefore consult with me even today as to what is proper. Do ye consider carefully and tell me what is auspicious and productive of well-being in the long run." Hearing the words of Rāghava, Bharata, well-skilled in the art of speech, with folded hands, said "O pious Sir in thee are established piety, earth and fame. O thou of unmitigated prowess, as the deities honor the patriarch so other kings hold thee in reverence. O king, all creatures mobile and immobile consider thee as their father. O thou of great strength, thou art the refuge of all animals and of the universe. Therefore of what use is such a sacrifice unto thee? In such a sacrifice all the royal families meet with ruin. All those kings, who are proud of manliness, being incensed with great ire on the occasion of this sacrifice, shall bring ruin upon all. O foremost of men, the whole earth has been brought under thy subjection so it is not proper to devastate it." Hearing those sweet accents of Bharata, Rāma, having truth for his prowess, attained to incomparable delight, and addressed the enhancer of Kaikeyi's delight with kind words, saying:—"O thou freed from sins, I have been greatly delighted with thee. O foremost of men, for the preservation of earth, thou hast given vent to words, without any hesitation, pregnant with manliness and piety. O thou conversant with piety, according to thy wise counsels, I refrain from celebrating this Rajshuya sacrifice. The wise should never undertake all those works which give affliction unto people. O elder brother of Lakshmana, it is proper to take wise counsels even from a boy."

SECTION CXVII.

After the conversation between Rāma and Bharata had been over, Lakshmana, with reasonable words, said to the former:—"O worshipful Sir, amongst sacrifices Aswamedha is the best and the remover of all sins; it is my prayer therefore that thy desire might be turned towards this great and highly purifying sacrifice. It is said in this Purānas, that Purandara, sullied by the sin consequent upon slaying a Brāhmana, was again purified by celebrating a horse sacrifice. O thou having long arms, formerly, during the war between gods and demons there flourished a highly honored Asura under the name of Vitra. The breadth of his body was a hundred Yojanas and the height thereof was three hundred Yojanas. Considering all under his subjection he used to regard them with affection. He was pious, grateful and used to perform nothing without proper deliberation. And treading pious tracks he used to govern his subjects very carefully. During his administration earth produced all wished-for objects; roots and fruits were tasteful and flowers were fragrant. Without being cultivated earth used to yield crops. In this wise for many long years he governed a prosperous and wonderful kingdom. Thereupon he determined upon performing a hard penance. He considered asceticism as the best of all and regarded all other things as mere illusions. Having resolved thus and placed his son Madhureswara on the throne Vitra engaged in austerities creating terror unto all deities. He being thus engaged in asceticism, Indra, greatly terrified, approached Vishnu and said:—'O thou having long arms, by virtue of his asceticism Vitra is about to conquer all the worlds. He is pious, so I cannot subdue him. O illustrious Sir, if his ascetic powers grow more we shall be constrained to live under his control for ever from the creation. Do thou therefore not neglect any longer this highly generous Asura. Thyself being enraged, O lord of deities, Vitra shall not live even for a moment. O Vishnu, from the time he succeeded in propitiating thee, he hath obtained the sovereignty of the three worlds. Do thou, therefore, be propitiated now; save thee none can free this world from thorns and bring it at rest. O Vishnu, all the deities are waiting for thee; do thou help them by slaying Vitra. O thou having a large mind, thou art always the help of these high-souled deities. It is impossible for any one else to accomplish the present work. Thou art the refuge of the helpless.'"

SECTION XCVIII.

Hearing the words of Lakshmana, Rāma, the slayer of enemies, said:—"O thou of firm vows, do thou at length, describe the destruction of Vitra." Hearing the words of Rāghava, Lakshmana, the enhancer of Sumitrā's delight, again took up that theme. "Hearing the words of Indra and other deities Vishnu replied:—'From before I am bound with the high-souled Vitra by the ties of friendship. For this, even for your satisfaction, I shall not (myself) slay him. Again I am to afford excellent felicity unto you. I shall myself divide you into three classes and then forsooth your king shall be able to destroy Vitra. Of those three portions the first shall be able to slay him.' Vishnu, the god of gods, having said this, the deities replied, saying:—'O slayer of demons, undoubtedly what thou hast said, shall prove true; may victory crown thee; we proceed now to slay Vitra. O highly generous deity, do thou now make Vāsava powerly by infusing thy own energy.' Thereupon the highly powerful immortals headed by Indra entered the forest where the great Asura Vitra was performing austerities. Arriving there they observed that the leading Asura was spreading rays all over—the outcome of his own effulgence, as if devouring the three worlds and burning down the quarters. Beholding that foremost of Asuras, the deities were greatly terrified and began to think of plans by which they would be able to slay him and not be defeated. While they were thus thinking, Indra, of thousand eyes, taking up a thunderbolt, hurled it against Vitra's head. That dreadful burning thunderbolt, like unto the fire of dissolution, falling on Vitra's head, the three Worlds were agitated. Thereupon thinking that he has perpetrated an iniquity by slaying Vitra engaged in asceticism, Indra, out of fear, fled to the other side of Lokaloka, perpetually enshrowded with darkness. And the sin, consequent upon the destruction of a Brahman, pursuing him vehemently, entered into his person. In this wise Indra became subject to dreadful afflictions. Beholding the enemy slain and Indra fled, the deities headed by fire again and again chanted the glories of Vishnu—the lord of three worlds, saying 'O great god, thou art the refuge of the three worlds. Thou art the first-born and the father of the universe. For protecting all creatures thou hast assumed this Vishnu form. Thou hast slain this Vitra but the sin of slaying a Brahman has visited Indra. Therefore, O excellent Purusha, do thou so arrange that he may be freed from sins.' Hearing the words of the celestials Vishnu said—'Let your Chief celebrate a sacrifice in my honor—and by that he shall be cleansed of the sin. If the slayer of Pāka celebrates a horse sacrifice, he shall again fearlessly be installed as the chief of deities.' Having addressed these nectar-like words to the deities and being glorified by them, Vishnu, the god of gods, returned to his abode."

SECTION XCIX.

Having thus described at length and finished the story of Vitra's destruction Lakshmana said:—"The mighty Vitra, the terror of the deities, being slain, and the slayer Indra, being assailed by the sin of Brahmanicide, was bewildered and at a loss to ascertain his duty. Being at his wit's end he repaired to the other side of the Lokaloka mountain and remained there for some time like a coiled serpent. And again in consequence of Indra's separation, the whole world was agitated, the forests grew dried and the earth was devoid of water. On account of the rivers being dried up and want of rain all creatures grew impatient. In this wise, the time of the destruction of creatures having arrived, the celestials being stricken with anxiety, according to the previous command of Vishnu, engaged in celebrating the sacrifice With Rishis and Ritwikas they fearfully approached Purandara; and beholding him assailed by the sin of Brahmanicide, they with him, at their head, engaged in celebrating a horse-sacrifice. After the sacrifice the sin issued out of Indra's person and addressing the high-souled deities said 'Do ye all ascertain, where I shall go now.' Thereupon highly pleased the deities replied:—'Do thou divide thyself into four portions.' Hearing the words of the high-souled celestials she divided herself into four parts, and wishing for a separate habitation said:—'By one portion, I shall at my pleasure, live in rivers full of water during rains and shall obstruct people from going there. By my second portion I shall live perpetually on lands as Ushara;⁹⁸ I tell you the truth. By my third portion I shall for three nights every month live in youthful women proud of their youth—so that men might not live with them. And by my fourth portion I shall enter into the persons of those who shall slay innocent Brāhmanas.' Hearing those words the deities said 'What thou hast said shall be carried out. Do what thou wishest.' Thereupon the celestials, delighted, adored their Chief divested of sins and crowned with victory. And Vāsava being installed again on the throne, the whole universe was at rest. Thereupon Indra worshipped Vishnu in the shape of that wonderful sacrifice. O descendant of Raghu, such is the power of a horse-sacrifice." Hearing the charming words of Lakshmana, the energetic and high-souled king, Rāma, powerful like Indra, was greatly delighted.

SECTION C.

Hearing the words of Lakshmana and smiling, the highly effulgent descendant of Raghu, Rāma, skilled in the art of speech, replied:—"Lakshmana, O foremost of men, thou hast truly related the story of Vitra's destruction and the fruits of horse-sacrifice. O gentle one, I have heard, that formerly in the province of Valheeka, the graceful king Ila, the son of the patriarch Kardama, was highly pious. O foremost of men, having brought the entire earth under his control, the highly illustrious king Ila used to govern his subjects like unto his own sons. O descendant of Raghu, being terrified, the generous deities, the rich Daityas, the highly powerful Nāgas, the irrepressible Rākshasas, Gandharvas and Yakshas used to adore him perpetually. The high-souled Ila being enraged, the three worlds used to be convulsed with terror. And albeit so very powerful the highly illustrious king of Valheeka never swerved from the path of morality nor neglected his deities and rather intelligently used to administer all business. Once on a time in the picturesque season of spring the mighty-armed Ila, with his army and conveyances, entered into a charming forest, and on the pretext of hunting, slew hundreds and thousands of deer. With slaying deer only the high-souled king was not satisfied. He slew millions of diverse other animals. In this way being engaged in hunting the king Ila arrived where Kartikeya was born. At that time, in that hilly fountain there was sporting in the company of his followers, the irrepressible god of gods, the three-eyed deity with the daughter of the Chief of mountains. Being desirous of satisfying the goddess Umā, her lord, whose emblem is bull, was sporting under the guise of a female. In that forest land, all male animals or trees were metamorphosed into the other sex at that time. A-hunting, the king Ila, the son of Kardama, arrived at that place and saw all animals and trees changed into female forms. And immediately the king, and his army were changed into similar forms. Finding himself in that plight the king Ila was greatly sorry, and thinking that the misfortune was owing to the influence of the god of gods—Umā's lord, he was greatly terrified. Thereupon with his followers and army the king took shelter of the high-souled and red-throated deity. Thereupon the great god, the conferrer of boons, with the goddess, smiling said:—'Rise up, O son of Kardama, O thou of great strength, O gentle one, do thou beg of me any other boon than that of obtaining thy manhood.' Being thus disappointed by the great deity, the king Ila, metamorposed into a female, became greatly sorry and did not pray for any other boon. Being stricken with great sorrow, the king, with whole heart, saluted the daughter of the mountain-chief and said:—'O goddess, thou art the protectress of all—thou dost confer boons on all; seeing thee doth not become fruitless. Do thou therefore have compassion on me.' Thereupon, cognizant of that king's intention, the goddess, with Hara's consent, said:—'Half of the boon, that thou shalt beg of us both, shall be granted by Mahadeva, and the other half shall be granted by me. Do thou therefore beg of me the half.' Hearing of that excellent and wondrous boon the king became greatly delighted and said:—'If thou art pleased with me, O goddess, do thou confer upon me this boon, that I may be for one month, a female gifted with wonderful beauty in the three worlds and for another month I may be a male.' Thereupon understanding king's desire, the beautiful goddess Pārvati, mercifully said:—'The boon, according to thy desire, shall be granted. O king, when thou shalt attain to the male figure, thou shalt not remember anything of thy female form. And when thou shalt assume the charming female figure thou shalt forget everything of thy male state.' O Lakshmana, by virtue of this boon, the king Ila for one month used to become a man and for the next used to become a female, charming in the three worlds under the name of Ilā."

SECTION CI.

Having heard of the story of the king Ila from Rāma, Lakshmana and Bharata were greatly surprised. And with folded hands they, requesting the noble king Rāma for further particulars, said:—"How could the king Ila subject himself to those afflictions in the shape of a female? And how did he use to behave himself in his male form?" Hearing those words begotten of curiosity, Rāma engaged in relating the whole story as he had heard before, saying:—"In the first month, assuming his female form having lotus-eyes and charming the three world, he used to sport in the forest abounding in groves, in the company of his companions metamorphosed into the same form. Having sent away all his conveyances he used to sport in the mountain vale. Thus roaming, Ilā one day espied Budha, a bundle of rays, resembling the full moon in a picturesque pond filled with birds at some distance from the mountain. Having compassion for all creatures Budha, at that time, was performing, hard, glorious and wished-for austerities within waters. O son of Raghu, on beholding him Ilā was greatly surprised, and with her female companions began to agitate waters. As soon as Budha saw her he was assailed by the arrows of Cupid. Not being able to control himself he grew impatient within waters and thought “This damsel is far more beautiful even than the celestial girls. I have never seen before a like beauty amongst the celestials, Nāgas, Asuras and Apsarās. If she has not been married before then she is my worthy spouse." With this resolution Budha got up from the waters, and repairing to his hermitage, sent for the fair ones. They all saluted him. Thereupon the virtuous-souled Budha accosted them saying:—"Whose daughter is this graceful girl amongst you and for what she has come here? Do not delay—tell me soon." Hearing those sweet words of his, the females said:—"This fair damsel is our supreme lady. She has no husband. Journeying she has come here with us." Hearing those plain words, Budha thought of the learning by which one can perceive everything. And being informed of all regarding the king Ila thereby he said—"Do ye all live in this mountain being Kimpurusas; do ye make your respective habitations here. I shall give you always fruits and roots. O ye females, you shall have all Kimpurusas as your husbands." According to the words of Budha they lived in that mountain as Kimpurusas. In this wise many Kimpurusa-Budhas were procreated.

SECTION CII.

Having heard of the origin of Kimpurushas, both Bharata and Lakshmana said to Rāma:—"This is a wonderful story." Thereupon the highly illustrious Rāma, the foremost of the pious, again began with the story of Ila, the son of the patriarch. "Beholding the Kinnaris repairing to a distance, Budha the foremost of ascetics, smiling said, to the beautiful Ilā:—"O thou of a graceful presence, I am the most favourite son of the moon; O fair one, do thou, with delight, cast looks upon me," Hearing the words of the highly effulgent and beautiful Budha in the picturesque forest land divested of men and animals, Ilā said:—"O gentle one, I am not subject to any body; I surrender myself unto thee out of my own accord. O son of Soma, thou mayst command me whatever thou wishest." Hearing those wondrous words, the son of moon, possessed by lust, began to live with her. And living in the company of Ilā, having a graceful countenance, Budha, possessed by desire, spent the entire month of Madhu like a moment. Thereupon after the expiry of a month, the graceful king Ila, son of the pariarch, awoke from sleep and beholding Budha, the son of Soma, engaged in austerities with uplifted hands in the midst of waters, said:—"O illustrious Sir, with my followers I entered this dense forest—I do not see them now anywhere. Where have they gone?" Hearing the words of the royal saint, who had lost all recollection, Budha, with sweet words consoled him and said:—"All thy followers have been destroyed by a downpour of huge rocks; thyself, being afraid of the storm, was also asleep in the hermitage. Thou hast no fear now. Therefore, O hero, being consoled and renouncing all anxiety do thou live here happily living upon fruits and roots." Being comforted by those words, the high-minded king Ila, striken with distress in consequence of the destruction of his servants, poorly replied:—"O Brahman, I shall renounce my own kingdom. Separated from my servants, I shall not be able to live, even for a moment. Do thou give me permission in this. O Brahman, my eldest son, the highly illustrious Sasabindu, the foremost of the pious, shall be the owner of my kingdom. O Brahman, renouncing my servants and wives of the country I shall not be able to wait here. Therefore, O highly effulgent one, do thou not give me such an unpleasant command of remaining here." Hearing those wonderful words of the king Ila, Budha consoling him, said:—"Do thou wait here. Be not aggrieved, O highly powerful son of Kardama. If thou dost live here for a year, I shall render thy well-being." Hearing the words of Budha, of unwearied actions, the king Ila desired to live there. Thereupon becoming a man for the next month he began to perform ascetic penances. Thereupon in the ninth month, Ilā, having a beautiful waist, gave birth to a highly effulgent son, under the name of Pururavā, born of the loins of Budha, and equally graceful like him. And she handed over the highly powerful son unto his father Budha. Thereupon after a year Ila having regained the male form, Budha by means of various words afforded delight unto him.

SECTION CIII.

Rāma having thus described the wonderful birth of Pururava, the illustrious Bharata and Lakshmana asked him again saying:—"O foremost of men, tell us what did Ila afterwards do after living in the company of Soma's son for a year." Hearing their sweet words Rāma again began with the story of Kardama's son and said:—"In turn, the heroic Ila, having regained his manhood, the highly illustrious and intelligent Budha, well-informed of birth and well-skilled in the art of speech, sent for the highly liberal Sangbarta, Vrigu's son Chyavana, Aristhanemi, the foremost of Munis, Durvasa, capable of affording delight, and other friends gifted with patience and said:—'Ye all know well, how this mighty-armed Ila, Kardama's son, attained to this peculiar condition.' Thereupon while those high-souled ones were conversing upon this subject, the highly effulgent Kardama arrived at the hermitage. Pulastya, Kratu, Vashatkar and the highly effulgent Omkāra came there following him. Being greatly delighted for their arrival they all gave out their individual opinion for bringing about the well-being of the king of Vālhakee. For the welfare of his son, the patriarch Kardama said:—'Hear, O twice-born ones, how the well-being of the king Ila may be secured. For this disease I do not find any other good medicine but Umā's lord. And save Aswamedha there is no other sacrifice more favourite unto the high-souled deity. Let us all therefore celebrate that hard sacrifice on behalf of this king.' Thereupon Sambarta's disciple, the royal saint Marutha, the conqueror of enemies' cities, collected all articles for the sacrifice. Thereupon in the vicinity of Budha's hermitage that mighty sacrifice was celebrated. And by that the Great Rudra attained to delight and said to the twice-born ones, in the presence of the king Ila:—'O foremost of twice-born ones, I have been greatly delighted with this sacrifice and your devotion. Tell me now, what I can do for this king of Valheeka.' Hearing the words of Mahādeva, the Brāhmanas, having propitiated him with great devotion, prayed for Ila's manhood. Thereupon delighted the highly effulgent Mahādeva, having conferred upon him manhood, disappeared. In this wise the horse-sacrifice being finished and Mahādeva having disappeared, the far-seeing and leading twice-born ones repaired to their respective hermitages. And having placed his eldest son Sasavindu as the king of the country of Vālheeka, the king Ila reared another city in the middle country. In time Ila attained to the excellent Brahmā region and his son Pururāva obtained that Pratishthāna kingdom. O foremost of men, such is the power of the horse-sacrifice, that the king Ila, though converted into a female, regained manhood by virtue thereof."

SECTION CIV.

Having thus addressed his both brothers, Rāma, the descendant of Kakuthstha of unmitigated prowess, again said to Lakshmana, in words pregnant with morality:—"O Lakshmana, having invited Vasishtha, the foremost of twice-born ones, conversant with all the rites of Aswamedha, Vamadeva, Javali, and Kashyapa and consulted with them duly I shall set free a horse gifted with all marks." Hearing the words of Rāma, Lakshmana, of unmitigated prowess, invited all those Brāhmanas and approached Rāma. Seeing them, Rāma saluted them touching their feet. And the Brāhmanas too, beholding the irrepressible celestial, like Rāghava, welcomed him with blessings. Thereupon Rāma, with folded hands, asked of those leading twice-born ones, questions regarding the Aswamedha sacrifice. And hearing the words of Rāma, they, too, saluting the deity Rudra, began to speak highly of the ceremony of horse-sacrifice. And being informed from the Brāhmanas of many unheard of virtues of Ashwamedha, Rāma was greatly delighted. And according to their desire he said to Lakshmana:—"O thou having long arms, do thou soon send an emissary to the high-souled Sugriva, communicating unto him 'Do thou come here to enjoy festivities in the company of all those highly powerful monkeys and bears, under thee; may good betide thee.' See that Bhibhishana of unequalled prowess, the king of Rākshasas, encircled by his followers, coursing at will, may be present at the horse sacrifice. Let the great kings, wishing my welfare with their followers, be present at the sacrifice. O Lakshmana, do thou also invite carefully, for witnessing the ceremony, other pious foreign kings who are friendly unto me. O thou having long arms, do thou also invite the Rishis, having asceticism for their wealth and other pious Brāhmanas living in various provinces. Do thou also invite actors and songsters. Do thou order that a spacious, sacrificial ground may be made on the banks of the river Gomoti in the Naimisha forest. O thou having long arms, that part of the country is best suited and holy. And let ceremonies, invoking peace, be celebrated everywhere. O thou conversant with piety, do thou soon invite hundreds of subjects, so that they all, having witnessed the ceremony in the Naimisha forest, may return delighted and honored. O thou having long arms, let Bharata go before with a million of beasts carrying rice, sessamun seed, Kidneybean, Chickpea, pulse, Masha (a sort of Kidney bean) salt, oil, clarified butter and a hundred koti of silver and golden coins. Let merchants, to set up shops on the way, actors, dancers, cooks, and many youthful females follow Bharata. Let soldiers go before him. And let the highly illustrious Bharata, with children, old men, Brāhmanas, citizens, servants, cashiers, mothers, wives and the golden image of my wife to be initiated at the sacrifice, go before." According to the command of Rāma, Bharata, with Satrughna, made arrangements for highly valuable quarters, food, drink and clothes. And the highly powerful monkeys with Sugriva and Brāhmanas engaged in the work of distribution. And Bibhishana surrounded by various Rakshas and females, engaged in service of the high-souled Rishis intent on hard penances.

SECTION CV.

Having speedily despatched before all articles of sacrifice, Bharata's elder brother Rāma set free a black horse, gifted with all marks and worthy of the sacrifice and placed Lakshmana with Rittwigas in charge of it. Thereupon the mighty-armed Kākuthstha, in the company of his soldiers, proceeded to the Naimisha forest and beholding the wonderful sacrificial ground attained to an excess of delight and said:—"It has become highly charming." And while he remained in the Naimisha forest, all the kings sent him presents and Rāma also made returns. And diverse food, drink and clothes were offered to the kings when they arrived there with profuse presents. Bharata, with Satrughna, engaged in attending upon the kings. The high-souled monkeys, with Sugriva, being self-controlled engaged in attending upon the Brāhmanas. Bibhishana, in the company of many Rākshasas, with a collected mind, began to serve the Rishis, having asceticism for their wealth. And the highly powerful Rāma, the foremost of men, set aside valuable houses for the accomodation of the high-souled kings. Under these proper arrangements the horse-sacrifice commenced. Lakshmana engaged in looking after the sacrificial horse. In this wise Rāma, a lion amongst the kings, undertook the celebration of the horse-sacrifice. And in that Ashwamedha of Rāma presents were given unto people as long as they were not satisfied. There was no other sound audible at that time save that of "Give! Give!!" In sooth at the horse-sacrifice of the high-souled Rāma, to their fullest satisfaction, sweets and other things were distributed unto people. Indeed before words came out from the lips of the beggars, monkeys and Rākshasas satisfied them with gifts. And all the ascetics living for ever and having asceticism for wealth that were present there, could not think of any other sacrifice, accompanied by so profuse presents, they had seen before. In that sacrifice, those, who wished for gold, obtained it, those who wished for property got it and those, who longed for jewels, received them. In this wise before all, enough of gold, jewels, and clothes were given away. The ascetics said:—"We have never seen before a sacrifice like this, Indra's, Soma's, Yama's or Varuna's." And being present everywhere the Rākshasas and Vānaras gave away enough of riches and clothes even unto them who did not want. And though this sacrifice, gifted with all marks, of Rāma, a lion among kings, continued for a year still his accumulated treasure was not exhausted, but rather was increased.

SECTION CVI.

That sacrifice, the like of which was never seen before, having been undertaken the illustrious ascetic Vālmiki, with his disciples, came there. And beholding this wonderful sacrifice resembling that of the celestials, his followers, the Rishis, made charming cottages in a solitary corner and at no distance. Inside the highly charming cottage of Vālmiki they placed his picturesque car full of fruits and roots. Thereupon Vālmiki said to his disciples, Lava and Kusa:—"Do ye carefully and delightedly sing the whole of Rāmāyana in the highly holy hermitages, of the Rishis, in the homes where perpetual fire is kept up by the Brāhmanas, in streets and palaces, at the gate of Rāma's house, in the sacrificial arena and before all Ritwigas. And eating all those sweet fruits that are on the summit of the mountain near our hermitage, do ye engage in chanting the sweet Rāmāyana. If you begin singing after taking all those sweet fruits you not experience exhaustion in singing nor you shall measure. If Rāma, the lord of earth, invites you to sing the Rāmāyana, you may fearlessly sing it there in due and measures before the assembled ascetics. During the day do ye sing, in your sweet voice, twenty sections out of many I have laid in the Rāmāyana consisting of many slokas. Do not cherish the least longing for riches, what avail is wealth unto ascetics living perpetually on fruits and roots? If Rāma asks you about your father you may say, 'We are both disciples of the high souled Vālmiki.' O Kusa and Lava, in your proper mood do you sing the sweet song with charming Murchanā accompanied by the sweet notes of Vina. Before you begin with the song, without disregarding the king, do you bow unto him reverentially. Morally the king is the father of all. Do you therefore both, delightedly and with a collected mind, early in the morning, sing the theme in a sweet voice and accompanied by the music of the stringed instrument." Having in this wise given counsels, the highly generous and great ascetic Vālmiki, son of Pracheta, became silent. Being thus commanded by the ascetic, Janakis' sons, Lava and Kusa, the slayers of enemies, issued out therefrom saying. "So we shall do." Like unto the two Aswins following the moral precepts of Sukra, the two princes, placing those wonderful counsels of Vālmiki in their minds, spent the night with a heart stricken with curiosity.

SECTION CVII.

Thereupon the night being over, having bathed and performed the Homa, both Lava and Kusa, in consonance with Rishi's command, began the song. That song was composed by the first preceptor (Vālmiki) never heard of before, consisting of sounds originating from six places, containing all metres, many proofs and set in accompaniment with the music of a stringed instrument. Hearing such a song from the boys Rāma was striken with curiosity. Thereupon taking leave from business for some time and inviting the great ascetic Vālmiki, kings, learned men, persons well-versed in Nyaya, Puranas and science of words, all old men, twice-born ones, those conversant with the signs of music, Brāhmanas desirous of hearing the Rāmāyana, persons deep read in palmistry, Gandharvas, citizens, all those who have mastered the use of words, letters and Samasas, those who have studied well metres, those well informed in the science of music, those well-versed in astronomy, those who are well up in the knowledge of rites and ceremonies, those expert in the patch of business, logicians whose fame has spread far and wide, those well-versed in reasonings and arguments, poets, historians, Vedic Brāhmanas, painters, and songsters Rāma requested Lava and Kusa lovingly to sing the song before the assembly. The audience being seated there and engaged in conversation with one another those two Muni boys began with the song enhancing the delight of all. Wondrous and charming was their song and the audience were not by any means satiated with the hearing thereof. Greatly delighted the highly effulgent ascetics and kings again and again looked towards them as if drinking them up with their eyes. And they all attentively said to one another—“Both of them take after Rāma, like unto a bubble resembling the one it rises from. There would not have been perceived the least difference between them and Rāma had they not been clothed in bark and used clotted hair.” The citizens and villagers speaking thus with one another Kusa and Lava chanted twenty sections beginning from the first, pointed out by Nārada. Having heard up to twentieth section, Rāma, fond of his brothers, said to Lakshmana in the afternoon. “O Kākutstha, do thou soon confer upon these two high-souled ones eighteen thousand gold coins and all other things they wish for.” Thereupon when Lakshmana addressed himself in no time to give them gold coins separately Kusa and Lava, not accepting them and surprisingly said:—“We are dwellers of a forest, living upon roots and fruits—what shall we do with them (coins)? Therefore living in the forest what shall we do with the gold?” Hearing those words Rāma and the audience were greatly worked up with curiosity and surprise. Thereupon being anxious to learn of the origin of the poem, the highly effulgent Rāma asked the two Muni boys, saying. "What is the proof of the story of this poem? How great is his fame who has composed it? What leading ascetic is the author of this great poem?" Rāma having thus asked them those two Muni boys said:—"The illustrious Vālmiki is the author of this poem. He has described in this poem thine endless story. He has of late come to thy sacrifice. The great ascetic Vālmiki has composed this poem consisting of a hundred stories and twenty four thousand slokas. O king, that high-minded ascetic is our preceptor. He has described thy actions in six books beginning with the first consisting of five hundred sections. All good actions performed by thee since thy birth have been recorded in this, O mighty car-warrior, O king, if thou dost wish to hear the whole of it, do thou, at thy leisure, hear it delightedly in the company of thy younger brothers." Saying "So it shall be," Rāma bade them adieu and they too, delighted, repaired to where Vālmiki, the foremost of Munis was. Thereupon having heard that charming song in the company of ascetics and kings the high-minded Rāma repaired to the place of business. He heard the Rāmāyana sung by Kusa and Lava, gifted with musical characteristics, consisting of sections, vowels, and consonant and enchanted in accompaniment with the music of a stringed instrument.

SECTION CVIII.

Rāma heard that highly sacred theme for many long days in the company of ascetics, kings and Vanaras. And understanding from the story that Kusa and Lava were Jānaki’s sons, Rāma mentioning her name said before the assembly:—"Send a good emissary unto the illustrious Vālmiki and let him communicate unto the ascetics that if Jānaki is sinless and has lead a pure life in the forest; let her give proof of purity by the great ascetic’s permission. Let the emissaries learn well the intention of the ascetic in this and if Sitā is at heart willing to bring in proofs. To uphold her as well as mine purity, let Maithili, the daughter of Jānaka, swear before the assembly." Hearing those wonderful words of Rāma, the emissaries speedily went to Vālmiki and saluting the high-souled (ascetic) burning in his effulgence and of incomparable lustre, communicated unto him, in sweet words all what Rāma had said. Hearing the words of the messengers and understanding Rāma’s intention the ascetic said:—"What Rāma has said shall be satisfied. May good betide you. Husband is the greatest god for women. So Sitā shall carry out his behests." The great ascetic having said this, the highly powerful emissaries, approaching Rāma, communicated unto him what the Muni had said. Hearing the words of the high-souled Vālmiki, Rāma was greatly delighted. Having addressed the assembled Rishis and kings he said:—"The Rishis with their disciples, and the kings with their followers and all others willing shall see Sitā swear here." Hearing the words of the high-souled Rāma, all the high-souled Rishis began to speak of him in high terms and said: "O foremost of men, such an action becomes thee not any one else." Thereupon having settled that Sitā would swear next day, Rāma, the slayer of enemies, dismissed them all. And having made arrangements that Sitā would go through the trial next day, the high-minded, generous king Rāma bade adieu unto all kings and Rishis.

SECTION CIX.

Next morning Rāma, being present in the sacrificial ground and having sent for the Rishis, Vasishtha, Vamadeva Javali, Kashyapa, Viswamitra, carrying on penances for a long time, Durvasa, Pulastya of hard austerities, Salastri, Vargava, Markandaya living long, the highly illustrious Madgalya, Gargya, Chyavana, Satananda, conversant with religions, effulgent Varadwāyā, Agnis' son Vasuprava, Nārada, Parvata, the great Gautama and other ascetics of firm vows, assembled with minds possessed by curiosity. The highly powerful Rākshasas and monkeys also came there out of curiosity. Besides thousands and thousands of Kshatryas, Vaisyas, Sudras and Brahmans of firm penances, also hailed there from various parts to witness Sitā's trial. Having arrived there they all sat down motionless like mountains. Thereupon, Vālmiki, the foremost of ascetics, speedily came there accompanied by Sitā. With her face downwards, folded palms, eyes full of tears and meditating upon Rāma in her mind, Sitā, following the Rishi, came before the assembly. There arose a great uproar of eulogy from the assembly when they saw Sitā following Vālmiki like unto Sruti following Brahmā. Thereupon members, stricken with sorrow, made a tumultuous sound. Amongst the visitors some praised Rāma, some praised Sitā and others eulogised both of them. Thereupon having entered that huge assemblage in company of Sitā, the great ascetic Vālmiki addressed Rāma, saying:—"O son of Daçaratha, in fear of calumny, thou didst renounce her near my hermitage, albeit Sitā is pure and follows the ways of morality. O Rāma of firm vows, thou art afraid of the censure of the people. Sitā has becoming willing to give testimony (of her purity) for removing the calumny of the public; do thou mercifully give her permission in this. I tell you the truth, O Rāma, that these irrepressible twin brothers are your sons, O descendant of Raghu. I am the tenth son of Pracheta, so, far from speaking untruth it does not even spring up in my mind. I therefore know the truth that these twins are thy sons. I have performed austere penances for many thousand years; I now swear before thee, that if this Maithili is found touched by any sin I shall not reap the fruit of my ascetic observances extending over many thousand years. I have never perpetrated before a crime, either in my mind, body, or speech. If Maithili is found divested of sin I may then partake of the fruits of piety. O descendant of Raghu, finding Sitā pure in mind and five elements of body I took her near the spring in the forest. Besides this Sitā, of pure ways, divested of sins and ever considering her husband as deity, shall give testimony this day. Thou hast been afraid of the public calumny. O son of a king, thy mind being possessed by the fear of public scandal, thou didst renounce this Sitā of a pure character and always regarding her husband as a god; I came to know this by virtue of my discriminative knowledge."

SECTION CX.

After the great Rishi Vālmiki had said this, Rāma, on beholding the daughter of Janaka resembling a celestial, in the midst of the assembly, with folded hands, said:—"O great one, thou art conversant with piety. By thy words shorn of sin, I have been convinced that Jānaki is of pure ways. Still, O Brahman, what thou hast commanded shall be carried out; let Sitā produce testimony of the purity of her character. Because Vaidehi formerly underwent a trial in the city of Lanka before the celestials I brought her home. O Brahman, vilification of the people is very powerful. Although I know that Jānaki has not been touched by any sin still I have renounced her. Do thou therefore forgive me. I know that these twin brothers Kusa and Lava are my sons. Yet if Jānaki gives evidence of her own purity before the assembly I shall be greatly satisfied." Being apprised of Rāma’s intention as to Sitā’s trial the celestials all came there on the occasion. The Adityas, Vasus, Rudras, Viswadevas, Maruts, Sadhyas, Siddhas, Nagas and Rishis placing Brahmā before them, all came there. And beholding the celestials and Rishis assembled there Rāma again said to Vālmiki:—"O foremost of Munis, the words of the high-souled Rishis, are divested of sin; therefore on thy words only I shall consider Sitā as having pure ways. Still all have come here being anxious to witness Sitā’s trial. I shall therefore be greatly delighted if Jānaki gives in before them any testimony of her pure character." As soon as those words were uttered, sweet, fragrant, cold air, the witness of virtue and vice, blowing mildly, excited the joy of the assembly. People, hailing from various countries, with all attention began to witness this wondrous and unthought of event. In the golden age only the celestial wind used to blow—and it now blew even in the Treta Yuga and forsooth it was a matter of exceeding surprise. Thereupon beholding all people assembled there, Janaka's daughter, wearing a red cloth, with her face and looks downwards and folded palms said:—"I have never thought of any other person in my mind but Rāma; by the strength of this virtue let the goddess Vasundharā give me room. I have always with my mind, body and words prayed for Rāma’s well-being and by virtue hereof may the goddess Vasundharā give me room in her womb." As soon as Sitā swore in this wise a wonderful incident took place. From inside the earth a celestial and excellent throne rose up. It was carried on head by the Nāgas of unmitigated prowess, having celestial persons and adorned with celestial jewels and ornaments. Having stretched out her arms and taken Maithili, the goddess earth welcomed her and placed her on the throne. And while seated on the throne she was entering the earth, she was covered with the continued showers of celestial flowers. Eulogising her at that time, the celestials said "Oh! highly praiseworthy is thy conduct, O Sitā." Being present in the welkin and beholding Sitā enter into the Earth, the celestials again and again eulogised her in various words. The Rishis, kings and other leading men present in the sacrificial arena repeatedly expressed their surprise. Beholding Sitā's censure thus removed all animals, animate or inanimate, either on earth or in the sky, were greatly delighted. Some cried aloud in joy, some remained silent, and some motionless espied Rāma or Sitā. In this wise beholding Sitā's entrance into the Earth the ascetics were greatly delighted. They all attaining to the same state of mind, the whole universe, for a moment, was possessed with the state of equality.

SECTION CXI.

Sitā having entered Rasātala, all the monkeys and Rishis repeatedly eulogised her before Rāma. Stricken with sorrow and grief and lowering down his head, Rāma, with eyes full of tears, face downwards, and a dejected mind, sat down. And being possessed by grief and anger and shedding tears he wept for some time and then said:—"My mind is about to be possessed by grief, which I had never experienced before, for in the very presence of mine the graceful Jānaki, like Lakshmi herself, hath disappeared from view. Formerly, in my absence, Jānaki was once carried away into the city of Lankā, on the other side of the great ocean and I brought her back; what wonder it is that I shall get her back from Patāla? O goddess Vasudha, do thou soon bring Sitā in my view, or else, worked up with ire I shall give thee the fruits of thy negligence. Thou art my mother-in-law, since the royal saint Janaka obtained Sitā from thy womb while cultivating thee with plough share. Do thou therefore bring back my Sitā or give me a region of the celestials, I wish to live with Sitā. I am beside myself for her: do thou therefore bring back Sitā. If thou dost not render back Sitā unto me O Vasudha, I shall deluge the earth with waters, having assailed, destroyed and drowned into water thy huge compass with mountains and forests." Rāma, having given vent to those accents under the influence of ire, the patriarch Brahmā, with the consent of the celestials, said:—"O Rāma of firm vows, O slayer of enemies, thou shouldst not grieve thus. Recollect thy former state of Vishnu and the counsels. I would not have reminded thee of this secret but for the present necessity. Do thou now once more remember thy birth from Vishnu. By nature, Sitā is pure, chaste and ever dependent upon thee. And by virtue of her ascetic dependance upon thee she has gone to the region of Nāgas. Thou shalt again meet her in heaven. Hear, what I communicate unto thee before the assembly. Thou shalt be informed of everything by listening to this excellent poem describing thy own actions, O hero. Vālmiki has described herein all miseries and joys thou hast experienced since thy birth and what shall happen in future after Sitā's entrance into Patala. O Rāma, this first epic poem, Rāmayan, has been composed describing thy works. None but thee is worthy of the fame of this poem. O Rāghava, O highly illustrious one, do thou hear with the Rishis, Uttarakandam, the last portion of this poem. O descendant of Raghu, this is not worthy of being heard by any but those who art the foremost of the royal saints." Having said this, the deity Brahmā, the lord of the three worlds, with other deities, repaired to the region of immortals. The high-souled and the highly effulgent ascetics, living in Brahmā's region, who were present in the assembly, obtaining Brahmā's permission, waited there, to hear Rāma's future career in the Uttarakandam. Hearing the words of the great Patriarch instinct with well-being, the highly effulgent Rāma said to Vālmiki:—"O illustrious sir, the Rishis living in Brahmā's region have grown desirous of hearing my future history. So let it be taken up next morning." Having thus settled and taken with him Kusa and Lava and sent away the assembled people he entered his palace and spent the night mourning for Sitā.