Ramayana Of Valmeeki

6 ?? Sreeniuasa ^Tiyangar

THE

Ramayana

OF

* - Valmeeki

RENDERED INTO ENGLISH

WITH EXHAUSTIVE NOTES

BY

(£. ^ ^reenivasa jHv$oiu$ar, B. A.,

LECTURER

S. P G. COLLEGE, TRICHINGj,

Balakanda and N

MADRAS:
M. K. PEES8, A. L. T. PRKS8 AND GUARDIAN PBE8S. *

> 1910. %

i*t

Copyright ftpfiglwtd. 3 - , [ JJf JB^/»to Reserved

PREFACE

The Ramayana of Valmeeki is a most unique work.
The Aryans are the oldest race on earth and the most
* advanced ; and the Ramayana is their first and grandest
epic.

The Eddas of Scandinavia, the Niebelungen Lied of
Germany, the Iliad of Homer, the Enead of Virgil, the
Inferno, the Purgatorio, and the Paradiso of Dante, the
Paradise Lost of Milton, the Lusiad of Camcens, the Shah
Nama of Firdausi are Epics — and no more ; the Ramayana
of Valmeeki is an Epic — and much more.

If any work can clam} to be the Bible of the Hindus,
it is the Ramayana of Valmeeki.

Professor MacDonell, the latest writer on Samskritha
Literature, says : —

" The Epic contains the following verse foretelling its
everlasting fame • —

* As long as moynfain ranges stand

And rivers flow upon the earth,
So long will this Ramayana
Survive upon the lips of men.

This prophecy has been perhaps even more abundantly
fulfilled than the well-known prediction of Horace. No pro-
duct of Sanskrit Literature has enjoyed a greater popularity
in India down to the present day than the Ramayana. Its
story furnishes the subject of many other Sanskrit poems
as well as plays and still delights, from the lips* of reciters,
the hearts of the myriads of the Indian people, as at the

11 PREFACE

great annual Rama-festival held at Benares. It has been
translated into many Indian vernaculars. Above all, it
inspired the greatest poet of medieval Hindustan, Tulasi
Das, to compose in Hindi his version of the epic entitled
Ram Chant Manas, which, with its ideal standard of
virtue and purity, is a kind of Bible to a hundred millions
of the people of Northern India." — Sanskrit Literature,
p. 317. So much for the version.

It is a fact within the personal observation of the
elders of our country, that witnesses swear upon a copy of
the Ramayana in the law-courts. Any one called upon
to pay an unjust debt contents himself with saying, " I will
place the money upon the Ramayana , let him take it if he
dares." In private life, the expression, " I swear by the
Ramayana/' is an inviolable oath I know instances where
sums of money were lent upon no other security than a palm
leaf manuscript of the Ramayana — too precious a Talisman
to lose When a man yearns for a son to continue his line
on earth and raise him to the Mansions of the Blessed, the
Elders advise him to read the Ramayana or hear it recited,
— or at least the Sundarakanda When a man has some
great issue at stake that will either mend or mar his life, he
reads the Sundarakanda or hears it expounded. When a
man is very ill, past medical help, the old people about him
say with one voice, " Read the Sundarakanda in the house
and Maruthi will bring him back to life and health " When
an evil spirit troubles sore a man or a woman, the grey-
beards wag their wise heads and oracularly exclaim, " Ah f
the Sundarakanda never fails " When any one desires to
know the result of a contemplated project, he desires a
child to open a page of the Sundarakanda and decides by
the nature of the subject dealt with therein. (Here is a
case in point. A year or two ago, I was asked by a young
man to advise him whether he should marry or lead a life

lit

<fc single blessedness. I promised to give him an
answer a day or two later. When I was alone,
I took up my Ramayana and asked my child to
open it. And lo ! the first line that met my eye was

Kumbhakarna-siro bhathi
Kundala-lamkntam mahaili.

" The severed head of Kumbhakarna shone high and
huge in the heavens, its splendour heightened by the ear-
rings he wore."

I had not the heart to communicate the result to
the poor man. His people had made everything
ready for his marriage. I could plainly sec that his
inclinations too lay that way. I could urge nothing
against it — his health was good, and his worldly position
and prospects high and bright. Ah me f I was myself half-
sceptical So, quite against my better self, I managed to
avoid giving him an answer. And he, taking my silence
for consent, got himself married Alas ! within a year his
place in his house was vacant , his short meteoric life was
over , his health shattered, his public life a failure, his
mind darkened and gloomy by the vision ot his future,
Death was a welcome deliverer to him , and an old mother
and a child-wife are left to mourn his untimely end.

The Karma-kanda of the Vedas, the Upamshads, the
Smnthis, the Mahabharatha, the Puranas, nay, no other
work in the vast range of Samskntha literature is regarded
by the Hindus in the same light as the Ramayana The
Karma-kanda is accessible only to a very few, an infini-
tesimal minority of the Brahmanas — the Purohiths who
are making a living out of it , and they too know not its
meaning, but recite it parrot-like. The Upamshads are not
for the men of the world , they are for hard-headed
logicianb or calm-minded philosophers. The Smnthib are

IV

but Rules of daily life. The Bharatha is not a very auspi-
cious work ; no devout Hindu would allow it to be read in
in his house, for it brings on strife, dissensions and misfor-
tune ; the temple of the Gods, the Mathas of Sanyasms, the
river-ghauts, and the rest-houses for the travellers are chosen
for the purpose The Bhagavad-geetha enjoys a unique
unpopularity ; for, he who reads or studies it is weaned
away from wife and child, house and home, friends and
km, wealth and power and seeks the Path of Renunciation.
The Puranas are but world-records, religious histories.

But, for a work that gives a man everything he holds
dear and valuable in this world and leads him to the Feet of
the Almighty Father, give me the Ramayana of Valmeeki.

The Lord of Mercy has come down among men time
and oft ; and the Puranas contain incidental records of
it short or long. But, the Ramayana of Valmeeki is the
only biography we have of the Supreme One.

" Nothing that relates to any of the actors in that great
world-drama shall 'escape thy all-seeing eye — Rama,
Lakshmana, Seetha, men and monkeys, gods and
Rakshasas, their acts, their words, nay, their very thoughts,
known or secret. Nothing that comes out of your mouth,
consciously or otherwise, shall prove other than true/'
Such was the power of clear vision and clear speech con-
ferred on the poet by the Demiurge, the Ancient of Days.

" What nobler subject for your poem than Sree Rama-
chandra, the Divine Hero, the soul of righteousness, the
perfect embodiment of all that is good and great and the
Director of men's thoughts, words and deeds in the light
of their Karma ? " And this Ideal Man is the Hero of
the Epic.

"The cloud-capped mouritains, the swift-coursing
livers and all created things shdDl passe way and be as

taught. But, your noble song shall outlive them and never
fade from the hearts of men." This is the boon of immor-
tality the poem shall enjoy.

" And as long as the record of Rama's life holds sway
over the hearts of men, so long shall you sit by me in my
highest heaven/' This is the eternity of fame that comes
to the singer as his guerdon

The Hero, the Epic, and the Poet are the most perfect
any one can conceive.

It was composed when the Hero was yet upon earth,
when his deeds and fame were fresh in the hearts of men.
It was sung before himself. "And the poem they recite,
how wonderful in its suggestivencss ' Listen we to it" —
such was ///,s estimate of the lay.

It was not written, but sung to sweet music Who were
they that conveyed the message to the hearts of men ? The
very sous of the Divine Hero, "Mark you the radiant glory
that plays around them ' Liker gods than men ! . . . .
Behold these young ascetics, of kingly form and mien. Rare
singers are they and of mighty spiritual energy withal" — and
this encomium was from him who is Incarnate Wisdom.

What audience did they sing to ' ''Large concourses
of Brahmanas and warriors, sages and saints . . . .Through
many a land they travelled and sang to many an audience.

Thus many a time and oft did these boys recite it in
crowded halls and broad streets, in sacred groves and
sacrificial grounds And Rama invited to the as-
sembly the literati, the theologians, the expounders of
sacred histories, grammarians, Brahmanas grown grey in
knowledge and experience, phonologists, musical experts,
poets, rhetoricians, logicians, ritualists, philosophers,
astronomers, astrologers, geographers, linguists, statesmen
politicians, professors of music and dancing, painters

vi PREFACE

sculptors, minstrels, physiognomists, kings, merchant^,
farmers, saints, sages, hermits, ascetics ... ."

What was the ettect produced on the hearers ?

" And such the pcrlectness of expression and delicacy
of execution, that the hearers followed them with their
hearts and ears , and such the marvellous power of their
song, that an indescribable sense of bhs^ gradually stole
over them and pervaded their frame and e\ery sense and
faculty of theirs — strange, overpowering and almost painful
in its intensity "

What was the cutical estimate ot the audience ;

"What charming musK ' what sweetness and melody
of verse ' And then, the vividness of narration ' We seem to
live and move among old times and scenes long gone by. .

A rare and noble epic this, the Ramavana of honeyed
verses and faultless diction, beautifully adapted to music,
vocal or instrumental and charming to hear , begun and
finished according to the best canons of the art, the most
exacting critic cannot praise it too highly , the first of its
kind and an unapproachable ideal for all time to come , the
best model for all future poets , the thrice-distilled Essence
of the Holy Scriptures , the surest giver oi health and
happiness, length of years and prosperity, to all who read
or listen to it. And, proficients as ye are in cverv style of
music, marvellously have ye sung it."

But what raises Ramayana from the sphere oi literary
works into " a mighty repository of the priceless wisdom
enshrined in the Veelas ' ' The sacred monosyllable, the
Pranava, is the mystic symbol of the Absolute , the Gayathn
is an exposition of the Pranava , the Vedas are the paraphrase
of the Gayathn , and the Ramayana is but the amplification
of the Vedic mysteries and lurmshes the key thereto. Each
letter of the Gayathn begins a thousand ot its stanzas.

PREFACE Vll

\ The p^em is based upon the hymns of the Rig-veda
aught to the author bv Narada For, it is not a record of
incidents that occurred during a certain cycle ; it is
a symbolical account of cosmic events that come about m
every cycle with but slight modifications , Rama, Seetha,
Ravana and the other characteis in the Epu are arcJietvpes
and real characters— a mystery within a mvsterv The
numerous k( Inner Meanings " of the Ramasana (vide
Introduction) amph bear out the above remarks

There IN not one relation of hie, ptuate or public,
but is beautifully and perfectly illustrated in the woids and
deeds of the Ramavana characters (vide lyJ^^JMLJlon The
Aims of Life1)

It is not a poem of an\ one
world-asset , it must find a
town, in everx village and in

Tin

(a). Tlie Rental recension Ch<
Sardinia, helped Gorressio to bring
of it m 1S(57

(b) The Renare^ mention. Between ISO,") — 1H10,
Carey and Marshman, the philanthiopic missionaries
of Serampore, published the text of the hrst h\o kandas and
a halt In 1S4<>, Sehlegel brought <mt an edition oi the
text oi the first two kandas In 1 *,?), the complete text
was lithographed at Bombav, and in ISfjO, a printed edi-
tion ot the same appeared at Calcutta

(r) The South Indian retention — While the first two
recensions are in Devanagan, this exists in the Grantha
characters or in the Telugu This uas unknown to the
west and to the other parts of India until ll)0r>, when Mr.
T. R. Knshnacharya of Kumbakonam, Madras Presidency,

Vlil PREFACE

conferred a great boon upon the literary world by publish-
ing a fine edition of it in Devanagari (1905). The earliest
Grantha edition was published in Madras in 1891 by Mr.
K. Subramanya Sastry, with the commentaries of Govmda-
raja, Mahesa-theertha, Ramanuja, Teeka-siromam and
Pena-vachchan-Pillai. Mr. Raja Sastry of Madras has
almost finished another edition of the same (1907), supple-
menting the above commentaries with that of Thilaka (till
now accessible only in Devanagari). It shows a considera-
ble improvement in the matter of paper, type, printing
and get-up. Meanwhile, Mr Knshnacharya has begun
another beautiful edition of his text (1911) with the
commentary of Goymdaraja and extracts from Thilaka,
Theertheeya, Ramanujeeya, Sathyadharma-theertheeya,
Thanisloki, Siromam, Vishamapada-vivnthi, Kathaka,
Munibhavaprakasika etc. It will, when completed, place
before the world many a rare and priceless information in-
accessible till now.

Commentators

1. Govindaraja. He names his work the Ramayana-
Bhooshana " an ornament to the Ramayana, " ; and each
kanda furnishes a variety of it —the anklets, the silk -cloth,
the girdle, the pearl necklace, the beauty-mark between the
eye-brows, the tiara and the crest-gem. He is of the
Kausikas and the disciple of Sathakopa. The Lord Venka-
tesa appeared to him in a dream one night while he lay
asleep in front of His shrine on the Serpent Mount and
commanded him to write a commentary on the Ramayana ;
and in devout obedience to the Divine call, he undertook
the task and right manfully has he performed it. It is the
most comprehensive, the most scholarly and the most
authoritative commentary on the Sacred Epic, albeit his
zealous Vaishnavite spirit surges up now and then in a hi-
at Siya and the Saivites, Priceless gems of traditional

PREFACE IX

pretations and oral instructions are embedded in his monu-
mental work.

2. Mahesa-theertha. He declares himself to be the
pupil of Narayana-theertha and has named his work Rama-
yana-thathva-deepika. " I have but written down the
opinions of various great men and have nothing of my own
to give, except where I have tried to explain the inner
meaning of the remarks made by Viradha, Khara, Vali
and Ravana ". In fact, he copies out the commentary of
Govindaraja bodily. He quotes Teeka-siromam and is
criticised by Rama-panditha in his Thilaka.

3. Rama-pan ditha. His commentary, the Rama-
yana-thilaka, was the only one accessible to the
world (outside of southern India), being printed in
Devanagan characters at Calcutta and Bombay. He
quotes from and criticises the Ramayana-thathva-
deepika and the Kathaka, but makes no reference to
Govindaraja. It may be the that work of the latter,
being in the Grantha characters, was not available to him
in Northern India; and Theertha might have studied it
in the South and written his commentary in the Devana-
gan. Rama-panditha is a thorough-going, uncompromising
Adwaithin, and jeers mercilessly at Theertha's esoteric
interpretations. In the Grantha edition of the Ramayana,
the Uthtnarakanda is commented upon only by Govindaraja
and Theertha ; but, the Devanagan edition with the com-
mentary of Rama-panditha, contains word for word, without
a single alteration, the gloss of Mahesatheertha M I have
tried in vain to explain or reconcile this enigma. But, the
Adwaithic tenor of the arguments and the frequent criticisms
of Kathaka, savor more of Rama-panditha than of Theertha.

4. Kathaka. I have not been able to find out the
author of the commentary so named, which exists only in
the extracts quoted in the Thilaka.

X PREFACE

5. Ramanuja. He confines himself mainly to a di#-
cussion of the various readings of the text. What comment-
ary he chances to write now and then, is not very valuable.
He is not to be confounded with the famous Founder of
the Visishtadwaitha School of Philosophy.

6. Thanislokt, Knshna-Samahvaya or as he is more
popularly known by his Tamil cognomen, Pena-vachchan
Pillay, is the author of it. It is not a regular commentary
upon the Ramayana. He selects certain oft-quoted stanzas
and writes short essays upon them, which are much admir-
ed by the people of the South, and form the cram-book of
the professional expounder of the Rarnayana. It is written
in Manipravala — a curious combination of Samskntha and
Tamil, with quaint idioms and curious twists of language.
Many of the explanations are far-fetched and wire-drawn
and reveal a spirit of Vaishnavite sectarianism.

7. Abhaya-pradana-sara. Sree Vedantha-desika, the
most prominent personage after Sree Ramanuja, is the
author of this treatise. It selects the incident of Vibheeshana
seeking refuge with Rama (Vibheeshana-saranagathi) as a
typical illustration of the key-rote of the Ramayana — the
doctrine of Surrender to the Lord, and deals with the subject
exhaustively. It is written in the Manipravala, as most of
his Tamil works are.

Translations

Gorresio published an Italian rendering of the work
in 1870, It was followed by the French translation of
Hippolyte Fauche's. In the year 1846, Schlegel gave to
the world a Latin version of the first Kanda and a part of the
second. The Serampore Missionaries were the first to
give the Ramayana an English garb ; but they proceeded
no further than two Kandas and a half. Mr. Griffith, Prin-
cipal of the Benares College, was the first to translate the

PREFACE xi

Ramayana into English verse (1870—74). But, the latest
translation of Valmeeki's immortal epic into English prose
is that of Manmathanath Dutt, M. A., Calcutta (1894).

" Then why go over the same ground and inflict upon the
public another translation of the Ramayana m English prose?"

1 . Mr. Dutt has translated but the text of Valmeeki
and that almost too literally ; he has not placed before the
readers the priceless gems of information contained in the
commentaries.

2. The text that, I think, he has used is the one pub-
lished with the commentary of Rama-panditha, which
differs widely from the South Indian Grantha text in read-
ings and IK the number of stanzas and chapters.

3 More often than once, his rendering is completely
wide of the maik. (It is neither useful nor graceful to make
a list of all such instances. A careful comparison of his
rendering with mine is all I request of any impartial scholar
of Samskntha).

4. I venture to think that his translation conveys not
to a Westerner the beauty, the spirit, the swing, the force
and the grandeur of the original

5, Even supposing that it is a faultless rendering of
a faultless text, it is not all that is required.

G. As is explained in the Introduction, the greatness
of the Ramayana lies in its profound suggestiveness ; and no
literal word-for-word rendering will do the barest justice to it.

7. Many incidents, customs, manners, usages and
traditions of the time of Rama are hinted at or left to be in-
ferred, being within the knowledge of the persons to whom
the poem was sung ; but to the modern world they are a
sealed book.

8. Even such of the above as have lived down to our
times are so utterly changed, altered, nidified and over-laid
by the accretions of ages as to be almost unrecognisable.

Xll

9. The same incident is variously related in various
places.

Every one of the eighteen Puranas, as also the Maha-
bharatha, the Adhyathma Ramayana and the Ananda Rama-
yana, relates the coming down of the Lord as Sree Rama, but
with great divergences of detail ; while the Padmapurana
narrates the life and doings of Sree Rama in a former Kalpa,
which differs very much in the main from the Ramayana
of Valmeeki. The Adbhutha Ramayana and the Vasishtha
Ramayana deal at great length with certain incidents in the
life of Rama as are not touched upon by Valmeeki ; while
the Ananda Ramayana devotes eight Kandas to the history
of Rama after he was crowned at Ayodhya. Innumerable
poems and plays founded upon Valmeeki's epic modify its
incidents greatly, but base themselves on some Purana or
other authoritative work.

10. Many a story that we have heard from the lips of
our elders when we lay around roaring fires during long
wintry nights and which we have come to regard as part and
parcel of the life and doings of Rama, finds no place in
Valmeeki's poem.

11. The poem was to be recited, not read, and to an
ever-changing audience. Only twenty chapters were allow-
ed to be sung a day, neither more nor less. Hence the in-
numerable repititions, recapitulations and other literary
rapids through which it is not very easy to steer our frail
translation craft. The whole range of Samskntha literature,
religious and secular, has to be laid under contribution to
bring home to the minds of the readers a fair and adequate
idea of the message that was conveyed to humanity by
Valmeeki.

12. A bare translation of the text of the Ramayana
is thus of no use — nay, more mischievous than useful, in
that it gives an incomplete and la many places a distorted

PREFACE xiii

view of the subject. It is to the commentaries that we
have to turn for explanation, interpretation, amplification,
reconciliation and rounding off. And of these, the most
important, that of Govindaraja, is practically inaccessible
except to the Tamil-speaking races of India. The saints
of the Dravida country, the Alwars from Sree Sathakopa
downwards, have taken up the study of the Ramayana of
Valmeeki as a special branch of the Vedantha and have
left behind them a large literature on the subject, original
and explanatory. The Divya-prabandhas and their numer-
ous commentaries are all in the quaint archaic Tamil style
known as Mampravala, and are entirely unknown to the
non-Tamil-speaking world. With those teachers the Rama-
yana was not an ordinary epic, not even an Ithihasa.
It was something higher, grander and more sacred. It
was an Upadesa-Grantha — a Book of Initiation , and no true
Vaishnava may read it unless he has been initiated by his
Guru into its mysteries. It is to him what the Bible was to
the Catholic world of the Medieval Ages ; only the Initiated,
the clergy as it were, could read and expound it. Over and
above all this, there are many priceless teachings about the
Inner Mysteries of the Ramayana which find no place in
written books. They form part of the instructions that the
Guru gives to the Disciple by word of mouth.

13. Then again, there is the never-ending discussion
about the method of translation to be followed. Max-
Muller, the Grand Old Man of the Orientalist School opines
thus : — " When I was enabled to collate copies which came
from the south of India, the opinion,which I have often ex-
pressed of the great value of Southern Mss. received fresh
confirmation The study of Grantha and other southern
Mss, will inaugurate, I believe, a new period in the critical
treatment of Sanskrit texts. The rule which I have follow-
ed myself, and which I have asked my fellow-translators

Xiv PREPACK

to follow, has been adhered to in this new volume atoo,
viz. whenever a choice has to be made between what is
not quite faithful and what is not quite English, to surren-
der, without hesitation, the idiom rather than the accuracy
of the translation. I know that all true scholars have ap-
proved of this, and if some of our critics have been offend-
ed by certain unidiomatic expressions occurring in our
translations, all I can say is, that we shall always be most
grateful if they would suggest translations which are not
only faithful, but also idiomatic. For the purpose we have
in view, a rugged but faithful translation seems to us more
useful than a smooth but misleading one.

However, we have laid ourselves open to another kind
of censure also, namely, of having occasionally not been
literal enough. It is impossible to argue these questions in
general, but every translator knows that in many cases a
literal translation may convey an entirely wrong mean-
ing. " — Introduction to his Translation of the Upamshads.
Part II, p. 13

" It is difficult to explain to those who have not them-
selves worked at the Veda, how it is that, though we may
understand almost every word, yet we find it so difficult
to lay hold of a whole chain of connected thought and to
discover expressions that will not throw a wrong shade on
the original features of the ancient words of the Veda. We
have, on the one hand, to avoid giving to our translations
too modern a character or paraphrasing instead of tran-
slating ; while on the other, we cannot retain expressions
which, if literally rendered in English or any modern
tongue, would have an air of quamtness or absurdity totally
foreign to the intention of the ancient poets.

While in my translation of the Veda in the remarks
that I have to make in the course of my commentary, I
shall frequently differ from other scholars, who have dope

PREFACE XV

their best and who have done what they have done in a truly
scholarlike, that is in a humble spirit, it would be un-
pleasant, even were it possible within the limits assigned,
to criticise every opinion that has been put forward on the
meaning of certain words or on the construction of certain
verses of the Veda. I prefer as much as possible to vindi-
cate my own translation, instead of examining the transla-
tions of other scholars, whether Indian or European. "— »•
From the Preface to his translation of the Rig-veda Samhitha.

In his letter to me of the 26th of January 1892,
referring to my proposal to translate the Markandeya Purana
as one of the Sacred Books of the East, he writes —

" I shall place your letter before the Chancellor and
Delegates of the Press, and I hope they may accept your
proposal. If you would send me a specimen of your
translation, clearly written, I shall be glad to examine it,
and compare it with the text in the Bibliotheca Iinlua.
I have a Mss. of the Markandeya-punma. Possibly the palm
leaf Mss. in Grantha letters would supply you with a better
text than that printed in the Ribliotheca Indica"

But, Mrs. Besant, in her Introduction to ' The Laws of
Manu, in the Light of Theosophy. By Bhagavan Das,
M. A./ takes a different view —

" One explanatory statement should be made as to the
method of conveying to the modern reader the thought of
the ancient writer. The European Orientalist, with admir-
able scrupulosity and tireless patience, works away labon-
busly with dictionary and grammar to give an " accurate
and scholarly translation " of the foreign language which
he is striving to interpret. What else can he do ? But the
Result, as compared with the Original, is like the dead
pressed • specimen ' of the botanist beside the breathing
living flower of the garden. Even I, with my poor know-
ledge of Samsknt, know the joy of contacting the pulsing

XVI PREFACE

virile scriptures in their own tongue, and the inexpressible
dulness and dreariness of their scholarly renderings into
English. But our lecturer is a Hindu, who from childhood
upwards has lived in the atmosphere of the elder days ;
he heard the old stories before he could read, sung by
grand-mother, aunt, and pandit ; when he is tired now, he
finds his recreation in chanting over the well-loved stanzas
of an Ancient Purana, crooning them softly as a lullaby to
a weaned mind ; to him the ' well-constructed language '
(Samsknt) is the mother-tongue, not a foreign language ;
he knows its shades of meaning, its wide connotations, its
traditional glosses clustering round words and sentences,
its content as dtawn out by great commentators. Hence,
when he wishes to share its treasures with those whose
birthright they are not, he pours out these? meanings in
their richness of content, gives them as they speak to the
heart of the Hindu, not to the brain of the European. His
close and accurate knowledge of Samsknt would make it
child's play for him to give "an accurate and scholarly tran-
slation" of every quotation; he has preferred to give the
living flowers rather the dried specimens. Orientalists,
in the pride of their mastery of 'dead' language, will very
likely scoff at the rendering of one to whom it is a living
and familar tongue, who has not mastered Samsknt as a man,
but has lived in it from an infant For these, the originals
are given. But for those who want to touch the throbbing
body— rather than learn the names of the bones of the
skeleton — of India's Ancient wisdom, for those these free and
full renderings are given. And I believe that they will be
welcomed and enjoyed."

The best test of a translation is that it must not at all

\appear to be a translation. Some hold that a translation

'must be a guide to the text, a ' crib ' as it were,

and should enable any one ignorant of the original language

PREFACE XVII

to. master it easily and sooner. I believe that a transla-
tion is meant to convey to a foreigner the thoughts,
the ideas and the heart of the writer ; it is not to
be a dictionary and grammar combined. A faithful
translation and a literal are contradictory terms ; no word-
for-word, wooden rendering can be any other thing
than faithless ; and no good translation can be literal. No
two races think alike; the same thought, the same fact re-
quires to be clothed in different words, in different expres-
sions to reach the mind of the hearer. A translation should
be faithful not to the words, not to the constructions, not to
the grammar of the original, so much as to the Kavi-hndaya,
' the heart of the poet.' Curious notions of literary accuracy
have rendered the translations of the Orientalists perfectly
useless. Useless to those ignorant of Samskntha, in that it
places before them strange thoughts and foreign modes of
life and speech in an English garb, but not as they speak it,
not as they understand it ; useless to the people iO
whose literature they belong, m that the translators are
foreigners.

They have no sympathy with the writer, or with
the subject or with the people whose thoughts they
attempt to place before the world. They bring to the work
a prejudiced heart, a cold hyper-critical intellect, and an
iconoclastic pen. Everything that they cannot understand,
everything that they cannot reconcile with their precon-
ceived notions of men and things, of God and the Universe,
they throw overboard, without a glance at it, without a
pang, just as the grave-digger cast aside the skull of Yonck
the jester. They fix the correct readings ; they sit in dread
judgment over the commentators who were born in and
breathed the very atmosphere of the poet and of his nation ;
they give the right meaning of words ; they formulate the
canons of interpretation ; they judge of the stage of

3

Xviil PREFACE

progress the people might have attained in the march of
material civilisation. They fit every event in the life
of a non-christian nation to their Procrustean bed of
Biblical chronology ; there was no civilisation superior to
their own ; there was nothing good or noble, spoken or
done, before their chosen people, the Lord's Elect, came
mto the world; nothing is historical to them except
their own made-up, lame accounts of the last 2,000
years. That is their Time ; that is their Eternity.
They are very wise men — the Orientalists ; they are psycho-
metrical adepts. Place any thing before them, a rag, a thigh-
bone, a tooth, a com, or a piece of stone and they will spin
you an interminable yarn of the man, of the beast or of the
people— their history physical, mental, moral, political, liter-
ary, economic, industrial, religious — as if they were the
very Maker of the objects they operate upon.
They would search for history in a Book of Sacri-
ficial hymns like the Rig-veda, in Ritualistic Manuals
like the Yajur-veda, in a Book of Psalmody like
the Sama-veda, in a book of Rimes and Charms, like
the Atharva-veda. They would seek for < historic finds ' in
moral text-books like the Smnthis, in sacred epics like
the Ramayana and the Mahabharatha ; nay, they profess
to give you the life and thoughts of a nation from its gram-
mar like the Maha-bhashya, from its philosophical works
like the Vedantha literature, from its medical books like
Vagbhata, Susrutha and Charaka ; and wonderful to re-
late ! they find history in treatises upon logic like Tarka-
sangraha, in mathematical works like the Leelavathi and the
Beejaganitha ! ! Nothing is too trivial, too humble, too
insignificant for them ; their historical appetite is
omnivorous.

I would give anything to know what they might feel
like, if an orthodox Brahmana or a Charvaka Atheist were to

XIX

place before the English Christian reading world an

English version of the Hebrew Bible ; if he should have the

additional advantage of only a nodding acquaintance with

the language ; if he should never have set his eye on

the people whose revealed Scriptures he professes

to further reveal ; if he should never have come across the

real Sacred Books of the East ; if he should have come into

contact only with the lowest strata of the nation or with

unprincipled renegades to the faith of their fathers , if he

should not even dream of access to the higher classes,

their homes, their life, their words, their acts, their joys,

their sorrows, their virtues, their vices, their faith, and

their sceptism ; if he should be imbued with a supremely

high notion of his omniscience, of his unerring keenness, of

his literary infallibility ; if he should take it for granted that

his race is the chosen one, that his reiigion is the only

true one and that the others are false, that Ins people are

destined to march for ever in the forefront of civilisation,

prosperity and power. Now what would the orthodox

English Christian or the devout Bishops and Arch-

bishops think of such a version of the Holy Bible,

embellished to boot, with original commentaries, remarks,

reconciliations and judgments ex-cathedra, based mostly

upon the unhealthy fumes of his imagination and pre-

judices ? How would the English nation like to have its

history written, say, 5000 years hence, from stray coins, from

mouldering skeletons, from moss-covered pieces of stone

and architecture, from its 'Book of Common Prayer/ from its

1 Book of Psalmody ', from the < Paradise Lost ' of Milton,

from the ' Holy Living ' of Taylor, from Abbott's Shakes-

pearian Grammar, from Jevon's Logic, from Masson's British

Philosophy, from Barnard Smith's Arithmetic, from

Todhunter's Algebra and Geometry, from Webster's Dic-

tionary, from its scientific, medical, industrial, and

fcfc

mechanical treatises, and the other decaying rubbish^ of
a forgotten nation buried under the mounds of the
Past?

That is exactly how the true Arya feels when he reads
translations like that of Max-Muller, Griffith and their
ilk or original critical estimates like those of Weber & Co.,
the Orientalist Iconoclasts. Western historians depict in
glowing colors and sneering language how Mahommad of
Ghazni destroyed the idol of Somanatha ; but Weber & Co.
essay to shatter to pieces the faith of millions, their
guide here and there hope hereafter. Well, as he soweth
so shall he reap. My opinion of the whole class and of
their Indian parasites is the same as what I expressed in
the Preface to my " Life and Teachings of Sree Ramanuja;1'
and I quote it for the benefit of those who have not come
across that book.

" What care I about your coins and inscriptions, your
pillars, and mounds, the dry bones of History ? To me it is of
far more importance how a man lived and worked among
his fellows, than when and where he was born and died,
where he was at a particular date, when he wrote such and
such a book, whether he was tall or short, dark or fair, single
or married, a flesh-eater or a vegetarian, a teetotaller or no,
what particular dress he affected, and so on. And yet more
important still it is to me what a man thought and wiote,
than how he lived and died. Your Orientalists ! Heaven
save me from the brood. Mischief enough they have done,
those human ghouls that haunt the charnel houses of
Antiquity, where rot the bones of men and events of the
Dead Past. They have played sad havoc with the fair tradi-
tions of our forefathers, that placed ideas before facts
and theories, and the development of a nation's
heart before 'historical finds' or ' valuable discoveries'.
Many a young ijian of promise they have turned away to

PfcEFACfc XXI

paths uncongenial, where his bray betrays the animal with-
in the skin. You will find no such antiquarian twaddle in
my book."

Well do they fit in with the lines of Tennyson.

" Those monstrous males that carve the hvinj? hound,
And ciam him with the fragments of the grave,
Or in the dark dissolving human heart,
And holy secrets of this microcosm,
Dabbling a shameless hand with shameful jest,
Encarnah/e their spirits , " Jhc Pnticc^

Gladly would I exchange shiploads of them for one
Sir Edwin Arnold.

One more extract, this time from • The Zanoni' of
Lytton and I have done.

" The conduct of the individual can affect but a small
circle beyond himself ; the permanent good or evil that he
works to others lies rather in the sentiments he can dittuse.
His acts arc limited and momentary , his sentiments may
pervade the universe, and inspire generations till tne day of
doom. All our virtues, all our laws, are drawn from books
and maxims, which are sentiments, not from deeds. In
conduct, Julian had the virtues of a Christian, and Con-
stantine, the vices of a Pagan. The sentiments of Julian
reconverted thousands to Paganism , those of Constantine
helped, under Heaven's will, to bow to Christianity the
nations on the earth. In conduct, the humblest fisherman
on yonder sea, who believes in the miracles of San Gen-
naro, may be a better man than Luther. To the senti-
ments of Luther the mind of Modern Europe is indebted
for the noblest revolution it has known. Our opinions,
young Englishman, are the angel part of us ; our acts, the
eaithly". Book I, Chapters.

Alas ! The History of India by the Reverend Dr. Sinclair,

is at present more authoritative m the eyes of the school

boys than the Ramayana of Valmeeki or the Puranas of

. Vyasa. The History of Samskntha Literature by Messrs.

fcfcli PftEFACfe

Max Muller, Weber, Monier Williams, MacDonell, etc.^is
the last word upon the writings of the Aryans, religious or
secular. Translations are quoted and the originals are
decried or are unknown. Verily, we are in the Iron Age, in
the ever downward cycle of the Kahyuga.

I hold that any History of India worth reading ought to
be written by a true-hearted Hindu; I hold that the sacred
books of the Hindus ought to be translated by a Hindu, by
a Brahmana; by one that has faith in the virtues and manhood
of his people, in the wisdom and philanthropy of his fore-
fathers; by one that combines in himself a deep and compre-
hensive knowledge of the literature and traditions of his
country, and of that to which he means to convey his mes-
sage— but never one of alien faith, nor a follower of Chris-
tianity without Christy nor an apostate seeking to curry favour
with the ruling race and the leaders of Western thought. Now,
in the case of the Ramayana of Valmeeki, it is all the more
imperative that the Translator should possess the additional
qualification of a thorough knowledge ot the Tamil religious
literature of the Dravidian School of Vaishnavism, that he
should have been brought up in and saturated with the
atmosphere of those amongst whom the Ramayana is recit-
ed and listened to with profound faith and devotion and to
whom it is not a bare literary work but a living reality, a
sacred Book, one that can mould their life here and hereafter.
As to the cobwebs of Western speculation about the his-
torical value of the Ramayana, its date, the contem-
porary mention of it, the critical biography of the
poet< its posteriority or otherwise to the Maha-
bharatha, its being a Zodiacal allegory or an account
of the spread of the conquering Aryans into the
South of India, about Rama being the type of the husband-
man and Seetha being a symbol of agriculture and
such-like Orientalist twaddle run riot, I have my

PREFACE XXlil

o\yn opinion, certainly not creditable to them or
to their authors. It is an open secret how History is
written. The Boer war is within the memory of most of
us; but, I have seen three diametrically different versions
of it. The most important elements of a man's life or
of a nation's are their thoughts. And History, to deserves
its reputation of being "Philosophy teaching by example ",
should record them alone and not dry facts and dates.
The history of western nations do not run back, honestly
speaking, farther than 2,000 years ; and huge libraries are
already filled to overflowing with the records of that
small period. The Aryans, who have, as we believe, existed
as a separate race on this planet for over 5 millions of year$,
can but afford to preserve their highest and most valuable
thoughts. That forms their History and is mextncbly woven
into their religion, morality and philosophy That
is " Philosophy teaching by example," and no other.

Is the Ramayana historically true ? Is it a record of
events that actually took place ? The best answer I could
make is in the words of the lecturer on the Bhagavad
Geetha, Mrs. Besant. Her remarks apply equally well to
the Ramayana or to any other Hindu Purana

" Now, in the Bhagavad-Geetha there are two quite
obvious meanings, distinct and yet closely connected the
one with the other, and the method of the connexion it is
well to understand. First, the historical. Now, specially
in modern days when western thought is so much swaying
and coloring the eastern mind, Indians as well as Europeans
are apt to shrink from the idea of historical truths being
conveyed in much of the sacred literature ; those enormous
periods, those long reigns of kings, those huge and bloody
battles, surely they are all simple allegory, they are not his-
tory. But what is history and what is allegory ? History
is the working out of the plan of the Logos, His plan, His

XXIV PREFACE

scheme for evolving humanity ; and history is also
the story of the evolution of a World Logos, who will
rule over some world-system of the future. That is
history, the life-story of an evolving Logos in the working
out of the plan of the ruling Logos. And when we say alle-
gory, we only mean a smaller history, a lesser history, the
salient points of which, reflexions of the larger history, are
repeated in the life-story of each individual Jivatma, each
individual embodied spirit, History, seen from the true
standpoint, is the plan of the ruling Logos for the evolution
of a future Logos, manifested m all planes and visible
on the physical, and therefore full of profoundest interest
and full of profoundest meaning. The inner meaning, as
it is sometimes called that which comes home to the hearts
of you and me, that which is called the allegory, is the
perennial meaning, repeated over and over again in each
individual, and is really the same in miniature. In the one,
Iswara lives in His world, with the future Logos and the
world for his body, in the other, He lives in the individual
man, with the Jeevatma and its vehicles for His body. But,
in both are the one life and the one lord, and he who
understands either, understands the twain. None, save the
wise, can read the page of history with eyes that see; none,
save the wise, can trace in their own unfolding the mighty
unfolding of the system in which a future Logos Himself
is the Jeevatma and that ruling Logos is the Supreme Self;
and inasmuch as the lesser is the reflection of the greater,
inasmuch as the history of the evolving individual is but a
poor faint copy of the evolving of the future Logos,
therefore in the scriptures there is even what we call a
double meaning — that history which shows a greater self-
evolving, and the inner allegorical meaning that tells of the
unfolding of the lesser Selves. We cannot afford to lose
either meaning, for something of the richness of the

PREFACE XXV

treasure will thus escape us ; and you must have steadily
and clearly in mind that it is no superstition of the ancients,
no dream of the forefathers, no fancy of the ignorant
generations of far-off antiquity, that saw in the little lives
of men reflections of the great Life that has the Universe
for its expression. Nor should you wonder, not be per-
plexed when you catch, now and again, in that unfolding
picture, glimpses of things that, on a smaller scale, are
familiar in your own evolving ; and instead of thinking that
a myth is a cloudy something which grows out of the
history of a far-off individual, exaggerated and enlarged,
as is the modern fancy, learn that what you call myth is the
truth, the reality, the mighty unfolding of the supreme Life
which causes the shaping of a Universe ; and that what
you call history, the story, the story of individuals, is only
a poor faint copy of that unfolding When you see the
likeness, learn that it is not the great that is moulded by
the small ; it is the minute that is the reflexion off the mighly.
And so, in reading the Bhagavad-Geetha, you can take it
as history ; and then it is the great Unveiling, that makes
you understand the meaning and the purpose of human
history, and thus enables you to scan, with eyes that see,
the panorama of the great unfolding of events in nation after
nation, and in race after race. He who thus reads the
Geetha m human history can stand unshaken amid the
crash of breaking worlds. And you can also read it for
your own individual helping and encouraging and enlight-
ening, as an allegory, the story of the unfolding spirit within
yourselves. And I have purposed this morning, to take
these two meanings as our special study, and to show how
the Geetha as history is the Great Unveiling, the drawing
away of the veil that covers the real scheme which history
works out on the physical plane ; for it was that which re-
moved the delusion of Arjuna and made hijn fible to do his

XXVI PREFACE

duty at Kurukshetra. And then, turning from that vaster
plane, to seek its meaning as it touches the individual un-
folding of the spirit, we shall see what that has of teaching
for us, what that means for us of individual illumination;
for just as history is true, so is allegory true. As the
history, as we shall see, was the preparation for the India of
the present, and the preparation for the India of the future,
so also is that true which is elsewhere written in the
Mahabharatha . " I am the Teacher and the Mind is my
pupil. " From that standpoint we shall see Sree Krishna
as the Jagath-guru, the world-Guru, and Arjuna as the
Mind, the Lower Manas, taught by the Teacher. And thus
we may learn to understand its meaning for ourselves in
our own little cycle of human growth.

Now, an Avathara is the Iswara, the Logos of a world-
system, appearing in some physical form at some great
crisis of evolution. The Avathara decends — unveils Him-
self would be a truer phrase; 'decends1 is when we
think of the Supreme as though far-off, when truly He is
the all-pervasive Life in which we live ; to the outer eye
only is it a coming down an J descending — and such an
Avathara is Sree Krishna. He comes as the Logos of the
system, veiling Himself in human form, so t.iat He may,
as man, outwardly shape the course of history with
mighty power, as no lesser force might avail to shape it.
But the Avathara is also the Iswara of the human Spirit,
the Logos of the spirit, the Supreme Self, the self of whom
the individual spirit is a portion — an amsa. Avathara then
is the Iswara of our system; the Avathara also, is the Iswara
of the human spirit ; and as we see him in these two

presentments, the light shines out and we begin to
understand.

Let us take the historical drama, the setting of the great
teaching. India had passed through a long cycle of great-

PREFACE XXVI I

n^ss, of prosperity. Sree Ramachandra has ruled over the
land as the model of the Divine Kingship that guides,
shapes, and teaches an infant civilisation That day had
passed. Others had come, feebler to rule and guide, and
many a conflict had taken place. The great Kshathnya caste
had been cut down almost to the root by the Avathara,
Parasu Rama, Rama of the axe; it had again grown up strong
and vigorous. Into that India the new manifestation
came.

In that part of her story, this first offshoot of the great
Aryan Race had settled in the northern parts of India It
had there served as the model, the world-model, for a
nation. That was its function. A religion, embracing the
heights and depths of human thought, able to reach the
ryot in his field, able to teach the philosopher and the
metaphysician in his secluded study, a. world-embracing
religion, had been proclaimed through the lips of the
Rishis of this hr-»t offshoot of the Race. Not only a religion,
but also a polity, an economic and social order, planned
by the wisdom of a Maim, ruled at first by that Manu
himself. Not only a religion and a polity, but also the
shaping of the individual life on the wisest lines — the
successive Varnas, the successive Asramas , the stages of
life, in the long life of the individual, were marked in the
castes, and each caste-life of the embodied Jeevathma
reproduced in its mam principles, in the individual lite,
the Asramas through which a man passed between birth
and death. Thus perfectly thought out, thus marvellously
planned, this infant civilisation was given to the race as a
world-model, to show what might be done where Wisdom
ruled and Love inspired.

The word spoken out by that ancient model was the
word Dharma— Duty, Fitness, Right Order.— Units on the
Study of Bhagavad-Gedhdi pp. 6 — 12.

XXViii PREFACE

The Ramayana of Valmeeki " is a romance and it ^ is
not a romance. It is a truth for those who can comprehend
it, and an extravagance for those who cannot.1'

Out of the vast mass of events in the history of the
world, the Guardians of Humanity select only such as are
best suited to their purpose and weave around them narra-
tives that stand as eternal symbols oi cosmic processes.

To the man of facts and dates, coins and inscriptions,
I would recommend the advice given by Tennyson's
Ancient Sage to the rationalistic young man.

44 The days and hours are ever glancing by,

And seern to flicker past thro1 sun and shade,

Or short, or long, as Pleasure leads, or Fain ,

But with the Nameless is nor Day nor Houi ,

Tho'we, thin minds, who creep fiom thought to thought,

Break into ' Thens ' and * Whcns ' the Eteinal Now

This double seeming of the single world '•— "

To the sceptic, cased in the impenetrable armour of
doubt and disbelief, owning no world outside the perception
of his unerring senses, who wants to prove everything by
the touchstone of /us reason before he would deign to
allow it a place in his Hall of Knowledge, I say with the
that . —

" Thou canst not prove the Nameless, O my son,
Nor canst thou prove the world thou mo vest in,
Thou tanst not piove that thou art body alone,
Noi canst thou prove that thou art spirit alone,
Nor canst thou piove that thou ait both in one
Thou canst not prove thou art immoital, no
Nor yet that thou art mortal—nay, my son,
Thou canst not prove that 1, who speak with thee,
Am not thyself in converse with thyself,
For nothing worthy proving can be proven,
Nor yet dibproven , whereforethou be wise,
Cleave ever to the sunnier side of doubt,
And cling to Faith beyond the foims of Faitb 1
She reels not in the storm of waving words,
She brightens at the dash of 'Yes' and 'No,'
She sees the Best that glimmers thro' the Worst,
She feels the Sun is hid but for a night

PREFACE xxix

She spies the summer thro* the winter bud,
• She tastes the fruit before the blossom falls,
She hears the lark within the songless egg,
She finds the fountain where they wail 'd 'Mirage' ' "

But, to him who would pierce thro' the exoteric narra-
tive down to the bed-rock of Truth, out of which bubbles
ever the Waters of Immortality and Omniscience, to him
who would feel the heart-throb of Valmeeki, to him who
would understand the mystery of the Divine Incarnation
and its sublime purpose, I say : —

" If them wouldst hear the Nameless, and will dive
fnto the Temple-cave of thine own self,
There brooding by the central altar, thou
Mayst haply learn the Nameless hath a voice,
By which thou wilt abide, if thou be wise,
As if thou knewest, tho' thou canst not know ,
For Knowledge is the swallow on the lake
That sees and stus> the surface— shadow there,
But never yet hath dipt into the abysm,
The Abysm of all Abysms, beneath, within
The blue of sky and sea, the green of earth,
And in the million millionth of a gram
Which cleft and cleft again for ever more,
And ever vanishing, never vanishes,
Tome, my son, more mystic than myself,

Or even than the Nameless is to me

And when thou sendest thy free soul thro' heaven,

Nor understandest bound nor boundlessnesas,

Thou seest the Nameless of the hundred names. "

For, saith the Lord. "He who thus knoweth my divine
birth and action in its essence, having abandoned the body,
cometh not into birth again, but cometh unto me, O,
Arjuna! "—Geetha IV, 9.

I have tried my best to be faithful to the original in
word and in sentiment wherever it was possible. I have
tried to place before his readers the thought that underlay
the words of the poet. I have tried to preserve, as far as I
could, the force, the beauty and the spirit of the Ramayana,
that it may arouse m the hearts of the readers the same senti-
ments, passions and feelings that well up in the hearts of a

XXX PREFACE

Hindu audience, when it listens to its recital. I hpve
incorporated into the translation of the text, wherever it
was necessary, the explanations and the comments of
Govmdaraja and the other authoritative commen-
tators ; but, where they differed or supplemented one
another, I have given the essence of their opinions in
the form of Notes. I have drawn from all available sources
of information, the Hindi version of Thulasi Das, the
Prakrith of Hemachandracharya, the Vedas, the Smnthis,
the Puranas, the Darsanas, in fact, the whole range of
Samskntha and other literature, as far as was accessible to me.
I know that any one who undertakes the translation into
English of such colossal works as the Ramayana or the
Mahabharatha must have at his disposal a large and well-re-
presented library; I know also that I have neither the means
nor the influence to possess it. But, I take this opportunity
to render my heart-felt thanks, full and over-flowing, to all
such as have helped me by placing their books at my
disposal, more especially to the Brahma Vidya Lodge, T.S.
Kumbakonam. I know that this enterprise requires a large
initial outlay of capital and that I have it not Babu Pratap
Chandra Roy, the brave translator of the Mahabharatha,
appealed and with success to the various Governments of
India, Europe, and America ; Mr. Manmath Nath Dutt, the
first translator of the Ramayana into English prose, was
favoured with the royal support of His Highness the Maha-
raja of Travancore, to whom he dedicated his work.

But my mainstay and support is Sree Ramathandra,
whose greatness and glory I humbly endeavour to bring
home to the hearts of the millions in the East and in the
West. To Him I dedicate, in all humility and reverence, my
unworthy production — to Him, to Seetha, to Lakshmana9 to
Bharatha, to Sathrughna and last, not least, to Maruthi,
the Ideal Rama-bhaktha. In their never-failing grace do

PREFACE XXXI

/ place my trust to enable me to carry on this work to its
completion.

I know, better than others, the shortcomings of my
work and of the numerous disqualifications I labour
under to do my duty towards it ; and I humbly crave the
indulgence of my readers, their sympathy, their support,
their advice and their good thoughts.

C. R. SRINIVASA AIYANGAR, B.A.,

TRICHINOPOLY

INTRODUCTION

I : — " The Ramayana."

" The record of the life arid adventures ot Sri Rama."

This expression is naturally applicable to all works
that treat of Sri Rama , but custom and tradition have limi-
ted it to the grand epic of Valmiki.

Words are of three kinds : — Rudln, used in a conven-
tional sense ; Yaugika, derivative, retaining that significa-
tion which belongs to it by its etymology ; and
Yaugika Rudha, having both an etymological and special
meaning.

Such names as Krishna belong to the first class ;
Dasarathi, the son of Dasaratha, is a type of the second ;
Pankafa, the lotus, represent the third. The last word,
etymologically understood, means "born in the mud ; " but
other flowers such as the water-lily are not so called. It
is confined by convention to the lotus alone. Even so the
expression ' Ramayana ' Many have sung ' the Life of
Rarna/ but convention restricts it by pre-eminence to the
immortal epic of Valmiki alone. The Gita, the Brahma
Sutras, The Maha Bhashya and Rama, are by conventional
usage and tradition understood to mean respectively, The
Bhagavad Gita, The Brahama Sutras of Vedavyasa, the
Maha Bhashya of Patanjah and Rama the son of Dasaratha.

II .— < The Original. '

Brahma, the Ancient of Days, sent down Narada to
instruct Valmiki in the mysteries of Divine wisdom, Vedic
Hymns was the form in which the teaching was imparted.
Later on, the Four-faced One came down even unto where
Valmiki abode and endowed him with the Open Eye of the
Seer. The sage saw with clear vision into the past, the
present, and the future, and the record thereof was given to
the world in the form of a grand poem of 100 crores of
stanzas — A. R Manohara Kanda I; A R. Yatra Kanda I,
Adb. R., I.

Brahma sung the life of Rama in a poem of 100 crores
of stanzas and taught it to Narada and the other Rishis of
this world — G. /?., Bala Kanda, G in Jus preface to his
'Notes on Bala Kanda'

It contains 9 lakhs of cantos, 1)00 lakhs of chapters and
100 crores of stanzas— A. R. Manohara Kanda 17.

In course of time, the holy sages received the inesti-
mable gift and continued to recite the epic in their hermit-
ages. Countless bands of the Shining Ones gathered over-
head in their bright aerial cars and listened entranced to the
heart-compelling strains , shower^ of heavenly flowers
rained on the heads of the blessed singers; and shouts of joy
and acclamation rent the skies. Then began a mighty
struggle among the denizens of the other worlds as to who
should have exclusive possession of the sacred epic. The
Devas (Angels of Light) would have it in their bright homes
on high; the Daityas (the Lords of Darkness) and the
Nagas (Dragons of wisdom) would not rest until their
nether worlds resounded with the holy chant; but the Sages
and Kings of the earth would have parted with their lives
booner. Hot was the discussion between the excited clai-
mants ; Brahma the Creator, Siva the Destroyer tried in vain

to arbitrate ; in the end, they and the ambitious aspirants
along with them proceeded by common consent to where
the Lord Vishnu lay reclined on the folds of the Serpent of
Eternity, gently lulled by the throbbing waves of the Ocean
of milk. They laid the case before him and besought
a way out of the difficulty. Vishnu cut the Gordian knot
by dividing the huge work equally and impartially among
the three claimants, who, they averred, were all entitled to it.

33 crores, 33 lakhs, 33 thousands, o33 stan/as and 10
letters formed the portion of each. Maha, Lakshmi, the Con-
sort of Vishnu, Sesha, the Serpent of Eternity, and Garuda,
the divine Bird were initiated by the Lord into the three
mighty Mantras (Spells) built up of the last 10 letters above
mentioned. Lakshmi shared her knowledge with the Angels
on high. Sesha instructed the Dragons and the Asuras in
the Nether worlds. From Garuda came the knowledge of
the mighty Mantra to the mortals of this Earth. What
these mantras are and how they are to be utilised can best
be learnt from the Science that treats of them (The Mantra
Sastra). Thus proceeding, two letters remained undivided
and indivisible. Siva requested that they might be his
portion. The Holy Name that they expressed, Ratna, was
reverently received by the Lord of the Kailasa ; and for all
time he abides at the holy Kasi (Benares), to whisper it into
the right ear of those who exchange their mortal tenements
for the Robe of Glory ; and it takes them over safely
through the tossing waves of material existence on
to the shores of the Regions of Light.

Thereafter, the portion of the Earth was further divided
among the seven spheres thereof — Pushkara, Saka, Plaksha,
Kusa, Krouncha, Salmah and Jambu. Each secured to itself
47,619,047 stanzas ; but 4 remained indivisible. Where-
upon. Brahma the Creator begged hard of his father

to be allowed to receive it. Later on, Narada learnt
them from him.

" I was before thjs Universe began and no other.
Being and Not-Being are the Kosmic Ultimates ; but
beyond them and behind them / remain. All else
shall pass away and change — all Name and Form ; but,
/ remain. That which presents itself not as Truth, that
which manifests itself not as the Self, verily that is Maya,
the great Illusion cast upon the Supreme One like a mist,
like a pall of darkness. The Great Elements permeate all
Name and Form like warp and woof ; but the Manifested
and the Unmamfested live in Me and move and have their
being. The Supreme is the Life and Light of the Universe ;
but for It, it is not. Know thou the above and you know
Me". These are the Great Truths.

The inhabitants of the Pushkara Dweepa divided
equally their share between the two Varshas (continents)
that compose it ; but the nine Varshas of our Jambu
Dweepa received 5,291,005 stanzas each and a seven-
lettered mantra. — Kuru, Hiranmaya, Ramyaka, Ketumala,
Ilavrita, Bhadraswa, Hari, Kimpurusha and Bharata. But
the letter ' Sri ' that remained, was held in common by the
nine Varshas.

Later on, the Lord took form as Veda-Vyasa; the
Kaliyuga will see the Brahmanas dull of intellect and short-
lived; so, he divided the one eternal Veda (Divine Wisdom)
into many branches (Sakhas) to suit their varied capacities.
Hence his name Veda-Vyasa, ' He that adjusts or arranges
the Vedas'. Further, he took what fell to the Bharata Varsha
as its share of the Original Ramayana and based upon it
the 17 Puranas, the Upapuranas, and the Maha Bharata.
But, his soul knew not peace nor serenity. He sat with an
aching heart on the banks of the swift-flowing Sarasvati

when Narada came unto him and instructed him in the
mysteries of the Self as contained in the four stanzas that
constituted the Heart of all Wisdom. Veda-Vyasa assimilat-
ed it and embodied it m his famous Sn Bhagavatha, the
child of his mature wisdom and fullness of peace.

The great sages, that later on gave to the world the
various standard works on the Science of words, Astronomy,
Astrology, Phonetics, Prosody, the Rules of Ritual and the
Vedic glossaries, drew their materials from the Original
Ramayana; and there is not an episode, that embodies any
truth, moral, social, religious or philosophical, but owes its
origin to the same, — A- R. Yatra Kanda II.

The Mahabharata has a similar mystery ol rs own.
Vyasa sung it of yore in 60 lakhs of stanzas, 30 of which
he Angels kept to themselves ; the Fathers appropriated
15 ; the Rakshasas and the Yakshas had to content them-
selves with 14 ; while we on this mortal earth were blessed
but with the remaining lakh. Vaisampayana has preserved
it for us. 24,000 stanzas make up the work, the numerous
episodes excluded. But, there exists a compendium of
the same in 150 stanzas and it is called the Anukramamka,
—M.B., I. 1.

HI.— <Thc Singer.'

Maharshi Valmeeki is held to be the composer of the
epic. The name means ' He who sprang out of the
ant-hill.' Said Brahma, the Fashioner of the worlds, ' Know
this mighty sage as Valmeeki, in as much he has come out of
the Valmeeka (the ant-hill)," — Brahma Kawariha Parana.

i. "I am the tenth son of Varuna, the Lord of the Waters

(or the 10th in descent)"— V. R. VII. 96,19; " Thus was

sung the Ramayana by the mighty son of Varuna ; and

Brahma signified his glad approval thereof" — V. /?., VII. JO.

K— 99

All through the countless years, trees and shrubs
sprang around him, while an immense ant-hill arose on all
sides, completely concealing him from view. Later on,
Varuna, the Lord of the Waters, sent down heavy rains,
which dissolved the strange tenement ; coming out of it, the
Gods hailed him as the son of Varuna, as Valmeeki. — Go.
on V. R.—l.l.

ii. He came of the line of Bhrigu, the son of Varuna.
V. R., VII., 94.

Riksha of the line of Bhrigu, was later on known
as Valmeeki. He held the office of Veda-Vyasa in the
24th Chatur Yuga— V. P. Ill, 3.

iii. He is the son of Varuna and brother of Bhrigu —
Bh., IV. 1.

iv. He is the same as Riksha, the son of Prachetas of
the line of Bhrigu— V. R. I. 1 (Go.) He abides in the
world of Indra. V. R. VII. 71—11. ; M. B. II. 7.

v. Once upon a time, there lived on the shores of lake
Pampa, a Brahmana, Sankha by name. Journeying through
the pathless woods that covered the banks of the Goda-
vari, a fierce-eyed hunter sprang at him and was
not long in transferring to himself the clothes,
the ornaments, the water pot and even the leathern
sandals of the unfortunate Brahmana. It was mid-
summer and the sun was high in the heavens. His
pitiless rays beat down upon the head of poor Sankha ; the
red-hot sand burnt his tender feet to the very bone. He
folded the rags that the cruel mercies of the hunter leftd him
and stood upon them while the forest solitudes resounded
with his screams of agony. The iron heart of the hunter
grew soft towards him. " I did right" said he to himself "in
depriving the poor fellow of what he had. It is but in the
of my duty and hereditary calling; but let me lay

t>x some small merit by giving him my old sandals. " Sankha
was profuse in his gratitude " May all good go with
you ! Verily, it is some good karma of a past life that put
into your head the idea of making a present of a pair of
sandals to a poor wayfarer and that, when he is in most
need of li." The hunter was curiously affected with
the prophetic words of the Brahmana. " Good sir ! May I
know what merit I have laid by in a former birth ? " " Alas !
replied Sankha, " the fierce sun almost melts my poor
brains. My tongue cleaves to my mouth from dire thirst.
Is this a place to dilate upon old-world stories ? Take me
to some cool shady spot where I may rest my poor limbs."

A ray of pity illuminated the dark recesses of the
hunter's heart. Gently he led Sankha to the cool waters of
a lake hard by; and the Brahmana plunged into its welcome
depths, performed his midday prayers, offered due wor-
ship to the Gods, the Fathers and the Sages. Meanwhile,
the hunter busied himself in providing his late victim with
sweet fruits and roots ; Sankha partook of them, and
quenched his thirst at the limpid lake ; then sought the
leafy shade of a hospitable tree where the hunter followed
him. " Now will I reveal unto you some ghmpes of your
chequered past" said Sankha.

" There lived of old a Brahmana, by name
Stambha, of the clan of Sri Vatsa. In Sala town
he abode and with him his beautiful wife Kantimayee, a
model of wifely virtues and whole-hearted devotion ; but,
the wayward heart of the man turned away from her ; and
he so forgot himself, his manhood and the duty he owed to
a lady and his wife, that he installed in his home a harlot, in
whose witching smiles he lived. Outraged in everything
that a woman holds dear and sacred, Kantimayee yet
remained loyal to her unworthy husband ; she was most
assiduous in attending to the comforts of the man and

*

his paramour ; she anticipated their least wishes, supremely
content if she could thereby win back her husband's
love.

Years passed away thus ; and the wretch suffered the
torments of Hell even before he reached it, in the shape of
a cruel disease that made his days and nights one long
agony. The woman who owned him body and soul, quiet-
ly robbed him of what wealth he had and sought another
and more congenial companion of her pleasures. He came
to know it and in his bitterness of his heart called down
the deadliest curses upon the head of the betrayer and upon
himself that so basely abused his wife's loyalty and love.
" I stand alone in the world and helpless I have wilful-
ly destroyed every chance of deserving any help from you
or sympathy. My treatment of you was simply abominable.
I placed the harlot in the sacred seat of the wedded wife ;
I rejoiced to see the pure hands of my life's partner serve
all meekly, the unclean animal I had taken to my heart.
Cruel were my words to you and crueller my behaviour.
The Holy Books tell us, that the husband who wrings the
heart of his loyal wife is doomed to the miserable lot of a
eunuch for ten lives and seven ; the finger of scorn will ever
point at him. Now, the reed on which I lent has broken
and pierced my heart." But Kantimayee lifted hands of
appeal to him and cried, " Lord of my heart ! Your hand-
maiden is ever at your service. She is yours to command —
now and ever. You shall not lack for any sympathy or
service that my poor self can render . Strange it is that you
should feel shame-faced to ask it of me. Never did the
slightest shadow of resentment darken my heart against you.
As for what you say of my cheerless life, do I not know that
I only pay back what I owed in my former birtu ? I made my
bed and I must he upon it. And when was a dutiful wife
known to be otherwise than loyal and loving to her lord?"

Forthwith she sped to her parents and got from them the
wherewithal to provide for his wants and necessities.

One hot day in June, Devala the sage crossed the
threshhold of the humble pair and requested hospitality.
Kantimayee turned to her husband and said ' This holy
man is a master physician. I am sure that he will relieve
you of your cruel disease, if he is so-minded'. Thus she
played upon his intense selfishness and unconsciously per-
suaded him to welcome the sage. She washed his scorch-
ed feet with cool water, placed a seat for him, fanned
his weary limbs ; and when he had rested a while,
entertained him with the very best her humble abode
afforded. The water that washed his feet she took to
her husband and said " This is A very potent medicine and
fails not " ; whereat, he eagerly drained it at a gulp.

At last, the disease ate into his vitals and he became
delirious with pain she procured some medicine
and was trying to force it into his mouth, when the man
was seized with terrible convulsions and expired biting off
finger of poor Kantimayee. She sold her ornaments and
jewellery, bought fragrant wood with it, placed her
unworthy husband upon it, set fire to the same and lay by
his side in sweet content and supreme peace of heart. She
took her place in the House of Glory.

But the dominating tendency of his life asserted itself
at the last moment and of the harlot was his last thought.
The wheel of Karma has turned and he is now a hunter —
the natural foe of the birds of the air and the beasts
of the forests You are no other than that rene-
gade Brahmana. Your partnei in iniquity is now born
among the hunters and is your wife. Since you con-
sented, unconsciously though, to welcome and entertain the
Rishi Devala, a ray of pity, a flash of something noble
crossed your dark heart and induced you to relieve my

10

sufferings and make a gift to me of your old shoes. TJie
holy water that washed the feet of the sage has purified
your unclean spirit ; and you have been privileged to hear
from me the details of your former life. In your last moments
you bit off the finger of your faithful wife; now you live upon
the flesh of slain beasts. You died in your bed ; and now
the hard earth is your only bed. Nay, I will reveal to you
what will befall you hereafter." He opened the eyes of the
hunter to his next birth, insti ucted him in the right way of
spending the holy month of Vaisakha. The hunter, now
supremely repentant, gave back to his benefactor the arti-
cles of which he had dispossessed him and saw him safely
out of the dark woods. The unexpected turn thus given
to his life was productive of very favourable results.

Knnu, the sage, spent long years of severe austerities
On the banks of a beautiful lake When it was over, his
life essence streamed through his eyes ; a serpent swallowed
it and the quondam hunter took birth in its womb. A
Brahmana by birth, he was brought up by the rude hunters
and took to their ways of living He mated with a woman
of the lower classes and had many children through her.
He organized a gang of foot-pads, waylaid the travellers
and lived upon his ill-gotten gams.

One day, the Seven Sages chanced to pass through the
forest. Our Brahmana hunter promptly held them up.
" Reverend Sirs! None pass this way without paying
me toll. Nay, it is but duty that I owe my wife
and my young ones. So I request you to make a
transfer of everything valuable you have." The Holy Ones
smiled in pity and said, " My good man, please yourself.
But do us a slight favour. Go home and put to your wife
and children the following question — ' You share with me
the gains of my calling, do you not ? Well ; doubtless you
will take a share of the retribution natural to such a

11

life of lawlessness and cruelty as I lead.1 Fear not,
but we will remain here, even until you come back
with their answer ; " and they bound themselves thereto
by the most solemn oaths. The hunter could not
clearly explain to himself what they were after. But
such a simple request did not deserve to be refused.
So he went home and put the question to his wife
and children. But they laughed in his face and cried,
"Are you gone mad? Who can deny that we have a right to
a share of your earnings ? But, as to a share of the results
of your crimes, why, the very idea is supremely absurd."
The hunter was dazed with surprise at this outburst of
frank selfishness. The holy presence of the Sages purified
his nature and brought out its nobler instincts So, back
he sped to where his strange visitors were. Tears of repen-
tance and grief streamed down his rugged face as he clasped
their feet and exclaimed in despair, (l Lords of Compassion !
blind have I been till now ; a life of cruelty and iniquity
did I lead, and went back upon the noble traditions of the
Brahmanas, to whom I belong by birth. I have run through
the entire gamut of crime. And now I take my refuge in
your mercy. Extend the shadow of your protection over
me." No other helper have I.

Then they took council among themselves. "Our poor
friend is a Brahmana ; but he has chosen to degrade himself
and lead a hunter's life. Yet, he seeks refuge of us ; and it
behoves us to do something for him. Let us try upon him
the effect of the all-potent Name of Sri Rama. He can have
no better weapon to fight his past evil." They called him
unto them and said, "My good man ! We instruct you in
the mystery of a very powerful mantra. But, as you have a
long course of purification to go through, you cannot receive
it as it is; we shall reverse it for you. Meditate upon it with
your heart ^ncj soul, day and night, till we come back/'

12

They then whispered into his ears the syllables Mara and
vanished from his sight.

The hunter planted his staff where they stood a
moment ago and sat down there in all earnestness, in all sin-
cerity, to meditate upon the mighty spell. Many thousands of
years passed over his head. The world and all it held slipped
away from his consciousness. His various bodies were gra-
dually purified of everything gross and material and shone in
their splendour and radiance. But there rose around him
where he sat, a large ant-hill, that in course of time concealed
him from view. The Sages were as good as their word. They
came back to where their hunter-disciple sat, lost in profound
meditation. " Come out into the living world " called they ;
and he came out from the ant-hill. The Sages laid their
hands on his head in sweet blessing and said, " Holy One !
The Name of the Lord has consumed your past sins. You
have stood face to face with the Great Mystery. You are
our equal. A second time were you born when you came
owt of yonder ant-hill. The world shall know you hence
as Valmeeki (Son of the Ant-Hill). "

Thus did Valmeeki narrate the events of his former
birth to Him whose life he sung. — A . R. Kajya Kanda. 14;
Ad. R. II. 6 ; Bhav. P. III. 10.

Bhngu and Valmeeki were the sons of Charsham and
Varuna— Bh. VI. 10.

/F. — The Number of Stanzas.

The 7 cantos are divided into 500 chapters and 24,000
stanzas. (V. R. VII. 94). Govindaraja's commentary ex-
tends only to so many ; But, the actual number is 24,253.
The commentator explains it thus : —

1. It is many thousands of years since the poem was
$ung. Innumerable versions of it would naturally have

ar^en ; the carelessness of the later copyists might have
also contributed to this irregularity.

2. It may be that Valmeeki set himself to sing the
epic in 24,000 stanzas ; but, he was obliged to exceed the
limit, more especially as it was sung and not written.

3. We ought to take it that 24,000 is the lowest
limit. The work would not fall short of it.

4. The Day of Brahma comprises 1,000 Mahayugas.
A Manvantara is 1/14 of it; but Amara Simha, in his Lexicon
has it that it comprises 71 Mahayugas, ignoring the fractional
portion. Even so, 24 is the nearest total number in thou-
sands, the odd stanzas being ignored. But, as it stands, the
South Indian edition in Grantha characters commented
upon by Govmdaraja contains;

Cantos.

Chapters.

Stanzas.

Balakanda

77

2,255

Ayodhyakanda ...

119

4,415

Aranyakanda ...

75

2,732

Kishkindhakanda

67

2,620

Sundarakanda

68

3,006

Yuddhakanda

131

5,990

Uttarakanda

110

3,234

647

24,253

V — When was it sitng $

Valmeeki composed this epic before Sri Rama celebra-
ted his horse-sacrifice. Ravana and his brood had been
wiped out. — V. R. I. 4.

Satrughna went to Mathura, killed Lavana m fair fi&ht

and ruled for over twelve years in his town. Returning to

Ayodhya, he spent a night at the hermitage of

$-30

14

when he heard the grand epic sung by Kusa and Lava*—
V. R. VII. 71.

" Whom shall I give it to " thought Valmeeki ; and it so
chanced that the royal twins Kusa and Lava touched his
feet and begged to be taught the sacred song. — V. R. I. 4.

So Valmeeki must have composed it when Rama held
sway at Ayodhya and had put Sita away from himself.

" When the Tretayuga draws to its close and its
successor the Dwapara takes its place, in that Twilight of
Ages, I come down on earth as Sri Rama, son to Dasaratha,
and lift the load of sin and sorrow from her shoulders." —
M. B. Santi Parva III. 39

VI. —The Epic.

" This we should do ; that we should not. This
secures to us happiness here and hereafter ; that
plunges us in misery now and for ever. This is good for
us ; that is not so." Now, no one denies that such dis-
criminative knowledge is extremely desirable and useful
to all that make the journey of life. The Holy Writ
(Vedas), the World-histories (Puranas), and the sacred Epics
(Kavyas) give us such knowledge, if we but get at their
Heart-Doctrine. Every one of these go to develop
in us the same faculty of Right Discrimination ; but,
there is a difference in the process.

Now, the Holy Writ is almost kingly in its authority.
There is no questioning it, no altering it. It must be taken
as it is and must be obeyed to the very letter. You may
not take out the word Agm in a Mantra and replace it by
its synonym, say— Fan/n. Why ? The results predicated
would not come about ; nay, evil, and that of no light kind
will come out of it. " If a Mantra be not rendered aright
in rhythm, intonation or accent, if the letters are misplaced
or onjitted, the results fail to appear ; ^nd the fool woulc)

15

have drawn down death upon himself. Behold ! Thwashta
sought to create one who could slay Indra, But, a
slight change of accent and intonation made it to bring
into existence one who was killed by Indra." — Sruti.
We may not at present understand the results of each
and every commandment ; but we dare not disobev them ;
for it will bring forth evil. No one sits down to argue the
orders of a general on the battle field or of a king on his
throne ; he does not analyse it, examine its legality, morali-
ty or philosophic fitness. Even so, study the Holy Writ
with care , learn from it what to do and what to avoid.
Follow the Right and keep away from the Path of Un-
righteousness But, all this is primarily based on an unrea-
soned desire for happiness and fear of evil.

Now, the World- histories adopt a milder tone. They
command not, but offer friendly advice. " This one did
right and lived in happiness here and hereafter. This
another chose the path of wickedness and came to grief
and misery now and beyond." Thus we are led to con-
clude that Rama should be our ideal and not Ravana. This
is the more pleasant way ot learning the Rules of Life.

The Epic deals with the question in a different way. It
is not the nature of women to wear their hearts on their
lips ; but, none the less, they obtain what they want — and
very often more. Even so, the epics carry a meaning on
their surface ; but, there runs an under current of deep
thought and instruction. Loveis of literature seek to pierce
through the veil ot words into that which lies beneath —
the heart of the poet; and once found, it is a perennial
source of joy. Hence, the epic is the best teacher of the
three.

A perfect Epic is flawless in every way ; it abounds in
all excellences ; it has a beauty all its own. Rightly has
it been named "The child of the poet's heart."

16

There are three varieties of it. The Gadya Kavya (narra-
tive prose) of which Kadamban is the type; the Padya Kavya
(narrative poetry), represented by Raghuvamsa ; the
Champu (narrative prose and poetry), like the Bhojachampu.

Man has to hand countless materials that go to build
up his Palace of Happiness; even so the Epic. The words
and their connotations, these form its body ; the Heart
Doctrine is its breath of life ; Metaphor, Simile, Hyperbole
and the other Figures of Speech serve to adorn it gaily ;
puns, innuendos and the other inferred hints make up its
list of personal excellences, bravery, fortitude, valour and the
like. Vaidarbhi and the other varieties of diction are its
generic attributes and ennoble it. Kaisiki and the other
modes of style are its graceful motions. The harmonious
arrangement of words is known as the Sayya, the soft bed on
which it reclines at ease. Fire brings out the sweetness of
objects and distil for us their essences ; even so the Pakas,
the various Modes of composition. These are the ingre-
dients that heighten the beauty of the Epic.

Words fall into three clsses • —

Vachaka, Lakshaka and Vyanjaka; likewise their
meanings. The Vachya represents the connotation as laid
down in authoritative lexicons. The philosophers hold
that the primal words were assigned their respective sig-
nificance by the Divine Being. The Lakshya seeks an allied
and derivative signification where the first fails to be
appropriate. The Vyangya comes to light when the words
have been arranged in their grammatical order and
have expressed their natural meaning ; it is apart
from the above and renders it more graceful and charming.
Dhvani is another name for it.

There are numerous Figures of Speech, chief amongst
.which arc a hundred. These do not belie the name given
them of Alanrkara (ornamentation). From 'Slesha (the

17

pun), to Gathi (the way), there are 24 Gunas (attributes)
that go to make up the character of the Epic. These are
to be found in the arrangement of the words themselves,

Reeh (Diction): — this excellent choice of words is
divided into,

Vaidarbhi— difficult word-joinings, harsh letters and
long compounds, find no place in it.

Gaudt— long and tedious compounds characterise it
and harsh letter.s

Panchali — a happy combination of the above.

Vntti (Style)-— the words and the sense aptly render
the varying emotions. This is of four kinds. —

KaiMki— reflecting the higher emotions of Love and
Pathos.

A rabhati— .painting the Wonderful, the Humourous
and the Serene

Satvati— picturing to us the Heroic and the Dreadful.

Bharati— wherein the Terrible and the Repulsive find
a voice,

Sayya —the words must be so arranged that their rela-
tions might not be far-fetched.

Paka: — unripe fruits are wrapped up m straw or other-
wise subjected to the influence of heat to make them soft
and mellow.

The nobility and grandeur of composition gives a
beauty and charm to the emotions of the heart.

Draksha Paka (the Grape) • The grape requires not
much effort to make it yield its sweet juice ; so, the
piece charms us with its manifold graces even while we
read it.

Nahkera Paka (the Cocoanut) You have to painfully
remove its hard rind, break through the shell, get at the
nut and even then, you have to chew it soft before you
enjoy its refreshing juice. Even so, the Epic does not

18

easily surrender itself to you in all its beauty, but putsfyou
through the veritable Labours of Hercules before it rewards
you.

The grape melts in your mouth ; the cocoanut is hard
to crack Between these are found the Madhu (the Honey)
the Ksheera (the Milk),the Kadali (the Plantain), and the like.

The Epic Inferior has no Dhvani to boast of, but the
superficial graces of words and their natural meanings.
1 Chitra'is another name for it.

The Epic Middling — the natural mesfmng preponder-
ates while the Dhvani peeps in now and then.

The Epic Superior — the Dhvani is essentially conspi-
cuous and graces the words and their natural significance.
Towns, the ocean, mountains, seasons, moonlight, sunrise*
pleasant recreations m charming groves, aquatic sports,
carousals, love-making, pangs of separation, wedding, birth
of a son, councils of state, gambling, military expeditions,
battles and the happy times of the hero have each a
chapter or more devoted to them. Various feelings and
emotions that sway the human heart find perfect expression.
The chapters are not long and tedious. The metres used
in them are sweet to the ear. Each chapter vanes the
metre at its close.

This is the Epic Perfect ; and the Ramayana of
Valmeeki is its best exponent.

Such a work is a source of joy to us in this world and
in the other. "An Epic brings us fame, wealth and worldly
wisdom ; it keeps our feet from the Path of Evil ; it needs
but be studied to charm ; it ever counsels us aright like a
true love." — Kavya Prakasa.

"Who will say that the study of noble Epics destroys
not the dark brood of sin and evil in us ? Whom does it not

19

chartm ? Whom does it not save from the wiles of wrong?'' —
KtngBhoja*

The Maha Kavya9 the Grand Epic.

The Hero ennobles the Epic. His very name drives
away from us the Things of Darkness, and gathers round
us the sweet Angels of good. Such a one must be sung of
by it. — Bhamahacharya

11 The Mount Mem towers aloft in gredtness and
grandeur ; but the Tree of Plenty (Kalpaka) makes it more
charming and graceful Figures of Speech, Style, Diction,
and Modes do beautify the Epic. £ut the perfect Hero is its
crest-jewel.'' — Udbhatatharya

(t An Epic owes its life and fame to its noble Hero." —
Rudra Bhatta.

11 The Hero's noble attributes hold together the poet's
word-gems that shine for all tune around the necks of the
lovers of literature."— Sahitya Meemamsa.

The poet may be modest of speech and his attain-
ments of no very high order ; but his choice of a Hero
compels the attention of the most fastidious — King Bhoja.

Else, the wise pay no great heed to them.

The Maha Bharata lives for ever in the hearts of men,
only because the Lord Sree Krishna forms its central figure
and hero.

The Science of Reasoning finds a place in the life of
the Great One, since it affords analogical evidence and in-
ference that the Lord is the instrumental and material
cause of the universe.

The Science of Ritual is also useful in this way. One
should learn the Holy Writ first and then alone proceed
to inquire into the nature of the various Rules of Life laid
down therein ; so begins the teaching. It sets itself to
bring home to our hearts the Divine attributes and excel-
lences. It is the hand-maiden of the Royal Science of Self,

20

The Vedanta, the Science of the Absolute,' leads ijs to
the feet of the Supreme One by holding up for our venera-
tion and ideal His countless perfections.

Q. The Monistshold that the Absolute has no attri-
butes. How then can the Science deal with the same ?
How then can Vedanta profess to expound to us the nature
and attributes of Brahman ?

A . Though some passages deny any attributes to It,
we can yet postulate that the absence of imperfection is
perfection. Or, we predicate attributes of It in Its condi-
tioned and manifested aspect. Hence, Sciences and World-
histories find a place in the estimation of the Wise and
attain deathless fame, in so far as they contribute to unfold
to human minds the glory of the Great One.

The Ramayana of Valmeeki is the oldest Epic in the
world ; and it bids fair to rule the hearts of men to the
very end of Time.

He who sung it is throned aloft in the Temple of Fame.
And why ? Sree Rama, the Supreme One, is the Hero of his
immortal poem. He is the noblest of the noble. His Name
dispels the Things of Gloom and Darkness and Evil. All
excellences find their perfect expression in him. "He who
hath not drunk of the beauty of Rama's presence, he upon
whom the benign glances of Rama have not rested, even
for a while, the world throws him out as a thing peculiarly
vile ; nay, his very self scorns him." — V. R. II. 17.

Of a truth, it is but a waste of time and labour to study
poems that come not up to the above level.

The Hero

Fame and valour are his ; the Aims of Life he next
his heart ; round him centre the chief events ; in him shine
forth all heroic qualities; and he alone enjoys the supreme
good that the poem holds out-

21

t The Hero must exemplify in himself the following : —

1. High birth (V. R. II. 1).

2. His natural beauty, though unadorned, should
captivate the hearts of the beholders, even as though it was
adorned to perfection.

3. He must hold his head higher than any other
ruler of men and should bow to no other.

4. His munificence and generosity must quite over-
whelm those that seek him.

5. The grandeur of his presence must illuminate the
world, even like the noon-day sun.

6. A right adaptation of means to ends, a marvel-
lous perception, almost intuitive, of the when, the where,
and the how, of human actions. t ]

7. A heart ever wedded to the Great Law (I^R.IL 2).

8. Divine origin (V. R. II. 1). I

9. A perfect knowledge and mastery of' all me know-
ledge of his time (V. R. II. 2). j

10. Supreme simplicity and unassumingnesi.

The Hero is of four kinds — j

1. Dhirodatta. Joy and sorrow, anger and grief have
power to move him not. Deep is his heart! beyond
ken, even when ovei whelming emotions would
lay bare its profundity. He would not see any one,
man or beast, in pain or grief, but would at once devote
himself to relieve it. He is remarkable by the almost
utter absence of self. He sees through the Eye of Wisdom
and listens through the Ear of Experience. The Heroic
emotions dominate in him.

(2) Dhiroddhata. Proud and jealous, he is a man of
impulses. Of fierce deeds, he boasts of them and of him-
self, whenever the mood is on him. His knowledge of
things enable him to make others see and hear and feel

R— 31

22

what he likes. Quick to feel and ready to revenge, Jhe
Terrible characterises him.

(3) Dhira Santa, Of infinite patience, all griefs touch
him and vanish. He has ever a smile and a gentle word
for all. The Serene finds its expression in him ; and he is
a Brahmana as a rule.

(4) Dhira Lalita* He leaves the cares of state and its
control to his sons or his ministers. The gentler and finer
arts of life occupy his time and attention. A happy life
and a quiet is what he aims after. The emotion of Love is
the key-stone of his character.

The Rasas (Emotions).

A modification of mental consciousness brought into
existenqf through

(1) Vibhava — Youth, beauty, intelligence, the moon-
light, the southern zephyr, the spring, the flowers, the joyous
notes of birds and the like (V. R. IV. 1.)

(2) Anubtliava — The witching glances of women, the
play of their /eye-brows, and the like.

(3) ^atvika — Utter sympathy with others, even to the
extent of experiencing in himself their joys and sorrows; and

(4) Sanchan : — The minor emotions, 32 in number,
from Dispassion to Anxiety.

Nine are the Rasas, the flashes that play over the
dark waters of the human heart — Love, Humour, Pathos,
the Terrible, the Heroic, Fear, the Repulsive, Wonder and
Serenity. Man and woman are moved strangely by each
other ; and this is known as Sthayi Bhava, varying with
everyone of the above emotions. But, till it developes into
any one of these, the others should not dominate it ; the
modifying causes, mentioned above, Vibhava and the like,
should nourish it and give it an independent existence
as a Rasa. Man loses himself in the experience of

23

it. ^ (The above is a very superficial mention of the chief
varieties ; but, the reader may profitably consult Dasa
Rupaka and other works on Rhetoric).

Love, Valour, the Terrible, the Wonderful and the
Serene ought to find a place in any narration of the life of
the Hero.

If the above are in any way unsuited to the Hero-type
selected ; or if the Hero and the Heroine are wanting in
mutual and perfect love ; or if the love of the Heroine
stands higher than that of the Hero , or it animals, birds
and savages form the subject of narration or description,
it is a Perversion of Emotion.

In the Ramayana, Love and the other Emotions find
apt and perfect expression. Rama takes Seeta to wife and lives
happily with her m his father's capital for many years. The
course of true love runs smooth here. Ravana kidnaps her,
and then we have a fine description of the miseries of sepa-
rated lovers. The episode of Surpanakha is a fine touch of
humour, Dasaratha pines away of sorrow, having lost,
through his own folly, the son of his heart, Pathos, supreme
and touching, characterises the entire scene, Lakshmana's
deeds of valour illustrate the Heroic m man. Ravana and
his impious brood, with their cruelties, their savage grandeur
and their unbounded might, voice forth the Terrible. The
incident of Mareecha and his km is a fine picture of the
Fearful. Kabandha, Viradha and their fellow-monsters, ap-
propriate to themselves the Repulsive. Wonderful past
belief are the deeds of battle and might of Ravana, Indrajit,
Kumbhakarna and the like ; and Saban, the woman -saint,
embodies the Serene in her noble life. But, Love in its
myriad aspects dominates the epic throughout ; the other
emotions are but auxiliary. Some hold that the epic is titled
1 The Fall of Ravana ; and that the Heroic is the master-
emotion, while the others are but secondary. Others contend

24

that Valmeeki named his grand- work the Seetacharitra and
Grief forms the key-note of the whole, while the others are its

complements.

The Heroine.

She partakes to a very great extent of the excellent
characteristics of the Hero, in so far as they are applicable
to women. Her very name must be a Word of
Power to keep away evil and attract the Angels of Light.
(For a fuller description of the heroine and her innumer-
able varieties, Dasa Rupaka and other standard works on the
Poetics may be consulted).

VI.— The Aims of Life.

"An Ithihasa should take as its subject some famous
episode of the Past ; it should lead us to the realisation of
Virtue, Wealth, Love and Beatitude" says the Sabda-
sthoma. The only World-records that come up to the mark
are the Ramayana of Valmeeki, the Mahabharata of Veda-
vyasa and the Samhita of Gargacharya.

Valmeeki divides his grand epic into the Purvakanda,
narrating the life and adventures of Sree Rama, the Divine
Incarnation ; and the Uttarakanda, where Vasishtha ini-
tiates Sree Rama into the Science of Brahman. The former
inculcates virtue, wealth and love , the latter forms the Light
on the Path of Perfection.

Virtue consists m the proper discharge of duties that
are consonant to the Holy Books, that do not militate
against the Right, and that mark the stage of, Evolution the
Jeeva has reached.

Wealth is the acquisition and the enjoyment of the
goods of this world, power, place, fame, authority, influence
and the like.

Love is the master-passion that draws man and woman
to one another.

25

s Now, Valmeeki has utilised the various incidents in his
epic to exemplify the workings of the above. A father's
word is a law to the son; to discharge it to his very best is his
duty ; right or wrong, pregnant with weal or woe, he may
not stop to consider ; and Rama renounced, with a glad
heart, the mighty empire that \\as his by right and exiled
himself to the lonely woods.

Brotherly love, almost ideal, and the attitude of the
youngers towards the eldest, no where finds more touching
expression than in the relations of Rama/tLakshmana,
Bharata, and Satrughna to one another.

A wife's place is ever by the side of her [husband.
Sunshine or ram, joy or sorrow, pleasure or pain, she should
ever share it with him; and Seeta is the ideal wife for all time.

Sages, hermits, and holy men form the life and soul
of a people ; and a king's highest duty consists in seeing
that they want for nothing and are protected against every-
thing that might mterfeie with the proper discharge of their
noble trust. Rama passed his word to the saints of Dandaka
and laid low Viradha, Kabandha, Ravana and the other
workers of evil.

Kings and Emperors in the pride of their power and
might, are as nothing before the spiritual glory of a
Brahmana; the superhuman efforts of Visvamithra and the
humble reverence paid by Sree Rama, the Divine king, to
the pure and the holy Ones are a lesson for all mankind.

Strength and power, wealth and valour far above the
human, and fierce embattled hosts countless as the sands of
the ocean, are as nothing, if the possessor thereof turns
away from the Path of Right to work evil upon the good
and the wise and uproot the foundations of Law and
Justice ; and the dreadful fate that overtook Ravana and the
millions that owned his sway, is a warning not to be
despised.

26

Virtue ever outweighs wealth in the estimatiop of
the good ; Rama gave up, with a joyful heart, the king-
dom of the Ikshvakus and the wealth of the earth.

Any service rendered to us, be it the slightest, should ever
bear fruit in us, even like the seed of the spreading banyan.
Jatayu, the Vulture-King, defended Seeta with his life; and
Rama, the incarnation of the Divine, rendered unto him the
last offices and passed him on to the Worlds of Light.

Sugreeva offered him his friendship, consolation and
help, when Rama wandered, heavy of heart and sore of
foot, in the frightful solitudes of Dandaka ; he preserved
for him the ornaments that Seeta threw down to him when
she was spirited away by Ravana , in return, Rama gave
him back his wife and a kingdom along with her.

Vibheeshana, sore afflicted and pierced to the heart by
the cruel words of his brother, sought refuge with Rama ;
length of life beyond that of mortals and unbounded sway
over the Rakshasas of the world were his reward.

Love should be ever in consonance with Virtue and
Law ; else, it is sweet poison. Dasaratha laid his manhood
at the feet of the imperious Kaikeyi, exiled his noble son
to the dreadful forests even in the prime of his youth ; and —
the slave of Love paid for it with his life. Rama yielded to
the importunities of Seeta to chase the"golden deer and — lost
her. Vah deprived his brother of his wife, all unjustly and
in hasty wrath, and — his life was the forfeit. Ravana laid
violent hands on Seeta and—doomed himself to destruction,
root and branch.

True it is there are only some episodes in it that place our
feet on the Path of Liberation ; but, the mystery of Man, the
Universe and the Absolute, the various Paths that lead to It
do not find a prominent place in it. The Uttarakanda or
as it is better known, the Vasishtha Ramayana, deals with it
in its entirety. The Poorvakanda was taught to the royal

27

youths Kusa and Lava ; and the Science of Self may not be
properly expounded therein. It is divided into six cantos
of 24,000 stanzas; the sixth is further divided into the Poorva
(Yuddha) and the Uttarakandas. The spnitual teachings
in the Ramayana are given by Valmeeki to Bharadwaja. It
is a monumental work by itself. It is arranged into six
Kandas of 32,000 stanzas, the last canto being divided into
the Poorva arid the Uttara. It is more popularly known as
Gnana Vasishtha Ramayana and the Yoga Vasishtha Rama-
yana. There are no grounds to class this among the minor
Puranas, as some have done.

VII. Its divine origin.

The Almighty Father sat on His Throne of Glory in the
highest heavens. His consorts — Sree, Boomi and Neela
(Divine Energies) — graced His side. The Angels of Light and
the Emancipated Souls thronged the Divine Presence, sing-
ing His glories. But, the Lord's look was far away, to where
His children groped in darkness on this mortal earth. "Ah me,
the pity of it! they are as well entitled to be in my presence as
any of these , but, they will not. As the grains of gold in
the ball of wax, they are swirled among the waves of Matter
and are lost" And out of the depths of His infinite compas-
sion towards those poor souls ever bound to the Wheel of
Time, He provided vehicles of manifestation to them, that
might dedicate them to A is service and thereby reach His
feet. Yet, they would not be saved. A poor wretch was
wringing his hands in despair on the banks of a torrent
roaring in its flood. A kind soul took pity on him
and gave him a boat well-furnished, saying, " My good man !
weep not. Take tins boat of mine, and cross over to yonder
bank swiftly and in safety." The poor wretch was profuse
in his thanks ; he jumped into the boat and set her head
against the current, But, alas ! when he was on the safe

26

side of the stream, his evil genius put it into his head to go
along with the current, to where the river shattered itself to
pieces over a sheer wall of rock and lost itself in the abyss be-
low. Even so, the children for whom His heart bled misused
the means of salvation so mercifully furnished them and
were engulfed in the Quicksands of Pleasure. Then the
Lord said to Himself, " Poor things ! they have no means
of following the Right and keeping away from the Wrong";
and He gave them His commandments — The Vedas.

Yet, his children would not be saved. They failed to
construe the Holy Books aright ; they misunderstood it ;
they perverted its purpose. Then, like a king who sets out to
reclaim his rebellious subjects by the might of his presence,
He chose to come down from his Worlds of Light down to
this dark dull Earth and resolved to take birth as Rama,
Lakshmana, Bharata, and Satrughna; for, Example is better
than Precept. The king sets the pace and his subjects do
but follow him. Meanwhile, Brahma and the bright Gods had
sought his protection from the terrible Rakshasas that
hung like a pall of darkness over the worlds. Dasaratha
had gone through untold austerities to have the privilege
of being His earthly father. Further, has he not promised
to all beings, " I come down among you in every cycle to
lay low the wicked, exalt the righteous and to restore the
Great Law.' As Rama, he rid the worlds of Ravana and was a
type of filial duty. As Lakshmana, he killed Indra jit and
lived out a life of sweet service to the Lord. As Bharata, he
destroyed the wicked Gandharvas and made his life a touch-
ing lesson of supreme surrender to the Lord; and as Satrugh-
na, he rid the earth of Lavana and illustrated in his life the
noble doctrine of absolute service to the Lord's Elect.

Brahma, the Fashioner of the Worlds, ever intent
upon the welfare of all beings, thought it a duty and a privi-
lege to preserve for all time the grand Truths so taught

29

and so lived. He sung the Life of Sree Rama, in 100 crores
of stanzas ; Narada and the other sages of the Brahmaloka
learnt it from him. Meanwhile, Brahma cast about for
some pure and devoted soul through whom the message
could be conveyed to the sons of men. Valmeeki, purified
by centuries of devout meditation upon Sree Rama, and of
recitation of his Holy Name, shone brightest among the
mortals. And to him so nobly qualified for the task, he
sent his son Narada. " Valmeeki received from Narada the
life of Rama sung at great length by Brahma." (Matsya Pu-
rana). It dispelled for ever the doubts and questionings
under which Valmeeki 's soul had been labouring. The
veil was lifted from the face of the Great Mystery. Brah-
ma gave him the Open Eye of the Seer ; and the result
was the grandest and the best epic poem in the world-
even Ramayana, that forms the key to the heart-doctrine of
the Vedas (Go.'s Preface to his commentary upon the Rama-
yana).

VIII. — // is an Exposition of the Gayathn.

Parabrahman tne Absolute, is the Alpha and the Ome-
ga. The Pranava or the Word of Power, tries to convey
to the universe the Triple Mystery, the Three in One and
the One in Three. The Gayathn is an amplification, though
faint, of the Word. It is the quintessence of the Vedas, the
germ out of which they evolved. Of the 7 crores of Words
of Power, it is the mightiest. The twice-born Brahmanas,
Kshathriyas and Vaisyas meditate upon its countless
mysteries when the Sun, the symbol of Life and Light,
rises, when he stands high in the heavens and when he kisses
his bride on the threshold of the west. It is the only means
to secure the Aims of Life.

Now, wonderful to behold ! every thousand stanzas in

K— 33

30

the Ramayana begin with one of the letters of the Gayathri.
Hence, the Ramayana is something more than an epic
poem ; something higher than a work of art.

Cantos

Chapters

Stanzas

Thousands

Bala

1

1

1,000

11

30

17

2,000

11

63

3

3,000

Ayodhya

14

37

4,000

11

44

5

5,000

11

71

36

6,000

11

99

25

7,000

Aranya

12

4

8,000

»

47

10

9,000

Kishkmdha

4

3

10,000

11

31

1

11,000

>i

67

50

12,000

Sundara

27

14

13,000

11

46

9

14,000

Ji

68

29

lo,000

Yuddha

28

26

16,000

M

50

40

17,000

11

68

1

18,000

11

80

43

19,000

19

112

26

20,000

11

131

20

21,000

Uttara

22

8

22,000

i)

40

29

23,000

>>

77

27

24,000

IX. — ' The Inner Meaning.'

" The Puranas and the Ithihasas unlock the mysteries of
the Vedas" say the wise. Ramayana should, in conse-
quence, deal with the problems of Life and Being.

" From whom does this universe derive its existence ?
In whom does it live and have its being ? To whom does it

31

go « back when its purpose has been served ? It it
Parabrahman " (Taiththareeya Upamshad). " But what is Is
to us, Brahma, the Ancient ot Days ? Vishnu, the Presever ?
Rudra, the Destroyer ?" Valmeeki's opening lines voice
forth the same query. " Who is he that embodies in him-
self all these manifold excellences?" " Sree Rama" replies
Narada. And at the end of the Poem, Brahma reiterates
the same Truth. "In the beginning Thou wert ; later on I was
begotten of Thee. The whole universe was latent in Thee.
Over the Great Waters Thou didst brood. The lotus came out
of Thy navel ; and on it I was. Thou didst ordain me as
the Fashioner of Forms.— V. R. VII. 104.

The poet touches upon this point more than once in
the course of the poem. " Meanwhile Maha Vishnu, the
Lord of the Universe, manifested himself unto them, in His
supreme glory. The Conch, the Wheel and the Mace
graced His hands. The graceful folds of His vesture flash-
ed as lightning through a storm-cloud"— do. I. 15. He
is the Refuge of all , " Lord of Might, Terror of Foes ! Thou
art our sole Refuge" — do.

All creation lifts its voice on high, in praise of Him
and Him alone ; " Then the Gods, the Sages, the Rudras,
the Gandharvas and the Apsarasas sang high the praises of
the Lord in strains of noble melody."— do.

He is the Great One. Tapas alone can open our eye
to His glory ; " I know the mystery of Rama, the Great
One whose will is omnipotent. Vasishtha and the other
sages here know it too, for, illimitable is their knowledge
and power " (I. 19), "This Great Being shines resplend-
ant beyond Darkness" (Purusha Sooktha). "The Brahmanas
know Him through the teachings of the Vedas, through
renunciation, through immortal Tapas.'1 (Sruthi).

He is the Causeless Cause ; "Brahma, the Fashioner,
came out of the Unmamfested." (I. 70).

He is higher than the highest : <4 Then the Gods
and the Sages knew that He was the mightier/' (I. 75).

He is Time and Boundless Duration ; *« The Gods pray-
ed to Him for deliverance from Ravana, whose hand lay
heavy upon the worlds ; and the Lord of Time, Maha
Vishnu, came down unto the Earth" (II. 1),

He is the Eternal Light and pervades all ; " From the
Unmanifested came Brahma, Eternal, all-knowing and all-
powerful. (II. 110).

Inconceivable is His might; " No limit do I see to the
power of Him, whom Seetha, the child of Janaka, owns as
her Lord." (III. 38).

All excellences attain their perfect expression in
Him. — Being, Consciousness and Bliss. " Thou art the
goal of the good; Thou art the sole refuge of the miserable ;
Thou art the balm that healeth the wounds of sorrow ;
Thou art fame ; Thou knowest all things great and small ;
Thou art the model of filial duty ; Thou art the Unknow-
able, the Unattainable ; Thou dost transcend the senses ;
Thou teachest by example the highest Law ; Thy Name is
engraved on the face of Eternity ; Thou art the head and
foundation of knowledge and wisdom ; Thou art gentle
and patient, even as Mother Earth ; Thy eyes are
lovely as the fresh-blown petals of the red-lotus."
(IV. 15-22).

He is the Great Destroyer. " The self -born One, the
Ancient of Days, the four-faced Brahma ; the Destroyer of
the Asuras of the Three Cities, the three-eyed Rudra ; and
the lord of the Celestials, Indra, dare not come between
Rama and the object of his righteous wrath. (V. 51).

The source of Form and Name, countless are His
manifestations ; " I have heard it say that Maha Vishnu is
higher thaa the highest, is the One, the Unmanifested,

33

endtess and beyond thought and speech. Has He taken
form as this monkey and come down among us to work^our
destruction ?" (V. 54).

Q* "In the beginning was Hiranyagarbha " ; " Dark-
ness was not, nor day, nor night ; Being was not, nor Non-
being. It alone was." " Indra took countless forms through
his power of illusion." Such Vedic texts lead us to conclude
that Brahma, Rudra, Indra and such like may well be the
cause of the universe.

A. " This great Yogi (Adept) is the Supreme Self,
eternal, without beginning, middle or end. He is beyond
Darkness, beyond the Mahat (the Great Element). There
is none higher than He. He is the slay of the universe and
its support. The divine weapons grace His hands. On His
broad breast shines Sreevathsa, the mole. Mahalakshmi is
his inseparable partner. He is invincible, immortal and
eternal. "

The above passage teaches us that He is the
Supreme and no other. Be-ness, Self and similar expressions
do but denote Him ; and Brahma, Siva, Indra and every
other name is His. He is the highest Self. He is the Lord
of matter and wisdom. He is Narayana ; " Thou art
Narayana ; Thou art the eternal consort of the Divine
Mother ; Thou art omnipresent ; Thou art the Great Boar
with a single horn ; Thou art the slayer of the wicked, past,
present and future. " (VI. 120).

Q. " The Gods regarded Vishnu as the higher. "
But we need not take that it was his natural position ; but
one acquired by Thapas from Siva.

A. Then, Rudra had no reason to be angry ; but, we
read that he was consumed with wrath when he handed
over his bow. Besides, we read that he had no place of
worship in Agasthya's House of Gods ; nor was. he regarded

34

as»an object of worship. " Brahma, Vishnu, Agni, Indra,
Soorya, Chandra, Baga, Kubera and others had their altars
of worship." (HI. 13).

Q. Why not take it that the above Beings came down
to render worship to him ? Rudra, as the highest, does not
naturally find mention along with them ; for, we read " Here
do Gods, Gandharvas, Siddhas and Sages repair to offer their
respects to Agasthya." (do. 11.)

A. Not so ; the passage refers to the Celestials of the
heavenly world, and not to Brahma or Vishnu. Besides, we
erect places of worship to enshrine the Gods we bow to ;
not that the Gods come down there to pay reverence to
us. Moreover, Paramasiva was not invited to partake of
the offerings during the sacrifice of Daksha. He is not an
object of worship to be placed on the same level as the
Lord Vishnu ; else, he would have found a place in Agas-
thya's temple* Salvation is in the hands of the Supreme
One ; and who is it but Sree Rama, whose grace lifted Jata-
yu to the Worlds of Light ? Hence, the Ramayana teaches
us that Maha Vishnu is the supreme Brahman, whom we
perceive through his Holy Writ. " Listen to me, while I
speak to the thousands assembled here, This poem that
sings of your life and deeds, is the best and the grandest of
all. This epic that unfolds your countless excellences
to the hearts of all, is the first of its kind. None do I know
that better deserves to be the hero of any epic, now and for
ever ; for, you are the rest and support of all " (do. VII. 98.)
That is how Brahma speaks of the Lord ; and he stands
nearest to Him. It is but a waste of time and labour to apply
the Ramayana and its incidents to Rudra.

Q. If Rama be the Supreme One, how is it that we
hear of his worshipping the sun to strengthen himselt
against Ravana?

35

• A. "When you are in Rome do as the Romans do/1
He was in the world of men, and should behave as such.
This explains his discipleship under Visvamithra.

So, the Balakanda teaches us that the Lord Vishnu
is the Cause of the universe ; in the Ayodhyakanda, He
appears as the Protector ; m the Aranyakanda, He leads
his children unto his House ; in the Kishkindhakanda, His
manifold excellences are brought home to us ; in the
Sundarakanda, He appears m his irresistible might ; and
in the Yuddhakanda, He is declared to be the goal of all
knowledge, human and divine.

n
Q. This Supreme One, how is he realised ?

A. "He who brought into manifestation Brahma before
the rest, He who imparted unto him the beginning and the
end of all wisdom, He who illuminates our intellect and
our soul, as supreme Deity thereof, Him do I take refuge
in, desirous of Liberation." This Vedic text is the key-note
of Valmeeki's poem. Supreme surrender to the Lord is the
best means to accomplish our desires.

(a) " Meanwhile, the Lord of the Worlds, Maha Vishnu
manifested himself unto them m his infinite glory. The
Divine Weapons graced his hands, while his bright garments
flashed as lightning from the heart of storm-clouds" —
(VR.I. 15). The Supreme Lord was anxiously awaiting the
moment when the Gods would appeal to him for help and
protection. His glory was heightened as it were by the joy
that the time had come for him to do good to them.
He was ever armed and ever ready. " Smite Ravana
sore ; burn him up" cried the Gods one and all. This is
the first example we have of Surrender.

(b) The episodes of Sunassepha and Thrisanku teach
that the highest duty lies m protecting those that seek

36

refuge with us. Ever seek the feet of Him who is able«and
willing, out of the mercy of his heart, to save you ; and you
will not have asked in vain.

(c) " Lakshmana clasped the feet of his brother and
took refuge with him, praying Seetha to intercede for
him, (II. 31). So, an efficient Intercessor is a necessary
element in Surrender.

" Until Rama grants my prayer, I quit not this hermit-
age, but shall ever call upon him in fasting and penance

en. in).

Bharatha took refuge with Rama, as he desired to bring
about his restoration to the throne of Ayodhya. But, the
Lord had come out of it to fulfil his promise to the Devas ;
so, he entrusted to Bharatha his sandals. He annihilated
Ravana and his brood, redeemed his promise to the Gods,
and later on, fulfilled the object which Bharatha sought at
his hands. So, Surrender is never in vain.

(d) The holy hermits of Dandaka took refuge with
Rama saying, " We live within your dominions and are
entitled to your care and protection. We care not whether
you are a crowned king at Ayodhya or a religious recluse
in these lonely forests. You are our king everywhere and
for ever." (III. 1). Residence within the domi- nionsof
the Lord forms a claim upon his mercy and amounts to
seeking refuge with him.

(e) " The Crow of black heart sought shelter with his
father, the king of the Gods, with the Celestials and with the
Sages. But, they turned him away. The three worlds held
none that dared to take him in. Back he came to where
Rama sat and threw himself at his feet. The Lord of
Compassion, the refuge of all, looked down in pity at the
suppliant. His offence deserved cruel death and worse j
yet, the Lord spared him." (V. ,18). This is another mode
of taking refuge — clasping the feet of the deliverer.

37

tf) " You have offended Sree Rama ; I see no other
means of saving yourself ; lift your hands to Lakshmana and
appeal to his mercy." (V. R. IV. 32) This advice of
Thara reveals to us yet another mode of it — clasping our
hands in humility and reverence.

(g) " Ravana ! Have you a mind to live in peace and
prosperity P Would you save yourself from a terrible death ?
Then, make a friend of Sree Rama, the Ideal man ; for, know
you not that he embodies in himself the Law ? They that
seek refuge of him, for ever leave behind sorrow and pam,fear
and grief " (Ib. V. 21). So said Seetha, Verily, the turn-
ing of the heart to the Lord amounts to taking refuge in him.

(k) " Ravana treated me as a vile slave and put me to
shame before all. His sharp words pierced my heart
through and through. So, I have cast behind me wife and
child, wealth and luxury, and sought refuge with Rama."
(Ib. VI. 17). Vibheeshana, who spoke the above, teaches
us that we should rid ourselves of such obstacles as would
stand in the way of our seeking refuge with Him. Further
on, we read that " Rama spread the sacred grass on the
sands of the ocean and lay upon them with folded hands
and face turned towards the East (Ib. id. 22).

Q. But, his efforts were in vain ?

A. Our would-be saviour must have the heart and
and the arm to free us from our sorrow and fear ; but, the
Ruler of the Waters was not one such.

(i) "A terrible doom hangs over the heads of the Raksha-
sas and through Rama. So, let us lift our hands in humble
entreaty to Seetha to intercede for us." (Ib. V. 27). Thus
spoke Thnjata; and the other Rakshasi-guards signified their
assent thereto by their silence. Later on, this bore wonder-
ful fruit, in that Seetha saved them from the vengeance of
Hanuman. So, it appears that one can take refuge and
extend the benefits to others,

i 93

38

(j) Vibheeshana sought shelter of Rama ; but, the*four
ministers that accompanied him were saved along with him.
So, the Lord's protection extends even to those that accom-
pany the suppliant.

Enough has been said to prove that Valmeeki regards
the Doctrine of Refuge as the sole path that leads to Libera-
tion, and realises for us our utmost wishes here and here-
after.

iii

Service to the Lord is the first fruits of our efforts
in this direction ; and then, the delight of His presence.
This is another Truth underlying the epic.

(a) The Gods sought refuge with the Lord from the
cruelties of Ravana. But, they took birth of Yakshas, Gan-
dharvas, Apsarasas and Sages to render homage and sweet
service to Him ; the death of Ravana came later on.

(b) " Brother mine ! waking or sleeping, day or night,
your humble servant am I, in the lordly capital or in the lonely
woods." (Ib II. 31). Lakshmana spoke so in the
height of his joy. Rendering humble service to the Lord
and out best, at all times, in all places, in all conditions of
life is the supreme reward of Surrender.

(c) Bharatha prayed that Rama should come back to
Ayodhya as its king, only that he may be allowed to render
him service. But> he was made to offer them to the
sandals of Rama before he realised his wishes.

(d) The saints and sages that abode in the forest of
Dandaka claimed the protection of Rama from the cruel
Rakshasas. But, they were rewarded first by his sweet pre-
sence and sweeter speech. He dawned upon their vision
like the radiant moon, and they poured out their hearts in
fervent blessings.

(e) " Sugreeva, the child of the Sun, gave this signal
proof of his valour and humbled the pride of Ravana ; after

39

which, he flew back to the side of Rama." (Ib. VI. 40).
Said Vibheeshana "I have put behind me Lanka, my friends
in it and my wealth. My life, my kingdom, my friends, my
all is centred in you.' \Ib.tdA 9)Both looked upon the humble
service that they offered to Rama as the prime reward of
seeking his protection.

(f) The Crow besought him to spare his life ; and it
was done. His cry was not in vain. But, he must he taught
to turn his feet for ever from the way of the wicked ; and
his eye was the forfeit.

fg) Rama of the Axe came with a heart tall with pride ;
and Sree Rama drew his shaft to his ear to destroy for ever
the hopes of the proud warrior. But, when the scales fell
from the eyes of Parasurama, he recognised His Lord and
Master ; and prayed that the shaft may destroy what stood
in the way of his attaining Emancipation.

(h) The Ruler of the Waters heeded not the command
of Rama ; but, when he found that Rama's shaft was consu-
ming him, he prayed to be saved. Rama, out of his infinite
compassion, spared him ; nay, the shaft was directed
against the wicked Asuras that harassed the ocean-king.

He who seeks refuge must be conscious of his utter
inability to save himself. He should be denied shelter by
every one. Now, Rama possessed not these essentials.
Further, the Saviour must be omniscient, must be
omnipotent, which the ocean-king was not. But, Vibheeshana,
proud in the fulfilment of his prayers, requested Sree Rama
to imitate him. But Sree Rama was not Vibheeshana ; nor
the ocean-king Sree Rama.

There are no stringent conditions about this Doctrine
of Refuge — time, place, qualifications and the like.

Hence, the Ramayana is an Exposition of the Doctrine
of Surrender (Saranagathi Grantha).

The Lord's might and his wisdom were made manifest

40

in his breaking of the bow of Rudra ; in the humbling of
Parasurama; in the piercing of the seven Sala trees ; and
in the bridge that he cast over the rebellious ocean.
His behaviour when he was separated from Seetha, brings
out the supreme compassion of his heart and its pathos.
His friendship towards Guha, Sabari and Sugreeva
reflects his goodness. He protected Visvamithra's sacrifice
from the Rakshasas that threatened to destroy it. He
saved the sages of the Dandakaranya from the night-
rangers that afflicted them sore. He gave refuge to the
Devas who groaned under the iron heel of Ravana,
Indrajith, Kumbhakarna and their followers. Those that
had the good fortune to be born in his kingdom enjoyed
the delight of his presence, and were privileged to have
before their eyes a living ideal of everything good and
great. And when He went back to his abode on high,
he took them along with him and gave them a place near
his throne. These are proofs enough of the Lord's protec-
tive power. We can best realize our heart's fondest
hopes only by taking refuge in the Lord, who shows forth
in perfection such excellences as power, compassion
and goodness. But yet, service to the Lord comes
before the attainment of a place near his Throne of
Glory. That is our chief reward ; the others are but
incidental, and by the way.

IV

The Glorious life of Seetha is how Valmeeki has named
'is great work. Thrice was she separated from her lord
and husband ; supreme compassion is the key-note of
her character ; she is after the Lord's own heart. Now
these attributes are essential to the One who is to be our,
Intercessor when we take refuge in the Lord.

(a) The black-hearted crow owed his life to Seetha's
intercession. Ravana had it not and lost his life.

41

• (6) Vibheeshana took refuge with Rama through an
Intercessor. " The world knows me as Vibheeshana. I take
my refuge in Rama. Let him know it" (76. VI. 17.)
Likewise, Rama accepted the suppliant thiough Sugreeva,
the Intercessor and said, " Lord of the Monkeys ! Bring
him unto me. " (Ib. id. 18.)

(c) Sugreeva himself sought refuge with Rama through
Hanuman, who interceded for him.

The above teaches us to know that we should seek the
Lord's mercy only through an Intercessor ; or, we lose the
benefit of it.

We are the servants of the Lord. Lakshmana exempli-
fied this grand truth throughout his long life of devotion.
" We are the sons of Dasarathha; and I come next to Rama.
His excellences drew me on to serve him " ; (Ib. IV. 4).
" Accept me as your humble servitor. It is perfectly conso-
nant with Law and Justice. Service rendered to you will
realize for me the utmost hopes of my heart and it will go
far to aid your work among men." (76. II. 31), said he,
to emphasize the relations between himself and Rama.

vi

Bharatha could not contain himself and wept aloud
before the assembled audience. He condemned Vasishtha
for giving such pernicious advice. " I and this kingdom
do belong to Rama. I pray you to advise me what is just
and proper in this contingency." (Ib. id. 82). " Laksh-
mana would not hear of it, and Rama but wasted his words
upon him. So he was obliged to install Bharatha as heir-appa-
rent". (76. VI. 131). The above illustrates the truth that
Bharatha, of all, regarded himself as the property of the
Lord, body and soul, to do as he liked.

42

vii

Bharatha started from Ayodhya to pay a visit to his
mother's brother and took with him Sathrughna, the fault-
less. The insidious foes that work our ruin — Love and
Hate and their kin — were kept by him under his foot ;
and joyfully did he follow his master. (/&. II. 1). He
was the living exponent of the sublime Truth, that the
best that a man can do is to be at the absolute disposal
of the Lord's Elect.

vni

The Supreme, the Individual Self, the Means, the
Goal and the Barriers — these are the five Basic Truths of
Divine Wisdom. The Ramayana is an authoritative ex-
position of these, in that the deeds of Rama illuminate the
nature of Brahman. The life of Lakshmana typifies the
ideal Jeevathma (Individual Self). The various instances of
the Doctrine of Surrender illustrate the nature of the
Means. The episodes of Bharatha, Vibheeshana and others
bring out in definiteness the Goal as embodied in the
service rendered to the Lord, And Ravana and his km
represent the Barriers

IX

(a) The very Gods are no good to save us. Ravana
secured marvellous boons and powers from Brahma and
Siva ; but, they failed him against Rama.

(b) He that gives us birth can lift no hand to save us
from grief. Dasarathha had to be an impotent spectator of
his son's misfortunes.

(c) The crow insulted Seetha past forgiveness ; and
neither its parents, the king and the queen of the Immortals,
nor its kith and kin could stand between it and its fate.

(d) Sons and brothers cannot ward off the danger or
the difficulty that overhangs us ; else, Vibheeshana and

43

Kiunbhakarna could have saved Havana, their brother, from
the wrath of Rama ; or for the matter of that, Indrajith, his
son, mightier than all.

So, it is brought home to us that the Lord is our only
refuge.

Hanuman and his doings in the capital of the Rakshasas
is a hint to us, that we should seek to know of the nature of
the Lord only through the Teacher.

xi

l(Rama, the terror of his foes, will shatter this
town to pieces with his fiery arrows, and lead pie forth
hence in triumph ; no other course befits his greatness and
valour" said Seetha (Ib. V. 68.) Even when one is qualified
to receive the Lord's Grace, he should patiently wait until
the hour strikes for him to throw off his mortal coil, and stand
before the Lord. For, Lanka, the capital of Ravana, is but the
group of vehicles that the Self uses. Ravana, is the sense of
I and Kumbhakarna is the sense of Mine. Indrajith and all
the fierce-hearted Rakshasas do but typify Desire, Anger,
Greed, etc. Vibheeshana, the bright exception, personifies
Discriminative Knowledge. Seetha, the Individual Self, is
confined by past Karma within the material vehicles.
Hanuman, the Teacher, opens its eye to the mysteries of
the Lord. It rests with Him to dissolve this fleshly tabernacle
and lead out the imprisoned self into the light of Liberation.

xu

Such noble Beings as Rama are to be our ideals
of conduct now and for ever ; while Ravana and the like,
are the rocks upon which we would wreck and which we
should

44

xiii ,

From the account of the inhabitants of the thrice-
blessed Kosala, we learn that we should ever seek to dwell
only where the Lord deigns to be.

xiv

The Ramayana must of necessity form the subject
of daily study and meditation, in that it expounds the
mysteries underlying the Two Truths.

The Balakanda treats of the marriage of Rama with
Seetha ; in other words, it describes the Absolute, of which
Matter and Consciousness are the two poles. This
unmamfested aspect of Father — Mother, Purusha — Prakrithi
or Parabhrahman — Moolapraknthi is expressed by the
syllable Sreemath.

The Ayodhyakanda narrates at great length, the per-
fections of Rama, and his ideal observance of all duties. It
represents for us the Supreme one as Narayana, in his mani-
fested aspect, 'He who broods over the waters. ' This is
the connotation of the next word Narayanasya.

The Aranyakanda gives us a vivid and entrancing
picture of the Lord's divine form and beauty. This is how
He shines forth in his Garment of the universe.

11 In the roaring loom of Time I play,

And weave for God the garment thou seest Him by " — Goethe.

This is the inner sense of the next word Charanam.

The Kishkindha and Sundara kandas are object-les-
sons of the doctrine of Supreme Surrender to the Lord.
This is the next and the natural step that one should take,
when he has grasped, through his mind and spirit, by in-
tense thought and meditation, the mystery of the Absolute,
the Unmanifested and the Manifested. The next syllable
Saranam expresses for us the quintessence of this teaching.

The Yuddhakan da tells us how Vibheeshana, born and
brought up in the most adverse surroundings, yet, turned

45

away from the path of the ungodly, took refuge in the Lord
and received his reward. The next syllable Prapadye
lays down the how of it, the actual Process, the practical
realization of it.

So far the Poorvakandas of the Ramayana. The
Uttarakanda gives us the key to the apparent contradic-
tions in the nature of Ravana, his intense piety, his wide,
knowledge, his deep erudition and his terrible acts ; the
ultimate motive of his life is laid bare for us — why he
abducted Seetha. Those that rendered humble service
to the Lord, — those that were labourers in His vine-
gard — Hanuman, Vibheeshana, Jambavan, Sugreeva and his
monkey hosts — and the happy dwellers in the domi-
nions of Rama, were taken by him even unto where he
abode in his Worlds of Light, while some of them remained
on earth, faithfully to discharge the trust placed in them by
the Lord and work for the regeneration of that great
orphan — Humanity. The other part of the Manthra or the
Second Truth, voices forth the supreme mystery of Mukthi —
Liberation, Emancipation, Beatitude, Consummation,
Nirvana, call it what you like.

xv

What Manthra shall we meditate upon all through
our life? What is the Word of Power, that will make us Lords
of Time and Wisdom ? The Gayathri ; and the Ramayana is
but its exoteric exposition. The Lord Almighty, the Veda
Purusha, is the Causeless Cause of the Universe. This is the
basic truth that underlies the Balakanda. His countless
perfections and excellences form the theme of the Ayodhya
and the Kishkindhakandas. The divine form, the Robes
of Splendour in which He manifests himself, is described
to us in the Aranyakanda, as the ravishing beauty of Rama,
that attracted unto him the sages, the saints, the ascetics

34

46

and the hermits of the wild woods of Dandaka, men of
stern self-control and iron discipline. The glory of the
Lord, in so far as it shines through his Garments of Matter,
the Universe, is symbolised in the episodes that form the sub-
ject of the Sun'darakanda, The Beautiful,— aptly so named.

The Yuddhakanda imparts to us the means of reaching
His Feet. The Uttarakanda takes us to the Goal— Mukthi.
Now, the six parts of the Gayathn mantra set themselves to
teach the same Truths.

xvi

Shun those that would seek to destroy your faith and
devotion to the Lord.

Turn thy heart away trom the atheist, the materialist,
the ungodly, who would have no god but himself and no
law but his will. The arguments put into the mouths of
Jabah (V. R. II. 109) and Lakshmana (V. R. VI. 83.) are
refuted most effectively and conclusively by Rama. It is
a warning to all right-thinking men to keep away from the
teach ings of the Charvakas (Materialists), the Madhyamikas
(Buddhist Nihilists) and the like.

xvn

Great men are often beset with troubles and difficulties.
So, we should gradually wean ourselves away from the joys
and sonows of worldly life and centre ourselves in the
Eternal. Rama and Lakshmana were bound by the divine
weapons, the Nagasthra and the Brahmasthra. The Divine
One had to renounce his kingdom, power, friends and
relation, and exile himself to the frightful solitudes of
Dandaka. The wife of his heart was taken away from him
by force by a Rakshasa. Hence, we are exhorted not to place
our trust on things transient and vain. Govindara^eeya,

47
, The Inner Meaning. II

Mahavishnu, who is Beness (Sat), Consciousness (Chith),
and Bliss (Ananda), is the shoreless ocean. The desire that
sprang in Him to relieve the Earth of her burden of woe
and misery, is the first wave in the still calm waters
of it. The Individual Self is the first spray thrown
out of it. The city of Ayodhya is the Akasa with-
in the heart. Dasarathha, its ruler, is the pure Anthah-
karana (Composed of Manas Mind, Buddhi Reason, Chiththa
Feeling and Ahatnkara Egoism) dominated by the quality
of Sathva, Harmony. His queen Kausalya is Buddhi Reason
in its Sathvika aspect. Rama, the son born to them, is the
Self in its Thnrecya state (beyond Jagrath, waking conscious-
ness, Swapna, dreaming consciousness and Sushupthi con-
sciousness in dreamless slumber). Lakshmana is the same
Self in the Jagrath, Bharatha in the Swapna, and Sathrughna
in the Sushupthi. These are the various manifestations of
the Self. Rama followed Visvamithra from Ayodhya to
guard his sacrificial rite; the Thureeya Athma is attracted by
the mind. Rama slays Thataka the Rakshasee ; the Self des-
troys the evil tendencies of the mind. He broke the bow of
Siva ; the Self curbs the fleeting course of the mind. He
marries Seetha ; the Self is enveloped in Maya. Rama puts
down Rama of the Axe ; the Self obtains mastery over the
Karmic Vasanas (affinities geneiated in previous births).
He exiles himself to the forests of Dandaka at the word of
Kaikeyee ; Buddhi in its Thamasic (dark) aspect, leads the
Self into Samsara (material existence). He kills the monster
Viradha — the rooting out of Pride. Rama, Lakshmana and
Seetha reside in a lowly cottage at Panchavati ; the Self des-
cends at last into the house of fiesh, built up of the five ele-
ments and rests there after his long journey. Soorpanakha
assails him, and loses her nose and ears ; Desire is deprived
of its sting. Khara, Dooshana and Thrisiras fall in battle with

48

Rama ; Lust, Anger and Greed are destroyed. Mareecha
lures Rama from his abode, and is laid low ; the Self shakes
itself off from the trammels of Delusion. He is parted from
Seetha ; the Self is freed from the bonds of Maya in its pure
aspect. Havana carries her off ; Egoism overpowers Maya-
Kabandha, the deformed, falls beneath the sword of Rama ;
Grief and Sorrow are annihilated. He comes across Hanu-
man ; the Self has an overflow of pure devotion. He seeks
the friendship of Sugreeva ; the Self is endowed with
Right Discrimination, Vali is shot down by him ; the Self
destroys Ignorance. Later on, he secures the aid and
alliance of Vibheeshana ; the Self develops its will so
as to render itself invincible. He causes a bridge to be
thrown over the wide ocean ; the Self finds a means to
cross the waves of Nescience. Lanka on the top of Thnkoota,
is the Linga Deha (the subtle body), characterised by the
three Gunas (Rhythm, Mobility, and Inertia). Rama slays
in battle dire Kumbhakarna, Indrajith and Ravana ; the Self
triumphs over Conceit, Envy and Egoism. Seetha passes
through fire to vindicate her purity; Maya, rendered
impure through its association with Egoism, passes
through the fire of Purification. They leave Lanka
and travel back to Ayodhya ; from the consiousness in the
subtle body back to the Akasa m the heart. Rama is
crowned king over the dominions of his ancestors; the
Self experiences Supreme Bliss. Sometime after, Seetha
is sent away to the hermitage of Valmeeki ; the Self parts
with Maya. He takes her back to himself ; Maya in its
Sathvika aspect is eternally wedded to the Self. At last,
Rama descends into the waters of Sarayu ; the
Akasa in the heart is unified with the Boundless Akasa.
And this is the realization of the Self as Beness, Conscious-
ness and Bliss. This is Mukthi, the Consummation—
A. R. Vilasakanda III.

49

» The Inner Meaning. Ill

The sea that separated Lanka from the mainland, 100
Yojanas across, is the shoreless sea of Samsara, charac-
terised by the consciousness of I and Mine. Lanka is but
the Upadhi or Vehicle of the Jeevathma. Everything but the
Supreme Self is dependent upon it— like a woman. Nesci-
ence (Avidya) is the Asoka garden. The pure Buddhic
aspect of the consciousness of the Jeevathma is Hanuman.
Kumbhakarna, Ravana and Vibheeshana stand for the
three Gunas, Sathva (Rhythm), Rajas (Mobility), and
Thamas (Inertia). Hanuman gives Seetha the ring of
her Lord as a token , initiates Buddhi the Individual
Self, in the Tharaka Manthra (the word of liberation). The
Jeeva must do away with the notion that he is dependent
upon any other thing but the Lord ; Hanuman sets Lanka
on fire. The griefs and tribulations of the Jeeva are laid
before the Lord by the compassionate Buddhi (Pure Rea-
son) ; Hanuman takes back to Rama the news of Seetha's
miserable state. Rama crosses over to Lanka in the might
of his power ; the Jeeva within the Upadhi is blessed with a
vision of the Lord. The fall of the Rakshasa brothers is
but the annihilation of the Rajasaand Thamasa Gunas. The
ministers and followers of Ravana are the modifications of
the Rajasic and Thamasic Consciousness. Vibheeshana is
installed as monarch of Lanka ; the pure Sathvicguna is en-
throned in the Upadhis. Rama causes Seetha to be brought
unto him ; the Jeeva realises the Higher Consciousness.
She passes through fire , the Self bathes in the cleansing
waters of the Viraja and casts off the Karmic affinities latent
in the Sookshma Sareera. The God of Fire renders back
Janaki to Rama ; Self puts on its Robes of Light, in which
it can stand before the Throne. Seetha travels back to Ayo-
dhya with Rama in the aerial car Pushpaka; the Individual

50

Self sits by the right hand of the Lord. Sree Rama
is enthroned at the capital of the Ikshvakus and Seetha by
his side ; the Jeevathma becomes one with the Brahman.
Sugreeva, Angada, and the leaders of the monkey host
stand for Manas (Mind), Chitta (Feeling), and the other
Emotions. The monkeys themselves are the mental func-
tions. Hanuman and his fellows break down the honey-
grove, the royal preserves of Sugreeva ; the various modifi-
cations of the Mind are controlled and stilled Rama and his
forces cross the Ocean of Egoistic conciousncss — (Anony-
mous).

The Inner Mcmvug. IV

The Pranava, the Word, is the Beginning and the End
of every thing. From its first letter A, arose Lakshmana,
the Visva; he is the Jeeva in his Sthoola Sareera (Gross body).
From the second letter U, arose Sathrughna, the Thaijasa ;
he is the Jeeva in the Sookshm.i Sareera (Subtle body).
From the third letter M, arose Bharatha, the Pragna , he is
the Jeeva in the Karana Sareera (the Causal body) The
Ardhamathta (the prolongation of the sound), is Srce Kama,
the Supreme Brahman. Seetha is the Moolapiaknthi (Primal
Matter). Through the force of the presence of Sree Rama,
she carries on the functions of Evolution, Preservation and
Involution of the Kosrnos. As Pranava, she is also styled
Prakrithi.

Yagnavalkya, the great yogm, approached Athn, the
mind-born son of Brahma, and saidi u Mahadeva medi-
tated for countless ages upon the holy name of Sree Rama
and sought after him with a devout heart. The Lord
manifested himself unto him and said ' Brother f Ask what
thou wilt ; and it is thine.' Mahadeva spake unto Sree Rama,
the Supreme One, ' Lord ! Grant thou this boon, that
the souls that quit their fleshly vehicles on the

51

banks of the Ganga and especially at Manikarnika, so dear to
me, may be freed for ever from the trammels of
material existence.' And unto him replied the Lord, 'Brother!
Those that quit their mortal coil in the spot sanctified by
thy presence, be they men, be they beasts of the field,
be they birds of the air, be they the worms that painfully
crawl on the earth, all without exception, shall verily come
unto me. And as a visible guarantee of the promise I
make to you, I do abide for all time in the Holy Kasi.
Those that meditate upon me and my Name of Power in
that holy spot, are freed from all their sins, even the dead-
liest ; and this I do solemnly declare unto you Those that
receive from thee and from Brahma my Six-lettered Manthra,
are invested with every power that they may desire ; they
cross the ocean of Samsara (material existence), and
come unto me. They in whose right ears thou whisperest
my Manthra when they depart from this life, do sit by me
for ever. "

Yagnavalkya called unto him Bharadwaja, and said,
"The first letter of the mantra of Rama connotes Sree Rama
himself, who is Absolute Consciousness, Unbounded Glory
and Supreme Splendour. The very Gods ever meditate
upon him to secure Emancipation. He who daily
recites this holy Manthra is washed pure of all sins. He
lays in the accumulated merit of countless sacrificial rites ;
the merit of having recited a hundred thousand times, the
whole body of the Ithihasas, the Puranas and the Rudra ;
the merit of reciting the sacred Gayathn a hundred thousand
times ; and the merit of reciting the Pranava millions
of times. He exalts ten generations that go before him
and ten that come after him. He purifies those whom he
comes across. He is a great soul. He realises Beatitude "

The following texts from the far-off Past do reveal the
same Truths. " Many are the manthr^s Associated with such

52

Beings are Ganapathi, Mahadeva, Sakthi, Soorya, Vighnu,
and the like; but the manthra of Sree Rama is their Crown.
Alone it has power — this Six-lettered Manthra — to confer
upon us the highest good — and that most easily. There are
no sins it cannot destroy. Hence, the wise know it as
1 the Royal Manthra.' As a spark of fire in a mountain of
cotton, it consumes to nothing all sins, conscious or un-
conscious, that one may commit during the year, during the
month, during the fortnight, during the day. The five
Deadly Sins and the millions of lesser ones vanish before
the might of this Manthra. Bhoothas, Prethas, Pisachas,
Koosmandas, Rakshasas and other Beings that inhabit the
Bhuvarloka (the Middle world), dare not approach where
the holy Manthra is recited. Happiness here, the delights
of the world of Gods, and final Emancipation are the meed
of him who clings to it. The slaughter of animals wild
and tame ; the sins of our accumulated past lives ; the
sins of tasting what is forbidden ; the sin of robbing a
holy Brahmana of his gold or gems ; the sm of slaying
a Brahmana, a Kshathnya or a Vaisya ; the sm of foul
incest or adultery ; the sin of associating with the wicked,
of eating with them, of sleeping with them ; the sin of
parricide, matricide and regicide ; the sin of wantonly
defiling our vows and observances ; the sins that we
consciously commit, waking, sleeping or in dreamless
slumber ; the sins consciously committed in such holy
places as Kurukshethra, Kasi, and the like ; the sins that
countless pilgrimages to the sacred spots of the earth can-
not wash away ; the sins that the hardest penances and
the severest mortifications cannot wipe off; the sins that a
gift of one's own weight in gold cannot condone — all these
and much more does the holy Manthra annihilate.

Those lands in which Sree Rama is revered, worshipped
meditated upon, know not famine, plague, pestilence

53

or sorrow. It has not its equal. It is the easiest passport
to the grace of Sree Rama. The Lord grants his devotee
length of years and happiness here ; and at the end of his
life, He takes him even unto Himself; yea, even unto Him-
self— " Ramathapim Upamshad.

The Inner Meaning. V.

Once upon a time, Sanaka and the other Eternal
Virgins approached Hanuman and requested to be initiated
in the mysteries of the holy Rama Manthra. And unto them
said Hanuman, " Sree Rama is the Supreme Brahman, the
Supreme Truth, the Path of Emancipation. The Lord
Mahadeva, and he alone, knows in its entirety the grand
mystery of the Holy Manthra ; for, it forms the subject of
his deep meditation ever. The eight-lettered Narayana
Manthra, and the five-lettered Siva Manthra are the highest
in their line. But, the most potent letters of either, the
very heart of them, are drawn out and go to make up the
Holy Name. The former, devoid of the single letter, means
' Not towards the securing of the highest heavens,' ; and
the latter, shorn of its letter of power, means ( Not towards
the realisation of Absolute Goodness.' Hence, the Rama
Manthra combines in itself, the essence of all the Manthras
dedicated to Siva or Vishnu,

The first letter R is the Germ of Fire ; it denotes the
Supreme Self, the Sachchidananda, the Self-radiant. The
same consonant without the vowel, denotes the Brahman
beyond all limitations. The next letter A stands for
Maya. The union of the two making Ra, signifies
the descent of the Self-radiant One into Matter. The next
letter Ma is the Germ of Eternity, and Immortality and
denotes Supreme Bliss and Goodness.

As in a tiny seed of the banyan is contained the wide-
spreading tree, so in the germ of the Rama Manthra is

R— 36

54

contained the whole Universe, animate and inanimate, as the >
Effect in the Cause. The Supreme Brahman is beyond
Maya. The letter Ra corresponds to the syllable Thath
in the Mahavakya (the Great Sentence) ; Ma stands for
Thwam ; the union between the two is rendered by Asi.
But, the Mahavakya is capable of conferring only Eman-
cipation, while the Rama Manthra secures to us Happiness
here and Emancipation hereafter. Besides, it is not al-
lowed to all to recite or to meditate upon the Mahavakya ;
while the Rama Manthra is the common property of all. As
the expression of Pranava, the aspirant for Emancipation or
the man of dispassion, or he that has renounced the world
to work for it, may with profit to meditate upon it. Hence,
it is higher than the Mahavakya and more practically
useful. He who grasps and assimilates the manifold
mysteries embodied in this Sree Rama Manthra, attains
Emancipation even here. Doubt it not, yea, doubt it not."
— Ramarahasyopanishad.

The Inner Meaning. VI.

From the letter A arose Brahma, known on earth as
Jambavan. From the letter U arose Upendra, known on
earth as Sugreeva. From the letter M arose Siva, known
on earth as Hanuman. From the Bmdu arose the Discus
of the Lord, known on earth as Sathrughna. From the Nada
arose the Conch, known on earth as Bharatha. Frojn the Kala
rose Sesha, known on earth as Lakshmana. The Chit (Con-
sciousness) beyond it, is Seetha. And beyond all, is the
Supreme One, Sree Rama. He is Eternal, Pure, Conscious-
ness, Truth, Immortality, Absolute, Perfect — the Supreme
Brahman — Tharasaropanishad.

Tht Inner Meaning. VII.

Seetha is Moolapraknthi. The letters forming her name
connote Maya. Unmamfested by nature, she sometimes

55

manifests herself. During the chant of the Holy Writ, she
is sensed as the Sabda Brahman (the Logos, the Word) ;
this is her first manifestation. King Janaka found her
at the point of his plough while he was furrowing the
sacnficiat ground, and made her his daughter, known on
earth as Seetha ; this is her second manifestation. Her
third is the primal Unmamfested form.

Though she is dependent upon the Lord, yet she sheds
her light on the universe, through the might of his
presence. She is the energy that lies behind Evolution,
Preservation and Involution. Seetha in her eight-fold
manifestation of power is Moolapraknthi.

As Pranava is her visible symbol, she is also titled
Prakrithi — Saunakeeya.

She is Prakrithi ; She is the Vedas ; She is the Divine
Hierarchy ; She is Fame ; She is the Universe ; She is all ;
she is the Law; she is the Cause and the Effect. She exists
apart from Mahavishnu ; and She is identical with him. As
the animate and the inanimate; as gods, sages, men, Asuras,
(fallen Angels), Rakshasas (giants), Bhoothas (Elementals)
Prethas (shades), and Pisachas (Nature spirits), through infi-
nite modifications of attributes and actions ; as the five
Elements, the senses, the mind, the Prana (Vital current),
She underlies all the manifested universe.

Ichcha Sakthi, Knyasakthi and Sakshath Sakthi (Will,
Activity and Wisdom) are her prime aspects.

Ichcha Sakthi is again varied as Sree Devi, Bhoo Devi
and Neela Devi.

Sree Devi manifests herself as the energy that lies be,
hind Goodness, Power, the Moon, the Sun and the Fire.

Through the Moon she presides force over plants
and herbs of occult virtues. As the Kalpa tree, as
flowers ahd fruits, creepers, herbs, medicinal leaves and
the Waters of Immortality, she nourishes the Gods.

'Through the Sun she supports the Shining Ones by
ever increasing the Food ; the cattle, by ever producing
grass and fodder ; and all beings, by shedding light and life
upon them. She is Time, from its minutest point to the
life-period of Brahma — seconds, minutes, hours, day, night,
weeks, fortnights, months, seasons, half-years, years, Yugas,
manvantaras, kalpas and parardhas. She turns the Wheel
of Time.

Through the Fire she makes herselt felt as hunger and
thirst in all Beings , she is the face of the Gods into which
are thrown the sacrificial offerings to them. She is heat and
cold in the plants and the trees of the forest ; she is the
fire latent in the wood and transitory on its surface. Thus,
Sree Devi works out the Lord's will and comes forth as
Sree and Lakshmi to sustain the universe.

Bhoo Devi is the stay and the support of the fourteen
spheres, including the seven islands and the seven oceans
around them. She is the Pranava, the symbol visible of
the Invisible Presence.

Ncela Devi is visible in the thousand and one forces
that go to sustain all beings, animate and inanimate — the
wind, the air, the fire, the water and the like. She is the
Great Waters upon which all worlds rest. She is the Frog,
one of her mystic symbols.

From the mouth of Mahavishnu arises Nada (Sound).
From Nada arises Bindu (the Point). Fromj Bindu
comes forth the Pranava. From the Pranava springs forth
the Tree of Knowledge (the Vedas), with its branches of
Action and Wisdom.

Brahman, whose nature they illuminate, is Kriya
Sakthi.

Sakshath Sakthi (the Direct Ewrgy) of the Lord

is inseparate from him. It lies behind Evolution,

5?

Preservation, Disintegration and Involution, and the
other world-processes. It brings about the infinite
variety of Form. It is the Differentiated and the Undiffer-
entiated. It is Self-radiance. It is the Power that showers
good. It is the inexhorable Law that rights Wrong. It is
the spiritual splendour of men, of sages and of Gods. It
is the heart of Serenity,

The dark mole on the left breast of Mahavishnu, known
as Sree Vathsa, symbolises the Ichcha Sakthi as it rests in
Him during Pralaya (Involution). It is also known as Yoga
Sakthi (spiritual powers). The Kalpa tree, the Cow of
Plenty, Chinthamam, Sankha, Padma and the other
treasures of the Lord of Wealth, nine in number, are the
visible results of Bhoga Sakthi (psychic powers). This
is extremely useful to those that seek the Lord interestedly
or out of unalloyed devotion ; and also to those that render
service unto him in the shape of raising temples and en-
shrining his images therein, so that the devout might
meditate upon him through the eight-fold path of Yoga.

Veera Sakthi, the Goddess of Valour, is described thus.
Under the spreading fragrance of the Kalpaka tree shines the
gem-encrusted throne. The Lotus spreads its graceful petals
over it ; and on it sits enthroned the four-armed Goddess of
Valour. On all sides stand elephants, bathing her with
the Waters of Immortality from the gemmed vessels in
their tusks. The eight Yoga-Siddhis (occult powers),
Ammat and the rest, are ranged on either side of her.
Jaya and her sister Apsarasas wait upon her. The Sun
and the Moon illuminate the Hall of Audience. The full
moon, the new moon and the half moon hold snow-white
umbrellas over her head. Hladini and Maya fan her with
chamaras (chowries). Swaha, that nourishes the Gods,
and Swadha, that feeds the Fathers, wave fans on either
side. In front of her stand the Gods, the Vedas and

.58

the Sciences. And from her seat of power She rules the
the universe. — Seethopantshad.

The Inner meaning. VIII.

The Gayathri Manthra is the seed of the Tree of Rama-
yana; the Rama Raksha is the sprout ; the Vedas are the
roots ; and Emancipation is the fruit of it.

Gayathri, the mother of the Vedas, is the root of all.
It has three Padas (feet). They that strive after Liberation
should meditate upon the Germ, from which the Tree of
the Universe sprang, as the material cause of the universe
in his Matter aspect, and as the instrumental cause of the
same in his Brahman aspect. This is, in brief, the Truth
that underlies the first foot. The universe, as the effect, is
superimposed by Nescience upon the Supreme Self ; He
is the Cause. Hence, we are asked to banish His matter
aspect and try to realise His ultimate Brahman aspect
alone.

The Vedic text " The Golden Person who is visible
in the heart of the Solar Orb/' denotes the Primal Being,
Narayana. We should meditate upon the Supreme Self in
this aspect of Unbounded Light ; this is His Mayaviroopa
(Form of Illusion). " I meditate upon the Ineffable Glory
whom men know as Rama and Krishna ; who came down
on Earth, time and oft, for the uplifting of the world." This
is what the second foot conveys to us. This is his second
manifestation, in which man might more easily meditate
upon him. This is the Means to reach the Brahman, whom
the first Foot sets out to describe.

" He that directs and controls our Self and its ener-
gies"— is what the third foot teaches. He can, out of his
grace, curb the fleeting mind and turn it inward towards his
feet. This the epitome of the Path of Action, longer and
more tortuous. ...

59

The three feet of the Gayathri Manthra are the germs out
of which springs the Tree of Knowledge with its branches
of Wisdom, Meditation and Action. — Maithrayana Sruthi

RAMA RAKSHA.

The syllables of the Ramaraksha express the same
truths as the Gayathn Manthra; and in them are condensed
the incidents of the Ramayana.

1. May Raghava protect my head. He who presides
over the universe, He who presides over the Annamayakosa
(Food-Sheath ), may He protect my head that symbolises
the universe.

2. May ihe so;/ of Dasaratha protect my forehead, The
Pranamayakosa (Prana-Sheath) is drawn by ten horses
(organs of sense and action) and is the effect of the
Manomayakosa (Mind- Sheath). May he, who presides over
it, protect my forehead,' the tablet upon which writes my
destiny Brahma, who was evolved after the universe.
(The Self, as manifested in each of the above sheaths, has
a wider consciousness and powers than in the preceding
one).

3. May the son of Kausalya protect my eyes. He who
presides in theVignanamayakosa (Intution-Sheath)is endow-
ed with the faculty of cognising all impressions. May he
protect my eyes, the channel of all knowledge and wisdom.

4. May he ivho is dear to Visvamithra protect my ears.
The Self as manifested in the Anandamayakosa (Bliss
Sheath) is filled with infinite compassion towards the
universe — innate, unselfish and disinterested. It is he that
in the state of Sushupthi does away with all grief and
sorrow. He is the embodiment of Bliss and Consciousness.
May he protect my ears through which I reach him.

[The first three Manthras superimpose the universe up-
on Sree Rama, the Parabrahman and the next three help to

60

remove the illusion. Thus far the nature of the Supreme
Brahman, the Absolute, that forms the subject of the first
foot of the Gayathri].

5. May he who protected the sacrifice of Visvamithra
guard my nose. The delights of the heavenly world form
the reward of sacrifices. May he, that brings about the result
of sacrifices, protect my organs of smell and taste, where-
with divine fragrance and taste are experienced.

6. My he whose heart goes out to the sou of Sumithra
protect mv face. The Lord's heart goes out towards Hiran-
yagarbha, that evolved from Himself and is the best friend of
the Jeeva. Those that attain Emancipation in the ordinary
way reach the world of Brahma ; there they are initiated
into the mysteries of the Absolute; and when Brahma goes
back to the Lord, they go along with him,

7. May he who is the fountain o] all knowledge protect
my organ of speech. Knowledge is the only means of reach-
ing him. May he protect my organ of speech through
which I acquire knowledge.

8. May he whom Bharatha reverences perfect my neck.
Those that follow the Path of Action worship him with
sacrificial rites, " The Brahmanas seek to know It by
sacrifices" — Srutlu. Manthras, Sthotliras andSasthras form
the component parts of sacrificial rites. They should ever
find a place in the throat, the channel through which they
pass from the heart. Hence, the prayer to protect that
portion of the body. The Jeeva lays by much merit by
such holy acts as sacrifices ; that directs him to the Path
of Meditation ; whereby reaches the Soothrathma (He on
whom the worlds are strung).

9. May be who wields the Divine Weapons protect my
shoulders. In his divine incarnation, the Bow, the Sword
and the other weapons, symbolising Power, Time and

61

the Ijke attributes, graced his arms. May he protect the
corresponding portions of my body.

10. May he who broke the Bow of Siva protect my arms.
When he walked on earth as a man among men, with
the might of his arms he broke the bow of Siva that was no
other than the mount Meru (the Axis of the world). Plain-
ly, this places him above Siva. " When Mahadeva went
against the Asuras of the Three Cities, the Earth was his
car, Brahma his driver, mount Meru his bow, and Maha-
vishnu the point of his arrow. " — Sruthi.

11. May the Lord ofSeetha protect my hands. These two
Manthras show us that Bala, one of the two Vidyas (occult
sciences) imparted to him by Visvamithra, gave him unlimi-
ted physical strength.

12. May he who put down Parasurama protect
my heart Parasurama stored in himself the spiritual
splendour of the Brahmana and of the Lord Vishnu.
Rama put him down and destroyed the worlds won by his
Thapas. This evidences what a mighty heart he had.
Here is manifest the power of Athibala, the other Vidya,
in that Rama was able to accomplish superhuman acts at
once. (Manthras 9, 10, 11, and 12 teach that the third
manifestation of the Lord is higher than Brahma, Vishnu
and Siva).

13. May he who slew Khara protect my trunk. Khara
and the other Rakshasas constantly meditated upon the
Lord, though as their mortal enemy ; hence, they stand
higher than many who have never bestowed a thought upon
him. The Lord fails not to reward each as he deserves.
He slew Khara and his Rakshasas ; and that was a blessing
in disguise gave them a place in his world.

14. May he, upon whom Jambavan leant as his stay
and support, protect my navel. Jambavan sought the feet of
the Lord to save himself from his dire distress ; his

R— se

62

was one of love, and not of enmity. Hence, he stands on
a higher level than Khara.

15. May the Lord of Sugreeva protect my loins. * One
good turn deserves another'. Sugreeva's relations with
Rama savoured more of barter than of genuine disinteres-
ted friendship. Rama served his ends first ; and Sugreeva
and his monkey hosts were of use to Rama long after.
Hence, he does not come up to Jambavan's altitude.

16. May Hanumaris master protect my thighs.
Hanuman's devotion to Rama was unselfish to the ex-
treme ; humble service to his master and to the best of his
might, was the only thing he prayed for. He stood nearest
to the Lord's heart. As his favourite child, he sat upon his
lap. He is the ideal Bhaktha (devotee). [The last four
Manthras depict the four types of those that seek the Lord
during his divine incarnations],

17. May he, who threw the bridge over the sea, protect
my knees. The Lord is the shores of the ocean of Samsara
(material existence), in that he keeps back its rolling waves
and is the haven of those who toil in it. May he guard
my knees that form, as it were, the feet of children when
they crawl about. (This teaches us that the Lord is be-
yond the material vehicles. He who meditates upon him
thus, is freed for ever from his vehicles).

18. May he who destroyed the ten-headed Ravana
guard my ankles. The Lord is beyond the Sookshmasareera
that works through the ten organs of sense and action. To
the grown-up child the ankles form the chief help in
locomotion; may He guard them. (He who thus meditates
upon the lord is freed for ever from the Sookshmasareera
and rests in the bosom of Praknthi).

19. May he who conferred all good and prosperity
upon Vibheeshana protect my feet. He opens the gates
of Joy to him who escapes the jaws of Avidya

63

(Nesgience). May He guard my feet, the instruments of
rapid locomotion. "This is the highest good. This
is the highest wealth " — Srutht. (This is the state of
Emancipation, wherein all evil is annihilated and where
supreme bliss is experienced).

20. May Rama protect all my body. The Lord, as the
Almighty Ruler, is the monarch that shines on his Throne
of Glory in the Audience Hall of the Universe. I earnestly
seek to stand in his presence. May he purify my three
vehicles. May he remove all obstacles and dangers on the
eight-fold Path. May he, out of his grace, qualify me to find
a place among the Elect.

The expression, 'Raghava,' in the first Manthra, symbo-
lises the Universe as superimposed by Ignorance upon
Brahman. The later Manthras remove this misconception.
His collective and individual form is then described for
purpose of meditation and Manthras 13,18 lay down the
process ; while Manthras 19 and 20 describe the destruc-
tion of evil and the realization of supreme bliss.

Hence, the Gayathn forms the germ of the Ramayana.
Its 24 letters begin the 24,000 stanzas of the poem.

The Vedas form the basis of the Ramayana.
Valmeeki's epic is but an amplification of the Truths
taught in the Vedas ; and like the Vedas, it blesseth him
that reads and him that listens to it. " The Supreme One
whom the Vedas try to reach, came down on earth as Sree
Rama, the son of Dasaratha ; so, the Vedas came down to
where he was, as Ramayana, the child of Valmeeki's heart.
So, my beloved, Ramayana is the Veda ; doubt it not,
Parvathi." — Agasthya SamJntha.

"Valmeeki, the sage, chose the two royal youths Kusa anc|
Lava out of many ; they were endowed with considerable

64

intelligence, had studied the Vedas, and their mysteries ;
Ramayana, the record of Seetha's life, their mother, could
not have a fitter exponent'' — V. R. I. 4.

So, the Ramayana and the Vedic passages which it
amplifies have a double aspect. The exoteric narrates the
incidents in the life of Rama and Seetha. The esoteric
unfolds the mystery of the Self. Let the mtutive student
ponder over it. The Vedic Manthras are the deep pool, full
to the brim with the Waters of Immortality. They flow
through the channels of episodes on to the broad fields of
Vidya, the Science of Self ; they that walk along the Path of
Action, also drink of it by the way.

Now, let us take, for example, the following
Manthra, to be recited in that sacrificial rite where
the two Aswins are invoked. " As a dead man leaves
behind him the wealth he accumulated in his life, King
Thugra cast his son into the roaring deep. But, you
were there, Aswins ! ; and with numerous boats saved
him and his troops." This is how the man of action would
like to have it interpreted, "All the Gods and all the hymns
of the Rigveda are in Him, the Supreme Self, who shines
by his own light and who ever remains. He, who cannot
pierce to him through these garments of sound, has very little
to do with them, even in their exoteric dead letter aspect."
The above vedic text affirms that the Manthras do but seek
to lift somewhat of the veil that is thrown over the Name-
less, whose manifestations come down to us as the presiding
deities of the senses. He that has no eye for the deeper
meaning has no call to study the Holy Writ. Hence, it is
but just that the above Manthra should have an inner mean-
ing. " The Self, on whom bear the burden of the past, is
thrown into the ocean of Samsara (embodied existence) by
the Personality that clings to material objects. Inner
Ruler ! Soothrathman (Thread-Soul) ! You extend your

65

grace unto it ; and in the guise of the Teacher save
it through the Great Sentences (Mahavakyas), that sail
through the Akasa in the heart and dispel the clouds
of Ignorance.

Q. It seems that the Aswinee Devas are praised in
the above Manthra. Transitoiy objects are spoken of
and as such, give no colour to the view, that the Vedas in
which they are found are not composed by man.

A. Grain and the other cereals are regarded as
eternal, not individually but in the type ; so, every Kalpa
(life-period of Brahma), sees the divine incarnation of
Rama; and as a type symbolising a kosmic event, it is eter-
nal ; the Devathadhikarana takes this view of it.
The Chamasadhikarana holds that such Manthras, though
narrating past episodes, do really aim at teaching
the Science of Brahman. Take the Manthra — "Aja who
is red, white, and black " ; here, if we give the
words their natural meaning, the passage simply expresses
facts of previous knowledge and forms no evidence of
superphysical truths. Hence, the Teachers understand that
Aja denotes Praknthi (differentiated matter) to whom
are given such names as Splendour, the Waters and
Food. Similar instances would naturally suggest them-
selves, of Manthras with an esoteric narrative aspect and an
esoteric spiritual one underlying.

The Vedic text — "All names do but point to him. All
Vedas do but describe the Supreme State " makes it plain
that Sree Ramachandra is the subject ot all knowledge,
Vedic or otherwise. Indra and like expressions are but
His names ; in fact, all words do but express His infinite
qualities. But, the passages yield a narrative meaning too,
as suited to the context.

Q. How can we understand expressions that denote

66

other gods as pointing to Rama ? If the aforesaid interpreta-
tion is made to serve our purpose, the words have no mean-
ing of their own.

A. The various lines or dots that stand for the
numerals 1, 2, .'5, 4, are similar in form ; but, a difference
of place makes them denote a unit or tens or hundreds or
or thousands. Similarly, a word or a sentence can, by
association with others or by difference of context,
yield many meanings. The word Amntha denotes natur-
ally the Waters of Immortality obtained during the churn-
ing of the ocean. But, in the following Vedic texts —
* When this mortal man has his mind washed pure
of all desire, even the least, then he becomes Amntha ;
he attains Brahman even here ; " " May we drink
of Soma ; May we become Amntha ; " " That is man's
Amntha; That is yours." It stands for Emancipation,
Godship, and offspring respectively. Or, take the text,
" The Devas worship Yagna with Yagna ." Here,
Yagna, the object of worship is the Supreme One ; the
Jeeva is to be viewed by us as the Supreme Brahman. But,
in the passage " They sprinkle the Yagna," it means Indra,
Agni and the other Devas. Again, the word denotes the
sacrificial fire when it occurs in a passage about the churn-
ing of the fire. The Adhyathmika, the Adhi-Daivika and the
Adhi-Bhouthika meanings stand in the relative order of their
importance. The word Indra means literally "One who is
endowed with superhuman powers " Usage too lends its
support to this interpretation. But, the passage that
treats of the replacing of the Garhapathya fire uses the
very same expression to denote the Garhapathya fire.
Again, the expression Akasa can but denote naturally the
material Akasa ; but in the passage " Whatever is seen
springs from the Akasa" — it denotes the Supreme One; the
natural meaning is subservient to the conventional. So, we

67

conclude that narratives do often yield a spiritual meaning,
and expressions denoting other deities do really stand for
the Supreme Soul.

Q. There is a show of justice in interpreting such
Manthras as do not lay down rules of sacrifice, to mean the
Supreme Self, that they may not st nd useless. But, what of
the other Manthras that are connected with sacrificial rites?
Do you contend that they too point to Rama ?

A. Even so. Since the entire Vedas are devoted to that
purpose alone, we have no right to except any portion of it.

p. It is not reasonable to give such an interpretation
to Manthras that are not found in sections treating of the
Science of Self. Then, the passages about chopping off the
branches of trees must also be interpreted to denote the
Supreme Self. Then, the Karmakanda loses its value in the
eyes of those who tread the Path of Action.

A. Not so. The same fact is understood variously by
various grades of intelligence. A rope lying on the road is
taken for a serpent by one, for a stick by another and for a
rope by a third. Brahma gave out that " The person who is
seen in the eye is the Athman, is Fearlessness, is Brahman/'
Now, Virochana, one of his auditors, understood it that the
embodied self was characterised by immortality and the
other attributes; but, Indra, another of them, took it that the
Self transcending the vehicles was meant. Difference of
intelligence sometimes accounts for difference of inter-
pretations. Now, we read in the Maha Bharatha that Indra
slew Vnthram the body with the invisible weapon Vajra
(Aswamedha Parva). " When the universe was enveloped in
ignorance, the Jeeva dispelled it by Divine Knowledge that
transcends the senses " — this is how the most advanced
will interpret it, The Vedic text describing the Wheel of
is interpreted ^s follows, to suit the intellects of a low

68

order. The women mentioned there stand for the deities
Dhatha and Vidhatha ; the black and white threads mean
day and night ; the fortnight, the month, the seasons,
and the year are similarly interpreted. Now, the more
advanced would see that the six seasons stand for the six
senses. Each of these is made up of two months ; each
sense has Desire and Aversion as its poles. A month is
made up of two fortnights ; Desire and Aversion have a
double aspect, according as they are directed in the direc-
tion of Dharma (the Law) or against it. Each fortnight is
made up of fifteen days through the movements of the Sun
and the Moon. The sun is the Self ; the moon is Manas with
her sixteen rays (Prana, Sraddha, Akasa, Vayu, Agni, Water,
Earth, Senses, Mind, Food, Energy, Thapas, Manthra, Kar-
ma, Worlds and Name). During sleep, the mind withdraws
into itself all the rays except the last, and is absorbed in the
Self. It is Avidya (Nescience), whose very nature is abso-
lute Thamas (Inertia). The New-moon day, on which the sun
and the moon are in conjunction, symbolises this truth.
Later on, the rays emerge from the Self, one after another,
through the agency of Viveka (Discrimination) ; this is the
waxing of the Moon of Wisdom. The Self and the mind
are opposite to one another, when wisdom has dawned •
the full moon typifies the disjunction of the sun and the
moon. This is the Wheel of Time, the result of Action.
Thus, the Manthras yield a spiritual meaning to the wise,
and but the traditional one to the less advanced.

Q. If such an interpretation is the right one, how is
it that Sayana and the other commentators on the Vedas
have never revealed it ? Further, the incidents of the
Ramayana are nowhere mentioned in the Vedic texts, like
the episode of the death of Vnthra. It is hard to believe that
the Ramayana is based upon the Vedas, and that all
Manthras have a spiritual significance,

69

t A. But, it is even so. The Vedic commentators set them-
selves to interpret the texts that bear upon the Path of Action
and that sing forth the praises of the gods, in such a way
as to draw the hearts of the less advanced to Action, fully
aware that in course of time it will lead them on to Wisdom.
The deeper meaning is not called for, and finds no place.
Now, it is simply unreasonable to declare that the Ramayana
incidents find no mention in the Vedas. If a blind man
knocks himself against a post, is it the fault of the latter ?
If you care not to delve deep into the hidden mines of
Vedic lore, how is Ramayana to blame for it ? It is not
in vain that the Maha Bharatha exclaims, '• The Ithihasas
and the Puranas amplify the Vedas ; they reveal the inner
mysteries thereof. The Vedas shun the man of little wis-
dom, and cry out 'Lo ! this one may more likely mis-
represent me. ' " A room and its furniture are reflected
in each mirror in it ; even so, the Universe with all its
ruling Powers are reflected in each God. Everyone of
them forms the cause of the world ; every one of them is
the effect of the others. Worship of them is worship of
Rama. The Vedic commentator interprets the texts to
suit the purposes desired. But, it does not prevent us
from reading into them the episodes of the Ramayana, by
the force of context and by other traditional methods.
We cannot accept the exoteric interpretations as ulti-
mate, since they but plunge one deeper into the mire of
Ignorance. So, we can well conclude that the Manthras
bear only the traditional meaning to the uninitiated, while
the initiated see in them a direct reference to Sree Rama
and the mysteries connected with him.

Q. The Manthras found in connexion with religious
acts do but mention the Gods, the materials, the method,
the objects, and the results. How then, can you twist them
to yield an interpretation in support of the Ramayana ?

70

A. The Manthras are even so ; but, in addition, ^they
are invariably based upon spiritual truths. Let us take the
Manthra — "You entered the great trees in the form of
Krishna. Hence, I gather you in two ways. " Now, this
reveals the fact that the Brahman evolved the Universe
and pervaded it ; and the sacrificial fuel is to be regarded
as one of Its manifestations. This episode we find in the
Brahmanas and is but repeated in the above text. "You, as
Krishna the Supreme Brahman, evolve the universe, animate
and inanimate ; and later on, pervade it through and
through. You are one with it ; hence, you are even this
sacrificial fuel. I now gather you thrice seven times."
Again the Manthra — " We gather the earth thrown
up by him, who dived into the Waters after this
Earth, that lay hidden therein." The incarnation of the
Lord as the Boar is referred to , the Earth that he
dug up is very sacred and should be gathered by us.
Again the Manthra — " For the essence of Food and Stren-
gth,"— is used when we chop the branches of trees. The
Initiate understand it to mean — " Lord of the universe ! you
shine forth even in this branch you have made. I
chop you off to attain supreme bliss and the level of Virat
— Brahman as pervading the universe ; and I have attained
to you/' Texts that relate to inanimate objects should be
similarly interpreted; for, food symbolises Viratj and the
Essence of food denotes the Supreme One. ("Verily he is the
Rasa, the Essence; having attained that essence, one enjoys
bliss." — Sruthi). Besides, such vedic texts as " All this is
Purusha;" "All this is the form of Brahman;" 'That state
which is hinted at by all the Vedas;" "That whom all these
attain;" "The hymns of the Rigveda in the splendour of
the changeless " are our authorities for so interpreting
the Vedas. And this is possible only in the case of a care-
ful student of th$ Ithihasas and the Puranas, who has

fi

mastered their inner meaning; while the less advanced
sees no other meaning than the praise accorded to the gather-
ing of the material earth and the sacrificial fuel. He who
worships the physical Boar is not very spiritual nor bright;
but, he who sees Sree Krishna through the veil and tries
to reach him is the Initiate. However, the Vedic com-
mentator has given an exoteric interpretation to the pas-
sage as referring to the physical food and its essence ; that
is meant to attract those whose temperament fits them for
the Path of Action. But, nothing prevents the Initiate
from understanding it according to his own light.

Q. We should explain the Manthras in conso-
nance with the religious rites in which they are to be used.
But, if that meaning does not ht in with the particular act,
is it not better to abandon it ?

A. No. The Manthra — " Mahavishnu crossed the
three worlds in three paces" — is used in the silent recitation
laid down as a penance for breaking the vow of silence,
as also in the oblation of ghee as a general penance. The
greatness of the Lord is the only meaning we can see
here ; but, nothing authorises us to interpret it in conso-
nance with the subject in hand. He who does not ac-
quaint himself with the Boar and the Dwarf incarnations of
Vishnu cannot explain the texts solely by their context and
use. Since the Vedic commentaries aim only at attracting
to the Path ot Action men whose temperament lies that
way, we cannot expect the episodes of the Ramayana
to find a place therein But, there is not the least shadow
of doubt that the epic of Valmeeki is based upon the Vedas,
since it but amplifies the truths taught in them. Men
of little knowledge may find it difficult to pierce
through the veil , but to the Open Eye of the Initiate it is
transparent The Ramayana and its original, the hymns
of the Rigveda, narrate the incidents in the life of Sree

Rama ; but, there runs an under-current of spiritual mean-
ing all through. Each Manthra should be explained in
relation to the sacrificial rite, to the incidents in the Rama-
yana and to the Science of Self. ( Manthra Ramayana).

XI L — How to read the Ramayana ?

There is current a quaint saying of the wise. " You
cannot spend the day better than by studying the records
of the gamblers in the forenoon; the stories of women and
their doings form a fit theme to while away the afternoon ;
and the early hours of the night form a lovely background
to the adventures of the thief," Now, no one takes the
above literally ; but, understands it to mean that the Bhara-
tha, that narrates the gambling of the eldest of the Panda-
vas and the evils that resulted therefrom, should occupy
the forenoon. The Ramayana of Valmeeki, whose theme is
Seetha, the ideal woman, and her sorrows, is to be recited
and listened to when the day draws to a close ; while, the
Bhagavatha, that records in symbols the incarnation of
the Supreme Purusha, Sree Krishna, — the thief who steals
away our hearts — and his work among men is the best
prelude one could desire to a peaceful and calm dream-
life.

Valmeeki has enjoined the royal youths, Kusa and
Lava, to recite just twenty chapters a day, neither more
nor less. (V. R. VII. 93). It gives extreme pleasure to
the Fathers to hear it recited, when the anniversary rites are
performed in their name. Gifts of cloths cattle and gold
should be made to him that reads it (Ib. id. III). The
Coming of the Lord, the marriage of Seetha, the Installa-
tion of the Sandals, the coronation of Sugreeva, the Surren-
der of Vibheeshana and the coronation of Sree Rama are
fitting occasions when the reciter and the expounder
should be honored with liberal gifts.

n

XIIL — How does it benifit us ?

"This record of Rama's life punfieb the heart of men,
destroys their sins, and confers supreme merit. Hence the
wise hold it in equal reverence with the Holy Writ ; and he
who reads it with a devout heart, is freed from sin of every
kind. A long and happy life is his portion in the world of
men ; and when he goes away from it, he is a welcome
guest in the world of Gods and is held in high honour
among them, yea, his kith and km.

Should 3 Brahmana read it, gift of speech is his
meed, and wisdom equalled by none. Should one of the
warrior race read it, the wide Earth and all it contains
owns his sway. Should a Vaisya read it, merchant princes
pay homage to him , nay, should a Soodra happen to hear it
read, he shall win honor and glory among his kind. "
(V.R.1.1).

Later on, we find (76. id, 2) that Brahma conferred
upon Valmeeki the Open Eye of the Seer and said, " Nothing
that relates to any of the actors in that great world-drama
shall escape thy all-seeing eye — Rama, Lakshmana, Seetha,
men and monkeys, Gods and Rakshasas, their acts, their
words, nay, their very thoughts, known or secret. Nothing
that comes out of your mouth, consciously or otherwise,
shall prove other than true. Sing you a poem that shall
charm away the hearts of men, perfect in its rhythm and
melodious in its flow. The cloud-cappe.l mountains, the
swift-coursing rivers, and all created things shall pass away
and be has naught But, your noble song shall outlive
them and never fade from the hearts of men And as long
as the record of Rama's life holds sway over the hearts of
men, so long shall you sit by me in my highest heaven. "

UA rare and noble epic this, the Ramayana of
honeyed verses and faultless diction, beautifully adapted

u

to music, vocal or instrumental and charming to hear ;
begun and finished according to the best canons of the art,
the most exacting critic cannot praise it too highly; the first
of its kind and an unapproachable ideal for all tune to come ;
the best model for all future poets ; the thrice-distilled
essence of the Holy Scriptures ; the surest giver of health
and happiness, length of years and prosperity, to ail who
read or listen to it." (Ib. id. 4.)

11 Tins epic confers on kings long life, fame, victory and
every other blessing desired. Do you desire offspring from
your loins? You fail not to get it. Is wealth your object ?
You have it as much as you wish. The king triumphs over
his enemies and rules the lord of the Earth. The woman
that listen to this holy narrative with a heart full of devotion^
rejoices m her length of days and wealth of children and
grand-children, even to the seventh remove, like unto the
queens ot Dasaratha, who saw the Lord himself come down
unto the earth as children of their loins and rejoiced in
everything that this world can give and the next. Anger
and her sister passions find not a place in the heart of
him who listens to the words of Valmeeki. He puts away
all misery behind him for ever. The wanderer in strange
lands is restored to the bosom of those that love him. Sree
Rama is ever ready to gratify his requests. The Shining Ones
are delighted beyond measure. The evil Powers that may
infest his house become his very inends and benefactors.
Young women do bring forth excellent sons to gladden
their hearts. Those ot the royal race that listen to it with a
devout heart from some good Brahmana, are ever blessed
with wealth unbounded and offspring numerous. In short,
an evergrowing circle of kinsmen, abundance of wealth and
corn, faithful and devoted wives, perfect health, long life,
fame and upright heart, spiritual splendour, good brothers
and every thing that the human heart can wish for — all this

75

and much more form the meed of him who studies, with a
pure heart and devout, the noble epic of Valmeeki,* — (/&.
VI. 131).

•' The sages that frequent the world of Brahma re-
quested permission of him to go back to the audience-hall
of Rama and listen to the remaining chapters of the
Ramayana."— (Ib. VII, 98).

" The Omnipresent Lord and his glory form the sub-
ject of the Ramayana. Hence, the Gods, the Gandharvas,
the Siddhas and the Sages ever listen to it with hearts over-
flowing with joy. A single chapter of the poem confers
the merit accumulated by thousands of Aswamedhas,
Vajapeyas and other holy sacrifices. Pilgrimages to
Prayaga, Naimisa, Kurushethra and other holy spots, Ganga
and the other sacred rivers — all the merit accumulated
thereby is his, who listens whole-hearted to the recital
of the Ramayana. The gift of untold wealth to deserving
Brahmanas at Kurushethra during sacrifices confers no
greater merit. The Divine Hero fails not to lift his devotee
even unto his world , nay, he becomes one with the
Lord."— (Ib.id. 111).

XIV. — Other Ramayanas

We have reason to believe that the life of Rama was
sung by many others besides Valmeeki, even during the life
time of the Divine One. "Chyavana, the sage, sang the Life
of Rama. But, Valmeeki, who came after him, obtained im-
mortal fame" (Aswaghosha's Buddha Charithra VII. 48.)
The Ramayanas of Bodhayana, Bharadwaja and many other
Rishis are not now extant.

Ananda Ramayana

The Lord Mahadeva narrated the life of Rama unto
his beloved, Parvathi. It forms a portion of the Original
in 100 crones of stajizas. Jt is divided into 9

76

cantos of 109 chapters and 12,252 stanzas. The Sarakanda
goes over the same ground as the Ramayana of Valmeeki.
The Yathrakanda gives an account of the pilgrimage under-
taken by Rama. The Yagakanda describes the horse
sacrifice conducted by Rama, as also his 108 sacred names.

The Vilasakanda depicts Rama's government, the
prayer known as Ramasthavaraja and the Deha Ramayana
(the inner meaning of it). The Janmakanda tells us about
the putting away of Seetha, the birth of Kusa and Lava,
their fight with the army of Rama and the coming
back of Seetha to her lord ; as also the Ramaraksha.
The Vivahakanda is an account of the marriages of the
scions of the house of Ikshvakhu. The Rajyakanda
recounts the 1000 holy names of Rama, the bringing
down of the trees from the heaven of Indra, the destruc-
tion of the Asura Moolaka, the conquest of the
seven Dweepas and the past births of Valmeeki. The
Manoharakanda contains the Laghu Ramayana (the Sum-
mary given to Valmeeki by Narada) and the Kavachas (protec-
tive manthras) of Rama, Lakshmana, Bharatha, Sathrughna,
Seetha and Hanuman. The Poornakanda relates the genea-
logy of the Lunar Race, the battle between the kings of the
Soorya and Chandravamsas and the Passing of Rama.

Adhyathma Ramayana

It is generally held that this forms a part of the Brah-
manda Purana and the printed editions confirm it. But,
internal evidence shows that it was related by Visvamithra.
Bhavishya Purana (III, 19) tells us that " The Lord Sanka-
ra, having thus gratified the wishes of Ramananda, vanished
from the place. Later on, the holy man sought out Sree
Krishna Chaitanya and served him faithfully for twelve
years, subsisting solely upon milk. The Master enjoined
him to compose the work known later on as the Adhyathma

77

Ramayana". Hence, neither Valmeeki nor Vyasa can be
claimed to be its author.

As usual, Mahadeva recounts it to Parvathi. The inci-
dents of the life of Rama are described at length, with many l
ethical and spiritual episodes illuminating the exoteric
events.

Adbhutha Ramayana

• Valmeeki narrates it to his disciple Bharadwaja. It is
in 27 chapters and forms a portion of the Original Rama-
yana. The greatness of Seetha, the events that brought
about the human incarnations of Rama and Seetha, and the
episode of the thousand-headed Ravana are described at
great length.

Agnivesya Ramayana

I have come across only some stanzas giving the
chronology of the incidents of the Ramayana.

Sangraha Ramayana

A modern work by Narayana Panditha, a follower of
Sree Madhwacharya.

Yogavasishtha Ramayana

Valmeeki narrates to Bharadwaja what took place in
the audience-hall of King Dasaratha when Vasishtha initi-
ated Rama into the Science of Brahman. The teachings
lean more towards the Adwaitha philosophy of Sree
Sankaracharya.

Manthra Rainayana
By Lakshmanarya — a rare and unic
156 hymns of the Rigveda are
as the basis of the incidents of t
taught these very same texts
verted them later on into stanzas i

78

it is a summary of the epic, and forms its first chapter —
the Samkshepa Ramayana. The author interprets each
Manthra narratively and spiritually, while he refers the
Dreader to Sayana, the standard commentator, for the current
explanation.

The Puranas

Every one of them narrates at some length the in-
cidents in the life of Rama ; while the Padmapurana gives
a comparative account of the same in a previous kalpa.

Raghiwamsa

By the famous poet Kalidasa. In 19 chapters he
relates the prominent incidents in the lives of the Solar
Kings from Dileepa down to Agnivarna

Bliattt Kavya

By the poet Bhatti, who lived about the time of King
Dharasena, of ruler Balabln. Evey one of the 22 Chapters
of the work is built of words which illustrate some one
important peculiarity m Sanskrit grammar.

Kamba Ramaycwa

By Kamban, the inspired Tamil poet. Night after
night he, listened to the various Ramayanas and the
Puranas expounded by the ablest men of his time ; and
the next day he sang them in melodious stanzas. He is
the Milton of Tamil literature and his Ramayana is the
Indian Paradise Lost.

Ramachanthramanaw

By Tulasidas, the famous saint of Northern India.
He was the son of Athma Rama, and was born at Delhi.
in" 1575 A. D. He was warmly patronised by Shah
Jahan, the Magnificent, and spent his life at Benares. In
1&24 A. D. he went back unto Sree Rama, whose Life he

79

sang. He divides his work into 7 cantos like the Ramayana
of Valmeeki, but the Balakanda is the longest of them. The
Uttarakanda deals at length with the episode of the Crow-
sage Bhusunda, and of Devotion in its manifold aspect.

It was thus the Ramachanthra came down to him. In
a former kalpa, in a dark age of ijt, there lived a Soodra in
the kingdom of Kosala. He was a bigoted worshipper of
Siva and a bitter hater of other sects. A cruel famine
drove him from his place to Ujjain, where a philanthropic
Saivite took him in, relieved his wants and revealed to him
the inner nature of Saivaism and the fundamental
unity of all religions. But, the past karma of the
unfortunate man drove him on with irresistable
force to the deeper depths of mtolerent bigotry. Blinded
with fanatism, he came to regard his broad-hearted teacher
as a heretic, and thought it his bounden duty to hold him
up to criticism and ridicule. One day his master chanced
to come into the temple where the misguided man was
seated in devout meditation upon his God. Big with conceit,
he rose not to salute him ; but, sat on with a look of pity
and contempt upon his face. His teacher minded it not, so
great was his heart and so full of pity for the erring one.
But, the Lord Mahadeva could not pass over the open
insult to his servant "A serpent thou shall become" said he
" and ot unwieldy bulk." The Teacher, pained to the heart
at this unlooked-for doom of dread, besought of the
Loid to mitigate the severity of the sentence. "Nay"
replied Siva " it can't be undone. But, your intercession
shall preserve him from the bhndrng force of births and
deaths. His course shall be unimpeded on earth, and he
shall remember his past." Thus, the fanatic Saivite became
an ardent devotee of Sree Rama ; and many were the
houses of flesh he abode in. In one of them he was a
Brahmana; and sought the lonely retreats of Mount Ateru,

80

where he came upon the Rishi Lomasa. Our friend clasped
his feet in reverence and prayed to be instructed in' the
Science of Brahman. Lomasa tried to draw his heart to-
wards the Absolute, beyond all attributes, beyond all Name
and Form, But, he felt himself out his death in it and prayed
oft to be initiated into the worship of Sree Rama. Again and
again he crossed the sage, who, out of patience with him,
cried out, " A croaking crow thou shalt become/'
(We should not jump to the conclusion that Lomasa, the sage
of restrained self, could not keep his temper. Far from it. He
was but the mouthpiece of the karma of the man, that came
to a head at that moment). But, the Brahmana had now a cle-
arer intellect and a calmer heart. He accepted with gladness
the apparent cuise as one more debt paid, as one more stone
removed from the Path of Progress. Lomasa thereupon
instructed him in the mysteries connected with Sree Rama
and narrated unto him the Life-record of the Divine One,
known as Ramachanthra Manasa. The crow passed be-
yond the portals of Death ; Time had no power over him.
His vision was unclouded and saw far into the heart of
things. Rama had not a more ardent devotee. He was the
great Yogi, Bhusunda.

When Rama was bound by the magic weapons of
Indrajith, Narada despatched Garuda, the Divine Bird, to
destory them. Now, the messenger was seized with a
cruel doubt — "If Rama be the Supreme Brahman, how
could Indrajith or any other prevail over him ? " He prayed
Narada to enlighten him on the point. Narada sent him to
his Father Brahma who passed him on to Mahadeva, the
supreme hierophant of the mysteries connected with Rama.
^But, Sankara transferred him to Bhusunda, the latest addition
to the fold; and Garuda heard from the crow the Rama-
charithramanasa, as also the deeper truths connected with
the Lord's Illusion and doings.

31

One day Mahadeva happened to visit Agasthya ; and
Parvathi went along with him. There they had the plea-
sure of listening to the life and adventures of Sree Rama
as narrated by the sage. Mahadeva, struck with his extreme
devotion to Rama, instructed Agasthya in the deeper mys-
teries of the Divine Incarnation. In the course of time,
Mahavishnu came down on earth as Raghava, exiled him-
self to Dandaka, lost Seetha, and went in search of her
with a breaking heart and woe-begone countenance.
Sankara failed to meet him then, try as he would. Later on,
his wishes were gratified. Bhavani, who was with him,
could not refrain from exclaiming to herself, " And so this
is Sree Rama — who bewails the loss of his wife like any
countryman ? And this is what Sankara would persist
in regarding as the supreme Brahman and the object of
his worship ? Verily, Agasthya was a little too enthusiastic
over his hero." Sankara warned her of her grievous mis-
take, and let her into the truth about Rama's incarnation.
" How is it, my dear, you fail to see that all this is his
delightful illusion ? He is a man now and a forlorn
lover ; he cannot but play the part to perfection."
But, Parvathi would not yield her point. Then, Sankara
advised her to go by herself and subject Rama to any test
she liked ; for, that is the only means of convincing an
obstinate sceptic. Accordingly, Rudrani repaired to
where Rama was and stood before him as Seetha. Laksh-
mana could not pierce through the illusion ; but, Rama
quietly called out, " Greeting to you, sister mine ! Where
have you left Sankara and what would you in these fright*
ful solitudes ? " Parvathi was dumb-founded. Wonder, a
smarting sense of defeat, shame at being found out and
fear ior the consequences overcame her. She went -back
to Paramasiva ; and Rama took the opportunity to mystify
her still more. Wherever she turned, there sh& saw

Rama, Lakshmana and Seetha, adored by countless hosts of
Gods, sages and Thrimoorthis (Brahma, Vishnu and Siva).
But, when she looked back, lo ! it vanished. Sankara asked
her with a smile, *' Well, I hope you are satisfied. I am
curious to know how you tested him/' But, her evil hour
,was upon her still and she blurted out, "Nay, I thought
better of it and tested him not. Your arguments were enough
to convince me. " Now, Mahadeva's heart was heavy with
grief ; Parvathi could not withstand the illusion cast
upon her by Rama ; and she could not keep her lips , from
a lie. Then, he bethought himself that she had, though
for a time, assumed the guise of Seetha the Divine Mother.
" No more in this incarnation shall I regard this woman
as my wife ; she is a mother to me and sacred, " The
Gods sang his praises high, who testified his devotion to
Rama by such a terrible vow. Sometime after, Parvathi
came to know of it and prayed hard to be forgiven ; but
Siva was in deep meditation and could not reply ; and she
dragged on a miserable existence in that body of hers for
about 87,000 years. At last Sankara arose from his Samadhi
and the first thing he did was to recite the holy Names of
Sree Rama. <

Daksha's sacrificial rite, his insult to Siva, Par-
vathi's abandonment of her body, her re-birth as the
daughter of Himavan, her prolonged austentes to become
the wife of Sankara, her marriage to him, the blasting of
Manmatha, and the birth of Karthikeya followed in due
course. One day Parvathi reverted to the old topic and
begged her husband to clear her doubt. And Sankara, out
of the supreme compassion of his heart, narrated to her
the Ramachanthramanasa, even as Bhusunda gave it to
Garuda, The sage Yagnavalkya got it from the crow,
Bharadwaja from Yagnavalkya and Thulasidas from one of
his pupils.

83

The Jaina Ramayana

This forms the tenth chapter of the Vllth canto of
the work, Thnshashti-elakapurusha-chantra, a work
Written in the Prakrith dialect by Hemachandracharya, the
Jaina. There is very little in common between the
Ramayana of Valmeeki and the Jaina Ramayana. And
that is excuse enough for my giving the readers a brief
summary of it.

Bharathakhanda forms one of the nine portions of
Jamboodweepa, the first of the seven globes that go to make
up this Earth-chain. And at Vineetha, a lovely town in
it, held sway King Sagara, of the royal line of Ikshvaku.
Hunting was a passion with him, to which he sacrificed his
kingdom and its cares. One day he chased a deer far,
far into the woods, when his horse got out of hand and
took him into a strange wood that he had never before
been in. Suddenly it fell dead from exhaustion ; and
Sagara, faint with hunger and fatigue, trudged on wearily
for a long time, until he came upon a lovely lake hidden
Within a thick grove. He threw himself down on its banks
to rest, too tired to quench his burning thirst at the cool
waters that lay to his hand. Soon he was conscious of some
other presence near him, and casting his eyes in that direc-
tion, a vision of beauty dawned upon him.

A young maiden, in the prime of youth and loveli-
ness, stood at a distance, gazing with curious eyes of fear
and shyness upon the strange visitor. The grace that
pervaded her form and her every movement, the dazzling
radiance that enveloped her like a halo, and the stamp of
nobility about her deprived him of every bit of self-*
control he claimed to possess ; and there he stood
starwg at her, like any greenhorn fresh from his
fifelds, But> the maideji was as much at a loss to
account for the strange emotions that played over

84

her heart and rooted her feet to the spot, perforce
to gaze upon the intruder with wonder-waiting eyes. It
was a case of mutual love at first sight. All at once, a call
from some one near broke into the lovely dream and like a
flash, the girl vanished back into the grove. Sagara, who
by that time had fairly lost all consciousness of where he
was, or what he was doing, was rudely awakened to a sense
of reality and closed his eyes to see if he was not the vic-
tim of some strange optic illusion. When he opened his
eyes, there stood before him an aged man who wore the
livery of a king upon him. He bowed to Sagara with the
deepest reverence and said, " Lord ! I am entrusted with
a message to you which I beg to lay at your feet. It
might not be unknown to you that Sulochana, of the
race, ruled at Gaganavallabha, hard by the Vidyadhara
Mount Vaithathya. He had two children, a boy Sahasra-
nethra and a girl Sukesi. Poornamegha, of the same
race and lord of Rathanapura, was a suitor for the
hand of the princess ; and as Sulochana would not
favour his suit, the lover made war upon him, slew him in
battle and annexed his kingdom. But, the God Chakrapani
saved the lives of the children, and led them onto this forest,
where they have lived ever since m disguise. If seems
that Sukesi, the princess, saw you here. Her heart has gone
out to you and she would give you her hand in marriage.
Her brother (to whom you are not unknown by fame)
looks upon it with supreme satisfaction and has sent me
here to request you to repair to their lowly abode."

Sagara was overjoyed at this unexpected turn of events
that promised to gratify the wildest hopes of his heart, and
gladly followed his guide. He married Sukesi, and lost no
time in leading an army against the usurper, whom he defea-
ted with dreadful loss. Sahasranethra ruled over his father's
dominions, and the lands of his foe.

85

Some^fcie after, the friends made a pilgrimage to a
famous shrine of Lord Jina, in a grove near the town of
Saketha. As Fate would have it, Sahasranethra came upon
Poornamegha, the murderer of his father and his son
Ghanavahana. Blind with rage, he slew the father out of
hand and was at the point of sending the son after him, when
Lord Jina stayed his arm. Then, Sagara prayed of the
Lord to lift the veil from the past. " What causes brought
about such a deadly hatred between Poornamegha and
Sulochana, between Ghanavahana and Sahasranethra ? Why
should myself and Sahasranethra be drawn towards each
other by feelings of strongest affection ? " Then, the Lord
opened their eyes to the past, and said : — " There
dwelt, of yore, at Adithyapura, a merchant by name Bhavana.
He was away in other lands trading for a long time ; when,
he was seized with a fit of home sickness, and travelled
back as fast as he could. He left his friends and fellow-
travellers far behind, and came back to his home some
time after midnight. In the anxiety of his heart, he knock-
ed loud and vehemently for admittance. But, wonderful
are the ways of Fate. His son Handasa, thus rudely roused
from his deep slumbers, mistook his father for some daring
dacoit, least expecting his parent's arrival at that time. He
rushed out in anger, and alas! struck him dead, his poor father
at his own threshold, when his heart was beating high with
the anticipated delight of meeting, after so long a period of
separation, those whom he loved most. But, inexhorable
karma could not be stayed in its course; and they were born
later on as Poornamegha and Sulochana, with the old fierce
animosity still ablaze in their hearts.

" A devout ascetic you were in your last birth ; and- two
disciples you had, Sasi and Avali. One day, they chanced
to quarrel over something, and Sasi killed his friend in a fit
of fury. They are no other than Ghanavahana

B— 39

Sahasranethra ; and their last thoughts still dominate their
hearts. Avali was your favourite and is now your friend
and kinsman."

This marvellous story, this page from the past,
was listened to with deep wonder and surprise by
every one present. But, none drank in the words of
the Lord with greater avidity than Bheema, one of the door-
keepers and a Rakshasa by descent. All at once he
rushed from his place to where Ghanavahana stood,
fell upon his neck with tears of joy, and cried, " In my
last birth I was Vidytithnethra, the king of Kanchana-
pura, and you were Rathivallabha, the son of my
heart. The great gods have restored you to my arms
after so long a time. But, full well do I know that my
days are over, and I must quit this body. So, receive
from me this diamond necklace and the arts of illusion of
which I am a master. I crown you king of Lanka in the
Rakshasadweepa, as also of the Pathala Lanka, six Yojanas
deep below the Earth. May you live long and happily to
perpetuate on earth the line of Rakshasas."

Accordingly, Ghanavahana became the ruler of the
Rakshasadweepa. His son was Maharakshasa, who begat
Devarakshasa. His son Keerthidhavala took to wife Devi,
the daughter of Sreekantha, who ruled over Vaithathya.
Thatithkesa succeeded him in the sovereignty of the Rak-
shasadweepa.

Meanwhile, Pushpoththara of the Vidyadhara race, and
ruler of Rathanapura, had long contemplated an alliance
between Devi and his son Padmoththara; but, as her father
would not hear of it, he resolved to revenge himself upon
him. Now, Padma his daughter, had long loved
in secret Sreekantha ; who, coming to know of it, carried
her away in his aerial car. Pushpoththara was be-
side himself with rage and was at the heels of his foe,

8?

vowing dire vengeance upon him. But, Keerthidhavala
interferred, and reconciled them ; whereafter, they became
fast friends. Pushpoththara installed Sreekantha as the
ruler of Vanaradweepa, where the latter made Kishkmdha
his capital. His son was Vajrakantha, who begat Dadhiratha.

Once, Sreechandra the wife of Thatithkesa, requested
her husband to take her out for a pleasure trip in the
aerial car. They went to Vanaradweepa, and had a very
pleasant time of it ; when, a monkey tore at Sreechandra
with his claws. Thatithkesa was so much enraged that he
struck him dead on the spot. A devout follower of Ji-
neswara the Lord of Compassion, he felt supreme remorse
for having taken the life of a living thing. An ascetic
happened to pass by, and the king questioned him as to his
unwitting crime. The holy man's exhortations were so
powerful as to arouse in his heart supreme indifference to
the things of the world. He installed his son Sukesa on
the throne and donned the orange-robes of the Sanyasi.
Dadhiratha, the ruler of Vanaradweepa, had a similar turn
of mind and entrusting his kingdom to his son Kishkindha,
renounced the world.

Meanwhile, a great Swayamvara was announced at
Adithyapura, ruled over by Manthramah. On that occa-
sion, his daughter Sreemala threw the garland of flowers
around the neck of Kishkindha of the Vanaradweepa and
thereby choose him out as her partner in life. Asanivega
of Rathanapura resented it as an insult to himself, fought
with the successful lover and drove him out of his kingdom.
Sometime after, Sukesa underwent a similar fate at his
hands, when the two companions in misfortune retired to
Pathalalanka with their followers, and lived a happy life
there and fearless. There Indrani, the wife of Sukesa, gave
birth to Mali, Sumali and Malyavan ; while Sreemala begat
Adithyarajas and Riksharajas.

88

Mali somehow came to know that his ancestral Lanka
was in the hands of the ruler of Rathanapura ; he repaired
thither, drove him out of his new conquests and regained
his kindom. Later on, he marched upon Rathanapura and
its ruler. Indra was then the king. His mother
Chithrasundan was possessed of an evil spirit, that filled her
with a strong passion for Indra, the Lord of the Celestials.
Her husband came to know of it, and gladdened her heart
by assuming the form of the object of her love. A son was
born unto her, whom she named Indra. But, the boy did
not Stop there; he imitated his great name-sake in his
weapons, retinue, vehicles and other signs of royalty and
ruled long and well. Mali, the Rakshasa, fell in battle with
him* Thereupon, the conqueror made over Lanka to
Vaisravana, the son of Visravas and his wife Samseka. Then
Sumali and Malyavan hid themselves in the Pathalalanka
and led the life of ascetics. But, Sumali never despaired
of restoring the fortunes of his house; so, he took to wife
Kekasi, the daughter of Vyomabindu, by whom he had
three sons Rathnasravas Bhanukarna (Kumbhakarna), Vi-
bheeshana and a daughter Soorpanakha. The boys were
endowed with extraordinary strength and might and stood
over sixteen and a half bows-length in height. Rathnasravas,
the eldest, one day came upon a necklace of gems that
belonged to his father and lightly placed it round his
shoulders. Now, its might was such that none could so much
as move it an inch ; thousand deadly serpents guarded it
day and night. Sumali watched that wonderful feat of his
son and, struck with the reflection of the face of the boy
in the nine gems, named him Dasamukha (ten-headed).

Sometime after, the young man came to hear from his
mother how their house had. been rulers of Lanka and
the Rakshasadweepa, how they were dispossessed of it,
and were leading a hole-and-corner existence down there

as sanyasins. The spirit of his ancestors was upon him ;
and he retired to the depths of Bheemaranya, from
which he returned master of a thousand magical arts.
He married Mandodan, the daughter of Maya of the
Vidyadhara race, and had by her a son Indrajith. Six
thousand Gandharva women became his wives later on. He
attacked Vaisravana, drove him out of Lanka and
held sway over the Rakshasadweepa with great pomp,
One day, he came to know through Pavanavega that the
sons of Kishkindha, the old friend of his house, was thrown
into hell by Yama, a descendant of Indra of Rathanapura.
He proceeded to where they were, relieved them from their
misery, drove Indra from his kingdom and made Adithya-
rajas the ruler of Kishkmda's dominions, while Riksharajas
was placed over Rikshapura in the Vanaradweepa.
Adithayarajas took to wife Indumathi, by whom he had
two sons Vali and Sugreeva. Riksharajas married Hari-
kantha, who bore him Nala and Neela.

Reports of the mighty strength and prowess of Vali
reached Dasamukha's ears ; and he proceeded forthwith
to Kishkindha and his army with him. But, Vali could not
understand this unprovoked attack ; so, he simply caught
up the Rakshasa and placed him in durance vile. Dasa-
mukha had ample time for reflection and repentance ; he
frankly confessed to Vali that he had miscalculated and
had caught a Tartar ; he prayed hard to be set free, and
vowed deathless friendship and gratitude. Vali, for all his
strength and valour, seems to be a good soul and soft-hearted;
and he allowed Rayana to go back in peace. Some time
after, Vali installed his brother Sugreeva in his place and
retired to the charming solitudes of Mount Meru to lead a
We of qui£t meditation. Sugreeva gave his daughter
Sreeprabha in marriage to Dasamukha and celebrated it
with extraordinary pomp and splendour.

90

Long afterwards, the Rakshasa monarch fell in love
with Rathnavah, a goddess of Nithyaloka and went thither
in his aerial car. All at once its course was checked; and
looking down, he saw that it was Mount Meru and Vali
seated there plunged in profound meditation. Fired with
wrath at this insult to his majesty, he attempted to root out
the mountain and Vali along with it* The monkey smiled in
pity and, not disposed to be too hard upon the fool, pressed
down the mount ever so much with his toe. Dasamukha
could not free his hands from between the mountain and
the earth. Long did he howl in his agony ; and heart-
rending were his prayers and protestations to Vali, who,
tired of it ill, let him go. This incident gave the Rakshasa
a fresh epithet — the Howler (Ravana).

Sometime after, he won the grace of Jmeswara and
was allowed to obtain from Dharna, the serpent, the magi-
cal art known as Sakthi Now, the ambition to rule
over the broad earth and the kings on it caught
him in its grip ; and, with Sugreeva to aid him, he
started on a campaign of conquest. On his way, he broke
his journey at the banks of the river Narmada to bathe
and rest a while. He was engaged m devout worship of
Jineswara on the pleasant sands of the river, when Sahas-
ramsa, king of Mahishmathi, kicked away the dam that kept
back its waters. The rolling torrent came upon Ravana
all too soon and washed away his image and the articles of
worship. Ravana, beside himself with rage, attacked
Sahasramsa and took him prisoner ; but, set him free at the
earnest request of his father Sathabahu. Sahasramsa never
recovered from the blow ; he made over his kingdom
to his friend Anaranya, and took holy orders. But,
the contagion spread to the new ruler, who placed
his son Dasaratharaya on the throne and became a
sanyasm.

91

During his travels, Ravana came upon king Maruth-
tharaya, who was engaged in a grand sacrifice. Countless
sheep and cattle were tied to the sacrificial posts, patiently
awaiting the hour of their death and deliverance.
Ravana, as a true follower of Jmeswara, could not bear to see
this wanton cruelty, this hecatomb of innocent animals, with
no words to voice their misery but a cry. In a fit of fury, he
made sad havoc of the sacrifice. Narada, who set on
Ravana to this act of mercy, came there, praised the Rak-
shasa and his piety, and said to the assembled crowd,
" There lived of yore a great teacher by name Ksheeraka-
damba. His son Parvathaka, the prince Vasuraya, son of
Abhichandra of Sukthimathi and myself the third,
were disciples under the holy man. One day, he gave
us each a bird made of flour and told us to kill it
where there were none present. We took different
directions. The others came back after a time and
described how they killed their birds and where ; but, I
came back to the teacher and said, ( Reverend Sir ! Try
as I would, I failed to find a place where there is none ;
and further, I hold that harmlessness to all sentient beings
is the highest virtue. The master was mightily pleased with
me and condemned the others to long periods of life in
hell. But, Parvathaka his son, wanted to know the why
of it and argued the point with me. " The Vedas enjoin
on us the sacrifice of Aja. Now, the word has no other
meaning in good honest Sanskrit than a sheep or a goat.'
' But ' cried I ' the same word has been understood to
denote that which is not born. Now, what can it mean, in
the name of common sense, but grain that has been kept over
three years ; for, then, it is useless as seed. The Vedas,
ever intent upon putting down every tendency to harm any
sentient being, declare that all sacrifice should be made
with such gram ; that is how Aja should be mterperted,

92

Grain having the power of reproduction in it is, in
a way, a sentient being ; and it must not receive harm at
our hands. How absurd to apply the passages to authorise
sacrifice of animals, so much higher in the scale of evolu-
tion than grain!' But, Parvathaka was hard to convince ;
so, I referred the matter to Vasuraya as the umpire. He
too decided it in favour of my opponent. But, the
Gods, who are ever by us, were incensed at his unjust
decision and condemned him to hell." The assembled
multitude were loud in their praises of Narada for the
masterly and lucid manner in which he had solved a very
vexed question and let light upon it. Maruththaraya paid no
heed to the ruin of his sacrifice ; he placed to heart the
words of Narada and bestowed his daughter Kanakaprabha
in marriage upon Ravana.

The Rakshasa king next proceeded to Mathura and
was the guest of Madhu, who was the envied possessor of a
trident given him by God Chamarendra. A warm friendship
grew up between the two, and Ravana cemented it by giving
his daughter Manorama as a wife to Madhu. News reached
him through his spies that Nalacoobara was ruling his
subjects with a rod of iron ; and Ravana proceeded there
in all haste to punish the tyrant as he deserved. But, his
wife Uparambha, a good woman and virtuous, interceded
for him and promised that he would turn over a new leaf ;
whereupon, Ravana left him in peace and turned his arms
against Indra of Rathanapura. Now, Indra had for long
years kept his name untarnished, and had jealously guarded
his title of 'the Invincible/ But Fate fought against him
in the shape of Ravana ; and he drank of the bitter cup of
defeat. Nirvanasangama, his teacher, reminded him of a
past evil deed of his, when he insulted Ahalya, the wife of
a holy man Anandamali ; his defeat might be, in a way, an
expiation of the sin, Indra was consoled somewhat,

93

Thus, Havana ranged over the earth, now winning hard
victories over some and anon suffering shameful defeat at
the hands of others. On his way back to Lanka, he was
met by Ananthaveerya, the sage, who said to him, " Dasa-
mukha, my son ! you have incurred much sin by violating
the wives of others. A heavy punishment is in store for
you through the Lord Vasudeva. You will lay violent
hands on his wife, and he will be your Fate. " Now,
Havana's heart sank within him, at these words of evil omen.
"Well " he said to himself, "let the dead past bury itself.
No use of crying over spilt milk. Henceforth at least, I
shall keep my heart away from those who place not their
affections on me."

There was a king, by name Mahendra, who held sway
at Mahendrapura, near mount Vaithathya. He had a wife
Hridayasundan and a daughter Anjanasundari. Countless
were the princes that sought her hand in marriage, and
sent their horoscopes and portraits to her father. Mahen-
dra consulted with his ministers, and chose Vidyuthprabha
and Pavananjaya as the best of the lot. Now, Vidyuth-
prabha was the master of unbounded wealth, was extremely
proficient in all the arts and sciences of the time, and was
gifted with marvellous beauty; but, the stars promised him
a very short life. Pavananjaya, the son of Prahladaraya, who
reignfed at Adithyapura, was not endowed with such excel-
lences as his rival ; but, the astrologers guaranteed him a
very long life.

Naturally, the father chose the latter as a meet husband
for his girl, fixed the day of marriage and sent word to his
friends and kin that he would celebrate it at a town near the
holy spot Manasatheerththa, Well, they assembled there in
due course, and the preliminary rites were conducted with
magnificent pomp. Pavananjaya was no fool. He knew
very well that the choice fell upon him not because he was

B-40

94

a more eligible party than his rival, but because his life was
an unusually long one. He could not repress the natural
curiosity to know how his affianced took it, how the
king and his people viewed it. He managed to cenceal
himself in the apartments of the princess, with a view to
hear for himself what they thought of the match. Anjana-
sundan and her two friends touched upon various
current topics for a time; when, one of the girls turned to
the other and said, " I cannot, for the life of me, make out
why our master should pass over Vidyuthprabha, the most
beautiful and wealthy of all the princes we know, and pitch
upon Pavananjaya as a husband for our princess. May be
you are in the secret." " Nay, nay " replied the other
" there is nothing in it to make a secret of. Vidyuthprabha
has but a short life before him ; and Pavananjaya has an
unusually long one. At least that is what the astro-
logers give out. That is all." "What a pity ! " rejoined the
first " Better a short life and sweet than a long one and
dreary. A cup of nectar and — death the next moment, is
what I would prefer to unending draughts of poison and—a
lease of life, longer if possible than that of Father Time.''
But, Anjanasundan quietly listened to it as became a duti-
ful daughter. Her face was as inscrutable as a sphinx ; nor
did she chide her maids for taking that extraordinary liberty
with her and the object of her father's choice. Pavananjaya
unfortunately jumped to the conclusion that the princess
accepted him not for his own sake ; his only recommenda-
tion was that the astrologers guaranteed him a very long life.
He was the last man to make a scene. His friends,
his kin and the guests shall never come to know the
great sacrifice he made for their sake. He would go through
the affair as if he were the most ardent of lovers; but, Anja-
nasundan must be a stranger to him for the rest of his life.
| *b? marriage came off as grandly as any one could, \yislv

95

Pavananjaya took his bride home to his capital, gave her a
splendid suite of apartments, numerous retinue and every
comfort that heart could desire ; but, he never set his
eyes upon her.

Ravana the Rakshasa, sustained shameful defeat at the
hands of Varuna and sent word to his friend Prahladaraya
to come and lead his troops against the foe. Pavananjaya
caught at the opportunity to escape from a cheerless home.
His parents and wife did their very best to detain
him ; but he heeded them not. He travelled far
during the day and encamped at night on the shores
of Lake Manasarovara. It was insufferably hot
and sultry. Nature seemed to hold her breath in
pain. Pavananjaya rolled on an uneasy bed, listless and
too tired to sleep. A swan sent up from somewhere near
a doleful wail, calling upon her mate that came not. It arous-
ed in the prince a train of thought, that unconsciously led
him to reflect upon the life of happy couples,of love-matches,
and of the course o\ true love that did run smooth. His mind
had been under a cloud, and his heart warped and un-
naturally perverted. What a brute he had been1 And what an
angel of goodness and patience his wife had proved herself!
His unbounded self-conceit had certainly misconstrued her
maiden modesty and silence, into a loveless heart and utter
apathy. Well, he was glad that he had found out his mis-
take before it was too late. Not a moment should be lost in
making ample reparation, even to the fullest. So, he took
horse it once, and, before midnight, was at the
gates of his palace unknown to any. He sought
the presence of his wife ; and, to her great surprise
-and bewilderment, confessed everything frankly and
honestly, and besought her to pardon him and forget
the past if possible* They had a very happy time of
it that tiight ; and in the small hours of the morning

96

Pavananjaya took leave of his wife, promising to be back as
early as possible. As a sign of his visit to her that night,
and to silence any scandal in case she conceived and bore
him a child, he gave her his signet ring and rode back in
all speed to the camp.

Anjanasundan did conceive and it came to the
ears of the king and queen. They would not listen
to any explanations. They would not bestow a glance
at the signet ring she produced. They would not heed
the advice of their prudent minister to take no action until
their son should corne home. The unfortunate girl was
made to leave the capital the very next day. Her parents
were, if possible, more stupid and pig-headed. " You
do not want us to believe that they are fools enough to
punish an innocent girl. Here is no place for you."

Now, the princess had a very dear friend of hers,
by name Vasanthathilaka. She sought her out and
requested shelter and help from her when her hour
of pain and misery should come upon her. For once,
the tie of friendship was stronger than the tie of blood.
A loving heart saw more clearly than Age and crabbed Pre-
judice She consoled the heart-broken girl and assured
her that she would see her through at any cost. They left
the abodes of men far behind and repaired to the wild
woods, travelling by easy stages, and subsisting
on the kindly charity of those they came across.
At last they reached Hanupura, a sort of oasis in the midst
of a dense forest, and put up for themselves a sort of
cottage near the hermitage of Amithagathi, a holy man.
One morning Vasanthathilaka approached him and asked,
"Holy sir! What will become of my poor friend? The child in
her wornb — has it happy days before it ? " And to her
replied the sage, " In her last birth this lady was Laksh-
meevathi, one of the two queens of Kanakaratha. She

hated her rival, and in sheer spite, stole the image of Jines-
wara that she worshipped, and threw it on a heap of rub-
bish. But, repentence came upon her soon. She brought
back the image and prayed to the Lord to pardon her sacri-
lege. That is why she was hounded out by her kith and
km. Her timely repentance will bear ample fruit, in that
a son would be born unto her ; and great will be his fame
in all the worlds. The cloud that now darkens her fair
name will soon pass away and she will be taken back with
joy and honor by the very people who have discarded her."

Shortly after, Anjanasundan gave birth to a son. I*
was a Sunday in the month of Chaithra and the constella-
tion Sravana ruled the day. Hanumantha they called him,
from Hanupura, where he was born. Mighty were his
feats and marvellous his deeds even as a child ; and the
fame of his strength and prowess flew far and fast.
One morning he saw the rising Sun and mistaking it for a
nice plaything, sprang into the air to bring it down. But,
he found out his mistake and alighted on mount Sreesaila,
which was shattered to pieces through the shock.

Meanwhile, his father Pavananjaya made war upon
Varuna, routed his army and delivered from captivity Khara
and Dooshana, the brothers of Havana Thereafter, he
returned to his kingdom, covered with glory and loaded
with honors and presents by the Rakshasa king. A terri-
ble shock awaited him at home. His wife, his new-found
love, was mercilessly driven from the town by his own
parents, who ought to have known better — and all because
she had born in her womb the happy pledge of their re-
union after long years of desolate misery. They might
have at least waited for him to come back ; he had a voice
in the affair ; he had more vital interests at stake. He
called the people together and related to them how he had
cruelly misunderstood his innocent wife, how happy Fate

98

brought them together, how he provided against that
very contingency and how his parents were obstinately
blind to the truth and had perpetrated an unheard-of cruelty.
His house was left unto him desolate. His heart
was far away and with his wife. He had no call to remain
where the persecutors of his wife abode. He would go out
into the world and search even to the remotest corners of it,
even if the search should end with his life. Long did he
wander and far did he roam, until at last one happy day
he came upon them at the outskirts of Hanupura, living
all humbly. He clasped his dear wife and dearer child
to his breast. Vasanthathilaka, a mother to the
poor girl when her own flesh and blood cast her out with
scorn — he could not thank her enough nor think of any re-
turn of gratitude, except humbly praying her to live with
him all her days and continue to be a mother to himself
and his wife. They came back to his kingdom and lived
there long and happily.

Hanumantha rendered signal service to Havana the Rak-
shasa, who, out of a heart full of gratitude and delight, gave
him to wife his daughter Sathyavathi. His sister Soorpanakha
was not less grateful and bestowed her daughter Anantha-
kusuma upon him. On his way back, Sugreeva and Nala
invited him to stay with them, and coming to know of the
great service rendered by him to their old friend Ravana,
gave him their daughters Padmaraga and Harimahni to
wife.

King Vijaya ruled at Ayodhya. Himachooda was his
wife and he had two sons Vajrabhahu and Purandara.
The elder took Manorama to wife ; but, after a time, they
entered the order of the monks. The younger came to
the throne, and after him, father and son, Keerthi-
ratha, Kosala, Hiranyagarbha, Nahusha, Saudana,
Simharatha, Brahmaratha, Chathurmukha, Hemaratha,

99

Satharatha, Vathayapritha, Vandhara, Indudhara, Adithya-
ratha, Mandhatha, Vetrasena, Prathimanya; Prathibandhu,
Ravimanyu, Vasanthalethaka, Kuberadaththa Kumku,
Sarabha, Dwiratha, Simhadasava, Hiranyakasipu, Punja-
sthala, Kakuthstha, Raghuraya and Anaranya. His son Dasa-
ratha reigned at Ayodhya long and happily. King Janaka of
Mithila was his contemporary and faithful friend.

One day Havana met Narada, and asked him in a spirit of
of banter, "Now, tell me when I am to die and by whom ?"
To whom Narada replied, " The son of Dasaratha, King
of Ayodhya and the daughter of Janaka of Mithila are your
Fate." Havana was dumb-founded at this unexpected turn
of the conversation. Narada had taken him all too seriously
and had spoken out a very unpleasant prophesy. But, he
would cheat Destiny and give the he to Narada ; he would
make it utterly impossible for Dasaratha and Janaka to have
any children at all ; he would lay them out as corpses and
there was an end of it. So, he sent his brother Vibhee-
shana to make away with them ; but, they had word of it
before hand and were far away by the time their enemy
was upon their city. Vibheeshana executed the orders
of Havana upon the life-like images that the kings had
left on their throne and reported to his brother that the
objects of his apprehension were no more.

Meanwhile, Dasaratha travelled a long way and
settled in the Magadha country with his wives Apara-
jitha, Sumithra, Kaikeyee and Suprabha. In a battle
with an enemy who attacked him wantonly, Kaikeyee
rendered him signal service and in return got from
the king two boons, which she reserved for some future
occasion to ask. Dasaratha had four sons. One night
Aparajitha, his eldest wife, saw in her dreams a lion, an
elephant, the sun and the moon. The astrologers interpre-
ted it that she would give birth to a son whose fame would

100

spread over the whole world. Shortly after, a son was born
to her, as beautiful as the Goddess Lakshmi who dwells in
Brahmaloka. He was an incarnation of one of the gods.
They named him Padma, from the lotus on which Lakshmi
sits; Rama was another of his names. The second wife like-
wise dreamt of a lion, an elephant, the sun, the moon, the
fire, the ocean God and Lakshmi. A son was born to her,
blue in hue, overshadowed by Mahavishnu. They called
him Narayana and also Lakshmana. The third wife,
Kaikeyee, begat Bharatha, and Suprabha was the mother of
Sathrughna. About the same time, Janaka married Vaidehi
and had a daughter, Seetha by name.

Later on, Atharangama, the Mlechcha king over
Mayuramala, the capital of Barbaradesa, north of mount
Kailas, attached Janaka, who requested his friend to assist
him. Rama obtained permission to go instead of his father
and defeated the enemy. This induced Janaka to give him
his daughter Seetha to wife. Now, Narada came to hear
of the extraordinary beauty of the princess and re-
paired to the house of Janaka to have a sight of her. But,
Seetha was horribly frightened at his monstrous ugliness
and would not come forth. Stung to the quick, Narada
induced King Bhamandala to abduct Seetha. But, his
father Chandragathi stopped it and sent word to Janaka to
give Seetha in marriage to his son. " What a pity!" ex-
claimed Janaka " I have already promised her hand to
Rama." But, Chandragathi would not drop the matter
there. 'Such a gem of a woman shall never be the prize
of pure luck ; worth, merit and valour must have a
voice in it too I will send you a famous bow, Vajravar-
tha. Should Rama succeed in so much as bending it,
Seetha shall be his.' Janaka acceeded to the proposal and
and invited Rama to fulfil the conditions. It was but
play for the hero ; and Seetha became his wife,

101

Lakshmana married eighteen maidens of the Vidyadhara
race ; and Bharatha married the daughter of Janaka's
brother.

Thereafter, Dasaratha was enabled to regain, through
the grace of Jineswara, his lost kingdom of Ayodhya. But,
the snows of age chilled his heart and he resolved to
install Rama in his place. It was then that Kaikayee came
forward and requested him to fulfil his promise unto her.
"With the greatest pleasure" replied Dasaratha "Then," said
Kaikayee " send away Kama to the distant forests and
place my son Bharatha on the throne." Dasaratha, whose
heart knew no deceit, whose lips were never soiled by an
untruth, bowed his head in sorrow and consented to con-
demn to long exile the darling of his heart. Bharatha
went on his knees to Rama and besought him to remain at
Ayodhya and accept the throne as his lawful right. But,
Rama took an example from his father and was bent upon
going away from the kingdom. The old monarch had,
without a moment's hesitation, sacrificed his life and every
thing that it could offer him on the altar of Truth and
Duty. Would he, the son of such a noble father, tarnish
by his weakness for power the bright fame of his ancestors
that shone far far into the illimitable past ? His father's pro-
mise, of which the price was his life, should be kept in full.

Rama, Seetha and Lakshmana travelled long
and far, and at last entered the dense forests of
Panyathra. They passed by mount Chittrakoota and
many days' journey from it, came upon a town where they
found no living soul. Rama called unto him a hunter that
stood by, and asked him the reason of it " Lord1" said
the man "this is or this was the famous town of
Dasanga. Vajrakarm, a petty ruler, governed here with
great fame and justice. He was a devout follower
of Jineswara; he cut his image on his signet and vpwed

102

that he would never bow his head to any other,,
god or man. This reached the ears of Simhadasa, his lord
and master, who came down upon him with a large army,
drove him and his subjects from the town and reduced it
to the state you now see it in. " Rama was extremely
pained to hear it. He directed Lakshmana to punish
Simhadasa for his wanton injustice and brought about a
better understanding between him and Vajrakarni. This
enabled the latter to devote himself heart and soul to the
worship of Lord Jina.

Thereafter, they dived deeper and deeper into the dark
woods and one day came upon a lovely princess wandering
about in man's attire. They consoled her and came to
know that her father king Valakhilya was defeated and kept
in prison by Kaka, a hunter-king. Rama sent Lakshmana to
slay Kaka and free Valakhilya from bondage

Another day, they travelled far and suffered much from
heat, hunger and fatigue. A large banyan offered them a
welcome refuge under its pillared shade A Yaksha, who
had made the tree his home, came down and offered reve-
rent worship to Rama and through his magic, a beautiful
town arose on the spot, where the exiles lived for a time.

One day, Rama reached the town of Vijayapura
and was sauntering through the lovely gardens on
the outskirts, when he saw a beautiful girl about
to put an end to her life He ran to her and suc-
ceeded in thwarting her purpose. '' My good sister ! How
could you ever think of going into the presence of your
Maker unbid and before your time '" " Lord 1 " replied the
maiden, in accents of bitter despair, "doubtless you rejoice
in having saved my life and regard it as a great benefit
done to me ; but, if you knew what misery I was trying to
escape from, you would have been the first to kill me out of
sheer pity"; and she burst into a flood of tears,

103

blamed himselt for having caused her useless grief and
resolved to lighten her load of sorrow, if that were in his
power. " Grieve not, my child ! Tell me what your heart
yearns after ; and you shall have it." Then she took heart
and said, ''He who stands by your side, your brother Laksh-
mana, is the cause of all my woe. Mine is a hopeless love
unreturned. Better dark death than a life of dire misery, a
living hell. Now, see you not that your promise
is beautifully fulfilled?" and she laughed out of very
bitterness. Rama turned to Lakshmana and
said, " My dear, you see that this lady is endowed
with no ordinary attractions of mind and body ; she
has set her heart upon you ; and I have passed my word
to see her happy — which you never knew me to break. So,
it would give me infinite pleasure to see you take this
worthy maiden to wife." Lakshmana, to whom his
brother's word was law, raised the poor girl from the depths
of hopeless despondency to the highest pinnacle of joy and
delight. She was to remain with her parents until they
came back to take her to Ayodhya.

On their way, they came to know that Athiveerya, king
of Nandavartha, was working up a conspiracy against his
master and over-lord Bharatha ; and Rama punished him
as he deserved.

Another lime, they stayed at a town named Kshemanjali,
where Lakshmana married princess Jithapadma. Two
Brahmanas that lived in the mountain valleys sought his
feet and were raised by him to the highest heavens.

Then, they came to the Dandakaranya, so named after
Danda, the king, who took birth there as a bird to expiate his
sins. Rama took pity on the poor creature and transformed
him into Jatayus, a sacred bird.

Sambooka, the son of Khara and Soorpanakha, was under-
going severe austerities in a bamboo grove on the banks of

104

the Krounchapa. The famous sword Chandrahasa, of magical
ppwers, was what he wanted to get. Lakshmana decided
that his success would considerably endanger the safety of
the world, and slew him with the very sword he was trying
to get. Soorpanakha was inexpressibly pained to hear of
it and complained to Rama in no mild terms. She came
more than once on that errand. Rama's divine beauty
enslaved her heart and she overcame a woman's sense of
modesty to beseech him to marry her. But, Rama spurned
her avvay from him as a loathsome thing, whereupon, she
set her husband upon Rama and Lakshmana, who she swore
had offered her deadly insult. Khara, blind with jealous
rage, came upon them with a large army. Lakshmana asked
Rama to take care of Seetha while he went forth to fight
the Rakshasa hosts. Then, Ravana took the opportunity to do
his sister Soorpanakha a favour. He concealed himself
behind the hermitage of Rama, and called upon him in the
voice of Lakshmana to save him from death at the hands ol
his enemies. Seetha at once concluded that Lakshmana was
in deadly peril. She lost not a moment in sending Rama
to his assistance Finding her alone and unprotected, the
Rakshasa king pounced upon her and earned her to his
island home in Lanka, where he placed her in the Asoka
grove under the guard of fierce-visagecl Rakshasis. He tried
all his arts of persuasion ; he threatened her with horri-
ble tortures and a lingering death too painful to conceive;
he offered her his untold wealth and unbounded power;
his wife Mandodan was induced to plead for him with
all a woman's logic. But, Seetha grew more and more bitter
towards Ravana and openly scoffed at him, his barbarous
splendour, his wild ways, and his unbounded wickedness.
Vibheeshana tried his utmost to save her from his persecu-
tions. But, Ravana turned a deaf ear to all remonstrances
and well-meant advice.

105

Rama and Lakshmana annihilated Khara and his forces
and returned to their hermitage, intending to have a good
laugh at Seetha for her wild fears for the safety of
Lakshmana. But, they found their home desolate ;
search as they would, they came not upon Seetha, nor
could anybody thereabouts give them the least news
about her.

King Viratha complained to Rama and Lakshmana of
the cruel treatment he had endured from Khara and
Dooshana ; Lakshmana freed him for ever from his tormen-
tors and gave him the kingdom of Pathala Lanka to rule.
He, out of the great gratitude of his heart, sent messengers
faithful and cunning, north and south, east and west to bring
him news of Seetha — but all in vain.

Sugreeva, king of the Vanaradweepa, had a wife, Thara
by name, of matchless beauty and intelligence. Sahajathi
fell in love with her and taking advantage of the absence oi
her husband, assumed his shape and proceeded to her apart-
ments. But, as Fate would have it, the real Sugreeva came
upon the scene all too unexpectedly. There was a terrible
fight beteen Sugreerva and his counterfeit, in which the latter
had the best of it. Sugreeva took refuge with Kama
and laid before him his tale of wrong and suffering. Rama
divined the truth in a moment, slew out of hand the pre-
tender and restored Sugreeva to his kingdom and to his
wife. The grateful king vowed nevei to rest, until he had
discovered the whereabouts of Seetha.

Viratha and Bhamandala sent word to their friend
Rama, that the wife of his heart was kept in durance vile at
Lanka by the infamous Ravana. Sugreeva sent his monkey
hosts to Lankadweepa to search it through and through.
Hanumantha was entrusted with Rama's signet to watch
over Seetha in her hour of peril ; and the ring was to be his
credentials.

log

The valiant Hanumantha crossed over to Lanka, inter-
viewed Vibheeshana and through his help, managed to pene-
trate into the garden Devaramana, where Seetha was kept:
in close confinement. She was there, seated under an
Asoka tree, her heart sore with grief and her thoughts full
of Rama, whom she expected every moment to come to her.
Hanumantha declared himself unto her as a trusted mes-
senger from her lord, produced the signet and acquainted
her with the whereabouts of Rama and what he passed
through on her account. Joy illumined the heart of the
poor forlorn wife. She kissed over and over the priceless
ring that was to her an embodiment of her beloved; blessed
Hanumantha as her deliverer from a fate worse
than a thousand deaths ; and gave him in return
her own crest-jewel to be taken back to Rama,
with an oft-repeated prayer to come on the wings of speed
to Lanka and free her from the clutches of the vile
Rakshasa.

Now, Hanuman would not go back without giving
Ravana some tangible proof of his having been at Lanka,
something to remember him by ; he managed to destroy a
large section of the royal army and finished up with send-
ing Aksha, the favourite son of Ravana and a very famous
general, to where his forefathers had gone before him.
But, something remained to be done. He must meet the
woman-stealer face to face, and have it out with him after
his own way. So, he allowed himself to be bound by the
magical serpent-bonds, and was taken before the king.
There he brake them as so many wisps of straw ; round-
ly rated Ravana for his evil hfe and his countless iniquities ;
and in the end, shattered to pieces the diadem of the
proud monarch. He sprang away over the heads of those
that stood around him, destroyed many of the fortifications
of the town and was back to the mainland, leaving Ravana

107

and his Rakshasas utterly dazed with fear and confusion.
He laid before Rama a harrowing tale of Seetha's woe, of
her fortitude, of her brave defiance of Ravana and hts
might, of her oft-repeated prayer to be freed from that den
of crime ; and produced Seetha's crest-jewel to confirm
his statements.

Rama, Lakshmana, Sugreeva, Hanumantha, Bhaman-
dala and the monkey hosts marched upon Lanka in hot
haste. Samudra and Sethu, two friends of Ravana, barred
their way, whom Nala and Neela put to rout. Suvela and
Hamsadhara met with no better fate when they tried to
oppose their march. At last they approached Lanka and
beseiged it. Meanwhile, Vibheeshana after one more hope-
less attempt to turn Ravana's feet from the path of
wickedness, went over to Rama with his army and
promised signal assistance during the coming battle.
Then, the two armies closed in deadly light.
Ravana sent forth his magical serpent-we.ipons to bind the
monkey host, and render Rama utterly powerless. But,
Lakshmana thought of his conveyance, the bird Garuda,
who speedily appeared upon the scene, and made short
work of the serpents. Rama caused a dreadful carnage
among the Rakshasa hosts, and victory was almost within
his reach. Now, Ravana came upon the battlefield, and
recognising that Lakshmana was the most powerful of his
foes, hurled upon him a magical weapon, Sakthi by name,
that he had reserved against his dread enemy Laksh-
mana respected the convention that the Sakthi ought not
to be fought against ; he quietly allowed himself to be
bound and lay as one dead. But, Bhamandala divined his
purpose ; and in a flash, he was off to mount Drona, from
Where he brought the Waters of Life. Rama dashed it
over his brother, who rose as from a deep sleep. Then,
Lakshmana, who had all along been waiting for the moment

108

that would end the life of Havana, mentally called unto
himself his Discus. It came, and severed the head of the
Rakshasa king from his body. Vibheeshana begged hard
of Lakshmana to accept the sovereignty of the Lanka-
dweepa; but, in return, he himself was crowned king of it by
his noble benefactor. Kumbhakarna, brother to Havana, and
Indrajith,his eldest born,were made rulers of other kingdoms.
Sixteen days they stayed at Lanka, most hospitably
entertained by Vibheeshana, whose joy and gratitude knew
no bounds. Thereafter, they travelled back to Ayodhya
in the famous aerial car Pushpaka. Bharatha and Sath-
rughna met them some way from the capital; and a touch-
ing sight it was to see the brothers meet again after
so many years of separation, danger and trouble.
Bharatha formally and with a full heart made over the
kingdom to Rama, its lawful ruler, of whom he was, as he
declared, but the faithful Viceroy. " He had had enough
of worldly life " he said and passed away into the silent
woods, there to hold communion with the Supreme.
Kaikeyee, who had ample time for reflection and repen-
tance, was heartily ashamed of her meanness and followed
her son to his calm retreat. Rama was duly installed on
the throne of Ayodhya He placed Sathrughna over
Madhurapun ; gave the Rahshasadweepa to Vibheeshana;
Sugreeva was to rule over the Vanaradweepa ; Hanumantha
held sway at Sreepura , Viratha was rewarded for his faith-
ful service with the vast dominions of Pathalalanka;
Hanupura, where Hanuman was born, was placed in
charge of Neela ; Vaithadya and Rathanapura fell to the
lot of Bhamandala, the true friend. Thus, Rama remembered
those that had befriended him in his adversity and stood
by him through peril and danger. They were loaded
with honors and presents, and went back to their respec*
pective kingdoms in great joy.

109

ruled over Ayodhya long and well; and Seetha,
Prabhavathi, Rathinibha and Sreedama were his queens.
Lakshmana divested himself of all cares of state, and lived
a peaceful life of domestic felicity in the company of his
wives Visalya, Rupavathi, Vanamala, Kalyanamahka,
Rathnamahka, Jithapadma and Manorama and the two
hundred and fifty children born unto them.

Dasaratha Jathaka.

It forms one of the Birth-stones of Lord Buddha
and is written in Pali prose. It confines itself to the first
part of Rama's adventures, and his wanderings in the
forest and ends with his marriage to Seetha. But, the
most curious thing about it is that Rama is represented as
the brother of Seetha. A verse from chapter 128 of the
Yuddhakanda is found in it.

OTHER WORKS ON THE SUBJECT
POEMS

1. Sethu-bandha ' — A poem written in the Prakntha
dialect by Pravarasena. Dandi refers to it in his Kavyadarsa,
1,34.

The central episode is Rama's laying a bridge
across the sea that separates Lanka from the mainland.

2. Chainpn Ramayana : — in five cantos by Bhoja
Raja. It is a prose work interspersed with beautiful poetry.

3. Raghava-bhyudaya

4. Raghava-pandavceya. — by Kavi Raja. It is so word-
ed that it may apply equally well to the adventures of
Rama or the Pandavas, being in fact an epitome of the
Ramayana and the Mahabharatha.

5. Raghava-vilasa : — by Visvanatha, the author of
Sahithyadarpana.

6. Rama-vilasa: — by Ramacharana.

7. Ramavilasa: — by Hannatha. It is written on the
model of the Geetha Govinda of Jayadeva,

110

8. Ramachandra-chariihra-sara : — by Agnivesa.

9. RaghunatJia-bhyudayci.

10. Raghava-naishadliecva ' — by Hara-daththa-soon.

11. Ramayana-manjan -—by Kshemendra.

12. Ravavarjnnccya —by Bhatta Bheema.

DRAMAS

1. Maharcera-charithraand Uttara Rama-chanthra- —
by Bhavabhoothi, dealing respectively with the incidents in
the Poorvakanda and the Uttarakanda of the Ramayana.

2. Hanuman-nataki or Malia-nataka- — It is said to
have been composed by Hanuman, who wrote it on
rocks. Later on, Valmeeki sung his marvellous poem ; and
lest // should be thrown into the shade, the faithful devotee
of Rama cast his stanzas into the sea. Long long after, in
the reign of Bhoja Raja, some portions of them were re-
covered and arranged by Damodara-misra. It is written in
fourteen acts, and some of the stanzas are veritable gems of
Sanskrit literature.

5. Anargha-raghava — in seven acts by Muran.
4. Prawnna-raghavci .— by Jayadeva.

o. Abhirama-mani —in seven acts by Sundara-
misra.

6. Bala-ramayana'—by Rajasekhara.

7. Udaththa-rafthava.

8. Uiimaththa-r(ighava-—by Bhaskara kavi

9. Chalitha-rauia.

10. Dootliangada'—by Subhata.

11. Janakee-charana-chamara:—by Sreemvasacharya.

12. Janakee-pannaya:—by Ramabhadra Deekshitha.

CONTENTS

CHAPTER I

PAGE
Valmeeki and Narada 1

CHAPTER II.
How Valmeeki came to compose the Ramayana .... 16

CHAPTER III.
How the Ramayana was composed 21

CHAPTER IV.
Kusa and Lava sing the Ramayana before Rama .... 25

CHAPTER V.
Ayodhya 29

CHAPTER VI.
Dasaratha 32

CHAPTER VII.

Dasaratha's ministers 36

CHAPTER VIII.
A childless king 38

CHAPTER IX.
Rishyasnnga, the innocent 40

CHAPTER X.
Rishyasnnga, the innocent (continued) 42

CHAPTER XL
s Dasaratha and Rishyasnnga 45

CHAPTER XII.
The horse-sacrifice resolved upon ... 48

11

CHAPTER XIII. PAGE
The horse-sacrifice begun 50

CHAPTER XIV.

The horse-sacrifice (concluded) 53

CHAPTER XV.
The gods take refuge with the Lord 58

CHAPTER XVI.
The Divine Payasa 61

CHAPTER XVII.
The coming down of the gods ... ... 64

CHAPTER XVIII.
The Coming of the Lord 67

CHAPTER XIX.
Visvamithra asks Rama of Dasaratha 72

CHAPTER XX.
Dasaratha' s reply 74

CHAPTER XXL
Vasishtha advises Dasaratha to send Rama .... ... 77

CHAPTER XXII.
Rama and Lakshmana go with Visvamithra 80

CHAPTER XXIII.
Kamasrama .... 83

CHAPTER XXIV.
Thataka's lair .. &6

CHAPTER XXV
Thataka *89

CHAPTER XXVI.
The fall of Thataka 91

11J

CHAPTER XXVII. PAGE
The Gift of Visvamitbra 94

CHAPTER XXVIII.
The mystery of the Recall 96

CHAPTER XXIX.
Vamana and Bah 98

CHAPTER XXX.
Visvamithra's sacrifice 101

CHAPTER XXXI.
The trip to Mithila 104

CHAPTER XXXII.
Kusanabha 106

CHAPTER XXXIII.
Brahmadaththa 109

CHAPTER XXXIV.
Visvamithra's ancestry Ill

CHAPTER XXXV.
GangaandUma -113

CHAPTER XXXVI.
Uma's curse 115

CHAPTER XXXVII.
The birth of Karthikeya 117

CHAPTER XXXVIII.
Sagara 120

CHAPTER XXXIX.
Sagara's horse-sacrifice '. 121

CHAPTER XL.
The wrath of Kapila 123

IV

CHAPTER XLI. PAGE

Amsurnan's quest ... ... ,., ,.. ... 1^5

CHAPTER XLI I.
Bhageeratha's penance ............... 127

CHAPTER XLIII.
-Descent of Ganga ............... 129

CHAPTER XLIV.
The end of the quest ........... . .*. 132

CHAPTER XLV.
The churning of the Ocean ............ 134

CHAPTER XLVL
The birth of the Maruths ............ 137

CHAPTER XLVII.
The birth of the Maruths (continued.) ... ' ... 139

CHAPTER XLVIII.
Ahalya ..................... »• 141

CHAPTER XLIX.
Ahalya and Rama. ... ... ... , «.. ... 145

CHAPTER L.
At Mithila .................. 14f

CHAPTER LI.
Visvamithra's visit to Vasishtha ...... .. ... .... 140

CHAPTER L1L -
Vasishtha welcomes Visvamithra *.. ... ...,152

11 Give me the Cow of Plenty " ............ 158

CHAPTER Liy,
Sab^lafight§ ............ , ..... 156

CHAPTER LV. PAGE

Vasishtha and Visvamithra 158

CHAPTER LVI.
Brahmana versus Kshathnya 161

CHAPTER LVI I.

Thrisanku 163

CHAPTER LVIII.
The royal Chandala , i.. 165

CHAPTER LIX.
Visvamithra champions Thnsanku ... .... ... 169

CHAPTER LX,
The triumph of Visvamithra 172

CHAPTER LXI.
Ambareesha ... .. ... ... ... ... 176

CHAPTER LXI I.
Visvamithra saves Sunassepha 178

CHAPTER LXI II.
Visvamithra and the Siren ISO

CHAPTER LXIV.
Visvamithra and Rambha ... ... ... ... ls3

CHAPTER LXV.
Visvamithra, the Brahmarshi 185

CHAPTER LXVI.

The Coming of Seetha 189

CHAPTER LXVII.
The broken bow 191

CHAPTER LXVI1I.
Dasaratha invited to Mithila ,, ,., ,„. ... 193

VI

CHAPTER LXIX. PAGE
Janaka and Dasaratha 195

CHAPTER LXX.
The Race of the Sun 197

CHAPTER LXXI.
The line of Janaka . ,..200

CHAPTER LXXIL
The Godana 202

CHAPTER LXXIII.
The wedding 205

CHAPTER LXXIV.
Rama of the Axe 207

CHAPTER LXXV.
Rama and Rama 210

CHAPTER LXX VI.
The biter bit 211

CHAPTER LXXVII.
Back to Ayodhya 216

CHAPTEE I

VALMIKI AND NARAfiA

TfoONG, long ago, when the world was yet young, and
X& the Tret& yuga was nearing its end, there lived a
sage, by name V&lmiki. His knowledge of the V6das and
the V£d&ngas was deep and profound He had trod the
Fourfold Path that leads to Liberation and discharged
the duties of his place in life to their utmost. He had
the fleeting senses under perfect control and the mmd>
their wayward Monarch. And unto him, in his holy
hermitage, came Narada, one tine morning, Narada, the
divine sage, Narada, the best and foremost of the mind-
born sons of Brahma. His long life had been spent in
unselfish prayer and devout meditation ; the bonds of
Karma and material existence were to him a thing of the
past ; he knew no other joy than to contemplate the
countless perfections of the Lord of All and the deeper
mysteries of the Holy Writ ; and from his Vln&, Mahatl,
he drew forth such strains, as held enthralled the hearts
of all, gods and men, to the accompaniment of which he
sang the praises and the glory of the Great Father, as
embodied in the hymns of the SA,m^ V£da. Very lew
equals had he in the art of speecm ; so clever and so
convincing was he.

And to him who came there, impelled by the Searcher
of Hearts, Valmlki respectfully submitted the following
questions : —

" Lives there among men, one who is crowned with
every excellent quality ?

2 BALAKAgDA

" Who has mastered the science of weapons, human
and divine, and out of the might engendered thereby, is
able to scatter his foes before him ?

" Who is versed in the mysteries of J)harma, as revealed
in the Vedas and the Smritis ?

" Who is it that bears not in mind the grievous wrongs
done him by others, but magnifies any single act of kind-
ness on their part ?

" Who is it whose thoughts, words, and deeds are ever
in perfect harmony ?

" Who never strays from his Dharrua, even in the face
of direst peril and distress ?

" Whose life is pure and spotless ?

" Who ever seeks the highest good of Humanity and of
himself, here and hereafter ?

" Whose eyes see clearly and unerringly between the
Eeal and the Unreal ?

" Who has a profound knowledge of men and things and
twines himself round the hearts of all ?

"Who is a perennial source of delight to all that ap-
proach him ?

" Who, like a skilful driver, has his mind and senses
under perfect control ?

" Who is it that allows not his temper to get the upper-
hand of him ?

"Who is it, of presence so charming, that men can
never have enough of beholding him ?

" Whose heart knows not envy, spite, and calumny?

" Who is it that men and gods dare not face, when the
fierce joy of battle is on him ?

" Verily, it is almost hopeless to find all these noble
elements combined in one single individual. But, if there
be such a one, you would know it of all men ; for, Reverend
Sir, there is nothing, either in the heavens above, or in
the worlds below, that escapes your all-seeing eye. And
nothing would gladden my heart so much as to hear it
from your lips, if^ou but deem me worthy of the honor."

VALMlKI AND NARABA 3

He paused for a reply ; and N&rada, rejoiced at having
at last got an opportunity of giving out to the world what
had all along lain next his heart and had been the subject
of his thoughts, waking or sleeping. Lo ! here was a
disciple after his own heart, who thirsted for the very
knowledge he was seeking to impart. What more could
he desire. And then, the questions ! How clear and how
comprehensive ! So, with a glad heart, he spoke back : —

'* Well hast thou questioned and skilfully. Of a truth,
it is not easy to find one in whom all these diverse excellences
are united ; but, with a little thought, I believe I can find
you a person answering to your description. Verily, no
one has a better right to know it, for, your keen and clear
intellect is equalled but by your powerful memory. And
now, listen with your heart and soul.

u There now rules the earth a king, by name B&ma, of
the godly line of Ikshwaku; and in him will you find
your expectations fall very short of the reality.

" He has his self under perfect control. His prowess is
unequalled. The splendour of his presence baffles de-
scription. He is serene alike in weal and woe. His in-
tellect is strong, keen, and comprehensive There is very
little that he does not know about king-craft. His sweet
speech charms away the hearts of men. You can never
have enough of looking at him, so lovely a sight is he to
see Mnemies he has none, either in the world or in
himself

" Broad are his shoulders and mighty ; his arms are
stout and strong; his neck is poised on his shoulders
with perfect grace and the three lines around it make it
charming to behold. His massive jaws are but an index
to the iron will of the man. His broad chest and deep
flanks bespeak a strength that could lightly take up a bow
and string it, that others would never dream of approach-
ing. His joints are strong and supple and embedded
deep in muscle. His friends and followers may well bid
defiance to their foes, be they ever so mighty. His hands

4 BALAKANDA

are long and powerful and reach down below his kn^es.
His head is exquisitely modelled and his forehead beauti-
fully arched like a crescent. Graceful and majestic is his
gait, even as that of the lion or the elephant or the tiger.

u Neither too short nor too tall, his stature becomes him
marvellously. His limbs are clean made and beautifully
proportioned and his rich complexion speaks of the perfect
health of the man. It requires but a simple effort of his
will to destroy his enemies root and branch. His eyes
are large and lustrous, even as the petals of the lovely
lotus. Rich in all the things of the world that make a
man happy, he is, in shoit, the beau-ideal of a man.

44 The weak and the oppressed find in him a ready and
fearless champion. He never makes a resolve but it is
accomplished to the utmost. He is ever intent upon the
highest good of all beings. Bright is his fame as the
refuge of the stricken and the terror of his foes, even as
the sun in his noon-day splendour. Ever engaged in
meditation on the Supreme Brahman, he has realised his
oneness with IT. Untouched by Desire and by Hate, with
his system purified by the regulation of the Vital Currents
and other yogic practices, and with a body, which, though
real and substantial to all purposes, is but an illusion, and
is formed out of a film of inconceivably subtle matter, he
is ever pure of body, pure of heart, and pure of spirit.
He is always obedient and dutiful unto his parents, to
his teachers, and to the Gods ; but, he forgets not, even
for a moment, ivho lie is and why lie has come down here.

" He looks after the welfare of his subjects, even as the
Great Patriarch, Brahma. Of every kind of wealth he
has enough and to spare. l In him the worlds live and
move and have their being.' Unlike other rulers of men,
he reads into the hearts of his subjects and realises for
them their unspoken wishes, even beyond their wildest
expectations. He has a watchful eye on the rights and
duties of all grades of society and sees that they are care-
fully preserved and properly discharged. To himself he

VALMIKI AtfD NARABA §

is the strictest of taskmasters ; and his daily life is bat a
silent example and an unspoken lesson to the world in
its perfect discharge of the manifold and complicated round
of duties. Ever the spear and the shield of his friends and
followers, his heart seeks their highest good here and here-
after. The Heart-Doctrine of the V6das and the V6d&nga&,
lies open before his unclouded vision. He is a past master
in the science and art of warfare and in the use and
mastery of weapons, human and divine.

"No arts nor sciences, lay or otherwise, have any
secrets for him. His memory is something marvellous ;
in argument he is ever clear and convincing, keen and
thorough in his grasp of a subject, quick and ready in his
replies, anticipating the slightest objections and difficulties
of his opponents. One has but to come within the range
of his benign glance, nay, to seek him in earnest thought,
to have his heart wishes realised to their utmost, in this
world or in the next. His manners are sweet and refined.
The waves of adversity beat against him, but to roll back,
baffled and broken. He is ever wise and skilful in his
relations with the world, lay or religious.

" As the rivers of the world, large and small, 'ever flow
back to their heart and source, the mighty Ocean, and
take rest aud refuge in it, so the wisest and the best of
the land, are ever attracted to him by similarity of tastes
and pursuits and by an irresistible charm of manner. He
embodies in himself whatever is highest and noblest in
the Aryan race and nation. He is just and impartial in
his dealings with all, friends and foes ; and his heart is like
the calm waters of the mountain-lake, unruffled by the
least breath of joy or sorrow. You may look at him ever
so often, but every time you find in him something that
surprises you, a new beauty, a new charm.

" Said I not that Rama, the pride and joy of his mother
Kausaly£, unites in himself every conceivable perfection ?

" Deep and unfathomable of purpose, like the vast and
mighty Ocean whose unknown waters hide from human

g BALAKANDA

eyes many a marvel and many a secret ; strong in his re-
solve and unshaken, even as the mighty Himalayas, the
Monarch of Mountains, whose roots run into the very
heart of the Earth and whose proud head pierces the blue
vaults of the Empyrean ; of valor and prowess like unto
the Almighty ; of sweet presence and charming, even as
the Queen of Night, the dispeller of darkness ; terrible in
his wrath and all-consuming, not unlike the Fire that
destroys the worlds at the close of the Great Day, but
withal patient and enduring, even as Mother Earth; a
great Giver, even as Kub6r&, the Lord of Wealth ; he is
Truth and Justice, in human mould as it were.

*' And J)asaratha, the Lord of men, yielding to the oft-
repeated prayers of his subjects, set his heart upon making
over his kingdom to R&ma, and along with it the cares of
state — R&ma, the living example of every virtue, R&rna,
of irresistible might, R&ma, the firstborn of his sons,
Rftma, fitted by nature and education to be the best and
brightest ornament to a throne, R&rna, in whose heart
the welfare and happiness of his subjects occupies the
foremost place.

"Now, Kaik6yi, the best beloved of his wives, viewed
with a troubled heart and envious eye, the gorgeous
preparations that were on foot towards the installation of
R&ina. Long, long ago, during a fierce battle with the
Asuras, she had saved the king's life at the peril of her
own ; and he, in a transport of gratitude, had allowed her
to ask of him any boon she would. Now was her time ;
and she said to the fond king ' Exile R&ma to the forest
and crown Bharata in his place.'

" Dasaratha never went back upon his word ; for, was
he not the proud descendant of the mighty monarchs of
the Solar Race, who cheerfully sacrificed at the altar of
Truth wife and child, wealth and kingdom, life and limb,
nay, their very hopes here and hereafter, and deemed
themselves happy in being allowed to do so ? He sent
R&rna away to the wild forests and with him his own life

VALMIKI AND NABADA 7

and happiness ; for, B&ma was the joy of his old age and
the pride of his heart*

" But K&ma, the brightest example of filial reverence,
whom, alone and unaided, the world's hosts embattled
dare not face, cheerfully gave up the crown that was his
by right and betook himself to the forests, out of deference
to his father's wishes and out of a desire to gladden the
heart of his mother KaikSyi ; had they not his word for it ?

" And Lakshmana, the favourite brother of R&ma,
cheerfully accompanied him to the woods, setting to all
the world a rare example of fraternal affection ; he was
ever a source of joy to his worthy mother, Sumitra, who
sent him after B&ma, with the memorable words, ' Hence-
forth, R£ma is unto you a father and SStA, your loving
mother; the pathless woods are your royal home in
Ay6dhy& ; and may all good go with you.'

" As the star E6hinl ever follows her Lord, the Moon,
even so did Sit& accompany her husband to the wild
woods. Of Janaka's royal race she came, and was the
fairest and best of the daughters of the earth. Dearer
unto her lord than his very life, she lived in him and but
for him. For, was she not his own energy, the Great
Illusion, come down on earth to aid him in his great
work?

uThe sad king and his sadder subjects followed him a
long way. At Sringav^ra, on the banks of the Gang&,
R&ma came upon a dear friend of his, Guha, the king of
the wild foresters, and bade his charioteer Sumantra go
back to his father.

u Then, guided by him, they travelled over many a
trackless forest, and forded many a foaming torrent, until
they halted at the hermitage of the saintly Bharadv&ja,
who directed them further on to Chitrakftta's hill. There
the brothers built for themselves a charming cottage and
led a calm and peaceful life in the pleasant woods, happy
even as are the gods and the Gandharvas.

Q BALAKA&DA

" Meanwhile the unhappy father, stricken even unto
death at being parted from the son of his heart, passed
away in an agony of grief, calling upon his darling K&ma,
and took his place in the Mansions of the Blessed. There-
upon Vasishtha and the other counsellors of Dasaratha
tried their very best to induce Bharata to accept the vacant
throne. But he, mighty of his arms and with his heart
ever devoted to R&ma, would not even hear of it. He
was on his way to the Koyal exile to beg him to come
back and rule over his people.

" Soon he carne upon the high-souled One in his forest
home ; and to him of irresistible valor, thus spoke
Bharata in all humility and reverence. 4 Now that our
father is no more, yours is the crown, yours the kingdom ;
and who knows, better than yourself, that a younger
brother has no claim to the throne before his elder, best
fitted to adorn it ? Come back and be king over us/

Thus spake he ; but all in vain, for the other felt happier
among his woods and streams, and chose the path his
fathers trod before him, the path of honor and fame.
The kingdom was his by right and by might ; but he
had given his word to his royal sire, and was he the
man to go back upon it? Gently, but firmly, he persuaded
Bharata to go back to AyodhyA/, but, at his earnest
prayer, gave him his sandals, thrice holy with the touch
of his feet— visible representatives of the rightful king and
the invisible source of Bharata' s wise government and the
welfare of his kingdom. Had not the world a glimpse of
their greatness in the matter of Ahaly&? 'Twice seven
years hence will I meet you here. Doubt not, ' were the
words that fell upon the ears of the disappointed Bharata
as he wended his sorrowful way back — not to Ay6dhy& —
to Nandigr&ma, from where, as Eegent of the Eoyal
Sandals, he looked after the affairs of the kingdom, living
the life of a hermit, his heart with B&rna and his eyes
ever turned along the road that should bring his brother
back to him.

VALMlKI AND NABABA 9

" Then, it occurred to R&ma, that at Chitraktita he was
easily accessible to his friends and subjects ; so he re-
solved to penetrate into the heart of the wild Pandaka
forest. True, it was a rough life and utterly unmeet
for such as were brought up in the lap of royal luxury and
ease. But what was it to him ? Was not his word gone
forth ? Were not his mind and senses under perfect
control ? He never lacked anything, in his royal palace
at AyodhyA, or in the rough ways of the forest.

" So, with his faculties all on the alert, he plunged into
the depths of the interminable woods and his eyes acquired
a new light and charm at the prospect of approaching
battle with the dread Rakshasas.

" First and foremost of those that fell by his hand was
the fierce Rfikshasa, Viradha.

" Thereupon, the World-honored paid his lowly
respects to Sarabhanga, Sutlkshna, Agastya, and his
brother , and from Agastya he received, with a glad heart,
the mighty bow loft with him by Indra, a goodly sword and
two quivers that bore an inexhaustible supply of arrows.

" And unto R&ma, who passed his days in the sweet
company of the holy sages, came countless ascetics that
had made Dandaka their home. Of fiery energy were
they and radiant in their spiritual glory, but withal they
prayed him to free them from the terrors and persecutions
of the fierce Rakshasas and the lawless Asuras that infested
the dark depths of Dandaka. Thereupon, K&nia gave
them his plighted word to root out the wicked ones slowly,
but surely, whenever a favourable chance
itself.

" And it so came to pass, that a
by name, came upon him in his
away mutilated and disgraced. Jans
and she could, by her powers of illi
she chose. Fired thereto by the sight \
disfigured and insulted and more so
her brothers, Khara and pftshana and

1Q BALAKAfiDA

them, rushed at R&ma and hemmed him round with their
fierce hosts ; but, of the fourteen thousand terrible
R&kshasas that marched forth to battle that woeful day,
not one survived to tell the tale. One and all, they lay
low on the field of Death, despatched to the Mansions
of the Blessed by the fiery arrows of the solitary wariior.

" It was not long before the news reached R&vana, who,
beside himself with rage at the total annihilation of his
kinsmen and at the insult put upon him, besought the
assistance of M&rtcha in aiding him to accomplish his
fiendish scheme of revenge. Long and earnestly did
M&rlcha seek to dissuade him from his fell purpose.
' Knowest thou not thou art but a gram of dust before the
Great One ? Draw not, rny Lord, upon thy head, the
wrath of such as he.' But R&vana, driven thereto by
resistless Fate, spurned aside the well-meant advice of
his fnend, and forced M&richa, on pain of death, to
accompany him to the hermitage of the royal exiles.

" There R&vana used his friend to decoy the brothers
far, far off from their cottage and in their absence,
made away with the spouse of RA,ma, and conveyed herto
his island-home in Lanka, wounding unto death, Jatayu,
the Vulture-king, who defended her with the last drop of
his blood.

" The brothers came back soon enough and found that
' their house was left unto them desolate ' ; for Sita was not
there. After a while, they came upon Jatayu, who would
not yield up his life before he had acquainted Rama with
the cruel outrage done him. Then, mighty grief over-
came R£ma, and like unto one who had taken leave of
his senses, he filled the woods around with heart-rending
cries and piteous lamentations. But, mastering himself
with a supreme effort, he consigned to the flames the
mortal remains of the valiant Jatayu, faithful unto death,
and plunged into the deep woods in search of Sita.

" By and by, they fell in with a fierce Rakshasa, Ka-
bandha by name, hideously deformed, and frightful to

VALMfKI AND NARABA JJ

behold. Him, B&ina slew and his vast bulk threw into
the fire ; and the demon, purified of his sins by the touch
of the Holy One, resumed his place among the Gandhar-
vas. But, ere his departure, he informed B&ina of a
woman-ascetic that lived not far off, Sabari by name, well
versed in the mysteries of pharma and a worthy exponent
thereof. ' Go unto her, my Lord ' prayed Kabandha ;
and unto her hermitage R£ma took his weary way. He
had come down on Earth to destroy the evil forces that
barred the path of his devotees to his feet and radiant
looked he in the pride of his youth and might. Warm
welcome did Sabari extend unto Rama ; and directed by
her, he reached the shores of Lake Pamp&.

" There he fell in with Hanum&n, a monkey, who
introduced him to his master Sugrlva. And R&ma re-
lated unto him all his griefs and all his misfortunes ;
whereat, Sugriva's heart was glad, in that heaven sent
him a companion in misery, whose valor and prowess
seemed irresistible. The two swore eternal friendship
and faithful, while the God of Fire bore witness to it.

" ' How did this come about ? ' asked R&ma of his
newly-made friend l the blood-feud between you and your
brother?'; and Sugriva acquainted him with the sad story.
* Now, will I slay you that brother of thine, even VAli,'
cried out R&ma ; and he swore it by a mighty oath. Then
Sugriva spoke to him of the unequalled strength of V&li
and his fierce valor, the terror of gods and men, Asuras and
BAkshasas ; and half in jest, he cast his eyes upon a huge
skeleton that lay hard by and said, l This was once
Pundubhi, the Asura ; and V£li kicked it here from
Kishkindha, where he slew the braggart ' A curious
smile played over the features of R£ma — a smile of pity
at Sugrtva's distrust of his might and at the trivial
task set upon him to test it ; and he gave it a light
kick with his toe that sent it flying twenty leagues off.
Then, to make assurance doubly sure, he loosened a shaft
from his bow, that cleft seven towering S&la trees, pierced

12 BAL.AKANDA

through a mighty mountain beyond, and stayed not its
course until it ran through the seven regions beneath the
Earth and came back to its master.

" Sugriva doubted no more ; his eyes were opened and
his spirits rose ; and with a light heart and joyful mien,
he took his way to the Kishkindha cave, and the princes
along with him. Stationing himself before it, he gave
forth from his broad and tawny chest a leonine roar that
shook the hills around. Thereat, Vali rushed out in mad
fury, but was stayed by his wife T&ra, whose fears he
managed to allay. And in the fierce tight that ensued,
Rama's shaft cleft his mighty heart in twain. Thus did
Rama fulfil his promise to Sugriva, and seat the weary
exile on his brother's throne.

"In hot haste did Sugriva send for all the monkeys
under the Sun and for their chiefs, and despatched them
North and South, East and West, in search of Sita.

" Of those that proceeded South, was Hanuruan, the
pride and glory of his race He heard from Sampati, the
Vulture, that Sita was in Lanka, held there in durance
vile by the infamous R&vana ; and with a tremendous leap,
he vaulted sheer over the two hundred leagues of roaring
waters that lay between.

" Landing on the sea-girt isle where the dread Havana
held his royal sway, he came upon Sita in the Asoka
grove, her heart far away over the wide waters and with
her lord. With her he had speech, and showed unto her
his credentials, the ring given him by her lord. He
related unto her all that befell Rama meanwhile. ' Grieve
not, noble lady,' be exclaimed, 'your lord spares no
pains to come to you ; soon, sooner than you think, will
you see him here.' And half in sport, he shattered to
pieces the huge ornamental gateway of that vast pleasure-
garden.

"Thereat, came against him, five mighty captains of
hosts, and close upon their heels, seven sons of counsellors,
whom he made short work of ; then, Aksha, the valiant

VALMlKI AND NARAJ)A 13

son of R&vana, whom he reduced to a shapeless mass ;
and in the end, allowed himself to be bound by the Brah-
m&stra of Tndrajit. Thanks to the boon conferred on
him by the Lotus-born One, he freed himself therefrom ;
but, desirous to see R&vana face to face and have speech
with him, he chose to appear as if still in bonds, and
calmly put up with the insults of his captors, who
dragged him in triumph before their lord. His ruse was
successful ; he had the pleasure of bearding the lion in his
den and failed not to give him a piece of his mind and
that freely. He then burnt the town with hostile flame,
all except where S!ta sat and flew back on the wings of
speed to carry the welcome tidings to the expectant ears
of his master. Soon stood he before the high-souled One,
went round him reverently and cried out, ' Found ! These
eyes were erstwhile blessed with the sight of my mother,
Site.1

" The princes lost no time in reaching the shores of the
dark Ocean and along with them Sugriva and his countless
hosts. R£rna called upon the Lord of Waters to come
unto him, but he came not ; whereat he was wroth and
with his shafts, bright and tierce as the noonday Sun, he
shook the mighty Ocean to its very depths. Then the heart
of the Monarch of the Deep quaked within him , he laid his
head at the feet of Rama and implored pardon. And at
his advice, Rama caused the monkey chief, Nala, to lay
a bridge across the fathomless waters. Over it they
crossed to the island-home of R£vana and him did R&ma
slay in dire battle.

Now was Sita once more his own. But, sad was his
heart and cruel shame held him back ; for, had she not
dwelt with the Rakshasa, ever so many months ? Would
not the cruel World point its finger of scorn at him and
cry, ' Lo ! he has taken her back unto him ; and the vile
R&vana laid his unclean hands on her and had her with
him long enough.' So, he spoke to her bitter words and
sharp, in the hearing of the assembled hosts. And, cut

14 BALAKAJJDA

to the heart, Slta, chaste as Chastity and pure as driven
snow, brooked it not, but consigned her fair body unto
the affrighted flames. The God of Fire bore her back in
hot haste and swore her spotless and unsullied, by all he
held sacred. Gladness filled the heart of B&ina and his
face shone bright ; the three worlds rejoiced thereat,
animate and inanimate, men and gods, saints and sages,
and lauded to the skies the glorious deed of Eama.
Vibhlshana, the brother of R£vana, was crowned king of
Lanka in his place ; and, his stupendous work accom-
plished, Emma's heart was relieved of a load of anxiety
and danced with joy. The Gods, one and all, showered
their choicest boons upon him, through which he raised
to life his faithful monkeys that fell m battle.

" Then, with his friends and followers, did he turn his
face towards A.y6dhya, and was conveyed thereto in the
swift-coursing Pushpaka, the magic air-car of Kubdra.
Making a halt at the hermitage of the holy Bharadv^ja,
he sent Hanuman before him to announce his return to
his brother Bharata. After a while, he resumed his
journey and beguiling the way by recounting his adven-
tures in the wild woods, soon reached Nandigr&ma."

u There the brothers put away the matted locks and
lowly habiliments of recluses ; and It&rna, pure and
stainless, welcomed Sita to his heart and took his place
upon his father's throne.

" Under his benign rule, the people are rich in flocks and
herds. Their homes resound with the joyous laughter of
happy children. Famine and disease are strangers to the
land. Each order of society goes through its round of
duties cheerfully and lacks not the means to do it.
Their lives know no calamity, public or private. No
one suffers the pangs of hunger nor eats his heart out
with grief. His subjects are rich in all the joys that
boundless wealth can give and are blessed with perfect
health and sweet content. No father is doomed to see
his son die before his eyes. Wives never outlive their

VALMIKI AND NARAJJA ig

husbands nor suffer the cruel shame of widowhood, but
pass their days in loving service to their lords. His
subjects are immune from all perils through wind or wave,
fire or fever. Thieves and robbers, hunger and want, are
things unknown during the rule of R&ma. Town and
hamlet, village and city, are amply rich in corn and
wealth. And all are as happy and content as in the
Krlta yuga, the Golden Age of the world.
» " Horse-sacrifices without number will he perform,
at which he will give away to Br&hamanas vast quanti-
ties of gold and gems and countless heads of cattle.
Hundreds and thousands of royal houses will he found,
such as Kamarftpa, K£nyakubja, and others too numerous
to mention. He will see that the four orders of society
are secured in their rights and privileges and discharge
their duties to their very best. The years of B&ma's
reign on earth are ten thousand and hundreds ten. And
then, in the fulness of time, will he go back to his seat m
the highest Heavens.

This record of Rama's life purifies the heart of men,
destroys their sins and confers supreme merit. Hence
the wise hold it in equal reverence with the Holy Writ ;
and he who reads it with a devout heart, is freed from
sin of every kind. A long and happy life is his portion in
the world of men ; and when he goes away from it, he is
a welcome guest in the World of G-ods and is held in high
honor among them, yea, his kith and kin.

" Should a Br£hmana read it, gift of speech is his
meed, and wisdom equalled by none. Should one of the
Warrior race read it, the wide Earth and all it contains
owns his sway. Should a Vaisya read it, merchant-
princes pay homage to him , nay, should a Sfidra happen
to hear it read, he shall win honor and glory among his
kind."

CHAPTEE II

HOW VALMiKI CAME TO COMPOSE THE RAMAYANA.

He ceased; and V&hnlki, the soul of righteousness, list*
ened in awe and reverence ; himself a speaker of no
mean ability, he spoke to N&rada out of a full heart*
UO! thou of inscrutable might! well hast thou spoken
and marvellously ; " and his disciples were not behind him
in their glowing praises of the Divine Sage.

Later on, when Nkrada rose to go, VAlmlki offered unto
him reverent worship.

" Have I your leave to go *> " said Narada.

u As my lord willeth," replied the grateful host , and
the wise One resumed his aerial course towards the
Heavenly Spheres.

V&lruiki spent an hour or two in his cottage, after his
guest left it, his thoughts absorbed in the eventful con-
versation of the morn. All at once he found that it was
high time for the midday bath and started for the lovely
not far remote from the Ganga.

The crystal waters of the murmuring brook caught his
heart and turning to the faithful disciple that waited
upon him, he exclaimed, tk Seest thou yon stream,
Bharadvkja, the pebbly beach carpeted with soft -sand
right up to the water's edge, with pleasant fords and neat ?
The smooth pellucid waters remind me of the hearts of
good men, calm and unruffled. This is a pure spot and
holy ; put down thy waier jar here and hand me my
bathing-dress of bark, for, here will I bathe. True, the
sacred Gang& is not far off ; but Tamas& is so charming
to-day, and I fear we are already behind time for the
midday prayers."

HOW VALMlKI CAME TO COMPOSE THE BAMiYAHA 17

The disciple bowed in revereat assent and with a ready
hand offered unto his master his dress of bark ; for, he
regarded himself as supremely blessed in being allowed to
serve the Holy One. Valmlki took it from him and with
his senses under restraint, penetrated into the dark woods
around, seeking for a suitable spot to bathe and meditate
upon the Lord of All.

Not far from him, a pair of curlews, cock and hen, were
disporting themselves merrily, in the best of health and
spirits, singing sweetly the while ; when, all at once, a
fowler, the relentless foe of every innocent bird and beast,
sent his arrow right into the heart of the cock, all ignoring
the presence of the Holy One who was looking on. Down
fell the fated bird, at the feet, as it were, of the horrified
Valmlki and wallowed m its life-blood. With crest of
golden hue and wings outspread, it was taken all un-
awares, mad with love and in the very act of enjoying
itself with its mate. And at the sight of her lord and
love, now rolling in the dust in the agonies of death,
the wretched hen, shrieked a long and bitter cry, rendered
all the more so, in that the flames of her love were as
yet unquenched.

Valmlki, the soul of boundless compassion and justice,
was filled with indescribable pity towards the poor hen,
now hopelessly disconsolate. " A cruel act this and
unnatural," cried he, " even fora hardened hunter. How
could one have the heart to strike to death a poor bird,
and that in the sweet embraces of love, with the fervent
kisses of its mate still warm on its lips ?"

The poor victim before his eyes roused the self-con-
tained sage to ungovernable wrath and from his uncon-
scious lips shot forth a mighty curse.

" Hapless wretch ! may'st thou, for long years to come,
never find a spot in this wide world to rest thy weary
head. Didst thou not slay a lovely and harmless curlew,
that was blind with passion and in the very arms of his
love."

3348 - 3

18 BALAKAgDA

He spoke and paused ; a dire misgiving came over his
heart and he said to himself. " Passing strange ! How
came I, of subdued passions and serene heart, to speak
words of such dread import, that rob me of my hard-
earned spiritual might ?"

But, even as he brooded over it, a light broke upon his
mind and he exclaimed to Bharadvaja. "My heart was
now wrung with pity and grief at the miserable fate that
overtook the poor bird, when, these wild words of doom
broke out from my unconscious lips ; but lo ! they are
arranged in equal lines ot even feet, perfect and flawless,
admirably adapted to be sung or played. Well, this
shall confer undying fame on me and never shall it
prove otherwise."

Bharadvaja listened to him in awe and wonder — the Holy
One, whose powers for good or evil were almost boundless
— and softly repeated the words to himself, whereat his
master was mightily pleased.

Then Valmiki had his lojig delayed bath and went
through his prayers. All slowly he wended his way back
to the hermitage, his thoughts still engrossed with his
prophetic words, — the marvellous verse that rose unbidden
to his lips and bore a terrible curse in its bosom.
Bharadvaja, profoundly learned, yet lowly of heart, fol-
lowed him at an humble distance with the water-jar on his
shoulders, the pitcher brimming over with the pure fresh
waters of the rill. Soon they reached the hermitage and
the master discoursed to his disciples awhile on themes
high and holy ; but his thoughts were far away and with
his utterance of the morning.

Then there came unto him in his calm retreat, the Four-
faced One, Brahma, Father of the Earth and the Skies,
the Supreme Ruler and Fashioner of countless systems.
True, he could, from his seat on high, cause the holy
record of R&rn&'s deeds to reach the ears and the hearts
of men ; but, for certain reasons of his own, he chose the

HOW VALMlKI CAME TO COMPOSE THE BAMAYAgA 19

fortunate V&lmiki as a fitting instrument of that grand
service to Humanity.

Up sprang V&lmlki in wondering awe to welcome his
Divine Guest of radiant presence ; laid his head at his feet
and duly offered unto him the rites of hospitality in all
humility and reverence.

The Omniscient One accepted the seat of honor offered
him, made kind enquiries about the welfare of his host
and bade him sit nigh, which he did. But his thoughts
ever ran upon the strange events of the day.

" Alas ! " said he to himself, " how did the wretch bring
himself to harm the innocent things, so sweet of voice and
so entirely absorbed in their love as to be oblivious to
everything around ? He shrank not from the cruel deed
and had caused me to lose my temper and commit an act
of folly that had robbed me of my haid-won merit."

And he went on unconsciously repeating to himself
the strange words that escaped his lips that eventful
morn.

A curious smile lit the features of the Lotus -born One, —
a smile of kindly pity in that the sage had not as yet
divined the source of his inspiration.

" Know you not " said he, in accents of liquid melody
" that it was at my direction that Sarasvatl, the Goddess
of Speech, uttered through your lips the seeming curse ?
The words that cause your innocent heart a world of
anxiety shall bring unto you boundless fame. Doubt no
more, but give unto the world the story of Rama, even
as you have heard it from my son Narada. What nobler
subject for your poem than Sri Ramachandra, the Divine
hero, the soul of righteousness, the perfect embodiment
of all that is good and great and the director of men's
thoughts, words, deeds in the light of their Karma ?

" Nothing that relates to any of the actors in that great
world-drama shall escape thy all-seeing eye — R&ma,
Lakshmana, Slt&, men and monkeys, gods and Eakshasas,

20 BALAKAgDA

their acts, their words, nay their very thoughts known or
secret. Nothing that comes out of your mouth, consci-
ously or otherwise, shall prove othei than true. Sing thou
a poem that shall charm away the hearts of men, perfect
in its rhythm and melodious in its flow. The cloud-cap-
ped mountains, the swift-coursing rivers, and all created
things shall pass away and be as naught. But your noble
song shall outlive them and never fade from the hearts
of men, And as long as the record of B&ma's life holds
sway over the hearts of men, so long shall you sit by me
in iny hightest heaven." He spoke and was seen no
more among them,

And the sage sat still in hushed awe and silent amaze,
and his disciples along with him , then all at once they
broke forth into melodious song, reciting again and again
the sweet verse ' M&nishada,' perfect in rhythm and
faultless in metre ; and so sung and recited by those
disciples of his, grown giey in sacred lore, its fame grew
apace in the world of men.

" Now" said Valinlki 4' shall I sing the Life of Rama,
yea, the whole of it, in such verses as these."

Long and deeply did he ponder over it and gave to a
grateful world the Grand Epic. Sung in diverse measures ;
of even feet and accents , grand ID its style and chaste and
polished in its diction ; simple, yet profoundly suggestive ,
the mighty genius of the immortal Vftlinlki has pre-
served for all Eternity the glorious deeds of the Divine
Man, Sri Eamachandra, in countless verses as beautiful
and perfect as the one that was spoken through his lips by
the Goddess of Speech. Listen ye to the noble poem
1 The Fall of Havana,' sung by the holy sage who gave
unto posterity the Life of the noblest of men, R&ghava.
No defect of style or idiom, grammar or diction mars its
perfect beauty. Sweet and melodious of flow, the sound
is a perfect echo to the sense.

CHAPTER III.

HOW THE RAMAYAgA WAS COMPOSED.

V&lmlki, the soul of righteousness, had from N&rada but
a bare outline of the life and deeds of Sri Ramaohandra
of mighty intellect — a wonderful narrative, truly, in that
it realises the Purush&rthas for those that hear it
recited. But he did not stop there ; he would know it
more fully, in all its details and applied himself to the
task.

Duly purifying himself by sipping consecrated water,
he took his seat on the sacred grass spread with their
ends towards the East. He reverenced in spirit his
Divine Teacher and began his work, aided therein by the
superhuman powers conferred on him by Brahma.

Then there unfolded themselves before his inner eye,
picture after picture of old times and events— Rama,
Lakshmana and Slt&, Dasaratha, his queens and his
subjects, as they lived and moved, laughed or cried ; their
joys and griefs ; their friendships and enmities , whatever
befell Rima, Lakshmana and Slta, while they sojourned
in the wild woods and later on ; all these and much more
did he see, plain and clear, perfect down to the minutest
details, even as a fruit within his finger's clasp. Every-
thing was even as N&rada had related it to him. His face
and form shone bright as he Jost himself m the delightful
contemplation of the divine perfections of Sri R&ma , with
the scenes of his life before his eyes, he set himself to
compose the Grand Epic, the R&m&yana. The shores of
the Ocean are strewed with shells, seaweed and such like
trifles thrown up from its bosom ; but in its mighty depths
lie concealed from human view priceless treasures and rare.
Even so, of the four aims of life, Pleasure and Wealth lie
on its surface, while J)harma and M6ksha rest at the

22 BALAKANDA

bottom. The music of the verses arrests the ear, while the
sense charms the heart; and it proclaims for all time, to
the devout soul, the countless glories of the Supreme One,
the end and aim of all World-scriptures.

In the first six books of his immortal Epic, V&lmiki
describes the coming down into our mortal world of the
Lord Vishnu, in merciful response to the earnest prayers
of the Shining Ones ; his heroic worth ; his wonderful
strength and fortitude , his kindness to every living being,
his unequalled popularity ; his sweet patience that nothing
can ruffle ; his gentleness and his constant truth , many
a tale and legend old from the lips of Visv£mitra, when
the princes sojourned with him; how at Janaka's royal
hall Rama broke to pieces the mighty bow of Mahadeva,
that none could bend ; the marriage of the sons of
Dasaratha ; the high talk between Sri Eama and Rama of
the Axe.

The rare excellences of Kama that eminently fitted him
for the office of Prince-Regent ; the gorgeous preparations
made by JJasaratha for his coronation ; how the black-
hearted Kaikeyi frustrated it and caused R&ma to be
exiled to the forest ; the poignant grief of l>asaratha and
his death in consequence ; the heart-rending scene when
R£ma took leave of the people ; how he went away
un perceived from among those that followed him a long
way ; how he met GKiha on the bank of Gang& and
persuaded his charioteer Sumantra to return to Ayodhy& ;
how they crossed the river and sought Bharadvaja in his
forest abode ; how, through his directions, Rama had a
lovely cottage built on the sides of Chitrakuta and spent
happy days , how Bharata came upon him there and
earnestly prayed him to come back unto his own ; how he
received the sad news of his father's death and offered
libations of water unto his manes ; how he gave his sandals
unto Bharata and prevailed upon him to go back ; how
Bharata had them crowned and ruled in their name at
Nandigr&rna.

HOW THE RAMAYAfiA WAS COMPOSED 23

How R£ma penetrated thereafter into the dark depths
of Pandaka and slew Vir£dha ; how they came unto the
hermitage of Anasftya, who presented Slta, with a sandal
paste and unguents of rare virtue ; how Rama, paid his
respects to Sarabhanga, Agastya, Sutlkshna and Jat&yu
and took up his abode at Pachhavatl ; how the Rakshasl
SftrpanakM came upon them there and how Lakshmana
mutilated her of her nose and ears ; how he slew, m fierce
fight, Khara, pftshana and Trisiras that came to avenge
her , how R&vana came over from Lanka at the news,
decoyed Rarna and Lakshmana through the wily Marlcha
and carried away Slta , how Rama slew Marlcha and
raved at the loss of his wife ; the death of Jat&yus ; how
the brothers came upon Kabandha who directed them
unto Sabarl, how they reached the shores of the Lake
Parnpa and from there proceeded to the hill of Rishya-
muka, where they made the acquaintance of Sugrlva ;
how RJma sware friendship with him and convinced him
of his might ; how Sugrlva fought his brother V&li ; how
Rama slew the latter during the combat ; the wild laments
of T&ra ; the installation of Sugrlva ; R&ma's sojourn at
the Prasravana hill during the rains ; how his wrath
blazed forth against Sugrlva, who thereupon hastened to
gather his countless hosts and despatched them to all
quarters of the Earth, with minute description of every
part of the same ; how Rama entrusted Hanuman with
his Signet Ring ; how the monkeys lost their way into
the cave of Riksha , how they resolved to starve them-
selves to death ; their meeting with Sampati, the vulture,
upon whose information, Hanum&n took a leap across the
sea, from the Mahendra mountains ; how he met Main&ka
on his way and slew Sirnhik& ; how he landed at nightfall
on Mount Malaya, in Lanka, and took counsel with
himself , how he came upon R&vana sleeping in his aerial
car, Pushpaka, and upon his wives in the drinking-saloon ;
how he sought out Slta in the As6ka grove and gave her
R&ma's token ; how R£vana persecuted her with his love ;

24 BALAKA^DA

how the R&kshasl women threatened Slt&; how JrijatA
related unto her the dream she had ; how Hanum&n
received from Slt& her crest-jewel and destroyed the grove ;
how the affrighted women-guards took up the news to
B&vana; how Hanum&n slew the hosts sent against him
and became a willing captive to the Brahm&stra of Jndrajit ;
how he set the city on fire and roared for very joy ; how
he rejoined his companions and destroyed the honey-grove ;
bow he gave his lady's token to R&ma and consoled him;
how EAma proceeded with his forces to the shores of he
ocean ; how he promised refuge unto Vibhishana ; how he
caused Nala, the monkey, to throw a bridge across the
mighty deep and led his hosts over it to Lankk's isle ;
how he laid siege to it at night and aided therein by the
counsels of Viblshana, laid low in fierce battle Indrajit,
Kumbakharna, R&vana and the other R&kshasa heioes;
how he took back Slt£ and had Vibhishana ci owned as
king of Lank&; how he went back to Ayodhy& in the
magic car, Pushpaka, and met his brother Bharata on the
way ; and how he was crowned king and sent back to
their homes his countless friends and allies that came to
the capital to be present on the happy occasion.

And in the Uttarakanda has the poet described the
coming years of B&ma ; his golden rule ; how he cast
away his queen to avoid popular censure , and everything
that was to befall him in the unknown future.

CHAPTER IV.

KUSA AND LAVA SING THE RAMAYANA BEFORE RAMA.

V&lmlki, the prince of poets, composed the Life of
B&m&, when he was reigning at Ayodhya, after his
terrible wars with R&vana ; and the Seer's eye bestowed
on him by the Lotus-born One, aided him in that grand
work of flawless diction.

The seven cantos are divided into 500 chapters, and
contain 24,000 verses, (the Uttarakancia included). flhe
Holy One, out of his matchless wisdom, included in it
every thing that befell B&ma in the distant past or was to
in the remote future.

Having brought the tale to an end, he cast about for
some one who would commit it to memory and carry it to
the ears of men. As he thus mused and prayed to the
Giver of all good to send him one who would accomplish
his purpose, there came unto him two disciples, Kusa and
Lava by name, clad in the garb of hermits, but princes by
birth, and reverently touched his feet.

The twins had been brought up under his watchful
care and were dear unto his heart ; of sweet voice and
melodious, they were gifted with a marvellous faculty of
retentiveness , thorough masters of the Holy Writ and its
branches, they were skilled in every art and science, lay
or clerical , steadfast in righteousness and strong of heart,
they were chosen by Valmlki as fit instruments of his
noble purpose and unto these he taught his Great Epic,
which he named c K&m&yana ' or 4 Slt£ Chantra ' or
' Paulastya Vadha.' — a mighty repository of the priceless
wisdom enshrined in the V6das. Sweet to recite and
sweeter to sing, it gives perfect expression to every
sentiment that moves the human breast — love, heroism,
disgust, terror, pathos, wonder, mirth, calm, and fear.

3348 4

26 BALAKANDA

rl hey stored it within their hearts and in obedience to
the dictates of their master, sang it to large concourses
of Brahrnanas and warriors, sages and saints, in the three
kinds of measure and to the sweet accompaniment of
musical instruments. Divinely skilled m the science and
art of song, golden-throated, equally adept at every musical
instrument, they were thoroughly conversant with the
origin and nature of notes, scales and pitches, and with
the complex science of expression. Of surpassing love-
liness, faultless in form and feature, they were the living
counterparts of Sri B&machandra himself.

Through many a land they travelled and sang to many
an audience; and on one occasion, before the sages that
were enjoying their well-earned rest during the intervals
of the Horse-sacrifice celebrated by Kama. With streaming
eyes and ravished hearts did the Holy Ones listen to the
recital and roused to the highest pitch of admiration,
applauded them to the echo. Strangers to guile and envy,
the simple souls praised in no mean terms the noble
poem, the gifted author and the incomparable singers.

" What charming music ! what sweetness and melody of
verse ! And then, the vividness of narration ! We seem to
live aud move among old times and scenes long gone by."

The brothers themselves seemed to feel the sacred
thirst of fame and excelling their previous efforts, they
took their highest pitch and sang away the hearts of the
listeners ; for, the sound was an echo to the sense. And
one among them rose up and made the singers a present
of his waterpot ; and another, no mean connoissieur of the
noble art of poetry and music, gave them his hermit dress
of bark.

Thus, many a time and oft, did these boys recite it in
crowded halls and broad streets, in sacred groves and
sacrificial grounds *

" A rare and noble epic this, the Bam&yana " cried
the hearers " of honeyed verses and faultless diction,

KUSA AND LAVA SING THE BAMAYAfiA BEFORE RAMA 27

beautifully adapted to music, vocal or instrumental and
eharmmg to hear , begun and finished according to the
best canons of the art, the most exacting critic cannot
praise it too highly ; the first of its kind and an unap-
proachable ideal for all time to come ; the best model for
all future poets , the thrice-distilled Essence of the Holy
Scriptures , the surest giver of health and happiness,
length of years and prosperity, to all who read or listen
to it. And proficients as ye are in every style of music,
marvellously have ye sung it."

It chanced one day that Bharata, the brother of Eama,
heard them recite and failed not to inform the king of
it. Kaghava, the mightiest of men, invited the noble twins
to the palace and showed unto them due respect ; seated
on the gem-encrusted throne of gold brought down by his
sire from the high heaven of Indra and surrounded by his
loving brothers and faithful ministers, he gazed long and
fondly on the boys who were the exact images of himself
and exclaimed to his wondering brothers. " Mark you
the radiant glory that plays around them ? Liker Gods
than men ! And the poem they recite, how wonderful in
its suggestiveness ' Listen we to it !"

And putting away all cares from his heart, he prepared
himself to listen and directed the boys to commence.
With voices of perfect accord and entrancing sweet-
ness, faultless in note and measure, the brothers sang
in melodious strains the following poem ; and such the
perfectness of expression and delicacy of execution, that
the hearers followed them with their hearts and ears ,
and such the marvellous power of their song, that an
indescribable sense of bliss gradually stole over them and
pervaded their frame and every sense and faculty of
theirs— strange, overpowering and almost painful in its
intensity.

Then R&ma addressed himself to those around him
and said " Behold these young asceties, of kingly form
and mien ! Bare singers they are and of mighty spiritual

28 B AL AK AgD A

energy withal. And the noble poetn they recite, how
sweet and solacing to my wounded heart, reft of my
beloved ! Fail not to accord it attention meet."

The boy-hermits, thus directed by the World-honored,
set about to sing the Epic, in the M&rgi style of music ;
the soul-entrancing strains failed not to draw B&ina from
his lofty throne, to take his seat among the audience
that he might better hear the gifted twins. Soon was he
lost to everything around him and lived and moved but
in the no distant past.

CHAPTER V.

AY6BHYA.

From the far-off times of Manu, the Divine Ruler, the
mighty kings of the line of Ikshwaku held victorious and
undisputed sway over the broad Earth and the seven
islands that guard it around.

Of their race came king Sagara, at whose high command
was dug the Ocean, dark and deep, by his sixty thousand
sons that thronged around him as he inarched along.

And this grand Epic, the R&mayana, of immortal fame,
smgr the lives and deedb ot those mighty men of old.
The devout reader thereof secures the four Aims of Life
— Righteousness, Wealth, Happiness and Liberation.
So gi\e ear unto it with hearts free from Envy's taint.

The broad realms of Kosala extend far away on either
banks of the Sarayft. Rich in the wealth of flocks and
herds, fertile fields and broad pastures, it forms the happy
home of countless millions

And of that kingdom is Ayodhya the capital, famed
of old through all the wrorlds, and fashioned in ages past
by the royal hand of the Divine Manu.

Built on it le\el stretch of ground, \\ell-watered and
fertile, lovely groves adorn it arid broad fields, where
\\aves the golden corn.

Excellent roads, lined with branching trees, connect
it with every part of the world. Her lofty walls measure
twelve leagues from end to end and three from side to
side. High are her ramparts and massive and lined
with, numerous guns and every death-dealing engine ever
invented by man's fertitle brain, arid all around them,
moats wide and deep. The city gates are large and strong
and of exquisite workmanship ; and the impregnable
fortifications justify its name, Ay6dhy&.

30 BALAKAgDA

The high roads, planned perfectly straight unto the
very gates of the city, are ever kept clean and well watered,
and strewed with fragrant flowers. Laid out in even
squares like a chess board, the broad and well kept roads
branch out from the royal homes that grace the centre of
the town.

Long lines of palatial shops adorn the merchant
quarters, stored with the rarest works of nature and of art.

Charming villas and pleasure-grounds peep out from
every lovely hill and eminence. Splendid mansions,
flashing with gold and gems, rise in goodly row and
meet the eye at every turn. Mumerous flags and banners
gaily wave over the roofs of the towering houses built on
lofty platforms and gives one the idea of the radiant
aerial cars of the happy ones who have won the abodes
of the gods by the force of their religious merit.

.Rich is it in horses and elephants, sheep and o\en,
mules and camels. From every street are wafted to the
ear the sweet sounds of lute or flute, drum or tabret, fife
or clarion, Vina or Sit&r. It is the happy home of bards
and minstrels, poets and genealogists, sculptors and
architects ; and in the streets you are jostled at every
step by the teachers of the art of dance arid song, by the
envoys of foreign kings and tributary princes and
by princely merchants from far off lands, that come there
to buy and sell. No art nor science, lay or otherwise,
but finds there its best and brightest exponent and
highest authority.

And Br&hmanas, straight of speech and pure of heart,
bless the city with their presence and form the living
stones in the Guardian Wall of Humanity. Profoundly
versed in all the sacred lore, they ever tend the Fires
and keep the observances ; and in self-restraint and holy
fervor, rank with the saintly Vasishtha and the like.

Great Car-warriors and god-like heroes, skilled in every
art of war and chase, keep the city from the foe. With
sharp weapons, but more often with their strong hands.

A Y 6 B H Y A 31

they rid the woods of many a wild beast, lion and tiger,
boar and bear. Masters of every weapon, human and
divine, they never strike the solitary foeman or the flying
one ; they never attack any one from behind nor harm the
only scion of his race.

And, over this best and fairest of cities reigned 13asa-
ratha, even as the Great Indra holds high sway over the
Regions of the Gods.

CHAPTER VI.

BASARATHA.

And from this city, did king !Qasaratha reign over his
people, wisely and well, even as Manu, the Divine Ruler
of men.

Wonderfully strong and hardy, he combined in himself
the utmost grace and beauty of form. With his senses
under perfect restraint and of subdued self, his innate
glory was but thinly veiled by his vesture of flesh.

He was one of the noblest kings that ever reigned, an
Atiratha among those that came of the mighty line of
Ikshvaku. He was the terror of his foes and the joy of
his friends and subjects , and his name and fame was a
household word in all the worlds, high and low.

They that seek a saint laud him for holiness of life and
spiritual fervor, and in his untold wealth of corn and
grain, gold and gems, silk and wool, he rivalled Indra,
the Monarch of the Gods or KubSra, the Lord of Eiches.
Profoundly conversant with every art and science of
his age, lay or clerical, his joy lived in the weal of his
kingdom. By liberal gifts, he attracted to himself the
best and brightest of the land in the arts of war or
peace , ever on the watch for an opportunity to extend
his dominions, enlarge his armaments and increase the
strength of his fortresses and garrisons, he was a past
master of kingcraft and his schemes always read into
the far future and anticipated the results.

Numerous sacrifices did he celebrate ; and he never tired
of providing for the welfare and comfort of his subjects,
by countless works of public utility or recreation. Straight
of heart and truthful of speech, he ever pursued the four
Aims of Life at the right time and without clash. In
a word, Indra the Mighty, ruled not over his Heavenly
Realm with greater glory or ability.

EA8AKATHA 33

And they to whom it was given to reside in that best
of cities, were ever just and happy, generous and broad-
hearted, truth-speaking and contented and well versed in
every traditional lore and legend. You may search the
city from end to end and never come across any one of
limited means, poor in his stores of gram and corn, horses
and cattle , for, poverty was a thing unknown among
them. Nor can you see any one but was dressed m gar-
ments bright and clean and was adorned with ear-rings
and necklaces, wreath and garland, perfumes and flowers,
chain and bracelet. An atheist or an unlettered man or
one of cruel instincts or a sensualist, or an Egoist
was a sight unknown in that fair capital of Dasaxatha.
There was none who put his love of lucre before self
and duty, father and mother, wife and child, brother and
riend. All were godly in spirit, self-controlled, of clean
lives and generous impulses and like unto the sages of
yore in the utter parity of their lives. Nor could you
lay your linger upon any one who was hunger-worn or
low-spirited or gloomy of soul or mean of nature. Nor
could your eye rest upon any one who cast longing looks
on his neighbour's goods or goodly wife. Nor was the
place deiiled by a thief or a liar or an envious man, or a
deformed person or ugly. Nor did the walls shelter
any who was not the soul of loyalty , nor any one who
knew not the means to secure his happiness here and
hereafter, nor any one who sacrificed not to the Gocts
and to the Holy Fires.

The Brahmands there, embodied in themselves the
loftiest ideals of the nation and m their rigid discharge
of their complicated round of duties, led the wa}? for the
other classes to follow, studying and teaching, giving
and receiving, undented by any sm that attaches
thereunto. They counted among them none who did
not tend the Holy Fires nor keep the observances ;
nor any one who had not mastered the V6das and its six
branches.

3348-

34 BALAKAgDA

The other orders of society were ever brave, truthful
and righteous, kind and hospitable to the wayworn and
the homeless, devout and reverential unto the Beings on
high ; ever grateful for kindnesses done and received,
their days were long and happy, in the midst of their
friends and relations, wives and children, sons and grand-
sons, even unto the furthest remove.

The warrior caste was ever fain to render due obedience
to the counsel and behest of the Br&hmanas ; the Vaisyas
were proud to honor and obey the ruling class ; and the
SAdras, the tillers of the soil, never swerved from their
rule of life, but ever offered humble and cheerful service
to their superiors.

Brave men and true ever kept watch and ward over the
place ; frank and open as a child, yet of terrible might ;
quick to feel and swift to retaliate , adepts in the use
of every weapon and grown grey m the art of war, they
were ' the heroes of a hundred fights/ And even as a
lofty mountain-cave guarded by fierce lions, was this fair
city rendered unassailable through the lion-hearted veter-
ans, who fought and won, or lay with faces grim, turned
still in death towards the despised foe. Such his troops.

Horses had he, millions of them, of noblest breed, drawn
from the mountain fastnesses of B&hllka, K£mbh6ja or
Van&yu or from the sandy wastes of Sindh. Matchless
they stood for grace and speed, even as the Ucchaisravas,
the horse that Indra bestrides.

The forests of the Vindhya. and the heights of the
Himalaya supplied him with rare elephants. Of the
stock of Airavata they came, of Mah£padma, of Anjana
and of V&mana. Of vast bulk and height, they were ever
m rut, like hills in motion. Bhadra, Mandra, Mriga ;
Bhadra Mandra, Bhadra Mriga, and Mriga Mandra, every
species was represented in his stables.

The terror of his well-appointed army allowed no enemy
to approach within leagues of his capital and made it
worthy of the name she bore — " The Impregnable. "

2ASABATHA 35

And like unto Indra in might and glory, or even as the
silvery Moon among the distant stars, did Dasaratha,
the unconquered, rule over that fair Maiden City, strong
in its fortifications and garrisons, and bright with its
noble buildings and nobler men.

CHAPTER VII.

1)ASARA3?HA'S MINISTERS.

Ministers, eight in number, assisted the wise and war-
like monarch in the government of his vast empire —
Dhrishti, Jayanta, Vrjaya, Siddh&rtha, Arthas&dhaka,
As6ka, Mantrapala and Sumantra , Vasishtha and V&ma-
d6va were his spiritual guides, while Jab&li and the rest
took their place among his counsellors.

They were excellent readers of character, iaithful arid
true , their thoughts, words and deeds ever in perfect
accord ; of subdued senses , ol large private means , gifted
with extraordinary intelligence , sweet-spoken , of honest
fame and true to their promises even unto death , of un-
surpassed valor and fortitude , they over had their eye on
everything that tended to the best interests of their
master and was dear to his heart. Their time, their
talents and their energies were devoted to he affairs of
the state and they discharged their trust thoroughly and
efficiently. Well-versed in the intricate science and art
of polity, they would sooner die than stoop to a mean
action or an unjust one. Famed for their never-failing
patience and spiritual might, they would not utter an un-
truth from motives of anger or love or gam. Of consider-
able tact and knowledge of the world, they acquainted
themselves through their spies with everything that took
place in their country or abroad — past, present or in con-
templation. Of well-tried friendship, they dealt out
justice swift and meet, be it son or stranger, friend or foe.

Ever law-abiding, they safe-guarded the interests of
the good and the righteous ; their hand was ever heavy
on the wicked and the impious, but was never lifted
against the innocent, be he their worst enemy. Ever
successful against the foes of the state and clever in foil-
ing their deep-laid plans, they never let slip any occasion

MINISTERS 37

of increasing the armaments of the kingdom and enrich-
ing its coffers, but withal, by fair and honest means,
oppressing not the pious Br&hmanas and the valiant
Kshatriyas. Every offender was punished and fined
according to the magnitude of his offence and with due
regard to his age and means, time and place.

Under the watchful eye of these faithful ministers who
worked in perfect harmony, neither the capital nor the
country was ever disgraced by a liar or a rogue or a goer
after other women or an unrighteous man or a wicked
one.

These excellent counsellors were ever tastefully dressed
and adorned. With a constant eye to the best points of
a man's character, they were renowned for their clear in-
sight into the present and the future. While religiously
guarding the secrets of the State, they were calm and
cool in judgment and well conversant with the proper
0( evasions of the four means of overcoming an enemy.

Through his gifted ministers, Dasaratha won over
the hearts of his people and was ever informed of every-
thing that took place at home or abroad. Of faultless
character, his feet were ever set on the path of virtue and
his heart ever turned a^ay from the path of unrighteous-
ness. No one sought his presence with a prayer and
went away disappointed. His friends were numerous and
true and his tributaries many; he bowed to none and
acknowledged the yoke of none, and he met not any foe-
man worthy of his steel. His promises always fell short,
of the performance , and the rising Orb of l)ay shone not
with greater glory in his golden halo of radiance, than
did this king of men, with his noble ministers around
him.

CHAPTBE VIII.

A CHILDLESS KING.

Of unbounded fame and peerless virtue, king !DaBaratha
saw the chill winter of age mantling him in its white folds,
without any offspring from his loins to cheer his last days.

' His manhood passing, left him lone,

' A childless lord , for this he grieved , for this

1 Heavy observances he underwent,

' Subduing needs of flesh and oftentimes

' Making high sacrifice to the Gods,

' Where, all for food, at each sixth watch he book

1 A little measured dole/

He had tried every means that the Holy Books
recommend, to free himself of this terrible curse of
childlessness but in vain. In sheer desperation did he
fling his arm on high and cry —

" Oh, ye just. gods ! Is there no way from this living
death?7'; and, as if in answer to his heart-cry, there
flashed upon him a suggestion, " May be some unwit-
ting sin of mine in the far past stands un wiped. Anyhow,
let me celebrate the Horse-sacrifice that washes a man
white of all sin and I may yet feel the flower-soft hands
of innocent children clasp my aged neck around."

He took counsel of his queens — what greater joy to
their barren hearts? Then, turning to Sumantra who ever
stood by, like his good angel, he said, " Let my teacher
and priestly guides know that I await their presence here/'
And when they were all before him — Vasishthti, the
mighty, Suyagna, V&mad6va, J&bah, Kasyapa, and other
Br&hmanas grown old in wisdom and sacred lore — the
aged monarch honored them duly and spoke, " Sore
am I of heart, from having no son to grace my name. My
royal state and its hollow joys are as dust and ashes in
my mouth. May be a Horse-sacrifice can remove the
unknown obstacle that bars the way to the desire of my
heart. What might be your view, reverend sirs ? "

A CHILDLESS KING 39

The Br&hmanas listened to his sweet words, so ex-
tremely consonant with the Aims of Life and warmly
applauded his resolve : " Since your Majesty's heart is
inclined to this virtuous and righteous course, this sacri-
fice cannot fail to accomplish your object.

1 Thy piety, thy purity, thy fasts,

' The largesse of thy hands, thy heart's wide love,

1 Thy strength of faith, have pleased us.1

Let the necessary arrangements be made for it and the
consecrated horse be let loose. "

Joy unspeakable spread over the sad heart of the old
king and his face shone with a new light ; he turned to
his ministers and cried, u Place yourselves under the
directions of the wise Vasishtha and get everything ready
for the sacrifice. Start the consecrated horse on its holy
round ; let brave warriors go with it and saintly priests
Raise the sacrificial grounds on the northern banks of the
swift-coursing Sarayft. Have the necessary rites per-
formed that the Kalpa Sfttras lay down to ward off
obstacles from foes seen and unseen. The spiteful
Brabrnar&kshasas are ever on the lookout to detect the
slightest slip and spoil such holy rites ; and a badly per-
formed sacrifice brmgeth evil unto the performer. But
for such dangers and difficulties, every king would be
only too glad to do it. Hence, be it on your heads that
the sacrifice gets through without any hitch and as laid
down in the Book of Ordinances. I entrust you with the
task, for I know none more competent." " To hear is to
obey" they replied.

The Brkhrnanas gave him their blessings and withdrew
from the council chamber. £asaratha reiterated his
directions to his ministers and dismissed them. He
sought his beloved queens and said to them, " Prepara-
tions are on foot towards the sacrifice ; consecrate your-
selves accordingly. " A joyful task was it to them and
the faces of the lovely ones shone even as golden lotuses
after a long and severe spell of frosty winter.

CHAPTEK IX.

RlSHYAgRlNGA THE INNOCENT.

Then Sumantra, the charioteer of the king and one of
his confidential ministers, sought his privacy and said,
" Lord, it was given me to be present at an assembly of
the Holy Ones, when Sanatkum&ra, the Divine Celibate,
spoke on the very subject alluded to by the learned
Brahrnanas not long ago.

The divine Kasyapa has a son, of unrivalled fame, by
name Vibh&ndaka, and to him will be bora a child,
Rishyasringa so called. Spending all bis days in the
lonely forest, his life's sphere will for some years be
confined to cheerful service upon his renowned father and
reverential tending of the Sacred Fires , and then, his
Bramhacharya will receive a violent shock.

It will come to pass that a famous king, R6map&da,
will rule over Anga. Some neglect of his kingly duties
will inflict a drought in his dominions, entailing much
misery on all beings therein, men and beasts. His heart
bleeding at the sight of the suffering millions, he will send
for Brahrnanas grown grey with age and wisdom and say
* Reverend sirs f you have sounded the depths of know-
ledge, lay and clerical and have a profound acquaintance
with the world and its ways. Advise me some rite
whereby this crime of mine may be expiated and the land
be freed of this curse that sits upon it.' Then the Brah-
rnanas, conversant with the Holy Books, will reply
4 Your Majesty ! manage any way to get down here
Rishyasringa, the son of Vibh£ndaka and give him your
daughter S&nta for a wife, and you will have rain.'

4 How shall I compass it ? ' the king will say to him-
self ' well, the Br&hmanas alone know best how to bring
down one of their class ' and will beseech his chaplain
and his ministers to go bring him the young ascetic.

BISHYASRINGA — THE INNOCENT 41

With faces blanched with fear, they will cry out, * Not
so. Your Majesty will pardon us this unseemly refusal ;
but we dare not go. Vibh£ndaka's curse is too terrible to
think of. But we will suggest to you another plan where-
by you can bring his son down here without affecting his
Brahmacharya and have rain.'

The king will follow their advice and get him down
through courtesans and give him his (laughter S&nt& for
a wife. So said Sanatkum&ra, and Bishyasringa, your
son-in-law as well, will take the requisite measures to
procure you an offspring/'

JJasaratha drank m with eager ears the glad news and
asked, " Well, Sumantra, how was it that R6map&da
induced Bishyasringa to leave his forest-home and visit
his dominions? "

8348-

CHAPTER X.

RlSHYASRlNGA THE INNOCENT— (continued)

Questioned thus, Sumantra went on, " The pnests spoke
to the king through his ministers, ' Follow our advice and
you will have your wish. That ascetic has never been
outside his native forests. The faithful discharge of his
duties and the study of the Scriptures take up all his time.
The face of woman is a new sight to him ; much less
knows he her nature, her ways and her wiles, nor the
liquid fire that her looks send along a man's veins. We
will cloud his senses by sweet music, fine perfumes,
delicious food, flowery soft touch and sights that capti-
vate the eye and we are sure to bring him over here.
Make up your mind to follow our plan. Send lovely
courtesans on this business ; bribe them well by rich
presents of silk and clothes, ornaments and money and
they can never fail to have him at their heels.' l Do as
seems to you best ' said the king to them ; and deeming
it unseemly that they should hold any conversation with
courtesans, they directed the ministers to give them the
necessary instructions.

Accordingly the girls went to the forest and hung
about the cottage of Vibhkndaka, lying in wait for a
chance to meet his son alone — the wise young man who
rarely left his hermitage, so engrossed was he in attend-
ance upon his father.

' In the woods he dwelled
1 That sinless saint, pious and mild and pure,
1 Sad-minded, solitary , for his eyes
' Had never lighted on a human face
' Except his sire, Vibhandaka's , and thus,
' Always young Risbyasringa's heart was set
' On sanctities/

As fortune or misfortune would have it, that day he
came out of his abode and to the very place where these

RISHYASRINGA — THE INNOCENT 43

damsels had set a snare to entrap his unwary self.
They joyfully approached him with bright looks of
welcome and cooed to him with alluring smiles. ' Holy
one, who art thou ? And how is it that you have chosen
to make this dark and dreary forest your home ? '

1 Take you joy to dwell

' All lonely in this hermitage ? '

Their very forms and features were new to him and he
obligingly replied, c Lovely beings ! I am the son of the
holy Vibh&ndaka ; and Kishyasringa he calls me. 1 have
laid up no inconsiderable merit by my religious austerities.
Yonder is my cottage and I would be extremely delighted
to receive you there and give you the best welcome in
my power/'

The girls smiled their assent and went with him.
There he offered them water to wash and drink, and
delicious fruits and roots to eat. They received them
with joyful thanks and desirous to leave the place before
the terrible Vibhandaka returned, said to him, 'Fair Sir!
you will not refuse to taste of the fruits we have brought
for you.1 They offered him every variety of sweet and
toothsome delicacies, whioh he partook of with unfeigned
delight and wonder, for never before had he seen such
sweet and lovely fruits •

1 And at the last

1 Danced to his side, and for a moment set
' Palm to his palm, and limb to limb, and lip
' To trembling lip, and breast to beating breast.'

The girls then took leave of him saying 'Holy Sir!
allow us to depart to our homes ; for we are close upon
the hour of prayer and worship.'

And the young ascetic, his senses all in a whirl at the
sight of their divinely beautiful forms, by the delicious
sweetness of the fruits they gave him, by the subtle
fragrance that their persons and dress exhaled, by the
heart ravishing strains of their music and the dreamy
languor of their looks and not the least by their passion-

44 BALAKANUA

ate kisses and embraces, that sent a stream of molten lava
through his veins, found his life miserable away from
them, and yearned for the moment when he would meet
them again

' Pie stood

4 As one some dream of glory leaves distraught,
1 Spiritless , then wit/hm his lonely ce)J
* Sa.te, with his face fixed through many silent hours,
1 Their beauties meditating.'

After a time the restlessness that took possession of
him drove hnn to the spot where he came upon them
the day before and with eager eyes he scanned the road
they took.

They fciiled him not and having made sure that they
had lured him into their man-trap, said to him laughing-
ly 'Light of our eyes1 you do us a great injustice in
that you do not return our visit to you. Come and
see us where we live. You will find there nicer fruits
than those we give you yesterday. And you can be sure
of a warmer welcome at our hermitage.'

He took their words for gospel truth and only too glad
was he to go with them The moment his feet touched
the soil of Anga,

1 Great ludra's wiafrh was gone and the rain

1 Burst over the land and drenched the thirsty fields.'

And the people rejoiced thereat. The king met his
welcome visitor that brought with him the much-prayed-
for rains and reverentially touching his feet with his
head, said with joined palms, 'Holy One1 May an
unworthy servant of thine sue for pardon for having
induced thee by an unworthy ruse to visit my kingdom?
May he pray of thee to save him from the terrible wrath
of thy saintly sire ? ' Rishyasringa did not disappoint
him , and Edrnapada took him to his palace and joyfully
gave him his daughter, S&nta, for a wife. The sage
abode with him thereafter, his least wishes anticipated
and every desire of his heart gratified.

CHAPTER XI.

CASAKATHA AND RISHYASRINGA

4 Of the illustrious line of Ikshw&ku will spring a
righteous monarch, by name Dasaratha, who aye kept his
plighted word. Eornapada, the lord of Anga, and a very
dear friend of J)asaratha, will be blessed with a daughter,
Santa so named, whose loveliness will be matched only by
her virtue. And to him will the ruler of Ayodhya go and
say, 4 Oh, my dear friend ' my heart danceth not to the
happy music of boyish prattle and innocent laughter
Speak thou to Rishyasrmga for me and request him to go
out to my capital to devise some rite whereby

' 1 may have
Fair babes, contmucrs of my royal line

And Romapada, taking counsel but with his own
generous heart, will persuade Eishyasringa and Santa
to go over with his friend, assured beyond a doubt that his
son-in-law will not fail to gladden the old king's heart by
realising his long-cherished wishes. Whereupon Pasarutha
will, in all humility, pray to the sage to take the neces-
sary steps to free him of his c urse of childlessness and
secure him a place m the Regions of the Blessed. Ptish-
yasringa will not fail him and four sons of immeasurable
might and boundless fame will call the happy 3}asaratha
their sue and continue his line on earth for long ages to
come.'

Thus spoke the Divine One, even Sanatkum&ra, for
whom the past, the present, and the future have no secrets;
and it #as in the last Kntayuga. Now I suggest that your
Majesty will do well to go to the sage in person, you and
your friends, kinsmen, armies and attendants ; offer him
your humblest respects and entreat him to go over with
you."

So spake the favoured one ; whereat iDasaratha took
thoughtful counsel with Vasishtha and set out for the

46

dominions of B6map&da. They had a long and pleasant
journey through happy villages and laughing fields, over
high hills and dark valleys, through trackless woods and
across roaring waters and arrived at the capital of the
king, who gave a hearty welcome to his old friend, his
queens and his ministers.

With pride and joj, he lost no time in acquainting
Rishyasringa with the warm friendship that existed be-
tween him and IJasaratka and with the relation Sant&
occupied to him The sage honoured him duly as the
father of his dear wife ; and the ruler of Ay6dhyft could not
take his wondering eyes off the young Rishi, who.se spiri-
tual lustre blazed even as the smokeless flame

A week or so ot happy hospitality and the childless king
sought the privacy of R6map&da and said " My old friend
and true ! I would like that you allow me to take away
S&ntcL and her husband to Ay6dhy&. They would perve a
great purpose of mine/1

" Glad am I " exclaimed Rdruap&da, "in that you have
at last found something that lean do for you " ; and taking
his son-in-law aside, he said to him, " My valued friend
J)asaratha, my other self, wants you and your wife to stay
with him awhile at his place ; and it will gladden my
heart ever so much if you could do so." "Nothing would
give me greater pleasure," was the answer of the sage,
accompanied with an enigmatic smile .

And the lord of Ay6dhya, now all haste to go back to
his capital, embraced R6mapada warmly and took reluc-
tant leave of him, with a promise to meet at no long time.
He set his face towaids Ay6dhy& and calling unto his
presence swift messengers, " Go ye," said he, " in advance
and see to it that the city puts on her brightest look. Let
the roads be swept clean and the dust laid. Let the
streets and houses be gaily decked with flags, streamers,
banners, and garlands. Let arches welcome us at every
turn and sweet perfumes sail along the soft breeze. "

CASARA^HA AND RlSHYASRlNGA 47

And Dasaraiha entered Ay6dhy& to the sweet sounds of
martial music and the joyful shouts of the people, dressed
in their brightest and their best, who gave a hearty wel-
come to their beloved monarch and his honoured friend.
The royal host offered unto his reverend guest the
highest honours of his house and led him to the inner
apartments, while his old heart danced with joy, as if its
long-deferred hopes were already realized to the utmost.
His ladies were overjoyed to have S£nt£ once more among
them after so long an absence , while she, happy in the
unfeigned love of her friends and kinsfolk and of her
royal father, abode with him for a while, ever devotedly
ministering to the comforts of her saintly husband

CHAPTEE XII.

THE HORSE-SACBIFICE HESOLVED UPON,

Spring came on, never too soon, the brightest jewel
that ever shines in the crown of the Lord of Months.
And upon Pasaratha came the desire to perform the
sacrifice, in whose womb lay his future, his joys, his
hopes, his peace here and hereafter. He concluded to
go through the horse-sacrifice as a necessary preliminary
and purificatory rite and with folded palms prayed
Bishyasringci of golden lustre, to accept the office of
Brahma during the preparatory Sangrahanl " Be it so,"
replied the sage, " make the necessary arrangements and
let the sacrificial horse go his round over the earth."

J)asaratha turned to Sumantra and said " Heverently
invite to the holy rite Suyagna, Vamadeva, Jab&li,
K&syapa, Vasishtha, our royal chaplain and other Br&h-
manas skilled in the mysteries of the sacrifices and convey
them here on suitable vehicles, ;" which he did. The king
honored them 9s they deserved and spake " lleverend
Sirs! Sore is my spirit, in that my old age is not blessed
with a child to climb upon my knees. I shall perform a
horse-sacrifice to expiate this sin of mine, conscious or
otherwise, that frustrates ior me my dearest hopes and
wishes." Vasishtha and his fuends applauded the
righteous resolve and replied • u Since tby heart is
righteously inclined towards this rite, thou bhalt, of
a surety, be blessed with four sons of mighty arms and
matchless fame. So, lose no time in making the neces-
sary arrangements therefor."

Dasaratha turned to his ministers and said " See that
the directions of my teacher are carried out to the very
letter. Let everything be in readiness to begin the rite
and loose the sacrificial horse to go his round, with skilled
priests and a strong arrny to accompany it. Lay out the
sacrificial grounds on the northern bank of the Sarayti

THE HORSE-SACRIFICE RESOLVED UPON 49

and have the necessary protective rites performed. If
these sacrifices could be conducted easily and without any
mishap, every king would but too gladly lay claim to the
honour. But, cunning Brahina-r&kshasas are ever on
the watch to detect any slight flaw in these rites and it
is not an easy thing to baffle their vigilance, skilled as
they are in the sacrificial mysteries. I pray you, than
whom I know none more competent, to enable me to
perform this sacrifice of mine without a hitch and in
conformity with the rules laid down for the same/'
" On our heads and eyes be it," they made low reply

The S&ngrahani was over, the horse let loose ; and the
assembled Br&hmanaB were loud in their praises of the
good king, whose heart was ever set on Dharrna. They
then took leave of the happy J)asaratha, who reiterated
his orders to his ministers and retired to his apartments.

3348-

CHAPTER XIII.

THE HORSE-SACRIFICE BEGUN.

A year passed by and Spring gladdened again the
hearts of men ; and on the full moon day, Dasaratha
went to the sacrificial grounds to begin the Horse-sacrifice.
He bowed himself low before Vasishtha, even unto the
ground and said to him in all reverence, " Holy One ! thou
art my guide, philosopher and friend. Thy words are a
lamp unto rny feet and a light upon my path. I pray
thee to perform for me this sacrifice duly and without the
least flaw. No room should be given to the evil-minded
R&kshasas to interfere with it, the materials, the rites or
the deities. On thee rests the responsibility of this
grand rite." " Well, it shall be even as you desire,"
rejoined Vasishtha.

He then sent for Brahmanas, skilled in the performance
of every kind of sacrifice, for the officers of the king and
for the servants placed at his disposal to collect the
materials therefor , for the makers of the sacrificial bricks
and altars ; for the carpenters, who prepare sacrificial
posts, ladles, spoons, pots and other implements ; for the
diggers of tanks and wells ; for skilled accountants , for
painters, sculptors and architects , for professors in the
art of dancing and pantomime , and for priests deep
in the mysteries of sacrificial art, learned and of pure
lives ; and said to them, " Oh priests, watch ye every
detail of the sacrifice and see that nothing goes amiss.
Bricklayers ! get ready hundreds and thousands of
sacrificial bricks. Servants r erect mansions to receive
and accommodate the royal guests, broad and high, proof
against wind and rain ; and charming residences for the
Br&hmanas, for our townsmen and for those that come
from the various parts of our vast kingdom. Look to it
that these are amply stored with provisions of every kind,
sweet and wholesome, and with every other requirement.

THE HOBSE-SACRIFICE BEGUN 51

And you, officers of the king ! take good heed that you
receive every one kindly and honor him duly with
garlands and sweet perfumes. Forget not the masons,
the sculptors, the architects, the servants and those that
are set to supervise these arrangements. Never show
them the slightest sign of disrespect or neglect, but extend
unto every one your heartiest welcome. Entertain them
right royally and let them have everything they want,
food, clothing and money. Keep your eye on every class
of men and let it be upon your heads that they go away
mightily satisfied. Beware, I say, of offending any one,
be he the lowest of the low, through anger, enmity, famil-
iarity or avarice. Ever keep before your minds^the love
you bear to me and to your king and deserve the
same at our hands, by dicharging your respective duties
to your utmost, and without the slightest room for
complaint or remark. "

And they all replied with one voice, " Holiest of sages !
Upon our heads be your orders ; we shall carry them out
to the very letter."

Vasishtha then turned himself towards Sumantra and
said, u Send out respectful invitations to every righteous
king on the face of the Earth and to the men of note in all
grades of society. Do thou request in person the gracious
presence of the valiant Janaka, the lord of Mithila, bound
to our king by ties of relationship, and deep in the know-
ledge of the V6das and the S£stras ; of the sweet spoken
Lord of Kasi, also a dear friend of gasaratha ; of the ruler
of Kekaya, our king's father-in-law and a paragon of virtue,
and his son , and last, but not the lest, of the thrice
fortunate B6map&da, the glorious king of Anga, one of the
dearest friends of our master ; and send thou to invite
hither the kings of Smdhu, Sauvira, Saur^shtra and of
the numerous kingdoms in the south, east and west and
every other royal friend of our monarch."

And Sumantra did so.

Then, the officers and servants deputed by Vasishtha to
look after the various details of the sacrifice, reported unto

52 BiLAKAgDA

him that they had done their work skilfully and thoroughly,
Vasishtha dismissed them with this last piece of advice
and — warning. " Whatever you give, give it with a
cheerful heart and a pleasant smile. An ungracious gift
brings evil upon the giver — our king. Eemember and
fail not."

In a short time the kings of the Earth carne to the
capital of Dasaratha with valuable presents of costly
gems and articles rare. Then Vasishtha addressed himself
to the king and said, "Noble king! the rulers of the
Earth are come unto your sacrifice, every one of them,
and I have received them right royally. Your officers
have made every necessary arrangement for the rite.
The sacrifical grounds are ready to receive your Majesty
and resemble the happiest creations of celestial architects.
May it please your Majesty to come and have a look at
them?"

And, at an auspicious moment, Dasaratha set out
for the sacrificial grounds along with Vasishtha and
V&mad£va. Then began the great Horse-sacrifice, under
the watchful eye of Vasishtha, fiishyasringa and the other
sages, who saw that nothing went amiss.

CHAPTER XIV.

THE HORSE-SACRIFICE (Concluded)

The horse, that was sent to make the round of the
earth, came back safe and victorious. And on the sacri-
ficial grounds erected on the banks of the Sarayft, priests,
who had sounded the depths of the V6das, went through
the rites of Pravargya, Upasada, and other incidental
offerings, as laid down in the Mlm&msa and the Srauta
Sfttras. They adored the Gods that preside over the
various details of the sacrifice ; during the morning
Savana, they invited Indra to partake of his portion of the
offering and hymned high the sin destroying S6ma ; and
the two other Savanas were properly gone through in
their turn.

Every part of the great sacrifice was performed without
any defect or interruption ; the priests omitted nothing,
they altered nothing , the Mantras were chanted without
any fault of measure or intonation

And all the days the sacrifice went on, you could come
upon none who was afflicted with fatigue, hunger or
thirst , nor an unlettered man ; nor one but had a
hundred disciples. The Brahmanas, the sages, the sky-
clad, the old, the infirm, the sick, the boys and the women
were ever seen feeding heartily. The viands were so
sweet and delicious that, no sooner you rose full from a
meal than the desire came upon you to sit down to it
again , and you regretted the limited capacity of your
stomach. The king was feeding countless millions , but
he was never satisfied and ever blamed himself for his
inability to give more. So, he gave directions to the
superintendents that in every part of the vast grounds
food and clothing should be distributed, without stint, to
those that might ask for it. In the numerous kitchens the
cooks piled up day after day huge hills of food of every
kind ; they were marvels of the culinary art and very

64 BALAKAEDA

soon disappeared down thfe joyful throats of the untold
millions that came from the various quarters of the earth
to view that famous rite. And Br&hmanas, neatly
dressed and gaily decked, served the guests, while many
others assisted them. They rose from the meal all too
reluctantly and praised in no measured terms the
excellence of the feast and the well appointed service.
" Our delight and joy knows no bounds, your majesty !"
cried they, "may every happiness be thine. " And the
words were sweet unto his ears,

During the intervals of the sacrifice, Brahmanas of
great learning and high powers of speech, entered into
various polemical discussions with one another, with a
view to win laurels on that memorable occasion.

On each day of the sacrifice, during the three Savanas,
Br&hmanas skilled in the spreading of the sacred grass,
conducted the rites presided over by Um£ and the
other deities. Among those that took part in the sacri-
fice, there was none who was not a master of the V&das
and the V6d&ngas, nor any who had not kept the
Ch£ndr&yana and the other vows; nor one who had not
a profound and varied acquaintance with the S&stras ; nor
could your eye rest in the king's audiaece on any Brahmana
who was not an able disputant.

And when they came to that part of the sacrifice where
the sacrificial posts were planted, they drove into the
ground twenty one posts at arm's length from one
another, near the altar place of Agni. A post of
Sl6shm&taka, with another of 3)6vad&ru to the north and
south of it; again, three Bilva posts north and south
of the first three ; and again three mahogany posts north
and south of these fifteen. They were made of tough
flawless wood, each five hundred and four inches long
and octagonal m shape. They were smoothly planed ;
and Br&hmanas well versed in the theroy and the art of
sacrifice, decked them with bands of gold, flowers,
perfumes and rich cloths. Planted in rows of seven,
they looked not unlike the constellation of the Great Bear.

THE HORSE-SACRIFICE BEGUN 55

Before they were planted, skilled Br&hmanas laid out
the fire-altar of bricks specially prepared according to the
Sfttras ; it was eighteen stones high and shaped like the
G-aruda, facing the East, with spread tail and wings
adorned with golden plates.

To the posts were bound, as enjoined in the rules of
sacrifice, serpents and birds dedicated to Indra and to the
other deities. And on the occasion of the offering up of
the animals, the consecrated horse and about three
hundred other animals were tied to the posts — land-living
and aquatic, tame and wild, beasts of the wood and
fowls of the air.

On the spot known as S&mitra, (slaughtering-ground)
the queens of Dasaratha sprinkled the dead horse with
consecrated water, reciting the appropriate Mantras,
went round it right and left, and with a gold needle
marked on its stomach the three places for the priests to
cut at. Then, Kausaly&, with a view to lay up great
merit, abode for a night with the horse and felt no
repugnance at touching the carcass.

The chief priests Brahma, Hota, Adhwarayu and
Udgata took by the hand the Mahishl, V&v&ta, P£l&kall,
and Panvritl, given them as presents by the king and
handed them back to him, receiving rich gifts in exchange.

Thereafter, the Adhwaryu cut out that part of the
horse known as Tdjinl, that corresponds to the Vap& of
other animals and offered it to the God of Fire on plaited
water-reeds. The king smelt of the smoke and his sins
were washed away ; and after him, the eleven other
priests offered into the fire with appropriate rites the
various parts of the horse.

The horse-sacrifice extends over many days and
includes several complicated rituals, of which three are
the most important. On the first day, the Agnisht6ma,
with four St6mas ; on the second, the Ukthya ; on the
third, the Atir&tra ;^and the remaining days were given
up to Jyotishtfima, Ayusht6ma, the two Atir&tras, Abhi-

56 BiLAKigDA

jit, Visvajit and Aptdryama ; and every one of them, in
strict conformity with the rules laid down for it and
with heart-felt good will to the performer.

Thus did Pasaratha perform this grand sacrifice,
revealed to the world by Brahma, successfully and without
omitting the least detail ; and with a glad heart did he
present the H6t&, the Adhwaryu, the Brahma and the
Udg&ta, with his dominions on the East, West, South
and North respectively. They accepted them joyfully
and said to the king, " Your Majesty! religious observan-
ces, the study of the Holy Writ and the teaching thereof
come easier to us and are more congenial than the
government of kingdoms. What shall we do with them?
You are fitted for the task and God has specially placed
you in the world therefor. So, take these back and
give us in return gold and gems, horses and cattle."
And J)asaratha gave to every one of them ten lacs of
kine, ten crores of gold coins, and four of silver, which
they took to Bishyasringa and Vasishtha to equitably
divide among them. They received their shares gladly
and said to the king, " We are more than satisfied."

]Qasaratha distributed untold wealth among the poor ;
and a Br£hmana, who made bold to approach him with a
request for something more, was rewarded with the
diamond bracelet on his arm With tears of joy coursing
down his aged cheeks, the monarch reverently touched
the ground with his forehead before the assembled
multitudes, whose contentment and joy knew no bounds,
while the priests and the Br£hmanas spoke their heart-
felt blessings in the grand and majestic chants of the
V6dic hymns.

The heart of the old king danced with joy in that he
had successfully performed the famous horse-sacrifice, so
difficult for ordinary monarchs. It burnt away the sins
that stood in the way of his being blessed with an
offspring and opened to him wide the gates of heaven,
He then approached Bishyasringa and prayed to him

THE HORSE-SACRIFICE BEGUN 67

with joined palms, "Holy Sir! deign to point out to me
the means whereby I could have a child to cheer my old
age."

" Let not thy noble heart be cast down, " replied the
sage. " Four sons will be born unto you, whose eternal
glory will illumine your noble line. And mine be the
care to bring about the happy event. "

3848 8

CHAPTEE XV.

THE GODS TAKE REFUGE WITH THE LORD.

Then, Bishyasringa, whose mind was capacious enough
to receive and retain the numerous S&kh&s of the V6das
and who was a thorough masterof the mysteries connected
therewith, after long and earnest thought, hit upon the
most effective method of realising the king's wishes.
With a glad face he turned to him and said, "Now shall
I perform for you an Ishti consecrated by the Atharvana
Mantras, that will not fail to get you a son." And in the
course of the rite, he made an offering in the tire, accom-
panied by powerful Vedic Mantras.

Meanwhile, the various Angelic Presences that came
down to the horse- sacrifice to receive their portions of the
offerings, approached their chief, the Lotus-born One, and
said, "Lord! A EAkshasa, K&vana by name, has won
your favour by his wonderful austerities and has been
blessed with many mighty boons in consequence , and
we, poor souls, have to pay for it. Bound by our respect
for the giver of those boons, we have to put up, without
a murmur, with his unheard-of cruelties. The three
worlds tremble at his name ; he will, in no time, drive
away from their thrones Indra and the other Eegents of
the spheres and occupy them himself. Strong in the
strength of his boons, he bids defiance to every one,
sages and Brahmanas, Yakshas and Gandharvas, J36vas
and Asuras and grinds them low. The Sun draws in his
heat when he shines on the Demon and adjusts his
warmth to his taste ; the Wind-God is afraid to blow
hard through his gardens, lest the flowers therein should
fall off the trees and creepers and anger B&vana when
he is disporting himself there ; the roaring Ocean with
his mutinous waves, stands tongue-tied with fear at his
approach ; his fierce looks strike dire terror into our
hearts and we drag on lives of misery and fear. Seek
thou some means to relieve us from this living terror."

THE GODS TAKE REFUGE WITH THE LORD 59

" Shining Ones !" replied Brahma, " the wicked wretch
prayed of me immortality from the D6vas, the Gand-
harvas and the B&kshasas and that L granted him. But,
fortunately for you, he has omitted to ask it from men,
as being too far beneath his fear and notice. There is
his weak point and he should be made to meet his death
at the hands of man."

The hearts of the sages and the gods danced for very
joy at this glad news , and they rejoiced as if the hour
of their deliverance was already at hand.

Then there appeared before their delighted eyes the
Lord Vishnu, the ruler of the Universe and the living
God in the hearts of all beings. In His supreme efful-
gence stood He, His face resplendent with the thought
that the time had come for Him to destroy the wicked and
bring peace and comfort to the hearts of the good and
the righteous. He ever bears in His hands the conch
and the discus, to extend His protection to those that
take refuge in Him. Brahma advanced to reverence
Him, his mind actively engaged with the prayer he
meant to place before Him. Then the Sons of Light
hymned Him high and with bent heads and joined palms
cried, " We pray Thee that Thou deign to be born as
four sons unto gasaratha, of righteous heart and saintly
life — the Lord of Ayddhya, from whom none ever ask
in vain. Do Thou take human form through his three
queens, who are even as the mortal embodiments of
Hrl, Sri and Kirti, and destroy the impious One, even
BAvana. He is the scourge and the terror of all beings
and is not to meet his death at the hands of any but
man. Proud of his might and prouder still of the boons
he had won of Brahma, he tramples on all of us, gods
and sages, Yakshas and Gandharvas, Kmnaras and men
alike. The lovely Apsarasas that disport themselves in
the charming groves of our Nandana are the special
objects of his persecutions. We, the denizens of the
three worlds, pray his death at Thy hands and take our
refuge in Thee. Thou art our only stay and support, and

60 B AL AK

we pray that Thou wilt be pleased to coine down on
Earth to destroy the wicked wights, R&vana, Indrajit,
Lavana and certain wicked Gandharvas."

Then, unto the expectant Brahma and the attendant
celestial host, spake the World-honoured One, Vishnu,
the Lord of Lords, " Fear not, my children. All good
betide you. I shall come down among men as the son
of Pasaratha arid shall slay in dreadful battle R&vana,
that terror of yours and of eveiy devout and virtuous
soul ; nay, his sons, grandsons, friends, and kinsmen even
unto the last remove. And mortal years 11000 shall I
reign over the Earth, restoring Law and Order.'.'

He promised them safety from their enemy and a speedy
deliverance to their miseries ; and resolved to manifest
Himself as the sons of Dasaratha, whose saintly virtues
attracted Him to take birth in his family. Far, far
above the mortal changes known as birth and death,
Himself the Goal and the End of all desires and efforts,
human and divine, yet He made up His mind to limit
His illimitable essence and come down into this dark
and sinful world of ours, that the i wicked might cease
from troubling and the weary be at rest.7

Then, the Shining Ones, the Gandharvas, the Rudras
and the Apsarasas, sang his divine glory and repeated
their prayer, " Soul of Compassion ! Lord of infinite
Mercy! save us from the wrath and oppression of the
terrible Ravana , slay him in battle dire, him and his
kin, him and his countless hosts. Naturally endowed
with no inconsiderable degree of pride and might, he has
become insufferably so, through the boons conferred on
him by Brahrna. The good and the righteous cry out
against him and raise tear-dimmed eyes and trembling
hands in mute appeal to Thee for deliverance and
protection. Thy work accomplished, come Thou back,
light of heart, unto Thy radiant seat on high, far beyond
the utmost dreams of poor we, unto Vaikuntha, the eternal
world where desire is not nor hatred."

CHAPTER XVI.

THE DIVINE PAYASA.

To which the Lord N£r&yana replied in feigned igno-
rance (whatis it He knowsnot !) " Well, iny children, I shall
do even as you wish. But I do not see clearly the easiest
and most effective method of bringing about his death.
You have thought over it long and deeply, and may be you
can suggest the best course/'

The ]Q6vas bowed low before the Eternal One and rejo-
ined, " Lord ! the sinful wretch contrived to win the favour
of Brahma, the foremost and the best of us all ; who,
pleased by his terrible austerities, granted him immunity
from death at the hands of everyone in all the worlds,
above and below. But, he has, in the height of his con-
tempt, omitted men from his list. Safe, through his
boons, from every object m the universe, as he fondly
thinks, his pride is equalled but by his cruelties. The
groans of the insulted Ddvas and the shrieks of the ravished
damsels cry out against; him and the bleached skeletons of
holy sages, whom he had murdered in cold blood. Man
and man alone is his fate ; and from him he meets his
death Do Thou take human form and slay him in battle
dire."

Then said the Lord Vishnu, " I shall come down among
men, as the son of Dasaratha, who is even now performing
a holy rite to get a boy in his old age." He ended and
having given leave to the assembled celestial hosts to
depart, vanished then and there, lauded by the rejoicing

Soon after, Rlshyasrlnga, in the course of the rite he
was conducting, made an offering unto the Fire Ahavanlya,
when there rose out of it a radiant Presence of vast pro-
portions. Like a towering peak he stood ; and the blazing
Fire or the noonday sun was as nothing before the blind-
ing glory of that mighty One. His face was fiery red

62 BALAKANDA

and the hair upon it was of the hue of molten gold, even
as the tawny inane of the monarch of the forest. Clad in
robes of reddish black, his beautifully proportioned limbs
were adorned with lovely ornaments. Of inconceivable
might and power, even as the royal tiger in the flush of
his strength and fierceness, his voice sounded as the great
war drums that fill the warrior's heart with fire and
energy. His hands were closed around a golden vessel of
exquisite workmanship, silver-covered, as lovingly as ever
a lover's arms were twined round the neck of his beloved ;
and this was full of divine Payasa. He turned to the
king and said, 4t I am a man sent to you by the Four-faced
One, Brahma "

Dasaratha replied with folded hands, " Lord ! Hast thy
journey hither been a pleasant one ? What does my lord
want with his servant ?"

4 'Only this," said the Radiant One, " the gods are
pleased with thee and thy Horse-sacrifice and Putreshti
and have sent thee this Payasa. It confers glory and
weal and, more than anything else, the son you so much
yearn for. Accept it ; let j^our queens partake of it and
sons four shall be thine. This is what you have toiled for,
ever so long, through horse-sacrifice and vows innumer-
able."

" Thy commands shall be obeyed, " replied the king, in
awe and reverence ; and receiving the Payasa sent him
"by the D6vas, he bowed low unto the Divine Messenger
and went round him in respect ; and his heart leaped for
very joy, even as that of a beggar that has come upon a
precious treasure. And the mighty Being, having accom-
plished his mission, disappeared into the fire from which
he sprang.

Thereafter, the king concluded the rite, and retiring to
his apartments, said to his queens, " This divine P&yasa,
the gift of the celestials, will bear you sons. Do you par-
take of it." And their faces shone thereat, even as the sky
illuminated by the rays of the autumn moon.

THE DIVINE PAYASA 63

He then distributed it among them thus: — One-half
to Kausalya,, one-fourth to Sumitrd. and one-eighth to
Eaikdyi. But, to give the remaining one-eighth to her
would be to place her on a level with Sumatra, her elder,
and that should never be ; so he divided it equally between
the two. The queens were highly satisfied with his
distribution of the P&yasa and deemed themselves blessed
in being allowed to partake of it. They ate of it and
shone brighter throughout the period of pregnancy than
the smokeless fire or the brilliant sun. And the old king,
saw it ; his heart was lifted of its weight of sorrow and he
rejoiced even as the great Indra, honoured in heaven by
the Siddhas and the Sages.

CHAPTER XVJI

THE COMING DOWN OP THE GODS.

When the Lord Vishnu had taken the preliminary
steps to come down as the son of J)asaratha, the Lotus-
born One, from whom the future is not hid, said to the
D6vas, " The Lord goes down among men in pursuance
of His promise to us and for our good. Send ye down,
from your essences, sons to assist Him in His fight with
BAvana ; choose ye fit vehicles among the Apsarasas and
Gandharvas and beget sons ape-like m form. Capable of
assuming any shape at will they shall be masters of the
arts of illusion, like unto the Wind-God in speed and unto
the Supreme Vishnu in might, invulnerable and uncon-
querable, with the strength of fierce lions in them and
endued with the terrible energy of all the Astras, im-
mortal, even as the celestials who have drunk of
Ambrosia, intelligent, conversant with every rule of
morality and skilful in adopting the means to the ends.

" Once, when I indulged in a deep yawn, I brought forth
a mighty bear, J&mbav&n by name, of course with an eye
to future contingencies.'1

And in cheerful obedience to his commands, the sages,
the Siddhas, the Vidy&dharas, the Uragas, the Ch&ranas
and the other celestial oiders, brought forth sons of their
own essence, monkeys that roamed the woods. The great
Indra gave birth to V£li, the monarch of the monkeys, of
vast proportions even as the Mount Mahendra. The
Sun-God begat Sugrlva ; Brihaspati begat T£ra, the wisest
and the foremost of the monkey host ; Kubdra begat Gan-
dhamftdhana, like unto him in wealth ; Visvakarma begat
Nala ; Agm begat Nlla, radiant even as his sire and
excelling the other monkeys by his glory, splendour and
valor ; the handsome Agwins begat Mainda and IQwivida,
no less beautiful than their sires ; Varuna begat Sushdna ;
Parjanya, the God of Bain, begat Sarabha, of vast strength ;

THE COMING DOWN OF THE GODS 65

V&yu begat Hanum&n, like unto Garuda in speed and of
adamantine body, impervious even to the Vajra.

Thus, countless myriads of apes, baboons, monkeys
and bears came down on Earth to assist the Lord in
exterminating Bftvana and his wicked brood. Their
strength was immeasurable ; they could take any form
they liked ; of vast bulk like unto M6ru or Mandara,
resembling their sires in shape and height, some were
born of monkey mothers, some of bears, some of Apsarasas,
some of Vidy&dhara maidens and some of N&gas and
Gandharvas ; some were born of celestial fathers, some of
sages, some of Gandharvas, some of Garuda and the
feathered race, some of Yakshas, some of V£suki and the
others of N&gas ; some of Siddhas, some of Vidy&dharas
and some of Uragas.

Proud in their strength even as lions and tigers, light-
ing with rocks, trees, teeth and claws, they could
shatter the strongest tree and uproot the hugest mountain ,
their speed was such that the mighty Lord of the Rivers,
was shaken to bis very bottom ; with a blow of their feet
they could rend the solid Earth in twain ; they could
lightly leap across the vast oceans, course along the
sky and catch by the hair the fleet-footed clouds ; they
could fly away in sport with huge elephants that range
the forests m the pride of their strength ; their roars
could cause the most powerful birds to drop down dead
from their dizzy home among the clouds.

These mighty beings ranged the earth and the sky ,
and their seed grew and grew by hundreds and by thou-
sands and covered the face of the globe. Some of them
lived along the sides of Kikshav&n and othei mountains,
in dark forests and lonely woods, on the banks of charm-
ing lakes and swift-coursing rivers, on the high hills and
in the low vales.

All ot them recognised as their monarchs, the brothers
V&li and Sugrlva, the king and the heir-apparent, born of
Indra and Sftrya ; their leaders were Nala, Nlla, Hanuin&u

3348 9

66 BALAKAJJDA

and other mighty monkeys. V&h extended his power-
ful arm over them and under its shadow lived, in peace
and prosperity, the high-minded and valiant apes and
monkeys, bears and baboons. And these mighty beings,
of various shapes and features, and of vast and fearful bulk,
like unto huge mountain peaks or cloud-banks, came down
into the world to help the Lord in His noble task and
darkened the broad bosom of the Earth, and its numerous
mountains and valleys, hills and dales, forests and wood-
lands.

CHAPTER XVIII

THE COMING OF THE I-ORD

The various celestial hosts that came down to receive
their offerings during the Horse-sacrifice departed to their
respective worlds after the Ishti was over.

The king and his queens freed themselves from the
conseciatory vow ; and he sent away, with all honors,
the many kings that had graced him with their presence.
They saluted Vasishtha and the other sages and left for
then respective kingdoms, their troops flashing with gold
and gems and gay apparel, the royal gift of their noble
host.

Dcisaiatha returned to his capital, in the company of
Vasishtha and his brother sages, his queens, his armies
and his servants following him in their countless convey-
ancBS. Then Rishyasringa and his wife took leave
of J.)asaratha and along with them Rdmap&da. Having
dismissed his guests, the king abode in his capital, his
hopes realised and his thoughts ever intent on the ap-
proaching birth of his sons.

Twice six months had rolled a way since the great sacri-
fice was over and, in the first month of the New Year,
on the ninth dcty of the bright fortnight, the Lord of the
worlds chose to take human form and sent down half
of His essence as the son of Kausaly& (thenceforth
to be known as Rama), the world-honored One, the crown-
ing glory ot the grand line of Ikshw£ku, and the sum
of all perfections. The constellation Punarvasu, of which
Aditi was the regent, was chosen to preside at his birth.
The Sun, Mars, Jupiter, Venus, and Saturn were in ascen-
sion in their respective houses. Aries, Capricornus, Can-
cer, Pisces and the Libra, Jupiter and the Moon were
in conjunction ; the rising sign was Cancer. And Kau-
salyA, shone with unparalleled effulgence, even as Aditi

68 BiLAKAJJDA

when she gave birth to Indra, the lord of the Shining
Ones, the Vajra-wielder.

Bharata was born of Kaikdyi, under the constellation
Pushya, when Pisces was the rising sign. He had in him
one-eighth of the Divine Essence, and was the embodi-
ment of every excellence, and of never-failing prowess.

Under the astensm Aslfisha, when Cancer was the rising
sign, were born unto Sumitia two sons, Lakshmana, and
Satrughna, valiant and well-skilled in the science of anus,
human and divine. They were twins ; Lakshaiana had
in him one-fourth and Satrughna one-eighth of the Divine
Essence. Resembling in lustre the two asterisms Pftrva
and Uttara Bhadrapada, they were beautifully matched.

Sweetly sang the Gandharvas, and gaily danced the
Apsarasas, the celestial drums beat mernly and the
flowers of Heaven rained on Earth when the Divine
Four came down upon it. The capital and the kingdom
was one scene of mirth and jollity , and it was a happy
day. The high roads were crowded with blight citi/ens,
dancers and dancing masters, the streets echoed to
gay songs and sweet musical instruments, and the loud
plaudits of bards, genealogists and heralds. The old king,
beside himself with joy, gave away untold wealth and
kine to Brahrnanas and rich presents to the bards and
mmstpels.

On the thirteenth day of their birth the holy Vasishtha
joyfully gave them names. The son of Kausaly& he
called R&ma ; Kaik6yi's son answered to Bharata ;
and the twins from the womb of Sumitra, he named
the elder Lakshmana, and the younger Satrughna.
On that occasion the king caused numerous Br&hmanas
to be fed, both m his capital and in his kingdom and gave
away cgstly gems and rich gifts.

In due time, the boys passed through the sacraments
laid down for the twice-born, Annapr&sana, Choula and
Upanayana.

1HE COMING OF THE LOKD 69

Of them, R&ma the eldest, who towered above the rest,
was a perennial source of delight to his sire and even as
the Lotus-born One, the darling of all beings. Very soon
they mastered the V6das and the Ved&ngas ; brave and
wise, endowed with every virtue, they were ever intent
upon doing good to others. Among them, Kama was the
brightest and shone radiant. Of unfailing powers, a source
of delight unto the world, even as the charming Queen
of Night , the most expert in braining horses and elephants
and in chariot races , master of the Science of the Bow, he
was withal ever assiduous m attending upon his parents
and ministering to their least comforts.

Lakshn»a,na, blessed with every perfection and excel-
lence, was ever devoted to his brother Rama, the beloved
of men , the whole current of his thoughts, words and deeds
set towards Rama , and that even from his very infancy.
Sleep visited not the eyes of Rama, the best of men, if
Lakshmana were not by , he relished not his food, be it ever
so delicious, if Lakshmana was not there to share it with
him. His right hand and his visible life currents
he regarded Lakshmana. When Rama rode out to hunt,
Lakshmana ever accompanied him, bow in hand, to shield
him from any harm. Satrughna was unto Bharata what
Lakshmana was unto R&ma.

J)asaiatha, surrounded by his four beloved and fortu-
nate sons, shone even as the Four-faced Brahma among
the Regents of the Spheres. His heart waxed glad to see
them grow in wisdom, derived from the study of the arts
and sciences ; to see them adorned with every perfection ,
to mark their keen sense of shame, when, from baed-
lessness, their thoughts happened to go astray , to see
them proficient in every worldly affair ; to hear of their
growing fame among men as prodigies of intellect ; and to
observe their wonderful faculty of seeing before them into
the future and act accordingly. The sons were not slow
to note the love of their sire towards them ; they became
more assiduous, if possible, in their studies of the science

70 BALAKAfiDA

of Ethics and sacred legendary lore and in the mastery
of the bow, and ever served their sire joyfully.

Now, Pasaratha one day took deep counsel with his
High Priest and his kinsmen about the approaching
marriage of his boys , when, unto him among his ministers,
came all unexpected the great sage Visv£imtra, of high
spiritual lustre and said to the Wardens of the Gate,
" Let the king know that Visvamitra, the son G&dhi
is here to see him." In great fear and trepidation
they ran in aad informed the king that Visva-
mitra waited for an audience , whereat, the king made
haste to welcome the sage very caret ully and humbly,
even as Indra welcomes Brahma. His face shone with
gladness at the sight of Visvamitra of stern austerities,
and through Vasishtha he extended unto him all the rites
of hospitality. Visvamitra graciously accepted the kind's
kindness and inquired after his welfare. "Art thou
ever intent on gathering rare and valuable objects and
increasing the collection ? Are thy kin and friends happy
and the subjects in thy capital and kingdom ? Is thy
treasury growing ? Are thy subject princes obedient and
loyal to thee ? Art thou regular in thy sacrifice to the
gods and other religious observances ? Dost thou duly
acquit thyself of thy duties as a man and as a king ? Do
thy guests receive hospitable enteitamment at thy hands ?
Dost thou make right use of the various methods of
kingcraft ? "' He then proceeded to enquire after the health
and welfare of Vasishtha, V£mad6va and the other sages.
Pleased with his attentions to them, they proceeded to the
audience chamber and took their usual seats.

Then Pasaratha, the great giver, approached the sage
and with his hair standing on end through joy, ex-
claimed, " Holy One ! this kind visit of thine, which I
never dared to dream of, gladdens my old heart more than
if a mortal came by the Waters of Immortality ; more
than welcome rains to parched deserts ; more than a son
born to one in his old age, of his lawful wife ; more than

THE COMING OP IflE LORD 71

recovered treasure to the loser ; more than the marriages
of their children to fond parents. Has thy journey
hither been a pleasant one ? What shall I do to gratify
thy wishes ? Blessed am 1, in that Heaven has sent me
one than whom I can desire no fitter recipient. Fair is the
day that brought thee here. It is now that my birth has
borne fruit and this my long life here. As a royal sage,
there was no wish of thine that thou didr.t not gratify ;
then, by dreadful austerities, thou becamest aBrahrnarshi
and thy heart knows no desire. Every way thou art an
object of reverence and honor unto me. Thy visit here
has washed away my sins and it is a wonder to me indeed,
when I come to think of it A sight of thy holy face
has translated me to the regions of the Blessed. Allow
me to perform thy behests and deserve thy grace. Art
thou not a god unto me, a household deity ? Thou hast
come unto me only for my greatest good and thy visit has
increased my religious merit. Hesitate not to acquaint
me with the object of thy journey hither , be it small or
fjreat I qive you nuj ioijal word to accomplish it unto fit?
least detail "

So in all humility and from a full heart, spoke Pasa-
ratha, born ot ancestors who reckoned among them such
famous men as Tnsauku. The words fell sweet upon the
ears of the noble sage and his heart was glad thereat.

CHAPTER XIX

VISVAMIIRA SEEKS RAMA OF

To which, the samtly One, his heart dancing at the
words of the great-souled king, replied, u Best of mouarchs
that thou art it becomes thee well, and no other in this
world. It does great credit to the high ancestry to
which thou belongest and to the holy sage Vasishtha, who
is thy Gruru. Promise to carry out what I have in mind ,
and when thou hast once promised, see you fail not
at any cost to accomplish it to the utmost. At present,
I am engaged in a holy rite with a special purpose , and
two Rakshasas, able to assume any shape at will, are bent
upon spoiling it. When 1 am about to close my rite, these
two, Maricha and Suba.hu, powerful and skilful, pour down
showers of flesh and blood on the sacrificial altar and pol-
lute it for ever. Thus annoyed and my purpose baffled,
I came away weary and almost despairing. I cannot bring
myself to direct my anger against them, and inflict a curse,
for, the nature of the vow forbids it , so, I request thee
to give me thy eldest son R&ma, beautiful, valiant, and of
resistless prowess. Protected by me, and by the force
his innate energy as weJl, he is able to destroy these
R&kshasas that afflict me. I will see that this enterprise
brings him incalculable good and great glory, such as
will be held in high esteem in the three worlds. The
Ra.kshasas cannot stand before him even for a moment,
and no one but R£ma can destroy them. Full of extreme
conceit at their valour, these wicked ones are no match
for R£ma ; lo ! the shadow of death is creeping upon
them. Never allow the great love thou hast for thy sons to
interfere with this momentous work. I swear to thee that
the R&kshasas cannot escape him. I know the real
Rftma, the great-souled One of invincible might. Vasish-
tha, of high spiritual eminence, knows it too, and these

VISVAMITBA SEEKS KAMA OF CASARA^HA 73

holy sages that pass their time in stern austerities. If
thou desirest to secure supreme renown in this world and
unbounded righteousness in the next, send B£ina along
with me. If thy ministers give their consent to it, as
also Vasishtha and theother saintly ones, send R&ma along
with me. I want him for ten days and no longer ; for, by
that time I will have finished my sacrifice. So, send
along with me the handsome Rtaia, whom I so earnestly
pray for To speak the truth, he has no attachment to any-
thing down here See to it that the time for the performance
of the sacrifice is not past. Arrange accordingly and
allow no grief to take possession of thy heart."

Thus spake Visv&nntra, the great sage, to whom noth-
ing was impossible. With a heavy heart !Qasarathti
listened to the request of the sage, which, though ]t con-
ferred good on his son and was righteous in its nature,
unnerved him completely Pierced to the heart, the
strong-minded king \\as overpowered with gnef and
tottered upon his throne

3348 10

CHAPTEE XX

REPLY

The words of Vi3v£raitra stunned him quite. For a long
while he remained like one demented , then, mastering
himself with a mighty effort, in faltering accents he
managed to reply. "K&rna, the darling of my heart. Rama,
with eyes lovely as the fresh-blown lotus leaves, is yet m
his early teens. I dare not even dream of his being able to
stand m battle against the mighty night-rangers. Count-
less millions of war-worn veterans call me their loid and
master, each a host in himself. My warriors are valiant,
covered with fame and versed in the use of every kind of
weapon, human and divine. 1 shall put myself at their
head and wipe out these Rakshasab They are more
competent to tight these demons, but ask me not ! \aiU5i.
Here am I, ready to march against them, bo\\ in hand,
millions of tried soldiers at iny back and tight tor thee
to my last breath. I promise thee I will myself go over
there and see that thou accomplish thy vow safe and
without any interruption , but, J pray thee, ask not Rama
of me. He is yet a child. He has not yet finished his
training. He knows not the strength and weakness of
himself and of his enemies, He has never been yet in
battle and his is not the might derived from the
possession of celestial weapons. Knowest thou not that
B&ma is entirely unfit to fight against these Raksha-
sas ? They never fight straight, but always take refuge
in their arts of illusion. Take R&ma away from me and
thou takest my very life. Nay, if thou art bent upon tak-
ing R&ma with thee, take me too and my numerous army,
well appointed. This, my son, has gladdened my heart
after sixty thousand years of disappointed hopes and
fruitless grief. How canst thou have the heart to take
away Rftma from me, the light of my eyes and the
prop of my old age? Knowest thou not that, of my four

DASARATHA'S BEPLY. 75

sons, RAma lies next to my heart ? Need I tell thee that
he is my first-born and the most steadfast in virtue ?
So, take not R£ma away from me. These, thy Baksha-
sas, who are they ? Whose sons are they ? What is their
might ? Wherein lies their strength ? Under whose
protection are they ? How dost thou want Rama to fight
them ? Tell me, for I will do it, how to render useless all
their illusions , for thou hast me and my countless hosts
to do thy bidding. Instruct me how I can withstand
these R&kshasas, proud of their valour."

Then replied Visvamitra, " May be, thou hast lieaid of
a, Rakshasa, R&vana by name, descended of the hoary Pu-
lastya. The sage Visravis is his father , he is own brother
to Vaisiavana, and monaich of all the Kakshasa s on earth ,
immeasurable is his strength and matchless his might ,
gifted with wonderful boons from Brahma and with count-
less hosts of Rakshasa.^ at his back, he grinds the three
worlds beneath his heels When he does not himself con-
descend to spoil the sacrifices, these, his creatures, Mari-
cha and Subahu, take his place and excel him m cruelty
and wantonness."

Then said Qasaratha, with a faint heait " Powerless
am I to cope with that wicked one. Have pity on my
child of tender years, oh, righteous Lord ! Unfortunate
that I am, thou art my Guru and my God The J)evas,
the D&navas, the Gandharvas, the Yakshas, the N£gas
and the Pannagas, cannot bear to look upon Ravana,
terrible in battle , why speak of puny mortals such as
we ? R&vana absorbs, as it were, the strength and might
of those that face him in battle ; I dare not even dream
of opposing him or his hosts, either alone or with my
armies or with iny sons. But, on no account will
I part with my darling R&nia, beautiful as a god and
a child in years, in experience, and in warfare. M&rlcha
and Sub^hu those sons of Sunda and Upasunda,
are mighty and extremely skilled in fight. Born to a
Yaksha woman, and best and foremost of the Daityas, they

76 BALAKAgDA

are terrible in battle, even as the G-od of Death. They
are set upon ruining thy sacrifice and never shall I send
iny son against them to certain destruction as it were.
However, if thou so desirest it, I will call my friends
around me and fight with any others but the two.'*

These words ofDasaratha, the ravings of a sorrow-laden
heart, roused to fury the smouldering wrath of the descen-
dant of Kusika , and it blazed forth even as the sacrifi-
cial fire glows with steady flame, \^hen huge libations
of ghee are poured into it

CHAPTER XXI

VASISHTHA ADVISES CASARA^HA TO SEND RAMA

But, he kept back his rising anger as well as he might
and replied to the incoherent words of love uttered by the
fond father. " Thy word once gone forth, thou now seekest
to go back upon it. Verily this is unworthy of thy race,
glorified by such men as Raghu and contrary to the tradi-
tions of thy ancestors. Well, well, if thou thinkest that thou
have acted right in this matter I will even go back as I
catue. Worthy descendant of Kdkutstha ! reiqn thou in
peace of heart and in happiness, havimj kept thy pliqhted
faith so well."

At these fiery words of the terrible Visvanntra, winged
with wrath, the solid earth shook to the foundations and
the very Grods trembled in dismay. Then, Vasishtha, of
mighty vows, intelligent and saintly, knowing that the
whole universe stood overpowered with fear at the anger of
the sage, addressed himself to J3asaratha. " Born as thou
art in the line of Ikshwaku and thyself the incarnation
of justice and virtue; firm in thy vows and of fortitude
unspeakable ; endowed with every kind ot worldly happi-
ness, thou shouldst not seek now to swerve from the
Path of Right trod by thy ancestors of happy memory.
Right well hast thou upheld in the world till now the glory
of the line of Raghu, as the ideal Monarch, the Great
Giver. Shrink not from the duty laid on thee and let not
thy heart be drawn away to the Path of Unrighteousness.
You have said, ' I will accomplish thy object , and if thou
now seekest to prove unfaithful, thou but destroy est the
hard-won merit of every righteous act of thy long life ;
so is it that I advise thee to send R&raa along with the
sage. Endowed with the might of celestial weapons or
without them, the R&kshasas are but straw before his

78 BALAKAgDA

fiery energy, protected as he is by the strong arm of
Visvamitra, even as the ambrosia of the Gods by the
blazing fire. Knowestthou the mystery that shrouds him
whom it is given thee to call thy son ? He is the Great
Law. He is the Supreme One, the head and source of
valor, wisdom and spiritual might. Mortal eyes, clouded
by ignorance, cannot pierce the veil that hides his glory,
nay, not the highest Gods.

" Vis\&mitra here is Dharma embodied ; he is the fore-
most of mighty warriors. None can cope \\ith him in
knowledge and wisdom ; he is the highest example of
Tapas and its exponent He knows best the secret of
every kind of magical weapon and none but he, — none, in
all the worlds above or below, not even the Gods, the
Jttishis, the Asuras, Kakshasas, the Gandharvas, the Yak-
shas, the Kmnaras and the Uragas When he sat
of old on the throne of his forefathers and held sway over
the earth, these, the mighty sons of Bhrlsasva, were given
unto him, every one of them. These grandsons of the
Prajapati IJaksha are countless, brilliant in their lustre,
all-consuming and of unspeakable might. J)aksha had
two charming daughters, Jaya and Suprabha, who were
the mothers of countless weapons, human and divine, of
unbearable effulgence. Five hundred did Jaya bring forth
for the destruction of the Asura hosts, inconceivably power-
ful and changing forms at will , and to Suprabh& were born
another five hundred, in no way behind their brothers.
Visvamitra here knows everything worth knowing about
them ; nay, such is his might that he can, without any
effort, create new ones, it necessary. Believe me when
I tell thee that his vision extends clear into the remotest
future. Neither in fame nor in virtue nor in holiness has
he his equal. Hence I say unto thee, entertain no doubts
about sending R&ma along with him. To destroy these
impious wretches is child's play to the sage ; for the glory
of your son and for no other reason does he seek thee out
even in thy house and pray thee to give him B&ma."

VASI8HTHA ADVISES CASAHAJHA TO SEND RAMA. 79

The old heart of j)asaratha was filled with joy and his
face shone bright at the calm and convincing words of
Vasishtha. Gladly he gave his consent to Visv&mitra
taking along with him, R&fna, the son of his heart ; and
it was to the undying glory of himself and to the welfare
of the worlds.

CHAPTBB XXII

ItAMA AND LAKSHMANA GO WITH V18VAMITHA

Then he called unto him R&ina and Lakshmana, his
inseparable companion , and with his face beaming with
joy, caused protective rites to be performed on behalf of the
brothers, consecrated with holy mantras. Vasishtha, the
High-priest, himself conducted them ; and Kausaly&
with a mother'^ love, recited powerful and holy mantras
over her child's head to guard him from every danger.
Thereafter, the king clasped his favourite to his breast,
smelt his head, gave him his choicest blessings and with
a full heart and cheerful, he made him over unto Visv&-
rnitra , for, Vasishtha opened his eyes to the real nature of
R&ma and his grand mission. When the Holy One took
leave of the king and started to go, and Kama of God-
like presence along with him, a cool and refreshing
breeze blew, free of dust. Flowers rained from the hea-
vens , celestial drums, < ouches and other martial music
were heard on high , and the gods rejoiced, in that the
hour of their deliverance drew nigh

Visv&mitra led the way. llama followed behind, with
bow on his bac k, his fair curls blown about his face by the
gentle breeze ; and Lakshnmna came last, the shadow of
llama. Even as three-hooded serpents or as the Asvins
reverently following in the wake ot the great Grand-sire,
did the brothers of matchless prowess follow the holy
Visvftmitra, the beautiful peacock feathers waving over
their thick coils of hair. It added, as it were, to the
unbearable splendour of the sage to seo the brothers
R£ma and Lakshmana walk after him brightening the
bright space around. Lovely of form and radiant in
their lustre, they were a charming sight to see, these
boys armed with sword and bow, with leathern gauntlets

RAMA AND LAKSHMAJJA GO WITH VISViMI^RA. bl

braced on their hands ; and it forcibly reminded one of
the Fire-born sons Skanda and Vis&kha, walking behind
Mahft,d6va, the Lord of the worlds.

They had passed not more than a mile along the south-
ern banks of Sarayft, when Viflv&initra turned back and
said in sweet accents, "Lose no time, R&ma, but purify
yourself with water and receive from me the mantras Balfi,
and AtibalS,. Hunger nor thirst, nor fatigue nor fever,
nor weakness of liinbs shall come upon you. The night-
rangers shall not come near you, awake or asleep, care-
less or on your guard. None shall stand before you in
the worlds above or below. In strength of arm or m
valor, in fortune or in skill, in wisdom or in knowl-
edge, in readiness of speech or quickness of reply you
will not find your equal. In every respect you will be far
and above any one, man or God ; for, these two mantras
secure to the possessor every kind of knowledge and are
the source of all wisdom. Recite these on your way and
you will want for nothing. Unequalled fame too shall be
yours, for, these sciences are the sons of Brahma, of
unspeakable glory ; and search as T may, I cannot find any
one more fitted to receive them than yourself. For, know
I not that you are the head and fount of all knowledge,
human and divine 9 These, the offspring of mighty tapas,
and multifornied, shall confer upon you incalculable
good."

So spoke Visv&rnitra ; for, who knew better than he that
the boys were never before accustomed to travel on foot
m the pathless woods, and put up with the chances of
hunger and thirst, heat and cold, fatigue and sleepless-
ness?

K&ina purified himself accordingly and \\ith a glad
heart and bright face received them at the hands of the
Holy One. Thereat his energy and splendor were im-
measurably enhanced, even as that of the thousand-rayed
Lord of the Day in a cloudless autumn sky. The princes

8348 11

82 BALAKifiDA

rendered reverence meet to the Holy sage, their Teacher
and the three spent the night on the banks of the Sarayti.
And the dark hours passed away all too soon, beguiled
by the pleasant discourse of the saintly ascetic, as the
boy princes lay on their grass beds, all unaccustomed and
strange after the princely luxury of the Eoyal Palace of
their father.

CHAPTEB XXIII

KAMABBAMA

At daybreak, Visv&mitra came to rouse the princes
lying asleep on their couch of grass.

The golden halo of radiance that crowned the face of
B.&ma caught his eye strongly and half to himself, he
said, " What is there that I will not give to know how the
thrice-fortunate Kausalya managed to find favour in the
eyes of the Lord of Glory and won the envied privilege
of calling the Great Father, her dear son." Then, aloud
to the object of his thoughts "E&ma, thou priceless gem
that lay enshrined in the holy waters of Kausaly&'s
happy womb ! the rosy dawn begins to creep over the
slumbering Earth. Yonder Sun chases before him the
fleeting Spirit of Darkness ; awaken thou to thy glorious
task and put to rout the impious Sons of Darkness.

" The shades of night roll back from the face of the
globe ; and with it the veil of ignorance that erstwhile
hid from my eyes the mystery that circles round thee.
To me it was given to set my eyes on thy sleeping glory,
yet I long to see thee awakening to the light of day.
Discharge thou the rites and observances that thou hast
laid down for the children of the Earth : for thou art their
ideal and example. Awake, for a stern taskmaster must
he be to himself, who seeks to lead others along the
rough ways of duty."

Thereat the royal pair sprang from their rude couch,
had their bath in the holy river and went through their
daily round of duties, nor forget to recite the rare mantras
taught them. Then, they reverently saluted their master,
the holiest of sages and, with a glad heart, prepared to
follow him.

They travelled a long way and saw before them the
holy Gang& of celestial origin, and further on, where it

84 BALAKAJ?DA

mixes its waters with the Sarayfl ; and in that holy spot
they came upon the dwellings of saintly ascetics of stern
austerities, who pursued their life of self-denial and altruism
for thousands of years. The princes were possessed with
curiosity to hear from Visv&mitra every thing about
it and turned to him with " Holy Sir! to whom does this
hermitage belong ? Who abides in it at present ? Great is
our desire to know this , and we see no one who could
speak upon it with better knowledge/'

Lightly laughed the sage at the seeming ignorance of
R&ma and at his assumed curiosity. " With great plea-
sure, " said he, " if you will give me your attention for a
while."

" In the far past, Mah£d6va chose this spot to carry on a
course of austerities , he had taken P&rvati to \\iie and was
once on his way to get her down to attend upon himself
during the while. At that time the Lord of Love took
human shape and the Wise Ones called him K&ma. In
an evil hour he took it into his head to approach the Great
God and draw him away from his holy meditations, by
rousing in him thoughts of love towards the Daughter of
the Mountain-king ; and the Maruts secretly urged him
on. When, lo ! the Lord of Ascetics opened upon him his
Third Eye ; * Hum,' cried the Great One and there shot
out from his eye a tongue of flame that reduced to a heap
of ashes what was once K&ma, the ideal of beauty and
grace in the worlds above or below. Thus did the wrath
of Siva render the God of Love bodiless ; and hence his
name thereafter, Ananga, the Bodiless. The spot where
he met his sad fate is known as the Angadfisa .

" This is the holy hermitage of Siva and these sages are
his disciples, ever devoted to virtue ; they know not riiu
Best we here for the night, between these holy rivers
which we shall cross to-morrow. Now let us finish the
evening rites and proceed to their holy abode."

Meanwhile, those saints of pure lives, saw through
their spiritual eye the coming of the holy sage and

K AM ABB AM A 85

his princely disciples and the object of their journey,
and came forward to welcome them to their forest home
even while the latter were speaking about them. They
offered glad rites of hospitality unto Visv&niitra, and
extended a hearty welcome to K£ma and Lakshmana.
And in their sweet company, the quick hours glided away
unperceived, so kind were they and loving and so sweet
was their discourse ; till the shades of night grew on them,
which perceiving, they proceeded with concentrated
minds to offer their evening prayers to the Goddess of
Twilight. So, in that hermitage associated with the evil-
fated K&ma, did these pass the night in the company of
many other ascetics whom their hosts invited there to
share their pleasant time ; while Visv&mitra, of boundless
wisdom and steadfast virtue, entertained the princes with
pleasant narratives of old times and men and beguiled
the long hours of the night.

CHAPTER XXIV

?ITAKA'S LAIR

The world awoke to a new day and the valiant princes,
rising with the dawn, discharged their morning duties
and followed their preceptor to the banks of the mighty
river. Meanwhile, their saintly hosts had prepared a beauti-
ful boat to take them across ; and reverentially address-
ing themselves to Visv^mitra, said to him, "May it please
you to get into this along with your worthy disciples.
We have delayed you enough , now a happy journey to
you all the way and every good go with you." Visvamitra
saluted Lhem and took reluctant leave of the kmd-heaited
ones and crossed over the sacred stream, he and his
pupils. When they were in the middle of the current,
R£ma and his brother heard a mighty sound proceeding
from the confluence of swift-coursing waters and turning
to their teacher, requested to know the source of the noise
as of clashing ocean-waves. To which, Visvamitra replied
all willingly :

"On the heights of the far-famed Kfiil&sa there exists
a lake of supreme sanctity, brought into existence by an
act of will of the four-faced One , and hence its name
M&nasa Lake. A stream issuing from that holy spot,
comes down the heights and falls into the Ganga, passing
by the capital of your father, even Ay6dhya , and hence
its name Sarayu. The sound, so wonderful to your young
ears, proceeds from the meeting of its holy waters with
the rapid current of the divine Ganga , and you will do
well to offer your reverent salutations unto it."

The princes obeyed him accordingly, and crossing
over to the farther banks without more loss of time, soon
they came upon a frightful forest, devoid of the presence
of Br&hmanas ; at the sight of which, R&ma, curious to

TATAKA'S LAlB 87

know everything about it, addressed himself to Visvft-
mitra and said, " Lord ! this wood fills roe with curiosity;
it resounds with the hoarse cries of terrible beasts of prey,
rendered all the more fearful by the screams of wild birds
and numerous flying insects. Lions, tigers, boars, and
elephants, not to speak of numerous winged creatures,
lend the aid of their dreadful presence to heighten the
horror of the scene. Yet, this forest, so dreadful and
uninviting, is pleasant to look at, beautified as it is with
countless trees of graceful foliage and lovely blossoms,
Dhava, Asvakarna, Kakubha, Bilva, Tinduka, P£tala and
Badarl andmany others of unknown origin and properties. "
And Visvftniitra hastened to reply, "Bama dear,
listen to ine while I narrate to you a story of the far past
as to whom this frightful forest belongs. Long years ago,
these tracts known as Malada and Karftsa were large
kingdoms teeming with countless millions, prosperous,
happy and fair, even as the fancy creations of the gods.
Once upon a time, it befell that Indra slew the Asura
Vritra ; the sm took shape and entered into him along with
hunger and uncleanlmess, overpowering his divine form
and nature. Then the gods and the sages had him purified
with the waters of hoJy rivers, consecrated with powerful
Mantras ; and here it \vas that his fouJ uncJeanJmess fell
away from him. Having consigned to this place the un-
cleanlmess and the hunger that afflicted him, the hearts
of the gods were glad. And Indra, overjoyed at finding
himself free from his troubles, and pure once more, in a
transport of gratitude, did he confer a boon on this place.
" These two populous provinces have helped to receive
the foulness of my body ; and they shall be celebrated on
earth, as Malada and Karftsa." The Devas applauded his
act and his sense of reverence to the place that gave him
back his pristine purity. And for long years thereafter,
these places were the homes of happy millions, living in
plenty, and blessed with everything that man could get
from Nature.

88 BALAKifiDA

Then there came on earth a Yaksha woman, who had
the strength of a thousand elephants and could take
any form at will. She was the wife of Sunda ; and
J&taka (for so was she named) bore him a son, M&rlcha,
who equalled Indra himself in prowess. Huge of bulk
and strong of arm, that R&kshasa held the people of
these kingdoms in abject terror, by his matchless might
and frightful countenance and form ; while T&tak&
amused herself with destroying the innocent inhabitants
hereabouts, by hundreds and by thousands. Yonder has
she taken up her abode, about half a yojana from here ;
and hence people steer clear of these parts as the own
preserves of £&taka. Slay her of your strong arm and
rid these fair lands of a great pest ; for I command you
thereunto. I tell you again, that none dare to enter
these regions, through which the dreadful Yakshmi ranges
free and unhindered. And now you know, as well as I,
how these once fair and populous lands have been laid
waste, beyond all hope of recovery/'

CHAPTER XXV

To which pregnant words of the sage of no mean might,
R&ma, the flower of valor, returned sweet answer, " I
have been given to understand that the Ynkshas are not
very formidable , how is it that one of them, and that a
woman, is gifted with the wonderful strength of a thou-
sand elephants ? "

u Know then " said Visv&mitra " that this weak and
fragile woman is endowed with abnormal strength by virtue
of a boon. Long ago there was a Yaksha, Suk6tu by
name, a man of righteous deeds and great prowess.
Unblest with any child, he had recourse to Brahma to
get one ; long did he pray and earnestly, until the Great
Architect of the worlds was pleased with his tapas, and
gave him a lovely daughter T£taka, with the strength of
a thousand elephants in her , but no son. And when
she came of age to marry, he gave her a dream of beauty
and grace as wife to Sunda the son of Jarjha, In good
time, M&rtcha was born unto them, who later on was
shorn of his great glory by being cursed to become a
Rakshasa. When Sunda met his fate at the hands
of Agastya, she and her son sprang upon the Holy One
with terrible roars, meaning to eat him up ; whereat
of the mighty sage blazed forth wrath in and he cursed the
pair " Wretches ! Quit these fair forms and take up those
of R&kshasas, terrible to behold and monstrous, and roam
the earth feeding on human flesh."

Maddened with the curse, she takes revenge by laying
waste, in her fury, what were once the favorite haunts of
Agastya. And, R&ma ! I would that in the interests of the
cows and the Br&hmanas, you slay out of hand, this
wicked Yakshini of cruel deeds, this fiend, who uses her

8848 - 12

90 BALAKAUDA

terrible strength to such evil purpose. And the more so,
because, except your valiant self, no one in the worlds
above or below can bring down this wretch, who glories in
the might of her boon. Let no misplaced sense of pity
stay your arm from wreaking this long delayed vengeance
upon this cruel monster. For, you are of the line of kings
and the welfare of defenceless millions demands it at your
hands. A king ought to discharge his duties cruel or
otherwise, sinful or meritorious, if he would protect those
whose destinies lie in his hands. This is the Path of
Eight trod by the kings of old, whose broad backs bore the
heavy responsibility of empire. Slay this unrighteous one,
for, no law, human or divine, restrains her actions. Know
you not that Indra slew Manthara, the daughter of
Vir6chana, who sought fco plunge the whole world m ruin '-
Know you not that Vishnu mercilessly destroyed the
wife of Bhrigu and mother of Sukra, who calmly set
about to wipe out Indra. Instances out of count can I
quote to show that kings have always deemed it their
duty to rid the earth of such wicked monsters in human
form. So, Kama f upon your head and eyes be it that
thou cleave the heart of this woman, stealing your heart
against tender emotions."

CHAPTER XXVI

THE FALL OF 1ATAKA

Then, to the soul-stirring words of his preceptor,
B&ma, steadfast in his principles of conduct, gave meet
reply, with joined palms the while : " My father's com-
mands and more than that, my respect for thee, impel me
to follow without hesitation or doubting the orders given
by Visv&mitra. For, have I not been enjoined to that
purpose by my sire Dasaratha, in the royal presence and
before the holy sages ? And shall I falsify his words ?
Never. So, out of respect to my father and out of respect
to the Holy One of boundless wisdom whom I have the
happiness to call my Guru, I shall verily bring about the
destruction of Tataka and no doubt of that. Here I am,
ready to carry out your orders, that aim at the welfare
of cows and Br&hmanas and the happiness of these once
prosperous lands. "

So saying, he grasped his mighty bow by the middle,
strung it in a moment and drew it to his ear; and the
sound thereof was terrible to hear, and echoed far and
near. Birds and beasts and the numerous creatures that
made the dreadful forest their home, trembled in affright.
T&taka was at first confused ; but, rage unbounded master-
ed her and she rushed towards the spot whence the sound
came. Seeing her advance towards them with open
mouth, huge as a mountain, and deformed, B&ma turned
to Lakshmana and said, " Lo ! my brother' Yonder
Yakshini is really no pleasant sight to behold. Timid
ones will die of terror were they to look at her. But,
endowed as she is with unlimited powers of illusion and
be she formidable to stand against, my arrows shall
compel her to retire as fast as she came, but a nose and
ears less. Anyhow, I cannot bring myself to slay her,

92 BALAKAgDA

for, her womanhood stays my arm ; I shall even content
myself with depriving her of her energy and power of
motion. "

He had not finished, when T&taka espied him afar and
rushed at him with a howl of rage. Visv&mitra stayed
her with the word " Hum" and prayed that the brothers
may come out safe and victorious. She raised a huge
cloud of dust that shut out the princes from view for a
time ; and resorting to her powers of illusion, showered
rocks and stones on the pair. Then E&ma's ire was up ;
and scattering the rocks by a flight of arrows, he cut off
her hands as she sprang at him. Yet she stayed not
but roared frightfully, albeit tired and without her hands
when, Lakshmana operated upon her and chopped off her
ears and nose. The next moment she assumed a thou-
sand shapes and was here, there and everywhere ; then,
all at once she vanished from view, leaving them bewildered
by her illusion. Yet, a ceaseless downpour of rocks
indicated her activity and made her terrible presence
felt, at which, Visvamitra grew impatient and exclaimed
to K£ma with some warmth, " A truce to your misplaced
tenderness ; are you not yet convinced that she is a she-
devil who has destroyed the sacrifices of many an unoffend-
ing sage? Twilight is drawing apace and then these foul
things of darkness are most powerful, nay almost invin-
cible. See, how her energy increases as the day wane
and the night draws near. Slay her outright and delay
not."

Strong in her powers of illusion, she remained invisible ;
but R&ma's shafts sought her out even there and stayed
her rocky downpour. Then, m sheer despair, did she
rush at the princes with terrible roars of baffled rage ;
when, the boy-hero shot at her a Fiery Shaft. Fierce
as a thunderbolt and almost irresistible, it struck her full
on the chest ; down she fell and gave up her bloody life.

At once there arose a glad shout of unspeakable relief
from the anxiously watching Indra and his host of celes-

THE FALL OF TATAKA 93

tials. " Bravo! bravo!, well done!'* cried they with one
voice and lauded B&ma to the skies. They then addressed
themselves to Visvtoitra and said, " Holy One ! all hail
to you ; you have laid every one of us, under a deep obli-
gation. Give yet another proof of your great love to
B&ma by imparting unto him the Science of the divine
weapons, the sons of the Praj&pati, Bhris&sva. Of never-
failing might, brought into existence by long and terrible
Japas, you cannot find for them a fitter recipient than
R&ma, so devoted is he to your service, and so necessary
it is towards accomplishing a great end we have in view.
So delay no more." They ended ; and with loving saluta-
tions to the Holy One and hearty blessings on the bo^-
heroes, departed to their respective abodes.

Meanwhile, the shades of night \\ere falling fast , and
Visv&mitra, well pleased with R£ma, smelt him lovingly
on the head and said, " Rest we here for the night and
reach my hermitage to-morrow. " So they passed the
night in the once-dreaded haunts of T&tak£, but now freed
from its unhappy curse and once again a smiling and
happy land, beautiful even asChaitraratha. R&ma, having
thus rid the earth of the terrible daughter of a Yaksha, gods
and sages vied with one another in singing his praises ;
a deep sleep and sweet descended upon the tired eyes of
Rtbma and he lay locked in the soft arms of slumber, till
he was roused at early dawn by the holy sage.

CHAPTER XXVII

THE GIFT OF VISVAMITBA

Next morning, Visv&initra, of mighty renown, turned
to the young hero with a pleasant smile and addressed
him in accents sweet and mild, " Well pleased am T
with you ; and out of the joy that fills my heart, shall I
impart unto you the mysteries connected with warlike
weapons of every kind ; master of which, neither Gods nor
Asuras, Gandharvas nor Uragas, can stand against you in
battle and not come under your influence and be worsted.
Such mighty weapons shall I give you, divine in their
essence.

1. !Qandachakra 30. Nandana, the favorite

2. Dharmachakra Astra of the Vidy£-

3. K£lachakra dharas (sword-like in

4. Vishnuchakra shape)

5 Aindr&stra 31. M£nava \ ^he favorite

6. Vajrastra 32. Prasvapanaj-Astras of the

7. Sivy's Trident 33. Prasamana ) Gandharvas).

8. Brahmasiras

9. Aishlkastra 34. Stiryastra

10. Brahm&stra 35. Parpana \

11. The clubs, M6daki and 36. S6shana (favorites of

Sikharl 37 Santapana fthe God of

12. Dharmapasa 38. Vil^pana |Love

13. Kalapasa 39. Madana

14. Varunap£sa 40 Mohanastra (used by the

15. Varun&stra Pisachas)

16. Two thunderbolts, the 41. Tamasastra

moist and the dry. 42. Saumanastra

17. Pinak&stra 43. Samvarta

18. N£rayan£stra 44. Mausalfi,stra

19. AgnSy&stra (named 45. Saty§,stra

Sikhara)

THE GIFT OF VISVAMI^RA 95

20. V&yavy&stra (named 40. M&y&dhara

Prathana) 47. T&jas

21. Hayasiras 48. Sisirastra (used by the God

22. Kraunchastra S6ma)

23. Vishnusakti - 49. Sud&inana

24. Rudrasakti 50. Slt^shu (the weapon of

25. Kankala \ Bhaga)

26. Musala used by 51. Manavastra

27. Gh6ra I the

28. K&p&la Asuras

29. Kankana )

All these and many more do thou receive from me. They
are of no ordinary might ; they can take any form at will
and can be depended upon in any emergency."

Then Visv&mitra duly purified himself and taking his
seat facing the East, initiated R&ma into the mysteries of
those magical weapons ; and well pleased was he thereat.
So mighty were they that the very Gods could not receive
and retain them in their entirety.

As the sage uttered the words of power, they assumed
visible form and stood about R&ma. With joined palms
they addressed their new master and said, " Here we are,
Lord Rama, thy servants to command. Ever gracious
unto thee, we stand ready to anticipate thy least wishes."

Rama accepted their service and touching each one of
them in token of mastership, replied to them with a pleased
heart, " Come unto me when I think of you." He next
turned to his Guru and offered him reverent salutations ;
after which they resumed their journey,

CHAPTEE XXVIII

THE MYSTERY OF THE WITHDRAWAL

They walked for a± while in silence, when K&ma turned
to Visvkmitra and said with a bow, "You have been
pleased to initiate me into the mysteries of these magical
weapons and have rendered me almost invulnerable to
Gods and Asuras. But, may I request to know how
these are withdrawn ?"

And all too glad, did the sage of mighty vows and terri-
ble energy instruct him therein.
"I. Satyav&n 23. Virnala

2. Satyakirti 24. Yogandhara

3. Dhrishtha 25. Handra (to destroy the

4. Eabhasa Daityas).

5. Pratlh&ratara 26. Sarchirm&ll

6. Par&ngmukha 27 phritirm&ll

7. Av&ngmukha 28. Vnttiman

8. Laksh&ksha 29. Euchira

9. Vishama 30. Pitrisamnanasa

10. Bridhan&bha 3J. Vidhttta

11. Sunabhaka 32. Makara

12. Dasaksha 33 Karavirakara

13. Satavaktra 34 J3hana

14. Dasaslrsha 35. Dh^Lnya

15. Satodara 36. KSLmarlipa

16. Padman^bha 37 Karnaruchi

17. MaMn&bha 38, Moha

18. ]Qundun&bha 39. Avarana

19. Sunabhaka 40. Jrimbhaka

20. Jyotisha 41. Sarvan^bha

21. KrisAna 42. Sant&na

22. Nair^sya 43. Varana

Eeceive from me these sons of Bhrisaswa, capable of
taking any shapes at will and of unbearable splendor.
For, no better recipient do I see than thee."

THE MYSTERY OF THE WITHDRAWAL 97

" As my Lord willeth " replied B£ma with a glad heart
and did so. With joined palms they ranged themselves
around Rama in human shapes of exceeding effulgence,
and there was nothing that he could not command whom
they owned as their master. Sortie were like glowing
coals, some like smoke and others radiant like the sun
and the moon. All of them reverently saluted their new
master and said, " Here are we, thou flower of valor !
awaiting thy orders." " Dwell ye in my memory " replied
R&iiia, "and assist me when the time comes. I give
you leave to go." " We obey " replied they and taking
respectful leave of him, vanished from view. With the
permission of his Guru, he instructed Lakshmana in the
mysteries of the magical weapons and their withdrawal.

They then resumed their journey until they came to
a beautiful grove of trees, at the sight of which, R£rna
turned to his master and said in charming accents,
" What may be that tall grove yonder, hard by that moun-
tain before us ^ It looks more like a bank of clouds piled
up, so lofty it is and so dark. A pleasant sight to see
the happy birds and beasts sporting there fearlessly with
joyful cries. The lovely aspect of the country here-
abouts impels me to think that we arc well out of the dark
and dreary forest of the she-demon, TatakA.. Who is it
that resides in that charming locality ? Verily, great is
my desire to know everything about it. Are we come to
where range those wicked wretches of fierce deeds, who
revel in slaying Br&hmanas and destroying the sacri-
fices of innocent sages ? Where do you conduct your
sacrifice ? Where should I take my stand to destroy the
JR4kshasas and protect your rite ? Prithee satisfy my
unbounded curiosity on this head — you from whom time
and space have no secrets 1"

3348 13

CHAPTER

VAMANA AND BALI

And to him who desired to acquaint himself with the
story of that grove, as if he were no wiser than any one
of us, replied Visv&mitra of boundless spiritual might,
" Here it was that Vishnu, the Lord of the Universe
abode invisible for ages untold, engaged in long and
difficult Tapas, for the good of the worlds ; and as
V&mana, He sanctified it with His Divine Presence.
Siddhasraraa is it called , for, even here the Blessed One
accomplished the object of His rjf apas.

" It was about that time, Bali, the son of Yirochana,
routed the celestial hosts and held undisputed sway
over the three worlds. He commenced a grand sacrificial
rite, when, Agm and the other Gods came to Vishnu
here and said, " Bali, the son of Virochana, is even
now performing a grand sacrifice ; and before it is over,
you should see that we accomplished our object. He
makes it a point to refuse nothing to any one who may
ask him for it, it matters not who or what. For our sake
call in thy inscrutable Power of Illusion to thy aid;
assume the form of a dwarf, beek the sovereignty of
the three worlds at his hands as a gift, and bring peace
and happiness to the tortured hearts of us all."

It chanced that about the same time, K£syapa, the
Patriarch, and his wife Aditi carried on a long and severe
course of austerities and won the grace of the Lord.
Even as the noon-day sun or like the blazing fire shone
he in his spiritual glory. Vishnu came down to where
he was and spoke to him in sweet and kindly accents,
" Son, mightily pleased am I with your Tapas. Ask of
me what thou wilt and it is yours."

With noble hymns did K&syapa praise the Giver of all
good, " Supreme One 1 My long and difficult vow has

ViMANA AND BAH 99

indeed borne fruit in that I have been blessed with a sight
of Thy Blessed Presence. Thou art Tapas in Thy essence ;
Thou art the embodiment of Tapas ; Thou art the sum
total of all Tapas ; and Thou art the innermost soul
of every kind of r.Tapas. The whole universe do I see in
Thy resplendent form. Thou hast no beginning and Thy
nature is beyond the ken of any, man or god. Lord ! I
take my refuge in Thee and Thy boundless mercy. " '

And to him replied the Lord, " Again do I say unto you
that you have won my grace. You are pure as Purity
itself and I can refuse you nothing/'

Then the son of Marlchi submitted unto him a prayer
in all humility, " Great One ! grant Thou this boon unto
Aditi and unto the gods who pray it of Thee. Deign
Thou to be born as our son and let the world know Thee
as the younger brother of Indra, whom Thou hast placed
over the gods. Bender Thou a signal service thereby to
the distressed J)6vas. And this holy spot shall, through
Thy grace, deserve the name of Siddhasrama, for, Thou
goest forth from this spot when Thy object has been
accomplished. '

" Be it so," rejoined the Lord and was born of Aditi
as Varnana. Intent upon the good of the woilds, did
He approach Bah as a dwarf and say, " Great Giver !
grant me this prayer of mine, three short feet of earth,"
and He got it. Thrice did He put forth His mighty foot
and the three worlds weie covered with it. Bah was
shorn of his overwhelming pride and might and Vtliiiana
gave back the sovereignty of the \s orlds to Indra

This hermitage is ever associated with the presence
of the Lord and ever my heart turns to it with unbounded
devotion to Him. Here do the K£kshasas resort, the
untiring enemies of the peaceful sages and their sacrifices ;
and here it is you should lay them low, the evil ones.
This day shall we reach it, the holy Siddhasrama and it
is yours as much as it is mine,"

100 BALAKAfiDA

Very soon they were within its sacred precincts and
then it was that Visv&mitra shone in all his glory, even
as the cloudless moon resplendent in the constellation
of Purnarvasu. There he was welcomed by the numer-
ous ascetics of saintly life that made Siddhtoama their
home; right reverently did they accord unto him due
worship and no less hearty was the welcome the}7 extended
to the princely pair. The brothers rested themselves for
a while and approaching their master, said, " Lord ! if
thou so wilt, thou mayest take upon thyself the sacrifi-
cial vow even to-day. Rightly has this place been named
Siddh&srama, for, thy object shall, of a truth, be realized
here." " May your words prove true," replied Visv&mitra ,
and with restrained senses and concentrated mind, did he
take upon himself the initiatory vows. In that peaceful
hermitage the princes passed the night in the sweet
company of the holy sages. At the dawn of day they were
up and offering their prayers to the Goddess of Twilight.
Their religious observances for the morning over and the
mystical recitations of the Mantra^, they touched the
feet of their Teacher, who, having finished the offerings
unto the Fire-god, was seated in calm repose.

CHAPTEE XXX

VISVAMITRA'S SACRIFICE

The valiant princes were no mean judges of time and
place : they knew when to speak and where ; and in words
respectful and apt, did they address Visv&mitra : " Lord !
kindly acquaint us with the precise time when we should
be on our guard against the wicked R&kshasas ; for, we
do not wish to be taken unawares and be late."

The assembled sages there were loud in their praises
of the heroic brothers and the martial ardour that
characterised their words and actions. " Six days and
nights from this, do ye keep strict watch against the cruel
ones. The Holy One has taken the sacrificial vow and
will observe silence." And for six days and nights did
the youths of boundless energy keep watch and ward
over the hermitage. They put their heroic souls into
the arduous task and were wholly absorbed in it ; and
Visvamitra, safe under their protection, went on with
his sacrificial rite uninterrupted.

On the kixth day, Rama turned to his brother and said
" Lakshmana, be on the alert and keep a sharp look out."
And even as he spake and prepared himself for action,
did the sacrificial altar begin to glow all on a sudden.
Lovely flowers were scattered over it and the utensils of
sacrifice— spoons, ladles, pots, pans, fuel-sticks and the
sacred grass. Visvamitra was conducting
and silent, while the Adhvaryus andthe^,
him therein. And to the deep intona
Mantras to drive away the black demor
proceed according to the rules laid dc
once the fire leaped up ; and close up|
frightful roar proceeding from the si!
Bftkshasas were upon them, shroudec

^d A

102 BALAKANDA

clouds that darkened the earth, even as during the heavy
rains — the effects of their powers of illusion. Marlcha
and Sub&hu and their followers ranged themselves in the
sky and kept up a continual shower of blood on the fire-
altar. The fire blazed up again, higher than before, as if
in angry protest against this foul desecration ; and answer-
ing fires flashed forth from the eyes of R&ma as if reflecting
the blood-stained altar. He rushed to the spot and look-
ing upwards, saw the foul demons ranged aloft in terrible
array, darkening the darkened sky. All at once did the
two foremost, M&rlcha and Sub£hu, swoop down upon him,
even as unclean birds of prey ; when, Kama turned to his
brother and said "Lakshmana, lo! there they come, the
wicked wretches, the destroyers of numberless holy rites.
Unsightly cannibals these, the dread foes of the celes-
tials, yet tough and unassailable even as thunderbolts. I
cannot somehow bring myself to slay such like chaff, small
game for me ; yet shall I drive them away, even as fleet-
footed clouds before a gale."

With that, he sent forth a Manavastra, flaming and
terrible in its energy and it that struck Marloha full
on the chest. Back he flew with resistless speed, hundred
ydjanas and more, until he fell senseless and tottering
into the depths of the tossing ocean.

Amused at the sight, Rama turned to Lakshmana
c< Wonderful indeed is the Cold Arrow, the mighty Mana-
viistra and just in its punishment. See, it has struck him
senseless, but keeps yet the spark of life in him, as if it
divined my secret resolve to spare him against a future
occasion, when I have use for him. And as for these, his
friends and followers, I shall even destroy the wretched
crew, merciless, of foul lives, delighting in deep draughts
of human blood, the foes to every holy rite and sacrifice."

So saying, and as if to display his quickness of hand,
he let fly an Agn6y&stra at Sub&hu, which struck him
square on his heart and hurled him down, a shapeless
corpse. And ere the eye had time to wink, he let fly a

VISVAMIJBA'S SACBIFICE 103

V&yavyastra that despatched the rest to " where the
wicked cease from troubling, " to the immense delight of
the sages, who were anxiously watching this strange
fight, between a delicate slip of a boy and the fierce-
vibaged K&kshasas of vast bulk and might. They could
scarcely bring themselves to believe what they saw— it
was over so soon ; but, when they realized the wonderful
truth, they broke forth in unstinted applause and hearty
blessings and eyed K&ma with strange awe and reverence,
even as the Gods regarded Indra when he came back
victor from his terrible battle with the Asuras.

The sacrifice neared its happy end ; the earth and the
sky \\ ere clear and happy once again, when Visv&mitra
turned to R&iua and said, " Now my heart knows peace,
in that my object has been accomplished. Well hast
thou discharged the bidding that thy Guru laid on thee.
And rightly has this hermitage been named Siddh&srama ;
you have but confirmed the fact and conferred greater
glory on it."

Thanking thus the boy-hero in words sweet and noble,
the sage proceeded to his evening prayers, accompanied
by the gratified princes.

CHAPTEK XXXI

THE TRIP TO ME I H EL A

There they stayed for the night, the heroic youths and
it was a happy night to them ; in that they had succeeded
in their mission. Next morning they were up at day-
break and having finished their daily observances, went
over to where Visvamitra and the other ascetics sat.
Reverently they saluted their Guru, who blazed forth in
his splendour even as the smokeless flame and said to him
in sweet accents and noble " Here we are, thy servants to
command ; what are our orders for the day ? Nay,
far be it from your noble heart the thought that you4
are working us too much, royal youths delicately nurtur-
ed and daintily brought up. There was a king whom
gaunt Famine drove to sell his only son to a low-born
hind ; would the boor work the boy less for being a prince ?
We are yours, body and soul , for, our sire has made us
over to you , and here is our place at your feet, until you
have no more use for us." Even so Joes the Lord seek
out His cli'ddren and render tliem sweet service and
lowly.

Visvamitra replied for the other sages and said, " Jana-
ka, the righteous ruler of Mithila, is even now celebrat-
ing a grand sacrifice ; and if it is not inconveniencing you
greatly, we very much like you to come with us. Besides,
there is for you a sight to see — a gem of a bow, wonderful,
of inconceivable strength, blazing in its energy. It was
given by the Gods to a former ruler of the land during
a great sacrifice. Neither the Gods nor the Gandharvas,
nor the Asuras nor the R£kshasas, can so much as string
it ; why speak of puny mortals ? Nay, not that there
were wanting countless princes of mighty arm who essay-
ed that impossible feat desiring to gauge the power of
the weapon. So, there are two things to attract you

THE TEIP TO METHELA 105

thither — the holy sacrifice and the wonderful bow. It was,
as I told you, got by a king of old, as the reward of a
great sacrifice he performed in honor of the Gods ; who,
pleased therewith, gave him the excellent weapon. It
forms the chief object of adoration in Janaka's palace and
he offers reverent worship to it every day with bright
flowers and sweet perfumes and incense. "

He ended and prepared to set out along with the ex-
pectant princes and the holy ascetics. Taking affectionate
leave of the Wood-Gods that had sheltered him so long
in their midst he said, " May all good be yours. Long
have I sojourned under your kind shades and to-day I
take reluctant leave of you, the object of my stay among
you joyfully accomplished. I go forth hence to the Hima-
layan heights, over across the GangA.." Reverently he
went round the hospitable abode and set his face towards
the north.

And him followed a hundred conveyances of Brah-
mavadins ; and wonderful to behold ! the birds and the
beasts that dwelt about the holy hermitage went after
the mighty sage of righteous vows, until he pressed them
to return.

They travelled a long distance, until the sun hung low
in the heavens, when the company encamped on the
banks of Sona. They took their evening bath in the
sacred stream and having made offerings unto the Fire-
God, sat down before Visvaiiutra ; the princes approached
the group and with low reverence to the elders, took their
seats in fiont of their Guru. Eama it was, that started
the conversation by a question to Visvfimitra. " May I
pray you to satisfy my great curiosity about this region
where we are ? Thickly wooded and well-watered, to
whom does it belong ?" And the sage, who loved nothing
more than to converse upon things good and holy, spoke
as follows, induced thereto by Rama, while the sages of
stern austerities drank in the tale with eager ears.

3348 14

CHAPTER XXXII

KUSANABHA

There was once a righteous king, Kusa by name, one of
the mind-born sons of Brahma — the wisest and the mo>t
valiant. Unlike Narada and the Kumaras he chose the
Path of Action ; and leaving his bright home on high, he
took upon himself the onerous duties of a Ruler of men ;
hence his name Kusa. Ever respectful unto the good, be
was ever intent upon the discharge of the duties of his
high office and acquired immense spiritual merit by his
hard austerities.

He took unto wife a piineess of Vidarbha, who was,
in every way, a meet wife for such a holy king , and
she bore unto him four sons, all like unto their sire in cha-
racter and might — Kusamba, Kusanabh.'i, Adhflrtarajas,
and Vasu. The old king was extremely pleased with his
worthy sons of truthful speech, righteous lives, bright
presence and boundless energy ; and following the tradi-
tions of the kings of old, he spoke to them, " Keign ye over
the earth and acquire inestimable merit thereby."

And, in obedience to their father's commands, did the
four princes found four excellent capitals— Kaus&mbl,
Mah6daya, Dharmaranya and Gririvraja, respectively.
These are the dominions of Vasu, the last of the brothers.
See you yon hills, five m number, that guard the country
like giant sentinels? And there is the lovely stream,
S6na, of great sanctity, that runs like a silver garland
among the hills and waters the land of Magadha ruled
by Vasu. It is a lovely spot, fertile, well-watered and
healthy, the site of ancient kingdoms now no more.

Kusan&bha, the royal sage, had by the Apsaras,
Ghrit&chl, a hundred graceful daughters. One day, these
girls, young and lovely, took it into their heads to enjoy
a walk in the royal gardens about the city. They were a

KUSANABHA 107

charming sight to see, these youri£ and lovely maidens,
in their gems and gemmed robes, even as clear pools of
Crystal wateis in the rains. They had a happy time of it
among the arbours and bowers, dancing and singing and
leaping and frisking.

And it so chanced that V&yu, the Lord of Air, beheld
them in the gardens, in all their ravishing loveliness, in
the pride of their youth and charms. Like bright stars
between murky clouds shone they ; and V&yu was stirred
even unto the utmost depths of his fickle heart. " My
heart goes out unto you, every one, ye lovely ones ! Be
mine and crown my days with sweet happiness. Cast off
aside that mortal nature of yours and enjoy immortal life
in my company. A pitiable sight that youth of mortals
even as a streak of lightning in a dark sky ; a blinding
flash and lo ! it is gone. But I shall endow you with the
deathless youth and beauty of the Immortals themselves."

Long laughed they and loud at these presumptuous words
of the Wind-Clod, whose might none can resist and live.
" Thou coursest ever in the bodies of beings, high and low,
and no one is unacquainted with what you are and what
you can do. Verily it becomes you not to insult us thus
with your proposal. Know you not that we are the daugh-
ters of Kusaiidbbha and that it is but child's play to us to
hurl yon Indra from his seat of power ? But we waste
not our energy on trifles. May that time never come
about, when, out of a perverted heart, we will presume to
insult our parent of truthful speech and ourselves choose
our husbands. Our sire is our master and our God ; and
they are our lords whom lie pves us to."

Enraged at the bold and defiant words of the girls,
VAyu's heart was shaken with wrath ; and putting forth
his might, did he distort their graceful limbs out of all re-
cognition.

In great grief and shame, they rushed into their father's
presence and fell at his feet with sobs and tears. The
sight of his dear daughters, once so lovely and happy, but

108

now so crooked and deformed, and out of their wits
with shame and grief, stirred his placid nature to its
very depths, and he exclaimed " What is this, my dears I
Who has dared to insult the Great Law of Hight thus
flagrantly ? Who has made you crooked and distorted ?
What ! all silent ! and weeping ! '

In fierce rage he hissed forth his questions, like a hood-
ed snake about to strike ; but, mastering himself with a
mighty effort, he sent forth his clear spiritual eye before
which nothing was hidden.

BRAHMADA1TA 109

CHAPTER XXXIII.

Brahmadatta

Thereupon the hundred daughters of Kusanabha laid
their heads at his feet and spake " Vayu, Pervader of all,
would even compel us to his wishes ; and forgetful of all
sense of right and duty, had he recourse to evil ways. ' We
are under our reverend sire' we pleaded ' and are not our
own masters. Ask thou our sire, if he would give us to
thee as wives/ He would not listen to us ; but with a heart
bent on evil, made us what you s-ce, even while we \veie
earnestly pleading with him."

Then the King, a rare model of patience and virtue, re-
plied to his afflicted daughters in accents mild and gra\e.
" Well have you clone and gloriously. Forgiveness should
characterise the life of eveiy one laying any claims to selt-
restraml and serenity; and you have borne patiently a deadly
insult, I cmnot enough praise your harmony of spirit and
action, in that you have all acted alike and kept before vcur
eyes the traditions of our race , for, forgiveness ^ the bright-
est je\\e! in the crown ot a woman ; nay, for the matter of
that, man as well. Hard task for a girl to bnue a man's
wiles and seductions harder to have a giant's strength and
not u^e it like a giant, in the face ot deadly insult , hauler
still not to burn one's wings at the bale ul hres ot celestial
beauty, harder still to keep back our thunderbolts when \\e
have the right to launch them against the mighty gods and
the chance ; and lo ! hardest of all, wondci ot \\ondeis ! !
the wayward hearts of a hundred maidens (whossc name is
trailty) beating all one stroke and acting in perlect unison.
Endowed with Forgiveness, a man n^ed not go seek tor any
other virtue— Charity, Trmh, Sacrifice, Fame, or Righteous-
ness ; for, Forgiveness rules the world and holds it up.*'

110 BALAKANIM

Mightier than the very Gods, vet he sent them awayv
and consulted with his wise mimsteis as tj the marriage of
his daughters, the time, the place, and the parties.

It was about that time, a great sage, Chuli by name,
piactised the Brahma Tapas, with pure life and chaste
vows ; and all along, a Gandharva, Somada by name, the
daughter of Urmila, attended upon him devotedly, with
lestiamed senses and righteous heart. Gratified with her
service, the Holy One saw into the record of Time and
.spoke " Fair Lady ! well hast thou served me and won
my favour. Is there anything I can do for thee ? "

She marked that he was in a mood to give ; and in
sweet words and apt, did she pray the Blessed One, who
vvao no mean speaker himsel1. u Lord ! I make po differ-
ence between thee and the supreme Brahman, sj great thy
Tapas and so mighty the Brahmic splendom that crowns
thee. I would c\eu ha\e a son; endowed with Brahma
Tapas No husband do I take, nor does any claim me as
his \Vile Give me a son, in that I approach thee accord-
ing to the Brahma mode oi marriage.'1

Pleased with hu purity ot heart and nobility oi pur-
[X'St, Chuh gave her a mind-born son, named Brahrmdatta.
Kampilya made he his capital and held s\\av there as
splendidh as India over his heavenly realm.

And Kusanabha made up ms mind to bestow his
hundred daughters on Brahmadatta. Respectfully did he
unite him to his city and pray him to accept his girls m
marriage. And lo ! the moment Brahmadatta took them
by the hand, their deformity and grief dropped away from
them like a dark cloak and they shone, if possible, with
greater loveliness and grace than ever ; whereat the father's
heart knew no bounds to its joy to see them freed trom the
evil spell cast upon them by Vayu. Later on, he sent them

VISVAM JTRA'S ANCESTRY 1 1 1

away with their husband to his capital, with splendour
becoming their rank and his sense of joy.

Somada, the fond-mother, rejoiced most at the glorious
choice her son did make. She could not fondle her
daughters-in-law enough nor praise their noble father.

CHAPTER XXXIV.

Yisvamititfs Ancestry

His daughters gone away trom him, the childless Uthu
set about to perform ante to get a son to continue his line
on Earth. When he was busy about it, Kusa, his lather
and the mind- born son ot Brahma, came down unto him
and said, "Son! verily vou shall be blessed with a boy, a
righteous one after yom own heart. GadhiT vou shall call
him ; and he shall hold up \oui name t«> unparalleled
renown in the worlds foi all tune tune to COIIIL/* Ik- spoke
and vent back to the high world of Brahma, e\en as he

And in &oocl time did Kusanabha see a son nom unto
him and Gadhi \\ashisnamc — a marvel ot vntuc and holiness.
Him am I proud to call my sire, Gadhi the ximt , i am a
Kansika and a decendant ot the godlike Ku^a. 1 have a
sister too, Satyavati, born betore me, who is j^iven in marri-
age to Kiclnka ; ever devoted to her husband, she tolloued
him to Swar^a in her mortal body. But soon she came
down on Earth, as the holy stream Kausiki , heavenly in
her origin, ch irming and crystal-like in her purity, my sister
has devoted herselt to tne good ot humanity. And out ot
the gieat love I bear to my dear one, do I like to abide at
her siue, on the slopes 01 me Himalaya, whence she Ho\\s.
Ever sieadtast in truth auU righteous* my sister Satyavati,

112 BALAKANDA

the paragor of wives, stays in her mountain home ; while I,
in pursuance of the vow I have bound myself by, have come
down here, even to Siddhasrama, far far from my beloved
Mster ; and deep is the debt of obligation I am under to
your godlike valor, in that you have enabled me to accom-
plish my desires.

Well, it is now past midnight; and I have been keeping
you all from sweet sleep, by my accounts of my own
ancestry and of the country where we P1<' n rvv, as you
desired to know of me. And now, seek ye the arms of
repose ; else \\ill our journey to-morrow be delayed Not
a breath of air stiis the leaf of yon trees ; beasts and
birds have sought, ere long, their silent abodes ; and
Ni^ht has spread her black pall over the earth and every part
thcreol. The shades of twilight are gradually fading away ;
and dark Night keeps watch over the sleeping earth and
flashes foith bright glances from many a starry eye and con-
stellation And vonder comes the Queen of Night, the sil-
very Moon, chasing the darkness from off the Earth \\ith
her cool and clear rays and infusing jov and gladness into
the hearts of all beings. Behold the Rangers of the night,
beings that lo\e the shades of darkness, hosts of Yakshas,
Rakshasas, and terrible monsters that batten un human
flesh/1

He ended , the auditors shook of the spell that lay deep
upon them and with one voice cried, " Well, hast thou
spoken, Holy One'' and rendered him thanks meet and un-
stinted praise. " Noble is the race of the Kausikas and ever
intent upon Right and Virtue ; and the kings that adorn
that line, mighty souls, even as the Great Father Himself.
And not the least, your Holy Self, that has acquired ever-
lasting renown ; iur is your sister Kausiki a whit behind
these, the best of streams and the bright gem in the crown
royal race of Kusa."

GANGA AND "UMA 11B

And to the sound of their sweet praise, did Visva-
mitra sink into the lap of sleep, even as the resplendent Orb
of Day retires to rest behind the Evening Hill. The Royal
brothers: were no less warm in their heart-felt praises of
their master and with minds filled with awe and wonder,
sought their rude couches and cuurted calm repose

CHAPTER XXXV.

Ganga and Uma.

Yisvamitia and the sa^es with him rested there
toi the night on the banks oi Sona At day-break, he
loused the sleeping princes and said u The dav dawns and
the morning t\\ihght comes on apace. Quit thy slumbers,
dear Rama, and prepare to stai t ''

They went through the morning prayers and were about
to set out, when Rama addressed* himself to the sage and
said u Master, this Sona runs shallow, her clear crystal water
dotted with small sandy hillock^ Which wav shall we
cross it ?"

To which the sage replied, ' Our friends even now are
taking the route I advised them to." They crossed to the
iurther bank and proceeded on their journev, ieastmg their
eyes on the beauU'ul scenery ot hill and dale, forest
and stream, mountain and valley. At noon, they broke
their lournev (tor they had covered a long way since
morning) on the banks of the sacred Ganga, the
delightful lesort of saintly abcetics. The sight lilled the
brothers and the sages with supreme joy, the broad waters
forming the home of many a s\\ in and other gay aquatic
bird sporting fearlessly. There they pitched their quarters

and having bathed in the holy river, they offered libations

B — is

114 BALAKANDA

of water to the manes of the departed. Then devcut
w^rshin to the sacred Fire and a hearty meal of the
sweet f > d '^fiered • hereunto. Once again they met and sal
round Trisvamitra, of wondrous wisdom, when. Rama took
upon himself to draw out the sage and started the conver-
sati m.

" Master mine, great is my desire to know how the
Gang » landing in the high heavens, came down to the dark-
Earth and flowing through the three worlds entered the Lord
of Waters M

Questioned thus, Visvamitra proceeded to recount t),t
onjin ind the Jiistoi\ 01 Ganga. " Himavan — the monarch
of mountains and the storehouse of everything rich amV
valuable — had by his wife Manorama,thc graceful daughtei
of Meru, two daughter^ of charming beauty Ganga was
the elder and Uma the younger. The Devas prayed
Himavan to grant them the picsence of G<m<;?i to accom
phsh certain ends of thcus With a pbilant!u.>pk hear .
did he allow them to take her away, the 1) Jv nvei wh« he
water puniies everything it touches. (rl.ul bcvond all
description at the ready affabihtv ot the tatlier, the Devas
invited her to their world, ever intent upon domi* good to
all beings But Uma the younger* steadfast m virtue and
purity, entered upon along and difficult course < I Tap as , at
the end ot which, her parent t'ave her as wife to Rudra, a
meet bride-groom for the woi Id-honored maiden of mighty
spiritual energy. And now, Kama, have I related unto you,
as well as I can, the origin of Ganga and Uma, the
daughters ot Himavan and the honored objects ot the
World's worship; as also how Ganga of Three Courses went
to the region ot the Shining Ones. The holy stream before
you is none other than she, wholrom her mountain home in
the Himalaya, carried her sin-cleansing waters to the high
heavens of the Immortals,

UMA'S CURSE 115

CHAPTER XXXVI.

Uma's Curse.

The brothers listened to the recital with pleasure and
respect and when the Master had ended, Rama questioned
him again. "Wonderful indeed is what you have related and
holy ; and now deign to enlighten us on the history of the
elder daughter of the M'^-vrh >c M'»unHms.Tell umn detail,
for thou knowest best, her buth in Heaven and Earth. How
did she come to take three different courses and purify the
three worlds ' Narrate her adventures therein and how she
came to bear her name Tnpathaga."

Thus addressed, the sage of immeasurable spinuial
lustre, descanted at length on the \\ondertul narrative to the
assembled ascetics. "CK yore, Mahadeva, the Black-throated,
oi: boundless energy, took Uim unto wife, and overpowered
with desire, began to disport himself with her Hundreds
of years passed away and Mahadeva knew it not. But there
was no issue born of them ; whereat, Brahim and the Devas
began to tremble for the consequences. If a son should
chance to be born unto these, who could bear him ' S y
they approached the Divine One and prayed unto him ui
trembling agents, " Supreme Lord* Ihou art evet intent
upon the wel are o< the worlds Turn a merciful ear to the
prayers oi Tby children, the Angels ot Light. The worlds
are unable to beai the fiery energy ol Thine. Engage Thy-
self with the Great Mothei in Brahma Tapas. Have pity on
the worlds > restrain Thy energy in Thy uwn body. Pro-
tect Thou all beings , it behoves Thee not to annihilate
them."

" Be it so" replied Mahadeva. "I and Lima shall retain
our respective energies within our own bodies. Let the
worlds rest in peace and your hearts too. But, my energy

116

has moved out of its receptacle and must break out ; whom
then have you among yourselves to receive it?"

" The earth, O Lord, will take unto her Thy energy
that might happen to escape Thee."

Then Mahadeva let out his energy on the earth and en-
veloped her entirely with her mountains and forests. There-
after, the Godb spoke to Agni " Enter thou the energy of
Siva, terrible to approach and let Vayu assist thee therein.1"

Permeated by Agni, it was transformed into a white
mountain and in course of time, a clump of ho)y reeds
sprang thereupon, brilliant as the Sun or the Fire. And
from it was born Kartikeya, of great energy, the son ot
Agni.

Threat Gods and sages praised high Siva and Uma,
their hearts filled with joy at the great danger being avert-
ed. But Uma, the daughter of the mountain-king, spoke
bitter words and sharp tu the assembled Gods. " Reap ye
the fruit of your crooked ways. Ye have caused me gnet
and disappointment ; and for your pains take this mv curse
upon \ou." Forthwith she took up water and, her \\hole
frame glowing with rage and her eyes red with the lire ot
wrath, launched a terrible doom at the trembling Gods. 4<Ye
that have dared to interfere with my pleasures, ye that have
dared to come between me and the dearest object ot my
desires—son to gladden my heart, ye shall never have
sons born unto ye of your own wives. From this moment 7
your wives shall be childless."

Next she returned tu the affrighted Earth and her an-
gei shot out against her. "Vile creature, many shall be thy
forms and many thy lords. Evil-minded One, thou envied
me a son and succeeded in depriving me of one ; but
my wrath has power to deny thy heart any comfort arising
from a child born unto thy loins."

THE BIRTH OF KARTIJCKYA 117

Rudra glanced an eye of pity at the Devas, win),
like guilty things, hung down their heads in shame; and pro-
ceeding to the Nor Hi- west, engaged himself in stern Tapas
in the dark woods that clothe the charming slopes of the
Himalaya.

Thus have you heard from me, the narrative of Uma
the daughter of the mountain. Now shall I relate unto you,
the origin of Ganga, the elder sister."

CHAPTER 37.
The Birth of Eartikeya.

Meanwhile, the Devas wanted a general to lead them
against the Asuras and they approached the Grand-Sire and
prayed unto him for one. " Lord, he whom you gave unto
us to lead our armies, is ever engaged in Tapas along with
his consort Uma. Advise us what to do next. Do we
not look unto you for help, guidance and support ? The
welfare of the worlds is dearer unto you ; do you point
out the course of action best for us."

The four-raced One calmed the fears of the Shining
Ones and spoke to them encouragingly. " The words of the
Gieat Mother shall prove true and you shall not have childrea
bom unto you of your own wives ; never shall it be
otherwise. Now, Agni shall bring forth a son of Ganga,
who is even now puncymg your worlds. He shall be the
General <*f the Gods and the terror of his foe*;. Uma, her
sister, shall take the child unto her heart and he shall be to
her even as the child of her womb.

These words rejoiced the hearts of the Gods ; they

took reverent leave of their Leader and went back even as

t

BALAKANDA*

they came. Proceeding to the Kailasa, nch in metals, gold
a»d gems, they directed Agni to bring forth a son to accom-
plish their ends. "Oh, thou ! the Leader of the Gods and the
.JLight of the world ! help us in our need and bring us good.
Of great splendour thou, direct thy energy towards Ganga,
the daughter of the Monarch of mountains."

"It shall be even as you desire" replied the Lord of the
Fire and approaching. Ganga, said to her, "The gods desire
that thou bear in thy womb my unfailing energy and bring
forth a son to serve their purpose." " With great pleasure"
replied she and assumed a divine form, whereat he marvelled
greaily ; and discharging his fiery energy on all sides, he
permeated her in all her limbs with his fierce might. And
Gan^a was penetrated through and through, even unto the
utmost ends of her body. But it was too much even for
hn , the all purifying One ; and she cried out unto the Priest
ot the Gods in utter helplessness. " Lord, I feel powerless
to bear within me thy terrible energy that is even now
<:on,^ummg me." Even as she spcke, the flames grew and
grew until the agony became too intense for her.

Thereupon, Agni, out of the great pity that wrung his
heart, said unto her, " If so, Ganga, let out that which is in
thy ,womb at the foot of Himavan ; may be it will relieve
thee of your pain and misery.0 The holy river gladly has-
tened to obey him and the refulgent Embryo was directed
through the various streams that had their origin in herf
And what came forth from her womb was of the hue of the
molten gold and was known in the world from that day as
Gold, pure and shining From the pungent element thereof
were produced copper and black iron, while the impure
parts ot it were converted into brass and lead. Thus were
the diverse metals brought forth into existence and grew
apace. The mighty mountain turned ot the colour of gold
and the forests around it were filled v.ith the unbearably

THE BHtTH OF KARTIKEYA

bright energy of that which proceeded from Ganga's womb.
Thenceforth that gold was known among men by the name
Jatarupa, radiant even as fire. The trees, the grass, the
creepers and everything therein was converted into gold,
Kanchana, so called.

Indra and the other gods arranged that the Krittikas
should nurse the boy. They took him as their child and
upon a promise thereunto from the Devas, suckled him.
41 This boy,'" said they, " nourished by you from the milk
of your breasts, shall take your name and the world shall
know him as Kartikeya. Unparalleled shall be his renown
in the worlds/' The Knttikis washed him free and pure of
the faetal impurities that ad crcd to his body, when he drop-
ped from the womS of Gan^a .it the foot of the Himalaya.
" Skanda he shall be called" exclaimed the Devas, " as he
was dropped from the womb ;"' and Kartikeya was known
by that name also.

The Divine boy shone in his supreme r< diance even as
the snit keless flame. Milk streamed torth from the breasts
ot the Kritukas and wonderful to behold ! the child put
forth six heads and six mouths to draw his sustenance from
his six foster mothers. In the slurt tpa.c of a day, he grew
unto his full height and strengih. Oi matchless grace and
beauty, it was but child's play to him to put to rout the
asbemMed hosts of the Daily as. The Celestial hosts gathe-
red round him with peans ot joy an 1 with common consent
crowned him as their Lord and Leader ,md installed him in
his proud post.

Thus have I narrated unto you, Rama, the wonderful
episode rf Ganga and the birth oi Kartikeya from her. Su-
premely holy is this and he whose he irt is drawn in devo-
tion and reverence, towards the Divmu Child, his days shall
never grow less on earth ; and blessed with sons and grand-

120 BALAKANDA

sons without end, he shall, when he quits that body, be
taken unto the highest heavens, even where Kartikeya re-
sides.'1

CHAPTER 38.

Sagara.

Here ended his tale and Visvamitra tonk up another
narrative. "Rama, my son, there lived an ancestor of thine
by name Sagara, a righteous ruler and a great hero ;
and Ayodhya was his capital. His heart yearned for a son,
but in vain. Kesini, the eldest daughter of the ruler of
Vidarbha, was his first wife, truthful of speech and righteous
minded ; and Sumali, the fairest of the daughters ot the
earth, was his second wife, the child of Anshtanemi.
He retired to the Bhngu Prasravana among the Himalayas,
and along with his wives performed stern Tapas. A hundred
years passed over hib resolute head, when Bhngu, the best
of those that speak truth, was pleased by his Tapas, con-
ferred upon him a boon. "A mighty race shall spring out of
thy loins, and thy glory shall be unparalleled on the earth
and undying. One son shalt thou have, through whom thy
race shall continue on earth ; and thy other wife shall give
thee 60,000 sons " Theieupon the queens appioached him
reverently \vilh joined hands and glad hearts. " Thy words
shall ever come to pass ; but which of us shall have one son
and which many * Deign thuu to enlighten us on this vital
point/' "It is for you to choose," replied the righteous
Bhngu, " one son who wjll continue y^ur line or many SJHS
lam, us vahai.t and energetic bevond conception, Su*t
yourselves."

Then Ktsim chjcs^ be tore the king a single sen to pro-
pagate the race ; and Sumati, the niece of Garuda, chose

SAGARA 121

60,000 sons famous and mighty. His purpose served, the
Icing and his queens returned to their kingdom.

In course of time, Kesini, the elder, brought forth a son
who was named Asamanjas, while Sumati conceived a lump
of flesh. They broke it and forth issued 60,000 sons. The
nurses brought them up in vessels of clarified butler, until
they arrived to years of maturity.

The eldest son, Asamanjas, amused himself with throw-
ing the children of the townsmen into the dark waters of the
Sarayti and laughed at their dying agonies ; so, yielding to
the prayers of his subjects and to his own unerring sense
of justice and duty, Sagara banished that wicked son oi his,
a terror to his people and an eyesore to the good. But
Amsuman, his valiant son, endeared himself to all, high
and low and was the idol of their hearts.

Long years after, the thought came to Sagara that he
would celebrate a sacrifice. He consulted his priests and
chaplains well versed in the Vedas and set about the holy
rite."

CHAPTER 39.
Sagara 's Horse-Sacrifice.

When the narrative came to an end, Rama said to Yis-
vamitra with a pleased heart " Hail to thee, thou Holv One '
Great is my desire to hear the story in all its details ot how
my ancestor celebrated that sacrifice ?" Greatly amused at
the eagerness displayed by Rama, Visvamitra replied with a
smile. u Nothing would give me greater pleasure. See you
yon abode of Snow and Ice, the sky-topped Himalaya. He
is the father-in-law of the Black Throated One and faces

H, 16

122 BALAKANDA

proudly the far famed Vindhya ; and between them lies a
broad and similing land. Regard it as one of the holiest
spots on the earth, for, countless have been the scanfices
performed therein ; and your ancestor of honored memory
the righteous Sagara, celebrated his Aswamedha there. Am-
suman, the favourite grandson of the monarch, was directed
to go along with the consecrated horse and guard it. A mighty
warrior was he, King Sahara and a famous general ; and while
he was duly conducting the sacrifice, Indra assumed the
shape of a Kakshasa and spirited away the consecrated horse.
Thereat, the sacrificial priests cried out to the king " The
consecrated horse ha* been taken away on this all important
day. Slay the robber and bring back the horse. Such a
defect as this is fraught with danger to all of us. So, see to
it that the sacrifice comes to a safe and speedy end."

Thereupon, the mighty monarch turned to his sons (there
were 60,000 of them) and addressed them in the pride of his
power and glory,. " No room see I for any Rakshasa to
interfere with this sacrifice of mine, conducted as it is by such
able priests as these, with souls purified by powerful Mantras.
So, heed ye these words of mine ; go forth, my sons and
search this sea-girt earth through and through, every inch of
it if ye come not upon them. And I shall stay here, con-
secrated, with my grandson and the priests, till the horse
come back,"

Ordered thus by their honuied sire, the valiant sons of
Sagara issued forth with en then fearless quest with cheeriul
hearts. They searched the surface of the earlh from end to
end, but found not the horse nor the tine1. Then they began
to delve into the earth, a yo]ana every one of them, with their
adamantine nails, with tridents hard as thunderbolts, and with
terrible ploughshares. Whereupon, the patient Earth, thus
pierced in her vitals, began to emit loud cries of distress,
rendered all the moie terrible by the fearful shrieks of the

THE WRATH OF KAPILA

dying Nagas, Asuras, Rakhshasas and other mighty creatures,
whom, in their wantonness, the infuriated sons of Sagara
slaughtered by thousands. Yet they dug into the bowels of
the earth for 60,000 yojanas and ranged far and wide
through the mountain jus Jambudwipa. Thereupon the
g ods, the Gandhrava?, the Asuras and the Pannagas, sought
out the Great Ancient and addressed him with aftnghted and
woe-begone countenances. "Lord ! behold these wicked sons
of Sagara piercing into the very bowels of the earth and
slaying the creatures therein by hundreds and by thou-
sands. Hear them shouting. ' Lo ! there goes the thief ! there
is the daring wretch who Iras laid his impious hands ' on
the sacred horse and spoiled the precious sacrifice! and count-
less myriads go down before their blind fury/'

CHAPTER 40.

The Wrath of Kapila.

The Father o all beingb listened to these words of the
trembling Celestials who \vere out ot their wits through fear
of destruction. " This earth*' said he "and everything it con-
tains belongs to the Lord Vasudeva, who, as Kapila, Mippurts
it for all time ; and these wicked princes shall, of a truth, be
consumed by the fire of His wrath. The delving of the
earth and the destruction of the short-lived sons of Sagara
have been fore-ordained/'

The celestials departed to their abudes with, a glad
heart. And great was the uproar caused by the valiant sons
of Sagara delving into the bowels of the earth. Haung tnus
sought above and below, they came back to then sue and
^aid to him reverently. " We have searched the entire earth
through and through and put to death powerful and mtghty
beings, Gods, Danavas, Rakshasas, Pisachas, Uragas, and

124 BALAKANDA

Kinnaras, by hundreds ; but we have not set our eyes upon
the horse nor the daring robber. Hail ! mighty monarch I
we await thy further orders."

Thereat Sagara was exceedingly wroth and cried out
"Delve further and yet further, even unto the innermost limits.
Find me out the robber and come back with the horse at any
cost."

Thus ordered thereto, the 60,000 sons of Sagara dug even
unto the Rasatala, until they came upon the huge elephant
Virupaksha, supporting on his head mountain-hke, the entire
globe with its mountains, hills, forests, rivers, towns and
hamlets. When the Mighty One shakes his weary Head during
the Parva days to ease himself, then men have what they call
an earthquake. They went round him and paid him due wor-
ship? whereafter they pursued their undeviating course.
Having pierced through the Rasatala in the east, they turned
to the South and lighted upon another elephant of vast propor-
tions, Mahapadma, likewise supporting the entire globe on his
head — a sight that filled them with amazement. They went
round him too and piercing through the west, observed another
elephant, Saumanasa, who bjre the earth in that quarter.
Him too they reverenced and made kind enquiries of, after
which they set about to pierce towards the North, when there
came to view the snow-white Bhadra, of immense proportions,
upon whose broad head rested but lightly the entire mass
of the globe in that quarter. Having paid unto him due
reverence, they took leave of him and pierced yet deeper into
the earth ; coming to the North-east they dug deeper yet, fu-
rious with disappointment, that endowed them with superhu-
man strength and fierce speed.

When, lo! there appeared before their startled eyes
Kapila, the incarnation of the Eternal Vasudeva ; and hard
by, the long-sought-for horse, grazing quietly, the innocent

AMSUMAN'S QUEST 125

cause of all their trouble and misfortune. Almost besides
themselves with joy at their success, they rushed forth
with eager hearts ; but, the sight of the Holy One,whom
they concluded to be the robber of the horse, roused
them to insensate fury ; and with eyes inflamed with wrath,
they flew at tiie sage, armed with spades and swords, shovels
ploughshares and mattocks. " Stop thief I stop thief f " not
one of them was mute. '* You are the wicked wretch that
spirited away the sacrificial horse and right dearly shall you
pay for it Know you who have come for you ?. Even the
sons of Sagara, the terrible." Hardly were those impious
words out of the mouth of the doomed sons of Sagara, than
the wrath of the mighty sage blazed forth. ' Hum,' he cried ;
the eye had scarcely time to wink, when the 60,000 sons of
Sagara vanished from sight ; a heap of ashes marked the
place \\here they had stood a, moment ago, in their proud
strength and fiery manhood.

CHAPTER 41.

Amsuman's Quest.

Finding his sons had been away an unconscionable
long time, Sagara turned to his grandson who was resplen-
dent m his own energy, u Brave you are and well educated ;
vou are not behind your forefathers in prowess or energy.
Bring me news of your parents and of him who has mide
away with the hor^e. The beings that inhabit the interior ot
the Earth are of terrible might and power ; arm yourself
against them with your b nv and sword. Offer reverence to
those that deserve it and spare not those that might seek to
hinder you ; come back unto me with news of success and
enable me to complete this sacrifice."

BALAKANDA

Thus directed by his noble grandsire, Amsuman set
out in hot haste on his quest, armed with sword and bow.
Following his grandsire*s, direction, he soon came upon the
path dug into the bowek of the earth by his valiant fore-
fathers. He took that away and came upon the Dig-gaja
honored by the Daityas, Danavas, Rakshasas, Pisachas,
Pannagas, and Uragas. He went round it, inquired after
its welfare and respectfully asked for news of his parents,
as also of the horse-thief ; to which the Elephant replied
*' Son of Asamanjas T soon shalt thou come back with suc-
cess and the horse with you.0 The other Elephants, whom
he came upon, confirmed the glad tidings. " Soon shall we
see you come back honored and with the long-lost horse."
Extremely intelligent and no mean speakers themselves, they
encouraged him with the fresh hopes by their prophetic
assertions. On he hastened to where his ill-starred fathers
lay, a heap of ashes. His heart burst with grief at the
miserable sight and in a loud voice he bewailed the untimely
and shameful fate ot his uncles. And there was the sacn-
iicial horse grazing all innocently near by, as if 'it was not
their evil destiny.

He desired to offer libations of water into their manes,
but, search as he would, not a drop of water could he find
any where. Casting his eyes around, he espired the uncle
of his uncles, even Garuda, the Lord ot Birds, shining with
the binlhance of the Lord of Fire. And to him spake the
valiant Garuda " Grieve not, noble son ; they deserved their
death. They perished even in their pride, burnt to ashes
by the inscrutable might of Kapila's glances ; and to these,
libations of earthly water would do no good. Nothing but
the sacred waters of Ganga, the eldest daughter of Himavan,
the all purifying stream, should wash these ungodly ones
reduced to a heap of ashes , then and then alone shalt thou
be able to raise thesxs 60,000 victims of foolish temerity to

BHAGIRATHA'S PENANCE. 127

the Abiide of the Blessed. Take thou the horse back with
thee and enable thy grandfather to complete the sacrifice."

And the valiant Amsuman obeyed him with a heavy
heart. Soon he stood before his grandsire and acquainted
him with tne details of his quest, the unhappy fate of his
sires and of the advice of Garuda. Sagara listened to the
terrible news with a breaking heart and hastened to complete
the rite according to the rules. He returned to his capital,
but, he could not decide unto himself what course to adopt
in the matter of bringing down Ganga to the terrestrial
regions ; and thus, in doubt and anxiety, in aimless thought
and ceaseless remorse, did he pass a\vay to the Regions of
the Immortals. And his reign on earth was 32,000 years.

CHAPTER 42.
Bhagiratha's Penance.

When Sagara was gathered unto his forefathers, his
subjects decided that his righteous grandson Amsuman
should reign over them. He was a mighty m march, Am^u-
man and bore a ton by name Dilipa, of peerless fame. And
resigning the kingdom unto his hands, did Amsumin seek
the Holy Heights to penorm fearful austerities. Years
32,000 passed away and unto him in his forest hermitage
came the call to Heaven, to which he departed, crowned with
undying glory. And Dihpa, coming to know o- the destruc-
tion of this grandfathers, was overwhelmed wuh grief and
at a loss how to act. " How shall I bring djwn G-inga ?
How shall I orfer them libations of luly water > How shall
I deliver them from their miserable plight ? " This soirow ate
into his heart, day and night. And unto him endowed
with Divine Wisdom through his steadfast adherence to

128 BALAKANDA

Right, was born a son, Bhagiratha, who, in saintlmess of
character, excelled his father, if that were possible. Many a
sacrifice did Dihpa celebrate ; and for 32,000 years the
people rejoiced under his benign rule. But, unable to
come to any definite conclusion as to how to raise his fuie-
fathers to heaven, he died of a broken heart, having lived, as
he thought, an aimless life. He installed his son in his place
and won the Heaven of Indra by his peerless merit.

Bhagiratha, the royal sage, had everything he could wish
for — righteousness, spiritual might ; but he yearned in vain
for a son to continue his line on the earth. So, entrusting his
kingdom to his able ministers, he resolved to bring down
Ganga and he took himself to the sacred Gokarna, where he
spent long years, thousands of them, in performing terrible
austerities. Placing himself in the midst of five fires, he
withdrew his senses into Ins heart ; with his arms raised high
above his head, he bent all his powerful will to accomplish
his purpose, taking but a slight sustenance once a m inth.
Then unto him thus engaged in his holy task, there came
Brahma, the Lord of beings, the Giandsire, and in his wake,
the Angels of Light and spoke thus to the high-souled One,
" Bhagiratha ! Lord of men ! pleased am I with you and the
unparalleled Tapas you have gone through. Ask of me
what you wilt and you shall have it." And unto the Great
Father the noble-hearted king replied with reverently clasped
hands, " Lord f If I have found favour with Thee, it
my Tapas is to bear any fruit ; even this I would have at
Thy hands. May the sons of Sagara, every one of them,
receive libations water at my hands. May the holy waters
of celestial Ganga flow over their ashes. May the Great
Ones rejoice in heaven for ever. And Jet me have a son to
gladden my heart. And more than any other thing, this boon
would I crave of Thee. May the race of Iskhwaku ever
remain upon Earth/'

DESCENT OK GANGA 139

To him spake back, in words sweet and glorious,
the Four-faced One, the great Fashioner of Men and Worlds,
" Mighty hero thou, Bhagiratha, it is a royal request and
shall be even as thou desirest. ^ he royal race of Ikshwaku
shall owe its undying fame to thee. Ganga, the first-
born of the lofty Himavan, shall obey thy behests ;
but the Earth cannot stand the force of the Celestial River
as it comes down from the regions on high. I see no one
that could bear it safely, unless it be the Wielder of the
Trident, even Mahadeva. Hence, do thou seek to engage
him in that mighty task." Having thus advised the king
and having directed Ganga herself as to what she should do,
he went back to his Radiant World, accompanied by the
celestial hosts.

CHAPTER 43.
Descent of Ganga.

Sj spake Brahma and went away , and Bhagnatha
went through another year of hard austerities. With arms
lifted high over his head, straight as a pine, motionless
as a rock, he supported himself solely on his toes. Thus he
remained day and night, the air his only food, self-controlled
and calm.

When the dreadtul year came to an end, Maheswara,
the Spouse of the golden-hued Uma, stood before the royal
sago ; and the World-honored spake, in accents sweet and
grand, " You have won my favor and I shall do your plea-
sure. I shall even bear upon my head the Daughter of the
Mountain.1'

Thereupon the noble river Ganga, honored of all beings,
increased her size and force unbearable and from the lofty

B— 17

130 BALAKANDA

heavens, fell upon the peaceful head of Siva. " For," thought
she, of irresistable might, " I will carry away Sankara along
with me, and enter the nether regions/' The Three-eyed Hara
was highly wroth at this overweening pride of Ganga and re-
solved to hide her from all sight. S ); when the Holy Stream fell
on the sacred head of Siva, even like unto Himavan, she could
never come down on earth, though she tried her best,
entangled as she was in the maze ot Mahadeva's lofty coils
of matted hair. And her senses giddy with aimless wander-
ing through the pathless labyrinths, tor countless years she
found not her way out. Seeing which, Bhagiratha again set
himself to please Siva through austerities stern.

Siva's heart £rew sott towards him and he let her
down gently to the earth, even where the Lake Bindu
stood, Ganga came down from his coil sin seven streams,
of which Hladim, Plavmi and Nalmi carried their pure
and holy waters to the east , Suchakshu, Sita and Sindhu
flowed through the happy kingdoms ot the west; and
the last followed in the wake of the loyal sage Bhagiratha,
who, shining in his lustre, went before in his beautilul car.
From the high heavens she fell on the head of Siva and Irom
thence to the earth ; and her waters rushed fast and furious
with a mighty sound, rendered the more terrible by the
countless hbh, tortoises, porpoi-es, and other aquatic creatures,
ceaselessly falling from on high. And hosts ot the Celestials
came there, blazing in their effulgence, to behold that
wonderful Descent of Ganga into the regions of the
Earlh — Devas, Ru-his, Gandharvas, Yakshas, and Siddhas ;
all sea!ed on their countless swilt-Gnirsmg cars huge as
cities, on horses and noble elephants they stationed themselves
along the firmament, which, without the slightest suspicion
of a cloud, shone as ii with the splendor of mvnads of
suns, thrown back from the bands ot Celestials and their bril-
liant ornaments. The porpoises 2nd the fish falling down the

DESCENT OF GANGA 181

waters flashed like lightnings along the welkin ; and the
thousand white sprays thrown up by the waves on all sides
reminded one of the autumn cl nids with crowds of swans
flying athwart them. Now swift, now slow; now straight
like an arrow, now crooked like a miser's heart ; now with
a sudden fall, now shooting upwards ; now mighty waves
striking against one another and rising high in the air>
anon fall upon the earth with a sound of thunder. Descend-
ing upon the head of Siva and from there to the earth, the
waters became purer and holier. The gods, the sages and
the Gandharvas that came down to the earth, touched the
Holy Waters, rendered unmeasurably so by having come into
contact with the body ot Siva. They that had fallen down
on earth through curses dire, washed themselves pure of
their sins in its sacred waters and regained their lost homes
in the heavens ; the whole world rejoiced thereat and their
souls were white as driven snow.

The royal sage Bhagiratha went before on his splendid
ear ; and Ganga, obedient to his least wish, followed in
his footsteps. Gods, Sages, Daityas Danavas, Rakshasas,
Gandharvas, Yakasas, Kinnaras, Uragas, and the Apsarasas
followed joyfully the Holy River, that, teeming with count-
less aquatic creatures, coui>ed after the car of Bhagiratha.
Wherever the king went, there was the Holy Ganga, the
iirst and the best oi streams, the destroyer of all sins. On
its way, she took it into her wilful heart to flow through
the sacnhcial grounds of the holy sage, Jahnu, and swept
away everything therein. Such pride and audacity worked
up the mighty sage to an uncontrollable pitch of anger
and he drew into himself the waters of Ganga. Verily it
was wonderful to be hold. The gods, the sages, and
the Gandharvas were struck with amazement and sought to
soothe the wounded dignity of the great sage by every mark
of honor and respect. " This Ganga ° said they <* shall be

132 BALAKANDA

henceforth known as the Daughter of Jahnu.^ Then the sage
of immeasurable energy \vas somewhat mollified and let uut
the waters through his ears ; and hence she earned the names
"The Daughter of Jahnu" and " Jahnavi.' ' Again she resumed
her course behind the car of Bhagiraiha, until she reached
the vast ocean ; and thence proceeded towards die Rasatala
for the accomplishment of his purpose.

The royal sage, having, after unheard — of difficul-
ties, taken Ganga along with him to the nether regions, cast
his eyes, with a sinking heart, upon his ancestors reduced to
a heap of ashes. The holy waters of the Ganga bathed the
pile and the owners thereof, purified of their sins, ascended
to the High Heavens.

CHAPTER 44.
The End of the Quest.

Accompanied by Ganga, the king reached the ocean
and came to that place below the Earth where his ancestors
lay reduced to ashes.

When they had been washed by the holy waters,
Brahma, the Lord of the worlds, came to the place and
said, " The 60,000 sons of the noble Sagara have been
freed from their evil fate and raised by you to heaven,
even like unto the gods themselves ; and as lonq as fire
waters of the ocean shall endure on enrth, even so long shall
these enjoy the bliss of Swarga along with the Immortal
Dwellers thereof. This Ganga shall be to you as a first-born
daughter and shall be celebrated in tlie world under the
names you gave her — Ganga, Tnpathaga, Divya, and Bhagi-
rathi. She flows through the three worlds and hence her
name Tnpathaga. Offer libations of water unto the manes

THE END OF THE QUEST 133

of your grandfathers, every one of them and accomplish
your vow. They that went before you were unable to
accomplish their object, highly famous and born of righteous
ancestry though they were. Amsuman of unequalled energy,
desired to bring down Ganga and succeeded not. The
royal sage, your sire Dihpa, of noble attributes and like unto
the great sages in Spiritual Energy, wrought hard to bring
down Ganga, but the rays of success dispelled not the gloom
of his heart, albeit he was unswerving in the discharge of
his kingly duties and equal to me in ascetic merit. But, you
have been able to accomplish your high resolve ; and, best
of men that you are, you have earned the highest glory ever
given unto mortals to possess and ever approved of by the
best; you have reached the loftiest pinnacle of righteousness,
in that you have brought down the holy Ganga. Bathe in
the sacred waters and rise pure and endowed with high reli-
gious merit. Forget not to offer libations ol water unto the
manes of vour ancestors. I shall go back unto my world
and give y^u leave to do the same/1 Thus spoke the Grand-
sire of all beings, the great Brahma and departed to his seat
in the highest heaven, even as he came.

Thereupon, the royal sage Bhagiratha discharged his
duties by hib fore-fat hers, even as the holy books lay it down ;
his vow accomplished, he returned to his capital with enhanced
lustre and glory and ruled his kingdom well and wisely. The
world rejoiced when the king came back again among them
and men knew not sorrow nor anxiety under him, but lived
in happy content, every desire of theirs gratified.

•v

Thus have I narrated unto you. at great length, Rama,
the episode ot Ganga. All hail to you ! thou noble one and
may every good go with you. Let us disperse, for the time
of the evening prayers is close at hand. This narrative is of
extraordinary virtue ; it realises for you all your wishes — fame,
length of years, offspring, and the highest heavens. And

134 BALAKANDA

you have no better way of pleasing the Pitns and the Devas.
than by reciting this before the regenerate ones. He who
listens to this with whole-souled attention and a devout
heart, never desires in vain ; his sins fall away from him and
his days increase on earth and his glory.''

CHAPTER 45.
The Churning of the Ocean.

He ended in the midst of profound silence ; for, in awe-
struck silence his hearers drank in his words with their ears
and hearts. Rama was the first to break the spell and
speak. " Reverend Master ! these episodes of the coming
down of Ganga and the digging of the ocean by the sons of
Sagara, how wonderful and strange !""

The audience took respectful leave of the sage to
seek repose ; but, the princes lay awake, pondering over the
marvellous recital, until the small hours of the dawn stole
upon them. They rose betimes and having gone through
the morning observances, approached Visvamitra and said,
" Holy One ! the night passed away all too soon, rev Jvmg
over the wonderful stones narrated by you. A boat, specially
furnished for such holy ascetics as you, awaits your
pleasure. Shall we cross this sacred stream over to the
other bank ?

" So be it * replied Visvamitra, and very soon they were
on the other side of the river. They rested there awhile and
from where they sat the towers of the renowned Visala rose
into view. Soon they resumed their journey and wcie on
their way towards the capital that vied in magnificence with
the very abode of the Immortals. Ram.i took the oppor-
tunity to question the Master about the city. " May I
lequest to know which royal race rules here at present ?''

THE CHURNING OF THE OCEAN 185

Visvamitra caught the hint and proceeded to recount the
past history of Visala. " In the last Knta Yuga, the sons of
Diti were very powerful ; while the sons of Aditi were mighty
and walked in the way of Good. ' How shall we escape
the decrepitude of age and the horrors of death?' So
thought they, the Devas and the Asuras. At length, they
hit upon a plan and resolved to churn the Milky Ocean and
partake of the Ambrosia that would spring therefrom. That
would ensure them Immortality. Well, they set to work in
dead earnest ; the Milky Ocean was the churning pot and the
Mount Mandara, the churn ; Vasuki, the king of serpents,
was the rope, <and they churned with unabated energy for
thousands of vears. Then, Vasuki, their rope, gave out, and
vomited deadly poison from hi^ many mouths ; while, in the
height of his agony, he crunched to atoms the hard granite
of the rocks.

First rose the fiery venom Halahala, and began to con-
sume the affrighted worlds and everything therein — men and
godi-, birds and beasts. The Lords of Light sought the
presence of Mahadeva, in his Home of Ice and Snow and
lifted up their hearts and hands to him m humble prayer.
" Lord of Beings ! Rudra of terrible energy ! Giver of all
Good ! we take our recuge in Thee and seek the shadow of
Thy feet. Save us, Oh Lord ! from this cruel Fate. Thou
art our stay and support."

And to them thus engaged in heart-whole prayer and
humble entreaty, there came the Lord Vishnu, his broad
shoulders graced with the mighty Conch and Discus. And to
the Wielder oi the Trident spake he in accents ot persuasive
melody. " These gods here, churn the Milky Ocean and have
come to offer you the first fruits of their hard labor. For,"
said he with a charming smile. "You, brother mine, aie the
first-born among them and it behoves you to accept this
Halahala as your portion and save them from destruction."

136 BALAKANDA

He disappeared then and there, even while the sound of his
sweet voice was still in the ears of his hearers. And the Moon*
Crested One, moved thereunto by the abject fear of the
gods and the request of Vishnu, repaired unto the Ocean of
Milk and swallowed the dread Halahala, even as though it
were a delicious draught of Ambrosia. His mission of mercy
accomplished, he returned to his mountain-home and left
the gods to resume their arduous work.

But, a fresh misfortune was in store for them — the
Mount Mandara, their churn, sank from view, deep deep
into the abysmal regions of Patala. Once again the Angels
of Heaven, raised their voices in earnest supplication to
the Guardian of the Worlds, even the Lord Vishnu. " All
creation lives and moves in Thee and has its being ; but we
are proud to claim a place in the warmest corner of Thy
heart. Lead us out of this mishap and find a way to keep
the mountain firm, while we churn the sea.1'

And Han, the Soul of Mercy, laid himself in the deep
waters as a mighty Tortoise and bare the mountain on his
back, while his extended hands grasped it at the top and
steadied the whirling mass ; and wonderful to behold ! he
stood among the gods and churned as assiduously as any.

A thousand years of hard toil and there arose from
amidst the seething waters, Dhanvantan, the God of Health,
with staff and water-pot. Next the lovely Apsarasas, sixty
thousand in number (their attendants, Rama dear, are
past count). They were so called (Apsarasas) since the
Charming Ones foimed the essence (Rasa) that sprang from
the churning of the mighty waters (apas.) The gods would
have»tione of them, nor the Asuras ; hence they came to be
common women, free to all, *

Next came forth Varuni, the daughter of Varuna, the
Lord of ) Waters, and looked about for some one who

THE BIRTH OF THE MARUTS. 187

would take her to wife. But the sons of Dili turned away
from her in haughtiness and pnde ; whereat, the gods took
that stainless beauty unto themselves with a glad heart.
Hence the name 'Asuras' that the sons of Diti went by
(those that accepted not Sura or Varuni); while the gods
rejoiced in the appellation of Suras (the Lords of Sura).

Next Uchchaisravas, the Prince of horses ; then Kaustu-
bha, the Gem of divine lustre ; and last, the Amnta, the
Waters of Immortality.

It was the apple of discord thrown in the midst of the
celestials and they fought for it tooth and nail. Terrible
was the battle that ensued between the sons of Aditi on
the one hand and the Asuras, and the Rakshasas on the
other ; and the hearts of all beings quaked in wild dismay
thereat. Fearful was the carnage among the Asuras, and
they were about exterminated. When the ungcdly sons of
Diti were thus laid law, the Lord Vishnu, of unthinkable
might, appeared among the combatants as a fascinating
siren (a dream oi beauty to lure away the hearts of the
unrighteous ones , verily an illusion cast by the Master of
Illusions), and bare away the hard-won Amnta ; and
they that tried to bar his wav, the unfortunate Asuras, fell
no more to rise For was he not the ruler of the Universe,
the Supreme One, who \\axes not nor wanes ? Thus were
the impious brood ot Dili overwhelmed by the Angels of
Peace, the seivants of the Lord ; and Indra, their king and
leader, regained his empire over the worlds, gods and mortals,
saints and sages and ruled wisely and well.

CHAPTER 16.
The birth of the Maruts.

When Diti saw that her numerous sons, the Asuras,
destroyed by the Devas, her heart was heavy with

BAtAKANDA

grief; approaching her husband Kasyapa, she prayed 44
him in all humility, " My children have been done to death,
every one of them, by the powerful Devas, sprung of thee.
F pray thee extend thy grace unto me and enable me
to go through a course of austerities, whereby I might
beget a son who would be the death of Indra."

Kasyapa, of boundless might, heard her out and his
heart was wrung with pity at the mother's grief " Be it
as you desire. Observe for a thousand years a strict vow and
holy, pure in body and heart ; and you shall have of
me a son who will lord it over the three worlds." He passed
his hands over her body, gave her his blessings and depart-
ed to resume his Tapas.

With a glad heait, Diti betook herself to the holy
Kusaplavana and took upon herself to observe a long and
difficult vow. And upon her thus employed, did Indra
wait upon with humble reverence all the time He supplied
her with the sacred grass, firesticks, water, fruits, roots and
fire and every other article that she might require ; he
pressed her limbs when she was tired, fanned l*er when she
was hot, and was ever her right hand and shadow.

Years 9990 passed away in this wise, when one day,
Diti turned with a bright face to Indra (he was ever at
her side anticipating her least wish) and said, " My dear,
your father Kasyapa was kind enough to accord me a boon,
that I would get an excellent son, if I observed a course of
religious practices he instructed me in. Only ten short
years of this severe ordeal and you will have the pleasure of
beholding your younger brother. True it is I resolved
upon bringing forth a son who would put you down ; but,
my heart has been won over to you by your sweet kindness
and watchful service. It shall be my care to bring about

THE BTRIH OF THE MARUTS. 139

perfect harmony between you both, so that the three worlds
Shall rest in peace and happiness."

And upon them so speaking, the heat of noon came
on apace ; and Dili, worn out with her fasts and' penances^
chanced, (inexorable Fate impelling her thereto) to fall
asleep in a careless posture, the hair of her head brushing
her feet. Indra, ever on the watch for the slightest slip,
saw that she was impure and laughed in joy and derision.
** Foul that you are ! you fondly imagine you have success-
fully accomplished your long course of Tapas and pride
yourself on being about to attain the result of your severe
efforts." Then the dauntless Lord of the Angels made his
entrance into her body and with his weapon, the sharp-
pointed Vajra, hacked the embryo into seven pieces ;
whereat, it began to set up a loud and pitiful wail.

" Cry not, cry not,'1 replied Indra ; but all the same he
went on with his dreadful task.

Diti awoke ; and from the depths of her agonised heart
broke out the words, 'Slay not, slay not.n

Indra desisted at the commands of his mother ; coming
out of her body, he stood before her with reverently clasped
hands and said, " Mother mine ! you happened to fall asleep
during the day and that with the hair of your head touch-
ing your teet ; you had rendered yourseJf impure and I but
took advantage of the favourable opportunity to nd my-
self of a rival who was growing to be my Fate. It behoves
you to pardon me this offence of mine."

CHAPTER 47.
The binh ot the Maruts

Overwhelmed with sorrow and disappointment, Diti
turned to the invincible Indra and said, " Oh thou, the

140 BAJ.AKANDA

destroyer of the Asura Vala ! verily it was through wf
fault that this embryo of mine has been cut to pieces and
rendered useless. No blame is yours, for, you but di4
your duty and the hand of Fate directed you. Howeverr
it would give me great pleasure if you would grant me a
request of mine. These seven pieces shall, gifted with
forms of Light, rule ovei the various air-currents as their
Informing Deities. Gagana in the world of Brahma, Sparsa
in yours, Vayu in the Bhuvar Loka and Anila, Prana,
Pranesvara and Jiva in the four quarters of the world of
mortals. These shall range the various regions in peace
and happiness and take the name of 'Maruts' that you have
given them. It behoves you to do them this favor at
least ; and I doubt not that it will redound to your own
glory and power."

So prayed the much-stricken mother, in accents sweet
and persuasive ; and Jndra bowed reverently over his folded
palms and replied, " Mother mine! on my head and eyes be
thy commands. Thy sons, these seven brothers of mine,
shall course through all the regions, illuminating them with
glorious forms of divine lustre". Thus did Indra and his
mother Diti make a covenant, which he faithfully observed
ever after. And, mutually pleased, they departed to the
worlds of the Immortals. And, Rama ! thix is the very
spot where Diti was waited upon by Indra during her long
and severe course of austerities.

The royal Ikshvaku begat trom Alambusa, a son by
name Visala, wno was the founder of the city that goes by
his name. And Hemachandra, Suchandra, Dhumrasva,
Srinjaya, Sahadeva, Kusasva, Somadatta of great lustre
and renown, and Kakutstha, succeeded one another, father
and son. And Sumati, like unto the Gods in radiance,
rules at present over the happy Visala and is verily inym-
cible. Through the blessings of, their founder

AHALYA

hfc descendants by Visala are gifted with length of years,
steadfastness in virtue and unparalleled prowess. Rest we
here for the night and to-morrow you will have the
pleasure of being welcomed by the royal Janaka.1"

Meanwhile, Sumati, the righteous and holy, was inform-
ed of the approach of the great Visvamitra ; and with his
priests and kinsmen, hastened to offer him welcome. He
extended unto his honored guest the highest ntes of
hospitality and with folded palms, reverently inquired after
his welfare. " First and best of sages ! thrice-blessed am I,
in that you have, of your own accord, been pleased to honor
my humble abode with your sacred presence. Surely, great
is the favor I have found in your eyes and you have made
me the envy of the three worlds.*"

CHAPTER 48.
Ahalya.

After mutual enquiries of welfare, Sumati addressed
himself to the Holy One and said " Hail to thee ! these
youths, who are they ' God-like in their might and of lordly
^ait, even as the proud monarch of the forests or the
majestic elephant or the tiger or the bull ; with large and
lustrous eyes, like unto the rosy petals of the blown lotus ;
combining in themselves the graces of the boy and the
youth. Lo ! how they shine in their martial attire, bow in
hand, the sword by their sides and the well-filled quivers
peeping from behind. More like those heavenly Twins,
the ideals of divine grace and beauty, the Aswins. Be
these the gods themselves, come down of their sweet will
to this dull earth of ours, from their bright home on high ?
How chances it they have deigned to come all the way
liere and on foot ? What seek they ? Whom are they here
f otf f The T win Lords of the Day and the Night grace not

BAlAKANDA

than these princes this fortunate land Facet
features, gestures, gait, speech, the keenest eye cannot
distinguish the one from the other. These warlike youths^
these lords of men, why have they trod this wild path anil
dreadful ? May I know the truth that lies behind this ? "

And to his wondering ears did the sage relate the
details of their journey — their stay at Hie Siddhasrama, and
the destruction of the Rakshasas at their hands. Mightily
pleased was Sumati to have as his guests the noble sons
of 4he ruler of Ayodhya and right royally did he entertain
the valiant princes who deserved it so richly. They spent
there a happy night and at day-break left for Mithila.

1 he charming capital of fanaka filled the sages with
wonder and delight, and they could not praise it enough.

On their way, Rama noticed a lonely hermitage at the
outskirts of the city, old, dilapidated and untenanted. At
once he turned to his Master and said " This holy place
reminds one of the spot that was graced by your august
self, but for the fact that no ascetics bless it with their
presence. Who dwelt here last, Master, if I may be allowed
to inquire > "

It required bui very little inducement to mike Visva-
mitra hold eloquent discourse on the antecedents of the
spot. " Listen to me while I narrate to you the wonderful
train of events that culminated in the curse of this lonely
hermitage by the great-souled Gautama. One of the
fairest spots on earth this was, when he dwelt herein and
with his wife, Ahalya, engaged in a long and severe course
of Tapas. Why, the very gods frequented it tor its rare
beauty and almost envied Gautama the possession of it.

The Lord of the celestials luved the fair Ahalya and
was ever on his watch for an opportunity to accomplish his
wishes ; and one day he got it when the sage was away from

AHALYA 143

his cottage. Approaching Ahalya in the guise of the holy
Gautama, the Holder of Vajra exclaimed, " Oh thou ! thd
fairest form that ever graced the Earth below or the Worlds
above, a merciless tyrant is Love ; and no rules nor restric-
tions that man can make, have power to stay his will. I am
not master ot myself. Full well do I know it is not your
reason, but what would you have me do? Fold me in
your flower soft arms and let me lo^e myself in an endless
dream of bliss ".

She knew it was the Ruler of the Celestials that spake
those words of delicious love, and not her hjusband, the
sage ot restrained passions ; but, deep in her heart lurked a
tender feeling for the poweriul Lord of the Immortals.
She )ent an ear to -the tempter and— was lost. Her long-de-
ferred hopes realized, she spoke to him out of a glad heart.

",Well pleased am I, Lord . and now leave thou this
place ere it is too late. One word before we part. Let no
fancied sense ol security blind thee to the perils of our
position. T«ike good care of thyself and stand between
me and the dread consequence oi my act of folly ".

But Indra laughed away her fears and replied " Fair
one ! Never can I thank you enough for your sweet con-
descension to my unworthy self ; and now,^ have I your
leave to go ? "

He spoke and hastened out ol the cottage, all afraid
oi Gautama, whom his fluttering heart saw everywhere.

Andh:' there advanced towards him the subject of
his thought^ and fears, the holy Gautama, about to enter
his hermitage. Gods and Asuras stood in hushed awe of
him, such was his inconceivable might, engendered of
severe austerities. Fresh from his bath in the sm cleansing
Waters, he drew near, the sacred grass in his hand and^the

144 BALAKANDA

bundle of firesticks. The steady flame of the smokeless
Fit* shone not with more lustre nor was more ttmble in
its all-consuming energy. The mighty Lord of the Shining
Ones quailed in abject terror before the calm glance of
Gautama that pierced into his very soul and read into the
inmost depths thereof. His face grew ghastly pale, and
to him, there standing false-hearted and unclean be ore the
soul of the spotless purity, to him, m the borrowed leathers
of the one in \\hose guise he came to perpetrate his foul
deed of shame and iniquity, spoke the irate sage, scarcely
able to control his fierce wrath.

"Impious wretch ! that host dared to soil my pure abode
with this nameless act of \vickedness and that in wy name
and in my form ! It is but insufficient punishment to thee
that thou be deprived of what served you to carry out your
nefarious purpose. A man be thou to all appearance, but
in reality, the mockery oi one — a pitiful eunuch." No sooner
were the words out of the lips of the angry Gautama, than
the scrota of Indra withered and fell away from his body.

Next, he turned himselt to Ahalya, Indra^s partner in
guilt. " Lie thou here for thousands of years, long and
weary, ever hungry, thy food the impalpable air and the
grey ashes and dust thy cloak. No mortal eye shall see
thee ; but an unquenchable tire shall ever consume thee.
At a future age, there shall come across these wastes
one Rama, the son of Dasaratha of unapproachable might.
The a and then alone shall this dread fate fall away from thee;
and honoring your Divine guest, thou shalt shake thyself
off for ever from these bonds of ioul desire and foolish
vanity ; then shall thy heart know peace and joy ; and then
shalt thou take thy place by my side in all thy fatal
beauty."

He took his bright presence away from the ill-fated
One and left this holy place for the pleasant peaks of the

AHALYA AND RAMA 145

Himalaya, where the Angels of Light ever love to

and there, in that calm retreat, did he take up his old

course of life and its stern duties.

CHAPTER 49.
Ahalya and Rama*

Deprived of his vital organs, Indra sought out the gods,
and the sages and cried out to them, with his senses all in a
whirl through fear. " It was for you that I undertook this
dangerous work. You wanted me to somehow or other spoil
his Tapas by rousing his anger. And now you perceive the
consequences that have followed — myself deprived of virile
power and my partner in guilt put away from her husband
in anger. But, I have caused him to utter a curse, which
has considerably lessened Ins might and energy acquired
by long Tapas. Hence it is but fair and just that you do
your duty by me, the instrument of your work and restore
to me what I have lost through you.1'

Then the assembled Devas, the Sages, and the Charanas
approached the Fathers and unto them spake Agm, as their
spokesman. " Our Lord and Master has imprudently and
blinded by passion, ravished the wife of the sage Gautama ;
and in return, has been cursed for his pains? which has
rendered him an object of pity and scorn, in that he has lost
his virile power. Justly does he blame us for it, who
set him on this task. You will do well to transfer the
scrtoa of the goat to him ; accept it hereafter as a grateful
offering and grant to your votaries the desire of their heart
and endless merit besides/' The Fathers approved of the
suggestion of Agm ; they took counsel among themselves
and transferred to Indra the scrota of the goat.

,. Thenceforth the Fathers have gladly accepted the offer.
ing of the goat without its scrota and conferred on • the

R— 19

BALAKANDA

sacrificers the l>enefits they had enjoyed hitherto. FVoib
that day Indra goes about with the scrota of the goat upon
him, thanks to the terrible might of Gautama accruing
through stem Tapas. Let us now, Rama dear, approach the
sacred precincts of the holy hermitage. To you it is given to
release from a living death, as existence of nameless horror,
the noble Ahalya, the best and fairest in all the worlds, of
gods or men/'

Ever obedient to the commands of his master, Rama
followed Visvamitra into the hermitage ; and Lakshmana
after him. There they beheld the high-souled dame, her
natural brilliance but heightened by the long life of penance
and meditation through thousands of years. The Gods and
Asuras, nay, the denizens of the worlds above and below,
could not bear to gaze at the fiery radiance that surround-
ed her like a halo. The Demiurge had fashioned her the
fairest of the daughters of heaven or earth ; and it cost him
no little thought and pains ! More like some fair creation
of a divine artist in the golden hours of his imagination
more like the radiant Queen of Night, her glory but dimly
veiled by the dewy clouds ; more like the blinding efful-
gence of the noon-day sun perceived through the watery
vapours. There she had stood invisible to the eyes of
Mortals and Immortals alike, through the curse launched
against her by Gautama ; but now the hour hast struck for
her release from her dire tate and lo ! she burst upon the
wondering eyes of her visitorss like some sweet vision.

The royal youths hastened to touch hei feet in all
reverence ; while she, bearing in mind the parting direc-
tions of her lord, offered unto them the highest rites of
hospitality , which they accepted with a pleased heart. Flowers
ot divine tragrance iell from on high ; the Gandharvas and
the assembled Apsarasas discoursed sweet music, while the
heavenly drums and other martial music thundered over

AT MITHILA 447

head. " Bravo " cried the celestial hosts " well and nobly
done1' and paid high worship to the spouse of Gautama,
Tvho shone in all her pristine beauty and glory, purified of all
stain by long years of stern Tapas.

Then there came unto them from his far-off retreat in
the Himalayas the holy Gautama and the happy pair
offered unto Sri Rama divine worship and reverence.
Thereafter Gautama resumed his life of calm meditation and
holy vows in the company of his wife, now restored to him
after countless years of separation and suffering. On his
part, the noble Deliverer, honored by the glorious reception
accorded to him, took up his march to Mithila in the wake
of the Holy One.

CHAPTER 50.
At Mithila.

They proceeded north east and shortly found them-
selves near the sacnlicial grounds of Janaka. " Reverend
Sir " said the princes to Visvamitra " splendid indeed are
the arrangements that the great-souled Janaka has made for
his sacrifice ; far as the eye can view, lovely cottages to house
the sages dot the country, each with its ring-fence of wains.
Methmks the Brahmanas from the far corners of the land,
masters of the Vedas and its mysteries, have graced the
occasion by hundreds and by thousands. Point out to us
some convenient spot wherein we too may encamp "
And accordingly did Visvamitra pitch their quarters in a
place well-watered, calm and removed from noise and
bustle.

Janaka was at once informed of their arrival and in
humble reverence advanced to welcome them. The Holy
Satananda of spotless sanctity led the way, while the

B^LAKANDA

pther priests followed the Royal Chaplain with the
of worship. Hjgh reverence and meet did they offer unto the
honored guest, who deserved it so well ; Visvamitra accepted
it with a pleased heart and enquired of the king his health and
of the progress of his sacrificial rite. Janaka rendered proper
reply to his holy guest and i ailed not to assure himself of
their welfare and their pleasant journey thither. He then
turned to Visvamitra and said to him with joined palms.
" May it please your Reverence and your holy brethren to
honor me by occupying these seats"; which they did accord-
ingly ; and after them Satananda, the other priests, the King
and his ministers.

Having seen to it that all were comfortably seated,
Janaka turned to Visvamitra and said. " This day, verily,
have the gods been pleased to crown the preparations I have
made for this sacrifice. To-day it is that I have realised
the object of my holy toil in that I have set my eyes on you.
Thrice blessed am I and honored above compare in as
much as your Reverence has deigned to grace my sacrificial
ground with your saintly presence and not less these ascetics
of pure vows. Twelvt days more — so say the wise ones —
and you will see the Gods come down here to accept their
shares of the offerings."

He paused and resumed, his face lit up with the joy
within. "Hail to thee ' These youths, who are they >
God-like m their might ; of lordly gait even as the proud
monarch o' the forests or the majestic elephant or the
tiger or the bull ; with large and lustrous eyes, like
unto the rosy petals of the blown lotus • combining in
themselves the graces of the boy and the youth. Lo!
how they shine in their martial attire, bow in hand, the
sword by their sides and the well-failed quivers peeping from
behind. More like those heavenly Twins, the ideals of
divine grace and beauty, the Aswins. Are these the Gods

VISVAM ITRA"S VISIT T6 VASISHTHA

themselves, come down of their sweet will to this dull Earth
of ours, from their bright home on high ? How chances is it
they have deigned to come all the way here on foot t What
seek they ? Whom are they here for ? The Twin Lords of
the Day and the Night grace not the sky more than these
princes this fortunate land. Face, features, gestures, gait,
speech, the keenest eye cannot distinguish the one from the
other. These warlike youths, whose sons are they ? These
lords of men, why have they trod this wild path and dread-
ful ? May I know the truth that lies behind this, the visit
of these fair-haired boys to my place/1

And to him thus inquiring, did Visvamitra relate the
visit of the royal sons of Dasaratha to Siddhasrama, the
utter destruction of the Rakshasas at their hands, their stay
at Visala on the way, the release of Ahalya from her dread-
ful fate, their meeting with the holy Gautama, and last, their
eager desire to have a sight of the rare bow in his keeping,
that led them to fair Mithila. Thus did he recount to the
wondering Janaka the details of their remarkable journey
and paused.

CHAPTER 51.
Visvamitra's visit to Vasishtha

The words of Visvamitra filled Satananda, the eldest
son of Gautama, with supreme delight — the sainted One
who shone in the ^plendour born of long austerities. And
^reat was the wonder with which he gazed at Rama, the
boy-hero. He turned his eyes from the princely pair seated
there m calm repose and addressed himself to the happy
Visvamitra.

" Mighty One ! you have my thanks unbounded for
kindly enabling my mother, of great renown, to bless herself
with a sight of Sri Rama, for which long years of penances

150 BAkAKANDA

and "rites4 severe have prepared her. I h&ve no doubVghe
offered due hospitality and meet worship to him whom all
beings are blessed in honouring. It is a pity that she had
nothing better to entertain him with, but the meagre
products of the wild woods. I am sure Rama was made
acquainted with the details of the unfortunate incident of
yore in her life, that cruel Fate had in store for her. Verily,
she has been restored to her lord and my sire, in that she has
been cleansed of the foul stain that clung to her, thanks to
the .all-purifying presence of Sri Rama. I hope Rama here
was fitly entertained by my sire and rendered back unto him
due respect, with a calm heart and restrained self."

To whom replied Visvamitra, waxing eloquent over his
favourite theme, " Nothing was slack, nothing went amiss ;
it was my care to bee that everything ran smooth and to a
'happy conclusion. Set your heart at rest, holy sir, for,
Renuka was not nure happily reconciled to Jamadagm, than
Was Ahalya to your sainted sire.0

Satananda drank in the words of the sage with delight-
ed ears and addressing himself to Rama, spoke as .follows.
c< Hail to thee, thou Loid of men, and glad welcome. For-
tunate it was that you have been allowed to accompany the
holy Visvamitra of invincible might. Wondrous deeds has he
Wrought through his unparalleled Tapas. Matchless he stands
in glory and no mean place holds he among the Brahma-
nshis. Know him as the last and surest refuge from every
ill. Blessed you are in all the words, for, it has been given
to no other to be watched over and protected by the saintly
One who stands conspicuously alone by his stern austeri-
ties. Listen to me for a space, while I try to give you a faint
idea of the wondrous deeds and might of this scion of the
royal race of Kausika.

The Four-faced One had a son by name Kusa . and
froiff him were decended father and son, Kusanabha, Gadhi

VASISH'J HA WELCOMES- VISVAMITRA 5t5l

and Visvamitra who stands now before us. He was a king,
great and powerful and ruled over his vast empire well and
wisely for thousands of years. Steadfast was he in virtue and
master of all the knowledge of his time ; his heart was, ever
wedded to the well-being of the countless millions entrusted
to his keeping.

One day he took it into his head to make a tour
through his vast dominions and the lands around. At
the head of his numerous and well-disciplined army, did he
pass through flourishing kingdoms and stately towns, across
noble rivers and over high mountains, halting at every holy
spot and hermitage, until he came to where the saintly
Vasishtha abode.

A lovely spot it was, a heaven on earth, Brahma's
own celestial seat. Tall trees and stately spread their grate-
iul shade around, under which grazed or played or reposed
many a beast of the forest, tame and wild ; meek-eyed fawns
ranged about, their natural shyness overcome by the sweet
and peaceful ways of the calm-souled ascetics. Siddhas
and Charar.as, Devas and Danavas, Gandharvas and Kmnaras,
frequented the lovely spot, while Brahmanshis, Devarishis
and saintly Brahmanas made it their home. There were to
be seen bands of hermits of fiery lustre who had perfected
themselves in holy Tapas. Some fed on water, some on air,
some lived on withered leaves, some on roots and fruits ;
but all of restrained senses, oi sweet manners. Valakhilyas,
to.», thronged the place, intent on mystic recitation and
devout sacrifices , while Vaikhanasas made the holy retreat
holier still

Such was the hermitage of Vasishtha and such the
sight that met the wondering eyes of the mighty king.

152 . BALAKANDA

CHAPTER 52.*
Vasishtha welcomes Visvamitra.

Right glad was Visvamitra to see the best and foremost
of saints, the holy Vasishtha and low bent he at his feef.
"Ever welcome" exclaimed Vasishtha and desired him to
take his seat. Cheerfully did he entertain his royal guest
with roots and fruits and such woodland fare: which accep-
ting, the pleased monarch made respectful enquiries. All was
well with him^eK, his sacred fires, his disciples and his hermi-
tage. And to the royal Visvamitra who sat at his ease, did
Vasishtha address himself — the son of Brahma and the fore-
most of those that lead a life of holv vows and devout
meditation.

"How fares it with thee, mighty lord of men ' Dost thou
rule over thy subjects as becomes a worthy descendant of
noble kings and win their hearts with the flawless discharge
of thy high duties? Seest thou that thy servants want
for nothing ? Do they yield ready and willing obedience unto
thy commands ? Do thy enemies acknowledge thy might
and pay thee low homage ? Is it all well with thy armies,
thy revenues, thy friends, thy kith and kin *n '

"Yea, Holy One, fortune favours me still" modestly
replied the royal guest. The hours chased one another with
winged feet, as these two, the king and the sage, discoursed
on themes high and holy, with mutual delight ever increasing.
The discourse came to an end all too-soon, when the reverend
host with a pleased smile addressed his noble guest, "Great
is my desire to offer unto thy troops and no less unto thy
valiant self, the rites of hospitality, as befits thy rank and
might. I pray thee to accept it of my hands and deny me
not. For, art thou not my liege, my favoured guest, whom
I cannot honor enough ?

"GIVE ME THE cow OF PLENTY" 153

11 That have you already done" replied Visvamitra " by
your gracious speech, by the offer of such articles as your
holy hermitage affords, sweet fruits, roots of the wild and
crystal water to wash and drink ; and last, but not the least,
thy presence, all-purifying. Honored have I been above my
deserts, by the world-honored One. And now, give me kind
leave to touch thy feet and depart. May I ever find favour
in thy sight and a \varm place in thy heart ?"

But the noble Vasishtha pressed him again and again
to stay and he could not ungraciously refuse. " I obey"
replied the proud son of Gadhi " I bow to thy sweet
pleasure, thou Holy One".

Then did Vasishtha, the sage of matchless might, call
unto him the spotted calf Nandmi and say, " Haste thee
hither, my sweet one and heed well, Sabala, to what I say.
I have it at heart to entertain this pious king and his troops
and that right royally. Do thou see to it that they have
princely faie and sumptuous. None should desire in vain for
anything ; be it meat or drink , food or viands of every kind
and variety imaginable; sweet, bittei, or acrid, to taste, to
sip, to quaff or to eat. No small store, mind thee, but rich
abundance and over-flowing; lor, man nor god cannot crave
for or dream oi anything, but thou can'st, in a moment,
shower it upon him. This thou wilt do for my sake ; and
again I say unto thee, tarry not".

CHAPTER 53.
"Give me the Cow of Plenty ."

So directed by Vasishtha, Sabala, the Cow of .Plenty,
supplied every one with what his heart might desire, juice of
the sugarcane, honey, fried rice, Maireya and such like cpstly

liquors, delicious drinks, various kinds, of cakes, heaps of hot

E— 20

154 BALAKANDA

cooked nee, curious varieties of deliciously prepared food,
soups, Dadhikulyas (rice prepared with milk) and countless
plates of silver heaped up with various sweet extracts and
pies of six different tastes.

The well-fed troops of Visvamitra, were, if possible,
rendered more happy, and cheerful than before — such was the
grand repast to which they were treated by Vasishtha. On
his part, the royal sage, Visvamitra, was mightily pleased
with the magnificient entertainment he received at the hands
of his saintly host ; and he spoke to him out of a full heart,
that well appreciated the kind attentions shown to himself*
his women, his officers, his counsellors, his priests, the
Brahmanas in his suite and his numerous retainers.

"Reverend Sir, right royally have I been entertained by
you, the World-honored. Allow me, then, learned One, to
prefer an humble request of mine. I shall consider myself
highly obliged if you will give unto me this Sabala of yours
and receive a hundred thousand cows in exchange. She is a
gern, the best of her kind; and I need not say that with me is
her lawful place ; for, know you not that the best and the
rarest products of the Earth belong to the king, of right ? So
give her, prithee, unto me".

To whom, his saintly host and righteous gave calm
reply, "Hundreds of thousands of kine, nay, hundreds of
crores of them, nor heaps of silver, shall ever induce me to
part with my Sabala. Mighty monarch! She cannot be re-
rajved from iny side; as dear fami to the high-souled man,
Sabala is eternally and inseparably wedded unto me. My
offerings unto the Gjds and the Father*, to the sacred Fires,
rmrnmg and evening, to the various orders of Beings,
visible and invisible, my oblations during the full and the
nsw imjiii, my sicri(i:es, my, my duly su$tenin:c, depend
solely upon her ; the iiwlk that blie givos punti^ the heart

11 GIVE ME THE COW OF PLENTY " 155

and the intellect and goes to nourish the vital currents; it
endows me with perfect health and serenity and enables me
to master the various arts and sciences. Doubt it not; she
is all in all to me; my sole source of delight is she and
perennial. These and many other reasons besides, stand in
the way of my not being able to comply with your request11.

This emphatic refusal of Vasishta heightened but all the
more the over-mastering desire of Visvamitra to possess him-
self anyhow of the coveted Sabala. He waxed eloquent in
his offers. "Fourteen thousands of lordly elephants with gol-
den chains, necklets and goads; eight hundred chariots of
gold, with sweet-chiming golden bells, drawn by four milk-
white steeds; a thousand and ten high-bred steeds from thef ar-
famed regions of Kambhoja and Bahhka, that trace their pedi-
gree right up to Uchchaisravas and the Gandharvas; one
crore of kine, young, healthy and of diverse colours; wilt
thou take this and give Sabala unto me ? Thou will not ?
Then, ask of me besides, gold and gems as much as will
satisfy thy great heart, even to the utmost and it is> thine.
Wilt give me Sabala now?1'

But Vasishtha spake stern and said "Oh, thou of match-
less wisdom! know once for all that Sabala shall never be
thine. She is my gems; she is my wealth ; she is everything
unto me; she is my very life; the new and the full moon
offerings, grand sacrifices with untold gifts of wealth, nay
every rite lay or religions, all these is she unto me; for, it is
to her that these owe their very existence. Doubtest thou ?
Nay, thou hast my last word upon it — never shall I give unto
thee this Granter of Desires. Everything thou offeredest
me nor can dream of, can I have of her by a simple wish of
mine; why, then, I must be insane to wish to part with her
to thee.'1

156 BALAKANDA

CHAPTER 54.
Sabala fights.

When Visvamitra found that Vasishtha, would on no
account part with the * Cow of Plenty,' he began to drag her
away by main force. Whereat, Sabala, sad at heart and
burning with grief, said to herself, "What? Has the noble
Vasishtha forsaken me quite ? Has he delivered me oven
sorrow-stricken and afflicted, to the king's attendants to be
dragged away ? Never have I offended the lofty-minded
sage, in thought, in word or indeed ; why, then, does he cast
me off, innocent, faithful and dear to him — and he the soul
of virtue and justice ? "

So she thought, while deep sighs shook her frame. All
at once she made up her mind and shaking off the menial
crowd that laid violent hands on her, as if they were but
feathers light, ?he rushed past them, swifter than wind, on
to where her master stood. With sobs and moans, grievous
to hear, did she appeal to the saintly Vasishtha ; and in tones
loud and majestic as of rolling clouds or war-drums huge,
spake she forth her tale of woe. "Child of Brahma ? Lord !
the king's servants drag me away by main force trom your
side. Is it that you have cast me off ?"

To which the saintly One gave sad reply. Convulsed with
grief, she stood before him and his own heart was wrung
with pity to see her suffering so, dearer to him than a
sister. " Know you not, Sabala, that I can never bear to
have you away from me even in thought ? Know you not
that you can never give me any offence, nay, the slightest ?
I deliver you over into the hands of strangers! Nay, it is but
yon king that takes you from me, by main force, against
my will. A mighty monarch is he and immeasurably proud
of his might. I am no match for him, for, is he not a great
warrior, a mighty king ? He traces his line through ances-

SABALA FIGHTS 157

tors famed for strength of arm and valor of heart ; and above
all, he is lord and master of wide lands— with untold
rfiJIlions to do his behests. Lo ! yondei stands his dread hosts,
embattled in fierce array and countless as the sands of the
ocean — chariots, horses, elephants and infantry,— beneath
proud banners and pennons gay. Now, see you not that
he is mightier than P"

Sabala heard him out and in all humility rendered
answer to the wise One. " Lord ! It needs no saying from me
lhat a warrior's strength and might i? as nought before the
radiant energy of a Brahmana ; for, it is not of the earth I
divine in its nature, it lias its source from on high. Again I say
unto you, a Kshatrya is as chaff before a strong gale, when
he pits himself against a Brahmana. Know I not your potent
might? that it is utterly immeasurable, inconceivable? Visva-
mitra is a warrior bold, it is true but, what is he before
your awful might, before your all-consuming energy. O
thou of radiant glory ! speak the word and I, in whom is
stored up that terrible Brahmic energy of thine, will, before
the eye has time to wink, reduce to ashes yonder vast host
that feeds his overweening pride."

" Be it so. Bring forth, of thy might, armies that shall
scatter to the winds the proud hosts of the king."

No sooner did his words go forth, than Sabala uttered
an awful "Humph"'; and close upon it came into view vast
hoides of Paplavas, hundreds and thousands of them, and
spread dire ruin and confusion among the ranks of the
enemy, right before the eyes of the wondering Visvamitta.

But, soon he recovered himself ; and roused to fury at
the sight of his splendid army thus cruelly wrecked, he
rushed forth upon them in his chariot of gold and with
bloodshot eyes of anger, rained arrows and weapons,
great and small, upon the opposing Paplavais, till they were
laid low, every one of them.

138 BALAKANDA

Sabaia, observing the sad plight of her wamor brood,
brought forth in her wrath, fierce Sakas, Yavanas and
Kambhojas. Of superhuman strength and valour and fair
as the lovely petals of the bright Champaka, they marched
forth in dread array against the foe, while their long swords
and gold attire gave back a thousandfold the rays of the
sun. They hid the earth from view, so numerous were they;
and whereever they fell, the all consuming fire was not
crueller. Which perceiving, Visvamitra, in sore straits, hur-
led upon them his weapons of magical might, until the
Yavanas, the Kambhojas, the Paplavas and the Sakas were
scattered to the winds.

CHAPTER 55.
Vasishtha and Visvamitra.

Hard pressed by the Astras of Visvarmtra, the warriors
brought into existence by the magic might of Sabala stood
in sore dismay. Whereat Vasishtha turned to the Cow of
Plenty and cried, *' O thou of infinite potency to create !
bring forth fresh troops through thy Yogic power inherent".
At his word Sabala gave forth a mighty grunt and lo !
there stood before her, hosts of Kambhojas radiant as the sun ;
from her udders sprang forth Paplavas, — ready armed for fray.
Yavanas from her organs of generation ; Sakas from her
organs of excretion , and from every pore on her body rush-
ed forth countless hordes of Mlechchas, Hantas, Kiratas ; and
soon, nought remained of the vast armies of Visvamitra,
horses, nor chariots, elephants nor soldiers.

The sight stung to fury the hundred sons of the ruler of
men and they fell, in a body, upon the solitary Vasishtha,
that master of dread spells. " Hum" cried he and there they
lay, a heap of ashes, before one can say lo ! They who stood
forth a Fioment ago in the pride of power and the prime o

VASISHTHA AND VISVAMITRA 159

strength, girt by countless bands of warriors, cavalry and
chariots. Thus perished the fated sons of the monarch.

And he, their father, a prey to impotent rage, gnawing
shame and sore grief of heart. The mighty ocean stilled of
its mountain waves by some potent word of power ; a serpent
huge, of her deadly fangs bereft ; the resplendent Orb of
Day in the merciless grasp of the eclipse, her blinding lustre
suddenly quenched ; or a swift coursing bird shorn of its
wings, was not more miserable than Visvamitra, the king, his
pride broken, his energy lost and overwhelming grief heavy
at his heart, his dear sons and proud army done to destruc-
tion before his very eyes and he powerless to lift a finger
in their defence. But, he resolved to live, if it be to wreak
vangeance dire upon his proud foe ; and placing a son
of his on the throne, he bade him rule well and wisely,
laying to his heart the traditions of his famed ancestors and
took his way to the dark slopes of the Himalayas, where
Kmnaras fair and Uragas ever love to dwell. By dread
austerities and stern vows he sought to propitiate Mahadeva.
Long years passed over his head, till one happy day the ^ord
of Kailasa stood before him on his mighty Bull, gracious
of mood and most bountiful.

" These penances severe, why, Lord of men ? Speak
thou thy wish and thou shalt have it ; for I am the Giver of
Boons and thou hast found favour with me. Speak and
hesitate not.11 Visvamitra bowed himself low m humble
reverence before the Radiant Presence and prayed m accents
meek. '' If it be true that my Lord is pletsed with his servant,
I crave to be initiated in the science of war in all its branches,
down to the minutest details. Reveal unto me its innermost
secrets, its potent spells unknown to others. Grant Thou
unto me perfect mastery over the magic weapons of the
Devas, the Asuras, the Gandharvas, the Yakshas, and the
Rakshasas, sages mighty and heroes brave, in the worlds

above or the regions below. All these and more through
Thy illimitable grace be mine, whatever I desire.0 " So
be it" assented Mahadeva and vanished from view. And
the proud Visvamitra of matchless valour, happy in the
possession of mighty wepows human and divine, grew
prouder yet scarce could he contain his swelling energy
that grew and grew even as the billowy deep under the
stimulating rays of the full moon. The feeble Vasishtha was
to him already dead and destroyed or so he thought.

Straight upon the calm solitudes of the peaceful hermi-
tage did he advance and let loose the fires of his wrathful
vengeance in weapons of dire might, until a lonely waste was
all that remained of the once lovely spot. Its saintly dwel-
lers fled away in affright when the irate king level-
led his magic shafts at their calm retreat. Hundreds and
thousands of them scattered themselves all over the land,
glad to escape the general destruction ; and after them, their
numerous disciples — nay, the very beasts of the forest and
the fowls of the air followed them in hot haste. A moment
ago it was a lovely scene of peace, innocence, gaiety, and
calm meditation ; but now — a lonely waste, over which the
silence of death hung black and oppressive.

But, Vasishtha, shaken at last out of his philosophical
indifference, cried out time and oft, " Fear not, my friends ;
him will I annihilate all to nothing, this proud son of Gadhi,
even as the mjnung sun dispels the filmy dews of the night."
Then that Master of magic potent, turned to the proud
Visvamitra and hissed forth these dread words like winged
flame. " Wretched fool ! that laid waste this fair hermitage
of mine, the shelter and refuge of many an innocent thing,
of many a noble sage, thy cup of iniquity is full and over-
flowing. Thy hour has come;"

He spake and scarce unable to contain his rising wrath,
held aloft his magic wand, terrible as the smokeless Fire of
Dissolution or as the fearful Rod of Death.

BRAHMAN A VERSUS KSHATRIYA 161

CHAPTER 56.
Brahmana versus Kshatriya.

It required but a spark to kindle the smouldering
ire of Visvamitra and madly did he rush at his saintly host.
" Stay, stay, thou braggart ! Barest thou to beard the lion
in his den and Visvamitra among his troops ? And hopest
thou hence unscathed to flee ? "'. And he hurled at him the
flaming weapon of the God of Fire.

But, Vasishtha, now roused to a pitch of fury at this
unwonted return of gratitude, raised aloft his Brahmana
staff not unlike the Rod of Death and cried, " Vile wretch
of a Kshatnya ! I flee not. Here do 1 stay to give you a
chance to parade your strength, your might and your brand-
new weapons. Son of Gadhi ! mark my words. Your
haughty spirit shall I quell and not lightly ; and your
supreme conceit in the magical weapons you have come by.
Pah ! your warrior energy ! It is as the morning mist before
the burning rays of the Brahmana might. Fie upon you !
you standing disgrace to thy noble ancestors ! you will
show off your child's toys before me, will you ? Well, you
shall have a taste of my Brahmana might, divine in its
nature, mind you'*.

He spoke and lo ! the rushing Weapon of the Fire God,
terrible to behold, was quenched out of existence, even as a
stream of coJd water puts out a blazing fire.

Speechless with rage and grief, Visvamitra sped against
Vasishtha, that mighty Master of Spells, a continuous stream
of magic weapons — the dread darts of Varuna, Rudra, In-
dra and Pasupati ; the Aishika, the Manava, the Mohana, the
Gandharva, the Swapana, the Jnmbhana, the Madana, the
Santapana, the Vilapana, the Soshana, Darana ; the invincible
Vajra ; the noose of Brahma, of Yama and of Varuna ; the

R— 21

162 BALAKANDA

Pinakastra, dear to Siva ; two bolts, the wet and the
the Dandastra, the Paisachastra, and the Krauncbastra ; the
Dharmachakra, Kalachakra Vishnuchakra ; Vayavyasfra,
Mathanastra, Hayasiras ; two Saktis ; Kankala, Musala,
Vidyadharastra, Kalastra, Trisula, Kapala, Kankana. All
these and many more did he send forth against the serene
Vasishtha ; and indeed it was wonderful to behold, the
saintly son of Brahma swallowing them one after aiuther,
with but his dread Rod.

Thereafter, when his newly stocked armoury of
magic weapons was exhausted, did the royal Visvamitra
hold aloft the terrible Brahmastra and hurl it at his in-
vincible foe. The God of Fire and his Fellows, the divine
sages, the Gandharvas, the Uragas, and nay, the three worlds,
trembled in sore affright and confusion, when they beheld
the terrible Brahmastra speeding on its course towards
, Vasishtha. But he, the sage of restrained self and stern vows,
stirred not, nor lifted a finger to ward it off ; for, his mighty
Brahmana Staff, charged with the immeasurable energy
engendered of untold ages of meditation on the Supreme,
absorbed it quite into itself and nought was left of it. Temble
to see was Vasishtha, the mighty One, when he drew into
himself that most powerful of weapons; and all creation stood
in dismay thereat. Fearful to conceive was the supernatural
brilliance of his form as the intaken energy poured itself out
in flashing streams ot blinding light, even as-tiny sparks from
a blazing fire. And his staff was enveloped in sheets of
flame, like unto the snukeless Fire of Destruction or the
Rod of Time.

Then, the sages on high bent over their clasped
hands and prayed in tones of humble entreaty. " Dread
Master of Enchantments ! inconceivable is thy might and
invincible ; quench thou his all-consuming fire by thy
supreme energy, Visvamitra, of mighty Tapas though, has

TftlSANKU 163

been humbled by thee, and no mistake. Be gracious unto
us, thOu Master of Magic Potent and give peace and rest
unto the trembling worlds.'*

But, Visvamitra, sore stricken, sighed in impotent rage
and baffled might, as if his heart would break. " Fie upon
the puny warrior migjit ! The Brahman energy, ah !, that
,is something to pray for and toil after. What ! all my hard-
won arms of terrible power baffled by that single staff in
the hand of a Brahmana ! Now that I have convincing
proof enough, I shall uproot love and anger from my heart
and with a calm self and serene, set myself upon the path that
leads to the coveted eminence of a Brahmana."

CHAPTER 57.
Trisanku.

Visvamitra, out of the great conceit that filled his heart,
sought enmity with the all-powerful Vasishtha and fastened
a quarrel upon him ; and he was amply rewarded for his
pains. The memory of his defeat was burnt into his
heart in letters of (ire and hot sighs broke from it, as fierce
flames from the bowels of the earth.

He betook himself to the south and his wife along
with him and there, in the dark solitudes of the forest,
did he carry on a course of stern Tapas, wild roots and
fruits his only tood and his rebellious senses well under
restraint. And to him were born sons of righteous lives and
straight speech, Havishyanda, Madhushyanda. Dndhanetra
and others.

A thousand years passed over his head and at the end
of it, Brahma, the Grandsire of the Worlds, stood before
him and in accents sweet and mild, addressed the royal
ascetic, " Son of Gadhi ! thy Tapas has won for thee the

164 BALAKANDA

bright regions of the Rajarshis : fur, now thou holdefct the
proud rank of a Rajarshi." He spoke and went back to
his glorious seat on high and the attendant Gods along
with him.

But, Visvamitra hung his head in sore grief and
shame : " A noble return'1 said he to himself in tones of bitter
despondence, " for the dread austerities and stern discipline
I passed through. A Rajarshi am I, is it > So said the
Great One and the Gods and the sages confirmed it. I
have toiled hard and to no purpose." So, with an un-
daunted heart and never-flagging energy, did he resume his
efforts.

It was about this time there ruled at Ayodhya, a king,
by name Trisanku , of the royal line of Ikshwaku. A man
of truthful speech was he and self-controlled to a degree :
and to him there came a desire to sacrifice to the bright
Gods and win a seat in the mansions of the Blessed : and
that in the very body he had when on earth. He called
unto him Vasishtha, the high-priest of the Ikshwakus and
humbly submitted his prayer to him.

" Impossible;" cried the Holy One, " not that I am
unable to conduct such a rite ; nor that such a thing is
impossible ; for, do not the Holy Scriptures say, ' He attains
the bright Worlds of the Gods, and, that in his body of
flesh '; but I have looked into the records of your past lives
and see I there nothing to ensure the probability of success.
Desist from the rash resolve, I lay my orders upon you/'

Foiled in the dearest wish of his heart, Trisanku took
his way to the south, even where the numerous sons of
Vasishtha were engaged in holy Tapas. A glorious sight
they presented to the king in their radiant forms of mighty
energy latent. The royal petitioner approached them in
humble guise, the far-famed sages and laid his proud head

THE ROYAL CHANDALA 165

at their holy feet : he stood up before them and bending low
over his joined palms, addressed them in pitiful accents,
albeit a sense of insulted majesty unconsciously stooped his
haughty head. " I take my refuge in you, noble ones ;
you are the last and the sole refuge of the helpless. The
high-souled Vasishtha has refused me, though I prayed ever
so humbly. All glory be unto you. Great is my longing
that you perform for me a sacrifice which shall unabJe me
to ascend to the bright Swarga in this present body of mine.
Behold I lay my head at your feet in humble entreaty and
pray you all, the sons of my Guru, to enable me to realise
the desire of my heart. And not less you, holy Brahmanas !
whose whole life is one long prayer and meditation. Bless
me out of your noble hearts and assist at this sacrifice on
which rest my hopes here and hereafter. Sternly refused by
Vasishtha, I see no haven of safety but in the sons of my
reverend Master. For, know 1 not that to the Ikshwakus
their high-priest is their God, their surest stay and support ?
It has ever been a sacred truth that the high-priest, tl
Fountain of Power and Wisdom is the shield and the spe;
of the Kings. And after them, stand you, holy Brahmana
as my guardian Angels."

CHAPTER 58.
The Boyal C hand a la,

To which lowly request of the royal Trisanku the sons
of Vasishtha gave quick reply, winged with wrath. " Evil-
minded man ! rejected hast thou been by our Lord Vasishtha,
who speaks true ; and darest thou seek any other, passing by
so lightly the dread son of Brahma ? The royal Ikshwakus,
every ont of them, know no other master than their High-
priest. And his word once gone forth, the Truth-speaker,
they dare not say it nay. The sacrifice he has pronounced

impossible in your case, dare we dream of it ? A boy thoi*
art, nay, but a child, though many winters have passed over
thy head and blind fortune has made thee king. Seek tliou
thy home, even as thou came. The Lord Vasishtha alone
has the right and the might to conduct any sacrifice, be it to
gain the bright spheres above or the dull globes below.
And who are we to dare insult his majesty by offering to set
about a thing he has once declared impossible?"1

But, the king, nothing daunted by the words of winged
flame from the lips of his master's sons, spoke in humbler
accents still, " Denied have I been by my master Vasishtha
and no better treatment have I received at the hands of his
sons ; what how remains for me but to seek another piotec-
tor, since you would drive me to it ? All good be yours,
wealthy beyond count in your holy meditations."

The sons of Vasishtha could not believe their senses.

Vhat ! a member of the house of Ikshwaku cutting himself

ay the spiritual ties that bound him, btrong as the^ bands

Fate, to his High-priest, the Lord Vasishtha, the mmd-

rn son of Brahma, eternally wedded unto the royal house,

her and son! and seeking the feet of aiutner, even in

)ught ! What madness thus to lay the axe at the root ol his

'ouse ! How utterly black and horrible should be the

aeart of such a monster ! In a fit of unconl Tollable tury,

they cursed him in words of withering flame. u Wretch ! Quit

thou that form of Kshatnya and take thou the degraded

shape of a Chandala". They spoke and entered their holy

abodes, as if to avoid the foul sight o' the traitor.

The rosy fingers of Morn drew aside with a deft
touch the dark curtains around the bed of the sleeping world
as Trisanku, the king of radiant presence, found himself
transformed into a vile Chandala. Not a semblance of one,
in heart or in nature, but the very thing itself. For, each

THE ROYAL CHANDALA 167

grade of society is based on the rigid and unswerving dis-
charge of the duties eternally attached thereunto ; and once
that a member fails in it, nay, in the slightest, he becomes
what he has made himself, consciously and voluntarily. His
bright robes flashing with gold and gems, were changed to
the dirty black rags of the outcast. The stately form of
golden hue, now took on a hideous tint, dark as guilt and
more repulsive. His once shining locks, now a tangled mass
of wool, short and coarse. Of for-bidding aspect, his shoulders
were graced with garlands of flowers that erstwhile lay on
the corpses m the crematorium. The ashes of the dead
covered his hmbs and took the place of the delicate-scented
sandal paste and the rare perfumes. An unsightly strip of
leather, lay on the broad and massive chest, where once gleam-
ed the Sacred Thread of gold, the badge of the Twice-born.
And curious ornaments of black iron but added to the horror
of the degradation. His ministers and councellors fled away
in affright from him, the outcast Chandala ; and the loyr
citizens followed at their heels. But, he, the proud monarc
a day before, wended his weary way all alone. The cru
talons of Shame and Anger dug at the root of his heari
but Titan-like, undaunted yet he stood and unconquerabk
Visvamitra was the man he approached ; Visvamitra, th\
deadliest foe of Vasishtha, who had said him nay, whose\
sons had launched their terrible curse upon him ; even
Visvamitra of fiery will and terrible energy.

Visvamitra cast his eyes on the proud scion of the
royal race of Ikshwaku, whose hopes here and hereafter
were shattered to nothing by his mortal enemy Vasishtha
and his sons. Grievour pily filled his heart to see the Ruler
of men approaching him in the despised guise of a Chandala;
and out of that great pity did the righteous sage of dazzling
lustre address the Lord of Ayodhya, now no gentle sight.
" Hail to thee ! and all good. What brings thee here ? The

168 BALAKAKDA

son of a king thou, of invincible might, hdst thou fallen on
•evil days ? Ruler of the stately Ayodhya ! How hast thou
come to be cursed to become a Chandala/1

To which kind enquiry of his brother monarch, did
Tnsanku, Chandala against his will, render meek reply.
i( Spurned have I been " cried he over his folded palms, "by
my Guru Vasishtha and his sons. What I sought them for
I have not got ; but, what I never bargained for, what I
could never deserve, nay, what I would flee away from, that,
have I received at their hands and in no small measure.
Strong is the desire of my heart to ascend to the homes of
the Shining Ones, in this mortal frame of mine. Sacrifices
innumberable have I performed, but I am no whit nearer the
realization of my hopes. Nor have I given utterance to an
untruth, nor will hereafter. So, I cannot, for a moment,
believe that any breach of truth on my part has nullified
$he effects of my sacrifices. I am now in the coils of
Vdversity ; but I swear to you on the honour of a
Ishatnya that I speak the bare truth. Never have I
tailed in the regular and conscientious discharge of my
laily duties — sacrifices to the Gods, to the Fathers, and
o the various orders of Beings ; just and wise government
of my people ; humble service to my spiritual guides and
other high-souled Ones, meet and acceptable. Ever do I
seek to walk in the straight and narrow path of Right and
Duty : but my teachers look not with favour upon me
when I prayed them to conduct for me a rite to gam me
a seat among the Gods. Verily do I think that Fate
has the last word in our affairs and free will and individual
effort are but as light grains of dust before it. Fate rules
supreme over everything. Fate is the sole and last Arbitrer
ot joy and sorrow, good and bad. It behoves you to
stretch out to me the hand of help, a wretch whom the Wheel
of Fortune has flung lower than the lowest and whose turn

VISVAMITflA CHAMPIONS TRISANKU 169

he awaits with an eager heart. May your glory never grow
less. Cruel Fate inexorble has pierced my shield, shattered
my spear and beat me down to my very knees. I have
reached the end of my resources ; I throw myself on
your limitless compassion and pray to sit under the shadow
of your might. No other Protector shall I seek, for Protector
have I none. To your holy feet do I cling and will not
quit them even though the mighty Vasishtha should pray
it of me to go back unto him. Utmost confidence have I,
nay, it is a certainty with me that you and you alone can,
if you will, lightly set aside strong Fate and make it
powerless.^

CHAPTER 59.
Visvamitra Champions Trisanku.

Whereupon, unto the noble king, condemned by a
trightful doom to drag out his miserable existence as a vil
outcast, Visvamitra replied in words of liquid melody that1
welled from a heart overflowing with pity. " Welcome,
proud member of a noble race ! you are not, my son,
unknown to me as an exceedingly righteous king and pious.
Fear not, n )ble lord ! for from this moment you sit under the
shadow of my shield and my sword is at the breast of your
enemies. I will lose no time in sending for such as can help
me in this sacrifice of mine, wise sages and saintly ascetics.
And one they are here, you will, with a heart relieved of
care, be enabled to begin it. Born Chandala you are not . were
it so, this curse, pronounced by your Guru, would be hard
for the Self-born One to set aside. So, shall you in this body
of thine ascend to the bright heavens, and all through the
power of my Tapas. I see the gates of heaven open wide
to welcome their honoured guest: methinks I see you
take your proud seat among the Gods ; for have you not

E— 82

170 BALAKANDA

asked for and obtained refuge with Visvamitra, son of
Gadbi, the Champion of the Weak and the Oppressed ?"

He spake, the proud sage of matchless glory and
directed his sons righteous and wise, to get everything
ready towards the sacrifice. Next he sent for his disciples
and said to them, " Speed ye far and near and invite hither
the Wise Ones of the Earth, their pupils, their friends, as
alsp the sacrificial priests and those who have drunk deep of
the words of Wisd jm. If any but breathe a word of dissent,
nay, so much as dare slight me, saying, ' Lo ! here is a
Kshatriya has taken it upon himself to sacrifice for a Chan-
djala, you will not omit to bring it to my ears."

They heard and obeyed his behests. On the wings of
speed they flew and brought him back word of what transpired.
" Lord of dazzling lustre ! " cried the students of the Sacred
"Lore, " the wise sages of the earth, everyone of them, have
' heard thy message and are even now on their way here, all
J Mahodaya and the sons of Vasishtha. Nay, dread

vLord, the latter had the matchless impudence to say in tones
concentrated wrath, ' Strange days are come over us and

grange things happen. Wonder of wonders ! A Kshatriya
has the audacity to assume the sacred functions of a sacri-
ficial priest and that for a degraded Chandala ! Have the
noble Brahmanas become so scarce that a warrior should
pose himself as such? Have the Twice-born disappear-
ed, from the bosom of the earth, that a Chandala should
dare to allow a sacrifice to be conducted for his bene-
fit ? A nice pair this, a fighting priest, and the outcast
sacrificer ! A strange sight will it be to see the holy
sages and the radiant Gods sit down in the hall, to
partake of the offerings ! And the high-souled Brah-
manas, how do they hope to ascend to the mansions
of the Shining Ones, defiled beyond hope by having
partaken of food at the hands of the Chandala ? And the

VISVAMITRA CHAMPIONS TRISANKO 171

sages of the holy vows, how dare they have assisted it thl
celebration of such a sacrilegeous rite, though they have the
mighty Visvamitra to back them\ Such were the words oi
wanton insult uttered by Mahodaya and the numerous sons
of Vasishtha, their eyes flashing fire."

Visvamitra heard them and fierce flames shot out of his
eyes ; while the burning wrath in his heart found vent in
words of doom. " And so, the impious wretches dared to
say this about me, pure and spotless, engaged in dread
austerities. Well, they may decry me, for they know not
that nothing can stand before the all-consuming energy of
my Tapas, nay, not even the so-called sacrilege of sacrificing
for a Chandala. Well, here is the reward for their pains,
Nothing shall remain of them but a heap of ashes. Fell
Time shall cast his noose over their necks and hale them
even to the gates of the Lord of Death ; and that this very
moment. Nay, more is yet to come ; for, my anger shall
pursue them even beyond the portals of Life and Death!,
For lives seven hundred, shall they drag on a miserabl^
existence, foul eaters of the decaying corpse and dogs' meat!,
Pitiless of heart, they shall go under the name of Mushtikas
and shall range the worlds, uncouth of form, speech and
habits. As for Mahodaya, who, in his mad folly reviled me",
the stainless, he shall, of a truth, be a degraded Nishada.
Ever intent upon murder and violence, with a heart know-
ing no shadow of pity, he shall, for ages untold, suffer a
lite of misery and my anger shall chain him thereto.''

So spake Visvamitra, the sage of stern vows, while cairn-
souled ascetics heard him with well-concealed expressions
of sorrow and disapproval.

172

CHAPTER 60.
The Triumph of Visvamitra.

Having thus annihilated, by the might of his Tapas,
Mahodaya and the sons of Vasishtha, Visvamitra turned to
the assembled sages and said " Behold this scion of the
royal race of Ikshwaku, known to men as Tnsanku. Firm
are his feet on the path of Righteousness and he is a great
Giver of gifts ; above all, he has sought refuge with me.
For, great is his desire to ascend to the worlds of the Gods
in his body of flesh. You and I will so conduct a sacri-
fice for him that he may go away from amongst us, his
heart yearnings gratified to the full.1'

The sages heard him out and took council among them-
selves. " This our host, the sage Visvamitra, the proud
Cendant of the Kusikas, is a very Fountain of Wrath.
/e must do even as he says . else he will verily consume us
faith his curses. Far be it from us, then, to do anything
^hat might draw his lightning upon us. Now, let us lose no
/time in commencing the sacrifice, which shall, thanks to the
/immeasurable might of Visvamitra, raise Trisanku aloft to
the seat of the Gods, even in his earthly body. Betake
we each to our respective duties."

And so the long-delayed sacrifice commenced, under no
very favourable auspices, Visvamitra assuming himself the
responsible post of the Adhwaryu, while his brother sages
went about their duties without a fault, without a hitch, as
ordained by the Book of Rules.

Then, in due course, did Visvamitra of dread puissance,
call upon the Shining Ones to come down to the sacrifice and
receive their shares of the offerings — Once, twice, thrice.
But, the Lords of Light came not, though invoked time and
oft. " What sacrifice is this, in which a Kshutriya, all

THE TRIUMPH W VISVAMITRA 173

unqualified, sacrifices for a wretch, cursed by the Lord
Vasishtha to be a foul Chandala : and shall we, even respond
to the unholy call and defile ourselves for all time, by par-
taking of the offerings therein ?v

A storm of wrath shook the proud frame of Visvarm-
tra ; and raising aloft the sacrificial ladle, did he cry in
a terrible voice, "Trisanku ! my son, let be this rite on which
you rest your hopes. Behold what my hard-earned Tapas^
can do. I shall, out of my innate energy, raise you to t^Sie
skies, even where the haughty Gods have their abode, a^id
that in this very body you now wear. No easy task, for
others, see you. There yet remains to me unexpended scj>me
of the might which I have acquired by long austerities,
stern and holy ; and by the force of that, ascend, Trisanku,
to the bright homes of the Angels of Light in this very
body of yours."

No sooner were the words out of his nuuth, than the
sages assembled beheld a wonderful sight, nay a miracle,
and Trisanku rose aloft from this dull Earth right up to-
words the radiant worlds of the Celestials, in the dark and
degraded form of the Chandala.

But, Indra, the Lord of the Immortals, saw him, the
unworthy one, advancing to take his place among them ; and
voicing the unspoken resolve of the Gods, " Back, back,
Trisanku/' cried he " sooner than you came. You have no
place here among us. Fool that you are ! see you not the
black curse of your Guru dragging you down ? Fall tliou
headlong upon the patient bosom of Mother Earth, who
groans beneath the weight of your sin/' And Trisanku,
hurled head downwards from the High Heavens, cried out
in heart-rending tones of agonised entreaty, " Save me. Oh
save me, my Lord Visvamitra, my only saviour/*

The cry pierced him to the heart and roused him to a
pitch of ungovernable fury, <€ Stay where thou art ; stay,

1174 - BAI^KANDA

I cgmmand thee " cried he, , And Trisanku stood in mid-air
as if petrified. „* . .,.,.,

Then, seated as he was in the midst of his fellow-sage^
did he, like another Brahma, proceed to evolve a new cr6a^
tion. " Lo ! my Trisanku shall be the Pole-star of my nfew
system. Another constellation of the Seven Rishis (Ufcsa
Major), shall revolve around him : and beyond these, another
voircle of lunar asterisms." He spoke ; and in the southt
there rose a grand system of worlds, the counterpart of that
in \thenorth. But his rage would not stop there and he
continued. "My new world, it shall have another Indra over
it:! but, stay, methinks it were better without one (the
veity name ib hateful to me). Why, Trisanku, my son, shall
be its Lord, — and shall outshine that wretch of an Indra
who dared to stand against my will." And forthwith, he
set at^out to fashion another creation of the various Celestial
Hierarchies.

' Then, mighty fear seized the hearts of the Gods, the
Asuras, and the sages at this undreamt of and awful display
of power, almost divine • and with humble entreaties and low,
they approached the irate sage, attheir wits' end almost, how to
accomplish the hopeless task of charming his wounded pride
with words. "Mighty One ! This king, your protege, is not
entitled to a place among us. Our bright worlds are for such of
the Twice-born as are unsullied and pure : whereas, Tnsanku,
holy as he is, lives under the mex jrable curse of his Guru> the
all-powerful Vasishtha. And wh3 knows it better than you ?"

Now, Vis^amitra's heart was glad and his anger pacified
some-what . for, were not the proud Gods at his feet, who, a
little while ago, had the temerity to brave his angei and would
not c jme when called ? But, his iron will would not yield, nayr
not so much as a hair-breadth. " Peace be unto you !v cried
he, (and this was the only sign he gave of any reconciliation
towards his haughty foes,) "my word has passed to Trisanku

THE TRIUMPH OP VISVAMITRA 175

the king here, that he shall, in this bodyo/Ws ascend to
your worlds ; and it shall never prove otherwise. Since
y0u will not receive him of your own accord, I have no
other god than make my ward good anyhow, by methods
not very pleasant to you. Where Trisanku now is, there
shall be a world of the Gods : and the stars and cons-
tellations-created by me, as also the orders of Heavenly
Powers, shall continue to exist, to the day of the Great
Dissolution. May I hope that you will accord, out of your
pleasure, your consent to this arrangement, to which per-
force I am driven by dire necessity ?"

What could they do, the Gods, foiled by the terrible might
of Visvamitra ? They made the best of a bad bargain and gave
in with a good grace. "It shall be even as you desire. Your
stars, your constellations and the various orders of Celestial
Beings, shall endure for ever, even as the existing solar system,
but outside the Vaisvanara path (the Zodiac). These shall ever
revolve round the fortunate Trisanku, radiant as theJGods
and as happy as they — but he shall hang head downvirards,
as a living reminder of the awful sacrilege of setting aside
the words of the spiritual teacher. In other respects his
fame shall illuminate all the worlds, as falls to the lot of no
mortal.11

*' Be it so," Visvamitra gave glad assent, while the
Gods and the sages assembled, lauded to the skies the
.righteous sage of superhuman power.

The sacrifice was completed ; (Visvamitra placed an-
other person in Tnsanku's stead ; —and this time, the Gods
failed not to come down and partake of the offerings) ;
the Shining Ones and the sages of high spiritual fervour
departed to their respective abodes, well-pleased.

lY6 BALAI&NfcA

CHAPTER 61.
Ambarisha.

Visvamitra saw them depart, the holy sages and ad-
dressed himself to the dwellers of that forest. "The southern
quarter where now we are is not favourable to our purpose *
let us proceed to the west and continue our Tapas there ;
for, a mighty check has been placed upon us here. The
forests of Pushkara will, I am sure, prove more congenial
to our quest ; for, as a holy spot it has no equal/' So
he repaired to the groves of Pushkara and resumed his
severe austerities, supporting himself solely upon fruits
and roots.

It was about this time that Ambansha, the ruler
of Ayodhya, set about to perform a grand sacrificial
rite, during which Indra made away with the consecrated
horse. The high priest turned to the king and said. "Lost is
the consecrated animal and all through your carelessness.
Heedless acts such as these never fail to bring rum on the
head of the ruler whu fails to protect his charge. But, the
mistake can be repaired if you can bring back the animal
or a man to take its place. Delay not, but see that you do

it before the ^sacrifice is over."

}
With a heavy heart did Ambansha seek far and \\ide

and offered thousands of kine to any one who would give
him a man to sacrifice. Towns and cities, hamlets and
groves, forests and peaceful hermitages and distant lands,
he omitted none. But vain was his quest, until at last he
came to; Bhrigutunda, where lived, in his calm retreat,
Richika, with his wife and sons. Him the royal sage
approached, of boundless gbry and reverence paid, prp-
ferred his request to the pleased Mahanshi, radiant in
the might of his Tapas. " Hail to thee, Holy One ! is it well
with thee and thy peaceful round of religious duties ? Come

AMBARISHA 177

hither have I, to beg of you one of your sons for a sacri-
ficial offering ; thousands of kine shall be thine if thou but
fulfil my purpose and bring peace to my tortured heart. Far
have I roamed and humbly sought for anyone who would
consent to furnish me with a sacrificial victim, and my last
hope rests in thee. Take whatever price thou wilt, but give
me one of thy sons." And to him replied the sage of radiant
presence, " Never shall I part with my first-born, no, not for
any consideration.'''

Then spoke to the king the mother of the boys. " My
lord of the line of Bhrigu has passed his word that the
eldest son of his loins shall never be sold to another ; but,
ruler of countless millions ! dearer unto me is my youngest,
Sunaka so named. Him shall I never consent to give away,
for, know you not that a father's hopes aie ever centered in
his eldest boy, while the youngest born twines himself
round the heart of her that gave him birth ? Now, do you
blame me for standing between death and him whom I
have best ?°

Sunassepha, the mid-most of the three, listened to the
words of his parents and with a firm heart said to the king,
" He that came unto the world before me is dear unto * my
saintly father ; he who saw the light after me is no less so
unto my mother. Sold they shall not be, my parents would
have it so. Then, it goes without saying that, he who
remains is welcome to be taken by thee. Lead me, O, king !
where thou wilt.1'

Sunassepha, of matchless wisdom having thus sold
himself unto, the king, Ambarisha, his heart dancing with
joy, loaded the sage with rich gifts and costly, silver and
gold, gems and precious stones of countless value and
hundreds of thousands of cattle. He took respectfully leave
of, the saintly pair and placing the hard-won Sunassepha

E— 28

17& BALAKANDA

on his royal car, wended his way back to where stands the
lordly Ayodhya.

CHAPTER 62.

VISVAMITRA SAVES SUNASSEPHA.

It was the height of noon when the monarch unyoked
his weary steeds to take a short rest on the banks of lake
Pushkara.

But, Sunassepha, wandering aimlessly over the place
with a heavy heart, chanced to come upon Visvamitra, his
mother's brother, engaged with many a hermit in stern
austerities. Faint with toil and thirst, he ran up with a woeful
countenance to where sat Visvamitra and falling upon his
breast, cried to him in pitious accents.

" Father have I none, nor fondling mother nor kith
nor kin. Thou art my refuge and stay and thee do I call
upon in the name of sweet compassion to save me from this
dreadful fate. Thou art ever the champion of the oppressed :
thou art ever a shield between the wretched and their misery,
Find thou a way by which the king shall achieve his object
and myself spend Icng years of holy austerities on this
earth and win the abode of the Gods at the end. Protect me,
for protector have I none, out of thy tender heart and sweet
pity ; be thou a father unto me and chase away this horrible
danger that hangs over my head''\

Visvamitra, of boundless might, calmed the wild grief
of the boy and infused hope into his despairing heart. Tur-
ning to his sons, " Now is the time come" said he " for you
to show that a father brings forth from his loins sons like
unto himself, to secure him good on earth and lead him to the
bright regions on high. This boy whom you see here, the

VISVAMITKA SAVES SUNASSEPHA . 179

son of a hermit, clasps my feet in humble appeal for protec
tion. Save Ins life and bring joy and peace unto his broken
"heart. Everyone of you has kept the observances, not one
of you that has ever swerved from the path of Right and
Duty. Take you his place at the sacrifice of Ambarisha and
may the bright God of Fire find in you a sweet offering.
Sunassepha shall be saved from death ; the sacrifice shall
come to a happy end : the gods shall depart well pleased ;
and my word to the orphan-boy shall have been well kept."

Loud laughed they ih scorn, his sons, Madhusyanda
and the rest ; and spoke back unto their father out of a proud
heart and haughty spirit. " A fine father it is, that puts a
stranger's brat before his own flesh and blood. The very
idea is repulsive to us, even as dug's meat for dinner.'1

Fire flashed from the eyes of the angry father and in a
terrible voice he cried out. "Dare ye speak to me such words
as these, heartless, bibod-curdlingr shameless. Dare ye set my
commands at defiance and outrage Duty and Justice. Wan-
derers over the earth shall ye be, everyone, for a thousand
years, your only food the dog's meat you so abhorred, even
as the sons of my hated rival Vasishtha." So cursed he in
mighty wrath his sons rebellious ; and turning himself to the
despairing Sunassepha, he performed certain protective rites
to ensure his safety at the dreadful moment. "Fair son, when
to the sacrificial stake of Vishnu bound, a helpless victim
you stand, fail not to call upon the bright God of Fire in
that hour of heed. Two spells I give you, of potent might,
with which you shall win the grace of Indra and Vishnu.
When the bands of holy grass are tight around you, the
red sandal paste on your limbs and the blood red garland
round your doomed neck, chant you these hymns of un-
speakable power in the sacrificial hall of the royal Ambarisha
and you will come by no harm."

180 BAtAKANDA *

Sunassepha humbly received the potent charms
with a joyful heart hastened to his royal master and said;
" Mighty king, -we have tarried too long on the way. Pro-
ceed we to the place of sacrifice and delay not to take upon
yourself the initiatory vow/'

Sjon they were at Ayodhya ; and Ambarisha, now all
joy, caused Sunassepha, the voluntary victim, to be bound
to the sacrificial stake ; the withes of the sacred Kusa en-
circled his graceful limbs ; and his garments of fiery red
but enhanced the horror of the scene. The holy priests
directed him therein and saw that nothing went amiss.
The supreme m >ment came that was to decide his fate ; when,
lo ! there rung forth, from the helpless victim bound, words
of wondrous might, praising high the great Indra and his
greater brother Vishnu ; and it was even as his wise master
had taught him. The thousand-eyed Lord was surprised
and pleased; for, the mysterious words of praise were
known to no sons of earth. Long years of happy life
were the meed of him that won the heart of the Lord of
the Angels. Ambarisha too came in for his share of the hard-
won grace of the mighty One, in that the high merit of the
holy rite was his, a thousandfold increased thereby.

All the while, Visvamitra, the Heaven-sent protector of
the orphan-boy, went on with his stern Tapas at the holy
Pushkara and mortal years twice five hundred did he count.

CHAPTER 63.
Visvamitra and the Siren.

It was over, the long and severe Tapas, and unto Visva-
mitra, fresh from his bath, came the Immortals, wfery oae
of them, desirous that he should reap the fruits of his long
and arduous labours. Then spake the Four faced One, his

VISVAMITRA AJND THE SIREN 1SJ,

divine glory brightening the bright space around; " Hail to
thee I" so rang the accents sweet, " A Rishi art thou and right
welt dost thou deserve the rank thy holy Tapa& has gained
for thee " ; and with that he went back to his bright world,
But Visvamitra's heart was heavy yet and he resumed his
untiring labours.

The long years passed over his patient head and one
hne day an Apsaras, Menaka by name, came to the rolling
waters of Pushkara to lave her shapely limbs in Us cool
depths. Her he saw, the ascetic of stern vows, blazing in
his energy ; she was a dream of beauty, even as the
lambent lightning playing through dark clouds surcharged
with rain. The bright god of Love, that mischievous bjy,
was at hand and from his magic bow shot forth his straight-
est shaft and mightiest, right at the heart of the sage of iron
will ; and, as if in response, there burst forth, all unknown to
himself, the heart-cry of burning passion, fierce, consuming
and not to be denied.

" Welcome, thrice welcome, thou fairest maid in heaven
or earth ! Dwell thou with me and be my love. Faint am I
with passion and of my wits reft ; let me but look into the
dark depths of thine eyes and lose myself in a dream of
bliss/'

"As my lord willeth" replied the bashful one; and
dwelt with him in that peaceful retreat, a fatal check to his
mighty Tapas.

Bright summers five and five flew over the heads of the
happy pair, in a sweet dream of blissful love ; and Visva-
mitra wuke up from it one woeful day, pitiful shame in his
looks and dull grief gnawing at his heart. All ait once a
light broke upon his brain and he cried out in anguish,
*' Fool that I was, not to see that this was a snare set to
entrap my unwary feet, by those relentless foes of mine, the

BALAKANDA

Devas. What ! ! twice five years by mortal count and to
my blinded eyes it seemed but a day and a night ! I have
to thank myself and my blind passion for this cursed obs-
tacle that has nipped my hopes in the bud."

Burning sighs broke from his noble heart and cruel
repentance dug its brazen claws therein. Looking up, he
saw her before him, the unwilling partner of his ruin, the
golden-hued Menaka, trembling in affright, her flower-soft
hands raised to him in mute appeal for pardon. The sight
filled his heart with sweet pity with gentle words and
sad, he sent away the witching siren, all too glad to escape
so lightly.

Then he set his face to the lurth and took his weary
^ray to the great mountains, even where the bright Kausiki
gladdens the earth ; and having made a mighty resolve
to win or die in the attempt, he engaged himself in a long
Bourse of stern observances.

A thousand years went by and the bright gods quaked
in awe to see him there, grim and stern, his heart still set
on his mighty quest. Swift coursed they and the holy sages
along with them, to the Heavens of Brahma. " Let this
terrible man be pacified"' they implored "with the gift of the
high rank of a Maharshi."

11 Be it so ", rejoined the great Father and be took
himself to where sat that Tapas incarnate. " Fair son,11 so
came forth the accents sweet, " All hail ! a Maharshi thou !
Well pleased am I with thy intense Tapas and willingly do
I confer on thee the highest rank am )ng the sages of the earth/*

But, Visvamitra, his calm heart in no way ruffled with
grief or joy, returned answer meet to the Omnipotent One.
41 Then am I " cried he, with hands of joined prayer the
while, " beyond all doubt, the proud controller of the
rebellious senses, in as much my lord has deigned to speak

VISVAMITRA AND RAMBHA 18$

of me as having won, by holy deeds all mine own, the high
pre-eminence of a Maharshi."

" Not yet " broke in Brahma " not yet thine, the
undisputed sway over the fleeting senses. Long lies the
road before thee and steep, ere thou attain that dizzy
eminence. Toil on, brave one0. And forthwith he went
back to his seat of bliss.

Visvamitra saw them depart, the gods hard to please,
and began anew, with unflagging zeal, his Tapas sterner
far and fiercer. With arms raised above his head on high,
stood he there without a prop, the viewless air his only
food. The burning heat of summer played on his
devoted head, while fierce fire?, four in number, blazed
around his wasted frame. The dark clouds, heavy-charged,
pjured on his decenceless head their ceaseless stream of
arrows straight. The chill nunths, day and night, found
him there, deep immersed in freezing waters ; and so during
those long years of weary toil.

Mighty fear took relentless hold of Indra and his celes-
tial hjst, as they viewed with awe and wonder the royal
sage pursuing Ins end with grim tenacity and a dauntless
heart- Then summoned Indra unto his presence, Rambha,
the fairest of the daughters of Heaven and the wiliest ; and in
council full, unfolded unto her a plan, their ends to achieve
and foil the determined efforts of the dread Aspirer.

CHAPTER 64.
Visvamitra and Bambha.

" Rambha ! you are to render the celestials a great
service ; beguile Visvamitra and inspire desire and delustoa
of heart in him/'

So said hictra of mighty intellect ; and
ing her palms, replied to him shyly, V Lord of the Sfcining
Ones ! this g«»t sage Visvamitra is a terrible man.to <ap~*
preach ; of a certainty he will let loose his wrath upon me,
. frightful to bear. That is why I am afraid to go ; and you
will take pity on my p^or self and excuse me from the
task."

Indra calmed the trembling one, who raised her hands
and eyes to him in sweet appeal. " Fear not, Rambha ; per-
form my behests and you shall come to no harm. I

, •will stay with you ; and the koil with heart-ravishing notes,
the spring in the pride of his bloom and luxuriance and not

' the least, the God of Love himself shall be your assistants
in your difficult task. Assume a dazzling form in
which all, your charms shall be displayed and lure away his

' heart from his austerities."

And following his directions, Rambha, the loveliest of
the lovely Apsarasas, excelled herself, if possible and with
radiant smiles and alluring glances, set about to shake the
equanimity of the fiery ascetic.

The sweet strains of the Kqjl fell on his ears and raising
his1- eyes, he saw, with a pleased lieart, the witching Siren,
Thd delicious music of her voice, the no less sweet notes of
" ther Roil, and her all-compelling beauty roused strange feel-
ings in his heart, inexpressible joy, but with a dash of sus-
picion in it. He was not long in finding out that it was a
ruse of Indra to shake his high resolve (Indra, his relentless
enemy, was at his old dirty tricks again). His anger blazed
forth and a terrible curse shot out from his lips.

" Thou wicked wench ! seekest thou to draw me away

from mypious- meditations, who have set his heart on sub-

f dmng desire and hate ? Twice five thousand winters 'shall

thou drag a miserable existence, a block of stone, a living

VISVAMITRA, THE BRAHMARSHI 185

corpse; AnJ so shalt thou remain, a fitting victim of my
just wrath, until a Brahmina of high spiritual might and
-radiant presence shall raise thee from the depths of misery.'1

So spake the great sage and paused ; for his heart was
sad and sore and he had not yet learned to hold in check his
rising anger. But the dire curse came upon Rambha then
and there and turned her divine beauty into shapeless stone.
Her affrighted helpers, Love and Spring, vanished into thin
air at the first blast of the tempestuous wrath.

His terrible outburst of temper robbed him of his
hard-earned spiritual power and he ate his heart away at
having failed to curb his passions. He raised his hands
aloft and uttered a mighty vow. " Never again shall I give
way unto this accursed wrath ; never again shall word of
mine pass ihese lips ; nay, 1 will hold in my breath, even if
it be for hundreds and thousands of years. I will trample
down my rebellious senses and dry up this withered body
until I attain through the force of my austerities, the coveted
rank of a Brahmana. I will remain witnout any sustenance
and with suppressed breath for endless years and my life-
currents shall not waste away when I am absorbed in
Tapas." With an undaunted spirit, did he set himself
to carry out this terrible vow, unheard of betore among
men, and entered upon his dreadful task.

CHAPTER 65.
Visvamitra, the Brahm^rshi.

Thereafter the great sage left the sltj
laya for its western parts and re
Tapas. Of a truth, it was unparallell
men and seemed almost an impossible
absolute siknce for a thousand years

186 BALAKANDA

period drew to a close, Visvamitra had become as impervious
to external sensations as any block of wood or stone.
Countless were the obstacles thrown in his path by the
ever watchful gods, but Anger failed to find a way into
his heart. Terrible was the vow he made and right man-
fully did he keep it.

The thousand years are past and the man of iron
will sits down to break his long fast ; when, Indra comes
unto him as a Brahmana and asks to be fed. At once
the sage of mighty vows offers him the ready food with
all reverence . and true to his vow of silence, he speaks
not a word to the Brahmana, who ate what Visvamitra
was about to sit down to after long years of fasting.

Another thousand years did he carry on his Tapas, more
terrible, if possible, in that he breathed not. His life breaths
restrained within his frame, thick clouds of smoke began to
issue from the crown of his head and lighted up the three
worlds, stupefying the beings therein. Distracted through the
overpowering energy of the sage, deprived of their natural
brilliance by his awful Tapas and rendered dull and heavy,
Gods and Asuras, Gandharvas Pannagas and Raksha-
sas sought the presence of the Lotus-born One and litted
unto him hands of despair and woe-beg one countenances.

" We are at our wit's end, having exhausted all our
aits to beguile the terrible Visvamitra or to rouse him to
anger ; but, alas ? our anxious labors do but render the pro-
gress of his Tapas the more rapid. Search as we would,
we could not find the least flaw in him , nay, nut the slight-
est, not the subtlest. Deny him the desire of his heart and
be will, through the worlds, send due rum and destroy every
t-bject ot ci cation therein Tne quarters, behold ! arc dull
and daik • the ocean waves toss their rebellious crests on high ;
the mighty hills are rent in twain ; the earth tiembles m af-
frigfit and the wind blows in sullen gusts. Lord on high !

VISVAMITRA, THE BRAHMARSHI 187

our eyes see not beyond the present ; men turn scoffers
of the Almighty and of His Law of Right. The worlds
stand in dull despair, relieved by fits of anxious care. The
bright sun is but a dark cloud before the fiery radiance of
the sage. Hasten thou to soften the heart of Visvamitra,
•ere he sets his mind upon reducing the whole creation to
nothing through the fire of his Tapa?. Grant him anything he
asks, be it the empire of the Gods on high."

Brahma placed himself at the head of the low-spirited
Gods and proceeding to where the great-souled Visvamitra
was engaged in his stern Tapas, addressed him in ac-
cents sweet and soothing. " Hail ! Brahmarshi ! is it all
well with thee > Thy austere Tapas has won our grace
and has placed thee in the foretront of the twice-born ones.
Take thou from me the happy boon of long life, which
the assembled Gods are only too glad to confirm. All good
be thine, thou holy One ! Free thou art, to turn thy steps
wherever it may list thee."

The words of the Self-born One and the attendant gods
fell sweet on the hungry ears of the sage of terrible vows ;
and with a glad heart and joined palms, did he hasten to
reply, "If granted I am the proud status of a Brahmana
and length of years beyond mortals, let Omkara, Vashat-
kara and the Vedas be fruitful in me even as they are
among the regenerate ones. Let Vasishtha, the mind-born
son of Brahma, recognise me as such, for he stands peer-
less among those who are proficient in the Vedas that regu-
late the lives of the Brahmanas and Kshatrias. Let the
bright Immortals here give their assent thereunto. Accomp-
lish this, the dearest wish of my heart and go where you
like.11

Thereat, the Shining Ones approached Vasishtha and
besought the Brahmarshi to make friends with his
sage.

188 BALAKANDA

" Be it even so" replied he, and acknowledged Visva-
mitra as his equal. "A Brahmarshi art thou and no doubt
of it. Everjjthiag shalt thou achieve as promised by the
divine Ones." And the delighted Gods went back unto
their abodes.

Thereupon, Visvamitra, having achieved the goal of
his long and severe efforts and raised himself to the rank
of a Brahmana, rendered affectionate reverence unto
Vasishtha of mighty spells. And ever afterwards, he wan-
dered over the Earth, engaged in holy Tapas.

It was thus, Rama dear, that the high-souled One
won the rank of a Brahmana, impossible to attain.
And here he stands, the best and ioremost of sages.
In him you see Tapas incarnate- Ever \\eddecl is he unto
Right. He is the highest ideal of human valour and pro-
wess " So spake Satananda, of radiant presence, while
Janaka and the princely youths drank in the tale with eager
ears.

Then the monarch turned to the mighty descendant of
Kusika and spoke overjomed palms of reverence. " High
shines my star and thrice blessed am I, in that thy august
self has deigned to be present at this my sacrifice along with
the royal youths of the line of Ikshwaku. Best of saints ! En-
vied of men ! all pure is my soul and free of stain, for I have
set my eyes on thee to-day ; nay, I stand enriched by many
an undreamt grace of heart and mind thereby. Fortunate
am I and Rama too, of noble heart, in that it was given us
to listen to the hjly recital ot thy high ascetic deeds. Now
is it that we have some idea, though a faint one, of thy rare
excellences and great worth. Thy Tapas is something in-
conceivable, thy might and thy graces of the head and the
'^art. Why, an easier task were it to seek to fathom the
t"iire and greatness of the Self born One or of the Lord

e Mountain Queen. Never can I hear enough of thy

THE COMING OF £11 A

marvellous deeds ; but, Ib ! the envLus sun hangs low in the
West and calls us to the evening prayers. May I pray thee
to honour me with thy sacred presence here, the earliest
hour to-m:>rrow ? All glory be thine, tli3u best of asce-
tics! I hope I have thy leave to withdraw."

To which the holy One returned meet answer, praising
high the noble king, and gladly gave him leave to retire.
Thereupon, Janaka and his km reverently went round the
Wofld-honoured One, Satananda leading them on. Visva-
mitra then left for his quarters, while the assembled sages
rose to do him glad reverence ; and Rama and his brother
foil 3wed in his wake.

CHAPTER 66.
The Coming of Sita.

Brightly smiled the mjrn, when, his daily worship
over, Janaka requested the presence of Visvamitra and his
princely disciples. Having offered unto them due welcome
and respect, even as the Holy Books lay it down, he addres-
sed himself to Visvamitra and said " Your Reverence ! what
behest of thine shall I hasten to obey ? For, ever thine humble
servant am I, to dispose of me as thou wilt.1"

And to him the eloquent sage made meek reply. "These
royal youths, of wide-spread fame, are the bright sons of
Dasaratha, Lord of Ayodhya ; they desire to have a sight of
the bow that is in thy keeping. Place it before them <m4
let them depart hence, the desire of their hearts gratified."

" Be pleased, wise One !" rejoined Janaka, " to listen to
me, while 1 narrate to you how that wonderful bow came
to stay with me. My ancestor, Devarata, sixth in descent
from Nimi, the founder of our line, was given it to keep in
safe custody.

190 BALAKANDA

Long ages ago, Daksha, the Patriarch, celebrated a
grand sacrifice! in the course of which the assembled gods
reserved not a portion of the offerings for the absent Maha-
deva. Whereupon, the Wielder of the Trident waxed mighty
wroth. He strode up to them with blazing eyes and
cried, " This terrible bow of mine shall I never lay down,
till every proud head before me lolls in the dust." Tire
affrighted ones clasped his feet with humble prayers and
with sweet words and repentant, chased away his awful ire.
And the Moon-crested One, nullified therewith, handed
over to them his redoubtable bow ; and they again entrusted
it to the safe keeping of my ancestor.

Once upon a time, I was ploughing a piece of ground
to celebrate a sacrifice thereon, when, lo ! there rose from
the furrow, this gem of a girl, whom I took unto my heart.
The curious circumstances under which she came to me
gave her the name Sita and she grew apace, the Daughter
of the Earth, life of my life, my other self.

Her I have made the prize of Valor, to be won of the
strongest arm, and the boldest heart. The best and proud-
est of the Earth sought her hand in marriage, the marvel-
lous child, that came not of human womb ; but one and
all of them I sent away with the reply (< None but the
brave deserve the fair.1" Then the suitors all came to
Mithila to try their chance and win the prize : but none of
them, not one, succeeded in bending the redoubtable bow.
Why, they failed to raise it from where it lay! Assured beyond
doubt of their puny might, I dismissed them in nj happy
frame of mind. And, in the rage that filled their hearts,
they joined their forces and besieged the fair Mithila, for
ten long months and two. They knew that my forces were
few and my coffers low ; and the shame of defeat goaded
them to work grievous ruin upon my lovely capital. At the
end of the year my resources were exhausted and blank

THE BROKEN BOW 191

despair stared me in the face. But, I roused myself and
won over the mighty Gods to grant me powerful armies :
with "which, I put to rout that evil crew, their ministers and
their forces and scattered them to the winds.

And that famous bow, the apple of discord, blazing in
its energy, am I but too glad to show unto these royal
youths. If it so come about that Rama should string it,
then will I, all willing, bestow on that son of Dasaratha,
the daughter of my heart, Sita, who comes tut of mortal
parents.

CHAPTER 67,
The Broken Bow.

" Well have you spoken " said Visvamitra " and now
let Rama have a sight Oi the famous bow."

Janaka turned to his officers and said " Convey here
the celestial bow and render it due worship, of sweet incense
and fragrant wreaths."

" On our heads be it '" replied they and proceeding to
the Royal palace, bore thence the bow divine. Full five
hundred men, strong and stalwart, laboured hard to drag
thither the black case ot solid iron, eight-wheeled, in whose
depths lay the mighty I) >\v The ministers placed it before
their king and said lt Here is the famous bow that the
princes ot the Earth hold in such high honour and that you
wanted these princes to see."

Thereupon, Janaka respectfully addressed himself to the
sage and the princely pair " Here have I placed before
you the peerless bo\v, held in high worship by the
mjnarchs of my house. The best and bravest of the Earth
have failed to essay the impossible task oi stringing it. The
very Gods, Asuras, Rakshasas, Gandharvas, Yakshas, Kin-

192 BALAKANDA

nara. t Uragas, nay, njne of them, succeeded in using it, or
stringing it, or raising it or handling it or even moving it
from where it lay ; why, then, speak of puny mortals ? I
have obeyed thy behests and have caused it to be brought
here ; the princes are welcome to examine it."

Visvamitra heard him out and turned himself to
Raghava. " Rama, dear, behold the bow.'"

At his word, Rama advanced to where it lay in its
iron case, heaved up the lid, cast his eyes over it and said'
11 Master mine, have I your permission to handle the bow ?
May be I would try to hit it or to bend it."

<( Be it so1' exclaimed the king and the sage

Then Sn Rama grasped the weapon by the middle and
held it aloft as it it were a feather, while the assembled
thousand gazed in hushed am ize. An m, he strung it and
drew it even to his ear, whenlo ! the mighty bj\v snapped
in twain right at the middle Awiul was the crash, as
when the holts of heaven are 1 josened on the earth by the
mighty arm of their Master The earthquaked to her very
foundations, as when mighty m »untams arc rent in twain
Every one there was struck senseless by the tremendous
shock, and none save the king the great sage and the
princes could stand it.

When the spectators struggled back to their senses'

Janaka, his heart relieved of a load of anxiety, approached

Visvamitra and said to him in deep respect, " Witnessed

have I to-day the might and valour of the worthy son of

Dasaratha, wonderful, inconceivable, and undreamt of by

me. And Sita, the child of my heart, will now be the

happy wife of Rama and shed a brighter glory on the royal

House of Janaka. Fortunate am I, in that I have kept my

word that my daughter shall be the bride of the strongest

arm and the bravest heart . and her dj I give, dearer to

DASARATHA 'INVITED TO MITHILA 193

me than life itself, in marriage to Rama. With thy per-
mission, let ministers of mine hasten to Ayodhya on fleet
cars, to entreat the royal Dasaratha to grace my humble
abode. They shall acquaint him with the happy news of
the prize that his valiant son has won here, my peerless
daughter. Let them also tell him that his darling sons arc
safe in my capital and happy under the mighty protection
of Visvamitra.1"

So spake Jan<ika, most eloquent > and the holy One
signifying his assent thereto, the king despatched his
trusted ministers to \yodhya with precise orders to inform
Dasaratha of what transpired at Mithila and request the
favour of his presence there.

CHAPTER 08.
Dasaratha invited to Mithila.

Janakd's messengers spent three days on the road and
with tiled steeds, reached the lordly Ayodhya on the fourth.

Approaching the royal palace, they spake unto the
wardens, " Haste ye and inform your lord and master that
theenv)ys ol Janak.i await his pleasure."

Dasaratha was informed of this at once and back they
conveyed his commands to the messengers, ll Ye are welcome
to enter the royal palace, glorious in its magnificence/'

They did so and soon stood in the presence of the Lord
of Kosala, the aged Dasaratha, like unto the Angels of
Light. With folded palms and restrained selves, the mes-
sengers humbly addressed the king in sweet words and
calm. u Our master Janaka, the Ruler of Mithila, makes
anxious enquiries through us again and again, in sweet
and friendly terms, of thy well-being and peace of heart.
Is it well with thee and with thy kinsmen?. Is thy heart

R— 25

194 BALAKANDA

ever engaged in the welfare of thy subjects ? Do the house-
hold Fires receive due worship at thy hands ? Thy priests
and teachers, is it all well with them ? Does the current of
their lives flow on smoothly and are they ever intent upon
tiie search for Truth and upon the proper discharge of the
duties of their high office 7 Are thy people happy and con-
tented as ever? Next, \vith the permission of the great
Viswamitra, he ventures to place before thee this request.
4 It is not unknown to thee that I have instituted a trial of
valour and skill among the various princes of the Earth
and mighty warriors ; my daughter Sita, of divine beauty, is
the prize of him who \vins over the heads of the competitors.
Great kings and famous warriors sought her hand and
essayed the test I have set foi them , but ihcv \ve4C as
nothing before thy valiant son who chanced to come here
in the wake ot the sage Viswamitra. Thy god-like boy
distanced them unspeakably and earned away the prize
ot valour trom among the midst of countless champions,
older in years, renowned kings of the Earth and veterans
worn with light and grown grey in war In a vast con-
course of the assembled multitudes of the Earth, princes
and peasants, warriors and citizens, saints and sages, thy
son, Sri Rama, of divine presence, broke in twain the
wonderful bow entrusted to me by the Lord Mahadeva
And so I should, as promised, give my daughter Sita in
marriage to him as the prize ol Val >ur. I entreat thy
consent to my request and pray thee to enable me keep
my word Deign thou 10 bless my humble ab >de with
thy presence along with thy saintly priests and teachers.
Tarry not, tor thou shouldst, ot a truth, behold thy lordly
sons even now. It behoves thee to gladden a friend's heart
and I doubt not that thou wilt give inexpressible pleasuie
to thy dear sons.1 Thus ekes our lord and master. King
Janaka of Mithila, speak to thee, in accents sweet and wise.
Viswamitra sanctions his request and graciously thinks

JANAKA AND DASARATHA 195

with him.0 They delivered themselves thus and paused,
restrained by the lordly presence of the ruler of Ayodhya.

Dasaratha heard the message of his friend and brother
king ; it sank deep into his heart and gladdened it beyond
wetds. He turned himself to his spiritual guides, Vasishtha
and Vamadeva and to his other councillors and said,
11 Kausalya's Delight and my heart's joy, resides at present
at the capital of the Videhas, led thereunto by the mightv
Visvamitra, who extends over them his envied protection.
Janaka, the great-souled One, has had an opportunity of
acquainting himself in person with the might and prowess
of Rama ; and now he desires to give Ins daughter in
marriage unto Raghava. If his proposal seems good and
fitting in your eyes, (and Janaka is not unknown to you as a
royal sage), we should make haste to proceed to his capital,
for it becomes us not to delav.v

The sages assembled and the ministers, whose hearts
were ever turned towards the interest of their master, express-
ed their ] )y!ul assent and approval. Then, Dasaratha gave
it out to his ministers that he intended starting the next day.
Meanwhile, the env jys of Janaka were invited to pass the
night there and with right r,>yal welcome and cheeriul talk,
the hours passed away.

CHAPTER 61).
Janaka and Dasaratha.

The next nurning Dasaratha repaired to the council-
chamber where he his kinsmen and priests awaited his
presence. He called unto him Su mantra the Faithtul
and said " Let those in charge of the Royal Treasury
start to day in advance and take with them large stores of
gold and gems. The armies of our kingdom shall be ready

196 BALAKANDA -

to march as soon as I give word, elephant, horse, foot and,
chariot 5 the conveyances relays and baggage-vans shall
company them. Kindly request the holy sages Vasishtha,
Vamadeva, Jabali, Kasyapa, and Markandeya the long-lived,
to honour me by going in advance ; and have my chariot
ready as soon as you can. Janaka's envoys are hurrying
us and we have already delayed too long".

It was done, and in no time were they on the road, the
sages in advance, the king next, and the army following
behind. They marched by easy stages and on the fifth
day sighted the realms of Janaka, who, duly informed of
their approach, welcomed them right royally.

Soon he met the aged monarch and his heart rejoiced
thereat. " Had your majesty a pleasant journey hither and
safe ? " inquired he affectionately of Ins royal guest.
"Honoured am I beyond words by your gracious visit to
my humble place, Soon shall your heart rejoice to see
the laurels your noble boy has won from many an
older rival. And may I hope that the holy One there, even
Vasishtha, has had a pleasant journey and the countless
Brahmanas that have blessed my fortunate country by
coming along with him, Verily do I seem to behold again
the Ruler of the Immortals, Indra, girt by his band of Shining
Ones. Sure am I that my dark days arc over and my race
stands high in the esteem of the worlds, m that I have been
fortunate to secure an alliance with the high-souled
Raghus, that mighty line of warriors. The morning Sun
rises on the last day of my sacrificial rite and at its close
I wish the wedding to be celebrated. The sages approve
of it and I add my own request if it would be of any use."

To which, the aged Dasaratha replied in apt and
skilful words (and he was no novice at that). " Friend of
my heart ! " said he, with a meaning glance at the sages
around " have I heard right that the receiver of a gift

THE PACE OF UHE SUN 197

awaits the pleasure and the convenience of the giver ? You.
are to us the ideal of all virtues and we are ever glad to
abide by your directions.''

Janaka of Videha was struck with amaze at this reply
of the saintly Dasaratha of straight sp( ech, so thoroughly
consonant as it was with righteousness and so highly re-
dounding to his praise. They parted for the night and it
was a pleasant time for the sages, who enjoyed unfeigned
delight in the company of their brothers in wisdom, old
friends and mates.

While, to the aged Dasaratha, it was the happiest day
of his life, tie could never gaze enough at his dear boys
and his eyes were never off their lovely faces for a
moment. What with the joy at being restored to his
loved ones and what with the princely and hearty
welcome of Janaka, the night wore away all too soon.

On his part, Janaka brought the sacrificial rite to a
happy conclusion. Great was the glory of his spirit, for
he was the wisest of his age and his eye saw into the Heart
of things ; and in the sweet company of his daughters
did the winged Hours pass in swift flight, in peace of heart
and joyful anticipation.

CHAPTER 70.
The Race of the Sun.

The next morning, Janaka, having finished his daily
round of religious observances, turned to his chaplain Sata-
nanda, even as he sat in the midst of the sages, and said, " It
is not unknown to you that Kusadhvaja, my younger
brother, of great energy, resides in the blessed Sankasya ;
magnificient, even as the Pushpaka; the aerial car, it is

198 BALAKANDA

situated on tb& banks of Ikshumati, whose furthest limits
attend unto the sharp stakes let into the bed of the rapid
river. Him da I desi» to see, for he is the protector of my
sacrifice ; and he should, of a truth, share this joy with me."

He spoke apd soon there stood before him mes-
sengers, quick of grasp, skilful of speech and fleet of foot ;
and at the command of the king, they were away, on swift
horses, to bring the royal Kusadhvaja ; even so do the
messengers of Indra haste for the Lord Vishnu. They were
at Sankasya in no time and communicated unto its ruler the
pleasure of his royal brother. He lost no lime in complying
with it and very soon had the pleasure of touching the feet
of the godlike Janaka and his high priest Satananda. Janaka
directed him to take his seat ; then sent for the prime minis-
ter, Sudaman, and said to him, " Seek thou audience
of the Ruler of Ayodhya, and request his presence here with
his sons and ministers."

Sudaman bowed low to lus master and proceeded
straight to the royal quarters of Dasaratha, to whom he res-
pectfully conveyed the message of hib lord. li Monarch of
Ayodhya ! my master would know if it would please you to
go ever to his residence,with your sons, priests, chaplain
and others.1'

" We follow you " replied Dasaratha and very soon he
was at the royal palace of Janaka, accompanied by his kins-
men, the holy sages and his countless retinue. " Your
Majesty ! ° said he " the holy Vasishtha here is the patron
saint of the line of Ikshvaku ; he is our spokesman on every
important occasion and you know it. With the permission
of Visvamitra and the other sages here, he will now proclaim
our royal lineage to all who may list."

He spoke and ceased ; and Vasishtha, turning to Janaka
and the assembled kings, spoke thus. " From the Unnianifest-
ed One issued Brahma ; and from the Four-faced One,

THE RACE OF THE SUN 199

eternal, ancient and unchanging* was born Marichi ; Marichi
begat Kasyapa ; Kasyapa begat Vivaswan ; Vivaswan begat
Manu, known as the Vaivaswata, the first Lord of Men ; Manu
begat Ikshvaku, the first king of Ayodhya ; Ikshvaku begat
Kukshi ; Kukshi begat Vikukshi ; Vikukshi begat Bana ;
Bana begat Anaranya ; Anaranya begat Prithu ; Prithu begat
Trisanku * Trisanku begat Dundhumara > Dundhumara
begat Yuvanaswa J Yuvanaswa begat Mandhata > Mandhata
begat Susandhi 5 Susandhi begat Dhruvasandhi and Prase-
najit 5 Dhruvasandhi begat Bharatas Bharata begat Asita.

And him did liis foes, the Haihayas, the Talajanghas
and the Sasabindus, confront in battle > his forces defeated
and dispersed, the weak and spiritless Asita fled from his
kingdom, and took refuge in the solitary depths of Bhrigu
Prasravana and with him his ministers. Two wives had
he, big with child at that time. One of them bore a bitter
hatred towards the other and managed to poison her food.
At that time, Chyavana, of the line of Bhrigu, a sage of
mighty powers, lived thereib )uts > and him did one of the
queens wait upjn to be blessed with a fair boy. Kalindi
(as she was called) the fair-eyed, (it was she who waspjison-
ed by her rival) approached the Holy One and prayed to
haveasm born unto her. " In thy womb" replied he
" there lies a son of immeasurable strength, great lustre and
unfathomable energy. .But, poison, terrible in its eftects,
permeafes his frame. Grieve not, noble lady ! for he will
come to nv) mishap through that/ She bowed and
retired > and unto her, devjted to her lord and heavy of
heart at his misfortune, there was born, through the grace
of Chyavana, a sjn, who came out of the womb even with
the pjison upjn him administered unto his mother by her
rival. Hence the world knew him as Sagara.

Sagara begat Asamanjas ; Asamanjas begat Amsuman ;
Amsuman begat Dilipa 5 Dilipa begat Bhagiratha >

200 BALAKANDA *

Bhagiratha begat Kakutstha ; Kakutstha begat Raghu;
Raghu begat Pravriddha, the Man-eater, otherwise known
as Kalmashapada ; Pravriddha begat Sankhana > Sankhana
begat Sudarsana 5 Sudarsana begat Agnivarna > Agnivarna
begat Sighraga \ Sighraga begat Maru > Maru begat
Prasusruka ; Prasusruka begat Ambarisha 5 Ambarisha
begat Nahusha > Nahuslia begat Yayati 5 Yayati begat
Nabhagha ; Nabhagha begat Aja 5 Aja bsgat Dasaratha ;
Dasaratha begat Rama and his brother Lakshmana.

And on behalf of the brothers, the worthy descendants
of Ikshvaku, whose royal race is characterised by spotless
purity, devotion to virtue, valor and straight speech, even
unto the utmost, I ask of you your daughters in marriage,
Happy will be the alliance and approved of by all, since the
parties are so highly worthy of each other.0

CHAPTER 71
The line of Janaka.

And to him thus speaking, replied Janaka, in all reverence,
"Hail to thee ! great sage I it behoves one who gives away
his child in marriage to proclaim his ancestry, if he come
of a high and pure race. So, do me the favor to listen to
me while I go through the line o" my forefathers of happy
memory.

There lived, of yore, a king, by name Nimi, a pattern
of everything good and holy. The first and best of
men, he won for himself immortal renown in all the worlds
by his rilighty deeds. Mithi was his son and he gave his
name unto Mithila, of which he was the founder. He was
the first who bore the name of Janaka ; and after him Uda-
vasu, Nandivardhana, Suketu, Devarata, Brihadratha, Maha-
vira, Sudhriti of great forittucje and prowess, Dhrishtaketu,

THE LINE OF JANAKA 201

Haryasva, Maru, Pratindhaka, Kirtiratha, Devamidha,
Vibudha, Mahldhraka, Kirtiratha, Maharoma, Swarnaroma,
and Hrisvaroma ruled in succession, father and son.

And to the last, of noble soul, who knew better than
many others the Mysteries of the Great Law, were born
two sons, myself and next to me, the valiant Kusadhwaja.

After a long and happy reign, my father placed me
in his seat and sought the quiet solitudes of the forest,
committing to my charge the kingdom and my brother.
And when my father departed for the bright abodes of the
Blessed, I ruled over the land, following in the path of
Justice trod by my ancestors of old, and with a brother's
fond love cherished Kusadhwaja, the apple of my eye.

Sometime after, Sudhanva, the powerful ruler of San-
kdsya, besieged Mithila and sent me this insulting message,
" Fail not to send me the bow of Siva that thou hast in thy
keeping and thy lotus-eyed daughter Sita along with it".
Of course I could not put up with such an ungracious
demand ; and in consequence, went forth to meet him in
battle and laid him low. And to Kusadhwaja, whose valour
gained me the day, I made over the kingdom of Sudhanva.
I am the first born of my father and he comes next to me.
Verily shall I give my daughters in marriage unto your
sons of mighty renown, Sita of godlike beauty to Rama, who
bore her of as the prize of valour; and Urmila, her sister, to
Lakshmana. Doubt me not ; you have my hand and word
upon it, once, twice and thrice. It is with a glad heart that
I keep my plighted troth; it is a pleasure to me and an honor
to give my girls into your house. So, lose no time in going
through the preliminary rites of marriage — Samavartana
and Nandi Sraddhas, The constellation Magha rules
over this day ; and on the third from this, shalt we perform
the marriage under Uttara Phalguni. For, I shall, of a truth,
give my girls in marriage to your sons Rima and Lakshmana.

CHAPTER 72

THE GODANA

answered him Visvamitra, while Vasishtha signi-
fied his assent thereto; "The royal houses of Ikshw&ku
and Videha, inconceivable is their glory and immeasurable.
Search as you may, you come not across any that stand
beside these. Rama and Lakshmana, Sita and OrmilS. stand
beautifully matched, in beauty of form and righteousness of
heart. But one more word I beseech you, Kusadhwaja
here, your worthy brother, is the father of two maidens of
peerless beauty ; and them I would even ask of you in
marriage unto the great -souled princes, Bharata and Satrugh-
na. Sons of the royal Dasaratha, the beautiful youths, of
god-like prowess, yield not the palm to the great Deities
themselves that rule the spheres. Grant my request, and
knit in bonds indissoluble the royal houses of Ikshwaku
and Janaka. "

This proposal of the sage of holy vows, fell honey-
sweet on the ears of the Lord of Mithila ; and doubly so,
in that they were warmly supported by Vasishtha ;
and he hastened to reply in all reverence.

"Thrice blessed indeed is my house, inasmuch as
your holy selves are pleased to pronounce the alliance
a well-matched one. Hail ! saintly ones ! Be it so ; let
Bharata and Satrughna take the daughters of Kusadhwaja
to wife. A beautiful sight it would be to see the four
maidens wedded to the four royal sons of Dasaratha on
the same day. The wise astrologers hold that the most
auspicious day for marriage is that on which the moon
is in conjunction with the asterism Uttara Phalguni ; for,
fJhaga, th$ Lord of Generation, is ruler thereof,"

THE GODANA 203

He stood up and approaching the holy pair, resumed,
"Your humble pupil am I, to whom you have deigned to
show high favor. May you be pleased to grace these excel-
lent seats. Dasaratha lords these wide domains of mine and
he grants me no less lordship over Ayodhya. Hesitate not
to exercise your authority here and do what you will with
your own."

Then replied unto him the Lord of Ayodhya u You
and your worthy brother here, are famed over the
earth for your manifold graces of heart and mind. Right
royally have you entertained the sages and the numerous
kings here. All good be yours. Give me leave to retire to
my quarters, for I have to perform the preliminary Srad-
dhas."

And with the permission of Janaka, Dasaratha
repaired unto his palace, and Visvamitra and Vasishtha along
with him. The Siaddhas were duly conducted and the
next morning, the king set about to perform the
Gift of Kine. Hundreds of thousands did he give
away to pious Brahmanas, to secure the welfare of
his sons. A hundred thousand cows, full-yielding, he
gave away in the name of each one of his sons, — their
horns plated with gold, each with its calf and milking ves-
sel of bronze. And in honor of that glorious occasion of
the Gift of Kine, did he make the virtuous Brahmanas
royal presents of untold wealth. The rites over, the aged
Monarch sat there in the midst of his four sons and looked
as grand and glorious as the Self-born One, surrounded by
the Guardians of the Worlds on high.

CHAPTER 73

THE WEDDING

selfsame day did Yudhajit, son of the Kekaya
king and uncle to Bharata on his mother's side, reach
Mithila. Dasaratha welcomed him warmly ; and after
mutual enquiries of welfare, did the visitor address the Lord
of Kosala. " The Ruler of Kekaya makes anxious inquiries
after your well-being and desires me to tell you that those
in whose welfare you are interested, enjoy peace
and happiness. His heart yearns for a sight of
my sister's boy and I am here to take him back.
They told me at Ayodhya, that you had come over
here with your sons to celebrate their marriage ; and
all eager to see my nephew, did I hasten here on the
wings of speed/'

A welcome guest was he to Dasaratha, who
entertained the worthy prince right royally. A happy
night they passed ; and next morning Dasaratha finished
his religious observances and followed the sages on to the
sacrificial grounds. At the auspicious moment, Vijaya,
Rama and his brothers, having completed the preliminary
rites, came to the place in the wake of Vasishtha and the
other sages of holy vows and sat by their royal sire.

Then rose up Vasishtha and spoke to Janaka. " Dasa-
ratha, the Lord of Ay6dhya and his sons have come here
ready for the consummation of the marriage, and await the
pleasure of the Giver. Eternal blessings crown the heads
of him that gives and him that takes. Perform this
marriage and act up to your traditions."

At which words of the holy Vasishtha, Janaka, broad of
heart and profound in his knowledge of Righteous-
ness, cried out " Who stands warden at my gate and yet

THE WEDDING 205

awaits my orders to inform me of the arrival of my royal
guests ? This kingdom is yours to command and curious is
your hesitation to make yourself at home in it. My daugh-
ters, behold them seated near the altar, like lambent ton-
gues of flame ; they have gone through the preliminary
rites and I but await your arrival. Why not my royal
brother proceed straight hither, but tarries ? "

Dasaratha accepted the kind invitation and hastened to
enter the hall and the princes and the sages along with him.

Janaka then turned to Vasishtha and prayed, " Holy
one ! Thou and thy saintly brethren here, conduct the
marriage rites of Rama, the Worlds' Delight."

*4 So be it" replied the sage, and proceeding to the altar
along with Visvanutra and Satananda, laid out the fire-place
therein and decorated it with sweet perfumes and bright flo-
wers. Fresh shoots peeped out from many a vessel of gold,
from many a branching vase, from many a jewelled bowl,
ranged upon it in neat procession, while countless cen-
sers wafted sweet perfumes over the hall. Shells, spoons,
ladles, salvers, ready prepared to welcome the honored
guest, fried corn and colored rice unbroken in gemmed
goblets, stood there in magmficient array. With solemn
rites they spread the sacred grass thereon and lighted the
holy fire, while Vasishtha made offerings to the Radiant God.
Janaka then led forward Sita gaily attired for the occasion and
placed her before the Fire, in front of Rama, and spoke these
words of solemn import.

" Sita here, my daughter, shares with thee the duties
of lite. Accept her from me in sign of holy wedlock.
May all good be thine.

A faithful wife she will prove to thee, my noble girl,
and will ever be with thee, even as thy own shadow.1

He paused and poured over Rama's hands the conse-
crated water. Shouts of applause and approval from sages

20 6 BALAKANDA

and gods shook the hall and rang along the welkin ;
celestial music played on high and flowers of heavenly fra-
grance rained on the happy couple.

Sita thus given in marriage with due rites, Janaka next
turned to Lakshmana and with a joyful heart exclaimed,
11 Come unto me, Lakshmana, and recieve from me my
daughter Urmila, whom I bestow upon you. Be quick
about it and all good be yours."

Bharata's turn came next and to him said Janaka,
"Noble scion of the race of Raghu! Take thou Mandavl
unto thee for wife" ; and last came Satrughna, to whom
Janaka made over Srutakirti with the words " Join ye your
hands in holy bands of matrimony. Every one of you is
blessed with all desirable graces of body and mind and
have kept your observances ; and it is but meet that you
take upon yourselves the duties of a householder's life. "

Whereupon, the four royal youths clasped the hands
of the four maidens, directed thereunto by the holy
Vasishtha. The princes then went round the Sacred
Fire, the altar, Janaka and the sages assembled ; and the
after-marriage rites were duly gone through as enjoined by
the Holy Books. And no sooner did the bridal pairs join
hands than the delighted gods showered upon their happy
heads the flowers of heaven. Music gay and martial,
blended with the sweet strains of the golden-throated
Gandharvas, while the lovely Apsarasas danced in joyous
throng thereto. Such was the wonderful sight witnessed
on the wedding day of those illustrious descendants of
Raghu. And with the joyful notes still in their ears, did
the valiant youths pace the Sacred Fires around, once, twice
and thrice and lead their happy brides homeward ; while,
girt by his kinsfolk, did Janaka follow near, fondly gazing.

CHAPTER 74

RAMA OF THE AXE

the shades of Night melted away before the
golden shafts of the Orb of Day, Visvamitra took
kind leave of the kings and departed for his distant home in
the north, leaving behind him his mighty blessings, that
hovered around the princes even as ministering angels. And
close upon that came the departure of king Dasaratha for
his capital, to which his brother-king gave reluctant leave.

Loth to part, Janaka followed him a long way ; and
right royal was the dowry he bestowed on his
girls. Herds of kine past count ; rare and costly
carpets ; cloths of lovely texture and priceless value ; un-
told wealth in gold and gems, coral and pearl, slaves and
servants, horses and elephants, chariots and troops, magni-
ficiently attired and gaily caparisoned; these and many other
gifts evidenced his loving heart and royal munifi-
cience. It was with much ado that Dasaratha could
persuade the happy king to turn back to his capital.

Well, it was over, the painful parting ; and the
Ruler of Ayodhya, set his face towards his capital and
journeyed thither by easy stages, in the sweet company
of his noble sons and the saintly hermits.

And him thus proceeding, there met the frightful cries
of birds, ill-omened and harsh ; while the beasts of the earth
passed from right to left, signs of good, strangely contra-
dicting the former. His heart in a quiver with fatherly
anxiety and his senses all in a whirl, Dasaratha turned
questioning eyes of fear to Vasishtha and cried,

" Lo ! these signs ! Hoarse are the cries of the birds
^t large, and bocte no good. The beasts of the forest

208 BALAKANDA

from right to left and that presages safety. I feel a dire
sinking of the heart and a mist rises before my eyes.
What may it be, your Reverence ? "

And to him the sage returned sweet answer, " The
birds warn us of the near approach of some fearful danger,
while the beasts allay it. Let not this trouble thy royal
heart."

And upon them thus conversing, there rushed a mighty
wind at which the solid earth trembled in affright, and the
giant trees of the forest strewed the ground with their shat-
tered limbs. A pall of darkness swept across the bright
luminary ; the quarters of the earth were confused, North
and South, East and West and could scarce be discerned.
Next, a shower of ashes rained down and reft them of what
little reason they had. Alone, Vasishtha and the other sages,
Dasaratha and his sons, appeared to be aware of what was
taking place around them.

And in that fearful darkness in which the armies
of the king were dimly visible even as so many
statues of ashes, they saw a terrible Being approach, with
massive coils of matted hair crowning his lofty head. Rama
of the Axe was he, the son of Jamadagm, of the royal race of
Bhrigu, — even the dread One who laid low, time and oft,
the proudest heads of the earth. Strong and unassailable
even as the mighty Kailasa, unapproachable even as the
Fire of Dissolution, blazed forth his lustre, from which
the eyes of ordinary men shrank away blinded. On his lofty
shoulders rested the terrible Axe and a huge bow ready
strung •, his hand grasped a mighty dart, even as the Lord
Mahad£va when he went forth against the Demons of the
Three Cities.

Great was the anxiety that filled the heart of Vasishtha
and the other sages of pure vows and strict observances ;
and they spake to one another, <(Is it possible that the cruel

RAMA OP THE AXE 209

fate of his sire still rankles in his heart and he has once
again lifted his terrible axe against the royal race on earth ?
Dire was the vengeance he took and ample ; he put away
his anger and with it his desire for vengeance. It behoves
him not to lay his axe once again at the root of the Solar
Race ".

They hastened to offer him respect due and sought
to pacify the fiery spirit with sweet words of welcome.
He of the Axe accepted it of the sages ; and as if heeding
them not, haughtily turned towards Rama the son of
Dasaratha and cried out.

R— 27

CHAPTER 75

RAMA AND RAMA

! thou son of Dasaratha, Rama, the voice of
fame speaks in no measured tones of thy marvel-
lous might. Thy breaking of the bow of Mahadeva at
Janaka's hall, I know it all. That was a wonderful feat and
one would hardly think thee capable of it. Close on the
heels of the report I hastened hither with this bow. String
thou this weapon of my honoured sire — no light task for thy
boyish hands — and fit this shaft to it. Then shall thou con-
vince me of thy boasted might ; and then shall I be pleased
to offer thee the coveted honour of battle with me for, thy
valour would then entitle thee to be so distinguished."

At which words of terrible import, the aged
king turned towards him of the Axe a face blan-
ched with terror and pitiable with grief and hands of
humble entreaty and said " A Brahamana thou and of
cloudless fame, thou hadst, long ere this, laid aside thy
relentless vengeance against the race of kings. With
raised hands I implore thee to harm not my innocent
ones. Of the race of Bhrigu thou comest, men renowned
for saintly wisdom and chaste vows. Thy word thou
passed unto the Lord of the Celestials and laid aside thy
weapon of wrath. Thou betookest thyself to the paths of
peace and righteousness, made over the earth that was
thine by conquest unto Kasyapa, and sought the quiet
solitudes of Mahendra. And lo! here hast thou come to
send us all along the path of destruction ; for, doubt not
that we will outlive Rama, our life and soul if any harm
should light on his fair head. "

But Parasurama seemed to ignore him and his words

RAMA AND RAMA 211

and addressed himself again to Rama. "Of yore, Visvakar-
man, the Architect of the Gods, fashioned two bows, strong,
firm and of celestial might, famed through all the worlds.
One of them the Gods gave to Siva when he marched forth
to destroy the fierce Asuras of the Three Cities ; and that
was the one you happened to break. The other that I have
here, was given to the Lord Vishnu, equal in strength to
the one handled by Rudra and no easy thing to essay.

Lo ! how it blazes forth in its divine lustre !

Well, the gods sought out Brahma and questioned him
about the respective mights of the Lords Vishnu and Maha-
deva. The Selt-born One read into their hearts and set the
one against the other. Great was the fight that ensued
between the two and frightful to behold ; for, each strove
his best to get the better of the other,

Then Vishnu sent forth a mighty shout. * Hum ' he
cried and the terrible bow of Mahadeva gave way, and he
himself was stupified thereby. Then, Angels and Gods,
sages and saints, approached and implored them to
lay aside their wrath. When they beheld the bow of
Siva break before the might of Vishnu, the shadow of
doubt that lurked in the hearts of the Gods vanished and
Vishnu stood the mightier of the two. Having paid high
reverence unto Him, they took respectful leave of Rudra
and left for their respective regions and Brahma and Indra
along with them.

The Lord Mahadeva, his heart still sore with the
sense of defeat, gave his bow and shafts to king
Devarata of the Videhas : while Vishnu handed over his
mighty bow and arrows unto Richika of the line of Bhrigu.

My sire Jamadagni, of unrivalled prowess, got it from
him. Later on he engaged himself in severe austerities
and unspeakable was the might that accrued to him there-

212 BALAKANDA

by: and he laid aside his weapons of war, useless to him
and never to be resumed. But, King Arjuna, base of heart,
slew in cold blood the unoffending sage. The cruel death
of my innocent sire burnt into my heart like molten
lead and cried out for vengeance, dire and swift.
And I laid my axe at the root of the race of kings, times
out of count, as fast as they grew. I wiped them off the
face of the earth, which I subdued by the might of my
arms. And at a grand sacrifice, I offered it as a gift to the
great Kasyapa, the Holy One. Thereafter I repaired to
Mount Mah£ndra and engaged myself in severe aus-
terities. There do I yet remain, in that happy resort of
Gods and Angels.

But, to-day I happened to hear the Gods
speak to one another in the high heavens of thy
wonderful feat, in tones of admiration and awe. They
said that thou, out of thy marvellous energy, broke asun-
der the divine bow of Siva ; and all at once 1 hastened
thither to assure myself of the truth of the report.

Take thou this bow, used of yore by the Lord Vishnu.
Walk in the path of thy forefathers of stainless fame.
Fit thou this shaft of fiery energy unto the string. Well, if
thou but succeed in doing that, I shall then be glad to
offer thee a chance to measure thyself with me."

CHAPTER 76

THE BITER BIT

heard him out ; his father's presence kept back
the hot words that rose to his lips ; yet, he managed
to reply in cool and even accents of icy disdain.

" Worthy descendant of Bhngu ! Not unknown to
me your fierce deeds, which I excuse in consideration of
the debt of vengeance you owe your honored sire. But
you seem to regard me as a low specimen of the warrior
class, weak and despicable, fallen from the high traditions
of his forefathers. Well, this day shall you have a chance
of knowing me better ; and shall convince yourself of my
energy and valour."

A storm of suppressed wrath shook his powerful frame
as he, with a quick motion and grace, took the bow and
arrow from the hands of the dread son of Jamadagni.
Playfully he strung it and laid the arrow on the string ;
then turned himself to Rama of the Axe and cried in words
winged witli angry flame,

"This divine shaft, used by the Lord Vishnu, strikes
down the mighty and shrivels up the energy and pride of
him against whom it is discharged. None can shoot it in
vain. But you are a Brahmana and an object of reverence
unto me ; and doubly so, in that you claim kinship with
my venerable Master, Visvamitra. That alone keeps back
the shaft, which, else, would have drunk your heart's blood
ere this.

Now, which do you choose ? Shall I deprive you of
the high regions you have won by the force of your Tapas;
or of your unimpeded power of motion through the worlds
above and below ?".

214 BALAKANDA

Meanwhile, Gandharvas and Apsarasas, Siddhas and
Charanas,Kinnaras and Yakshas, Rakshasas and Nagas, sages
and gods, flocked to the spot to behold that wonderful sight,
and at their head, the Ancient of Days, Brahma, They
saw the son of Dasaratha as he stood there, his hand grasp-
ing the mighty bow of Vishnu and the dread shaft drawn
to his ear and ready to take its flight. The beings of
the Earth stood dazed and listless; while the haughty
son of Jamadagni felt himself drained of his valour and
fiery might and gazed powerlessly on the hero. The
superior energy of Rama absorbed his proud strength and
sunk him in torpor quite.

Then, lifting eyes of lack-lustre hue to the bright-eyed
boy before him, he spoke in accents slow and painful.

"Of yore, I made a gift of this broad earth to Kasyapa.
'A moment ago' said he, 'you were lord of the world, but now
it is mine. And you shall not stay in my dominions.' The
words of the great One are a law unto me ; and I make it a
point never to pass the night here. I have given my word unto
Kasyapa that the Earth shall be his. So I would even request
you take not from me my power of free motion through
the worlds. Quicker than a flash of thought, shall I speed
back to whence I came, the beautiful Mount Mahendra.
Worlds of surpassing glory have I won by my hard Tapas;
this powerful dart shall destroy them for me. Delay
not. Your wonderful mastery of this divine weapon has
opend my eyes to the great truth. Know I not that Thou
art the Changeless One, the Destroyer of Madhu, whom
the Lords of Light are proud to call their God
and Ruler. All glory be hine, Thou scourge of the
wicked ! Behold the Shining Ones ranged along the sky>
gazing with never satisfied eyes on Thee, of unparalleled
fame, and of unapproachable energy in battle. No sense
of disgrace do I feel at being discomfited by Thee, the Lord

THE BITER BIT 215

of the Universe. Let loose the shaft, I pray Thee and soon
shalt Thou see me taking my way to Mahendra."

Then Sri Rama discharged the arrow of divine might ;
and the son of Jamadagni lost the bright regions that he
had made his own by his long and severe Tapas. Rama
of the Axe went round in meek reverence Rama, the
son of Dasaratha and sang his praises high. The bright
gods ranged along the firmament took up the strain and
made the welkin ring with their shouts of joy. Back sped
Parasurama to Mount Mahendra ; and the Earth and the
sky were bright again and clear and the quarters thereof.

CHAPTER 77

BACK TO AYODHYA

"HEN Rama of the Axe had taken his departure, the
victor handed over the bow and arrows to Varuna
of unspeakable might, who stood by invisible to the rest.
He then saluted Vasishtha and the other sages with profound
reverence, and turning to his sire found him still dazed
with grief and fear.

*' Jamadagni's fiery son, " cried he " is far away by this
time, and will not return in a hurry. Give orders to your
forces and retinue to resume their march towards Ayddhyd,
delayed by this trifling annoyance. See you not they wait
for it impatiently ? "

" Gone is Jamadagm' s son" — these words fell like
sweet music on the ears of the afflicted Dasaratha and
brought him round. He strained his darling to his breast,
smelt him on the head, felt him all over to see whether he
was safe and said to himself, "Verily, this day have I
passed through the dread portals of Death and come back
among the living — I and my dear son. " And with a
bright face he directed his troops to proceed' to his capital.

Right royal and hearty was the welcome his happy
citizens accorded to their beloved monarch, of
untarnished glory, come back among them with his sons of
mighty arms. They advanced to meet him, even when he
was far away from the city and lined the roads leading
thereto. And Dasaratha entered his capital amidst the hearty
blessings of the BrUhmaoas and the jubilant shouts of
welcome of his loyal subjects. Gaily they decked it for
the occasion ; the roads were swept clean and well-watered
and strewed thick with sweet flowers of rare perfume ;

BACK TO AYOBHYA 217

pennons and flags, banners and streamers, festoons and
garlands, triumphal arches and inscriptions met him on
every side ; sweet strains of music, vocal and instrumental,
gay and solemn, martial and melodious greeted his pleased
ears wherever he turned. And thus he and his sons of
mighty fame passed on to his royal home, that towered aloft
even as the lofty Home of Ice and Snow and as gay and
grand. Joy unspeakable filled his aged heart ; for were not
his desires fulfilled, even beyond his wildest hopes ?

Meanwhile, KausalyS. and Sumitra, Kaikfeyl and the
other queens of Dasaratha, were busily happy with wel-
coming to their royal home the wives of their sons, as
became their rank and station — Sit&, and Ormil4, Mandavt
and Srutakirti. The princesses were next taken to the
temples of the gods to offer reverent .worship and
humble thanksgiving— (dressed in gay robes and flash-
ing with gems and gold), while bards and minstrels,
poets and eulogists called down every blessing
on their fair heads. Next, they paid their respects to every
one that deserved it and repaired unto their mansions,
^that put to blush the lordly home of the Guardian of
Riches. They made large gifts to Brahmanas, of kine,
gold and corn, and passed their lives in the enjoyment of
every kind of pleasure, in the sweet company of their lords.

And the royal sons of the Lord of Ayodhya, those
great-souled Ones, of unequalled fame on earth, ever waited
on their noble sire with sweet solicitude, anticipating his
least wishes. The hearts of their elders they won by their
bright virtues and rare tact ; and they were not the ones to
let any chance go by. Their days were one long dream of
unalloyed bliss ; for, wherein did they lack ? Married to
the loves of their hearts, perfect in every art of warfare,
with the wealth of the worlds at their disposal,

218 BALAKANDA

surrounded by friends who lived in them and for them
alone, how could their happiness be otherwise than ideal ?
Sometime after, his father called Bharata unto him and
seid, " Bharata dear, Yudhajit, your uncle and son of the
ruler of Kekaya, waits here to take you with him unto his
kingdom. Him have I promised thereunto at Mithil&, in
the presence of the saintly ascetics. It behoves you to go
with him and gladden his heart.' *

" Nothing would please me better" replied Bharata.
He saluted his sire and Rama, lovingly embraced Lakshma-
na, ; and taking kind leave of his mothers and of his mighty
brother Rama, the sweet fnend of all beings, he took his
departure, accompanied, of course, by the inseparable
Satru^hna.

Rama and Lakshmana, thus left behind, waited upon
their godly sire of unparalleled renown. Under the advice
and guidance of his father, Rama, the soul of virtue, look-
ed after the interests and welfare of the citizens ; but, with-
al, the duties to his parents and elders were his first care
and lay next his heart. Even thus did he endear himself
to all by his sweet ways and saintly life, father and mother,*
Brahmanas grown gi ey in sacred lore, and the loyal citi-
zens, happy under the benign rule of his father. His unfail-
ing might, and ideal virtues outran his growing fame ; and
all looked up to him in love and reverence, even as the
created beings regard their Lord and Maker, the Self-Born
One.

And the happy years chased one another with light feet
as they tripped over the heads of Rama and the love of his
heart, Sita, the fairest of the daughters of the Earth, as
centred in each other, they grew more and more into
each other's soul and being. Dear was Slta unto Rama, as
the wife of his sire's choice ; and dearer yet did she

BACK TO AYODHYA 219

herself unto him, through her divine loveliness and rare
excellences. And Sita loved her lord with a love pass-
ing speech, passing belief. He was the life of her life, the
soul of her soul. And heart spoke to heart plainer and more
powerfully than feeble words, poor expressions of the my-
nad-hued human thought, Rama's heart went out to her,
as it did to no one else, to this daughter of Janaka, the
royal sage of Mithila, fair as a goddess, even as the Divine
Mother come down among mortals. Nay, the Almighty
Parents, Vishnu and Lakshmi, had not a brighter home and
a happier than Rama in the sweet company of his princess
of ravishing beauty, whose love towards that worthy son of
the royal sage was boundless as Eternity, stronger than Fate.

THE

«

f^AMAYANA

OF

'RENDERED INTO ENGLISH PROSE
4 WITH EXHAUSTIVE NOTES

BY

C. R. SREENIVASA AYYANGAR, BA,

Lecturer, 8 P G College, Tnchtnopofy

SECOND VOLUME

AYODHYAKANDA

TRICHINOPOLY
JEGAM & Co LD, DODSON PRESS

1914

Copyright Registered] [All Right* Resetted

CONTENTS. f

PAGE.
CHAPTER I.

Dasaratha resolves to crown Rama king ... 3

CHAPTER II.
Voxpopuli ... ... ... ... 10

CHAPTER III.
Kingly precepts ... ... ... 16

CHAPTER IV.
> Kausalya's joy ... ... ... 21

CHAPTER- V.
Rama's fast ... ... ... ... 24

CHAPTER VI.
GayAyodhya ... ... .. ... 26

CHAPTER VII.
Manthra the plotter ... ... ... 28

CHAPTER VIII.
The tempter ... ... ... ... 32

CHAPTER IX.
The fall of Kaikeyi ... ... ... 37

CHAPTER X.
The uxorious monarch ... ... ... 43

CHAPTER XI.
The fatal boons ... ... ... ... 48

CHAPTER XIL

In the toils ... ... ... • •• 52

CHAPTER XIII.
In the toils — (continued.) ... ... ... 68

CHAPTER XIV.
Kaikeyi's triumph ,., ... ... 72

11

CHAPTER XV. PAGE

Rama sent for ... ... ... ... 78

CHAPTER XVI.
Rama goes to his father ... ... t ... 82

CHAPTER XVII.
Rama goes to his father— (continued). ... ... 87

CHAPTFR XVIII.
Kaikeyi's triumph ... ... ... 90 ,

CHAPTER XIX.
11 1 promise" ... ... ... ... 94

CHAPTER XX.
11 You shall not go" ... ... ... 99

CHAPTER XXI.
44 You shall not go " (continued.) ... ... 105

CHAPTER XXII.
Lakshmana calmed ... ... ... 114

CHAPTER XXIII.
Lakshmana's reply ... ... ... 118

CHAPTER XXIV.
Kausalya consents ... ... ... 124

CHAPTER XXV.
A mother's blessings ... ... ...128

CHAPTER XXVI.
" Seeta ! I go to the forest. "... ... ... 131

CHAPTER XXVII.
Seeta's reply ... ... ... ... 136

CHAPTER XXVIII.
Roughing it ... ... .«. ... 139

CHAPTER ^XIX.
Seeta's reply (continued). ... ... ... 141

CHAPTER XXX.
The triumph of love ... ... ...145

CHAPTER XXXL
Lakshmana's appeal ... ... ... 151

Ill

CHAPTER XXXII. PAGE

Pilgrim gifts ... ... ... ... 156

CHAPTER XXXIIL
44 Our place is with Rama" ... ... ... 160

CHAPTER XXXIV.
44 Father ! give me leave to go " ... ... 163

CHAPTER XXXV.
Sumantra reproaches Kaikeyi ... ... 170

CHAPTER XXXVI.
Siddhartha rebukes Kaikeyi ... ... 175

CHAPTER XXXVII.
Vasishtha rebukes Kaikeyi ... ... 180

CHAPTER XXXVIII.
Dasaratha rebukes Kaikeyi ... ... 184

CHAPTER XXXIX.
The Ideal wife ... ... ... ... 188

CHAPTER XL.
Rama's departure ... ... ... 193

CHAPTER XLI,
The citizens' lament ... ... ... 199

CHAPTER XLII.
Dasaratha's lament ... ... ... 203

CHAPTER XLIIL
Kausalya's lament ... ... ... 207

CHAPTER XLIV.
Sumitra consoles Kausalya ... ... ... 210

CHAPTER XLV.
The citizens follow Rama ... ... ... 215

CHAPTER XL VI
Rama abandons the citizens ... ... 221

CHAPTER XLVIL
The bereaved citizens ... ... ...223

CHAPTER XL VIII.
The women of Ayodhya ... ... ...225

iv

CHAPTER XLIX. PAGE

Beyond Kosala .., ... ... ... 230

CHAPTER L.
Sringaberapura ... ... ... ... 232

CHAPTER LI.
Lakshmana laments ... ... ... 237

CHAPTER LII.
Rama crosses the Ganga ... ... ...241

CHAPTER LIIL
The searcher of hearts ... ... ... 250

CHAPTER LIV.
Bharadvaja ... ... ... ... 254

CHAPTER LV.
Chitrakoota ... ... ... ... 257

CHAPTER LVI.
Their forest abode ... ... ... 259

CHAPTER LVII.
Sumantra returns to Ay odhya ... ... 263

CHAPTER LVIII.
Rama's message ... ... ... 267

CHAPTER LIX.
Repentance of Dasaratha ... ... ...273

CHAPTER LX.
Sumantra consoles Kausalya ... ... 277

CHAPTER LXI.
Kausalya rebukes Dasaratha ... ... 280

CHAPTER LXII.
"Lord! I am lost." ... ... ... 285

CHAPTER LXIII.
The crime of Dasaratha ... ... ...287

CHAPTER LXIV.
Dasaratha passes away ... ... ...294

CHAPTER LXV.
His wives' lament ... ,,. ,,. 302

r

CHAPTER LXVT/ PAGE

Kausalya's lament ... ,.. ,.,305

DHAPTER LXVIL
Kingless Ayodhya ... ... ...309

CHAPTER LXVIII.
Bharata summoned ... ... ff. 314

CHAPTER LXIX.
Bharata's dream ... ... ... ...316

CHAPTER LXX.
Bharata returns to Ayodhya ... .,. 317

CHAPTER LXXI.
Bharata returns to Ayodhya — (continued) ... 320

CHAPTER LXXII.
Bharata's grief ... ... ... ...324

CHAPTER LXXIIL
The wages of sin ... ... ...328

CHAPTER LXXTV.
The wages of sin, — (continued) ... ... 332

CHAPTER LXXV.
Bharata's abjuration ... ... ... 337

CHAPTER LXXVL
Dasaratha's funeral ... ... ... 342

CHAPTER LXXVIL
Dasaratha's funeral— (continued) ... ... 345

CHAPTER LXXVIII.
The plotter's reward ... ... ...347

CHAPTER LXXIX.
" Not for me, this crown "... ... ... 349

CHAPTER LXXX.
The road to Ganga ... ... ... 351

CHAPTER LXXXL
The national assembly ... ... ... 353

CHAPTER LXXXIL
The march to the woods ... ,,, ... 355

vi

CHAPTER LXXXIII. PAGE

To the banks of the Ganga ... ... ... 359

CHAPTER LXXXIV
Bharata and Guha ... ... ...362

CHAPTER LXXXV.
Guha 's doubts dispelled ... ... ...363

CHAPTER LXXXVI.
Guha's narrative ... ... ...566

CHAPTER LXXXVII.
Guhas' narrative. — (continued) ... ... 370

CHAPTER LXXXVIII.
Bharata's lament ... ... ... 372

CHAPTER LXXXIX.
Bharata crossed the Ganga ... ... 376

CHAPTER XC.
Bharata and Bharadvaja ... ... ... 379

CHAPTER XCI.
Bharadvaja's feast ... ... ... 381

CHAPTER XCI I.
Bharata journeys to Chitrakoota ... ... 388

CHAPTER XCIII.
The search for Rama's asrama ... ... 392

CHAPTER XCIV.
Mount: Chitrakoota ... ... ... 394

CHAPTER XCV.
The Mandakini ... ... ... ... 396

CHAPTER XCVI.
Lakshmana's anger ... ... ... 399

CHAPTER XCVII.
Rama calms Lakshmana ... ... ... 401

CHAPTER XCVIIL
The search for the asrama ... ... ... 404

CHAPTER XCTX.
Bharata meets Rama ... ... ,.. 406

Vll

CHAPTER C. PAGE

Kingcraft ... ... ... ... 410

CHAPTER CI.
Bharata's tidings ... ... ... 423

CHAPTER OIL
Funeral rites ... ... ... ...424

CHAPTER GUI.
Rama and the citizens ... ... ...427

CHAPTER CIV.
Bharata takes refuge in Rama ... ... 430

CHAPTER CV.
Bharata's dharma ... ... ... 434

CHAPTER CVI.
Bharata renews his prayers ... ... 439

CHAPTER CVII.
Rama's reply ... ... ... ...443

CHAPTER CVIII.
Jabali the materialist ... ... ... 445

CHAPTER CIX.
The refutation ... ... ... ... 447

CHAPTER CX.
The race of the Sun ... ... ... 452

CHAPTER CXI.
The last word upon it ... ... ...454

CHAPTER CXIL
Rama's sandals ... ... ... ... 458

CHAPTER CXIII.
Bharata returns to Ay odhy a , ... ... 461

CHAPTER CXIV.
A kingless capital ... ... ...462

CHAPTER CXV.
Installation of the sandals ... ... ,.. 465

CHAPTER CXVI.
The exodus of the rishis ,., »., ...467

Vlll

CHAPTER CXVIL PAGE

MaharshiAtri ... ... ... ...469

CHAPTER CXVIII.

Seeta's antecedents ... ... ...472

CHAPTER CXIX.

Rama enters the Dandaka ... ... ... 475

AYODHYAKANDAM

FOREWORD

The passage in Balakanda, chapter XVI, " Then
there appeared, etc/' indicates that " the Lord is He from
whom this universe comes into being; it lives in Him ; and it
enters into His bosom at the end." (Taitt-up. Brahmavalli).
The attributes of the Supreme Person enumerated in the
Purusha-sookta " I know this great Being, radiant as the
sun, beyond the confines of Darkness," find an echo in
the passage in chapter XIX. — " I know the real Rama, the
great-souled One of invincible might'1 Kasyapa sings His
glory (ch. XXIX) in terms that make it clear that ,He is the
Supreme One of inconceivable greatness. All other gods
stand far below Him, as " the shadow of doubt that lurked
in the hearts of the gods vanished and Vishnu stood the
mightier of the two," (ch. LXV). Valmeeki begins this
kanda to bring out the truth that He is endowed with
infinite perfections and excellences.

Or, we may take it that the Balakanda narrates in detail
that the prominent characters of the poem, are distinguish-
ed by high lineage ; that they are instructed in the
mysteries of the science and the art of war by Visvamitra,
the great Teacher ; that, even so early, they show forth
their might and valour by their easy victories over Tataka,

2 FOREWORD

Subahu, Mareecha and the other Rakshasas ; that Rama
breaks to pieces the bow of Siva ; that he takes back unto
himself the bow of Vishnu ; and that he is united to
Seeta (X'ahalakshmi). All this is in perfect consonance with
the doings of the Lord as related in the succeeding kandas.
The Ayodhyakanda illustrates his perfect obedience to the
behests of his father and his vigilant observance of other
ordinary duties of life. We are also taught duties of a
higher order. Lakshmana exemplifies the life of one entirely
devoted to the service of the Lord ; Bharata is the ideal of
supreme self-surrender to the Lord ; and Satrughna lives
only in the service of the Lord's Elect.

Or, it may be that the Balakanda describes the union
of the Lord with the goddess Sree; while the Ayodhyakanda
describes his union with the goddess Blioomi

Or, the Balakanda emphasises the supreme and absolute
aspect of the Lord, while the Ayodhyakanda brings into
prominence his accessibility (Soulabhya).

Or, the Balakanda describes the nature of the Goal —
the Lord as united to Lakshmi, while the Ayodhyakanda des-
cribes the nature and attributes of the Jeeva (Monad). The
life of Satrughna illustrates the duty of devoting ourselves to
the service of the Lord's Elect — the simplest means, the
most secret and the most necessary.

CHAPTER 1

DASARATHA RESOLVES TO CROWN RAMA KING

>ATRUGHNA, the faultless, Satrughna, the proud victor

over our sleepless foes, Desire and Hate, Greed and p
Envy, Pride and Ignorance, was affectionately invited by
Bharata to be his companion during his visit to his uncle,
Yudhajit. The lord of the Kekayas loved his nephew even
as his own son ; and entertained him with presents of
noble steeds, ornaments, dresses and banquets ; yet,
Bharata stayed there only because his beloved Satrughna
was with him. Their life was a happy one at the court of
king Asvapati, with everything that the heart could desire ;
but, their reverend sire was ever in the thoughts of the
valiant princes. " The snows of sixty thousand winters
crown our father's head, even as the lofty Himalaya. It is ^
preposterous for any one to expect that he could continue
to bear on his mighty shoulders the huge burden of govern-
ment. The gods grant that he crown our Kama king.
Our place is at his feet, to serve him in all affection and
reverence ; we but waste the precious moments here " ^0

All along, the aged Dasaratha, whose fame and
splendour grew and grew in that he was the thnce-
fortunate parent of the noble princes, yearned for
their bright presence. •' It is grievous enough to be parted
from my Bharata and Satrughna, who are attached to one 25
another even as Indra and Varuna. All my riches, all my
power, all my splendour are to me as naught, when the child-
ren of my heart are not where my aged eyes can fondly rest
upon them." He looked upon his sons as four arms sprang
from his body. In his loving heart they found an equal place. 30
But, even as the great Demiurge, Brahma, among the count-

4 AYobHYAtfANDAM * [Ctt.

less myriads who adore him, Rama drew Dasaratha towards
him by the might of his countless perfections, For, was he not
Vishnu, the Lord of Eternity, come down on earth as

35 Rama in response to the prayers of the Gods, who desired
at his hands the destruction of Ravana whose pride and
haughtiness knew no bounds ? Aditi, the happy mother of
Indra, shone not with brighter radiance than Kausalya, the
thrice blessed mother of Rama, the Lord of Boundless

40 Light. To none other on earth, or in the heavens, was it
given to be the mother of such a son,

He was a dream of beauty, the soul of valour, from
envy free and like unto his father in character, conduct and
tastes. Soft and gentle was ever his speech, the true index

45 of a serene heart ; no one was known to speak to him
harshly ; and, even if it was so, Rama never spake back,
nor was provoked to taunts, The lightest act of service
from any was indelibly graven upon his heart, which magni-
fied it beyond count and rejoiced beyond measure ; neither

50 the lapse of time, nor the question of motive affected him
in the least. But, the evil that others did him, though
past all count, never left the slightest trace on his memory ;
for, was he not the Soul of the universe, the Lord of
matter and its illusions ?

55 He ever sought the company and conversation of

good men, grown grey in years, wisdom and virtue, even in
the intervals snatched from martial exercises, His thoughts
were ever engaged in the solution of the problem of confer-
ring the highest happiness possible on humanity, Pleasant

60 of speech, he was ever the first to address others, however
low they may be in the social of scale. Of boundless might
to destroy the foes that threatened his friends and depen-
dents, yet his heart was ever lowly and meek. He would
never soil his lips with an untruth, even with a harmless

65 tale, He ever advanced to meet the elders and reverenced

1J DASAKATHA KJfcbULVlib 1U CKUWJN KAMA KING 0

them duly. Every one of his subjects was the object of his
especial care and affection and they returned his love with
a full measure and overflowing. His heart ever went out in
pity and compassion to all alike, and the sight of other's
misery was too much for him to bear. Anger was sternly JQ
kept under control by him. Men of profound wisdom and
saintly lives were ever sure of his respect and veneration.
The needy and the afflicted found a warm corner in his
heart. He knew the mysteries of Law and Duty in general
and in detail. He ever set before himself as a law o[ his life 75
to offer refuge to all beings that should need it, He never
coveted for the possessions of others. He held it as an
article of faith that mercy, compassion, protection to
those that seek it, and stern repression of the wicked
and the evil-minded, were the pnme duties of his order. It gQ
was the surest way to win bright fame on earth and the
brighter worlds of the gods hereafter. Master of every
art and science, yet he never wasted the precious moments
of his life in idle games or pastimes. His soul turned
away with disgust from all idle and coarse talk that lure $5
men into the paths of evil Like unto Bnhaspati, the
priest and counsellor of Indra, he was unrivalled in weighty
speech and quick reply. Rejoicing in the possession of
perfect health and peace of heart, he was a lovely youth,
strong and hardy. Men hung on the honeyed words that 99
flowed from his lips. He well knew the right time and
place and conditions for the study of the Sacred Law. He
read at a glance into the innermost depths of the hearts of
others, their strength, their weakness, their merits and their
faults. Evil or offence to him, treachery or spite but evoked 95
from his heart mightier currents of compassion and sympathy.
Prince Rama, dowered with every excellence and per-
fection, was dearer to his subjects than the very breath of
their nostrils,

6 AYODHYAtfANDAM |CH.

100 He sat al the feet of the best and ablest masters and
reverently learned from them the secrets of every art and
science. He kept the prescribed vows and observances,
and duly obtained permission from his teachers to close
the student's career and take upon himself the heavier res-

105 ponsibihties of a householder. He was well-versed in vedic
lore, exoteric and esoteric. He excelled his famed father
in his proficiency in the arts of war and bowmanship. He
gloried in his proud and spotless lineage, He was the
centre of everything good and beneficient, faultlessly per-

110 feet, and of firm and earnest faith in the Higher Wisdom.
Of unruffled heart and unclouded intellect, he was ever
true of speech even under the most trying circumstances.He
was straight of heart, speech and act. Saintly Brahmanas,
grown grey in years and wisdom, guided his early steps

115 on the narrow path ol Right and Duty. The pursuit of Duty,
Gain and Pleasure had its claims and bounds well-defined
with him. With a phenomenal keenness of memory, he
possessed infinite resource and tact and was expert in the
discharge of civil busings. Respectful to all, he was yet

120 unfathomable of purpose. His face or acts betrayed not in
the least the counsel of his heart. His councillors were the
cleverest of the age. Neither his wrath nor his favour went
for nothing. He knew full well when to give profusely and
when to acquire wealth by just means. His heart went

125 out in adoration to the Gods and to the teachers. His know-
ledge of the Eternal Verities was clear and profound. He
kept away from the company of the foolish and the ways of
the evil-hearted. Softly slow and deliberate of speech, he
was ever diligent in the pursuit of knowledge and keen to

130 pierce to the heart of the sciences. No one was more aware
of his faults and failings or of the weakness of his kingdom
and of his enemies. The Vedas, the Vedangas, the thirty-two
sciences, and the sixty-four arts were mastered by him in

I] DASARATHA RESOLVES TO CROWN RAMA KING 7

detail. He was intimate with the final truths and conclusions
on all subjects of human interest. He read at a glance 135
the fine and delicate distinctions between man and man.
He was ever assiduous in attracting to himself friends, re-
fugees and good men, as also in fulfilling the fondest wishes
of their heart, in consonance with the laws of kingly polity.
He knew with wonderful precision when to lay the heavy 140
hand of punishment upon a man and where. The busy bees
extract not sweet honey from blossoming flowers more
delicately and without disturbing them, than he filled the
royal coffers with the wealth ungrudgingly offered by his
loving subjects He followed the traditions of royalty in 145
spending a quarter or a half or three-quarters of his income,
but never more. He was far and away the most learned in
religious lore and likewise in the lay literature of his age, in
Sanskrit, Prakrit and the other dialects. Pleasure found in
him a warm follower, but with strict regard to the demands 150
of Duty and Gain He put his heart into everything that he
did. He was proficient in painting, vocal and instrumental
music, sculpture, poetry and the other departments of the
fine arts. Works of chanty,and measures that would enhance
his fame had the first claim upon his wealth ; his friends, 155
relations and dependents came next ; a third portion was
set apart as reproductive capital ; and what remained, he
spent upon himself. None excelled him in the art of train-
ing and guiding horses, elephants and camels He knew to
perfection the innermost mysteries of the Science of the 160
Bow. The foremost warriors of his time ^Atirathas) looked
upon him as their master. He placed himself at the head
of his troops, advanced fearlessly upon the embattled ranks
of the enemy, pierced into their intricate impenetrable
vyuhas (arrays) and scattered them like chaff before the 165
wind, all the while warding off danger and disaster from his
own men. He was expert in marshalling soldiers into various

ti AYODHYAKANDAM [CH«

and wonderful arrays. Men nor gods nor asuras ever
dreamt of standing up to him even in their wildest moments

170 of fury. He put away from himself envy, ill-temper,
pride and calumny. It was foreign to his nature to be
unkind or haughty to the meanest object in creation. The
wheel of Time that rolls on ceaselessly with its flashing spokes
of the three gunas, rhythm, action and inertia, never reflected

175 its varying motions in his heart, which ever remained qalm,
serene and pure. Meek and patient even as Mother Earth,
Rama was the dearest object to the three worlds, so
bright shone he in his excellences. Profoundly wise as
Bnhaspati, valiant as Indra, he drew to himself the hearts

180 of his people and of king Dasaratha from whose loins he
sprung. The glory of his perfections illumined the utmost
corners of the world, even as the countless rays of the noon-
day sun. Steadfast in his resolve to protect those that took
refuge in him, of unfailing might and valour, happy in the

185 possession of every thing that the heart could desire, he oc-
cupied the foremost place in the thoughts of the people,
who eagerly looked forward to the day when he would reign
over them.

Dasaratha, the terror of his foes, looked with a fond

190 eye on the darling of his heart, and said to himself, " Long
beyond mortal count have been my days upon earth, and I
have drunk the cup of life even to the lees. What should
I desire now more than to see my beloved Rama, of match-
less excellence, reign in my stead ? May the winged hours

195 haste forward the day when I would see the brows of my
Rama encircled with the crown of the Ikshvakus. For, he
is ever intent upon making the rich men of my kingdom
richer ; he is ready to help and upraise those whom the
" slings and arrows of outrageous " Fortune have struck low.

200 My people love him more than myself, even as the welcome
clouds that pour their cool waters over the parched lips of

I] DASARATH* RESOLVES TO CROWN RAMA KING $

the burning earth. Like unto Yama, the god of Death and
Indra, the ruler of the Shining Ones in might ; like unto
Brihaspati in knowledge and wisdom ; strong of heart and
unshaken even as the Himalaya, it is but meet that he stands 205
high above myself in worth and in the people's esteem.
It behoves me to close my long life by giving myself the
pleasure to see my son crowned as king ; and then I might,
with a contented heart, take my pl^ce in the Mansions of
the Blessed. " 210

He next took counsel with his ministers and advisers,
who were loud in their praises of Rama as the living em-
bodiment of countless excellences rare in other kings ; and
he decided to resign his kingdom in favour of his eldest son.
He urged upon his counsellors the necessity of hastening 215
the happy day. The snows of age weighed very heavy upon
him, and ominous protents in the heavens, in the middle
world and on earth warned him of coming calamity and mis-
hap. His subjects, and himself more than they, lived in the
light of Rama's presence and forgot their griefs and sorrows 220
therein; verily the moment was approaching when the world
was to enter upon a new era of peace and prosperity ; all
the more reason why he should be quick in bringing it
about. Fleet messengers were dispatched in hot haste to
invite the kings under him, the leaders of men in town 223
and village, his friends near and far, as well as those who
ever had his welfare at heart. No word did he send to the
king of the Kekayas or to Janaka ; they lived far away and
might ao well hear the happy news later on, They readi-
ly responded to his invitation and were right royally enter- 230
tained as became their rank and worth. Like Brahma, the
Ancient, in his high world, king Dasaratha sat on his royal
throne in all his pomp and splendour and gave audience
to those who waited to pay him their respects. They
entered the vast hall and ranged themselves therein 235

10 AYODHYAKANDAM [CH,

according to the rules of precedence. All eyes
were respectfully turned upon Dasaratha— kings, citizens,
provincials and friends, who stood high in the love and
esteem of the aged monarch and now encircled him as
240 the high gods press round their king Indra.

CHAPTER II.

VOX POPULI.

>HEN king Dasaratha addressed himself to his expect-
ant audience, riveted their attention upon himself and
5 spoke to them, in accents clear, of that which conduced to
their welfare and joy. His sonorous voice filled the spacious
hall even as the war-drum or the thunderclouds and was
given back in mighty echoes ; it was inimitably sweet to the
ear and richly redolent with kingly graciousness. " Kings,

10 friends, my people ! None know better than yourselves
how Ikshwaku, Raghu and other ancestors of mine, of
glorious memory, watched over this empire of Kosala
even as it were the darling of their hearts. Unworthy
descendant of such a brilliant line, it is in my heart

15 to confer upon my people and kingdom yet greater
happiness and prosperity; for, none deserve it more. May
I be allowed to believe that I have tried my level best
to discharge my duty towards you, treading upon the intri-
cate paths of kingly polity with unsleeping care and with a

20 strict eye to the traditions of my race. But, years past
count lie heavy upon me and I am now grown grey, even
as yon snow-white royal umbrella under the shade of which
I have been watching over your welfare. Unlike king
Yayati, I have put away from me all hankering after the

25 pleasures of happy youth and active life. It is but meet

II] VOX POfULi 11

and just that I give a little rest to this body of mine that
has served me so faithfully and so well for sixty thousand
years, ere I lay it down. My broad shoulders have borne
for unnumbered centuries this mighty burden of state and
cannot but be weaned beyond words. For, it is no 30
light task, even for the young and temperate, who^are
richly dowered witlhjsnergy, valor and tact; it is beyond
the dreams of such as are not stern masters of_their senses
and allow them to lead their^ steps astray; it requires varied
kinds of accomplishments and means. For a very long time 35
I have borne this huge orb of state and its attendant cares
of guiding aright the feet of the millions under me upon the
narrow path of Dharma and I must be allowed a respite. If
the saintly Brahmanas here, my friends and my people give
their unqualified assent to my proposal, I mean to place ray 40
son in charge of the kingdom and enjoy a short period of
quiet. Rama, my first-born, whom I have fixed upon to
take my place as heir- apparent, has the valor of Indra and
his skill, and before him fall, like ripened head of corn, the
foemen's cities and their pride. He takes after me in all 45
goodly graces and excellences ; he is the foremost champion
of Right ; he is the prince of men for power and might.
Radiant beyond compare, even as the full-orbed moon in his
glorious mansion of the constellation Pushya, I have set my
heart upon crowning him as heir-apparent on the auspicious 50
day when the moon is in conjunction with Pushya. Of
boundless glory, Rama, the elder brother of Lakshmana, is,
I ween, a worthy lord of this my kingdom, and of you my
faithful subjects. The three worlds will rejoice in peace
and prosperity under the shadow of his mighty arm. Grant 55
me to make him your ruler ; grant me to make over to him
this weighty crown and its attendant responsibilities ; it
will be the dawn of a happy era for the earth and my
heart will grow young with joy indescribable. I pray you

12 AYODHYAKANDAM [CM.

60 give your well-thought consent to it only if it seems to you
that I have formed this plan after mature deliberation, only if
the act would be crowned with happy success. But, should
it seem to you otheiwise, pray advise me the wiser course.
It may be that this seems right in my eyes ; but, I am sure
65 that greater good will come of it if I take counsel with you,
who are moved solely by considerations of the common
weal," The princes assembled heard him out in wrapt
attention and answered back in glad acclaim, as the gay
peacocks rejoice at the welcome sound of surcharged
70 clouds, The vast crowd lifted its voice in mighty
applause, the echoes of which shook the huge dome of the
audience hall to its very base.

Then, Maharshi Vasishtha and the holy Brahmanas,
the invited kings and princes, citizens and provincials
75 took deep counsel each with himself, and then together ;
a keen observation of the time, the place, the face and
the features of the king convinced them that he regarded
it as an act of duty to nominate the heir-apparent in his
life-time. And with one accord they gave answer to
80 Dasaratha, " Lord of men ! Long years have you reigned
over us in glory and have grown grey in >ears in con-
sequence. So, we pray that you mstal your eldest son
Rama as the heir apparent. Doubt not that we are well
aware of your care and solicitude for the welfare of this
85 kingdom, even when long centuries have rolled over you.
But, our eyes yearn to be blessed with the sight of Rama
riding along in royal pomp on the huge state-elephant, while
the royal white umbrella comes, all enviously, now and then
between us and the glory of his countenance. We
90 can but pray to you and it rests with you make it fruitful.''
Dasaratha feigned not to catch the drift of their appeal
and said " Kings and people ! I do not really see how you
can desire to have Rama as your lord and ruler, when you

II] VOX POPULI 13

yourself bear grateful testimony to my able and watchful
care over you. I pray you tell me the truth of it." 95

Then, the people all made ready reply, prince and
peasant, high and low. " Blame us not in that we find in
Rama, your son, rare and matchless perfections Hear us
expatiate, though all unworthy, upon the countless graces of
body and mind of Rama, the idol of our hearts, like unto 100
the high gods, and trained in the ways of righteousness by
eminent men. Joy unspeakable and affectionate love well up
in the hearts of those that speak of it, of those that listen
to it, of those that contemplate it In him valiant might is
ever fruitful ; the lord of the Celestials claims not higher 105
attributes; he towers aloft over the kings of the royal line of
Ikshvaku ; that best of men is ever intent on Truth and
Law. From him flow unasked Dharma and Wealth, the
fruit thereof Of happy presence, the bright lord of Night
delights not your subjects more ; of sweet patience even as 110
Mother Earth, he vies with Bnhaspati in keen intellect and
with Mahendra, the lord of Sachi. in valor ; he has sounded
the depths of Duty, general and particular ; of unfailing re-
solve, yet his greatness offers no bar to sincere and intimate
converse with lower grades of intellect ; he has put away 115
from himself envy, that causelessly sees in other faults
that are not. The defects of those that seek refuge m
him have no power to ruffle his forbearing spirit ; he ever
labours to conciliate the anger and soothe the grief of those
that chance to offend him Gentle and kind of speech, he 120
ever magnifies the paltry benefits conferred upon him by
others; innocent of the ways of the wicked, his heart can
never bear to be away from those that depend upon him; dire
adversity and distress have no power to prevent the fulfil-
ment of his promises to others ; evei at the disposal of his 125
friends and dependents, the arrows of envy fall away from
him blunt and broken. He has ever a sweet word and kind

14 AYODHYAKANDAM

to all, but keeps within the strict bounds of truth. The
Brahmanas grown grey in years, wisdom and saintlmess, are

130 the objects of his veneration ; hence, unbounded generosity,
valor and irresistable might do but widen immeasurably his
full-orbed fame. He is an adept in the mysteries of all
the weapons and astras known to men, gods and asuras. He
has sat at the feet of his revered Guru to study the Vedas

135 and the Vedanta, has kept the prescribed vows and has gone
through the closing rite of Samavartana, He is an expert
musician, in that it assists him in the chanting of Samans.
Pure and stainless is his high ancestry and he outshines it in
his own purity The wheel of Time has nothing to bring up

140 that could shake his iron fortitude ; hence Ins intellect and
genius are of a very rare order. Wise Brahmanas have had
the charge of guiding his steps on the intricate paths of
Duty and Right, teachers famed for spotless lineage, pro-
found learning, lowliness of heart, and marvellous power of

145 expounding the Soul-doctrine of the Law. He never returns
from his frequent expeditions against the foemen's armies,
towns or citadels, but is aye crowned with victory, he and
his shadow Lakshmana. His military duties over, he comes
back to the capital on horse or elephant, chariot or palan-

150 qum and fails not to make paternal enquiries about the
welfare of the citizens, deep and searching. ' Dear sirs, ! Is
it all well with you, your wives, your children and pupils ?
Are the Holy Fires receiving due attention and worship ?
Your servants and pupils are, I believe, regular and assiduous

155 in their services to you/ None among his people, rich or
poor, high or low, is touched with any grief or sorrow, but
our Rama is by his side to help or soothe him. He never
forgives himself for it nor forgets ; ' for,' says he ' mine the
blame, mine the fault, since they are my charge.' Alike, he

160 rejoices in the joy of his people, sincere and whole-hearted
even as their very father.

II] VOX POPULI ' 15

The darkest hours of adversity have never been able
to dim the spotless mirror of his truthful soul. The
foremost bowman of any age, past or present, he
is ever the humble servant of the Elders, with restrained 165
senses and smiling speech. The fierce waves of misfortune
do but play about his feet firmly planted on the Rock of
Duty. He enters with heart and soul into everything he
desires for the people's welfare. He is ever known to turn
away from the light talk and social inanities that good men 1 70
condemn heartily. Brihaspati has not such a wealth oi
ready wit and quick repartee. His beautifully arched
brows do but heighten by contrast the loveliness of his large
star-like eyes. We take him more as Maha Vishnu
come down in mortal guise among His dear children. 175
Death has no terrors for him, not the slightest • calm and
self-possessed, he causes his foes to flee before him, mad
Terror at their heels ; his fiery energy and valor finds him
ever the first to pierce into the intricate battle-arrays of his
foes and to scatter them betore him like chaff, be they the 180
foremost of gods or asuras. None knows better than he the
deep mysteries of kingly polity and the surest way to com-
pass the happiness and weal* of his subjects. The joys of
sensual life have never any attraction for him. The govern-
ance of the three worlds would but barely occupy a portion 185
of his time and attention ; why speak of this paltry globe ?

His wrath or favor was never known to be fruitless,
The guilty ever found his hand heavy upon them ; but the
innocent never came in for a share of his displeasure. One
has but to find favor in his eyes, to have his heart's wishes 190
fulfilled to the uttermost, Unruffled patience and other
countless excellences that claim the applause and love of
the people, shed a halo of glory round him, even as the noon
day Sun crowned witl\ his fiery rays. Nay, dear lord, we
are convinced that he is sent down on earth by the Giver 195

16 AYODHYAKANDAM [CH.

of good to be your son and confer upon you untold happi-
ness, even as the Almighty deigned to bless Mareechi with
his boy Kasyapa. Gods and Asuras, Gandharvas and Uragas,
kings and sages, citizens and provincials, your people and

200 strangers, ever lift their hands and hearts in devout prayer
to the Causeless Cause that Rama's days on earth might
never grow less and that fame and goodly life, health and
strength, might ever wait upon him. Stately matrons, light
hearted girls, and dames staggering under the burden of their

205 years, ever offer devout and careful worship to every god,
high and low, morn, noon and dewy eve, that their dar-
ling Rama may be crowned as heir-apparent. Lord of us all !
it behoves you to fulfil the dearest wishes ot their hearts, to
grant the earnest prayer of their souls. Our eyes do hunger

210 for the hour when they can feast upon the sight
of Rama enthroned as king in your place — Rama the best
and brightest of your sons, Rama of dark hue, even as
the petals of the blue Utpala, Rama, the terror of his foes.
None have been known to seek you in vain /hence our

215 earnest prayer that you crown your long and glorious reign
with an act of supreme grace to us, by placing over this realm
Rama, like unto the Lord of the universe, ever intent on the
common weal and the centre of all that is good and great.
And let not envious Time come between us and the reali-

220 sation of our hopes."

CHAPTER III.

KINGLY PRECEPTS

I ASARATHA heard them out joyfully, as they prayed

to him with joined palms above their heads, He

5 honor'd them duly with a look or a word or a smile and said,

Ill] KINGLY PRECEPTS . 17

11 My children ! It ^gives me boundless delight to hear your
unanimous wish to see my eldest son Rama crowned as
heir-apparent. My greatness and glory have been enhanced
thereby.'1 His sweet and thoughtful reply filled their
hearts with the wildest joy. He next turned to Vasishtha 10
and Vamadeva and said " This month of Chitra is the
first and best of its kind. All trees put on their gayest and
happiest garb now. The month in which Rama saw the
light is come round, by happy coincidence, to witness his
installation. Hence, I pray you to see to the necessary 15
arrangements."

Now that the assembled multitude were sure of their
long-chenshed hopes being amply realized and speedily,
shouts of joy rent the welkin and calmed down after a time.
Then, Vasishtha the wise, proud of the glorious task 20
.entrusted to him, addressed himself to Sumantra and
his colleagues who stood before him in respectful salutation,
and said " Gold, gems, grain, pulse, medicinal plants,
garlands of white flowers, fried grain, honey, clarified butter,
new cloths, chariot, weapons of all kinds, our troops, men, 25
horse, elephants and chariots, elephants with auspicious
marks, a white chamara, flags, a snow-white umbrella, a
hundred vessels of gold bright as blazing fire, a bull with
gold-tipped horns, a tigerskin all whole, sandal paste,
flowers and other necessaries should be ready stored 30
by dawn in the royal sacrificial chamber. See that
thousands of saintly Brahmanas are then given with all
respect and reverence, food, milk, curds, condiments,
ghee, fried grain and ample presents of coin. Remind the
Brahmanas deputed to the work that they should begin to 35
chant the benedictive hymns and let them be pro-
vided with suitable seats. See that the houses look gay
Mth flags ; let the royal roads be well-watered. Let
tfancers in bright array be stationed in the second block

18 AYODHYAKANDAM [CH.

40 of the palace and with them their instructors and skilled
musicians. Appoint Brahmanas to be present at the holy
fanes and cross-roads to pay heedful worship to the gods
with food, sweets and garlands ; let chosen warriors in war-
likef guise range themselves in the coronation hall with

45 their long bright swords girt bravely on their thighs." The
sages twain directed them further to enlist the necessary
servants and retainers and completed the arrangements for
the auspicious ceremony. They came to the king in joyful
mood and said, "Your Majesty's orders have been execu-

50 ted."

Then, Dasaratha, of bright presence, called Sumantra to
him and said, " Go, bring me on the wings of speed, Rama,
my darling boy of spotless virtue ; " and the aged minister
hastened upon his happy mission.

55 Kings of realms, north and south, east and west, chiefs

of the non-Aryan races, dwellers of the dark forests and
lofty mountains ranged themselves round the old monarch,
even as the radiant Gods press round their glorious leader.
The mighty emperor, girt by them, as Indra by the' hier-

60 archy of Maruts, glanced down at the royal road and saw his
boy coming up on his chariot. His eyes would never have
enough of feasting themselves upon the lovely vision.
Supremely handsome, even as the king of the Gandharvas,
yet was Rama the very ideal of valor ; with long and sinewy

65 arms, his exquisitely modelled frame masked an immen-
sity of strength ; of lordly gait even as the maddened
elephant in rut, his face was sweet to look at and charmed
the hearts of the beholders, even as the full-orbed Queen of
night ; and people felt that they could gaze their lives away.

70 His beauty, large-heartedness, and other noble attributes
enslaved the looks and the hearts of even the members of
his sex. Creatures, whose bodies and brains have been
parched and broiled by the merciless rays of the summer

Ill] klNGLY PRECEPTS 19

sun, cannot gaze too often at the black clouds that lead
to them the welcome showers ; even so did Dasaratha 75
gaze and yet gaze on the dream of loveliness that grew
upon his vision. Meanwhile the prince's chariot stopped at
the royal gates, and Sumantra offered his arm to Rama
as he got down, and followed him with folded palms
in all reverence, as he took his way to where his 80
royal sire awaited him. He ascended the steps leading to
the lofty hall above, that reminded one of the Kailasa peak,
approached the king with joined hands of reverence and
offered him due salutation, announcing his own name
and lineage. Dasaratha drew, with loving haste, his god-like 85
son towards himself, embraced him warmly, and saw him
seated high on a gemmed throne by his side. The
splendour of his presence irradiated the vast hall, even as
the golden mount Meru crowned with the bright rays of the
rising sun, even as the star-bespangled firmament with the 90
pure cool rays of the antumn moon. The heart of the
aged king knew no bounds to its joy as he fondly gazed at
his sonf, even as at the reflection of his own stately person
in a burnished mirror.

Dasaratha, the happiest of fathers, turned to his boy 95
with a smile and said, " Rama, my darling son ! Your rare
excellences constitute you the brightest ornament of our
race. You are born to me of a lady in every way worthy of
myself. My subjects are supremely pleased with your noble
qualities and I intend to make you the ruler of this realm to- 100
morrow, when the moon is in auspicious conjunction with
the asterism Pushya. You are richly dowered by nature
with countless perfections of body, mind and heart. You
ever reverence the good and the great. Yet, a fond father's
heart would seek to give you further counsel. I would 105
have you yet more humble and modest, yet more self-
restrained. Put away from you the seven kinds of royal

20 AYODHYAKANDAM [Cti.

faults that spring of Desire and Hate, Govern your minis-
ters and officials directly and the others through them ;

110 fail not to give audience every day and possess yourself of
everything that you can gather from direct observa-
tion, even as you are every moment aware of the doings
of your foes through your eyes and ears — your spies and
residents. Increase ever your stores of coin, gold and

115 silver, gems, grain, warlike appliances and weapons, until
your people come to place implicit and entire confidence
in you and exclaim out of a full heart ( Blessed are we
above compare in that we have such a king over us1,
even as the shining Ones rejoiced at the sight of

120 the Waters of Immortality. So keep your senses and mind
under perfect control and act as I woald have you."

Thus spake Dasaratha, with the authority of years and
experience, even as the Patriarch Kasyapa advises the Ruler
of the Heavens. * Friends and companions of Rama strove

1 25 who should be the first to take the glad tidings to Kausalya,
the happy mother. And the noble queen loaded the welcome
messengers with gifts of gold and gems, kine and horses*
Rama bowed low in reverent obeisance to his sire, who
accorded him reluctant permission to depart and rode back

130 to his splendid palace through the dense crowds that
strove to do him honor.

The vast concourse of citizens that filled the hall felt
their hearts bound with joy, as if their long-cherished hopes
were unexpectedly realized ; they took respectful leave of

135 their monarch and hied back to their houses and were busy
offering devout prayers to then favorite deities that the
coronation of their beloved Rama should come off without
a hitch."

IV] KAtSALYA'S JO? 21

CHAPTER IV

KAUSALYA'S JOY

|HE conscientious monarch again took deep counsel
with his ministers and friends and finally dicided to
crown lotus-eyed Rama as heir-apparent, the next day 5
when the moon should ride in conjunction with Pushya.
He returned to his apartments and said to Sumantra " Go,
bring unto me once again Rama, my heart's delight/'

The aged minister was at the gates of Rama's palace
in no time. The wardens apprised the prince of his arrival, 10
who was troubled with a doubt. " How now ? Has any
thing come between my sire and his resolve ? " Yet he
called Sumantra to him and said <( Pray let me know
clearly what brings you here again." And to him spake
Sumantra " Rama ! your father desires to see you again. I 15
am but the humble mouth-piece of his Majesty and you
know best how to act." The words of the minister but has-
tened Rama's steps towards his father's palace, which he
entered with an expectant heart.

The wardens ran to announce him to the king, who 20
ordered the prince to be brought to him at once, that he
might communicate to him excellent and pleasant tidings,
Rama entered and saluted the monarch with deep respect,
even when at a distance. Dasaratha sprang to meet him
with open arms, gave him a magnificient seat and said 25
" Rama ! excuse my telling you that I am grown very old
in years and experience. I have drained the cup of life
to the full. Countless sacrifices have I performed and
stinted not in food or com, kme or gems, even as the Books
lay it down. I have had the pleasure of giving away untold 30
wealth to my kith and km, friends and dependents. I
have tasted of the sterner joys of a warrior's life in all their

22 AYODHYAKANDAM [CH.

varieties; I am clear of my debts to the Gods, to the Rishis, to
the Pitns, to the Brahmanas and to myself through countless

35 sacrificial rites, religious studies, begetting of offspnng,costly
gifts and enjoyment of the pleasures of life respectively. I
have now a worthy son unto me and unequalled in the three
worlds. My last duty to myself and to my expectant subjects
is but the pleasant one of handing over the charge of this

40 kingdom to you. So, pay good heed to what I say and
having heard, obey. Again, all my subjects pray to me that
Rama should be lord over them ; that is another reason
why I should crown you king. Further, my sleep is troubled
with ominous dreams of coming evil ; terrific meteors fall

45 from the cloudless skies accompanied by destructive thunder
bolts. The sun, Mais, Rahu and other maleficient planets
do aspect my natal star, so say the wise in starry lore. It
is evident that these are the forerunners of the death of
kings or of parallel disasters ; that again is an additional

50 reason for my crowning you with all despatch, Moreover,
men's minds do change ever; and before mine comes under
the seductive influence of my other queens, I wish to place
the crown on your head. The moon stays today with the
star Punarvasu and leaves it to-morrow for Pushya, which

55 astrological experts declare to be most auspicious for a
king's coronation ; hence my desire to lose no time. I am
resolved to carry out my plan to-morrow at any costt
It is meet that you and Seeta spend this night in fast and
devout prayer on a couch of sacred grass. It is in the order

60 of things that numerous obstacles would start in the path
of such good resolves ; so, take good care that your friends
and well-wishers guard you against any harm or evil, within "
or without. Bharata, your brother, is a paragon of goodly con-
duct; your word is a law unto him; his iron will and chasten-

65 ed spirit keeps his senses under perfect control; he is the soul
of compassion ; but, it is a long time since he left this place

IV KAUSALYA'S JOY 23

for his uncle's country. None can call himself sojrighteous.
or good orjSrm of resolve buMFWj^

So, it behoves us to accomplish our pur-

pose ere Bharata comes back here," Having thus opened his 70
heart to his son in the privacy of his apartments, he gave
him permission to return to his palace.

Rama lost not a moment in repairing to the mansion
of his mother Kausalyato acquaint her with the glad news.
He found her in the hall of worship, dressed in white 75
silk, pure, silent and restrained of breath ; the news of
Rama's coronation the next day filled her with wild joy, and
she was earnestly praying with introspective eyes to Maha
Vishnu, her favorite deity, that Rama should succeed his
father on the throne. Sumitra, Lakshmana and Seeta had 80
been sent for before and were with her. Rama saluted his
mother with all humility and said, " It would give you
pleasure to know that my father has intimated to me his
pleasure to crown me to-morrow as the heir-apparent and
place me over the people. The priests and the chaplains 35
heard him direct me and Seeta here to spend this night in
fast and prayer. I pray you to instruct us as to the vows
we should keep towards my consecration to-morrow."

The words fell sweetly on the long-expectant ears of
Kausalya j tears of ]oy shook her voice as she replied, QQ
1( Darling Rama I May your days upon earth continue ever,
May confusion dire wait on your foes. Rule over us and re-
joice the hearts of the kith and km of myself and of my sister
Sumitra here. It was a wondrous moment when you saw
the light ; for, are you rot the joy of your father's heart 95
through your good gifts ? Long did I pray and earnestly to
Mahavishnu ; and my prayers, my vows, my fasts and mor-
tifications have borne ample fruit, in that the bright crown
of the Ikshwakus rests on your fair brows. Glad am I beyond
expression" jOO

24 AYODHTAKANDAM [Cfl.

Rama turned to his brother at his side and said to him
who raised folded palms of reverence to his head, " Laksh-
mana! Brother mine! This kingdom, its pomp and power are
more for you, my other self. You will have a very busy
time of it, I ween, in ruling over the countless myriads of
our subjects, Sumitra's happy son ! I hope to see you glad-
den your mother's heart and taste the sweets of regal power,
gold and gems, dress and jewels, pomp and dignity. Need I
assure you that this empire and everything it can give, nay,
my very life, is dear to me and welcome but for your sake ?'

Thereafter, Rama and Seeta took reverent leave of
their elders and received permission to retire to their abode.

CHAPTER V

RAMA'S FAST

i ASARATHA next sought saint Vasishtha and said to
him with a bow, " May it please your Reverence to
5 go to Rama and see that he and his wife observe the fasts
and vows that might ensure him wealth, health and a happy
reign."

"I go, your majesty" replied Vasishtha and the
sage, than whom stood none higher in the knowledge of
10 vows, fasts, penances and potent spells, betook himself to
Rama's palace upon a stately chariot. His priestly car he
drove through three vast blocks of the mansion, even as
dazzling lightning flashes through pale clouds. Rama heard
him coming and approached him in all reverent haste,
] 5 He lent his arm to aid Vasishtha to descend from his
chariot, and touched his holy teet with his head. Vasishtha
enquired after him kindly and said, " Rama ! you have found
high favour in your father's eyes and in consequence, he in.
tends to place you over this realm to-morrow, even as Nahu-

V] RAMA'S FAST 25

sha installed Yayati, his son. Hence, it behoves you and your
wife to spend the night in fast and meditation.1' He next
ordained the fast and prayer by rule and text and took leave
of the prince, with courteous honors gratified.

Rama remained yet a while in sweet converse
with his friends who ever had a pleasant word for him ; then
he bade them good-bye and retired to his apartments. He
found them gay and bright with men and maids happily busy
with the preparations for the morrow, even as some
beautiful lotus lake studded with flowers that open their
hearts to the rays of the rising sun, while gem-like birds of
varied plume light above them with unsteady gait, mad-
dened with frequent draughts of honey.

Meanwhile Vasishtha rode out from Rama's palace
through the royal streets teeming with happy crowds in busy
converse. The gentle breeze wafted the welcome sound to
distant ears even as the muffled roar of the ocean-wave
falling on drowsy ears. The town wore a gay look that
night ; streets and by-ways were swept and cleaned and
watered. The houses were decked with flags and banners
that nodded, as it were, gentle welcome to one another. The
gates were hid beneath clusters of plantains, mango leaves
anct palm fruits. Men, women and boys, rich and poor,
high and low, waited expectant for the happy dawn that
was to bring round the hour when they would rejoice in the
sight of their beloved Rama crowned as king. Vasishtha
took his way leisurely through the gay crowds, even as a
mighty lord of the deep cleaving his way amid mountain
billows. He passed up the stairs to where sat the expec-
tant monarch, even as a bright denizen of the skies in his
cloud-chariot. The whole audience rose as one man to
accord reverend welcome to the saint, even as gods and
angels lift their hands and hearts in awe and reverence to
Brihaspati, the divine priest and counsellor, " Has Rama

26 AYODHYAKANDAM [CH

been duly instructed in his holy task for the night"
55 queried the fond king ; to which the sage made reply,
11 Yea, my leige, even as you desired."

The king craved permission of his chaplain to retire
for the night; he dismissed his audience and sought the pri-
vacy of his apartments, even as the monarch of the forest
60 seeks his rocky lair. His presence illumined the happy
halls, more splendid by far than the abode of the Lord of the
Heavens and flashing bright with gemmed robes and gem-
like eyes, even as the star-lit firmament suffused with the
rising splendours of the Queen of night.

CHAPTER VI

GAY AYODHYA

AMA followed the instructions of the saint to the
letter. With a pure body and a purer mind, the
5 happy pair offered lowly worship unto the Lord of Eternity.
Rama raised the- vessel of consecrated food and clarified
butter high above his head ; offered it unto the blazing
Lord of Fire with holy mantras ; partook of what remained,
chanting an inward prayer for happiness and peace ; washed
10 his lips with holy water ; and with tranquil mind and
restrained senses, sought repose and Seeta with him, on
the bed of sacred grass spread in the presence of the Deity
of his heart.

He awoke in the last watch of the night and directed

J5 the decorations of his house against the morrow's solemn

ceremony, while glad strains of joy and praise were

borne to his ears from the bards and panegyrists gathered to

wake him to the day's duties. He took his bath and offered

devout prayer to the Goddess of the morning twilight and

20 recited the sacred Gayatri with concentrated faculties. He

VlJ GAY AYODHYA 2t

clad himself in robes of pure white and bowed low in rever-
ence to the Lord of all, while Brahmanas raided their voices
in mighty benediction. The holy strains announced the
auspicious day of coronation to the assembled myriads over
the capital, while gay and festive music kept sweet accom- 25
paniment thereto.

The people rejoiced to hear that Rama and Seeta
spent the night in fast and devotion to prepare them for
the rite of consecration on the morrow. The dawn saw them
busy with the decorations of the happy town. Gay flags 30
and lofty pennons rose high above the stately fanes of the
Gods, towering aloft like fleecy clouds ; over the domes that
acjorned the cross-ways ; over the shrines of Buddha ; over
the turrets that crowned the impregnable fortifications ;
over the merchants' shops, rich with products of nature and 35
art ; over the wealthy mansions of the nobles ; over public
halls and lofty trees. Professors of the art of song and dance
grouped themselves everywhere, discoursing sweet music
that enthralled the senses of the listeners. As the hour
drew near for the solemn function, men and women 40
gathered in the houses, the streets and the squares to
exchange news of the happy event. Bands of bright
children would talk of nothing else as they played with
careless glee before their houses. The royal roads were
strewn with gay flowers and redolent with rich perfumes 45
and sweet odours. The streets were covered with costly
hangings of silk and gold, from which descended many a
cluster of palm and areca. Lofty posts were erected at
regular intervals to bear the lights that would dispel the
growing gloom within. Thus, nature and art combined to 50
make the city as gay and bright as possible. The assembled
myriads waited expectant in houses and squares saying,
" Dasaratha, of the line of Ikshwafcu, has wisely realized his
growing infirmities and has decided, in time, to crown his

28 AYODHYAKANbAM [Crf.

55 son Rama in his place. The great Gods are merciful to us in
that we are to have Rama as our ruler, He has an
intimate knowledge of the varying grades of life, high and
low ; ever humble, wise and righteous, he lives but for his
brothers ; and we anchor our hopes therein that he will

60 watch over our welfare with more than brotherly interest,
for unnumbered years to come. Long live king Dasaratha
and happy, in that his righteous resolve has enabled us to be
the glad witnesses of the coronation of Rama." Thus they
lauded high the aged monarch ; and the sound of their

" voices rose above the town like the roar of the angry sea
when the moon calls out to her at night. Nay, Ayodhya,
fair as the lordly capital of Indra, was the sea ; the countless
millions that thronged therein from all quarters of the globe
to witness Rama's installation were the denizens of the

70 deep ; and it was their voice and of the waves that rose on
the night-air.

CHAPTER VII

MANTHARA, THE PLOTTER

&ONE knew where she came from, nor of whom ; she
came along with the queen Kaikeyi when she rode
5 into happy Ayodhya as the fond bride of the aged Dasaratha.
She stood like a bird of evil omen in the balcony of the
moon-white mansion of Kaikeyi and cast an idle glance on
the busy town below her. The roads were neatly swept,
well-watered and gaily decked. Bright flags and proud
10 bannerets crowned the houses. The city walls had been
pierced with fresh gates for the easy passage of the joyful
crowds that would throng the town to partake of the
festivities. The people were fresh from their bath, clean-
looking and cheerful. Rama's palace gates were crowded

Vll] MAtfTHARA, TKtE PLOTTER 29

with Brahmanas chanting holy hymns, with their humble 15
tribute of garlands and sweets to their well-beloved prince.
Strains of sweet music rose from every quarter. Groups
of happy men and women filled the streets with
their bright presence and brighter talk ; even the horses
and elephants, cows and bulls rejoined loudly in expectation 20
of the happy event. The lofty gates of holy shrines
glittered white m the soft moonlight. And Manthara, of
dark heart, marvelled much at the sight.

She turned to a girl that stood near clad in spot-
less white, gazing with open-eyed amaze and pleasure ^5
at the lovely scenes that presented themselves to her view.
" Friend ! can you tell me why Kausalya is so free and
lavish with her gold ? She was ever known to be close-fisted
andgreedyof wealth. What mean these gay and happy crowds?
What wonderful pageant, what new surprise, has our king 30
for us?" The maid was glad to get some one with whom
she could share her overwhelming joy and replied " King
Dasaratha has decided to seat our darling Rama on the royal
throne and that even to-rnorrow, when the star Pushya rules
the day ; and it is no wonder that the people are beside 35
themselves with joy ; for none deserve it more than Rama
of sweet patience and spotless purity, whom the mighty
Gods have crowned with rare perfections." The words
roused black envy in the heart of the hunchback; and down
from the terrace, lofty as Kailasa's peak, she sped on the 40
wings of haste to where Kailkeyi slept. Wicked thoughts
seethed in her brain while her heart was aflame with wrath.
11 Sleep you, foolish one ! Awake, arise, for, dread Peril
draws near you. Why see you not the dark clouds of
misfortune right over your head ? You brag of your rare 45
beauty and good fortune that have made you the heart's
delight of your royal husband. But, too well I know that you
have no place in his affections. His favour and your happy

30 AYODHYAKANDAM [CH.

days are even now drawing to an end, like a mountain

50 torrent drained by Summer's fierce heat/'

These cruel words from the enraged heart of her hand-
maid, whose fond interest masked her wicked wiles, cut to
the heart the lovely queen. She gazed at Manthara in
curious amaze and said " What ? This from you ! I fear some

^ unseen evil has clouded your heart and brain. Your wan
face argues a suffering heart. Speak free and it will go hard
with me if I do not bring joy and solace back to you."

But, the kindly words of Kaikeyi added fuel to the
flame of wrath that burnt in the heart qfc the scheming

60 Manthara. Her mistress cared not even to acquaint her-
self with the news of Rama's coronation, with which the
capital was ringing from end to end. Most eloquent for
evil, she addressed herself to her diabolical task , she would
make the very name ot Rama hateful in the eyes of Kaikeyi ;

65 she would wring her heart with grief for her son, despoiled
of his lawful crown ; she would see that she had no safer
watcher of her interests. " Lady ! Know you not as yet that
the foolish king will crown Rama as the ruler of thib vast
empire and that a few hours hence. I know not what

70 greater evil can befall you ; and it is hopeless to prevent it.
You are the idol of my heart , my soul is plunged in the
lowest depths of black sorrow ; I suffer the tortures of the
damned, a prey to consuming flames. I flew to you oix the
wings ot speed to save you from your fate, if possible. I live

75 or die with you. My hopes and fears are bound up with yours.
Daughter of a mighty king, wedded to a mightier monarch,
yet how blind to the cruel laws that guide the acts of
kings ! You are a sweet and gentle dove ensnare d by a cruel
and cunning vulture. Your husband is ' a rogue in grain,

80 veneered with sanctimonious hypocrisy.' His honeyed words
conceal a cruel and remorseless heart. You see not that he
has taken base advantage of your pure and guileless heart,

VII] MANTHARA, THE PLOTTER 31

He has cozened you with sweet talk of undying love and
eternal fidelity, while his soul has been all the while busy
plotting your ruin ; and now he has thrown off the mask
and showers wealth and honor on his favorite queen
Kausalya and her son. Ah, my queen! whose eyes fond love
and foolish trust have blinded to the coming evil ! Am I to
believe that you see not even now the black perfidy of yon
smooth-tongued deceiver ? He has cunningly managed to ^
keep your son Bharaia far away and means to profit by his
absence to give the crown to Rama ere the coming day draws
to a close. Well can he do that and safely, in that there is
none to stay him or say nay. Your husband but in name ;
truth would call him your most relentless foe. Avoid him, ^
now at least, as you would the Bringer of death. A heed-
less girl thou and all innocent, who clasps the glittering snake
to her fond breast and fondles its cruel fangs, seeing not
in it the fleet messenger of death. So have you placed your
confiding soul in the keeping of your mortal enemy, who, to ^
you, is the kindest and best of husbands But, even you
will be convinced ere long that Dasaratha will work cruel
woe unto you and your son, deadlier by far than serpent's
tooth enraged, more pitiless than your insulted foe. Ah, gentle
heart, that was made for a life of happiness and pleasure ! ^5
Dasaratha, the hoary sinner, has deluded you with soft and
smooth phrases of love and devotion, only to crown Rama
as king over this fair realm and send you, your son, your
kith and kin to eternal perdition. Beware ere it is too late ;
wake to your peril, now at least ; repose not in fancied secu-
nty, but, put forth the might of your wondrous beauty and
womanly wiles to enslave the heart of the foul deceiver ; and
save from the brink of ruin your Bharata, yourself and me,"
Kaikeyi, who lay stretched at her ease, heard her out with
a smile of amused pity ; but, the news of Rama's coronation
thrilled her with unbounded joy ; her face reflected her

32 AYODHYAKANDAM [CM*

heart, even as the beauteous autumn moon; she rose in joyous
haste and glad surprise, for, her earnest prayers and long-
cherished hopes had borne fruit ; she could not dream

120 of a greater good fortune to herself and Bharata She
threw a priceless necklace of flashing gems round the
hunchback's neck as an earnest of her delight for the glad
tidinigs she brought and said " None can rejoice more at
Rama's coronation than I, his mother ; for, Rama and Bha-

125 rata are the twin blossoms that grow from my heart. These
are the sweetest words I have ever heard till now and I can-
not reward you enough, the welcome bnnger thereof.
Ask what you will of me, for, it is yours."

Kaikeyi's innocent happiness and ready welcome but

130 made the wicked Manthara more determined in her pur-
pose of evil ; the Goddess of speech, Sarasvati, possessed
her heart at the prayer of the Gods and swayed her to her
will.

CHAPTER VIII

THE TEMPTER

SHE flung aside with an air of contempt the costly
present of her mistress ; she really came to believe
g that a great danger threatened Kaikeyi, and was wroth with
her for being so obstinately insensible to her well-meant
advice. " Dull-witted ! How is it you know not that the
waves of calamity are even now closing over your head ?
I cannot for the very life of me appreciate your ill-timed
IQ raptures. The news of Rama's coronation is a death-blow
to all our hopes ; and you rejoice where you should
lament. But, I suffer with grief on your account. Nay,
I am inclined to laugh every time I set my eyes on such
an insane mistress. Rama is the son of your rival, is he

VtllJ THE TEMPTER 33

not ? Then he is your Fate. The most stupid person would 15
never derive any pleasure from hearing of the progress and
prosperity of his deadliest enemy. I am deeply grieved to
see your heart so perverted.

Perhaps, you have no idea of the grave consequences
in store for you. This crown belongs of right as much to 20
Bharata as to Rama ; hence, your son is an object of fear
and suspicion to him. The very thought fills me with des-
pair. 'How can Ranfa's fear affect Bharata any way ?' Well,
ferocious animals and venomous snakes suspect a man
in anticipation and seek to kill him to save themselves 35
from fancied danger Even so, Rama would naturally
seek to ruin Bharata, to save himself from future dan-
ger through him. ' But, this kingdom belongs to Laksh-
man and Satrughna too ? ' Yes ; but Lakshmana, though
mighty, is entirely devoted to Rama, body and soul ; and gQ
Rama fears him not. Similarly, Bharata has nothing to tear
from Satrughna. ' But, the younger princes, though devot-
ed to their brothers would like to reign in their turn as
well ? ' Well, Rama was born under the star Punarvasu ;
he gets the crown first. Next comes Bharata born under 35
Pushya ; next Lakshmana and last Satrughna. So, Rama
will seek to make away with Bharata, who stands next to
him. ' Rama is sure of coming to the throne first and need
not entertain any doubt of Bharata's claims as a rival ?' Well,
Rama is a deep one ; an expert in kingly polity ; knows when ^Q
to act and how ; while your son Bharata is blissfully inno-
cent of any such advantages. I tremble to think what he
may suffer at the hands of Rama.

Kausalya is at the zenith of her glory and power. The
holy Brahmanas will seat him on the royal throne to-morrow, , „
when the bright star Pushya rains down its radiant influ-
ence. Kausalya too will be crowned with wealth and fame
and set her foot on the necks of her enemies ; and you, your

34 AYODHYAKANDAM

son Bharata, your kith and km and we, your dependents

50 should wait upon queen Kaikeyi in suppliant guise. It is
Kausalya you should fear most. Bharata will take his place
as the bond-man of Rama, the emperor. He will drag down
along with him into the depths of sorrow and misery all
that are near and dear to him ; while Rama's people, men

55 and women, will rejoice in proportion."

The lofty nobility of Kaikeyi was proof against the insi-
dious poison of Manthara^s argument^ ; she thought to
disarm the hunchback's malice towards Rama by dwelling
at length on his manifold excellences. "Jfou are nght if

60 Rama be all that you say ; but, I know well that not one of
your aspersions lies at his door. Dharma has no mysteries
for the open eye of Rama ; great men and good have had
him under training. He is an ideal for all sons to follow ;
and above all, he is Dasaratha's first-born ; and who more

65 deserving of the crown than he ?

Now let me show you how baseless your apprehensions
are. It is no sound argument that this kingdom is the com-
mon property of Rama and his brothers.

Again, Rama (may his shadow never grow less) is a fond

70 father to his brothers and dependents. It is madness pure to

dream of evil to Bharata at the hands of Rama. I wonder

why you are so much enraged and afflicted at the very news

of Rama's coronation.

Bharata will have his day and sit on the throne of his
75 fathers when Rama has reigned over the happy Kosalas for
full five score years, So, Bharata he is sure to instal as heir-
apparent, even now. It is but as it should be. Bharata will
come in for his own Now, all in good time I see no earthly
reason why you should be so much afflicted.
80 I heard you say that Rama's installation will work evil

unto me. But, he is the darling of my heart ; and he waits

VIII] THE TEMPTER 35

upon me ever with love and reverence even greater than
what he shows to Kausalyathat bore him.

It matters little even if Bharata does not take his place
on the throne after Rama has adorned it for a hundied 35
years. It makes no difference whether Bharata gets the
crown or Rama ; for, the virtuous prince looks upon his
brothers as his very self "

Kaikeyi's noble defence of Rama filled Manthara's soul
with wilder fears and deeper sorrow.She sighed long and hot 90
and replied, "Oh, jaundiced eye that sees good in evil! Your
feeble intellect stands in the way of your realizing the deep
and shoieless ocean of misery wherein you are sunk. Bha-
rata cheated of his lawful rights and exiled from fair Kosa-
la, alas, what a pitiful sight ! What wiseacre assured you 95
that Bharata will succeed to the crown when Rama has
worn it for a hundred years ? The rising sun will see Rama
seated on the throne of the Ikshwakus and his son will sue-
ceed him by right So, Bharata need never dream of the
royal crown. You are quick enough to defend Rama and 100
work yourself up into unseasonable wrath when a poor
creature like myself tries honestly to open your eyes to the
truth, Not all the sons of a king sit upon the father's throne ;
if so, wild anarchy and tumult will wreck the kingdom.
It is the eldest or the most deserving that is entrusted 105
with the responsibilities of government. It is bad enough
that Bharata is deprived of the crown ; but worse is
in store for him. He will be eternally shut out from
any chance of government. Fond mother ! your son
will be driven from the kingdom; he will be hopelessly HO
deprived of the power and the joys that are his by right of
birth; he will wander over the earth like the meanest
and most helpless of men. Perhaps Rama, the first boan,
is an insuperable barrier in the way of Bharata's getting the
throne now. But, would you hear of a way of circumvent- 115

36 AYODHYAKANDAM [CH.

ing the evil ? Why, I am here for that very purpose and alas!
you see it not. The unprecedented good fortune of your
rival fills your heart with overwhelming joy and seeks to re-
ward me with costly presents in token thereof. Rama but

120 waits to get the throne untroubled by rival claims, to exile
Bharata to distant lands; or he may send him out of this
world. And you have nicely and loyally assisted him in the
good work by sending Bharata to the distant home of his
uncle! Trees, plants and such like senseless objects do twine
themselves round what stand near them. Even so would
Dasaratha be drawn to wards Bharata and S^trughna, were they
with him; and it is you that took effectual measures to pre-
vent it. Lakshmana ever shadows Rama ; nay, if Satrughna,
the favourite of Bharata, were here at least, there is a chance

130 that the old king may be reminded of his absent son ; and
you have denied yourself that slender hope too. I have
heard people say that some woodmen would fell a likely tree
for fuel; but drew back at the sight of the thorny undergrowth
that encircled it. So, Rama would shield Lakshmana and he

135 m his turn would stand between Rama and danger. The
celestial twins, the Aswinis, are not more attached to each
other than they; and who knows it not? Lakshmana would
never dream of evil to Rama; and Rama will ever seek the
death of Bharala. Hence, it is better that your son flees to

140 the distant forests from his uncle's country, For, Fate
waits for him here. This seems to me good and for you
too, Need I repeat that you and yours may enjoy wealth,
power, fame and all delights that life can give, only if Bhara-
ta's brows are encircled with the royal crown ? Forget not

145 that he is the son of Kaikeyi, the hated rival of Kausalya !
Born to inherit the highest place in the world and enjoy
the sweetest comforts, how could the guileless boy hope to
live, shorn of the crown that is his by every right and in the
relentless grip of Rama in the flush of his wildest hopes

VIII] THE TEMPTER 3fr

fulfilled? The lordly elephant, hunted by the dread monarch 150
of the forest and at last under hn merciless fangs, is a
happier object. Now is your chance, if you would save your
son from the clutches of his inexorable foe.

In the pride of your beauty and of your unbounded
sway over the old monarch's heart, you have put slights in- 155
numerable upon Kausalya You have trampled upon her
heart; you have lacerated her feelings ; and who but a fool
will wonder if she wreaks dire vengeance upon you and
yours, now that her son is resistless ruler over countless
millions? I have spoken enough. The shouts of a nation's 160
joy that crown Rama as the happy monarch of this broad
and fair earth, its towns, its mountains, its forests and the
seas that gird it round, those very shouts are the death-knell
of your joys and hopes, pride and power ; and your
son falls with you. The sun that rises to see Rama seated 165
on Dasaratha's throne rises also on the last day of Bharata's
life on earth. Devise some means whereby you could seat
your Bharata on his father's throne and immure your mor-
tal enemy Rama in the dark depths of distant forests "

CHAPTER IX

THE FALL OF KAIKEYI

one knew better the peerless qualities that adorned
Rama ; yet the high Gods, ever mindful of their inte-
rests, cast a veil over her eyes and she drank the words of the 5
hunchback with greedy ears Fire flashed from her eyes at
the thought of her proud self reduced to be the bond-maid
of Kausalya, Long and hot she sighed and exclaimed
"This moment will I drive Rama away from the haunts
of men and place the crown on the head of Bharata Man- \Q
thara ! I know that your brain is keen and subtle ; my son

38 AYODHYAKANDAM [CH.

must win the thrown and that now ; Rama should be eter-
nally shut out from the succession to the throne ; and I
count upon you to find me a way to the accomplishment of
15 my object"

Manthara had set her heart upon the ruin of Rama.
Joy unspeakable filled her to find that she had won over
Kaikeyi to her views.

" Here I have a plan ready to set Bharata on the throne.
But I wonder you seek it of me. Have you forgot, or
remembering well, do yoa pretend ignorance ? Perhaps, you
prefer to hear of the welcome news fronfc me. Well, hear
it, since you wish it ; and having heard, give your best
thoughts to it."

25 Kaikeyi precipitately rose from her bed and cried out

" Bharata should get the throne by any means, fair or foul,
Rama must never dream of it ; unfold a plan thereto."

"There took place of yore", said Manthara "Then a
great war between the gods and the asuras. The gods had

aO the worst of it and prayed your husband Dasaratha to
assist them. The king marched south with his friends,
and you with him, to the impenetrable forests of Dandaka
where Sambara, the dolphin bannered asura, ruled from
his city Vaijayanta. A mighty master of illusion was he,

35 invincible of the gods. Time and oft he fought with Indra
and in the darkness of night, his asuras despatched to hell
those of the enemies who lay wounded during the day.
Dasaratha fought with him long and fiercely ; and was sore
wounded by the terrible weapons of the asuras. He lay ma

40 deep swoon and helpless in his chariot, when you drove him
to another part of the field and sought to bring him back to
life and consciousness. But, the asuras pursued him even
there and pierced him with their remorseless shafts again
and yet again. And you took him from their midst to another

45 place of safety. Dasaratha could not be enough grateful to

tX] f HE F'ALL OF KAIKEYI J

you for having rescued him twice from the jaws of death.
He exclaimed in a transport of gratitude " Saviour of
my life ! I grant you two boons. Ask what you will have ".
You accepted it with joy and replied " " Nay", your gifts I
reserve for season due ;" and he assented thereto, Now, it 50
was you that told me of this. Else what know I ? My love
for you has treasured it in the depths of my memory.

Make your husband put a stop to the hateful preparations
that are afoot towards the coronation of Rama ; put him m
mind of the two boons you have of him ; and use them to 55
seat Bharata on the throne of the Kosalas and exile Rama to
the woods for twice seven years. Why ? Fourteen years are
more than enough for Bharata to root himself in the affec-
tions of his subjects.

Hear me yet, while I direct you how to proceed. 60
Daughter of Aswapati ! Take yourself hence to the Chamber
of wrath as if your heart was aflame against Dasaratha ;
wrap your shapely limbs in coarse robes, mean and soiled ;
he there in dust and dirt ; the moment he steps in sob as
if your heart would break ; raise not your eyes to his face ; 65
speak not to him ; and our hopes are to be sure to be crown-
ed with success. I know, for a truth, that you stand nearest
his heart, For you he will jump into the blazing fire. For
you he will gladly sacrifice his life • but he dare not say you
nay ; he dare not rouse your anger ; he dare not look at 70
your wrathful face. Sluggard ! Gauge full well the full force
and might of your marvellous beauty. Gold, gems, pearls
and costly trifles he will lay at your feet ; but, never, for a
moment, turn your eyes to them. Recall to him the
two boons he granted you during the dread battle. He is 75
not a man to go back upon his word, and in that lies our
hope. Let him clasp you to his breast and cry over and
again 'I give you the two boons' ; even then, rest not until he
swears it by an oath he will not break ; and then ask him to

40 AYODHYAKANDAto £<JH.

80 exile Rama to the woods for fourteen years and to crown
Bharata as ruler of Ayodhya. Rama absent from the king*
dom for fourteen years, Bharata will grow in power and
fame, win over the troops, the people and the treasure
to himself and reign long and happily. At least wring

85 from him a promise to banish Rama and the rest of our
plan naturally succeeds. Out of sight, out of mind. The
fickle people will very soon learn to forget their idol for the
time. He will have none to befriend him. Your son, Bhara-
ta, would have suppressed his enemies and hold uninter*

90 rupted sway. By the time that Rama reHSrns from the for-
est, the keen-witted Bharata would have won the hearts
of his subjects ; surrounded by his friends and well-wish-
ers, he would stand alone, firm-rooted. Now is the time to
accomplish our purpose or never. Summon thy courage

95 and skill to entrap the uxorious king and see that the pre-
parations now afoot towards Rama's coronation are con-
verted to the use of Bharata."

Kaikeyi religiously believed that the evil counsels of
Manthara were the surest means of good to her and

100 exclaimed with wild joy, even as a a young colt unbroken,
" Manthara ! Hunchbacks are naturally keen-witted ; but
you are, far and away, the first among them. Strange that
I have been blind to your superior excellences till now!
Millions call me their queen and vow eternal fidelity

105 and devotion ; but, you and you alone are the sleep-
less watcher over my interests. You live but for my
happiness. Dasaratha's black heart was till now to me
a sealed book. Let be. I have set my eyes upon countless
hunchbacks, mean, crooked and repulsive of appearance ;

110 but your fair body is, by a freak of nature, deformed a little,
I see not how it can take away anything from your natural
beauty. A lovely lotus is none the less charming to the
eye if the wayward gust bent it a little. Your chest and

IX] THE FALL OF KAIKEYI 41

shoulders are broad and deep ; your stomach, with its tiny
whirl of a navel, hides itself from sight, out of very shame as
it were ; round and firm are your breasts and thighs ; your
face is radiant even as the spotless moon ; the little bells
from your costly girdle chime most musically ; your knees
are firm and well-set, while your feet are somewhat
unnecessarily long ; your long and shapely thighs shine 120
through the white silk that veils them. Like a she-swan
you walk proudly before me. In that witching hump of yours
lie in teeming confusion, wonderful foresight, strange plots,
plans and schemes of evil, intricate wiles of kingly polity and
arts of illusion, which even the dread Sambara would give 125
his life to possess. Manthara ! here let me hang this gold , f
necklet round your shoulders. Wait till Rama is exiled to the
dark forests and my Bharata is placed on the throne ; wait
till my purpose is accomplished and my heart is content ;
and I shall case yon precious hump in beaten gold. The 130
most fragrant sandal paste, prepared with the purest gold,
shall be spread over your arms and breast A rare and
costly jewel, set with brilliants of divers hue shall hang on
your brows. Gaily adorned and richly dressed, you shall
move before me like a nymph of the skies. Lovely beyond 135
compare, your face shall shame the radiant moon ; you will
quell the pride and might of those that wish us ill and bring
them to your feet. Countless hunchbacks blazing with gold
and gems, shall wait upon you in turn."

Thus the mistress lauded to the skies Manthara, her 14Q
bond-maid, who turned to Kaikeyi even as she lay reclined
on the snow-white bed, like a blazing fire on the
sacrificial altar, and exclaimed " Would you raise the
dam when the swollen waters have emptied themselves to
nothing ? Arise and betid yourself to the task before you. 14 5
Away to the chamber cf anger and await the foolish king."

The royal dupe Lswallo\ved the bait all greedily and

42 AYODHYAKANDAM

repaired to the sulkery, and her temptress with her, She
was unspeakably proud of her unrivalled beauty ; she flung

150 away from her costly necklaces, rare jewels and precious
pearls and, like a golden statue, she threw herself on the
bare earth with wide eyes of anticipated triumph. Mantha-
ra's spells lay heavy upon her and under their influence she
cried, " Go, tell my royal father the happy tidings. ' Rama

155 is exiled far away to the dreary woods. Our Bharata sits on
the Ikshwaku throne. Or, Your daughter Kaikeyi journeyed
to the dread halls of Yama even from the anger chamber.
What care I for gold, gems and ornaments ? I draw my
last breath when I see the hated Rama on the throne."

160 MantUara had not a particle ot doubt now that her
pupil was dead set on her nefarious purpose ; but, to make
assurance doubly sure, she sent, as it were, a parting shot
at Rama, cruel beyond expression and deadly. " If you
allow Rama the least chance to get the throne, you condemn

165 yourself and your son to countless years of woe and dis-
grace. Fair one ! stick at nothing to gain your object.1'

Kaikeyi was pierced through and through with the
keen poisoned shafts of the hunchback's malice. She pressed
her hands to her heart to calm the tumultuous surprise that

170 arose in it when she thought "And he had the adaucity to do
a thing which he knew I would not approve of 1" She was
furiously angry with him for having taken it upon himself
to arrange for the coronation of Rama without asking
her leave. " Go, tell my father ' Rama is doomed to

175 wear out years of misery in the dark woods ; my Bharata
rejoices in his royal power and glory' ; or ' Your daughter
Kaikeyi hastened straight from the anger chamber to the
mansions of Yama, the God of death.' If Rama is not to
be banished from the kingdom, what care I for gold, gems,

180 glands, dresses, costly viands or perfumes ? My life
^n intolerable bprden to |pef"

IX ) THE FALL OF KAIRbYl 43'

So spake she, the cruel-hearted ; she flung away
from her gay wraps and priceless gems and lay on the bare
cold earth, like some lovely bird shot through the heart.
Dark anger, ever widening, clouded her fair face ; stripped of 185
of her gay attire, her necklets and diamonds, she lay, a
prey to unreasoning grief, even as the starry sky over
which the shadow of night draws apace, darkening the
world,

CHAPTER X
THE UXORIOUS MONARCH

|he wicked Manthara did her work but too well.
Kaikeyi, an apt disciple, was now busy revolving the
plot hatched by her maid. She saw her way to sue- 5
cess in all its detail. " Manthara ! you speak well ;
and I shall do even as you will have me." Heaving hot
sighs of wrath, she sank upon the ground like a fallen
Naga damsel of the nether regions, or like a gay-plumed
bird transfixed with the venomed dart ot 'the hunter 10
Anon, the shadow of a doubt crossed her heart. " Do I
win or lose ?" She knit her fair brows in deep thought for
a while ; and then saw her path to gain and glory clear to
the very end. Manthara, her maid, was devoted tu her
interests and even more obstinately bent upon her purpose ; 15
Kaikeyi's resolve filled her with wild joy ; and she saw
Bharata seated on the throne of his father. Meanwhile,
the daughter of Aswapati said to herself for the last time,
" I win or die." Her face was black as a thunder-cloud
with suppressed anger : wrapped in a single cloth, mean and 20
soiled, she flung herself on the dust with her long hair in a
single braid, even as it were the old serpent whispering
into her willing ears unholy counsels. Like some sweet-

44 AYODHYAKANDAM

throated songsier of the feathered tribe bereft of life, she lay

25 in that dark chamber, strewed with her priceless Ornaments

that gleamed bright in the growing gloom, as if they were

" . the glowing sparks thrown off from her blazing anger ; or

like a bright star-lit night when the full-faced moon has

retired behind her fleecy curtains of ever-fleeting clouds.

30 Now, Dasaratha, with thoughtful care, gave his last

directions to his ministers about the solemn function of the
morrow and, dismissing his audience, he withdrew to the
apartments of Kaikeyi. " Rama's coronation was but sudden-
ly resolved upon. My darling Kaikej* cannot have been

35 informed of it. I will be the first to bear the happy news to
her." And, like the radiant moon plunging into a bank of
grey clouds in a sky over which the cruel Rahu had begun
to cast his dark shaqtew, he entered the fatal pile.

Parrots, peacocks, herons, swans and other birds, sweet

40 to the eye or to the ear, roamed free over the place. Veena
and lute, mridanga and flute, played soft music. Dwarfs and
hunchbacks hurried hither and thither ; bowers thick
with Champaka and Asoka, dotted the spacious gardens and

' ' curiously fashioned grottos ; seats and couches of

45 wondrous workmanship lay around, with gold, silver
and ivory inlaid. The trees bore fruit and flower through
all the year, thanks to the gardener's skill and science. Now,
you came upon tiny lakes hid beneath a bed of bright
lotuses or lilies ; now, you lighted upon pleasant nooks

50 and snug corners provided with every tasteful delicacy.
Visions of heavenly loveliness flashed hefe and there in

- ' costly attire, lending to the place the air of the radiant halls
<• of the Lortlof the Shining Ones.

And through that spacious palace, rich with every thing

u. that man can desire, Dasaratha passed on, like a mighty
lioih into his liar. He proceeded to where Kaikeyi used to
await his arrival, but found her not there, The hour, the

X] fHE UXORIOUS MONARCH 45

music, the birds, the perfumes awoke in him hot desires
and made him all the more eager to clasp Kaikeyi to his
breast. His eye glanced rapidly over the vacant seat and 60
turned to the chamberlain who stood by and flashed a
question. " Where is Kaikeyi ?" And, ere he could receive
a reply, he abandoned himself to gloom and despair.
" Never had my darling failed me thus. She knew the
hour of my visit to her and would advance to meet me 65
with a radiant smile, gaily attired. Never had I any occa-
sion till now to come here to her rooms and miss her."
Alas ! He knew not that the devil has poisoned her inno-
cent mind with wicked counsel and that she lay in wait for
him resolved to carry out her cruel purpose at all costs. So, 70
he asked again " Where has she gone, my Kaikeyi ?" The
officer trembled with fear and, with folded palms upon his
head, managed to blurt out " Your Majesty ! It is some-
time since I saw the queen proceed in the direction of
the anger chamber, the fire of wrath in her eyes." " Kai- 75
keyi angry ! Kaikeyi gone to the anger-chamber I" The
words drove him remorselessly to the utter depths of des-
pair ; and his senses well nigh failed him,

He flew to the dark cell of Mourning and there beheld
his heart's delight roll in the dust as one demented. Lovely 80
beyond words, as some delicate creeper cut down to the
earth ; a sight to nil the beholders' hearts with amazement,
even as some bright God hurled headlong from His Abode of
Light on his merit's wane; enough to wring the hardest heart,
even as some fair Kinnara nymph cruelly tortured by her 35
enemies; gifted with indescribable charm and j
Apsaras banished from heaven ; with clouded ]
some potent Illusion sent down on earth to
men ; motionless, as some doe caught in th
of the hunter, she lay writhing in her consu
lordly she-elephant struck to the heart with

46 AYODHYAKANDAM [CH.

The petted child of the ruler of the Kekayas, the
favourite queen of King Dasaratha of Ayodhya, it was all
unmeet for her to lie there thus, as some broken waif. The

95 snows of sixty thousand winters lay heavy on Dasaratha;
Kaikeyi was in the bright summer of Her youth and
loveliness. Dasantha was the soul of righteousness ;
Kaikeyi had staked her all on the accomplishment of her
devilish plot. Dasaratha was the dread lord of countless

100 millions whose lives hung upon Ins breath ; in his heart was
gathered the experience and wisdom of sixty imllemums ;
but, his love for Kaikeyi blinded him t«*every thing and he
could not bear to see her suffer so, Frank and guileless, her
beauty clouded his clear intellect and he could not see that

105 she was the rival that supplanted Kausalya, and was heoce
her bitterest foe. She was not fool enough to sit tamely and
see Rama succeed to the throne of his father, when she had
a goodly son and knew she could wind the old man round
her little finger. Why seek for any deeper reason for her

HO present outburst of grief and rage ?

As some bull elephant soothes with soft trunk his mate
whom the cruel hunter has shot down with poisoned shafts,
Dasaratha fondly stroked his darling, saying to himself "What
would she have ? Is her fair frame racked by any fleeting

115 pain ? Or is it that she is displeased with me ? I wish I
knew what she would do". With trembling heart he looked
upon the lotus-eyed siren and the fires of love and passion
flamed in him' anew. " Light of my eyes !" he cried " I know
not aay reason why I should fall under your displeasure. Is

120 any fool weary of his life and slights you ? Does any one

seek the shortest path to the house of Death and puts an

* insult upon you ? Here stand I innocent of any offence to

you, your devoted slave ; and you roll befoi t me in the

dust like one possessed of an evil spirit and bereft of her

125 senses. It breaks my heart to see you suffer thus.

X] THE UXORIOUS MONARCH 47

"Say, are you ill ? I have here in Ayodhya and else-
where, countless doctors of medicine, the foremost of their
craft, who are devoted to me body and soul, through favours
received and honors conferred. Is it your wish that I
send for them now ? They will, in a trice, keep away pain 130
and suffering from you. But, if you are really angry, tell
me the name of the miserable wretch who has dared to offend
you. He shall suffer the tortures of the damned. Or, is
itlhat some one has done you a service and you grieve that
you have not repaid him ? I shall reward him beyond your 135
expectations. Weep not. Let not senseless grief rack vour
fair limbs. What innocent man would you have me doom to
death? What condemned wretch shall I set free? What beggar
shall I make a prince ? What lord of riches shall I hurl into
the gutter ? Be it anything that your heart may be set upon, 149
know you not that I and mine are yours to command ? Can
I bear to say you nay ? I hold my life of worth but to serve
you and anticipate your least wish. It is a wonder to me
that you can even harbour a doubt about my readiness to
carry out your behests, knowing, as you do, my boundless 145
love to you. You know better than others the extent of my
power, energy, strength and wealth ; and yet I see you
doubt my sincerity and ability to give you whatever you
may wish for. This broad earth is mine to command, as
far as the chariot of the sun courses. Gold, silver, pearls,
gems, kine, corn, horses, elephants, shawls, wraps from
Sindhu, Sauveera, Saurashtra, Vanga, Anga, Magadha,
Matsya, Kasi and Kosala, east and south, what will you
have ? Nay, give full reins to your desires Alas, that you
should so soil your shapely limbs, rolling in the dust and
dirt! What do you fear ? Tell me truly. I will
not fail to remove it even as the rising sun burns
up the morning dew ; and I swear it on the merit I have
i)aid by till now"

48 AYODHYAKANDAM

Consoled somewhat by his promises, Kaikeyi resolved
to pierce his loving heart with cruel words and set about to
bind him by dreadful oaths.

CHAPTER. XI

THE FATAL BOONS

»AIKEYI bore in mind but too well the words of
Manthara, ( Bind your husband by dreadful oaths and
5 then make him grant the two boons VShe saw that the old
king was under the influence of love and a slave to his
passion ; he was ready to do anything for her. Surely it is
but child's play for him to grant her wish and he, the
supreme ruler of the broad earth and all it contains. " I

10 am in the best of health," she replied "No one has put upon
me any affront. Your numerous gifts and rare, I desire not.
I have a certain purpose at heart which you, with your ir-
resistable might to make or mar, alone could accomplish
for me. If you are so minded, swear it so as I would have

15 you ; and I speak to you the wish of my heart."

And Dasaratha wondered much. " Here am I to obey
her least behest ; yet she asks me to swear. It is a very
trifle for me to give her what she wants. Well, I thank the
Gods that my apprehensions about her health or peace of

20 mind are baseless." With a pleased smile, he raised her
from the ground and laid her fair head on his lap, yearning
to feast his eyes upon her loveliness, The madness of
his love rose to a delirium ; he stopped not to consider
what he said. His fingers aimlessly played with her silken

25 tresses and he said "Fairest of all flesh on earth
and justly proud of it ! My soul's one delight ! Know you
any among women that are nearer my heart ? Who more
\velcome to my eves than Rama, the best of men ?

XI] THE FATAL BOONS 49

you have me swear upon the peerless prince, invincible,
noblest, best, the life of my life ? What shall I do for you ? 30
I swear to accomplish your purpose and that on my Rama,
whom if I see not for an hour, I die. I deem it a privilege
and honor to be called upon to sacrifice my body, my life,
Bharata and the other sons of mine, my dearest kin atid what
rest I have ; but I cannot live away from Rama. And 35
by him I swear to fulfil your wish. I would sooner seek
the dark realms of death than fail to do your bidding.
Ponder well and you will see that my thoughts and words
are in perfect unison ; speak out your wish and save me
from grief and anxiety. I have said my say and leave you 40
to act as seems best. You know the mighty spell your
beauty has cast upon me ; you know my power to make or
mar ; and think you it is charitable to suspect my good faith ?
Once again I swear by every good and holy act I have done
till now that I will accomplish your purpose at any 45
cost."

Kaikeyi never forgot for a 'moment Manthara's
counsel to anyhow secure the exile of Rama and the
installation of Bharata. Her joy knew no bounds to see
that her beloved son was sure to get the throne ; for, 50
Dasaratha had sworn even as she would have him. He was
in her toils. Her doting husband would not fail to see her
wish realized at whatever cost and he had sworn it upon his
darling Rama. So, she resolved to tell him of her cruel pur-
pose ; even his bitterest foe would not have had the heart to 55
wound him so ; but, she was but the God of Death in disguise
that came to bereave him of his life. Then a doubt cast its
shadow over her heart and she held herself back, " True,
that the old dotard has sworn it strongly. But, my boon
is no ordinary one. He may hear me out and, aghast at the 60
utter cruelty and wickedness of my wish, may foreswear , -
himself and say ' It is not in me to do as you will/
7

50 AYODHYAKANDAM [CH.

Then my heart's hopes would be shattered." She resolved to
bind him more securely to his word and exclaimed " Right-

65 eous king ! You have sworn by Rama and by your good acts
that you will grant me the boons I may ask of you. If you
speak true, I call upon the eternal witnesses to men's
thoughts, words and deeds. Listen, ye gods, thirty-three
crores in number ! Listen, the sun, the moon, the Akasa, the

70 nine planetary Rulers, the night, the day, the quarters,
the heavens, the earth, the Gandharvas, the Rakshasasi
the creatures of the night, the household gods and all
living beings! Here king Dasarathf swears to grant my
wish ; and he is a speaker of truth, a warrior of im-

75 measurable might, an adept in the mysteries of dharma.
Lefod me your ears carefully and witness his promise/1
She cast her powerful spells over Dasaratha of undimmed
valor ; she bound him helpless in the toils of dharma ;
and firmly convinced that, blinded by love and passion,

80 he was ready to please her at any cost, she fixed
the feeble-minded king with her eyes and said " My lord !
Let me recall to your memory an incident of the far past.
During that terrible battle at night with Sambara
the Asura, he wounded you sore and you fainted right away.

85 Then, I kept my head and perilled my life to drive you safe
to a distant part of the field. I spent the livelong night by
your side and brought you back to life and light. I hope
you have not forgotten it. You were pleased to grant
me two boons ; but I kept them with you until some likely

90 season. Lord of the measureless expanse of the earth !
Soul of truth I I pray you grant me the two boons. But,
having once passed your righteous word to grant me the
boons, if now you go back upon it, rest sure I will not
survive that indignity. I will even tear my heart by the

95 roots."

It needed not 3!! these solemn asseverations anc|

^ I] f Hfe tfATAL dOONS 41

preliminary vows. Like the foolish deer of the forest that is
charmed by the sweet music of the hunter and is hopelessly-
caught in the fatal net, Kaikeyi's words had already en-
slaved him quite. And in his eagerness to convince her of 100
his boundless love, he cried " Enough 1 Have you not my
word that I grant your two boons whatever they might be ?
And why hesitate ?"

Alas ! He was little aware of the great misery that lay
in store for him ; he saw not the shadow of death creep 105
upon him slowly but surely. Kaikeyi observed him keenly
and was convinced, beyond a doubt, that he was hopelessly
intoxicated with her beauty and was wound up to the right
pitch when he would do anything for her. She fixed him
again with her eyes, and said in cold and cruel tones " I' am HO
about to ask you to grant me the two boons you pro-
mised of yore. Hear me with the utmost attention. My son
Bharata shall be crowned as the heir-apparent to the throne
with the very things prepared towards Rama's coron-
ation. Mighty monarch ! Now is my time to ask you 115
to grant me the second of the two boons I had of you on
the night of the dreadful battle between the gods and the
asuras. Rama shall be banished to the dark forests of
Dandaka for twice seven years and shall live the life of a
recluse with matted hair and clad in deer-skin and the 120
bark of trees. Look sharp. This very moment, ray Bha-
rata shall begin his rule as heir-apparent in undisturbed
peace. This is the wish of my heart and you have sworn
inviolably to realize it. I but ask you to perform what you
promised of old and nothing new. Do I press upon you any 125
unreasonable claim ? Nay, I but ask because you are sworn
to it. True, it is not every creditor that receives a welcome re-
ception at the hands of him who owes him money; but, it is
no blame of his. This very day I shall see Rama turn
his back upon Ayodhya and take his way lo Dandaka, King 130

52 AYODHVAKANDAM

of kings ! Keep your word and let me not call you a traitor to
truth. Act so that you will save from eternal disgrace, the
line of the mighty Ikshvakus in which you are born, the
bright traditions of your forefathers from the beginnings of
135 Time and last, not least, your duty as a king, in whose
crown shines the brightest jewel of Truth, I have heard wise
and holy men sneak of Truth as the surest road and the best
to the bright mansions of the Blessed hereafter".

CHAPTER XII

*

IN THE TOILS

> AIKEYI'S words fell like a thunder-bolt on Dasara-
tha's ears. He was bereft of consciousness and plung-
5 ed in the depths of grief. " It is not in my Kaikeyi, of guile-
less heart, to oppose Rama's coronation and wound my heart
so cruelly She was never known to talk thus. So, I cannot
take it as a fact. Is it some horrid dream ? Nay, I sleep not,
but am broad awake. Am I gone mad ? No, I see nothing

10 tending thereto. Is it some flash of memory from far off
births ? It cannot be. I see no reason why such a dread
calamity should have befallen me even then. Or is it some in-
sidious malady that has unhinged my brain ?" He thought
long and earnestly over it, but was no nearer the solution,

15 By a great effort, he shook off the numbness that was
creeping over him. Pierced with the cruel shafts of
Kaikey's words, his senses were confused, even as those of a
fawn suddenly face to face with a tiger. He heaved hot sighs
even as some venomous serpent whom the charmer had de-

20 prived of energy and motion. He sat there on the bare earth,
a pitiable sight to see. " Fie ! Fie upon this miserable ex-
istence of mine !" cried he and fainted away from grief.
It was a long time before he came back to himself. Wild

XII] Itt tttE TOILS {#

fury possessed him to tear Kaikeyi limb from limb. An all-
consuming fire flashed forth from his eyes as he turned to her 25
and cried in a terrible voice, "Merciless wretch ! Black-heart-
ed ! Savage destroyer of my fair line ! Incarnate sin ! What
wrong have I or Rama done to you or to yours ? .What foul
fiend set you up to compass this great evil to Rama, who loves
and reverences you even as he does his mother ? Well, I am a ,30
fool to blame you ; for, did I not invite this tate upon myself ?
This broad earth holds none so foolish as to nourish in his
bosom a glittering serpent of deadly venom ; but I mistook
you for a virtuous daughter of a goodly house and took you
to my heart ; and therein doomed myself to death and dis- 35
grace.

"The whole world proclaims, with one voice, the count-
less excellences of Rama What fault, what crime shall I
impute to him to justify his banishment ? Kausalya, Sumi-
tra, my wealth, my power, nay, my very life are not so very 40
dear to me but I can put them away without a paug. But,
the very idea of sending away Rama from my presence is
utterly improbable — and he loves me above everything.

" The more I feast my eyes upon his fair face and
godly beauty the more my senses reel with exquisite joy. 45
I cannot dream of being away from him for a moment and
live. The worlds may yet roll on sunless ; corn may yet
grow to golden fruition unblessed by water ; but Dasaratha
lives not without Rama, be he far or near.

« It is plain you have staked your life on this sinful 59
venture. Enough ; stay your hand ere it is too late. Free
yourself from the loathsome coils of this obstinacy. Look
here. I entreat it with my head upon your feet. Have I not
humbled myself enough ? Have pity now at least ; abandon
your fell purpose. I wonder how you had the heart to plot 55
this dreadful iniquity!

"May be you spoke thus to test my love and affection to

54 AYODHYAKANDAM [CH.

Bharata? Then you must but have asked the throne for your
boy. Your prayer for the exile of Rama is utterly at variance

60 with what you spoke of him time and oft ere now. 'Rama is
older in righteousness and virtue than the sons of men ;
hence I count him as my first-born. Bharata comes but
next'. Said you not so? You then meant it to flatter my cre-
dulous vanity, or, moved for the time by Rama's devotion

65 to you. You are in the grip of grief and fear ever since you
heard of the approaching coronation of Ramajyou have lent
yourself to be played upon by evil hearted schemers ; you
have sought the dark solitude of this ad|er chamber ; you
wring my heart even unto death by your cruel obstinacy ;

70 well, I see it all clearly that your fair words were no test of
my feelings towards your Bharata.

*' They say it prophesies the downfall of a noble line
when some well-conducted member of it turns out all unex*
pectedly perverse and wicked. You were known even till

75 now to love right and fear wrong ? But this sudden moral
twist foretells some dire calamity to the line of Ikshvaku.

" I carry my memory as far back as I can, but cannot
recall any occasion when your conduct towards me was any
other but seemly and loving. Hence my perplexity and un-

80 willingness to take your words in earnest. Girl ! Said you not
over and again to me 'My Bharata is great in mind and heart;
but Rama is his peer, nay, his master?" Your words stancj
witness to your thoughts. So, I cannot, I will not be-
lieve you now.

85 " How had you the heart to condemn, for twice seven

dreary years to the lonely forests, Rama on whom virtue
and fame shed their undimmed lustre ? I see in him no
fault, not the slightest, that could justify his banishment
from the kingdom. Brought up in the lap of luxury and

90 happiness, flower-soft of limb, what hardened your
heart to pray for his banishment to the forests ? I knew

XII] IN THE TOILS 55

you as one of righteous soul, shrinking from the least breath
of sin. Where has that wholesome fear flown to ? You pray
for Rama to be immured in the far off woods. Well, grant
that I consent. But Rama is the darling of every object 95
in creation ; and would they stand by and see him torn
from them ?

" Rama was never known to fail, the slightest, in his
devotion and service to you. Your Bharata stands far
below him in that respect. Then, what do you see in your 100
son to set him up over Rama ? You know too well that there
is none other than Rama who will wait upon you with love
and reverence and obey your lightest word. How had*
you the audacity to ask for his exile to the forests ?

" There are millions of women in my kingdom, old and 105
young. Do I hear any one of them complain that Rama has
soiled himself with some unworthy act or that his fair fame
is dimmed thereby ? Again, there are thousands of men and
women in this realm who work hard to earn their living.
Do you hear any one of them traduce Rama or speak of 110
him any baseless calumny? With a pure soul, Rama con-
ciliates all creatures by his sweet thoughts, words and acts ;
he draws their hearts to him by realizing for them
their utmost wishes. His mind is ever centred in their wel-
fare and has thereby won for him the Worlds of Light, even 115
the highest. He is idolized by the poor and the needy,
whose wants he relieves with a lavish hand. The great and
the wise he wins to give him pious counsel by unparalleled
devotion to them. Nay, he makes his bitterest foes traitor
to themselves and fast friends of his by the mere flourish 120
of his redoubtable bow. He is a hero unmatched in sweet
sympathy, profuse charity, profound wisdom and resistless
valour. Rare virtues vie with one another to crown him—
truth, charity that secures a bright hereafter, stern restrain
pf th$ organs of sense and action, large gifts that vyin the 125

56 AYODHYAKANDAM [CH.

hearts of people, unwavering friendliness, purity of thought,
word and deed, adaptibility, an open eye that sees into the
mysteries of Being, and reverent service towards the elders
and the teachers of Law. What madness possessed you

130 with senseless hate to pray for his exile from the kingdom,
and he godly in his attributes, radiant as a Maharshi and
dearer to every object in creation than its very self ?

" He is ever known to be sweet spoken and gentle to
every creature, man or beast ; and I, of all, should never

135 dream of his speaking anything that would cause me the
slightest annoyance. What a miseraBfe return do I make
him for all his love and kindness to me ! I should earn your
love at the cost of hopelessly wounding the heart of Rama,
dearer to me than the light of my eyes. Whom have I to

140 call upon to stand between me and evil but my Rama, adorn-
ed with patience, self-control, chanty, truth, righteous-
ness, gratitude, gentleness and a thousand other graces of
mind and heart ? And him you would have me put away
from myself !

145 ' Kaikeyi ! I have lived long, too long on this earth ;
Death opens its doors to me even now ; my age and mise-
ry will melt a heart of stone. A drivelling dotard, I but
say my few words over and over. I can only pray you to have
pity upon me. I swear to make you mistress of everything

150 that this sea-girt earth boasts of ;I but entreat you to spare me
Rama. Kaikeyi ! You are young, very young, nay, a girl ;
yet, see me fold my trembling hands to you in supplication ;
see me lay my hoary head at your feet in pitiful entreaty.
Let Rama find in you a sure haven of refuge. Make

155 me not an instrument of evil, a tool of wickedness.
Let me not go upon my plighted word to Rama, to my
friends and to my people."

Thus he raved on, consumed with grief and fainted
cjuite ; recovered himself after a time ; staggered like on$

XII] IN THE TOILS 57

suddenly hit ; remembered that the hour was drawing nigh
when he would have to part from Rama, and overwhelmed
with sorrow, he entreated her again to rescue him from a
shameful death. But Kaikey's anger blazed forth all the more
violently and she exclaimed m more pitiless accents if pos-
sible, '• Oh, monarch ! Were you present in an assembly of 165
kingly sages like yourself and some one were to ask you
casually ' Dasaratha ! How did you discharge to Kaikeyi
the heavy debt ot gratitude for your life saved ?', would you,
well-conversant with the mysteries of duty, reply with a
bold confidence ? Would you be able to prove to them 170
that you have kept your word to me ? Or, would you rather
say ( I owe my life to her, who risked hers to save mine. I
granted her some boons in the transports of my gratitude; but,
only to please a woman's heart. Of course, I made light of
it when the poor fool took it all seriously and asked me to
grant them I laughed in her face and sent her about her
business'? Well, a nice figure you would cut among them!
King of kings ' How dare you grant me boons in the past
and seek to perjure yourself now '

" Now, the mernbets of a class do n^t stand alone , the jgQ
good or evil that one does raises or drags down the others
along with him. The world judges of the class by the
individual. The kings ot the vorld are eternally shamed in
you

(< May be you have heard that, once before, a dove ,«.
threw itself on the protection of your ancestor Sibi to save
it from a cruel vulture and the noble-hearted king offered
his own flesh to the vulture to feed upo i ?, Again, Alarka,
the royal sage, promised a holy Brahmana to grant him his
wishes; and the blind suppliant wanted the king to give
him his goodly eyes. And Alarka gave them all joyfully
and won the bright worlds of the gods. Once upon a time*
the gods prayed to the Regent of the Waters, < Ocean-lord '.

58 AYODHYAKANDAM [Cfl.

We would that you keep yourself within limits'; and the

195 ocean has faithfully kept its word ever since. Thus have
your noble ancestors lived out their ideals of duty. Would
you seek to forget it ? Would you foreswear yourself ?

" Black-hearted deceiver ! I am no dupe of yours.
Know I not that you have set your heart upon crowning

200 Rama all unjustly, that you might disport yourself with that
hag Kausalya, day and night ? Well, I care not to discuss
with you whether the boons I ask are righteous or otherwise,
true or false ; I will hold you to your promise and compel
you to perform it to the very letter, iflRama should sit on the

205 throne of the Ikshwakus, I will, before they face, drink deadly
poison and kill myself at your feet. Death has no terrors
for me, but is a welcome friend, if I should ever see my
hated rival Kausalya receive the houage of the people, be
it for a day. For, dare you deny that I am an infinitely

210 greater source of joy and happiness to you than that horror ?
Once more I swear a dreadful oath by myself and by my
darling Bharata. My heart knows not peace nor content
unless I see Rama driven to the forests." She wrapped
herself in cold contemptuous silence and turned a deaf ear

215 *° Dasaratha and his passionate entreaties.

The words " Rama should be exiled to the forests ;
Bharata should be crowned as king " fell upon the wound-
ed heart of the poor king like drops of molten lead. For a
while he sat with dazed senses, stupidly silent Anon, he

220 stared bewildered at his wife, whose love and affection till
then were strangely transformed into merciless hate and cold
heartlessness. Her words pierced his heart like I he sharp
Vajra of Indra and left him a prey to cruel grief and sorrow.
He recalled her fierce obstinacy of purpose and the dread-

225 ful oaths she had bound him by ; and with a heartrending
cry " Oh, Rama !" he fell to the ground like a monarch of
the forests struck by lightning. He seemed like a person

Xll] IN TfcE TOILS 59

of unsettled mind ; or one struck with sudden madness ; or
like one whose very nature has undergone a thorough
change under the influence of some fell disease ; or like a 230
strong man in the cruel grip of an unknown malady ; or
like some mighty serpent drained of its power and energy
by potent spells.

Next, he turned to Kaikeyi in abject humility and
said " Girl ! Let me know at least who implanted in your 235
innocent heart this wicked thought that flatters your hopes
of self-interest. Has some malignant demon taken posses-
sion of your soul that you speak to me all shamelessly ?
You were but a slip of a girl when I married you ; and how
could I see through your fair face into the black heart be- 246
hind ? Now that you have grown in years, your nature
asserts itself. Whom do you fear that you guard yourself so
carefully by these boons ? If you have the least desire to do
that which would gladden the heart of myself, your lord and
husband, of every object in creation, nay, even of your 245
darling son Bharata, put away from you this unholy resolve.
Your mean heart is doubtless a legacy of the great sins
perpetrated in past lives, Hence, I wonder not that you are
resolved to work this evil to Rama and exile him from the
kingdom. I am a fool to expect your dark soul to be illumin. 250
ed by the faintest ray of pity or sympathy. But, search as
you may, you can never bring up anything against me or
against Rama to justify your grief or displeasure.

My only consolation is that you will never see your
heart's hopes fulfilled. All your labour and trouble, this 255
mighty load of sin that you so sedulously accumulate, the
wrath, the hate and the curses of god, man and beast will
be your faithful companions for ever and you will have
nothing to show in return. Fool 1 Know you not that Bharata
remains in Ayodhya only if Rama graces it ; Bharata will 260
find it a hell if Rama is not there. Surely, Bharata is not a

60 AYODHYAKANDAM

wit behind Rama in his knowledge or observance of duty.
So, I will divide this kingdom equally among my children; or
I shall give it to Bharata. All that I entreat of you in return is

265 that Rama may be allowed to cheer my last hours on earth.
But should you deny me this reasonable request, rest assur-
ed that your hopes will turn to ashes in your mouth. And
you would have gained nothing except the doubtful pleasure
of having tortured me to death.

270 " The cruel words 'Betake thyself to the gloomy forests'
would fall upon the ears of RamdPand dim the lustre of his
fair face even as the moon in the grip of Rahu ; and shall I
look upon it and yet live ? I have made this resolve to
crown Rama, not out of any sudden freak or individual

275 caprice or predilection, but have taken deep and earnest
counsel with my ministers, friends, subjects, brother-kings,
Brahmanas and sages. I have discussed the question in all
*ts bearings. I would rather look on while my foes slaught-
ered my soldiers than stand by and allow your obstinacy

280 to rum my well-concerted plan. What would they
think of me, my guests, the kings whom I have invited
from the four quarters of the earth ? I should not be
surprised if they exclaim * This Dasaratha is but an idiot-
Sixty thousand years have passed over his head without

285 his being any the better for it. It is but blind chance has
kept him on the throne till now/

" What do you expect me to reply to the numerous
men, women, children and persons hoary in years,
knowledge and experience, when they ask me a few hours

290 hence ' What has become of Rama ? Why does not his

coronation come off ?' Shall I face them with a virtuous look

* and say ' I had promised Kaikeyi two boons in the past and

in consequence, have fulfilled them by banishing Rama to

' the forest and crowning Bharata instead ?' But any one of

295 them would naturally turn back upon me and say ' How

Jtll] iN THE TOILS 41

about your promise to the world that you would instal Rama
to day as the heir-apparent ^

" When I have sent away Rama to the woods, Kausalya
his mother, would very natuarally ask me 'Lord! May I know
wherein my son hath offended you ? What reply do you 300
expect me to give her after the cruel wrong I have done
her ? What a noble woman that ! She waits upon me
as any humble bond- maid, sweetly unconscious of her
high estate as the queen of this realm. Now, she is
the best and pleasantest of friends during my hours of 305
recreation. Again, she is an ideal wife when discharg-
ing with me some moral or religious duty, putting away
from her the pride and haughtiness of a queen. Should I
take myself other wives, she does not feel jealous or
aggrieved in the least, but treats them with more than sisterly 310
affection. No mother watches over her favorite child with
more anxious solicitude than Kausalya, where my bodily
comforts were concerned. She is ever intent on anticipating
my slightest wish, and even Rama occupies but a secondary
place in her heart. Ever soft and gentle of speech, she, my 315
first love and my eldest queen, is disgracefully neglected by
me and all because I am coward enough fear to to displease
you. The love I have showered upon you has produced but
bitter hate towards me ; my favours, my gifts and my benefits
have turned into so many scorpions for you to lash me with. 320
Now that you have thrown off the mask and stand in your
naked wickedness, my folly comes backtoioost; and I
suffer even as an invalid who gratifies his palate with for-
bidden and unhealthy delicacies. A quenchless fire rages
in my heart when I come to think of my owlish stupidity. 325

" Sumitra, on whom I have never bestowed a thought
of love or concern, will rightly be terrified at this atrocious
act of mine and ever after shun me as a plague ; for, her
turn may come at any moment to suffer at my hands.

62 AYODHYAKANDAM [CH,

330 " Alas ! The word ' Dasaratha is dead ; Rama is
banished to the forests ' would fall upon the ears of Seeta
simultaneously like a bolt from the blue. Deprived of her
husband and myself, she will seek swift refuge in death, even
as a faithful Kmnara lady of the Himalayas, torn from the

335 arms of her mate. And do you expect me to survive the shock
of Rama's banishment and Seeta s hopeless despair ? Rama
and myself will begin our journey at the same moment, he
to the gloomy forest and I to the halls of Death. You would
look well in your widow's weeds, holding undisputed

340 sway over this happy realm. What an absurdity to even
dream that I could see Rama leave my side and yet live !
As a glutton who deceived by its golden glitter quaffs
with zest the poisoned cup, and writhes in agony later on,
I took you to wife, deceived by your fatal beauty into the be-

345 lief that you were a model of virtue and wifely devotion.
And now that a chance has offered itself, you have boldly
thrown off the disguise and shown yourself in your native
wickedness of heart and faithlessness of purpose. Your
insidious flattery enslaved my heart and made me over to

350 you, bound hand and foot. I know that it will not be long
before you sacrifice my life to your dark ambition, even as
the cruel hunter who snares the unwary feet of the deer by
his fatal music. A saintly Brahmana who has suddenly
taken to drink would not be a greater object of abhorrence

355 to men than Dasaratha,4 who sold his eldest son into bondage
to please a woman's caprice ; every righteous man in this
kingdom would point the finger of scorn at me and that all
justly. My name will be a byword of reproach and shame
in town and village. Never have I experienced such a misery

360 m ^is sixty thousand years of my existence. As the
thoughts, words and deeds of a man shadow him faithfully
from birth to birth, even so have the two boons I granted you
in the far-off past found me out now and to my cost.

XII] IN THE TOILS 63

" Ah ! woe unspeakable ! A wretched sinner, I have
clasped to my bosom through these live-long years, all ignor- 365
antly, a very fiend in human shape. I knew not that I had
taken Death into my house. I preserved with pious care the
rope that is to be my halter now. Far and near did I seek
% for my Fate; I invited it, an honor'd guest, to my house; I
lavished all my love and affection upon it; I had no eye for 370
any other; no honor was too high for it, no service too low
for me; and the end is near, when my guest will redden my
hearth w)th my heart's blood. Alas ! I have passed countless
years by your side in innocent playfulness, all unaware thai
you were but sharpening the dagger that would one day 375
be sheathed in my heart. As a babe that caresses the terrible
fangs of a cobra, I have been fondling you all along. Well
do I deserve that every object in creation should spit at
me in scorn and cry out, 'Dasaratha is in his second child
hood. He is an impotent slave to his ill-placed love. Who 380
but that dotard would exile to the forests his eldest son and
best, dowered with all graces of body, mind and heart, and
all this to win a smile of a faithless woman'? My noble heart-
ed son is driven away from the km dom like the meanest
orphan. 385

'< I mortified myself by keeping the Kanda vratas, by
strict observance of the vows of Brahmacharya and by rend-
ering humble service to my teacher; I exercised a stern
and sleepless control over my senses and mind. Yet, when I
entered the life ot a householder, a woman's beauty shattered 390
all that I had built up and brought shame and misery
upon me.

"I have but to say 'Rama! Take yourself away from tins
kingdom to the dark forests,' and he will gladly reply 'Even
so, my liege.' Not a word of expostulation, not a murmur 395
of complaint. Would that he obeyed me not! it may seem all
undutiful ; but nothing would please me better. But, alas !

64 AYODHYAKANDAM [CH.

I know he will never do it. He is the soul of candour and
but sees his reflection in mine. He will take my order of

400 banishment in dead earnest and obey it to the very letter.

" Man, bird and beast will shrink from me with abhor-
rence and disgust when I send Rama upon his sad journey.
1 Fie upon the fool ! Fie upon the hoary dotard ! Fie upon "
the sanctimonious vilhan ! ' would be the universal cry.

405 Ah, how can I live it through ? Hell and its horrors wait
for me on the other side. Well, you have tasted blood ;
and what new devilry are you hatching against others near
and dear to me, now that you have driven Rama away from
here ? Rama's departure to the forests will be followed by

410 Kausalya's death ; Lakshmana goes with Rama ; Satrughna
is ever with Bharata ; and Sumitra deprived of Kausalya, my-
self, Rama and her sons, will die of a broken heart. So, live
on long years of power and joy with the pleasant conscious-
ness of having plunged into the deepest and darkest hell

415 of sorrow and grief, Kausalya, myself, Sumitra, and ytfur
step-sons I have but to tui n my back on this life and Rama
on this city, and this glorious line of Ikshvaku will fall
amidst wild confusion — invincible till now, graced with
fame, glory and virtue and rooted in the far past.

420 « If Bharata's heart be inclined in the least towards this
hellish scheme of exiling Rama, I leave my curse to him
and he shall not render me the last offices with his hands
steeped in innocent and noble blood Base of heart ! Sworn
enemy ! Does your heart rejoice ? Have your hopes borne

425 fruit ? Foul murderess of your confiding husband ! Place
the ban of exile upon Rama and lord it over this kingdom
in widowed pomp, you and your precious son Bharata, You
are a cruel devil in woman's guise ; unparalleled infamy
will be my portion through you ; the meanest object that

430 crawls the earth will shrink fro n me with unutterable
loathing ; my very sight would be an insult to every

XII] IN THR TOILS 65

pure-hearted person ; but, you, the living incarnation
of sin, crime and infamy, rule in my place. Rama,
my darling boy, has been accustomed to stately horses,
elephants, chariots and other royal conveyances. How 435
could he trudge with weary feet through the thorny wilds ?
Culinary experts, graced with ear-rings, would compete
with one another to prepare daintiest delicacies for Rama
and serve him with zealous care. And how is he to
subsist on wild roots, berries and tasteless wood-land fare ? 440
Costly beds of softest swan-down, hid beneath thick layers of
delicate flowers of sweet fragrance, would invite him to deep
repose and happy dreams; dressed in gorgeous robes of rare
texture, he 'would recline thereon, while bards, minstrels,
singers and story-tellers vie with one another to amuse or 445
lull him to sleep How shall he, clad in deer-skin and
bark of trees, rest his weary limbs on the bare earth, rough
with thorns and pebbles, while the night-ranging creatures
of the forest roar and howl in their savage ferocity ?

" I wonder whose wicked heart hatched this scheme 450
to crown Bharata and send Rama a homeless wanderer on
earth ? This hellish plot, undreamt of by any till now, must
have proceeded from a brain of more than diabolical
ingenuity. Shame upon womanhood ! Alas ! Fool am I to
revile them indiscriminately, Bharata's mother, demon in-
carnate, alone deserves the reproach, Black-hearted snake
with a glittering skin ! Ever bent on having your own way,
careless of what hearts you trample upon ! Marvellous heart
that no ray of pity illumines ! You find most exquisite
delight in watching my frenzied agony under your devilish
tortures. Tell me once again what crime or fault you
charge myself with or Rama, who ever seeks your highest
good and happiness. Alas ! My Rama in the grip of mis-
fortune and calamity is a sight potent enough to unhinge
the brain and the heart of every object in creation. 455

66 AYODHYAKANDAM fCH.

Parents will readily desert their children ; wives will cut
the throats of the husbands who love them as their very
life ; and all creatures will fall upon you in uncontrolled
fury. A Deva of the heaven-world is not more graceful and

470 handsome than my Rama in his unadorned beauty. Robes,
gems and decorations but heighten its effect. Let me
console myself by imagining his exit from this Ayodhya
with the lordly gait of an elephant in rut. Alas ! It
is not given me to behold it with these eyes Ah ! Would

475 I not then cast away from me This heavy burden of six*
ty thousand years and rejoice again in youth, strength and
beauty ?

" It is no wonder if my life-breaths follow Rama to the
f<^*est. There might be life and motion on a sunless

480 earth ; plants and trees may grow and flourish without the
life-giving showers of Indra ; but, it is utterly impossible
to keep away death from those who witness Rama's
departure to the forest (friends or strangers).

"You pray for my death; you wish me no good ; you are

485 my relentless foe ; you are my Fate ; long and fondly did
I cherish you ; I gave the warmth of my bosom to this ve-
nomed Death, all deluded, and it has fastened its deadly
fangs into my heart. You and your precious Bharata do
well to redden your hands in the blood of me and mine.

490 Rejoice in the prosperity of my foes and hold sway over
this town and kingdom, widowed of me, of Rama and
of Lakshmana,

" Cruel fiend that pierces a broken heart ! You have dar-
ed to speak to me thus, all unmindful of the wifely rever-

495 ence you owe me ! What keeps your wicked tongue from
shrivelling up ? Why do not your cruel fangs fall out of
your head, split in a thousand pieces ? Rama never knows
what it is to speak a cruel word or unkind to any. He has a
pleasant word for everybody ; there is not one but sings his

XII] IN THE TOILS 61

praise high ; and you alone enjoy the unenvied notoriety 500
of seeing a blemish in his spotless character.

"Foul smircher of ^tlie fair fame of Kekaya's house! I care
not if black Despair swallows you ; I defie your puny wrath;
seek not to frighten me with your death ; shiver to atoms
and be sucked into the patient Earth ; I refuse to be 505
your dupe and give my sanction to this suicidal plot. Sharp
and merciless as a razor ! Base flatterer ! Your wickedness
is something unspeakable ; you are born to ruin your fair
house ; you have fastened your brazen talons in my
heart's roots. I crave no greater boon than your sudden 510
death ; and alas ! God denies me that.

11 I see Death beckons me yonder. What joy in life
when you have torn me from the side of Kama ? And
should I live, what have I for you but unutterable hate ? No,
spare me your refined cruelties yet a while. See, I lay my
proud head at your feet and entreat you all humbly. " Cast
an eye of pity on me ". Poor Dasaratha was, to all the
world, a proud Emperor ; yet he was the abject slave
of his wife. His boundless love for her had bound him and
delivered him over into her hands. Like a masterless man, 530
he raved all plaintively. It ill became one of his years and
rank to say " I pray for your death ; I entreat you with my
head at your feet Hast no pity on me ? " He bent down
and groped aimlessly to clasp her feet, as she stretched them
in utter shamelessness. But his tortured limbs would bear 535
him no further ; and like an uprooted tree, he fell at her
cruel feet, striving hard to reach them.

68 AYODHYAKANDAM [CH.

CHAPTER XIII
IN THE TOILS— (continued)

>HAT had Dasaratha done to deserve such a fate ?
Stretched on the bare earth he lay, even as the
5 emperor Yayati, whom the inexorable gods hurled down
to the earth, when his waning merit gave him no place in
Heaven. But, Kaikeyi, Sin incarnate, was furious at the
delay ; she snapped her finger^t her husband and at the
world, and devised fresh forments to make him work her will.

10 " Ideal monarch ! Loud you brag of your strict adherence
to truth; you never go back upon your word; but you would
be my debtor for the two boons granted of yore."

It took some time for the poor king to recover from
the shock ; he turned upon her with wild fury and cried

15 " Mean wretch ! Tireless foe ! Drink my heart's blood ;
drive my godly Rama to live with savage beasts ; reach
the goal of your hopes and rejoice therein. Should the
bright gods ask me on high * Dasartha ! You bent yourself
to a foolish woman's whim ; you bartered away for her

20 fickle smile your eldest son, whose rare virtues you have
buried in the dark woods. What put you up to perpetrate
such wickedness ' , where shall I hide my disgraced self ?
Shall I say ' I banished Rama from the kingdom to fulfil
my promise to Kaikeyi ?'. That would be the truth of it.

25 But, would they not reply ' What ot your plighted word to
the world and to Rama ? ' Alas ! I have broken it, all
basely. Woe and misery in this world and eternal infamy
in the other, is all I have gained by condemning Rama to a
cruel exile.

OQ " Sixty thousand years did I moan and wail for an hen*

to rule after me, Vows, penances, mortifications, offerings,
Charity, sacrifices did I perform and observe past count and

XIII] IN THE TOILS 69

held myself fortunate in being blessed with the heroic Rama
as my son. And him, my darling, you want me to doom to
a life of misery ! How could I harden my heart to do it ! 35

" Rama is the bravest of the brave ; there is not a sci-
ence nor an art he has not mastered ; he has put away wrath
and shames the very Earth by his sweet patience. How
shall I give my consent to drive him away from the
haunts of men to consort with wild beasts, my lotus-eyed 40
Rama? Dark-hued, even as the tender lily ; long-armed,
iron-jointed, supple-sinewed, of immense strength, he is the
idol of all creatures. And mav my tongue blister if I speak
to my darling child the words 'Bury yourself in dark Dand-
aka.? My eyes shall rot ere they behold my Rama of peerless 45
intellect undergo pain and misery ; for, who more deserving
of joy and comfort than he ? No greater happiness do I crave
for at the hands of the Gods than to die before I stain my
soul with this iniquity. Oh thou, crueller than a fiend let
loose from hell ! Oh thou, whose heart revels in wrecking 50
the joy and happiness of others ! Why do you desire to
bring this calamity upon Rama, this exile to the woods,
trampling upon the feelings of the whole W3rld ? Is his
unfailing valour nothing in your eyes nor my boundless
affection for him ? Alas ! infamy and disgrace will dog my 55
name to the end of all time."

The sun set upon the pitiable sight of a weak old man,
the lord of the earth, yet raving as one demented. Merciful
Night cast her dark pall over it. The moon, as she rode in
the heavens during three watches of the night, was an eye- $Q
sore to Dasaratha ; the winged Hours seemed to his sorrow-
ful heart leaden -footed. He contrived to pass through the
agelong night like one stricken \\ith an incurable malady,
heaving deep sighs and hot. He fixed his tearful eyes on the
sky and called out to it in heart-rending lamentations. "Star /.-
bedecked Queen of night ! Have pity on me and continue

70 AYODHYAKANDAM [CH.

ever ; nay, I ask it of you with joined palms of prayer.

Why ! Not so ; I am powerless to flee from the presence of

i this hated Kaikeyi, But, if it dawns, my subjects will seek

70 me out and I will be relieved of the sight of my mortal
enemy. Hence, merciful night ! Haste thee on the wings
of thought and usher in the welcome dawn. I would give
anything to be saved the cruel torment of being forced to
look upon the author of my woe."

75 Anon, his thoughts wandered to another point and
he stood before Kaikeyi with clJISped hands of entreaty,
seeking to turn her from her purpose.

"Girl ! The world knows me till now as god-fearing and
right-principled ; I am on the confines of life and may pass

80 beyond at any moment ; I am wounded to the heart ; you
are my only hope. Besides, am I not your lord and king, to
whom you owe reverence and allegiance ? I have made you
what you are, the favorite queen of the ruler of Kosala. Let
these things weigh with you in granting me my prayer.

85 " None were with us when I gave you the two boons
You may drop them now and not incur the displeasure or
ridicule of any. But my promise to Rama is far otherwise.
lr\ full audience have I passed my word to the kings from
the four quarters of the globe, to saintly Rishis and holy

90 Brahmanas and to the millions of my subjects, ( I crown
Rama king on the morrow.' If I break my pledge to them,
how would I stand in their esteem ? You are but a girl and
some intriguer may have put you up to this obstinacy. Let
be ; I pass it over. But grant me my prayer. The earth holds

95 none so dear to me as your lovely self of witching eyes, I
crave your pity for Rama. True, the kingdom is yours by
right of boon granted— to rule or give away. But, pray make
a gift of it to Rama, at least out of compassion for a poor old
beggar like myself. May Rama live long to rule over this
100 realm and bless the fair donor every moment of his life.

XIII] IN THE TOILS 71

Thus you will earn undying fame in the world of men and
high merit among gods. O lady of shapely thighs and
charming looks ! It is but a trifle for you to do. But, you
win my life-long gratitude ; you confer a great happiness
on Rama ; the whole world will acclaim your praises, 105
while great and good men will hold you in high esteem.
( But, it will so disappoint my Bharata'? Is it what holds
you back ? Nay, he ts the soul of nobility and justice ; he
sets no bounds to his love for Rama ; and nothing will
gladden his heart more." 110

Thus he tried many an argument and appealed to
every possible weakness of hers. Alas ! His heart was open
as the day ; her heart was blacker than hell. His eyes were
red and weary with grief and sleeplessness ; her eyes were
redder, if possible, through rage and grief at being dis- jjj
appointed. Tears rolled down his aged cheeks every time
be thought of the moment that was to part him from Rama ;
she wept hot tears of grief to think that her beauty and
wiles had not enslaved him sooner. He stormed, he raged,
he entreated hard enough to melt the heart of an iron
statue and moved heaven and earth to loosen her cruel
grip ; she brought into play every art, every wile, every
stratagem that a cunning woman's brain could devise ; she
cooed, she froze, she preached, she philosophised, she cut
and thrust to bend him to her will. And she turned a deal
ear to all his entreaties, expostulations, prayers and tears ;
for, the high gods had hardened her heart and sharpened
her cruel nature. Dasaratha fainted beneath the shock and
came back to himself after a time. " Is this she on whom
my heart's affections have been centred ? Is it that self-same
Kaikeyi, the faithful wife, the guileless heart ? Nay, this utter
callousness to my prayers and entreaties, this inhuman
obstinacy, this cruel cutting speech can never be she'*; and
he gazed at her long and earnestly, as at some frightful

12 AYODHYAKANDAM [CH.

135 wonder. All at once, his thoughts turned towards the
moment that was even then on him, when he would have
to part with his darling son, and condemn him to a living
death ; and he fainted right away Thus the noble-hearted
king passed the live-long night, heaving hot sighs of im-

140 P°tent rage and unavailing grief.

" And when the pale and bloodless East began

To quicken to the sun ,,

Conch, veena, tabor, bards, minstrels, heralds, and pursui-
vants recalled their mighty lorcfln sweet strains and sweeter

145 words to the duties of the new day ; but Dasaratha curtly
bade them cease.

CHAPTER XIV

KAIKEYI'S TRIUMPH

)HE pitiful sight of her lord and husband beside him-
self with poignant grief at being torn away with vio-
g lent hands from the side of his son and writhing in the dust
and dirt, made not the slightest impression on her sinful
heart. It was nothing to her that he was a puissant emperor
of the glorious house of Ikshvaku. She never wavered
from her fell purpose, but struck at him again and again.

-~ " A fine king truly! He is pfofuse in his promises and
grants any boon I may desire ; and now he holds back, a
pitiful sinner to truth and virtue. I cannct, for my life, con-
ceive what makes him roll there on the ground as if he were
called upon to make a great and sudden sacrifice. Here sir !

1* Bear you in mind that you have to keep your promise to
the very letter. Truth is the highest dharma, thus say those
who have sounded its depths. I do but ask you to act con-
sistantly with dharma in its noblest form of fulfilled faith.
King Sibi, your noble ancestor, once passed his word to a

XIV] KAIKEYI'S TRIUMPH 73

vulture and gave his flesh for it to feed upon and won the 20
Worlds of Light, Alarka, the royal sage, promised a learned
Brahmana to grant him anything he might ask for. ' Give
me sight ; give me your eyes ' said the strange petitioner.
And Alarka gladly deprived* himself of his eyes to keep his
plighted word. The lord of the ocean will find it no diffi- 25
cult task to break his bounds ; yet, he never dreams of it,
bound by a promise he had made to the suppliant gods.
The supreme Brahman, the goal of all aspirations and
efforts, finds no higher manifestation than Truth. Dharma
flourishes in the rich soil of Truth. The eternal wisdom of 30
the Vedas teaches nothing higher than Truth. It is the
surest means to realize our farthest hopes. And if there
glows in you any spark of a desire to lead a life of dharma,
hold fast to Truth. Do you not rank yourself among the
good and the great of the world ? Is it not your 35
proud boast that none sought your presence in vain ?
Then, let not my boons go to waste. Banish Rama
to the woods and earn a more righteous fame. Grant the
earnest prayer of one whom you hold next your heart.
Once, twice and thnce do I warn you. If you heed it not 40
and put insult and slight upon me, my blood be upon your
head."

Thus did Kaikeyi goad him on, every moment surer
of her triumph, while the poor king vainly strove to free
himself from the bonds of his plighted word, even as Bah, 45
the Asura, struggled impotently to cast off the noose thrown
round him by the Lord Vishnu when he came down on
earth as Upendra. Helpless and confused as a bull
prisoned between Hie yoke and the wheels, with woe-begone
face and lack-lustre eyes, he groped and staggered awhile 50
as one bereft of sight. But, his pride as a warrior-king of
the line of Ikshvaku and his keen natural intelligence came
to his rescue. With a mighly effort, he calmed himself and
10

74 AYODHYAKANDAM [CH

put on a bold front. "Sinful wretch!" cried he, "Here

55 do I fling away from me that cursed hand which I grasped
in holy wedlock when the priests chanted the sacred texts
over us and the bright god of Fire bore witness to the solemn
rite. Here do I put away from me once for all the wicked
offspring of that marriage. The pale shades of Night flee

60 in wild tumult before the fiery arrows of the lord of Day. The
sages and the Brahmanas are even now at my doors, whip-
ping up my laggard spirit to hasten the coronation of Rama.
Well, it is a very congenial piecetif work to do, quite in your
line ; you can utilise the very materials brought together for

65 Rama's coronation to perform my funeral obsequies. If
you raise a barrier between my people and their wishes,
neither you nor your precious son shall offer with your
sinful hands any libations of water to my manes. My eyes
are grown accustomed to see the countenances of my peo-

70 pie blossom with the anticipated joy of Rama's coronation ;
how shall I bring myself to behold the very same people
with downcast looks and gloomy faces ? "

The moon and the stars paled in sorrow to hear the
old king's lament and despairing, as it were, of doing him

75 any good, left him far behind and passed on, A happy
night it was in a way, and holy in that the forlorn father,
albeit grievously wounded to the heart, was ever kept in
remembrance of Rama. Kaikeyi viewed the glad morn
with envious eyes ; of infinite suppleness and adaptability,

80 she changed her tactics and turned upon the stricken king
with redoubled fury. " Your words cause me unendurable
agony, even as some dire malady poison-bred. This mo-
ment you shall send for Rama. Wound not my feelings
deeper. Place my son on the throne ; banish Rama to the

85 woods ; see me clear through all opposition ; and keep your
sworn faith to me. "

Even as some lordly elephant struck deep with the

XIV) KAlKEYl's TRIUMPH ?$

sharp goad, Dasaratha writhed beneath the cruel words
of winged venom and cried " Woe is me ! The
bonds of Dharma crush my heart and I must even keep 90
my word to this she-devil. Alas ! My senses desert me and
I know not what to do. Yet, I would see my Rama once
again ere he quits his unnatural father. "

Day broke; the Sun beamed on his children; the aus-
picious hour fixed for Rama's coronation drew near. The 95
saintly Vasishtha, the mirror of all perfections, human and
divine, entered the city and his disciples in his wake,
with everything ready for the solemn rite. The roads were
neatly swept, well watered and strewn thick with fragrant
flowers. Bright flags and lofty bannerets waved from every 100
house. Garlands and gay arches spanned the streets at close
intervals, The stores and shops were invitingly open, rich
with rare products of nature and art. Groups of happy
men and women were scattered over the roads and squares,
eagerly discussing the all-absorbing subject. Rare and costly 105
perfumes rolled in heavy waves in the morning breeze. The
sage had his bath in the holy Sarayu ; his prayers said, he
now took his way to the royal palace through the fair city
that cast into shade the capital of Indra. Brahmanas, citizens,
provincials and experts in sacrificial lore that had an honor- 110
ed seat before the king, all awaited the presence of Dasaratha.
He left them behind and reached the seraglio, when he
espied Sumantra, the charioteer, coming out of it. Vasish-
tha stopped the king's confidential adviser and said " I
leave it to your keen intelligence to announce my presence 115
here to his Majesty. Vessels of gold filled from the bosom
of the ocean and from Ganga's sin-cleansing wave, a beauti-
fully-carved seat of Udumbara wood, every kind of seed,
perfumes, gems, honey, curds, clarified butter, fried rice,
holy grass, flowers, milk, eight winsome damsels, an ele- 120
phant in rut, a chariot and four, a magmficient sword, a

fa AYODHYAKANDAM [CH.

bow, palanquins, a moon-white umbrella, fleecy chowries, a
gold vase inlaid with precious stones, a bull of spotless
white graced with garlands of gold, a noble lion with four

125 fangs, a horse of immense strength and energy, a throne
spread with a tiger-skin, sacrificial fire, instrumental music,
courtesans, priests, Brahmanas, cows, sacr ed animals and
birds — all are ready against Rama's coronation. Citizens,
provincials, heads of clans, the crafts and guilds with their

130 Masters, royal visitors and the common folk call down
sweet blessings on the head of^Jama and look forward to
the happy moment of his coronation The day has begun ;
the auspicious star and moment draw apace ; and Rama is
to be consecrated to his high office even then. Go, hasten

135 his Majesty."

Sumantra returned to the seraglio, singing aloud the
praises of the king. He was a very dear friend to Da-
saratha ; old in years and virtue, he had free access to
the women's apartments ; and the wardens there pass-

140 ed him through them unquestioned. He was utter-
ly ignorant of the wretched plight in which his royal
master was ; he drew near the curtains and with joined palms
of reverence, began all innocently to sing the praises of
his lord and master, m apt and well-chosen terms.

145 " The Lord of Waters overflows with joy when he sees
his radiant friends, the Sun and the Moon, rise on the
horizon. Rise thou on our honzon and gladden our hearts.
It was at this moment that Matah, the charioteer of Indra,
lauded high his celestial master and inspired him with joy

150 and energy to triumph over the Danavas ; even so do I, your
charioteer, venture to sing your praises no less high and
rouse you to joy and victory. The Vedas, the Vedangas
Sciences and Arts rouse Brahma, the Demiurge, to his duties,
and I announce to your Majesty the dawn of a new day and

155 its attendant duties.* The Sun and the Moon gently break

XIV] KAIKEYl'S TRIUMPH 77

upon the slumbers of the tired Earth ; even so do I seek to
call you back from the realms of sweet sleep. May it please
your Majesty to come forth. Dressed in the gorgeous
robes of state as befits the day of Rama's coronation, sail
into our horizon in all your glory and splendour, like the Sun 160
on the golden mount Meru. May the Sun, the Moon, Siva]
Kubera, Varuna, Agm, Indra and the other Lords of the
Shining Ones crown your arms with success. The happy
night has drawn to an end and has ushered in the happier
day when all beings will rejoice lo see Rama's brows adorned 165
with the crown of the Ikshvakus. Your commands have
been joyfully carried out to the very letter and it behoves
your Majesty to brighten us with your presence and direct us
further. Every thing is ready towards the coronation rite.
Citizens, provincials, merchants, Biahmanas and many 179
others await your Majesty's arrival and I came to announce
the saintly Vasishtha I pray you give immediate com-
mands to begin the happy function of the day* Your subjects
yearn for the sight of your royal countenance, even as the
herd without their leader, the armies without their general, 175
the night without its queen, or the cows without their bull."
So sang Sumantra, eager to please his monarch and congra-
tulate him on the happiness that was in store for him ; but,
his words fell like so many drops of molten lead on the
bleeding heart of Dasaratha. The righteous king, in the 180
midst of his splendour and power, was a pitiable sight,
with swollen eyes, red with weeping. He sent back a plain-
tive reply. "Sumantra ' Youi words do but lacerate a heart
already tortured beyond words."

Sumantra stood aghast and bending his looks at the 135
wan face of his friend and master, he bowed with low rever-
ence over his joined palms, and withdrew in silence. But
Kaikeyi, ever watchful of her inteiests, as became the
daughter of a king, was furious with Dasaratha for not having

78 AYODHYAKANDAM

190 ordered Rama into his presence. She called back Sum-
antra and said, "Friend Sumantra ! His Majesty has passed
a sleepless night talking over the happy event afoot to-day.
He was sleeping even as you came in. Speed to Rama's
palace and bring him here as quickly as you can. Delay not,

195 but look sharp about it". But Sumantra replied respectfully
" I may not go from hence until the king orders it". Then
Dasaratha spoke to him and said "Sumantra ! I would see
Kama of bright presence as soon as I can. Fetch him
hither." The aged minister rejcSced within himself at being

200 the fortunate messenger of some supreme good to Rama.
His guileless soul read the words of Kaikeyi as the com-
mands of his lord and he hurried on towards the mansion
of the prince. He emerged from the palace of Dasaratha as
from the depths of the ocean and found himself in the midst

205 of numerous groups of kings of various countries and the
leading nobles of the city, bearing rare and costly pre-
sents to their monarch,

CHAPTER XV

RAMA SENT FOR

I HEN, Brahmans deeply read in the holy scriptures,
court-chaplains, ministers, generals, and civic autho-
5 rities gathered in the audience hall of the king, their hearts
aglow with joy at the prospect of the approaching corona-
tion. Vivasvan, the sun-god, looked down in all his splen-
dour at the assembled crowds and the happy preparations
afoot towards the coronation of Rama, the flower of his line.
10 Pushya, the star of the day, shone bright as it abode with
Cancer, the natal sign of Rama. The holy waters were gather-
ed in vessels of burnished gold for the consecration bath.
Sacred confluences like the Prayaga ; the Godavari,

XV] RAMA SENT FOR 79

the Cauvery and the other rivers that mingled with the
eastern seas ; the Gandaki, the Sona, the Bhadra and the 15
other streams that flow from south to month ; Brahmavarta
and Rudravarta in the Naimisa forest and other springs held
in high veneration ; lakes, wells, pools and rivulets of hoary
sanctity; the oceans and the seas; all contributed their quota.
A splendid throne richly wrought ; a chariot spread with 20
tiger-skins ; vessels of gold and silver, curious-shaped, in
which floated fried rice, lotus leaves and the milky juice of
the Aswattha and the Udumbara tree; honey, curds, clarified
butter, fried rice, holy grass, flowers and milk ; well-bred
courtesans gaily adorned ; chowries with shafts of gold en- 25
crusted with gems, from which rayed out, moonlike, the silky
fleece; the umbrella of state spread over head in moon-white
lustre ; a lordly bull and horse of spotless white ; an elephant
in rut, as bore kings and monarchs ; eight damsels of auspi-
cious features, blazing with gold and gems ; the four kinds 30
of musical instruments, bards, minstrels, panegyrists and he-
ralds ; and other articles used in the coronation-rite of the
Ikshvaku princes were kept in readiness by the officers of
the king. They assembled at the palace-gates and discussed
the unwonted delay of their master. " Whom shall we 35
commission to report our arrival to His Majesty ? He
comes not forth ; the sun ascends the steps to his golden
throne and brings us nearer to the auspicious moment fixed
for Rama's installation/'

As thus they spoke, Sumantra addressed himself to 40
the rulers and princes and said " I go hence at th ? king's
command to bring Rama to his presence. The emperor,
and Rama, more that he, holds you all in high esteem.
Hence, I will even go back to my royal master and make
respectful enquiries of him in your name. I will not fail ,-
to ascertain why he delays so long in giving audience
to his good friends and loving subjects/'

80 AYODHYAKANDAM [CH.

And the aged minister, versed in the hoary traditions
of the royal houses on earth, retraced his steps towards the

50 women's apartments. He placed himself before the barriers
of silk and gold and in well-chosen terms invoked the
blessings of the gods on his master's head. " May the Sun
and the Moon, Siva, Kubera, Varuna, Agni, Indraand the
other Shining Ones ride with you to victory. Night has

55 given place to Day ; everything is ready even as you willed
it and we but await your commands Brahmanas, generals
and town -prefects e.igerly explct your coming. May it
please your Majesty to rise."

Dasaratha recognised the voice of his friend and said

gO "Sumantra ' You were commissioned by Kaikeyi to bring
Rarna here. Why tarry at it ? I sleep not. Away and be
back with the prince."

Sumantra bowed in low obeisance ; and happy in the
thought of some great good to befall Rama, he left the harem

65 far behind him and took his way through the broad streets,
gay with flags and pennons. Groups of people held
joyous talk in the roads and squares, all about the grand
event towards winch the winged Hours were bearing them
fast. Anon, Rama s palace rose in view. Large gates of

70 curious workmanship adorned it. Tiny kiosks dotted the
extensive grounds, where statues of gold gleamed through
garlands of gems and pearls. It burst upon the eye in
dazzling splendour and beauty even as the bank of autum-
nal clouds or a vast cavern in the Niount Meru or a lofty

75 peak of the Dardara ; gems and pearls, scents, and perfumes
and all things rare and lovely, were laid under contribution
to snake it what it was. The cries of swans, peacocks, -
herons and parrots were borne to the ears along the melodi-
ous breeze. Rare paintings covered the walls, while quaint

80 animals pranced or sprung from many an angle and column.
Its brightness dazed the senses and the eye, More

XV] RAMA SENT FOR 81

like the abode of the Lords of Day and Night it Deemed
or like the mansion of the Lord of Riches, or like the
palace of the Lord of the Immortals or like a cloud-capped
summit of the Meru. Strange birds and stranger beasts 85
chirped and moved behind bars of steel and gold. Visitors
from foreign lands thronged the grounds in joyful expecta-
tion, bearing costly gifts and rare to their beloved prince.
Hunchbacks and dwarfs of the Kirata class, moved about
short and slim, like black oases in a bank of fleecy clouds. 90
Sumantra steered his way through the happy throngs to
the interior. There he came upon a large band of men who
had devoted their lives to the service of Rama and watched
over him in sleepless vigilance ; they too were eagerly
discussing the one topic of the day. Many a hall 95
did the charioteer cross, many a square, and many
a court before he drew near the women's apartments.
Groups of men waited there before the gates with costly
presents and welcome tribute ; there was Satrunjaya, the
favorite elephant of Rama, in full rut, like a mountain 100
crowned with clouds, heaving high his huge head
and shoulders, all unmindful of the sharp good that
bit into its flesh. Rama's favorite ministers in brave
attire were there on elephants, horses and chariots. They
made respectful way for him and he passed on unimpeded,
like a mighty whale through the jewelled deep, to the inner

apartments a miniature city graced with stately buildings,

that resembled the huge clouds that rest on mountain
peaks or the swift coursing cars of the gods.

82 AYODHYAKANDAM r[CH,

CHAPTER XVI
RAMA GOES TO HIS FATHER

8UMANTRA, the living chronicle of the dead past, left
behind him the gates of the seraglio crowded with
expectant people and entered another suite of apartments
comparatively quiet. There he found many armed youths
richly attired, watching over*the safety of Rama with
whole-souled devotion. There were wardens of the women's

10 apartments, venerable old men past the age of ninty-five.
The whole world reposed in security under the shadow of
Rama's bow ; and Rama slept secure under the shadow of
the light wands held in the trembling hands of these ancients.
They were clothed in gems and gold, and all to please

15 Rama. They loved him more than his own father Dasa-
ratha ; every time the prince returned from the royal
palace after his dinner or supper there, they fondly placed
him on their laps, embraced him warmly, smelt his head
and would not part with him till they were assured of his

20 happiness of mind and body. The scents, the perfumes that
adorned the lovely form of Rama left evident marks upon
the bodies of these elders. Venly, it was a more pleasing
sight and rare than that of Rama and Sita in their gay attire.
They knew that Sumantra was a favorite with Rama and

25 rose in respectful haste to welcome him, The charioteer
went round them in reverence and spoke to them humbly,
<( May I request you to inform Rama that Sumantra, his
servant, waits upon his pleasure." Rama was engaged in
sweet converse with Sita when the news was brought to him.

30 He knew the aged counsellor as the most intimate friend of
his father ; and to win his sire's favour the more, ordered
him to be brought to his pr$spn<?e

feAMA OOES TO HIS FATHER t&

Sumantra advanced to where Rama sat and beheld the
Lord of the universe. Rama was the master of boundless
wealth even as Kubera. The Guardian of the North bestowed 35
gold, gems, horses, kine and everything that his followers
might pray for ; Sree Rama conferred upon those who had
won the right to be near him, the envied privilege of be-
holding the supreme beauty of his form. He was absorb-
ed in profound meditation upon Narayana, and Seeta with 40
him. His palms were joined in humble reverence, while
graceful garlands adorned his broad shoulders. Sumantra,
the lowest of the low, beheld Sree Rama, Higher than the
Highest. Ah ! What merit did he lay up in past lives ! The
golden seat was chased with gems and blazed with lovely 45
statues and rare articles of vertu. Priceless rugs covered it
and shawls, flower-soft even as the delicate limbs of that
prince of men, who reclined thereon as some dark-blue
cloud on a golden mountain. The charioteer was blessed
to behold the Lord even as He is described under the 50
mystic symbology of Paryanka Vidya in the Kaushitaki
Upanishad — a sight deserved more of the Liberated Ones
and the Angels before the Throne. Does the Lord say
" Thus far I am gracious to my children and no father" ?
Sandal paste, red as hog's blood and prepared with saffron 55
paint, adorned his shapely hands and breast. Seeta had
touched it and communicated to it, all unconsciously,
a brighter lustre, a more delicious coolness, a sweeter
fragrance. It is again the Lord's will that wards off
from us the obstacles that he in the way of our beholding 60
his supernal beauty. Seeta stood by, fanning him softly
with the moon-white chamara, even as the Moon by the
side of the star Chitra on the full moon day in the month
Of the name. Sumantra beheld him and was rewarded
with clearer vision. The Supreme Person shone refulgent 65
even as a sun of limitless radiance ; the Lord of the Worlds

& AYOt)HYAKANDAM

conferred on his devotees the envied previlige o! enjoying
the bliss of His presence. Sumantra prostrated himself
before the Deity of his heart and was rewarded with a bright-
70 er and purer body. He folded his palms on his head and
made respectful enquiries of his welfare at all times and in
all places and said "*Fair fruit of Kausalya's glorious past !
Your sire desires your presence and so does Kaikeyi ; you
are expected there very soon."

75 Rama expressed the very great pleasure the news gave

him by bestowing handsome p&sents on the messenger
and said to his wife "Seeta ! I think that my father and
mother have thought of some new development or modifi-
cation in connection with my installation. The king consi-
80 ders that it would not be prudent or wise to wait for
Bharata's return, and pleads his weight of years and
infirmities ; Kaikeyi's sharp intellect could not have
failed to' grasp the motive and, desirous of doing what
, , would give me pleasure, she urges the king to hurry
85 pn the arrangements for my investiture. She would
dp much to advance the peoples' welfare and happiness.
My interests and advancement are ever nearest her
tout ; and she has no other will but her lord's. Hence I
;, am sure that my consecration will be put forward consider*
90 *bly. And it is better still that my dear father and mother
chose Sumantra as their messenger to me, as if they want-
ed to select one who would sacrifice his here and hereafter,
if he could further my interests, ever so little. The attend-
* , ants in the women's apartments are not more solicitous
95 about my good fortune than this emissary from my
royal father. He will crown me heir-apparent of this glori-
ous realm and that ere the day grows older. So I go hence
to hear my sire's commands. Rest here in comfort and
amuse yourself with your friends and people." He cast
100 r°unc* her shoulders a rare necklace of priceless pearls,

XVI] RAMA GOES TO HIS FATHER 85

touched her feet in sweet entreaty and persuaded her to
reconcile herself to his absence. <

She stood upon a higher level than Rama ; unlike him,
she never spent long and dreary months of darkness and
torture in that toothless womb of a mother ; she rose to 105
view at the end of a ploughshare, when Janaka of the open
Eye prepared the ground for a holy sacrificial rite. Hence it
was not amiss that Raghava should lose his heart to her and
respect her so. The pearl necklace round Rama's shoulders
soon made way for another, rarer and more priceless— the 110
love-laden looks from the dark and unfathomable depths of
her eyes. Her home was ever in the heart of Rama and she
naturally followed him as far as etiquette allowed, calling
down upon his beloved head every blessing she could think
of. "I pray that no evil eye rest upon all this boundless beauty 115
and loveliness. May the bright Gods keep away from my
lord every harm and evil. May His Majesty place you up-
on the throne of your glorious ancestors of happy memory
3nd crown you later on, in all pomp and ceremony, during
the holy Rajasooya, even as the Demiurge placed the crown 120
of the three worlds on the brows of Indra. I long to see
you in sacrificial attire, your initiatory vow taken, pure, in-
tent upon the observance of vows, holy butter on your
limbs, a deerskin around your shoulders and a deerhorn in
your hands. If Vasishtha ever ordained for you any vow or 125
observance, you used to say to yourself " My Guru has light-
ened this bver much, assuming I have been reared delicate-
ly and unused to hardships" and mortify yourself fourfold.
Should your teacher tell you 'You should not allow a woman
to touch you when you are observing a vow. Of course, 130
this does not apply to your wedded wife, Seeta, you follow-
ed him not, but bathed even if you had a suspicion of my
skirt brushing yours so lightly. Not that I do not welcome
your present accession to power. May Indra watch over

86 AYODHYAKANDAM [Gil.

135 you in the East, Yama in the South, Varuna in the West,
and Kubera in the Nortji."

Rama took leave of Seeta, completed the happy pre-
liminaries to his coronation and came out of his seraglio
with Sumantra, even as a noble lion from his rocky

140 kir. Lakshmana awaited them at the gates. Anon, in
the central hall he came upon his friends and those that
waited to see him and gave them kind looks and fair
greetings. Then, on to the lofty chariot of silver, bright as
blazing fire ; very commodious il was, and richly wrought

145 with gem and gold, that blinded the eye like the noonday
sun. Rare tiger-skins covered the seats ; horses of the
purest breed were yok;d to it, more like elephant calves;
and the noise of the r:lhng wheels was like the rumbing of
clouds. Raghava sprang upon it and drove fast to his father's

150 mansion, even as Indra in his celestial car drawn by the green
horses. As the rolling of distant thunder among the hills
or as the Lord of Night springing from the Rising moun-
tain, Rama proceeded on his way, while his other self, Laksh-
mana, guarded his back, the umbrella of state held aloft in

155 one hand and the moon-white Chamara in the other. The
assembled thousands raised a shout of joy at the sight of
him that rent the very skies. Crowds followed him upon
fleet horses, camels, elephants and chariots. Bands of
chosen veterans, flashing bright with steel and gold, marched
before him, his welfare and safety their only care. The
sweet strains of martial music, the plaudits of *bards and
heralds, and the war-cries of veteran chiefs all rose upon the
air in pleasant confusion, as he marched along the royal road.
Countless ladies in faultless attire scattered fragrant flowers
upon their beloved prince and extolled him high in the
joy of their hearts. " Enhancer of Kausalya's delight ! Pro-
ceed to take upon yourself the government of this fortunate
Kosala, handed down by your ancestors of illustrious memory.

XVI] RAMA GOES TO HIS BATHER 87

Your mother's heart will surely swell to see you seated on
the throne of the Ikshvakus and hold sway over the for- 170
tunate millions. Again, there is none that fortune holds so
dear as our Seeta. Marvellous, indeed, must have been the
merit she has laid up in her past lives to raise her to the
envied rank of your favorite wife and faithful, even as the star «
Rohini, ever inseparable from the Moon." So spoke many a 175
dame and matron, and Rama loved them all the more for
their sweet sympathy and whole-souled devotion.

" Rama that goes yonder is the gem of his glorious line
and richly deserves the love and esteem of Dasartha, who
means to invest him with unbounded swayi ; and that means igQ
the realisation of our dearest hopes. It is the greatest good
that can ever befall us, for, when Rama becomes the guardian
of our interests, none of us will ever know what it is to want
or grieve." So ran the words from the assembled crowds in
glad acclaim. Rama heard them all and resolved to deserve 185
better their love and confidence. Through huge squares
and spacious he drove, dense with bull, elephants and cows,
horses and cars, along long lines of palatial stores filled
with the rarest products of nature and art, past bands of
bards, mintrels, heralds, penegyrists and pursuivants. Sweet 190
strains of festive music mingled with the joyful neighs
of horses and trumpetings of elephants and the solemn
benedictive chants of Brahmanas. And so he drove along
the royal road, even as the Guardian of Riches, on to where
his father1! palace stood, 195

CHAPTER XVII

RAMA GOES TO HIS FATHER— -(Continued)

i AY flags and proud pennons rose to the sky from
every part of the city. Sandal, aloes, frankincen^

88 AYODHYAKANDAM [Cfl.

5 and many other rare perfumes spread sweet fragrance every
where. The mansions of the nobility gleamed white like a
bank of fleecy clouds. The royal road was lined with shops,
booths, stalls, stores, emporiums full of rare and priceless
silks, cloths, wraps and unbored pearls, crystals and every

10 delicacy and scarce had room for the huge crowds that
poured in every moment. And Rama drove along, letting
his eyes rest on the familiar and loved scenes that recalled
the bright roadway of the Gods on high. The crossings
were gay with curds, grains of colored nee, parched grain,

15 sandal, aloes, incense, garlands and offerings of food. His
numerous friends and well-wishers gave him their blessings
as he passed on. " May your fair brows wear the crown of
Kosala. Walk in the traditions of your fathers and extend
the shadow of your protecting arm over us, even as Dasaratha

20 and his predecessors used to do. Your accession to the
throne spells a long period of peace and prosperity for us.
We desire nothing more than to see you ride back to your
palace fresh from the consecration bath. What care we
for the material pleasures this earth can give us or vows,

25 chants, sacrifices and gifts that can secure to us a happy

hereafter ? Once again we proclaim that our hearts hold no

other wish than to see you monarch of this fair realm."

Such praises and plaudits elated not the heart of

Rama : they left his humbler and more solicitous to

30 deserve such unbounded love and confidence. He passed
along, rewarding them with a glance, a look, a nlkJ, a word,
a bow, a slight raising of the brows or a reverent clasp
of the hands as became their rank and station. Those who
looked at him but once, stood rooted to the spot, gazing

g5 intently at where he flashed upon their sight. Their looks
followed their hearts which they had lost to Rama. They
saw him in every object ; they heard him in every sound.
Just conceive what it would hays been like in his presence \

XVII] RAMA GOES TO HIS FATHER 89

It is not given to all to be so blessed as to speak to Rama,
to pour our hearts to him in eloquent praise, to offer him 40
our poor welcome and homage. The very sight of his
supernal beauty raises us to the loftiest heights of ineffable
bliss. But it is not beyond the bounds of possibility for
one to have a sight of his glorious presence ; or more
fortunate still, to come within the range of his compas- 45
sionate glance. But, should there be a man who neither saw
Rama nor was seen by him, the meanest object in creation
will rise up against him in scorn and contempt. Now, , the
whole world may shun a man ; yet, he can never fail to
have the approbation of his conscience to console him ; 50
while this miserable wretch is utterly denied even that
poor comfort. The small still voice in him will spurn him
away. Rama is the same to all, high or low, peasant or phi-
losopher, man or beast ; he fulfils in them their utmost de*
serts and withholds from them nothing— not even the 55
bliss of Emancipation. Hence, it is no wonder that they
love him so and lose their hearts to him.

Crossings, fanes, holy trees, halls, he passed along,
going round them in reverence, and approached the palace
of his sire that, with its Vardhamana houses flashing with 60
gems, gave one the idea of the mansion of Indra come down
on earth. Lofty towers hid the sky from view, like cloud-
banks or Kailasa peaks or the snow-white Virnanas (aerial'
cars) of gods. He drove through three blocks guarded by
archers, and walked through a couple more until he was at 55
the gates of the seraglio. He left his friends and retinue there
and entered that paradise on earth. The vast crowd waited
outside in joyous anticipation, even as the shoreless ocean
awaits the rising of the moon and said to themselves
"SoHte marvellous good fortune welcomes our Rama yonder; JQ
he will be back among us in no time and give us the
pleasure of beholding his coronation. "

90 AYODHYAKANPAM

CHAPTER XVIII

KAIKE!YI'S TRIUMPH

R

IAMA entered and saw his father lying on the bed,
with hopeless eye and pallid mien and Kaikeyi
standing by. He clasped his father's feet with humble
reverence and next touched those of Kaikeyi. Dasaratha
managed to force a cry ''Rama" and then speech failed him ;
cruel tears blinded his eyes <pd he saw not Rama. The
prince had never seen his father in such a fearful state. Sud-
10 den terror gripped him fast,even as though he had set his foot
on a cobra's hood, all heedlessly. No danger or misfortune,
calamity or peril had any power to ruffle the serenity of his
heart. But his fear was great that he might somehow or other
be the unconscious cause of the present misery of Dasaratha.
15 His father was sighing hot and furiously, like a wounded
snake ; pale and emaciated with grief, bewildered and dazed,
he lay there in strange despair, like the unfathomable mon-
arch of the waters disturbed to the very depths ; or like the
Lord of Day in the jaws of the dread Rahu ; or like a Rishi
20 shorn of his spiritual lustre by polluting himself with a lie.
Rama's heart boiled within his breast like an enraged sea
to think that his might have been the hand that had, all in-
nocently, dealt the blow. The king's interests ever lay nearest
his soul and he said to himself " Wondrous strange ! My
25 lord's countenance is not bright, as usual, with joy at behold-
ing me ! It matters not that something might have roused his
displeasure against me during my absence ; the moment I
went into his presence, he would clean forget it and turn
upon me a face wreathed in smiles. And my dear sire's
30 heart is torn with grief the moment he sets his eyes on me 1"
With a heavy heart and wan* face he addressed himself to
Kaikeyi and said " Mother mine ! Is my sire displeased with
pie for any unwitting fault of pine ? I pray you enlighten

XVIII] kAlKEYl'S TRIUMPH 9i

me. If it were so, whom have I to intercede for me but
your good self ? Unvarying in his love and aftection 35
for me, nay, almost verging upon partiality, how is
it I find him careworn, miserable and ominously
silent to me ? This tabernacle of ours is meant to go through
every kind of experience, good and evil, happy and wret-
ched ; and no one's life is a bright summer all along. So, 4&
it is quite in the order of things that he should be subject to
infirmities and maladies. Or has he some great grief
weighing heavy on his heart ? Or is it anything untoward
that has befallen Bharata, who brings joy to the hearts of the
beholders, or Satrughna the unshaken or my dear mothers? 45
He is my lord and king ; my duty ever waits upon his
pleasure. He is my fond father ; the highest merit I could
ever hope to lay by is to obey his lightest behests, I take
no pleasure in life unless it were devoted to his service ;
but now, when his heart is turned away from me, in angert ^Q
all the more it is an imperious command. A little thought
would convince us that we derive from our father the bodies
we use. So, he is the only god we see and feel. Beyond
a doubt, our highest aspirations are fulfilled and our greatest
good secured by carrying out his commands. Or, is it that ^
you have, through anger or love, spoken to him harshly and
clouded his spirits ? Mother ! I pray to know the truth of it-
What is it that has brought about this sudden and strange
revolution in the nature and thoughts of oar lord ? "

Kaikeyi knew as well as any that she had Ho fault to gQ
find with Rama ; but, her solicitude for the interests of
herself and Bharata blinded her to every other considera*
tion ; and she felt no fear nor shame that she was about to
speak to Rama, words unholy, unrighteous, that were to be
the prolific mother of countless woes and calamities. 65
14 Rama ! The king is not offended with you ; nor is he
afflicted with any other grief, He desires to speak to you

somewhat ; but hesitates out of a natural fear that you may
not carry out his wishes. You know how much he loves you ;

70 and his very love stands in the way of his speaking to you
anything that might pain your heart. He has made a pro-
mise to me long ago, and it rests with you to fulfil it.
He forced his boons upon me and repents of it
when I hold him to his promise, like any low-

75 born churl. Is it not supremely foolish in him, to
grant me two boons of* my qjpioice and grieve when I
demand its fulfilment, like one that shuts the stable when
the horse is stolen ? Dharma is the root of this universe,
so say the wise. And it is your plain duty to see that he

gO does not prove a traitor to Truth through his unseasonable
anger towards me. If you give your word to me that you
will anyhow fulfil his promise to me, just or unjust, I will
even speak on his behalf, as his extreme love to you ever
stands in the way of his telling it to you himself."

85 Unutterable grief filted the heart of Rama on hear-

ing this. « Alas ! What a fate ! Has it come to this that
my own mother should suspect me of unwillingness or hesi-
tation to obey the behests of Dasaratha, my father, my king
and my teacher ?" He turned to Kaikeyi and exclaimed in

90 the hearing of his -sire " Fie, fie ! Would that I were stricken
dead and sucked into the dark depths of oblivion than hear
f torn- your lips the cruel words ( if ' and ih&t in conneptfofl
with my fatlrer ! Is'he not my lord and. ruter, my father,
my master, the guardian of my interests-? A -word frojfi him

gg and I leap into the flames or quaff the poison-cup or plungfe
into the depths of the ocean. So I pray you speak 1o me
what my lord has at heart. I swear most solemnly to ful-
fil it whatever it might be. Need I tell you that it is -utterly
pnnecessary and ridiculous*! or me to promise or to swear*

100 Rama speaks not twice."

Then, Kaikeyi, the most hardened of sinner^ addressed

JCVtII] kAikEYi's TRIUMPH 3£

herself to Rama, the soul of truth and candor and said " In
the long past there was a great battle between the gods and
the asuras in which your father fought for the gods. The
asuras wounded him grievously so that he was at death's 105
door* I brought him back to life and safety and he was
pleased to give me two boons, I demand them of him
now. If you have any care that the promises made by
yourself and by your father should hold good, pay heed to
my words. Bharata, my son, should be crowned as the 110
hdr-apparent to-day and with the very articles prepared
towards your coronation. You should cancel all the arrange-
ments made for your installation and live for fourteen
years in the forest of Dandaka like a recluse, with matted
hair, deer-skin and bark of trees. My Bharata should reign 115
from this Ayodhya over the broad earth with all its treasures
of gold and silver, horses and elephants. The king is
torn between the conflicting emotions of love, compassion
and grief ; wan, emaciated and bewildered, he will not
even allow you to see him. Bright scion of the Raghus, jgQ
who never went back upon their plighted faith ! Fulfil the
promise made by your sire. Walk in the path of Truth and
save him from the jaws of hell."

4 - The cruel words fell on the wounded heart of Dasa-
rathaandhe writhed in impotent agony. " Alas ! What have 125
I done -to be doomed to this torture, to listen, all powerless
to such dreadful -words- from this fiend in- human shape ?
Why was I chosen the instrument ot inflicting this cruel in-
jury upon Rama, dearer to me than life itself, a shameful act
which even his worst enemies would shrink from polluting 130
their hand* with?" But Rama's heart was, if possible, more
serene and joyful in that there was offered him a chance of
piaciag before the world an example of 5 filial duty* His
{ace was a faithful index of his heart, and showed not the
ie*3t siga of gnef, anger Qr disappointment Never ,fora 135

94 AYODHYAKANDAte

moment did the thought cross his mind " What grievous in-
justice ? What a dreadful irony of fate ! This crown is mine
by right of birth- My father promised it to me before the
world. And now, at the last moment, I am to lose it, to
140 S*ve my consent, without a pang, to see the son of my step-
mother seated on the throne, to renounce with a smiling
face the comforts, the luxuries, the wealth, pomp and power
of what I was taught to expect as legitimately mine and
doom myself to a living death in the dreadful forests for four-
teen livelong years." Verily, no orit would speak in the same
breath of misery or unhappiness and the supreme Lord, one
of the gems in whose radiant crown is infinite Bliss,

CHAPTER XIX

" I PROMISE"

AMA lent a joyful ear to the words of Kaikeyi
that ruined his brightest hopes and blotted out
5 for ever the happy future that was opening out to him.
He clasped his hands in profound reverence to his mother
and said " My queen ! On my eyes and ears be it. I take
myself to the dark forests and live the life of a hermit, with
matted hair, deer skin and bark of trees. Is it not my bound-

10 en duty to fulfil my father's promise ? But, the king knows
me better than myself ; no misfortune or calamity has the
least power to shake his iron will ; the flower of valor and
heroism, I wonder that he evinces not his usual joy and
delight at beholding me. I am all anxious to know why.

JK But, I pray you entertain not the least suspicion about my
willingness to keep my word, I swear it before you once
again most solemnly. / go to the dark forests to lead the
life <tf a hermit, withmatted hair, clad in deer-skin and bark
of trees. His Majesty is the most watchful guardian of rny

XIX] I PROMISE 9I»

interests. I have sat at his feet and learned the truth of life 20
and being. He is the lord and ruler over us. Ingratitude
was never associated with his name, much less towards
you. Is it not my most joyful duty to obey his behests with*
out question, without hesitation, at any cost ? But, one
thought rankles in my heart. Why did I not re- g5
ceive the order for Bharata's coronation from the lips
of his Majesty ? Was he anxious to spare me any
probable pain of disappointment ? If so, he forgets
that Bharata is my brother. Knows he of any one
who loves Bharata more ? When I broke the bow of o/\
Siva in the hall of Janaka and won Seetha as the price of
valor, would I not have most joyfully resigned my claims
to her in his favour, if Bharata had but expressed a wish ?
This mighty kingdom, this wealth, nay, my life itself, I hold
but valuable only so far as they are of service to him. Then, 35
my father and lord has himself laid his commands
on me that I should see the crown placed on the
brows of Bharata. It is a most sacred duty with me
to fulfil his promises to you ; your inclination too runs
that way. Are not these reasons enongh ? Alas ! My heart ^Q
bleeds to see His Majesty hang his stately head in sorrow
a$d gnef, dropping scalding tears on the affrighted earth. I
pray you to anyhow soothe away his grief. Let countless
messengers ride fast on fleet coursers to the capital of the
lord of the Kekayas to bring back Bharata as his majesty >.e
has ordered. I go straight from here to the forests of Dan-
daka and live there for ten years and four. Would I think
twice about obeying my father's commands ?"

Kaikeyi knew full well that Rama never went back
upon his word ; he was as good as gone to Dandaka. Her ~Q
heart rejoiced greatly and she did her best to hurry him on.
11 You are ever right. Let messengers hasten on fleet
coursers even now to bring back Bharata from his ijncle's

$£ AYODHYAKANDAM

capital It does not befit you to delay here, and you so

55 eager to go to the forests. So, you do well to hasten your
departure to Dandaka, It is but the sense of shame that
prevents His Majesty from ordering you himself. Let it not
lie heavy upon your heart. I know full well that he bathes
not nor breaks his fast unless he sees you depart for the

60 woods".

Dasaratha was shocked beyond conception at these
cruel words and crying " A^s ! what horrible iniquity ?
What have I done that my ears should be polluted with
such foul accusations1?, he fell in a dead faint on his bed

65 of gold. Rama sprang to his side and caught him in his
arms, while the cruel words of Kaikeyi lashed him, like a
spirited steed, to hasten his departure to the forests. But,
the slightest shadow of grief never dimmed the bright
serenity of his soul. tl My queen ! You do me but ill

70 justice to think that my heart hankers after wealth, pomp
and power. Far be it from my thoughts to remain here,
to win the love and affection of the people and rule
over them. Methinks you to read my stay here to mean —
If I manage to stay here till Bharata comes, who knows

75 that he may renounce the crown in my favor out of his love
and devotion to me?' My acts, my words, my thoughts
centre round one desire and only one — to fulfil my dharma,
I pray you to lay to your heart well that the hollow
joys of life have no power over me and that I am as

80 dispassionate as the sages that abide in the holy forests.
I pray you remember carefully that I hold my life of value
only so far as it serves to fulfil His Majesty's pleasure.
Know I of any higher dharma than to wait on the pleasure
of my father and serve him in thought, word and deed ? It

85 needs not the commands of his majesty ; a word from your
good self, a hint is more than enough to make the forests a
joyful hotpe for me during twice seven years, No one has a

XIX] I PROMISE 97

more unquestioned right than yourself to dispose of me in
every way ; I pride myself on being the chosen and privi-
leged servant of Your Majesty ; yet I find that you have 90
thought it fit to ask this trifle of my father ; I am tempted
to think that you allow not the possibility of my possessing
such noble qualities as magnanimity and truth. Bear with
me a while till I take leave of my mother and console Seeta.
I pray you look to the necessary arrangements about Bhara- 95
ta's succession to the crown and the due discharge of his
filial duties to our lord. For, it is the dharma sanctified by
the immemorial usage of my ancestors of happy memory "
These gentle words, so noble, so generous and so
utterly unselfish were too much for poor old Dasaratha; 100
a tempest of grief shook his whole being to its very founda-
tions. And, he sobbed aloud, while burning tears coursed
down his aged cheeks, Then Rama touched, all reverently,
the feet of his sire utterly senseless with grief and of the
diabolical Kaikeyi, went round them in low humility and 105
walked out of the women's apartments No shadow ot grief
or anger or disappointment or annoyance dimmed the bright-
ness of his looks , he took his way to his pal ice while his
Iriends followed him in a\ved silence At his heels went
Lakshmana in terrible wrath, hissing like a wounded cobra no
and powerless to keep back his fast flowing tears. One should
go round in reverence, rare articles, auspicious objects, fanes
of gods, and crossings, even as the Books lay it down ;
hence, Rama went round the materials ready stored against
Ins coronation. He would not so much as glance at 115
them ; but passed on slowly, praying hard all the
while that they might be better utilized in the coming
coronation of Bharata. The dark night has no power
to dim the beauty of the moon, ever the bright brin-
ger of joy to all ; even so, the loss of a crown and the 120
unrighteous banishment from his kingdom had no power
13

$8 AYODHYAKANDAM [ Cfl.

to dim the glory of the Lord of the worlds, of whom eternal
and boundless Bliss is one of his attributes. His heart put
awav from itself a proffered throne and sway over the broad

125 earth and elected to live a life of dreary exile in the track-
less forests ; verily, the souls of the great sages and saints
were not more serene, dispassionate and unshaken, He
gently refused the umbrella of state, the chamaras and the
other insignia of royalty and proceeded on foot to the

130 mansion of his mother to info m her of the sad news. He
dismissed, with a smile, his friends and loving citizens and
kept his senses under stern restraint ; he grieved to see,
others grieve for him, but would not allow the least sign of it
to escape him. Those around him were unable to detect any

135 change in his face or looks or words or demeanour ; he was,
as ever, the lord of Sree and the flawless champion of truth.
He lost nothing of his innate cheerfulness of heart, even as
the autumn moon whose brightness wanes not. Undisturbed
by joy or sorrow, unparalleled in fame, Rama was still the

140 giver °f boundless pleasure and happiness to all beings and
spoke sweet words and kind to a'l around him And so, he
passed on to his mother's palace.

Lakshmana, his heroic brother and Ins peer in noble
excellences, followed him there, exercising an iron control

145 over his rebellious grief, Rama beheld there groups of
men and women rejoicing in the anticipated happiness of
his coronation and said to himself with a sigh "Alas ! that
I should be the messenger of grief and many other calami-
ties to these my friends who are now so happy ! I should

150 exercise the utmost vigilance and control lest I betray
the least sign of grief in my features or behaviour, and these
good souls die of a broken heart " And so saying, he
entered the apartments of the queen with a cheerful smile.

XX] YOU SHALL NOT GO 99

CHAPTER XX

" YOU SHALL NOT GO "

AMA left the apartments of Kaikeyi with bowed head
and clasped hands while doleful cries and heart-rend-
ing lamentations followed him from the assembled women 5
therein. " Alas 1 Rama needed not the word of his father to
attend, to the veriest detail, to the comfort and happiness of
every one of us here. Rama is to be driven to the gloomy
forests to-day and he, the Goal of the aspirations of all beings
and the surest Means thereto He waits upon our pleasure 10
with greater diligence, devotion and respect than he ever
accords to Kausalya, the mother that gave him birth. Harsh
speech provokes him not to reply; nor do his acts or words
provoke anger in others ; nay, his sweet and gentle accents
soothe and calm the hearts of such as give way to senseless 15
wrath. Our king has clean taken leave of his senses. Has he
not set his hand to the glorious work of universal ruin and
destruction by banishing to the woods Rama, in whom all
things live and move and have their being?" And they lifted
their voices aloud, gentle and simple, queen and maiden 20
and cried ' Fie' and ' Shame ' upon the monarch. The
frightful clamour from the apartments of the women
fell upon the ears of Dasaratha ; his feeble heart,
stricken till then with the griet of his son banished to a
grievous doom, broke down quite, and he fainted away 25
where he sat, from griet and bhame. The pititul wail fell
upon the ears of Rama as he passed out ; it grieved his heart
sore, but as he saw no means of assuaging their griefs, he
put on a cheerful front, that he might not, at least, intensify
them. Heaving hot and profound sighs, like a wounded 30
elephant, he never lost his presence of mind, but quicken-
ed his steps to his mother's palace followed by Lakshmana*^

100 AYODHYAKANDAM FCtf.

The chief of the wardens there was a very old gentleman ;
he sat there in his place of office, wand in hand, while count-

35 less subordinates stood round in deep reverence. They
sprang up in joy to welcome Rama and shouted l Victory !
Ever victory to thee'. He passed on into the second block
filled with brahmanas profoundly versed in the sacred scrip-
tures, whom Dasaratha delighted to honor. Rama saluted

40 those aged repositories of samthness and wisdom and passed
on to the third block guarded by elderly dames and dam-
sels. They gave him their * sincere and joyful blessings
and announced his approach to Kausalya.

The queen spent the long night in fast and meditation

45 to secure peace and prosperity tu her darling son. At day-
break she engaged herself in reverent worship of the lord
Vishnu. Ever occupied with vows, fasts, penances, mortifi-
cations and meditation, she was in the sacrificial hall, where
Rama found her clad in garments of white ^ilk, directing the

50 brahmanas in making offerings of auspicious things into the
fire with appropriate chanting of the mantras. Curds, colored
unbroken rice, ghee, sweets, cocked food, parched grain,
white garlands, sweet drinks, tood prepared with sesamurn
seed, sacred twigs for fuel, a water jar and the other neces-

55 sary materials stood in readiness for divine service. She was
offering libations of water to the gods to ensure welfare
and happiness to her son, and was wholly absorbed in the
details thereof. Her frame was wasted through constant
observance of vows and fasts, but bright was the halo of

60 £l°ry ^at surrounded her, even as a goddess. She was over-
joyed to see her son in her rooms, a rare visitor there and
sprang to meet him, even as a mare her fond foal. Rama
went round his mother in reverence, bowed low and touch-
ed her feet, Kausalya embraced him fondly, smelt the

gg crown of his head and her supreme love and affection for
him lound expression in hearty and sincere prayers for his

XX YOU SHALL NOT GO 101

good. " May length of days, boundless fame and the
proper observance of the royal traditions crown you ever,
even as your ancestors of glorious memory, righteous, noble
and grey in the experience of years. Your father was never 70
known to break his word. This day he will instal you as
the heir-apparent, even as he promised it to you. For, is he
not deeply versed in the knowledge and practice of the my-
steries of dharma ? She offered him a seat and invited him
to dine there. 75

Modest and unassuming by nature, Kama's extreme de-
votion to his mother would not allow him to take his seat
before her. He touched it instead and replied to her
with folded hands and with the least tinge of shame-faced-
ness in his voice. " Mother ! A great fear has befallen us 80
that will cause no small grief and anxiety to you, to Seeta
and to Lakshm,ina. The king has given orders to stop my
coronation and instal Bharata in my place. I am ordered
to live for fourteen years in the forests of Dandaka I go
straight from here and that now. I have come to take 85
leave of you. I have resolved to dwell in the uninhabited
wilds, feeding upon honey, roots and fruits, even as the
hermits and abstaining from the flesh of animals. What have
I to do with these seats curiously wrought with priceless dia-
monds? The Vishtara is more meet for one of my order," 99

The cruel words fell like a thunder-bolt on Kausalya
and she fainted away from excess of grief, even as a huge
Sala tree in the forest cut down by the axes of woodmen,
or even as a Shining One hurled down to the earth from the
Mansions ot Light. Rama sprang towards her and raising 95
her all gently in his arms, chafed her wasted limbs, as she
lay like ati uprooted plantain tree or like a mare who rolls
in the dust to shake off the fatigue that comes of being over
burned Soon she regained consciousness ; a stranger to
sqch calamities, fitted in every way to enjoy the utmost joy 100

10H AYODHYAKANDAM [CH.

and happiness that life can gwe, and brought up in the very
lap of wealth, luxury and power, she bitterly complained
of her fate. " Darling 1 1 am sure that all this grief would
not have befallen me were you not born to me as my son.

105 A barren women has no other sorrow than that of childless-
ness. I sink under the heavy load of manifold misfortunes.
I have a son, but I have him not. I spent over him years
of care and solicitude, but I live to see the work of my
hands undone before my eyes. I counted upon your

110 devoted service to me in my last days ; I fondly hoped that
your hands will close mine eyes before they take leave of
the light of the sun ; but I live to see you violently torn
away from me in my helpless old age, The curse of child-
lessness has practically come back upon me to dog my

115 dying days. Alas! A barren wile has only the disease of
her heart to grapple with ; but heart, mind, senses, body,
all are hopelessly consumed by my grief,

" To the world I am the queen consort of Dasaratha
of Ayodhya, the lord of the earth ; but, devoid of the wealth,

120 the power and the pomp that make it a reality. My
husband's heart is turned away from me. Your birth
gave me a new lease cf life c.nd instilled fresh hope in my
heart that I might get back a husband's love and queenly
power through his supreme affection to you. That has been

125 the mam spring of my life. Alas ! Grief more intense,
greater than I have expenened till now, is my portion till
death. Denied of the joy and comfort that is mine by right,
I have to endure the cruel words and wanton indig-
nities from the other wives of my husband Favorites of

130 fickle fortune, a king's fancy or whim has raised them to
where they stand now, co-wives with me and rivals for my
husband's love. They have poisoned my lord's heart and shut
me out from the light of his affection. Well. Did they keep

;, it back till now? They but hinted, suggested ; but hereafter

XX] YOU SHALL NOT GO 163

they would thrust their insolence upon my face and cry in 185
scorn and fury ' Get away. Darken not the presence of
my lord '. Or they may adopt a tone of ridicule and say
'Surely, a barren woman is, by nature, fitted to be the centre

^H

of feasts and pageants? ' Or, when the monarch chances to be
my guest, they will burst on us with envy and drag him away 140
thence by force crying < What do you do here ? Know you
not that your place is in my rooms ?' Their birth, their status
and their talents do not in the least give them courage to
speak such words to me, were it not for the cruel blow dealt
by Fortune to my honor and happiness. Women do not 145
survive such shocks. Before me stretches a wh ole eternity
of grief and tears, unparalleled, unutterable. Behold!
they whelm me quite and you are by my side — the
flower of valor, my first-born and the next in the order of
succession to the throne of the Earth. Just imagine what 150
it would be like when you arc nwav. Death, natural or
violent, would be a merciful boon. Every day finds my hus-
band colder to me. Destined by birtti and by fortune to
lord it over the earth and its countless millions, here am I
placed, by sufferance, in the same level as tlie waiting 1 155
women of Kaikeyi, Nay, not so ; for, they at least come
in for a share of her favour.

" If there chance to be any well-rneaning soul who was
devoted to me and spoke to me words of hope and cheer, he
will avoid me like a pestilence, lest Kaikeyi's son might 160
punish him cruelly for it. Kaikeyi has never a kind look or
a word for me ; cruel taunts and cutting sarcasms wer«
ever known to fall from her lips where I was concerned ;
and now this last and cruellest stroke of misfortune delivers
me over to her, body and soul. Have I the heart to brave 165
her frowns? It is seventeen years since I saw your sweet face
and derived marvellous patience to bear my cross. My Rama
will grow to be a youth ; he will take his place on the throne

104 AYODHYAKANDAM [CH.

of his father ; and then my sorrow sets for ever, But,

170 alas ! my hopes are nipped in the bud ; the gibes and the
jeers of my rivals would pierce my wound heart ; and
how long can this poor wasted frame bear those refined
torments ? And it is a night that knows no morn.

" Youth, health and beauty have passed away from me.

175 I can be nothing but an eye-sore to tie king. I am sure
that it is not in me to live tins dog's life of misery and
disgrace without the light of your sweet presence to relieve
the awful gloom.

" Verily, this is a dark mystery, that the countless fasts,

180 vows, observances, and prayers, all directed to one end, your
happiness and prosperity, have borne no fruit. My sweet
hopes have turned to dust and ashes in my mouth ; the glori-
ous future that dawned on my expectant sight has suddenly
darkened into a gloDm ominous and terrible. Well, I

185 must even reap what I sowed. I made the bed and must
perforce he upon it. My heart breaks not under the stress
and strain of this mighty calamity that comes upon me all
on a sudden, even as a roaring flood that rushes down
during the rains along the bed of some broad river, while

19U the solid banks crumble into powder. Is it imperishable ?
Is this attenuated frame of mine really made of the heart
of the adamant that it is grief-proof ? It is then true that
death comes not upon a man a second sooner or later than
its time. Or has death forgotten me ? Or is the world of

195 Yama full to overflowing and there is no room for me ?
Would that the dread lord of Death bear me away hence
this very moment, even as the king of the beasts carries
away a weeping fawn or doe. If there is the least chance
of our being blessed with death and oblivion before our

200 time, I would go straight from here to the mansions of
Yama, than live on miserably down here, even as a cow
violently deprived of her one calf.

XX] YOU SHALL NOT GO 105

"Alas ! A cry in the wilderness, a seed sown on rocks
has been all my worship, meditation, charity and penance
to secure lasting happiness and power to my darling boy. 205
This is the most unkindest cut of all. *

" My place is not here when you are in the woods and
I will even follow you where you go. A weak and aged cow
can never be parted from the side of the calf on which its
hopes and joys rest." Thus moaned and wailed Kausalya 210
in the utter agony of her grief. Then it came back to her
that she might have to part from Rama at any time ; her rivals
will wreak upon her the hoarded vengeance of the long
past ; Rama was bound by the bonds of truth and was
absolutely powerless to stretch forth a helping hand ; she 215
raised her voice and wept aloud, even as a she-kinnari
who sees her young ones struggling in the toils of the
fowler

CHAPTER XXI

" YOU SH VLL NOT GO " — (continued)

|HEN Lakshmana turned to Kausalya, who was lament-
ing her miserable fate, and spoke to her as became the
occasion. " Mother ! It seems to me extremely unjust and 5
improper that Rama should renounce the crown that is his by
lawful right and go to the forest and all at the bidding of a
woman. He may say {It is not Kaikeyi's order that sends me
into exile, but his majesty's. Well, his majesty is tottering
under the weight of years and hence is beset with fancies 10
unsuited to his age ; the pleasures of the senses enslave him
quite. He may say 'A pure heart can set at naught the senses
and all their wiles1; but his reason is completely unhinged by
love and passion ; besides, there is that evil-hearted woman
u

106 AYODHYAKANDAM [CH.

15 Kaikeyi ever at his elbow, hounding him on to fresh ini-
quities. Invested with boundless power and wealth, what
would not the monarch do to win a smile of that siren ?
4 " If you object that Rama might have deserved the
punishment by any fault or crime of his, I joyfully challenge

20 any one in all the worlds to charge Rama with treason
or treachery or any heinous sin. I see none, not even
his worst enemy, not even the most abandoned wretch
that was ever justly punished by him, who would ever raise
his voice in complaint against Rama, even behind his back.

25 Then, what chance for any to accuse him to his face ? (I have
made up my mind to rid this earth of the unworthy ruler of
Ayodhya. I care not if he is my father, or my king, or hoary
with age). An ideal father, truly ! He does well to banish
Rama to the dreadful forests. For, it is a plain fact that

30 needs no support of inference that Rama excels the very
gods in purity at heart. His thoughts, words and acts are
ever set unswervingly on the Path of Right. The happi-
ness of his people is ever the goal of his ambition ; good
men and great have had the training of him; he has under

35 stern control his senses and their ever-fleeting ruler, the
mind ; he has endeared himself even to Kaikeyi and his
other enemies ; he is the embodiment of duty and justice ;
nay, his lawful right to the throne as the eldest son needs
no other ally* And would any right-minded person banish

40 him from the kingdom for no reason whatever, on the eve
of his coronation, towards which he had plighted his faith ?
I care not for his grey hairs, for the sixty-thousand years
that have passed over his head* They disgrace him all the
more ; a slave to lust and passion, abandoned to all sen^

45 of shame and decency, this hoary libertine is a blot upon
good society ; and I am rendering a very great service to
the cause of morality and justice, if I send him out of the
world which he befouls with his presence.

XXI] YOU SMALL NOT GO 10?

" Let that be. Stranger still it is to see our prince,
deeply versed in the traditions of royalty, render absolute 50
obedience to the word of the king in his second childhood,
a very dilapidated Don Juan ! Brother ! Make yourself
master of this kingdom before others come to know of this.
With me at your back, I defy any one in all the worlds to
approach you. It were easier task to put to flight the dread 55
god of Death in the lawful discharge of his duty. Let the
millions here in Ayodhya come against us, old and young,
Brahmana and Kshatnya ; it is child's play for me to reduce
this fair city to a howling wilderness in the twinkling of an
eye. It matters not if Bharata stands before us with his 60
friends, his allies, and his well-wishers to support him. My
keen shafts shall send them straight to the realms of death.
The gentle and the meek are ever insulted and trampled
upon ; merit is never recognized unless it strongly asserts
itself. 65

" I see no injustice, no sin in taking the life of that
wicked man, our unnatural father, who, at the instigation of
Kaikeyi, allies himself with our foes and works evil to us,
Or I would temper justice with mercy and immure him in
the depths of a dungeon where he may drag on his misera- 70
bie days, and repent if he can, The Books lay it down that
our teacher or our father deserves summary chastisement at
our hands if he is intoxicated with boundless pride and
is lost to the sense of right and wrong.

" How dared he promise this kingdom to Kaikeyi 75
when it is yours by every right, human and divine, when he
knows that he has no right to alienate it ? Did he count upon
his valour and that of his armies to chase you from here ?
Or, is he resolved to fulfil his word to Kaikeyi at any cost ?
Let him know that it is utterly and absolutely impossible, 80
now and for ever. What a mighty hero he is to hope to
defeat Rama and his devoted servant Lakshmana and place

W8 AYODHYAIUNDAM

Bharata on the throne of the Kosalas ! Mother ! Rama is
my brother ; he is the object of my reverence and sincere
85 love ; and here I solemnly swear on the truth that I hold
dear, on the bow that I wield, on the gifts I have bestowed
in charity, on the worship I have offered to the bright gods,
that it matters not whether Rama betakes himself to the
dark woods or leaps into the heart of the raging fire, but

90 you will find me there before him. Mother ! It shall be my
care to place my valour and prowess at your service and
put away grief and anxiety from you, This day, my brother
and yourself will behold the might of my arm."

Kausalya heard him out with renewed hope and joy

95 and, with a troubled heart and faltering voice, said " Rama,
my darling ! Heard you the words that fell from the lips of
your brother Lakshmana ? They need no comment and I
leave it to your good sense to act as seems best. You may
say (A father's words are a law to his son.' But, is this your

100 father's command ? Nay, it is but the insidious instigation
of Kaikeyi, my rival and the evil genius of our king.
Besides, it is all opposed to reason, to right and to justice.
Is it kind of you, is it dutiful, to abandon me to my enemies,
helpless, alone and stricken with grief and misfortune ?

105 " Law and duty have no mysteries for you. You have
set your heart upon fulfilling the dharma of carrying out
your father's commands. But know you not that there is a
higher dharma than that ? The Books teach us that the
mother is the highest and most reverent object that a

110 man can have in this world So, stay with me and devote
yourself to my service. I can assure you that there is no
higher dharma, none more imperative. Kasyapa of yore,
stayed with his mother and rendered her faithful service and
loving, with restrained self ; his noble tapas was rewarded

115 with the high regions of light and he took his place among
the Patriarchs (Prajapatis). As your father is to you, so ami.

XXI!) *OU SHALL NOT GO 10&

He is worthy of your love and reverence, and so am L Hjs
word is law unto you, and so is mine. Now, I like not
your banishing yourself to the forests of Dandaka;
you can never have my consent to it. What joy have I in 120
life apart from you ? Life itself is a curse to me unless I
spend it by your side. I count it a privilege and pleasure
to be with you though I feed upon grass. If you ever leave
my side when I am assailed by misfortune and calamity, I
will starve myself to death. The Ruler of the Waters once 125
had the misfortune to grieve the heart of his mother and
expiated that lapse of filial duty by bitter experience of the
hells that are reserved for the slayers of brahmanas ; and
eternal misery shall be your lot here on earth."

The heart-rending laments of his mother had no power 180
to seduce Rama away from the Path of Duty and he
replied all gently " On me lies the duty of obeying the
commands of my sire ; my fealty to you weighs with me
no less. But it is impossible for me to do it simulta-
neously. Besides, my father's orders have the advantage 135
of priority and demand my immediate attention; I dare
not set them aside. So I go to the forest and pray you,
with my head at your teet, give me your leave and your
blessings. Do I seem to pierce your wounded heart ?
Maharshi Kandu,of yore, slew a sacred cow at the commands 140
of his father ; and was he unacquainted with the intricacies
of Dharma ? Was he not an ascetic of stern vows ? I take
another instance nearer and more pertinent. King Sagara
of our line, once laid his orders on his sixty thousand sons to
tear up this broad and fair earth. They obeyed his behests 145
to the very letter and recked not that they were consumed
to ashes in the execution of their duty. My father demands
of me no such sacrifice of my life, though it is his to
dispose of as he wills ; he but requires me to spend a trifling
period of fourteen years in the forests of Dandaka. And shall 150

110 AYODHYAKANDAM

I, all cravenly, cry upon it as a great hardship ? Jamadagni
ordered his son to lop off the head of the mother that bore
him ; and did Parasurama waver or flinch ? Shall I prove
a traitorous and unworthy son to my sire, lest I should

155 cause you grief of heart for a while ? Have we not instances
of many a god-like son who carried out his father's behests
at any cost ? Is it sinful of me to try to walk in their path i
Am I the solitary pilgrim on it ? Have I not their example,
their countenance and their sanction to cheer me on ? It is

160 no new hobby of my invention. It is the law of man and it
is no rare merit in me if I fulfil it. I will sacrifice any thing
to spare you the slightest pang ; but since I can not, consis-
tent with the discharge ot my duty, I console myself with
the hope that no one has come to grief till now, who happen-

165 ed to cause some grief to his mother, in carrying out his
father's commands."

Unrivalled in persuasive eloquence as in valor, he next
addressed himself to Lakshmana and said " Brother mine !
You do me but scant justice to think I know not your bound-

170 less love and devotion to me, your prowess, your fortitude,
and your all-consuming energy. My mother grieves sorely,
all forgetful of the inner mysteries of truth and peace. Sure-
ly, it ill becomes you to speak thus and you deeply versed
in the secrets of Dharma ! Truth is deeply implanted in

175 Dharma ; hence it is the most coveted of the Purusbar-
thas (Aims of Life). I secure it best by obeying my father's
behests in preference to those of my mother, No one can
set out to walk on the Way of Right and fail to fulfil his pro*
raise to his father or to mother or to the saintly Brahmanas.

180 Kaikeyi but passed me on the order of my father that I
should dwell in the forests ; and who am I to say nay ? So, put
away far from you the cruel instincts of a fanatic Kshatriya,
that puts you up to say ' Let us slay this old man, our father,
and rule over his kingdom,' You are no blind atheist to

XXI) YOU SHALL NOT GO 111

take kingly polity as the guide of your life, even when it leads 185
away from the Path of Dharma. Nor are you fool enough to .
follow Dharma, when it leads you away from the Path of
Compassion and Love. You never knew me to lead you
astray."

So spoke he out of deep love for his brother ; anon, he 190
bowed to Kausalya over joined palms of respect and said
" Mother ! Is it not immemorial Dharma that you, I,
Seeta, Lakshmana and Sumitra abide by the commands of
my father ? His orders demand my immediate attention ;
and I will dwell for twice seven years in the pleasant woods. 195
Next come your behests; and I will thereafter wait upon you,
ever rendering true service and joyful A brief spell of hard-
ship and rough life for me ; and my word to my father
kept,I fly here on the wings of speed to touch your feet, even
as King Yayati, who was banished but for a while from his 200
bright abode in the god-world to this dark and dull earth of
ours. Hence, I pray you master your grief and give me
leave to go. Direct the auspicious rites that would secure us
a safe journey and happy and bring me back to your side. I
entreat it upon my very life. Order the preparations towards 205
my coronation to proceed no further ; put away your grief and
sorrow from the eyes of the world ; and let me have your
leave to speed to the forest that Dharma might find in me
a loyal servant."

Rama's eloquent pleading, so consonant with virtue 210
and duty, so respectfully firm, so utterly devoid of any sel-
fish grief or disappointment, proved too much for
Kausalya and she fainted undjr the shock. Regaining
her senses after a while, she looked Rama in the eye and
cried §l Child ! Do I not deserve at least as much love and 215
obedience at your hands as you owe your father ? Flesh of
my flesh you are. I bore you in my womb and watched
you grow from infancy jto youth, Doesjt :not courif any*

112 AYODHYAKANDAM [CH.

thing? You see my unspeakable misery and yet you will

220 leave me here, alone and helpless, to the tender mercies of
my relentless foes. Do you expect me to give my consent
to it ? What is life to me in this world if you are not by my
side ? What care I to dwell in the radiant worlds of joy
or of the Fathers or of the gods ? An hour with you is

225 worth eternities in those spheres. "

Elephant-hunters take their stand during dark nights
across its paths and seek to drive it back towards the
treacherous pits, by threatening it with blazing torches, only
to enrage it afresh, without turning it from the track it had

230 marked out for itself. Even so the pitiable laments of his
mother but roused him to fresh energy and firmness, in that
she would not yet desist from dragging his feet from the Path
of Dharma. He saw his beloved mother senseless with
grief ; he saw his brother Lakshmana writhe under the tor-

235 ments of impotent anger and valor; yet, his heart never waver-
ed, not for a second, in its loyal allegiance to Dharma ; and
his words to Kausalya were in perfect consonance therewith.
Duty, equally imperative and just, but conflicting, hemmed
him on every side ; and he hesitated not for a moment to

240 choose the best and follow it with unshaken resolve. And
the countless worlds cannot furnish another who could
take his place by the side of Rama, the beloved of all beings.
Such words fall fitly and gracefully from his lips, and from
no other, " Lakshmana ! You force me to remind you that

245 I know and appreciate best your whole-souled devotion to

4 me and your matchless valor. But you force me also to say

that you and my dear mother cause me fruitless annoyance

and trouble by your wilful blindness to my inner motives.

Hear me place before you at some length what I hinted to

250 you just now. A wife secures to her husband Dharma, if
she acts in consonance with the laws of his life ; she secures
to him Love, if she deserves to find a place in his

YOU SHALL NOT GO 113

heart ; she secures to him wealth, if she is the mother erf an
exemplary son ; thus one and the same woman helps a man
to achieve three Aims of Life. These are said to be the surest 255
means to attain the happiness that accrues of Dharma. Or,
in other words, do your Duty to the best of your lights and
you are master of the above means. Take my word for
it that this is utter truth and beyond the shadow of a doubt
None should waste his time ^pd energy over anything 260
that leads him not straight to the Three Purushar-
thas. Engage yourself in the conscientious performance
of that which will secure you Dharma as its result
The world hates him who seeks wealth at any cost ; nor
is it seemly devote ourselves solely to the pursuit of 265
pleasure ; so, let us decide where my line of duty lies
at present. The king is my Guru, in that I sat at his feet to
learn the mysteries of the art of War and the science of
Polity ; he is my monarch under the shadow of whose
protecting arm I live in peace and happiness ; he is my 270
father who brought me into the world ; his great age and
ripe experience deserve my utmost respect ; if such a one
commands me any thing, be it out of love or anger or self-
interest, would any one, who knows the inner mysteries of
Dharma that a plighted word should always be followed by 275
the fulfilment thereof, go back upon his promise, unless a
cruel heart goes before crueller deeds ? I have no talents
that way ; I seek to carry out, to my best, the promise made
by my sire,

" He is our lord and of my mother too; he is the highest 28flT
goal of her aspirations ; he is the surest guide to lead her
to the worlds of the Blessed . He is ruling over this vast realm ' •"
for many thousands of years more justly, more righteously,
than his glorious predecessors ; is it seemly, is it decent for
my mother to come away with me, as if she were any
ordinary woman, helpless, friendless, as if she were a wife
1ft

(114 ATODHYAKANDAM [CH.

widowed of her Icrd and protector ? Mother, I go to the
forest ; pray give me leave. Engage yourself in such
auspicious rites as will ensure us a safe return to your side.

290 King Yayati was banished from heaven, but was restored to
it through his unshaken allegiance to Truth ; even so I
shall come back to you safe and happy at the end of four-
teen years. It is not in me to sacrifice unparallelled fame
to kingly rule and power, won of unrighteousness. Our

295 life here on earth is but a lightning Sash in the dark cloud
of Eternity ; and far be it from me the desire to be the lord
of the earth and stain my hands with this crime."

So the ruler of men consoled his weeping mother and
resolved to start at once to the forests of Dandaka in obedi-

300 ence to the words of Kaikeyi ; he explained to Lakshmana
the motives that lay behind the course of action adopted by
him and prepared himself to go round his mother in reverent
salutation and have her leave to depart.

CHAPTER XXII

LAKSHMANA CALMED

AMA was the absolute master of his thoughts and
emotions ; omnipotent Lord of the worlds, his iron
5 will never allowed the least sign of it to escape him. None
lay nearer to his heart than Lakshmana ; he was never very
remarkable for patience under restraint ; angry fires shot
from his eyes, as from the red mouth of a volcano ; he
hissed forth burning sighs, even as an infuriated lord of ser-
10 pents. Yet Rama forgave him all, forgot all ; was he not his
brother, his friend and companion, the darling of his heart
and sore-stricken with grief ? So he turned to him and said
" Lakshmana ! What has become of your wondrous self-
control and marvellous fortitude ? Your indignation at the

LAKSHMANA CALMEI> Il5

king's conduct and your poignant grief on my account, bury 15
them deep, fathoms deep in your heart. Say not, 'What !
on the eve of your coronation, when every thing is ready
towards it and the joyful millions on the tip-toe of expec-
tation ! Unspeakable shame it were if the installation does
not come off '. It is not due to any fault of ours, to any want 20
of courage or valor on our part. Rather should we rejoice
greatly that we are chosen to fulfil our father's promise and
win for him the seats of the righteous. So, stay the prepara-
tions that are afoot towards my consecration and busy your-
self with such things as will enable me to carry out our 25
father's behests. Let me see you as enthusiastic and active
in making the necessary arrangements for my departure to
the forest, as you are now in bringing about my coronation.
My mother grieves overmuch that I am prevented from
sitting on the throne of the Ikshvakus ; she doubts my 30
safe return after fourteen years. Assure her that it is but
a light task for Rama to fulfil his promise to his father and
return from the forest in no time ; she need not vex herself
for such a trifle. Wipe away her tears and bring peace and
consolation to her pained heart ; for I cannot bear to see her 35
doubt and suffer,

I never knew till now what it is to cause the slightest
grief or worry to my father or my mothers. Our father
ever speaks truth ; he never goes back upon his promise ;
endowed with a might and valor that never fails its purpose, 40
he might be induced to doubt whether the high worlds of
the gods are open to him if his plighted word is not kept ;
and is it not our sacred duty to keep away from him even
the faintest suspicion of it ? If my coronation be not can-
celled, my heart may be pained to think that his sworn word 4o
to Kaikeyi goes for nothing; and it will wring my heart most
cruelly. So I wish to stop the preparations towards my
consecration and start to the woods this very moment

Let the daughter of the Kekaya monarch see her hopes
realised and seat her son Bharata on the throne of the
Ikshvakus. It will do her heart good to see me take ray

50 way to the forest, clad in deer skin and the bark of trees,
with my matted hair coiled on my head. Nothing can
shake my resolve to renounce the throne and seek the dark
depths of Dandaka. Pain me not further. I assure you I
put this town behind me and set my face towards the abode

55 of the saintly rishis. Look sharp.

Till now, I assigned Dharma as the sole motive of my

*- actions ; but there is a greater and nobler one. It is not

Kaikeyi that deprives me of this kingdom nor restores it to

me at the end of fourteen years, but the Lord, We but

60 waste our breath in cursing her. The Lord put such a
notion into her head ; else why should she seek to harm me,

v , all wantonly as you think ? Know you not that I make no
difference among my mothers ? Each one of them is as
much entitled to my love and reverence as she that bore

65 me. Even so, Kaikeyi makes no difference between me
and Bharata ; yet, she could speak harsh words and cruel,
to stop my coronation and banish me to the wild woods*
Need I seek for any other likelier reason * than that the
Lord has chosen, for some inscrutable purpose of His, to

70 change her very nature ? Gifted with many^a natural grace
of rtiind and heart ; with the blood of noble and mighty
monarchs in her veins ; adorned with compassion, gene-
rosity and other excellences that become one of her rank ;
why should Kaikeyi behave like the meanest of -ber sex,

75 low-bred, wicked and cruel ? It matters not if she speaks
so to any other ; but to her lord and husband ! It matters
not if she sends word through a maid or a slave of hers ;
but herself and to his very face I Would she ever dream of
giving utterance to words pregnant with countless woes to

80 me, upon whom the king and herself have lavished their

LAKSHMA^A CALLED lit

love and care till now, even to the very verge of partiality ?
Does she suggest it or hint it ? No ; she does not mince
matters ; she never tires of repeating it. Is it so very &
difficult to see the finger of the Lord in this ? None dare set '
himself up against His will, whose ways are mysterious
past understanding. I owe it to Him that this crown slips
from my hands when they are about to grasp it ; I owe it
to Him that her heart is turned against me quite. Say not 90
* What is Destiny or Fate when pitted against the might of
our will ' ? We see it not ; we but trace its course through
its works. There is no armour against Fate. None care
to throw themselves before the resistless wheels of its car.
It underlies all such inscrutable mysteries as joy and 95
sorrow, serenity and anger, gam and loss, birth and death.
Mighty sages, such as Visvamitra, bent their dauntless hearts
and iron wills to stern tapas, agelong and unparalleled.
They counted without Fate, became the slaves of their
passions, lost their serenity and peace of heart and ended 100
by falling headlong from the glorious spiritual heights they
had scaled through milleniums of travail and effort. It is
but Destiny that raises before our efforts an impassable
barrier and saying ' Thus far thou shalt go and no further ',
directs our energies to some other purpose we never dreamt 105
of. Full of this conviction, I never allow my peace of heart
to be ruffled by the gusts of joy or sorrow ; and this coro-
nation, if it is cancelled, affects me not in the least

" Do likewise ; put away grief and anger from you; see
that the preparations towards my installation are stopped* 110
Let the sacred waters brought from all over the world for my
consecration bath now serve me for the preparatory rites and
baths towards my departure to the forests. Nay, not so ;
perhaps Kaikeyi may come to misconstrue it as a ruse on
my part to consecrate myself secretly as the ruler of this 115
realm. |So, I will have nothing to do with these holy waters

AYODHYAKAkDAM *

that arc, of a truth, the property of the king, hence of
Bharata,

" Lakshmana ! Vex not your mind in the least that we

120 have let this kingdom and its wealth slip through our
fingers. It is all one to me if I am monarch of the earth or
an humble recluse of Dandaka. On better thoughts, a
forest life is absolutely free from the cares, the misfortunes
and the sins that beset a ruler's path ; the rarest object of

125 God's creation meet our eyes there on every side. Hence I
prefer a life in the green woods to an uneasy throne.

" Lakshmana ! I tell you what. No one knows better

the boundless might of Destiny. It sits at the heart of

' Kaikeyi and prompts her to speak harsh and cruel words

130 to us. Now, is it charitable of us to think that she had a

hand in stopping my coronation ? "

CHAPTER XXIII
LAKSHMANA'S REPLY

AKSHMANA never raised his eyes from the ground,
a sure sign that Rama's skillful arguments failed
5 to make any impression upon him, He was divided bet-
ween the conflicting emotions of joy that his brother was
firm as a rock in his adherance to dharamaand grief that he
had to renounce the throne. His feelings never found
expression in words ; and the next moment banished even
10 such .thoughts from his mind. His brow was knotted and
wrinkled in ominous frowns like an infuriated lion ; he
hissed forth burning sighs hke a dread serpent in his narrow
prison ; he moved his bead up and down, as if following
the rising waves of his wrath ; his fingers twined and
i£ untwined themselves aimlessly like the trunk of a mighty

XXIII] LAKSHMANA'S REPLY 118

elephant ; he shot a glance from beneath his dark brows at
Rama and said u It is all unseemly of you to exhibit such
excitement and manifest pleasure in your exile to the
woods. I understand you to say * If I fulfil not my father's
word to Kaikeyi, it is a crime against dharma. The people 20
will naturally doubt my readiness and willingness to pro-
tect them when I make light of my father's commands. '
Weaklings, cowards, lunatics and the scum of the Kshatriya
race lay themselves down before Destiny to be trampled
upon and kicked about. But, you are the flower of valor 25
and royalty ; you need no extraneous help to set aside
the might of Destiny ; your head is ever cool and your heart
ever calm ; then, is it just of you to laud overmuch this
puny Desfiny and call it omnipotent, unassailable, invinci-
ble ? Well said Bnhaspati l Destiny is the last refuge of a 30
coward, nay, their bread-giver '. So, it is justly the god of t
the impotent. Man's will alone is omnipotent and Destiny
flees before it. What a worthy theme of praise !

11 You apprehend treason against dharma if you fulfil not
your father's command. But I wonder why you fail to har- 35
bour any suspicion of these sinful creatures, Dasaratha and
Kaikeyi, that seek your ruin and destruction. I will not
have you say 'Are they not loyal servants of dharma ?' The
world is full of such scoundrels who are adepts in the art
of biding their cruelty and wickedness under the cloak of 40
loyalty to dharma. Your pure and innocent heart never
suspects them, but sees in them its own reflection. Why
do you not understand that it is a preconcerted scheme of
theirs to prevent your coronation ? If they had not set about
it long ago, why should Kaikeyi put off so unconsciously 45
long the two boons granted to her thousands of years ago ?
Let me sketch you their plot. Says Dasaratha to his fellow
conspirator 'Rama is, by a cruel misfortune, my first-born ;
and as such, has a lawful claim to this kingdom. But you

120 AYODHYAKANDAM [CH.

50 know that my heart is set upon placing your son on the
throne. Alas ! the obstinate people would not sit quiet and
see a younger brother crowned over the head of the elder.
Well, let us seek to achieve our ends another way. I will
solemnly promise before the assembled millions, high and

55 low, to place Rama on the throne. Next you come into
the game and imperiously and relentlessly demand the two
boons I granted you of yore. I fume and I rage, I rave
and I swear, I weep and I entreat, I curse and I scream,;
but I give in after a well-stimulated fight, Rama will be

gQ banished to the wild woods for long years and Bharata will
rule over the earth/ Find me any one on earth who sup-
ports the succession of a younger brother to the throne over
the head of the elder. I do not care to sit patiently under
this injustice. I would have you excuse me.

65 " You are endowed with the greatest and the keenest

intellect; but in this affair you are under a misapprehension ;
a distorted conception of the practice of Dharma makes you
say 'I will not have this coronation; I will go to the forests;
else I lay myself open to a heinous sin'. That Dharma of

70 yours is the object of my special hatred. Dasaratha, the
king of Ayodhya, is set up by the artful Kaikeyi and speaks
such words as are inimical to Dharma, and utterly con-
demned by all people; and you, of inconceivable might and
invincible valor, bow your head in submission and resolve

75 to obey his unjust behests. What an impossible chance 1
Pray pardon me if I attribute this attitude of yours to a
Slight) though temporary, aberration of your noble intellect.
It cuts me to the heart to think that you are their dupe and
take it as gospel their plots and wiles to prevent your coro-

§0 nation. Find me any one among the millions of this world
who take your view of the discharge of duty. They are our
parents ; but to the world, they are, in fact, our bitterest
and most relentless enemies ; they are sheep under wolf's

XXIH] LAKSHMANA'S REPLY 121

clothing. Slaves to passion and lust, they seek ever our
ruin and destruction ; and no sane person would ever 85
dream of obeying their commands.

41 1 heard you say * Kaikeyi is not to blame, but
Destiny that put this evil counsel into her heart '; it is a lame
argument at best and is supremely ridiculous in my
eyes. I tell you once again that none but cowards and weak- 90
lings bend themselves before Destiny. It is utterly power-
less before such heroes and men of iron will as ever have
their feet on its neck ; it interferes not with their concerns.
Bear with me yet a while and you will aee an object lesson
of the comparative merits of Free-will and Destiny. 95
Man's will shall triumph over Fate and the world will
learn a profitable lesson that it has wanted for a long time.
You hold, and many others with you, that your coro-
nation has been prevented by Destiny. This day you
will sefc that Destiny flee powerless before my will. Des- 100
tiny is an elephant in rut that snaps its chains like cobwebs,
and, all mindless of the sharp goad, lords it over all ; and
my intellect is the fatal noose that will throw it down and
drag it powerless and cowed to my feet. The countless
myriads in the three worlds, with their lords and regents, 105
are utterly impotent to prevent your coronation ; why speak
of this puny sire of ours ? ' It is but good sport to hoist
the engineer on his own petard ' ; and they who plotted in
secret to prevent your coronation and banish you to the
gloomy forests, shall, at my word, themselves taste of the 110
pleasures of a forest life for fourteen years. This day shall
I nip in the bud their hopes of preventing your installation
a nd placing the crown on the head of their son Bharata.
One can afford to brave Destiny and live ; but has any one
heard of a person brave my anger and yet survive to tell it ? 115

" You would go to the forest ? Well, you shall go, but
all in good time; not now, nor for this reason, It is an honor-

16

122 AYODHYAKANDAM [CH,

ed tradition among the Ikshvakus that the royal sages rule
long and happily over their subjects ; when age lays its hand

120 heavy on them, they decide to lead the life of a hermit and
make over the kingdom and its cares to their sons, enjoining
them to watch over the welfare of the people with paternal
solicitude. Even so will you reign over us long and
happily for thousands of years and seek the solitudes of

125 the forests, when your sons shall inherit the kingdom.

" Do you renounce the crown because our father is a
creature of impulses, and the kingdom will change hands
with his moods ? I t|ke it upon myself to protect this realm,
even as the shores keep the ocean billows within bounds.

130 Nay, I swear it by every thing I hold most sacred. Let the
Halls of the Heroes be closed to me in the Heaven-world
if I fail in my promise. *

" I pray you turn your thoughts upon crowning yourself
with the materials gathered thereunto. Alone and unaided,

135 I am more than a match for any kings that may approach us
with hostile intent. These long arms of mine, are they for
show ? The bow in my hands, the sword upon my thigh, the
quiver at my back, are they toys, or gaudy baubles or
bravado ? They are meant to exterminate our foes, root and

140 branch, My heart knows no peace, my arm knows no rest,
if any one should dare rank himself among my foes and live.
My sword shall, like chain lightning, strike him down and
drink his life-blood. I will treat your eyes this day to a
rare feast My good sword shall lop off the heads, the hands

145 and the legs of men, horses and elephants until the earth is
a trackless forest therewith. It shall Sash and wave over
the fast-falling elephants like a blazing mountain or rain
clouds dark and heavy, relieved by lambent lightning. Is
there any one among the countless millions that crowd this

150 earth, who dare call himself a man and a hero if I but
stand against him on the field of battle, bow in hand? Would

JfXIII] LAKSHMANA'S REPLY 123

they not hide their diminished heads in shame and fear,
as if they were so many timid women ? Now I will pierce
a foe with countless arrows in rapid succession ; now I will
transfix many a foe with a single shaft. I will sheathe my [55
darts in the vital parts of warriors, horses and elephants.
So let no shadow of a doubt cross your mind about my
annihilating my foes alone and unaided. This day the world
shall see the might and splendour of the divine weapons
into whose mysteries I have been initiated. I will even \QQ
pluck the crown from off the unworthy brows of Dasaratha
and lay it at your feet. These two arm! of mine had till
now no heavier task than to be smeared with perfumed sand-
al-paste, deck themselves with gold and gems, give away
rich gifts and costly and shield my friends and depend- ^55
ants from harm. Today they shall be engaged in the more
glorious and congenial task of exterminating those tha^ stand
in the way of your coronation. What foe of yours shall
I deprive of life and fame, friends and retainers ? Your
humble servitor am I, ever awaiting your commands ; what
shall I do to bring this broad earth under your sway ? "

And to him replied Rama, the glory of the Ikshvaku
race, " Child ! The Books lay it down that a person deserves
the name of a sow (putra) in that his parent's word is a law
unto him while they are on earth ; he feeds countless men 175
and women on the anniversary of their departure to the
seats of the Blessed ; and he makes offerings of food to
their manes at the holy Gaya, So I will not transgress the
commands of our sire ; I will fulfil them at any cost.
Take my word for it that this is the path trod by the good 180
and great in this world.'1

Thus did he explain, but more succinctly, his course
of action and the duty that lay before him ; he wiped away
the fast-falling tears of Lakshmana and brought solace and
consolation to his grieved heart. 185

124 A^ODHYAkANbAM

CHAPTER XXIV

KAUSALYA CONSENTS

>AUSALYA was convinced, beyond a doubt, that
Rama was indissolubly wedded to his Dharma ; he
5 would carry out the behests of his father to the letter. She kept
back her tears, as ill-omened and said " You are the darling
boy sent to cheer and illumine our old age, myself and your
sire ; you are a stronger to sorrow and misery ; the soul of
virtue and justice, you have ever a kind word and a smile

10 for every one. How would you manage to subsist on the
niggardly grains of corn scattered far between ? Your ser-
vants and slaves lead happy lives and feed upon the costly
food and dainty; how could their lord and master drag on his
miserable existence in the wild woods with no better fare

15 than fruits, roots and leaves ? ' Rama is the first-born of
Dasaratha ; his parent's hopes and aspirations are centred in
him ; he is crowned with every grace of body and mind ;
yet his father banished him from the kingdom/ Now, is it
not past belief, more a fairy tale! Even if any one did believe,

20 boundless terror would come over him to think that his turn
might come at anytime. Every object in creation derives its
life, light and joy from you ; you are driven into exile
and deprived of your birthright; now, can you find a more
convincing argument to prove that Destiny is supreme, and

25 dispenses joy and sorrow to all beings ? The grief of sepa-
ration from you consumes me quite even as a forest confla-
gration in autumn. My wasted frame is the forest ; your
absence from my side is the gale that drives it on ; my
waitings and laments are the fuel that feed it ; my ever-

80 flowing tears are the offerings thrown into it ; the
burning fever of grief in my veins is the smoke that rises

KAtteAtYA COriSEfoTS 125

form it ; the efforts that bring together all these are my
sighs ; and you are the cataract that quenches it. Deprived
of the welcome waters, this cursed fire grows apace and
will in no time consume me to ashes. It is no wonder that 35
a cow follows its calf. Where you go, I follow." *

But Rama stopped her firmly, yet respectfully and said
" Nay ; do you not see that my father, already duped and
humiliated by Kaikeyi, will not long survive if I go to the
forests and you too abandon him ? It is unspeakable cruelty 40
in ordinary W)men to quit the side of their husbands ; but
you, the model of every wifely and womanly virtue, should
never even dream of it. Your place is by my father' s side
as long as he abides on earth. This is the dharma of our
race, sanctified by immemorial usage." 45

What could Kausalya reply but "Even so be it," and she
the soul of virtue and duty? Then Rama set about to assuage
the grief of her heart and give her strength to tread the hard
path of Duty and Right "Need I remind you that I and your
good self are bound to obey the behests of our monarch ? 50
We live under his rule; we owe our life and its comforts to
his protecting arm; we learn our lessons of virtue and duty
from him ; he is our ideal of every manly excellence ; his
age, his valor, his wisdom and his experience demand our
utmost respect and reverence. These ten years and four shall 55
I pass away in the pleasant woods as if they were but a
second, and come back to serve at your feet for ever."

Kausalya consented all reluctantly to Rama's depar-
ture to the woods and to her stay at Ayodhya; but the
recollection of her overmastering love for Rama and the 60
perversity and wickedness of her co-wives came upon her
with a rfiighty force and she cried amidst a torrent of scald-
ing tears " Rama I I cannot, I dare not live in the midst
of these cruel rivals of mine. Let me go with you and live
the happy life of the beasts of the forests. I shall be no 65

126 AYODHYAKANDAM

drag upon you, no burden. If you are bent upon taking

yourself to the forests in obedience to the commands of

your father, take me along with you wherever you go."

The sight of others' grief and misery was too much for

70 Rama to bear. But, his iron fortitude repressed all signs
of it, as he feared it might interfere with tKe discharge of
his dharma of perfect obedience to his father's com-
mands. But now that his mother had given her consent to
his departure to the forests, he desired to soothe her grief

75 somewhat ; he betrayed the sorrow of his heart by his hot
tears and said " Women know no other god during their
life on earth but their husbands, no other lord. Now, his
majesty is your lord and mine, So long as his protecting
arm is stretched over us, we have no reason to doubt or to

80 complain that we are helpless, Further, I see no reason to
apprehend any harm or annoyance from your co-wives.
Bharata, that takes my place as the ruler of this realm,
is the very soul of virtue and righteousness, His
greatest delight is to embody his ideals in his life ; he has

85 ever a kind word or a look for every one. And it is no
wonder that he will devote himself to your service with an
ever-increasing reverence and love. I charge you to see
that the king feels not, in the least, the grief of separation
from me. The snows of age he heavy on his head ; and I

90 look to you to save him from this fatal grief. Women may
lay by incalculable merit through vows, penances, fasts
and mortifications ; but the dark hells of sinners are their
portion, if they are found wanting in devoted and loving ser-
vice to their husbands. Worship of the gods, service to the

95 elders, observances and fasts, they might afford to dispense
with and yet enter the worlds of light through faithfili service
rendered to their husbands. The Holy Scriptures and the
Books teach us that a woman knows no higher dharma than
service to her husband; and our ancestors have trod this path.

XXIV] KAUSALYA CONSENTS 127

"I am sure that you will fall a prey to cruel grief if you 100
keep your thoughts idle and unengaged. So, arrange that
saintly Brahmanas conduct auspicious rites to secure me
peace and happiness when abroad and a safe and speedy
return to you ; offer reverent worship to the gods and the
Brahmanas with sandal, flowers, and betel. Keep your- 105
self always occupied with baths, recitations, chants and other
pious exercises ; live upon pure and innocent diet ; set your
watchful heart on your lord's service ; and look forward,
with joyful anticipation, to the day when I shall be with
you again. Then, you will have the happiness of seeing 110
that model of virtue and duty, my reverend sire, alive and
hearty and my humble self come back to your loving arms,
crowned with honor and glory."

Tears of grief coursed down the aged cheeks of Kausal-
ya at the idea of inevitable separation from her darling son
and she sobbed "You have made up your mind to exile your,
self to the gloomy forests. Oh ! the marvellous might of Des-
tiny ! My heart's delight ! I wish you a safe journey and hap-
py return. May every good go with you. May you triumph
over your foes. My mother's heait knows no peace, no
rest, no joy till you are again by my side I live only when
you come back to me, your plighted word to your sire
well kept, your heart's hopes realised, and your sweet self
covered with fame and glory. Inscrutable are the ways of
Destiny that has hardened your heart to set aside
my commands, my pleadings and my entreaties and
to betake yourself to the dreary forest solitudes !
Flower of valor ! A safe journey to you and a happy
one. Come back to me very soon and gladden my heart
with yoi# honeyed words. Alas ! I cannot endure to take
my eyes from you for even a moment. Would that this
passing minute see your glorious return from the forest in
hermit guise !" She was at last convinced that she was

138 AYODHYAKANDAM (CH.

powerless to turn him from his stern purpose of exiling him*
135 self to the dreary forest ; and with all a mother's love, she
set about to perform the auspicious rites that would ensure
him safety and happiness during his journey.

CHAPTER XXV

A MOTHER'S BLESSINGS

> AUSALYA kept down the heavy sorrow that threa-
tened to overmaster her, sipped holy water to put

5 away from her the impurity caused by her tears and lifted
her heart and voice in a mighty blessing. " Foremost of the
royal line of Raghu and the best ! Powerless am I to pre-
vent your exile to the forest ; even go if you must. Come
back to me at the end of fourteen years and seat yourself on

10 the throne of your forefathers in conformity with immemo-
rial usage. May that Dharma watch over you with sleepless
eye, to the absolute and dutiful service of which you
have joyfully devoted your life. I place your innocent
self in the forest under the protection of the gods and

jg the sages to whom you offer devout worship in the
crossings and the fanes. May the presiding deities of
the divine weapons you learnt of Maharshi Visvamitra
ever guard your noble self. May your devoted service to
your parents and to the God of Truth whom you reverence,

20 shield you and lengthen your days on earth. I invoke for
you the protection of the sacred fuel, the holy grass, the
sacrificial halls, fanes, hillocks, trees, creepers, stunted trees,
pools, birds, serpents and lions. Let the Sadhyas, tWe Visve-
devas, the Maruts, the Maharshis, Dhataand Vidhata, Poosh-

25 an, Bhagha, Aryama and the other eleven Adityas, the dei-
ties of the seasons, the fortnights, the months, the years, the

V

XXV] A MOTHER'S BLESSINGS 129

night, the day and the muhoorthas prosper you ever. May
meditation, Yoga and Dharma enjoined in the holy Books
guard you on all sides. May Sanatkuraara, Soma,
Brihaspati, the seven Rishis and Narada keep away harm ^0
and evil from you. May the mountains on the sea-shore,
the ocean, Kubera, Varttna, the heaven world, the firmament,
the earth, the rivers, the stars, the planets, the planetery
Rulers, the Lords of day and night, and the goddesses of
twilight take you under their protection. May the Rulers 35
of the seasons, the months, the years, the minutes and the
seconds bring you peace and happiness. May the Adityas
and the Daityas make your forest life a happy one. May
evil never approach you from the Rakshasas, the Pisachas,
the wicked and every carnivorous creature. \i ay monkeys, 40
scorpions, wild flees, gnats, reptiles and worms do no harm
to you May you be safe from huge elephants, lions, tigers,
bears, boars, bulls, and frightful bisons. May my worship and
offerings go to satisfy other man-eating creatures and guard
you from their clutches May peace and happiness walk 45
before you. Your valor shall not fail its purpose, but shall
achieve it to the full. May you never want for any comfort
while you are in the woods May every inimical power on
earth or in the sky bend their energies to compass your
good. May Brihaspati, Soma, Soorya, Kubera, Agni, Vayu, 50
the curling smoke from holy fires, and the potent spells you
learnt of the' Rishis, stand guard over you when you bathe
in the torests. May Brahma, the ruler of the worlds,
Narayana, the protector of the universe and other Rishis,
protect you during your sojourn in the forests." She 55
chanted appropriate hymns and offered due worship to
the respective gods with garlands and perfumes.

Then, she lighted up the sacred fire through a saintly
Brahmana and offered into it ghee, white garlands, sacred
fuel and white mustard, to secure peace and prosperity to §Q

17

190 AYODHYAKANDAM

Rama. The priest made other offerings to secure perfect
health and immunity from every illness, and placed balls
,of food outside the sacrificial altar in honour of the
Regents of the worlds. Kausalya gave away lai ge quantities

gg of honey, ghee, curds and unbroken rice to Brahmanas ;
caused the holy texts to be recited to guard him from
harm when in the woods; made ample presents in coin
and kind to the officiating priest and said to Rama,
" Peace and happiness be unto you that attended the lord

70 of the Devas when he stood victor over the asura Vritra
and received the homage of the assembled gods. Peace
and happiness be unto you that Vinata prayed for her son
Garuda, when he went forth to bring down the Waters of
Immortality. Peace and prosperity be unto you that Aditi

75 blessed Indra with to aid him in his work of destruction of
the Daityas during the churning of the Milky Ocean for
Amnta Peace be unto you and happiness that waited upon
the Lord Vishnu of boundless radiance when He set about
to measure the worlds in three steps, Supreme peace and

80 happiness be unto you through the tireless efforts of the
seasons, the seas, the Vedas and the quarters." She
sprinkled unbroken rice over the head of Rama, covered
his shapely limbs with a rare sandal paste, tied round his
arm a potent talisman of the famous plant Visalyakarani and

85 recited appropriate spells over it.

She hid a burning heart under a face wreathed in smiles;
called rtama to her side in broken accents, smelt his head,
clasped him to her breast and cried " Child ! Go forth to
accomplish your utmost ends. Your ends achieved, come

90 back to Ayodhya in perfect peace of body and mind and
tread in the righteous path of our ancestors; and I, Kausalya,
shall live to see the happy day. I have no more apprehensions
of what might befall you in the forests. I shall live to
bless my eyes with a sight of your lovely face, bright as the

XXV] A MOTHER'S BLESSINGS 131

moon in her full, and my face will bloom with jey to see you 95
again. I shall yet see you come back from the forests,
your promise to your father well kept, and yourself ruling
over the happy millions of the earth from the throne of
your forefathers. Speed back from the dark forests and,
adorned with the emblems and insignia of royalty arf 100
becomes the lord of the earth, gratify to the utmost the
heart hopes of myself and of Seeta. The heirarchies of
gods worshipped by me, the Trimurtis, the Maharshis, the
elementals, the Asuras, the Uragas and the quarters will
secure to you every comfort and convenience while in 105
the woods. " Rebellious tears started to her eyes while
she invoked powerful blessings on his head ; * she went
round him as a protective spell and clasped him to
her heart again and again in a transport of love.

Nothing could add to the halo of glory and spiritual HO
radiance that surrounded Rama ; yet it was intensified, if
possible, by a mother's sincere blessings and protective
rites. The glorious champion of Dharma that wavered not
for a moment in his allegiance to it even in direst
distress, laid his head again and again at the feet of his 115
mother and directed his steps to the mansion of his
wife to acquaint her with the unwelcome news.

CHAPTER XXVI

" SEETA ! I GO TO THE FOREST"

AMA received the hearty blessings of his mother,
saluted her in all reverence and took his way to the
woods, treading the path of dharma. His noble perfec-
tions won the hearts of the people as he proceeded along
the royal road, blazing in his splendour. Meanwhile, Seeta
had finished the fasts and vows connected with the approach-

132 AYODHYAKANDAM [CH.

ing coronation of her husband and sat in joyful expecta-
10 tion,- absolutely innocent of the cruel circumstances that
prevented it. She doubted not that the happy function
would come off in a few hours. Her worship offered to the
beneficent gods, she awaited, with a joyful heart, the arri-
val of Rama amidst the royal paraphernalia of the chamaras,

1 5 the umbrella of state, the throne, auspicious music, elephants ,
horses, chariots, infantry and retinue. For, she was mind-
ful of the royal usage that the queens of consecrated
kings should offer worship at the feet of their lords with
flowers and perfumes,

20 Rama entered his palace and sought her presence.

He bent Mus head a little, bowed down with shame at
the sight of his servants so busily happy with the gay
decorations towards his coronation. Seeta's loving eye
noticed, even at a distance, the wan face and disturbed

25 heart of her lord ; she sprang from her seat in vague
apprehension and trembled like a leaf to think " What
has happened to my lord and husband that he comes not
to me cheerful and happy but is bowed down with grief ? "
Sorrow and misery was a thing unknown to Rama till then.

30 He grieved past bearing to think of the grief his news would
cause Seeta. His courage deserted him quite as he said to
himself " What will become of Seeta, all innocent of sorrow
and misery, when I go away from here to the forest ? Time
will hang very heavy on her hands." He became a prey to

35 anxiety and his face was shorn of its lustre. Drops of
perspiration rolled down his body when he thought " How
shall I have the heart to tell her that the crown, almost with-
in my grasp, has slipped through my fingers and that I am
condemned to a long exile ? "

40 Seeta watched him while he battled manfully with

his grief and said il Light of my life ! How is it I see
you ^cast down with anxiety on an occasion of un-

XXVI] SEETA ! I GO TO THE FOREST 133

precedented joy ? Have not the saintly Brahmanas de-
clared that the Moon dwells to-day with the star Pushya
ruled over by Brihaspati ; that success and fortune crown 45
any enterprise undertaken during the auspicious period and
that the same has been chosen for your consecration ? Then,
why grieve when you should rejoice ? Your countenance
gleams not forth from under umbrella of state, white as
driven foam and spread over a hundred golden ribs ? Where ^
are the Chamaras, bright as the full moon or the stately
swan, that should grace on either side your lotus-eyed
countenance ? Why hear I not the sweet strains of bards,
minstrels, heralds and panegyrists chauntmg your glories
in noble terms ? I see no signs of your consecrated head 55
having been sprinkled by learned and holy Brahmanas with
sacred water mixed with honey and curds, to the majestic
chant of benedictive hymns! Where is your retinue of minis-
ters of state, royal officials, heads of guilds, citizens and
provincials in brave attire ? The chariot of state precedes 60
you not, drawn by four noble steeds flashing with gold and
gems ! Where is the royal elephant endowed with every
auspicious mark, that should majestically walk in front of you
like a huge mountain afoot, crowned with dark rain- charged
clouds ? Why do they not carry before you the gem-encrust- 65
ed Bhadrasana that should precede the hero ? I am sure
that the preparations towards your installation are all com-
pleted. How is it that a cloud of sorrow dims the dazzling
radiance of your countenance ? I do not read therein the
least Sign of the joy that should ever reign m your heart ". yo
And thus she weeping cried, when Rama raised his reluct-
ant eyes to her face and said all gently " Seeta ! My father,
who is a god unto me, has sent me to the forest." But a
terrible fear came over him as he thought " Alas ! Fool
that I am to break upon her with this grievous news ! God f 5
knows what will become of her ;" and he set about to

134 AVODHVAKANDAM

soothe and encourage her. " Seeta ! Daughter of King
Janaka, the wise, from whom no mystery is hid ! Peerless
woman, to whom the dharma of kings, of castes and orders

80 is an open book, sure and certain ! Unparalleled in the per-
fect practice of the highest dharma ! It came about thus.
My sire had arranged everything to mstal me as heir-appa-
rent this day, when my mother Kaikeyi reminded him of
the two boons he granted her of yore and prayed their

85 fulfilment. He plighted his faith to her and she desired
that I should abide in the forests for twice seven years and
that her son Bharata should rule in my place. My sire, the
soul of truth and a loyal servant of dharma, acceded to her
request. I regard it has my highest duty and most impera-

90 tive to see my father's promise fulfilled ; I go hence to
dwell in the forests for ten years and four. I come here to
inform you of this and bid you farewell.

" Persons in exalted positions and in the enjoyment of
boundless wealth and power find it hateful to hear another

95 praised in their presence. Have a care that you are not
betrayed into eulogising me when Bharata comes to you to
pay his respects. You will do well not to expect higher
respect and consideration than what is accorded to the wives
of Lakshmana and Satrughana. Nor should you show your-
100 seH behindhand with our kinsmen in your affection and
solicitude for his welfare. The king has invested Bharata
with the powers of the heir-apparent ; he is ruler over us
and it is meet that we should seek to deserve his pleasure
and approbation.

105 " * £° *° *^e ^ark fores*s anc* abide there for fourteen

years to keep njy father's plighted word. Brave heart !

Need I pray you be firm and constant in your love

to me ? You will spend your time in pious exer-

, cises, fasts and penances while I abide in the woods

110 among the maharshis. Begin the day with offering devout

XXVI] SEETA ! I GO TO THE FOREST 135

worship and due to the bright gods ; lay your head in
humble reverence at the feet of my sire and monarch, My
mother Kausalya is very very old ; it is no wonder that she
will suffer terribly the pangs of separation from me ; if you
desire to practise the highest and the noblest dharma that 115
could ever fall to the lot of one, devote yourself to her ser-
vice. Not that you should in any way lessen your love and
friendship towards my other mothers ; you should, all
the more, ward off harm and evil from their side. I have, till
now, received from them such rare affection and considera- 120
tion ; I make no difference between them and Kausalya, the
mother that bore me. Bharata is to you an elder brother and
Satrughna your son. Know you not that they are dearer to
me than life ?

" Never do any thing that Bharata does not approve of. 125
He is your king, none higher than he ; he is the absolute
lord and master of this realm ; he is the head of the Iksh-
vaku line If we bestir ourselves to consult the wishes of our
kings and adapt ourselves to their likes and dislikes, we are
sure of their love and confidence ; else, we incur their 130.
wrath and suspicion* They put away from them the very
sons of their loins if they apprehend evil through them.
Good men and faithful are ever sure of their welcome and
favour whether they be of their kith or no, So, centre your
heart upon dharma ; busy yourself m the practice of fruitful 135
vows and observances ; stay here seeking to Win the love
and trust of Bharata . Life of my life ! I go to the forest ;
I pray you abide here. I request you once more to prac-
tise the few precepts I drew your attention to, taking care
not to cause harm or grief to any one/' So spake Rama, as 140
if he desired to place before her the dharma of a model wife
in the absence other husband, but in reality to know her
he^rt and rouse her wrath and opposition, f

196 AYODHYAKANDAM

CHAPTER XXVII

SEETA'S REPLY

»ONE was ever known to speak to Seeta but lovingly,

even when she spoke to him, if ever, in anger or

5 harshness. So, it needs no saying that she was ever gentle

of speech to others and kind. The cruel words of Rama and

i her boundless love for him roused her to quick anger and
she cried " Rama ! Would that your pure lips were never
soiled today by such light words ! I am but a girl ; yet, for

10 the very life of me, I cannot control my laughter. This is a
new experience for me and one not very welcome. The
first-born of the flower of the Kshatnya race, it is strange to
hear you give utterance to words quite at variance with
your love to me.

15 lt Lord ! A husband's father, mother, brothers, sons,

daughters-in-law and km, reap the results of their past lives
and do good or evil accordingly. But a wife alone is the
half of his very self and rises or falls with him. So, the
order of exile to the forest includes me as well. Hear the

80 Holy Writ, ' This wife is, verily, half of his self. What
refuge safer and happier in this world or in the next for good
women ? Father, mother, soul, body, friends ? Nay, none of
these. It is the husband and no other. Hence, I have a
legitimate claim to one half of every thing yours, joy or

25 sorrow ; you are my only hope and refuge ; if your feet are
set towards the frightful wilds, I go before you, treading soft
the sharp grass. Be not impatient with me and say * She will
come with me and enjoy rare happiness'; or ' A foolish
woman this, how dare she maintain obstinately that she will

30 follow me to the forest, when I say nay ?' Be not wroth wjth
me and say ' I advise her to stay here and lead a happy life ;

XXVII] SSETA'S REPLY 137

yet, she will go with me at any cost. She makes light of ray
wishes. She persists in preferring fruits, roots and other
woodland fare to the royal comforts and luxury of Ayodhya'.
Put away from you impatience and anger, even as you cast 35
away polluted water and forbidden.

" Do you want me believe that you hesitate to burden
your single self in the wild woods with the safety and happi-
ness of a woman ? How can you convince me that you are
anything but the very flower of valor, the god of heroes ? 40
So, you may take me with you and not feel anxious,

" Am I such a miserable sinner as to deserve to survive
your departure to the forest ? Nor is my soul dark with such a
sin that I should expiate by being left here behind you. Take
me with you to the forest and you will be the happier for 45
it ; but never will you regret the favor done me. Travel-
lers across sandy deserts drink from their water-skins and
carefully preserve what is left against a future necessity.
They never throw it away and are the happier for it. Even
so stake me with you, 50

" Ask me not ' Why do you prefer a rough life in
the woods to power and pomp, comforts and luxury of
royalty' ? A good woman knows no higher duty than to regard
her husband as her god and devote herself to his service,
body and soul, be he prince or peasant, philosopher or fool, 55
She cares not to reside in the palaces of emperors or in the
aerial cars of the Shining Ones ; nor can you entice her with
offers of supernatural yogic powers of coursing at will
through the myriad worlds,

" My parents have taught me, time and oft, my duty to 60
my lord and husband. I have a good knowledge of the
means to be pursued to secure the highest good by persons
in the various castes and orders of life. So I pray you
spare yourself the trouble of teaching them to me afresh.

18

138 AYODHYAKANDAM [Cfl.

65 " A happy life it must be to me in the pathless woods,
the teeming home of elephants, tigers and bears, where man
is not. I am sure I will abide there as cheerfully as in my
father's palace, my thoughts ever centred upon affectionate
service to you and caring a straw for the wealth and plea-

70 sure the worlds can give. It will be a long spell of joy to me ;
engaged in the vows and observances of the hermits, with
restrained senses, I shall roam by your side through dark
groves of honey-dropping trees, while objects rare and
wonderful meet the eye on every side. An utter stranger to

75 you has but to take refuge with you to secure your protection.
Do I ask of you too much to protect me who know no other
krd and protector ? I go with you today ; and when I have
once made up my mind to go, heaven and earth cannot pre-
vent me, I will thrive well upon sweet roots and juicy fruits

gO and save you all worry on my account. Ever fearless and
safe by your side, I long to behold hills and dales, moun-
tains and valleys, forests and groves and charming lakes
and pools, where swans, herons and other aquatic birds
sport joyfully and to listen to your descriptions of their

£. manifold beauties. I shall bathe with you in the holy
waters and pass my days happily in the strict observance of
vows and penances. Thousands of years in the forests with
you will seem to me but as a moment ; the bright worlds
of Light are to me but a dark and noisome dungeon if you

90 are not with me. I will follow you to the frightful wilds
where foot man has never trod, where monkeys, deer and
elephants roam in savage freedom. I will keep my senses
under strict restraint and your holy feet shall be my only
refuge. My heart is your shrine and it has no place for any

95 other. My hopes, my $oys, my affections, are all centred in
you. You but condemn me to instant death if you leave
me behind. So, I would that you grant my earnest prayers
and take me with you. Surely, I am no drag upon you",

XXVII] SEETA'S REPLY 13$

But Rama, ever wedded to dharma, would not hear of
it ; the very thought of exposing Seeta to the wild and 100
dangerous life of the forest was an insufferable torture to
him. So he began to describe to her, at some length, the
dangers and difficulties of a wild life in the woods and tried
to turn her heart away from it.

CHAPTER XXVIII

ROUGHING IT

jHARMA had no mysteries for Rama ; his whole life
was devoted to its loyal service ; but he brought
before his mind the hardships of a torest life and shrank from 5
taking Seeta with him He saw her weeping piteously and
sought to dissuade her from her imprudent resolve " Seeta !
you come of a noble line , your heart is ever wedded to the
practice of dharma ; hence, stay here and discharge the duty
of your race and rank, It is not good for you to follow the bent 10
of your inclinations. Believe me, I advise you for the best. A
delicate girl, what know you of the countless miseries and
dangers that infest a dweller in the forests ? Let me give
you a faint idea oi it.

" First and foremost, a forest is a pathless tract untrod 15
by the foot of man, where danger and harm await us on
every side from sharp stones and sharper thorns, from cruel
beasts and crueller birds. So, put away from you the thought
of following me there. Take it not that I say this to save
myself an additional responsibility and trouble; it is but your 20
welfare and happiness that I have at heart. Sorrow and
misery, hardship and privation ever haunt the depths of the
forest ; happiness and comfort are utter strangers to it.

" The terrible roars of the lions in their rocky lairs arc
made more hideous when borne on our ears along with 2$

140 AVODHYAKANDAM [Cfl*

the thunder of the falling cataracts. Huge beasts of
prey, the lion and the tiger, range fearless in the uninhabited
jungles ; the sight of man is all strange to them and they
will spring at our throats as soon as they set their eyes upon

30 us. The mountain torrents are infested with frightful
crocodiles ; of immense depth and miry, they are unfordablc
and fatal even for maddened elephants. The forest tracts
are festooned with strong creepers that trip us at every
step, while cruel thorns lacerate our flesh ; water is

85 scarce to drink ; and it is no easy task to journey through
them. The screams of the wild hens are unbearably sharp
and ear-piercing ; and to strangers they are doubly fright-
fill.

" The luxury of beds is unknown in the forest ; the

40 hard uneven ground is the very best you can have that way
Soft beds of swan-down or cotton are represented there
by the dry leaves that fall from trees. You have scarcely
time during the day to provide yourself with the neces-
saries of life ; hence, it goes without saying that you have

45 no leisure to take rest. We should even conform to the
habits of the dwellers therein and stretch ourselves at
nights on the bare earth. We should keep our senses under
stern control, and content ourselves morning and evening
with the fruits that fall from the trees. We should fast

50 every now and then as long as we can ; wear our
hair in matted coils ; dress ourselves in the barks of trees ;
offer due worship every day to the gods, the Fathers and
the guests ; bathe in the morning, at noon and again in the
evening ; and we should omit none of the numerous vows

55 and penances observed by the hermits therein. So the
wild forest life is all unmeet for your delicate self.

Every day we should gather flowers and offer them at
the altar according to the rules prescribed by the Rishis ;
hence, girj that you are, a forest life is but misery for you.

ROOGHIMG If Ul

We should observe the strict diet laid down in the Books for 60
hermits and rest content with what we can get there.
Fierce gales and terrible storms occur every now and then.
The nights are pitch-dark. Hunger there is something to
remember. Huge boas *nd pythons stretch themselves
lazily across our paths, as also water-snakes with the 65
undulatory motion of a nver Moths, scorpions, worms,
wild fleas and gnats torment us day and night. Sharp grass,
feeds and thorny trees abound along our paths and cause us
insufferable pain and trouble. Bodily fatigue and fear in
diverse forms are the lot of those who make the forest their 70
home. Anger, lust and greed should be sternly put aside and
the mind centred in tapas and meditation. We should not
give way to fear even at the sight of most frightful objects ;
hence a forest life is unbearable hardship for you. Enough
of your following me to the woods. You cannot live through 75
a day of it. I could detail to you a thousand other reasons
why you should keep clear of the forests and its perils."

Seeta saw that Rama was all unwilling to take her
with him to the forest ; heavy grief weighed down her
heart; she would have none of his arguments, but replied to 80
him in firm though respectful words.

CHAPTER XXIX

SEETA'S REPLY (Continued)

WITH tear-stained eyes and a broken voice, Seeta
turned herself to Rama and said *l You were so
kind as to describe at great length the numerous perils and
troubles inseparable from a life in the forest and concluded
that I could not live through it. But, if I were by your
side, the life of my life, the veiy same dangers and horrors

142 AYODHYAKANDAM

would be transformed into the gentle notes of the koil, or the
10 fragrant sandal or the soft zephyr and give me unbounded
pleasure and joy. Lions and tigers, elephants and sarabhas
(an eight-legged monster, the mortal foe of the fierce lion),
deer, birds and the other innumerable fierce denizens of the
forest will, of a truth, flee your presence. They have never

15 set their eyes on such a curious object; and who would
not be filled with fear at the sight of a frightful object ?

14 1 have put it to you that your father and mother have
laid their commands upon me to follow you to the woods.
Need I remind you that my life-breaths follow you to the

20 forest if you deny that privilege and pleasure to their flesh-
ly tabernacle ? Again, allow me to recall to your memory
the words of my honoured sire as he placed my hands
in yours on the marriage day before the bright God
of fire. ' Seeta here will follow faithfully your foot-

25 steps on the narrow and difficult path of dharma. She
will be ever with you, inseparable as your shadow/
Now, it is nothing but reasonable and just that I should
follow your footsteps in hving the difficult dharma of a
recluse in the forest. I am content to be left behind when

30 you cast off your shadow from you. The monarch of the

Shining Ones dare not, for his very life, lift his eyes to me

when you are by my side. Again, have you not exhorted me

time and oft that a wife has no life apart from her husband ?

" Let that be. One day, in my father's house, long

35 before I married you, some brahmanas for whom the science
of the stars has no secret, said, if I remember aright ' The
horoscope of this girl prophesies for her a temporary sojourn
mthe forest/ Besides, I heard the same confirmed by brah-
manas skilled in the science of palmistry and have been eager*

40 ly awaiting the chance. You see plainly that the forest life
they predicted for me from scientific considerations is but
the result of my past karma ; and Prarabdha is inevitable. I

XXIX] SEETA'S REPLY 143

go to the forest— but with you and not alone. Now, I have the
words of the truthful brahmanas for it ; the likeliest chance
has offered itself now ; I go with you ; is it not a sin to 45
falsify the predictions of the saintly brahmanas ? Again, as to
your laboured description of the dangers and perils of the
forest, I know somewhat ; but they are not for usf Do they
not refer rather to those who are not masters of their senses
and mind ? Further, when I was a maid in my father's 50
house, a holy woman came to my mother one day and said
1 Your daughter will have to spend, I fear, some years in the
forest.' No ordinary woman, mind you, but one endowed
with marvellous psychic and spiritual powers.

" Let that be. Have I not ere now entreated you times 55
out of count that I long to go with you to the banks of
the Ganga and visit the hermitages of the holy Rishis there ?
And, had I not your gracious reply ' Be it so. I but wait
for a fitting occasion?' I am looking forward to that happy
contingency every moment of my life Prince of heroes ! 60
May all good be thine. Have you gauged the depth of my
desire to spend with you happy days in the forest and offer
you every devoted service with my hands ?

" Ideal man who knows not envy, anger and the other
frailties of the earth ! If I abide with you during your stay 65
in the forest with a heart overflowing with love for you, I
will be washed pure of all sins. You may say ' Will you
not attain toe same end by remaining here and offering
devout worship to the god of your fathers ?" Well, when has a
good wife known any other deity but her wedded lord? I hold 70
nothing more desirable and beneficent to me than to be by
your side here and hereafter. (A woman is brought up by
her father during childhood; the husband protects her youth;
her children take care of her old age ; verily she has no
independent life of her own). I have heard wise brahmanas 75
quote a passage in the holy Scriptures to the effect that { If a

144 AYODHYAKANDAM fCH,

woman is given to a man in marriage by her parents, in con-
formity with the rules and regulations of her order and the
traditions of her family, if she is utterly faithful and devoted

80 to her lord during her stay in this world, she wins a place
by him in the worlds of Light through all eternity.' I hope
you do not take it that I teach it to you as if you knew it
not ; I but humbly submit that I have the sanction of the
Scriptures to back my request to follow you to the forest.

85 " Are you still bent upon not taking me with you ? Am

I not your wedded wife ? Have you been able to detect any
flaw in my conduct or character till now ? Are you not my
only refuge and support, the single deity that rules my heart ?
Know you of any one, a more enthusiastic worshipper of

90 yours ? Have you ever seen me intoxicated with joy or
prostrated with sorrow ? Am I not entitled to a fair half of
your happiness and misery ? Are your eyes blind to the
torments and agony I suffer ? Why will you not see that it is
but bare justice to me to be allowed to accompany you '

95 The very thought of being away from you fills me with
indescribable pain ; and if you are still heartless enough to
leave me behind you, I will drain the poison cup or leap
into the blazing fire or seek the dark depths of the waters to
end my misery."

100 Thus did Seeta pray and entreat, adducing many a
plausible reason, many a convincing argument. But Rama
was all loath to take her with him ; the very idea was some-
thing horrible to him of exposing his heart's love, brought
up in the lap of luxury and comfort, to the dangers and

105 privations of the frightful woods which knew not man,
Seeta was filled with unutterable despair ; she .watered the
earth about her feet with her hot tears and stood as one
dazed. But she would not yield to Rama m the least, for
all his well meant efforts to dissuade and console her*

XXX] THE TRIUMPH OF LOVE 145

CHAPTER XXX

THE TRIUMPH OF LOVE

>HEN Seeta spoke to Rama bitter and taunting words,
for she cared not to be lured into consenting to his
leaving her behind him ; she was resolved to secure her end 5
anyhow. He was a paragon of valor and heroism ; but he
was also her own dear lord, the object of her all-absorbing
love ; and she was stung to the quick that he ever enter-
tained the idea of parting her from him and at his obstinate
refusal to grant her earnest and repeated prayers. " Have 10
you any idea of what a sorry figure you will cut in the eyes
of my father, should he come to hear that you had gone
to the forest and left me behind you ? Your supernal
beauty is your sole refuge, your only weapon, your only
asset, with which you steal away the hearts of us, poor 15
women. Kindly tell me whether you have anything else
about you worth noticing. Janaka, my father, is very much
inclined to the Path of Action, as is plain from the saying,
1 Great men, like Janaka, have won the supreme Goal
solely by treading the Path of Action'; hence, he will not 20
entertain the idea of a householder living apart from
his wife even for a moment. Besides, he is not, like you, a
novice in the art of government, a stranger to the joys and
sorrows of others ; but he is the ideal ruler over many
countries and the watchful father to the countless millions 25
that dwell in them. Should it come to his ears that you left
me behind you, all out of impotence to protect a weak
woman, he would most naturally exclaim ' Alas ! Fool that
I was to be so duped ! My eyes were blinded to the truth.
I have unwittingly ruined the life of my darling girl by SO
giving her in marriage to one whom I conceived to be a
man. The scales have fallen from my eyes. He is but a

19

146 AVODHYAKANDAM [CH.

woman under the miserable garb of a man.' Would he have
ever given me to you for wife, if he had the least suspicion

35 of the truth ?

" Alas ! What blind dupes the people are ! I hear them
say on every side ' Unparalleled glory and valor adorn Rama,
even as light and life abide in the sun, crowned with his
thousand rays/ It is a naked lie ; it is the child ot crass

40 ignorance. I see nothing extraordinary or wonderful in
Rama ; if truth must be spoken, he stands far down in the
scale of ordinary men.

" Manu enjoins the head of a family to maintain it in
comfort and ease even though he has to incur countless

45 sins therein. I do not see that you have burdened yourself
with any such responsibility ; have the kindness to inform
me what grievous sin you have committed for my sake and
repent so keenly. You are my sole stay and support, my
only refuge ; I never look to any other for advice, guidance

50 or protection. I cannot construe your unwillingness to take
me with you in any other way than that you are mortally
afraid of some one who is sure to cause you grievous harm
if I follow you to the woods. But, who knows better than
I that the fire of your wrath consumes everything that

55 stands before it, even like the Fire of Dissolution ? I am
curious to know who those wonderful persons are that cuise
you so much fear and apprehension,

" I request you to remember that I am your loyal and
faithful servant ; your lightest word is a law unto me ; and I

60 follow you where you go, even as Savitn, the faithful wife,

foftotfted -her lord Satyavan into the dread regions of Death,

1 Rank me not with the common lot of women who are born

to, ruin a noble house, My heart has, and will have, no

plage for any other god than your noble self. That is by

65 itself reason enough for me to claim to come with you. I try
to live the life of a faithful wife ; times out of count have I

XXX] THE TRtlJMPH 0$ LOVE l4?

sworn to you, by everything that I hold sacred, that you are
my love, my lord, my god, my everything. Yet you advise
me' all seriously about my deportment and attitude to
Bharata. Verily I begin to suspect you of an inhuman 70
and base conspiracy to make me over to Bharata, even
as an infamous pander or professional pimp, who makes a
wretched living by hiring out to others the young confiding
wife whom he inveigled into a marriage and had allowed
to live with him through long years, all unsuspectingly. 75
Rama ! I freely and ungrudgingly allow you the mono-
poly of the^favour and service of him whom you flatter, of him
to whom you would make me over. I do not enter into the
lists with you as a rival ; I have not fallen so low ; I have
not been reduced to such abject destitution and misery. You 80
shall not go to the forest unless I go with you. Bury your-
self in the dark woods ; enter the order of ascetics or
recluses ; ascend to the bright seats of the Immortals ; I
am ever with you. I care not to argue further; I care not to
hear more. ' I have no other but a woman's reason. I g5
think it so because I think it so '

" Fear not that I, would feel fatigued in the least when I
travel with you, as I used to do during my walks in the
pleasure-gardens here. Sharp grass, reeds and thorny trees
are to me but soft cotton or the finely tanned skin of the ante- 99
lope, if you arc by my side. The fine dust blown upon me
by fierce gusts and gales will be to rne as excellent sandal
paste, What pleasure have I here, reclining on delicately
woven rugs or carpets or cunningly fashioned couclj
or lounges, more than the delight and comf
feel when reposing on the soft emerald
The fruits and roots and leaves gathered
Will taste as sweet as ambrosia, be they
The flowers &nd the fruits of the
mine to enjoy ; no shadow of a memory

148 AYobHYAkAfcdAirf [CH.

parents will ever cross my mind. I assure you I will cause
you no trouble, not the slightest, when I live with you in
the forests. You will have not the least difficulty in taking
care of me there. My heaven is where you are ; apart from

105 you I am in the darkest of hells. You cannot but take me
with you if you have the least idea of the extent of my love
to you. The very word fear is unknown to me when I go
with you to the forests. If you still persist in your inhu-
man and obstinate resolve to leave me here, I will kiss the

110 poison cup rather than be handed over to the tender
mercies of Bharata or any other enemy of mine. Sure, am
I of a natural death here after your departure to the woods ;
it is decidedly better for me to cast aside this unworthy
body when you are by. Alas! Powerless am I to endure this

115 sharp-toothed grief, even for a second ; ten years, then
three years, then one year and, all counted, fourteen years
of dreary darkness unrelieved by a ray of your radiant
presence! Ah! What a hell ! Never can I live through it," And
with senses adrift, and a heart shaken to its very depths, she

120 fell upon her husband's neck and wept aloud, a sight to melt
a statue of adamant. The words of Rama pierced deep into
her soul, even as a cow-elephant in the forest stricken to the
heart with poisoned shafts. Her long-restrained tears
flowed in torrents, like fierce flames from the attrition of

125 fire-sticks. The crystal drops fell from her eyes in rapid
succession, even as the pearly dew drops from the blossom-
ing petals of the&tus. (Her charming face that put to shame
the spotless moon with its large and lustrous eyes, faded at
the touch of the hot scalding tears, even as a tender lotus

130 plant violently torn from its cool, watery bed).

Rama clasped to his breast his grief-stricken wife in a
transport of love and chased away from her sorrow and
despair by his sweet and consoling words. " Seeta ! And
you really believe that it matters anything to me if 1 had

XXX] f HE TRltfMfrH OF* LOVE U9

a place in the highest heaven while you he weeping here ? 135
As to fear, I laugh at Narayana, the self -existent One. I
bars no life apart from you. Afraid of taking you with me !
Nay, I but seemed to refuse, since I was in the dark about
your real views on the subject. You need not go to seek for
any other reason. I tell you that you are made to live with 140
me in the forest ; a man of undaunted heart and unclouded
intellect will spurn the idea of renouncing his bright fame*
I will not, and the truth of it is, I cannot, give you up.

" My ancestors, the royal sages, dwelt in the forests as
hermits and their wives lived with them. It is but the 145
dharma of my line that I follow and no new-fangled notion
of mine. So, come with me, even as the lady Suvarchala
accompanies her lord the Sun-god.

" My sire has made a promise to Kaikeyi and has
ordered me to see to its fulfilment ; so, I cannot but go* to 150
the forest ; go I must. Our highest dharma consists in
obeying our parents and carrying out their behests. Life to
me has no meaning except as its loyal and whole-souled
practice. You may suggest that we may remain here and
secure the highest heaven by devout worship offered to the 155
Deity. But, unfortunately, that deity is omnipotent, in-
dependent and not amenable to the influence of those thai
worship him ; besides, it never expresses its commands or
desires to us in person. Our parents and guru are amenable
to the prayers of those that serve them ; besides, they com- 160
mand us in person. There is no reason $p putting them
away and preferring the deity as the object of our worship.
The three worlds are open to one who devotes his life to the
service of his mother, lather and guru ; he knows nothing
purer ; so, we should ever reverence and respect them in 165
preference to others. Right speech, charity, hospitality
and the numerous rites and sacrifices conducted with ample
gifts pale before hhal service in conferring good upon us.

150 AVODtiYAKANt)AM [&*.

There is not the least shadow of a doubt that loyal service to

170 our parents and guru ensures for us a happy stay in the heaven
worlds, wealth, knowledge, offspring and the joys of life. The
great Ones, who bend all the powers of their mightly selves to
the faithful service of their parents and regard it as the be-
all and-end all, can have for the mere asking of it, the heaven

175 of the gods or of the gandharvas or the Go-loka or the
Brahma-loka itself. My father is the loyal servant of truth ;
his feet never stray from the path of dharma. His lightest
word is god's decree unto me ; and it is even the dharma
followed by our ancestors.

180 "I was against taking you to the forest with me as I
was unaware of your true inclination in the affair ; but now
that I know of your unshaken resolve to share the dangers
of exile with me, I am ready and willing to take you with
me. It is written in the book of Fate, in the beginning of

185 time that you are to live with me in the forest; so, come
along and assist me in the discharge of my dharma. I can-
not praise too high your noble efforts to accompany your
husb ; it does honor to me and to my race. So, make
the necessary preparations for our departure from Ayodhya.

190 The happiest heavens is but bitter poison to me without
you ; give away gold and gems to the brahmanas, and let the
poor of the city have free excess to the entire disposal ol
our stores and provisions, Delay not, but look sharp. Let
the brahmanas come first and receive from you priceless

195 ornaments, rare ofoths, curiously wrought statues and toys
of gold and silver, beds and conveyances ; and their con-
sent taken, let our servants, dependents and retainers have
the rest/1

Seeta was delirious with joy that her husband was

200 gracious to her and was pleased to take her with him to the
forest ; so, she set about to arrange for their departure to
Dandaka. Her liberality was something inconceivable,

XXX] THE TRIUMPH OF LOVE 151

boundless ; besides, her husband had given her carte
blanche to distribute their vast wealth among those that
might ask for it. So she began to give away profusely and 205
without stint, gold, silver, coin, gems, corn, clothes, beds
and conveyances to righteous brahmanas.

CHAPTER XXXI

LAKSHMANA'S APPEAL

AKSHMANA had followed Rama from the palace of
Kausalya and was a silent listener to the conversa-
tion between his brother and Seeta. "Alas !" said he to him- 5
self, oppressed with grief past bearing, 'What a superhuman
task had Seeta to obtain her husband's consent to accompany
him to the forest, and she the better half of her lord, flesh
of his flesh ! Verily, my chances are shadowy enough"; and
the thought opened the flood-gates of his sorrow-laden heart. 10
He had no other aim or object in life than to follow where
his brother led ; he prayed no higher boon. He saw no
other means to secure that coveted end. He was sure that
there was no question of putting him away where the Lord
of Universe, his brother, was concerned ; and that gave him 15
courage to take refuge in the mercy of Rama. He had
sedulously cultivated the necessary qualifications to entitle
him to seek refuge with the Lord and had long ago put away
from him every probable and possible obstacle thereto. As
a first step, he prayed to Seeta, the Mother of Mercy, the 20
Interceder of all ; through her, he clasped the feet of the
Lord with boundless love and devotion — even of him who
proclaimed to the world "Never shall I abandon one
who sought me out as his friend. He shall know 'no fear
from any object in creation* This is the beacon-light by 25

152 AYODHYAKANDAM [CH.

which I steer my course through life"; and prayed all
humbly to be allowed to serve his lord and master as the
reward of his supreme and absolute surrender to his will.
" My heart is set against your exiling yourself to the

30 forest ; but if you have made up your mind to go, may I go
with you. Bow in hand and senses keenly on the alert, I
shall walk before you through the trackless woods where
roam the savage beasts of prey. You may travel in safety and
comfort through the wood-world where diverse birds and

35 beasts have their haunts I pray you command me to render
devoted service to you in all places, at all times and under all
circumstances With thee away, I care not to dwell in |he
supreme heaven which the Sruti calls Ayodhya, the citj^of
the gods ; I care not for Kaivalya, the life that cannot die ;

40 I care not to stretch my sway over this Brahmanda with its
fourteen worlds ; nay, what care I for any stage of existence
high, higher or highest, when the very State of Liberation
ts beneath my contempt, if I had no chance of offering you
my devoted service there ?"

45 Rama tried variously to pursuade and dissuade

Lakshmana who earnestly prayed to share his wood-land life
with him ; but, the son of Sumitra would have none of it
and entreated in piteous accents "I heard you say ( Stop the
arrangements that are afoot towards my coronation and get

50 everything ready for my departure to the woods ; again ' Put
away grief and anger from you even as I do. Let the installa-
tion go no further ' ; ' Seeta ! Dearer to me than life itself
are Bharata and Satrughna ; so, it behoves you to treat them
with special care and affection, tor they stand to you as

55 elder brother and son'. I was glad to observe that you in-
cluded me not therein. Hence, I take it that you have
commanded me to follow you to Dandaka. Why should you
forget that and stop me now ? You accorded me leave at first
and I, in all confidence and joy, was all afire to go ; now you,

XXXI] LAKSHMANA'S APPEAL 153

change your mind and would have me stay here. A 60
suspicion gains strength every moment in my mind that I
have somehow offended you ; else, how could you find it
in your heart to stay me who rejoice in the high privilege
of being your dearest companion from birth, who cleave to
you like your very shadow ? I pray you solve me this." 65

The glorious Rama turned his eyes on the faithful
Lakshmana who sued with hands upraised to be allowed to
accompany him, longing to lead. " Lakshmana ! you are
the dearest friend I have ; your steps stray not from the
path of the righteous. You are a hero unmatched ; your 70
heart and soul are ever centred in Dharma ; you most nobly
deserve my love and affection ; I love you as my life till life
shall end ; you are devoted to me in every way ; you are my
brother ; you are the friend of my earliest days ; so, in no one
are combined all the noble qualities requisite to accomplish 75
my ends. If you accompany me and Seeta to-day to the
woods, who will provide for Kausalya and Sumitra ? I assure
you this is my sole reason for denying you now. My seeming
consent to you some time ago was but a temporary measure
demanded by the occasion. 80

" Say not ' Is there not king Dasaratha, their legitimate
lord and protector ' ? Our sire of unbounded fame and glory
fulfils the heart-desires of the millions of this kingdom,
even as the clouds pour down the welcome rains ; yet
he lies a helpless captive in the bonds of passion and has no 35
will of his own. If Kaikeyi, the daughter of Aswapati, wins
for her son imperial power, she will never heed to attend
to the comforts and needs of her rivals who are stricken to
the heart.

" Say not ' Is Bharata so utterly abandoned to reason 90,
and justice as to be neglectful of his duty to our mothers 7
Proud Kaikeyi has him under her thumb ; he is powerless
to move hand or foot, He will have to remain an impotent
20

154 AYODHYAKANDAM [CH.

witness of the torments inflicted by his infamous mother
95 upon her rivals ; so, it would in no way help Kausalya and
Sumitra to tide over their misery, even if Bharata should be
proclaimed lord of this realm*

" Say not ( What power have I to protect them ?' Watch
over Kausalya as well as you can, with the sanction of our

100 monarch or failing it, by your rare valour and energy.
Follow this councel and oppose it not/'

u Argue not ' Your service is everything to me. What
have I to do with such as these ? ' Your great love to me is
best shown by your faithful and perfect service to our

105 elders and mothers. Deeply learned in the mysteries of
Dharma ! The most noble and unparalleled Dharma is en-
sured to you if you serve those you should revere. This is
the first request I make of you and I would have you obey
it for my sake. What comfort on earth have the mothers

110 that bore us, bereft of you, me and Seeta ? "

Rama was the peer of Bnhaspah himself in skilful
and unassailable logic ; yet Lakshmana won his heart by
his keen wit and quick repartee. So in sweet words and
gentle, he began to answer the objections of his loving

115 brother.

" Bharata is sure to respect and reverence our mothers,
at least out of mortal fear that Kausalya is the mother of
Rama of inconceivable might and valour ; he knows but
too well that his life and safety depend on the love and

120 attention he betows on our mothers. I doubt it not in the
least. Should Bharata, raised to power and sway over
this vast realm, be lured with evil-tempting pride and be-
tray his trust or fail in the lightest detail in his devoted
attention and reverence to our mothers, doubt not that I

125 will wreak cruel vengeance on the head of that insensate
fool ; nay, and all that egg him on, be they the three worlds
in league arrayed. Queen Kausalya, the noble, can easily

XXXI] LAfcSHMANA'S APPEAL 155

afford to maintain a thousand such as myself. Know we not
that she has made ample and liberal endowments of hun-
dreds and hundreds of villages to her dependants and 130
retainers ? It is nothing to her to provide for the comforts
of herself, myself and my sweet mother.

" I am your most devoted servant ; I but pray to be
allowed to render the service that goes with it. I believe I
have in me the necessary qualifications of a servitor; it is 135
utter presumption for me to suggest that in you shine the
perfections that wait upon the Lord of the universe ; so, my
following you to the forest solitudes does in no way militate
against the relation of lord and servant. You will have no
difficulty to providing yourself with fruits, roots and other 140
woodland fare. I too succeed in attaining the goal of my
hopes — Service to you, With bow on my back and well-filled
quiver, I walk before you through the forest tracks, with
spade and basket. E\rery day I shall procure for you the
simple fare of the hermits, wild fruits, roots, beines, corn and 145
honey. You may take your pleasure with Seeta on the
mountain brows. Your humble servant prays for the privilege
of rendering you, the Lord of all and your noble spouse,
every kind of service, at all times and in all places."

His words filled Rama with joy and pleasure. u Be it 150
so " replied he " Go, bid adieu to your km and friends and
keep yourself in readiness to start for the woods. Bring
me those two bows of fearful might, presented to us in per-
son by Varuna, the Lord of the waters, at that famed rite of
Janaka, the divine coats of mail weapon- proof, the quivers 155
with their never-failing supply of shafts and the gold-chased
swords bright as the noon day sun. They arc pieserved in
the hall of the Guru of our race, maharshi Vasishtha, tended
with extreme care and worship there ; brm^j them hither for
our use," Lakshmana flew on the wings of speed to take 1GO
leave uf his friends and kinsmen ; full of the jojful

156 AYODHYAkANDANi f(JH

thoughts of following Rama to the forest glades, he repaired
to the mansion of maharshi Vasishtha and fetched the res-
plendent arms kept there, adorned with many* a wreath and

165 garland, sandal paste, perfume and incense.

Rama was delighted at the sight of them and ex-
claimed " Lakshmana! You come in time to help me,
distribute my wealth and gold to the brahmanas and hermits.
There are countless men, good and true, who have devoted

170 themselves to the service of the old and the wise. For them
and for all who dwell with me and serve me well, shall I
make ample provision, more liberal beyond their dreams.
Go hence to Suyagna, the son of Vasishtha, and request in our
name the presence of the saintly brahmana here. I would

175 take reverent leave of all the brahmanas of this town before
I turn my face towards the forests. "

CHAPTER XXXII

PILGRIM GIFTS

AKSHMANA could not contain himself for joy when
he heard that Raiua was about to bestow his vast
5 wealth upon the brahmanas ; besides, his wildest hopes were
reah zed in that Rama consented to take him along. He sought
Suyagna in his home and found him in the hall of fire.
Bending himself m low reverence before him, he said
" Friend ! come with me to the house of my brother Rama ;
10 and you will have a chance of beholding him perform an
act that none in the worlds will ever dare to dream of."
Suyagna finished his morning rites and offerings to the fire
and followed Lakshmana m haste to Rama's palace, rich
with the wealth of the worlds.

15 Rama and Seeta came forward with excited pleasure
to meet the wise One ; with joined hands they went round

GlFfS 15?

him in reverence and bowed low, even as to the sacrificial fire
that gives light and life. Armlets of gold, gems strung on
gold cords, earrings, bracelets, wristlets, and many a rare
stone and gem did Rama lay at the feet of Vasishtha's son. 20
Then Seeta whispered to her husband, who raised his eyes to
the sage and said " Friend ! Seeta desires to make a present
to your worthy lady of this garland of gold, this chain curious-
ly wrought and this gem-encrusted zone ; I pray you accept
this trifle. Besides, she would request your lady to accept 25
these bracelets and armlets of curious and marvellous
workmanship, on the occasion of her departure to live in the
woods. This bed, rich with gold and gems, with its costly
canopy, she would add to the other gifts. Be it mine to
pray your acceptance of Satrunjaya, the gem of elephants, 30
sent me as a present by my uncle and a thousand others
to keep it company." Suyagna signified his gracious con-
sent and invoked heaven's highest blessings on the head of
the noble pair.

Then as the Ancient of Days, Brahma, lays his com- 35
mands on the Lord of the celestials, Rama turned to his
brother with a loving heart and said " Maharshi Agastya's
son and Visvamitra's, entreat their presence here ; beg their
acceptance of countless gold, silver, gems and kine as much
as they would have, even as thrifty husbandmen water the 40
sprouting corn with fostering floods.

44 A saintly brahmana, the chief of those that study the
Taittireeya Sakha of the Yajur Veda, goes over every day
to my mother's palace and respectfully invokes the blessing
ot heaven upon her. He is deeply versed in sacred lore and 45
in the inner mysteries thereof. Present him with convey-
ances, servants, maids, silks and shawls until he is satisfied.
Again, there is Chitraratha, our counsellor and charioteer,
who has been connected with oui house for countless years;
give liiui corn, vine, gems and robes until he cries 'No more,' 5U

[Ctt,

Again, there are many celibates under my protection who
/have devoted themselves to the study of the Katha and the
Kalapa portions of the veda ; they are too busy to trouble
themselves with providing for their earthly wants ; they are
> by nature slow and love dainty fare ; yet they have won the
approbation of the' elders by their exemplary conduct. Set
apart for them eighty carriages, filled with precious stones
and ornaments, a thousand bulls to carry the corn, two hund-
red oxen to plough their land and a thousand kine to supply

60 them wilh milk, curds and ghee. A numerous band of
celibates who wear sacred girdles wait upon my mother
Kausalya in hopes of getting married through her bounty ;
give them every one a thousand kme to rejoice my mother's
heart." And Lakshmana dispensed with own his hands the

g5 numerous gifts of wealth and corn, gold and gems, kme and
horses, as liberally as the Lord of riches.

Then Rama addressed himself to the crowd of depend-
ants and retainers who stood by and wept aloud and made
ample provision for every one of them to live happily . ' '4

70 look to you to take care of the mansions wherein I and
Lakshmana have dwelt, till I come again." He called to him
his treasure-keeper and ordered him to have his wealth
and treasure brought out. The servants placed it before
him in huge heaps. Rama and Lakshmana bestowed them

75 upon brahmana lads, old men and the needy until they
had enough.

Then, there approached Rama, a brahmana of the clan
of Rishi Garga and he was named Trijata. All tawny was
his body through want and poverty ; he toiled in the woods

£0 with axe and spade, hoe and reaping hook in hand and
maintained himself, his wife and his numerous progeny by
gleaning the ears of corn that lay in the field after the reap-
ers had left. His young wife pointed to their numerous off-
spring and said to the old man " My dear lord ! How long,

XXXII] PILGRIM GIFTS 159

oh ! how long, are we to be ground down under the iron heel 85
poverty ? Throw aside your axe, your plough and your spade
and listen to my counsel. Let us betake ourselves to Rama's
presence. If it be our lot to be blessed with a little wealth,
there is no wiser course than to pray of his kindness, who is
dharma incarnate ". It seemed to him good advice ; and 90
arranging his rags about him as well as he could, he and
his family came to Rama's palace. No one stayed the
Brahmana till the fifth block of apartments; for, his spiritual
lustre resembled that of the patriarchs Bhrigu and Angiras.
He approached Rama and said " Prince ! your bright fame 95
illumines the ends of the earth. I have a large family to
feed and scant living in the woods is all I can provide for
them. I glean the ears of corn left in the fields by the
reapers and feed these babes. Cast an eye of pity on me."

Said Rama to himself " This brahmana is the sport of 100
poverty ; verily he has numerous offspring : I would have
an idea of his desire for wealth ;" and half in jest, he replied
to him with a smile " Reverend sir ! Not even the first
thousand of my countless kine has been bestowed in chari-
ty. I pray you throw the staff in your hand with all your 105
strength and the kine from here to the spot where it falls
are yours."

At once the brahmana, in eager haste, wound his cloth
around his loins, whirled the staff over his head and threw
it with all his might. It fell in the midst of the herds of 110
kine grazing peacefully on the farther -banks of the Sarayu.
Then Rama fondly embraced the brahmana and ordered the
countless heads of kine to be driven safe to the abode of
Trijata and said, " Holy sir ! I crave your pardon. Let
not your noble heart be offended. I but desired to have 115
some idea of your matchless strength and energy and pro-
posed to you this curious test of it. It was meant in jest and
I pray you take it as such. Command me further if I can

100 AYODHYAKANDAM [CH.

be of any use to you, Nay,, speak freely, for, I have acquir-

120 ,ed this wealth of mine solely in trust for the brahmanas. If

it should find favour in the eyes of the great Ones and be

deemed fit for use by them, I am richer by boundless fame

and joy." Trijata and his wife accepted the gift of kine

and with a full heart and overflowing, called down the bless-

125 ings of heaven upon Rama and prayed for his fame, strength,

happiness and compassion to wax ever.

Next, he distributed his righteously earned wealth
among his friends and dependants with every mark of
respect and affection. There was none among the crowds
130 gathered there, brahmanas, or, friends who were not brah-
manas, or, servants who were neither brahmanas nor friends,
or, the needy poor who were none of these, but were reward-
ed with presents to the limit of their deserts and desires.

CHAPTER XXXIII

" OUR PLACE IS WITH RAMA "

AMA, Lakshmana and Seeta bestowed their vast
iwealth upon the brahmanas out of a full heart and
5 proceeded to take leave of the king. Their bows, arrows,
swords and other weapons had a glorious look, adorned with
the garlands and sandal paste by Seeta's fair hands. As
they passed along the royal road, the citizens gazed at
Rama with tear-stained faces and a heavy heart from
10 storied house, mansion, palace, tower, balcony and
portico. The streets were densely packed with the mourn-
ful throng. Their beloved was proceeding on foot like any
common hind, bereft of umbrella, chamara, chariots, retinue
or other insignia of royalty. It was not 'in human na-f
15 ture to behold it and live, They broke forth in loud la-

XXXIII] OUR PLACE IS WITH RAMA 161

ments, dreadful groans and muttered curses. " Alas !
Countless hosts as ocean sand, man, horse, foot, chariot and
elephant were wont to follow Rama in glittering array. And
to day none other than Lakshmana and Seeta to go with
him ! Rama laid up untold wealth ; out of a liberal heart 20
he gave it away to the poor, the needy and the deserving ;
he ever fulfilled the hopes and wishes of those that clung
to him ; and holding it as his rule of life to serve with
utter faithfulness the parents that bore him and carry out
their behests, aye the lightest, he would not dream of fal- 25
sfiying the promise made by his father. The denizens of
the sky had scarce any glimpse of Seeta's soft and fair
form ; the very winds of heaven would not visit her face
too roughly ; and she walks along the rough road, unshel-
tered, open to the gaze of the passer-by, Rain, hail, dew, 30
frost, sun and wind, what sad havoc would they npt play
with her gently nurtured body, artistically adorned and tint-
ed with saffron, lac (alakta) and red sandal paste ? When
they go to bid farewell to Dasaratha, the good genius of the
old king will doubtless assert its sway and make him say, 35
< You shall not go into exile/ He would not have the heart
to banish Rama to the woods the dearest of his four sons.
There is no man so utterly and hopelessly wicked as to
drive away from his hearth and home, the son of his loins,
be he the owner ot one virtue linked to a thousand crimes. 40
Then it is impossible even to conceive of any one propos-
ing to Rama to bury himself in the forest depths, the ideal
prince who steals away the hearts of every object in crea-
tion by his graces of mind and heart. Harmlessness to all,
compassion, self-restraint, self-reverence, profound learning 45
and perfect practice, these six excellences deem themselves
honoured in being allowed to associate with him.

"The burning summer sun scorches and shrivels the v
poor things to whom water is life ; even so, the faint cloud

162 AYODHYAKANDAM [CH.

50 that ruffles the calm heart of Rama or the slightest shadow
of grief or misery that darkness his bright soul, reacts on
the people in unspeakable calamity and ruin. As a state,
ly monarch of the forest-world dries up and fades with its
fruits and flowers if its roots are cruelly severed, the whole

55 universe is afflicted with the affliction of Rama. For, the
radiant and righteous prince is the root of all beings ; and
they form the fruits, the flowers, the leaves of the Tree of
Being. Like the faithful Lakshmana, we will follow Rama
wherever he leads us, we, our wives, children, kith and

60 kin. House and field, garden and cottage we shall leave and
follow Rama of perfect equanimity in joy and sorrow. We
will take away with us our buried wealth, corn, ornaments,
horse and kine. The ruined courts, the broken doors and the
mouldering walls will form a fit background to the bare

65 seats thick with dust, the ant-hills and the haunts of the
mischievous rat and the cobra of fatal beauty. Hall and
court, chamber and shrine, portico and terrace will serve as
the busy promenade of the beasts of the field and the fowl of
the air. Not a hand to lay the dust or sweep the floor ;

70 chant or charm, offering or incense, bright lamps or tuneful
bells will no more grace our hapless tenements. The house-
hold gods will flee the spot. As when plague or famine stalks
through the land, marking its path with ruined cities and
decaying corpses, town and hamlet are abandoned in haste

75 by the affrighted people, this fair Ayodhya will be a howling
wilderness strewed with broken vessels and whitening
skeletons. And Kaikeyi of infamous memory will hold
sway over her capital in all its funeral pomp and glory.
Our Ayodhya goes with Rama ; and our forest extends over

gO where he is not, Birds and beasts from forest depths and

mountain lair, the cruel tiger, the timid hare, the lion, and

^ the elephant will quit their ancient haunts ; they will yield

the pathless wilds to us to range and take this god-forsaken

XJfXIII] OUR PLACE IS WITH RAMA 163

city in exchange. The carnivorous tiger, the busy crow that 85
feeds on fruit and offal, the spotted deer, the Meeting lamb
and the lowing kine that know no guiltier food than emerald
grass, will walk fearlessly through the deserted squares, the
crumbling halls and the shattered terraces. And Kaikeyi
with her precious son is welcome to rule m state and glory 90
over the dying town. Ours be the happy lot to range the
green woods in peace and comfort."

Rama heard them all, but without the least suspicion
of annoyance or sorrow. With a lordly gait as of some
maddened elephant, he walked on to the palace of bis 95
father that rose to the sky like the Kailas peak. He
took his way through the veteran guards at every gate and
came upon Sumantra ?unk in the depths of hopeless
despair and grief. Rama, the fountain of ineffable bliss,
said to him with a smile " Friend Sumantra ! May I request 100
you to announce my presence here to his majesty,"

Resolved to exile himself to the dark forests that his
father's promise might be well-kept, he stood there and
with him Seeta and Lakshmana to take leave of his father.

CHAPTER XXXIV

FATHER ! GIVE ME LEAVE TO GO"

eternal and changeless One come down in mortal
guise, strangely beautiful even as a rain-charged
cloud, laid his commands upon Sumantra ; he roused him- 5
self with a strong effort and sought the king in his harem.
Dasaratha, in the relentless grip of a mighty grief, was
sighing hot and furiously ; with a bleeding heart and a
confused brain, his thoughts ever ran upon
Sumantra had few equals, in tact, intelligence, adapfabilif

1& AYODHYAKANDAM

or keen perception ; but the calamity that fell upon Rama
prostrated him quite. With senses adrift, he clasped his
hands in loyal devotion and exclaimed " Hail ! All hail
to your majesty 1"; but the thought * Who knows what the

15 king might say or do in the madness of his sorrow?' kept him
back. After a long pause, he ventured in broken accents to
say "Lord ! Rama, the darling of your heart, stands outside
and craves leave to wait upon your majesty. That paragon
of every virtue, human and divine, has bestowed his vast

20 wealth on the brahmanas and his dependants ; he has bade
adieu to his weeping friends ; and prays to see you before
he starts to the forest I pray you admit him to your presence.
The hero, crowned with each princely virtue, even as the
noon-day sun girt with blazing rays, means to seek the wilds.

25 It behoves you to see him first."

Dasaratha was by nature the soul of Dharma; no one
fathomed the depths of his heart, profound as the shoreless
ocean ; stainless as the akasa that pervades all, pure and
impure, he appeared to be immersed in the joys and

30 sorrows of the world, but was in reality supremely un-
attached and dispassionate. His duty at the moment lay in
keeping his promise to Kaikeyi ; and he called out to Su-
mantra and said " Go, bid my wives here come to me on
che wings of speed. With them I would even behold the

35 face of my darling, whose heart is ever loyal to Dharma."

Sumantra sped to the inner rooms and said to the wives
of the king " His majesty commands your immediate pre-
sence before him". And the three hundred and fifty wives
of Dasaratha, preceded by Kausalya, wended their sorrowful

40 way *° ^eir husband's presence, with wan faces and
lack-lustre eyes. Dasaratha saw them approach and bade
Sumantra bring in his son, Rama, Seeta and Lakshraa-
^pawere accordingly led into the presence of the monarch".
The king saw tys darling child approach him with folded

XXXIV] , BATHER 1 GIVE ME LEAVE TO GO t6§

palms and bowed head of reverence when yet far off and 45
sprang to clasp him in his arms. His wives ran after him
with hollow looks of grief. The cruel tears blinded his eyes
and the unhappy father could not see his way to where his
son stood, but fell to the ground and fainted a few paces
off. But, quicker than thought, Rama and Lakshmana 50
caught him in their strong arms. The royal ladies were
sore affrighted at the sight of their senseless lord and wailed
"Ah ! alas ! ' ; they beat their heads and breasts in a tran-
sport of grief. Their wild laments made discordant music
and hateful, blended with the melodious tinkling of their 55
ornaments. Rama, Lakshmana and Seeta gently bore the
king to his bed and did everything in their power to bring
him back to his senses.

Restored to life and feeling after a while, the unfortu-
nate monarch, battling in despair with the mighty waves of 60
grief that threatened to overwhelm him, observed Rama
standing before him with reverently folded palms. Then
the prince addressed himself to the mighty ruler of Kosala
and said " Your majesty is our lord, our guard ; I start for
Dandaka even now and crave leave of you and your power- 65
ful blessings I tried my best to dissuade Seeta and
Lakshmana from following me to the woods. My truthful
pleas were of no avail and they are obstinately bent upon
seeking the forest depths with me I pray you cast this
sorrow from your heart and give me leave to go." 70

Then Dasaratha lifted eyes of shame to the bright and
cheerful face of Rama, who eagerly sought leave of him to
speed to the dreary forests, and said in faltering accents
"Rama, I granted, in an evil moment, some boons to Kaikeyi
and have been greivously duped in return. All my acts are 75
unjust and unreasonable. I am no more master of myseH.
Set me aside and rule over this Ayodhya in my place/' #

• What profound thoughts and deep motives lay back

166 AYODHYAKANDAM [CH.

of this apparently incoherent wail of Dasaratha of profound
80 intellect ! But Rama stood peerless in his knowledge and
practice of the innermost mysteries of Dharma. Would he
fail ? Would he be a prey to lure and delusion ? He clasped
his hands in low reverence and replied "Lord ! May you live
long and reign over this happy earth for thousands of years.
95 I go to reside in the woods. It shall never be said that you
fell away from truth for the sake of my unworthy self. Nine
years, then five, will pass away in the twinkling of an eye, *
happy trip. My word kept, I hope to be blessed enough
to lay my head at your feet and serve you ever."
90 Bound by the mighty though invisible chains of Dharma
in the guise of his plighted word ; goaded without rest by
the tireless Kaikeyi, who ever hissed into his ear, " This day
Rama shall sleep in the woods. He shall not lay his head
in the haunts of men"; anon struck to the heart, past bearing,
95 with the grief of parting from his darling child,dearer to him
than life itself, he cried with streaming eyes and broken
accents " Rama ! go if you will. May you win hereby
the highest good and happiness in this world and the next.
May every good walk before you during your stay in the

100 woods. May no harm come to you nor fear, from the beasts,
the birds and the insects of the forests. So, go in peace and
safety and come back to me in a trice. Your righteous soul
never knows what it is to prove disloyal to truth ; your heart
is ever centred in the practice of the highest Dharma ; and

1U5 would any one seek to shake your resolve, deliberately and
consciously made ? But, I will not hear of your leaving
us to-night, nay, not in the least. Spend the night with
us ; bless our aged eyes with the sight of your bright and
lovely self. Let every comfort and luxury be yours ; and

110 y°u may ta^e y°ur departure, if you must, by break of day.
Let us at least have the pleasure of being with you, be it for
one short night. Darling ! My hair stands on end with

XXXIV] FATHER 1 GIVE ME LEAVE TO GO 167

arnaze and fear when I contemplate, from any standpoint,
the course of action you have sternly chosen to adopt.
You had the heart and courage to put away from you every 115
comfort and luxury in life, that is yours by right and had
dared to betake yourself to the howling wilderness untrod
by man. I swear most solemnly upon Truth that this is
not of my doing ; my heart countenances not this act of
cruelty and shame. Cast your eyes on this Kaikeyi that stands 120
at my elbow, like a smouldering fire under its white robe of
ashes. Her brain can hatch schemes and plots of diaboli-
cal cruelty ; her heart knows not virtue or compassion ; she
has basely taken advantage of the boons I granted her of
yore ; she has played upon my loyalty to Truth and my 125
infatuation for her to wring my reluctant consent to this
act of shame. She came among us to foul the fair
name of our race and uproot the righteous traditions of our
forefathers, The boons she has cozened out of me have
been her weapons to seat her Bharataon the throne and 130
send you to the dreary woods. You would even obey to the
utmost the unholy commands of this wretch. Ah ! What
magnanimity of soul! What unapproachable nobility of heart !
Nay, I am denied even the pleasure of thinking so. You
are my first-born and your hands should lead me across the 135
dark realms of death to the bright worlds of light. On you
rests the heavy responsibility. It is no wonder that you
should see to it that your father breaks not his plighted
word, does not stain his soul with a he. And no one has a
stronger claim to it than you." 140

Rama and Lakshmana heard their sire entreat them in
heart-rending accents to stay there for a night at least ;
they grieved unspeakably to think that they were not
fortunate enough to rejoice in the company of their parents
yet one more night. Then Rama replied to Dasaratha 145
and said " Lord ! If I indulge myself this night here in

163 AYODHYAKANDAtf '

comfort and luxury, pleasure and pomp, where shall I look
for them tomorrow in the woods ? I prefer to depart to ttte
woods than taste of the sweets of royalty for a fetf hours,

150 Here do I renounce this broad earth, the countries on it and
the people, corn and wealth ; give it to Bharata. I have
made up my mind to abide in the woods and my resolve
fa unshaken. You are known all over the worlds as uiie,
whom none seeks m vain. Pleased with Kaikeyi and rightly

155 so, you have granted her some boons; keep them to the very

letter. Let your fair .fame be undimmed that your word

was ever well-kept. I will reside for ten years and four

among the hermits, trying to fulfil your promise to Kaikeyi.

" Woe is me that I should live to hear from your lips

160 such cruel words as 'Set me aside and rule in my place ! '
What atrocious sin ! This very moment Bharata should be
invested with the lordship of this earth without the slightest
delay or hesitation. Never should your heart harbour the
faintest suspicion of any desire on my part to rule over this

165 kingdom, to taste of its pleasures. Would I gain thereby
the merit and the happiness that accrue of carrying out your
majesty's behests ? Why should you grieve at all ? Why
shed tears ? The Lord of the rivers, the Ocean god, is he
ever known to be disturbed, unsettled ? This realm, its luxu-

170 ries, this power, this pomp do stink m my nostrils ; I want
them not. Nay, my Seeta or the bright world of the gods,
or dear life itself have no charms for me ; I am alive to one
thing, and one only — your plighted word shall never go for
naught You are my lord, my living god. I swear before

175 you on the merit I have laid up till now, on the truth I

speak. It is not in me to stay here a moment more than is

absolutely ftecsssary. It is not seemly that you should grieve

over this ; my resolve to live in the woods is unshakeri, *

Besides,* I g° to the woods not solely to' carry 6ut

180 your commands! Have I not passed my word to Kaikeyi

XXXIV) « FATHER I GIVE ME tJJAVE TO GO " 111

that I would go to the forest ? Should I not keep it ? You
need not grieve in the slightest at the imaginary diffi-
culties and dangers of our forest life. Our days will
pass Qway all merrily in the wood-world teaming with
beasts and birds of infinite variety. A father is the god 185
of gods. So, I regard you as my highest deity and
desire to obey your behests. You are sure to see me
here at the end of fourteen years. So, it is extremely
untoward that you should grieve over me now. The
whole world looks up to you in supreme confidence to 190
wipe away its tears and infuse courage into its heart to
bear up under woes and calamities ; and whom shall it
turn to, if you give way to sorrow and despair ? This
town, this fair Ayodhya do I renounce ; give it to
Bharata. This broad realm, this Kosala do I renounce ; 195
let it be Bharata's. This earth and all it contains do
I renounce ; let Bharata hold sway over it. This very
moment I depart hence for the woods to lead there a
happy life and keep your plighted word ever true. You
will not see me here until that promise is redeemed. 200
This earth with its mountains, rivers, corn, wealth and
people; let Bharata rule happily over it. There is
not in my heart even the suspicion of any hankering for
it. I should see that your word to the queen Kaikeyi
is well kept. My heart turns away from selfish com- 205
fort, or unparalleled power and pomp. It ever yearns
to discharge the dharma so highly lauded by the
great— fulfilment of a father's promise. Hence, it is
absolutely unreasonable for you to grieve on my ac-
count. What shall it profit me, this kingdom, its power 210
and pleasures or Sita or my life itself, if, through me, your
plighted word is kept not ? Well, your promise shall ever
be accomplished. You need not even dream that my
life in the forest will know any sorrow or privation.
**

1JO

215 Sweet fruits and roots will be my diet; mountains,
rivers and lakes will delight me untiringly and enable
me to pass days of joy in the variegated forests. "

Thus did Rama seek to console the broken heart of
his father, who essayed to clasp his darling son to his

220 heart and fainted away from sheer grief. His wives
were horrified at the sight and lifted their voices aloud
in wailings and lamentations. Even Sumantra, the old
and the staid, wept aloud and fainted away, so mighty
was that wave of sorrow. The whole place resounded

225 with groans, moans, wails and laments ; but Kaikeyi's
iron heart was never touched and her face lost nothing
of its increasing brightness and joy.

CHAPTER XXXV

SUMANTRA REPROACHES KAIKEYI.

> IGHING hot and fierce, Sumantra shook his head
in quick impatience ; he dashed his palms to-
gether in wild wrath ; he gnashed his teeth ; his
eyes shot fire ; and unspeakable grief banished the colour
from his face. Well he knew that Kaikeyi had lost the
love of Dasaratha, every atom of it ; he shot his fiery
shafts of censure and reproach at her heart and laid bare

10 her wickedness and wiles. " Cruel woman and heart
less ! His majesty Dasaratha here is the lord of this broad
earth and its countless millions. Your lord is he and
besides, the husband that clasped your hand in holy wed-
lock. Him have you slighted and deserted ; there is no

15 saying what atrocity you will not commit. You have
foully murdered your husband ; and it goes without
saying that it is only a question of time with you to do to
death every member of your doomed race, His majesty,

XXXV] StJMANTRA R2FBOACHES KAIKEH 171

Dasaratha, is no ordinary mortal, no common king.
Easier to vanquish Indra, the lord of the celestials ; 20
a lighter task to shake the Himalayas to its roots ; a
more hopeful enterprise to disturb the mighty ocean
to its very depths. Yet, your fiendish arts, your cruel
words and crueller deeds wring the heart of that peer-
less emperor, Dasaratha. Nay, this reason alone is 25
more than enough. He is the brightest jewel in the
diadem of the Ikshwaku line. He is a hero of heroes.
He is your lord and protector ; your atrocious boons, he
has granted them without a murmur, without a pang
of regret. 30

"Let be ; is he not the husband that grasped your
hand in solemn promise in the presence of the God of
fire ? Your sins and your virtues lie on him and he is
accountable for them all. Seek not to slight such a one,
for, it will exterminate you, root and branch. A good 35
wife and true may put away her sons ; but, it is a heinous
sin to stray from the footsteps of her husband on the
path of dharma. Verily, millions of sons count for noth-
ing with a woman before her husband.

ultis a tradition in the royal line of Ikshwaku that 40
the eldest son sits on the throne of his father. But, you
seek to violate that royal usage and custom, even during
the life of his majesty. Well, let your son rule over this
broad realm ; let him please himself with the semblance
and power of a king ; and we will follow Rama wherever 45
he goes. It is a very fair and charitable inference from
your rapid and successful progress on the path of wicked-
ness that no brahmanas, no good men or great will
ever darken your kingdom even for a moment. It is an
inconceivable wonder to me that this too patient earth 50
does not cleave in twain and whelm you in the lowest
depths of the nether worlds, you the foul perpetrator

#8 AYODHYAKANDAM - {Bit

af many an unspeakable horror* It passes my coifa-
p&hen&on to think that Vastshtha and the othbr

55 Brahmarshis of boundleftft rtiight do not consume ybii to
ashes with their words of power, more fatal than the
hlaeing rod of Death. Your hellish obstiriacy to drivb

' Rama to the dreary forests desbrvtes that and far more,
What a marvel of intelligence must hfe be* who uproots

60 the fragrant mango tree bowed down with Luscious
fruits and grows with infiriite care and trouble, the
bitter m&rgoSa tree* enriching it with rdre manure ahtt
watering it with sweet milk ! What a marvel of intelli-
gence and wisdom is our monarch Dasaratha, who exiles

65 to the dreary fbfefets, all unjustly, Ramabhadra, his
eldest son, the fountain of every virtue and excellence
and t&kes infinite J>ains to win a smile from your wicked
aelfl

" A fool I aih to accuse you ; as well expect a mirgosa

70 to dtop hofaey. The daughter takes after the mother.
Ytwi but inherit what your rtiother had and no mbre— her
dbubtful virtues, her confirmed vices. It is an open
secret that she that borfe you is a monster of wicked-
ness. In the old days, a Gattdhdrva instructed your

75 father in the knowledge of the language of birds,
bedfetfe and insects. Their hearts were an op&i book to
him. One night he was reclining on his couch ahd
happ&ied to listen to the talk of the dnts that were
ttiarchitig ott the floor below. It was so funny that he

80 laughed totid and long. Your mother, who was by his
teide* took it that he was laughing at her expense and
ttttitod upon him in fury. " Sir ! What provoked you to
Ittugh noW ? Let me have the bare it uth and nothing
tftee." "It ifrillgiireihe great pleasure to oblige

85 tt^lted the kiflg, 4I btit/UnfbrtunatelJn 1 will be a
the awt mom^ht, I hold the secret cm that

XXXV] 8UMANTRA fti^flOACHAS KAIKEYI 175

"I care a steaw " rejoined you* ihother M for ydu. Die
df livty it is all One to me ; but you shall tell h*8
provoked jrttU td laugh at me. " The Kfckay& kibfc
in a fix ; he hastened to the Gandharva that tattgHt 90
him the secret and asked his advice on the matte*.
"You are an ass" said his friend "to concern
for her. Let her die or drown or burh or blo^
td atoms. Never yield to her obstinacy ahd draw
fevil and misfortune updti yourself." Then a heaVy 95
weight was lifted from his heart ; he" gave your mothbr
such a chastisement as she tobuld tltever forget and
drove hfer away from his kingdom ; and his life 3incfe
has been one of unalloyed peace and happiness. Ydti
but tread in the footsteps of your wicked and ittfatafotifc 100
tndther and hdund on your pdor husband And king to
stain his hands with heinous crimes. What says the
man of wisdom? The girl takes after the niother and
thte bojr after the father.' Ybu ate but one tnore p*dctf
of the truth of the fedyirigi Cfcst Away you* pig-Hfea- 105
d0d obstinacy ; heed well the fcdtnniafcds of yolit4 ld*ti
and husband. Alldw the corbnation of RAiiia W t>rd-
deed ; let your heart go out in swfeet compassibtt tfcl the
whole created universe, animate and inaminate ; savfe
them from danger and death. Shut your ears afeaiitet 110
the whispered counsels of black-hearted wtetches ; do
ndt drive your husband to violate the fait traditions of
the noble line of Ikshwaku and place the crown on the
head df the younger while the elder and the laVful hfcir
is unjustly put away. Say not Well and what df riiy 115
hard-wota boons ?' King Dasaratha is the soul of virttte ;
•he is the lord of boundless wealth and riches ; he is the
flower of valour and heroism; he holds sway over this
broad earth and all it contains ; if at all he has a weak-
ness, it is but his extreme compassion; and would he 120

174 AYO&HYAKANDAM

plight his word to you and fail to fulfil it ? See, he is
willing and ready to give you in its place as much as
you will have of gold, silver, gems, ornaments, corn,
countries, servants, retainers, and conveyances. Pray,

125 give leave to place the crown on the brows of Rama
even now. He is the first born of our emperor; he
stands unrivalled in knowledge and skill in the affairs
of state ; his character and conduct is faultlessly pure ;
he practises the dharma of the Kshatriyas-to overthrow

130 the wicked and exalt the saintly ; his watchful care
protects all beings even as himself and sees that dis-
comfort danger come not near them ; he is an ideal
hero ; let him receive this kingdom at your hands as a
gift of love.

135 " Know you not that dire shame and disgrace will
dog your steps for all time, if, through, you, Rama be
torn away from the side of his aged sire and con-
demned to a dreary exile in the woods? Would the
subjects of this realm have over them any other ruler

140 but Rama ? If you seek to force their allegiance, you
will depopulate the kingdom in a moment. So, let not
your heart be afflicted with vain longings. Let Rama
and no other be our king. If you will have him crown-
ed, Dasaratha will retire to the forests even as his

145 forefathers did before him. "

Thus did Sumantra speak to Kaikeyi in her hus-
band's presence, now gently, now in harsh and cutting
words ; he tried every art of persuasion, of eloquence,
of censure, of menace to turn her from her fell purpose.

150 But his exhortations, his taunts, his entreaties were
utterly powerless to bring the slightest repentance to her
heart. Fierce anger convulsed her features'all the more ;
obstinacy was made more obstinate, if possible.

XXXVI] 8IDDHAETHA RBBUKB& KAIKEYI 1?5

CHAPTER XXXVI

SlDDHARTHA REBUKES KAIKEYL

pflNDING that Kaikeyipaid not the slightest heed to
J-'9 the well-meant advice of Sumantra, the king

was overcome with grief at the thought of his 5
unwitting boons to Kaikeyi and their terrible conse-
quences ; he turned to his faithful minister amidst a
storm of sighs and tears and cried ".Order our armies,
chariot, elephant, horse and foot, to accompany Rama
wherever he goes. Let such high-bred courtezans go 10
with the troops as steal away the hearts of men by
their beauty, words and acts ; as also merchant princes,
the masters of millions. Send along with the troops
such as depend on Rama ; also those with whom he
spends his leisure in testing their prowess and skill, 15
with every convenience and comfort their heart could
desire. Let diverse weapons and countless wains with
oil, ghee and other household goods filled, follow him
to the woods, while foresters and hunters, famed for
woodland skill, clear the path. He shall hunt lion and 20
elephant, tiger and boar ; drink the fast-flowing honey,
bathe in many a holy stream and rivulet, and put away
from his mind this kingdom and its concerns. Let my
wealth of gold and corn be despatched to where goes
Rama. Alas ! How could my darling boy, delicately 25
nurtured, fare in the wild forests untrod by the foot of
man ? He shall have a happy life of it there in the
company of saintly sages and holy hermits, and per-
form countless yagas in each pure spot, with a»niple
largess given, Bharata, the thrice-fortunate, shallrejgn 30
over Ayodhya in ppmp and glory ; and my darlii^g boy
Rama shall depart to the woods in royal style,'1

Kaikeyi heard this and mighty fear held her heart
in its relentless grip ; terror tied her trembling tongue ;

35 her face lost its colour and freshness. With a heavy
heart and bloodless cheeks, she turned to Dasapttha
and cried, " Ideal king ! And so, Bharata is to receive
from you an empty realm, while the people, the troops,
the wealth and corn, the treasure and all that goes to

40 make life worth living goes with Rama, even as one
who tastes the light foam and life of a heavenly drink
and hands over to his best friend the lees and dregs, all
dull and dead. Good sir! Kindly save yourself the
trouble ; the noble gift had better be with the nobler

45 giver ; " and she spat her venom at him, while thfc
cruel words hissed forth from between her set teeth.

Untouched by shame, abandoned to all finer and
nobler feelings, she pierced the heart of hpr tpo-cojifi-
ding husband with her barbed tongne. But, ths poor

50 old king could but wring his hands in despair and wail
plaintively, " Crueller than the venomed fangs of tlie
deadly cobra ! I sink under the crushing load of grjef
and misery ; and you, tiger-hearted, spur and go$d me
to de$th i Goodly boons I gave you and got in return

55 the curses of every object in creation, by consenting to
exile Rama to the woods and crown Bharata instead.
Wretch ! See you not that I am fulfilling your diabolical
purpose to the very letter ? Why torture me further ? "

Then, Kaikeyi turned upon him with withering

60 contempt and said with a cruel smile : '* Pray enlighten

my ignorance ; I see not how I pain you or cause you

the least discomfort. Look here ; I but pray you fulfil

me the promises made by you of yore all voluntarily,

out of a grateful heart ; do I ask any favour of you ?

65 Speak the truth righteous king I "

XXXVll SIDDHAETHA BEBUKES KAJKBYI 177

44 BaseTminded wretch ! " cried Dasaratba " you
ought to have anticipated all this and secured your
boons accordingly. Why did you not ask me definitely
not to send away from the kingdom its people an4 its
wealth. You but want this realm for your precious 70
son. Take it and stop at that. Your were stupid enough
not to perceive the turn the affair would take ; and now,
not all your bowlings, your tears and your curses could
divert the consequences."

The unwonted wrath of the weak and uxorious ?5
king roused the slumbering fury of Kaikeyi. " Man !
This to me ! You do well, noble monarch, to boast of
your high lineage and spotless fame to nie. Know I
not the worthy traditions of your line ? Your ancestor
Sagara, of happy memory, drove his first-born Asama- 80
njas out of his kingdom, alone and unpitied. Rama
deserves nothing better at your hands. Nay, it is so
beautifully consistent with the royal traditions of the
progeny of Ikshwaku. I should have defined the terms
of my boons, is it ? I believe it is open to me to do so 85
now or at any time. Know you of any limitation
thereto ? "

Dasaratha could but stare at her in fear and wonder*
44 Alas ! " said he to himself, 4* Is this a woman I see be*
fore me or some cruel fiend broken loose from hell ? 90
Basely did she dupe me to grant her boons and swear it
by the most solemn oaths. She made me soil my hands
with the most frightful and hideous crimes ; and not con-
tent with that, she would wring from me now conditions
never dreamt of before. " A storm of anger shook him 95
to his very depths and he cried, " Fie, fie ! Silenee I
Unough !*' Every one there hung his head in shame ^nd
sorrow ; but Kaikeyi, bold and wicked, heeded it not in
the least.

178 AVODHVAKANDAM (OH.

100 Then Siddhartha, a wise and faithful counsellor of
Dasaratha, was inflamed with ire at the shameless
words and fiendish wickedness of the favourite queen
of the monarch. The snows of age lay heavy upon his
head, replete with the hoarded wisdom of ages ; Dasa-

105 ratha held himself proud to honor him highly, for his
utter candour and straight speech won the heart of the
king. The cruel taunt flung at Rama was too much for
him and he cried, " Asamanjas, the cruel, laid his hands
on the children as they played in the streets, flung them

110 into the foaming flood of Sarayu and clapped his hands
in glee as he watched their frantic struggles for life.
The citizens one and all were furiously incensed against
him, and said to Sagara " Lord ! If you have the welfare
of this realm at your heart, choose well. Drive forth

115 your son Asamanjas from your dominions ; or witness
our departure to other countries." And to them replied
Sagara " Well, what is the matter with you ? What fear
you ? " The people said, " Your first born Asamanjas is
afflicted with a homicidal mania. He lays his hands on

120 our children as they play in the streets, casts them in
the roaring waters of the Sarayu and laughs at their
death- throes and the bubbles that rise up as they sink."
Sagara bowed to their wish and banished his son
Asamanjas, his wife and his people from his kingdom

125 for ever. Asamanjas atoned for his heinous sin by
leading a homeless life in the forests and the moun-
tains with spade and basket, hoe and axe. [ It is still
reported in Belgaum that Appay Deasy was wont to
amuse himself " by making several young and beauti-

130 ful woman stand side by side on a narrow balcony,
without a parapet, overhanging the deep res*ervoir at
the new place in Nipani. He used then to pass along
-the line of trembling creatures, and suddenly thrusting

XXXVI] 8IDDHARTHA BEBUKE6 ICAIKEYI 179

one of them headlong into the water below, he used to
watch her drowning, and derive pleasure from her dying 135
agonies— History of the Belgaum District by H. J.
Stokes M.S.C.] Now what crime, what sin do you
impute to Rama ? Why would you banish him to the
woods ? The furthest reaches of our memory show not
any fault, any blot, any stain with which we could con- 140
nect his name. Easier task it were to discover foul
blot or dark stain in the resplendant Queen of Night.
Let be. Rama might be guilty of some secret sin or dark
vice. We know it not ; perhaps your keen eye might
have pierced to the depths of his heart and brought it 145
to light. If so, let us know ; Rama shall be driven out
of the kingdom this very moment and you will have won
our profound gratitude for all time. But if one walks
upon the path of the righteous and carefully refrains
from causing harm or evil to his fellow-beings, it is but 150
suicide to abandon him basely ; it is a wanton and un-
holy defiance of the great Dharma. Be he gifted with
the strength, the valor and the splendour of the Lord
of the shining Ones, he would be but a heap of ashes
should he lend himself to such fiendish cruelty. So 155
place no bar in the way of Rama's coronation. Would
you lay yourself open to eternal infamy and have the
world point its finger of scorn at you?" And so, he tried
by many a skilful argument; by many a persuasive
appeal to her pride, vanity and self-interest to dissuade 160
her from her fell purpose.

Dasaratha was convinced beyond any doubt that
she would never heed the good counsel of the wise man;
overwhelming grief choked his voice as he cried : "Sin-
ful wretch 1 Siddhartha's golden words find no favour 165
with you and grate on your ears. Alas I you see not
what would conduce to the ultimate good and happiness

«0 AYODHYAtAHBAM {OH.

of ymir husband who confined in you too well 1 Let be.
Know you what tends to your good ? Base counsel and
baser act come easy to you. Yow have nothing in
Common with the good and the great in thought, word
or deed. I put away from me this kingdom, its wealth,
its pomp and luxury and go with Rama. May Emperor
Bharata rule over this realm long and happily, with
175 you to share his power and confidence."

CHAPTER XXXVII.

VASISHTHA REBUKES KAIKEYI.

> UT Kama would not have any one come between
him and his duty ; he would not have it said
14 Rama was only too eager to obey Kaikeyi's be-
hests, because, he knew full well that there were others
who would argue with or entreat, or beg, or bribe or
coerce or cofcen Kaikeyi into freeing him from his pro-
mise." So, he turned to his sire all meekly and said,
10 * Lord ! I have put behind me power and pomp, comfort
and luxury ; my heart seeks them not. My home is in
the forests ; what have I to do with troops or treasure ?
It is only ft fool who makes another a present of a lordly
elephant and refuses to part with its heel-ropes. Verily
15 the rope would be no greater strain on the resources of
one who could afford to give away an elephant. Every
thing that you intend to give me or send with me to the
woods I have already made over to Bharata. Let my
attendant* bring me the dress of bark I should put on.
20 Twice seven years should I dwell in the mefry woods,
baskets, spades and axes be brought too."
Nfc sootttr were the Words out of his mouth than
i, aft uatonchted by shAtne, handed him the1m*k

XXXVII] VA8I8HTHA REBUKES KAIKEYI Mi

and said, " Here it is. Let me see you put it on."
Rama received them all respectfully from her, put away 25
his gorgeous robes and donned the dress of bark that
lowly hermits affect. Lakshmana was no whrt be-
hindhand. Dasaratha, their king and father, gazed at
ihe scene With eyes from which all light and reason
had fled. Then Seeta cast her eyes on the uncouth 30
garb that was given her and, used as she was to gemmed
robes of priceless worth* trembled even as a lonely
fawn at the sight of the hunter's net ; she knew not
how to put them on and looked upon them in surprise
and confusion. But a true wife and loyal, she would 35
faithfully walk in the footsteps of her saintly husband ;
she turned her tear-dimmed eyes to Rama, who shone
in his divine beauty even as the king of the Gandharvas
and said, "Lord ! I am ashmed to confess my ignor-
ance. I would give any thing to know how the holy 40
hermits in the forests adjust these coats of bark/1 She
tried, all awkwardly, to fit a strip round her neck and
blushed in shame at her failure. At once Rama took
it fof her and fitted it upon the dress of white silk she
wore. 45

Rama, the first-born and the heir-apparent of
Dasaratha, the mighty Emperor of Kosala, adjusted
with his own hand the dress of bark that hermits wear,
round the shoulders of Seeta, the daughter of kitig
Janaka. That dreadful sight was too much for the 50
royal ladies, and they raised their voices and cried
" Alas ! what horrible sin have we to expiate, that we
are made to witness such unheard of atrocity ? Rama !
your father laid not his commands upon Seeta to be
take herself to the woods ; nor* did that devil in human 55
shape ask it of him. So, grant our request that she
remain with us till you come back Irom th* forest in

>$ AYODHYAKANDAM [CH,

fulfilpept of ypur word to your father. Let Lakshrnana
ga with you if he must. Is she fitted in any way to

60 lead the rough life of the forests which knows not man^
even, like the hermits and the anchorites that seek it
of their own choice ? You are cruel enough to us in not
deigning to bless our eyes and heart with a sight of
your fair self here ; temper your cruelty with mercy

65 by leaving Seeta with us. We entreat you to grant
our prayer anyhow." But Seeta was sore afraid that
Rama would snatch at this excuse to leave her behind ;
sot she made haste to importune him to fit on her the
dress of bark. And Rama did so.

70 Then Maharshi Vasishtha, the venerable guru of
the royal line of Ikshwaku, grew wroth when he saw
S^eta's fair form enfolded in the rough coat of bark and
exclaimed, " Kaikeyi ! Lost to all sense of duty ! Evil
hearted ! Evil fate to the race that bore you and to the

75 race that took you in! Is it not enough that you
cheated , vilely your lord the king ? You would give
free reins to your dark schemes and wicked desires, an
utter stranger to every thing good and noble. Seeta
shall not go to the forest, but shall rule this realm from

80 the throne that is Rama's by every right. The Holy
Writ declares that the wife is one half of the husband ;
and it is but right and just that she be the lord of this
kingdom in the absence of Rama ; but, if she would
have it not, and would follow Rama to the woods, let

85 us all go with her. Let the officers of the Government
and the common people follow Raghava wherever he
goes and take with them their wives, children, wealth,
kine, horses, servants ai)d conveyances. Bharata and
Satrughna will, I am sure, follow their brother in his

90 exile and render him dutiful service, clad in bark mantles,
hermitwise, Then this broad realm will be untrod by

XXXVII] VASISHTHA JtfiBUKBS KAIKEYI 183

human feet. * You will be the proud monarch of all you
survey. The stately trees, the beasts and birds will
keep you sweet company. None shall dispute yoto
right. From here right to the confines, you will be the 95
lord of the fowl and the brute.1 You are wickedness
incarnate. You .have come among the people here as
the dread messenger of death, It is no kingdom where
Rama is not. Ayodhya goes with him,

" If Bharata were the son born from the loins of 100
Dasaratha, he will not fail to take after bis father in prin-
ciple and practice. Would he consent to rule over this
kingdom that is wrung from his father, from his brother
and from the countless millions all unwillingly ? Would
he have the heart to call you his mother ? Would he 105
dare to live by your side, the foul murderess of his
father and your husband ? Would he take the kingdom
from your hands when he knows full well the royal
tradition that the younger brother does not take prece-
dence of the elder on the throne of their race ? It is even 110
possible that you take a flying leap from here to the
highest point of the sky and alight safely ; but it is
utterly impossible that Bharata will ever swerve, even
a hair-breadth, from the strict line of dharma. You pile
sin upon sin, crime upon crime only secure to your 115
precious son the utmost of power and wealth. Lo !
The scales will fall from your eyes and you will see that
you have wrought him but destruction and woe. Would
Rama depart for the woods and any object in creation
lag behind ? Behold, Kaikeyi ! The very beasts, birds 120
and trees will gaze fondly on Rama as he passes by
them on his way to the forest. This day shall you
behold the miracle with your eyea. So, snatch the ugly
drees of bark from the fair bands of Seeta and give
your daughter-in-law priceless robes and ornaments. 125

m AYODHYAKANDAM [CH.

Why should she bind on the mantle of the woodland
folk? Dark-hearted daughter of the goodly king of
Keka-ya ! your boon but compasses the exile of Rama
and of no other. So, Seeta shall, if she so desires, ac-

130 company Kama to ths woods surrounded by her usual
comforts and luxury. Her retainers and conveyances,
her costly robes and priceless ornaments shall go with
her and every thing she might desire."

So spake Vasishtha of immeasurable greatness and

135 might ; yet, Seeta would not be turned aside from her
resolve to adopt the life and habit of her husband. Her
hueart was bent upon living in the forest in hermit-guise
like her lord and husband.

CHAPTER XXXVIII
DASARATHA REBUKES KAIKEYI.

jEETA, the beloved wife of Rama, the lord of the
universe, stood there clad in the rude dress of

5 bark like any waif or outcast. Every one there,

man aiad woman, rich and poor, gentle and simple turned
to Dasaratha and cried, " Fie, fie ! shame upon you, king !
Right noble is your act and all worthy of your line and
state." Sixty thousand years had he reigned over them

10 as an ideal king, fulfilling the dearest wishes of their
heart. His ears had been accustomed to hear nothing
but unqualified praise of himself from their lips. The
unwonted censure and condemnation from those nearest
and dearest to his heart was more than he could bear.

15 " What have I to do with life or fame or dharma here-
after ? I care not what befalls me or others, now
that the world has cast me out as branded with such
infamy !" He heaved hot sighs and cried out, " Kaikeyi I

XX5CVIII]' DA^ARAtHi RtiBttKfiS KAIKEYt ill

wickedest wretch! Seeta shall not proceed to the
forest in the garments of a devotee. Of tender youth, 20
gently nurtured, brought up in the lap of luxury and
comfort, it is but true what the holy Vasishtha said
that she is all unmeet to share the hardships of a forest
life. Of utter purity, she knows no other observance,
no other vow than to follow in the footsteps of her lord 25
and husband. A stranger to all guile, whom has she
harmed in thought, word or deed ? The favourite child
of the royal Janaka, how has she sinned that she
should wander in the frightful forest, clad in the
rough garb of hermits ? Let her fling away far from 30
her the uncouth raiment you have so kindly presented to
her. Dare you assert that my boon to you included this ?
If she is inclined to follow Rama, let her go in all the
splendour and luxury of her high rank, with such robes
and ornaments as she might fancy. Grim Death calls 35
out to me ; else I would not have sworn to you to fulfil
your wishes, whatever they might be. And it has ended
thus, fatally for me and all atrociously unjust to Rama.
Is it not enough ? Blinded by ambition and envy, you
seek to make me your instrument to banish Seeta too 40
to the woods. But, know you the awful consequences
that await such an act of fiendish cruelty ? The aged
bamboo brings forth fair blossoms, but expires the very
moment ; even so, my heinous sin would annihilate me.

Base plotter ! Grant that Rama is your foe ; grant 45
that he has wronged you woefully ; grant that he stands
in the way of your son's securing the throne. But
cast your cruel eye at Seeta, whose glances, soft and full,
shame the frighted fawn that roams the forest. Has
she anything to do with guile or deceit ? She trembles at 50
the very mention of harm or treachery to others ; her
heart knows no other deity but her lord and husband.

186

Dharma has for her no other meaning than that of
devout and faithful service to him. Such a one could, on

55 no occasion, have dreamt of doing you the slightest evil.
Sin incarnate I Is it not enough, the one dark sin you
have committed of driving Rama to the woods, to secure
for you an eternity of woe and suffering in the deepest
and darkest hell ? What mean you further by heaping

60 sin upon sin, crime upon crime, by tearing Laks-
mana and Seeta from their happy home and sending
them after Rama to share his misery ? I would give
anything to know the dire fate that awaits you on the
other side of death. It is no ordinary ingenuity or

65 cleverness that could guess the kind of hell reserved
for you. In the name of common justice, recall the
promise I made you. Did you not send for Rama on
the eve of his coronation and tell him in my presence,
" Put away from you all thoughts of being consecrated

70 as the heir-apparent to the throne and betake yourself
for twice seven years to the forests, clad in the garb of
hermits*; did I, the impotent listener to that shameful
proposal, consent to the banishment of any other but
Rama ? What foul fiend put it into your head to demand

75 that Seeta too should accompany her husband to the
forest, clad as a homeless hermit ! You overstep the
bounds of my boon to you and invite untold eons of
misery in hell". So raved he, the forlorn monarch, steep-
ed in hopeless woe; the billows of grief, caused by being

80 torn apart from the darling of his heart, closed over his
head and he fainted right away.

He came to himself after a while and sat with droop-
ing head and shame-faced look; when Rama, ready
to start on his momentous journey, addressed him
85 reverentially and said: " Mighty Emperor! Soul pf

XXXVIII] DA8ARATHA REBUKES KAIKEY1 187

righteousness! Yon, Kausaly a, my mother, is held in high
estimate by all who know her ; the winters of age have
dowered her with all womanly virtues of head and heart;
convinced beyond a doubt that the highest dharma lies
in keeping a promise, she allows not the least sign of 90
her measureless grief to betray itself; she bears you no
grudge ; she blames you not. The world knows you as
the liberal bestower of gifts and boons to whomsoever
may beg them of you ; none was ever known to go back,
but he was richer for having come to you. Hence, I too 95
am emboldened to beg of you a boon ; I pray that I
might find favour in your eyes. My mother, bereft of
her only son, is all powerless to stem the torrent of grief
of separation, poor soul ! This is her first and worst
experience. High favour have you shown her and 100
unique consideration, in that she is the queen of your
heart and realm. Yet I would that you, in response to
my prayers, accord her a kinder and more considerate
treatment. I entreat you to watch over her that she
sink not under the heavy burden of .sorrow and misery, 105
engendered of constant thought of myself, far away from
her. She is as ignorant of the ways of the world and
its wiles even as a babe unborn. Your Majesty is her
only stay and support. May I hope that you will not
leave her to the tender mercies of her rivals and enemies. 110
Your love and respect are the only hold she has on life
till she sees me again. Pardon me if, once again, I
proffer my prayers to you. She can not bear to be
away from me for an hour. Mighty Lord ! More puis-
sant than Mahendra ! I trust you to see that she quits 115
not, during my absence, that care-worn tenement of
hers, wrapt in constant thought of her darling boy far
away in the dreary woods. I trust you to avoid me
the dire necessity of seeking for my mother in th$ dread

168 AYODHYAKANDAM [OH.

120 haunts of the Lord of Death, on my return here from
my sojourn in the woods,'1

CHAPTER XXXIX
THE IDEAL WIFE,

spake Rama in pitiful and suppliant accents, as
he stood before all in his humble hermit garb ;

5 his sire and the royal ladies were convulsed

with woe and could scarcely keep their senses. Burn-
ing tears shut his eyes to the bright presence of Rama,
while heavy grief choked his utterance. For a while
he sat senseless and still, a prey to despair; then

10 memory came back to him and with it his incoherant
ravings about the child of his heart : " Alas ! woe is
me I A dreadful sinner I should have been in my past
births and torn apart countless cows from their forlorn
calves. Or, may be I tortured innocent and defenceless

15 creatures with fiendish cpuelty. Else this unparalleled
misfortune would not have befallen me. The hour of
my deliverance from this body strikes not a moment
before its time ; it should exhaust the karma for which
it was intended. Ah 1 sweeter by far is death and more

20 welcome than this cruel and pitiless torture, never-
ceasing, at the hands of Kaikeyi. But, the life-breaths
quit not the body the sooner for me or for any other help-
less victim of misery. I live to see, with these aged
eyes of mine, my darling son Rama, refulgent as smoke-

25 less flame, put away his robes of state and swathe his
shapely limbs in the rude dress of bark that hermits
affect ; yet Death flees me. It is to me a wonderful
mystery that a weak woman could be so dead-set upon
securing her interests, and millions upon millions should ,

XXXIX] THE IDEAL WIFE 189

in consequence, writhe in the pitiless grip of sorrow 30
and misery." Blinded with tears, speechless with
woe, he but cried out " Rama " and fainted away. All
too soon he came back out of it and took up the burden
of his woe. Said he to Suinantra, amidst a torrent of
tears, '• Bring me here in a moment the royal chariot 35
yoked with noble coursers. Take away from this god-
forsaken city and its hapless people Rama, the genius
of its good fortune and glory, on his fateful journey to
the southern forests. Of saintly life and holy ways as
a maharshi, mighty and valiant, Rama is driven away 40
from the kingdom that is his by right, all mercilessly,
by the parents that brought him into the world ; and it
is but the most natural inference from it that the graces
of head and heart do but engender such bitter grief and
misery. It goes without saying that it is but honest 45
endeavour thrown away to desire to possess excellent
qualities and toil mightily to acquire them."

Meanwhile Sumantra had ready at the palace gates
the royal chariot with fleet coursers to draw it and s#id,
"Lord! everything is ready towards your journey to 50
the woods." Then Dasaratha called in haste the officer
in charge of his treasury and said, " Count well and
carefully the years that fair Seeta has to spend
in the forest and bring me here costly robes and price-
less gems for her use the while." The official was 55
extremely conversant with time and place ; his name
was a guarantee of utter purity of thought and deed.
There was nothing he knew not about the royal
treasury, the countless articles in it, rare and priceless
and their excellences and defects. So, he obeyed his 60
master's behests and placed before him the things
ordered for. Unlike others of her sex, Seeta was not
born of mortal parents ; she was a model of symmetry,

190 AYODHYAKANDAM (OH,

loveliness and grace, even as the Books would have it :

65 her surpassing beauty was enhanced a thousandfold
when she decked herself with the robes and gems presen*
ted to her by her fond father-in-law, and she threw over
the vast hall a glory that rivalled the rising sun in all
his splendour.

70 Then, queen Kausalya cast loving arms round her,
pressed lingering kisses on her head and said, " Child 1
you have set your foot on the path of the highest
dharma. It is the nature of the ordinary run of women
down here in this faithless world, to receive, all indiffe-

75 rently, even as if it was their due, the love, the respect
and the riches that the husband bestows upon them with
a lavish hand, in the height of his wealth and power ;
but when dark misfortune falls upon him and adversity,
when he can no longer serve as the tool and instrument

80 of their whims and fancies, they clean forget him and all
he did for them. There is no saying how far they will
go in the way of slighting and insulting him. Years of
splendid luxury and happiness count for nothing against
some trifling discomfort or disappointment ; and it is

85 quite natural for the bad lot to rail and fume at their
husbands and avoid him like a plague. For the matter
of that, young wives are prone to be light of speech,
fickle, unfathomable of purpose, eager to taste of sinful
and forbidden pleasures and flash with lightning ra-

90 pidity from frenzied love to deathless hate. They are
no models to follow, no ideals to reach. Fair lineage,
knowledge profound, holy rites with the fire-god to wit-
ness, dresses and ornaments till they cry no more,
favour conferred or peril warded off — not one of these

95 nor all, can bind in silken bonds of love the light in-
constant heart of such a one. Gold is their god and to
him they are wedded for ever, Frail and fickle by nature,

XXXIX] tfli ibJiAL WlFi 1S1

it comes to them easy to work evil and woe upon their
husbands and lay down their hearts, their lives, and
their all at the feet of their faithless lovers. But to the 100
good and the true, to those models of wifely devotion
and love, the countless myriads of worlds hold nothing
holy and good that vies with a beloved husband. Their
feet never stray from the path of Right ; they are ever
faithful to the traditions of their race and line ; good 105
and great men have guided their feet on the path of
Virtue ; desire and hate are strangers to their heart.
Now, Rama, my boy had, till now shone in the forefront
of humanity and has been put away from the realm by
the mysterious hand of Fate. That I hope is no reason 110
for you to slight him. Prince or pauper, I would have
you -hold him as your lord, yea, as your god."

Seeta bent herself towards the queen over folded
palms of reverence and to her who sought so earnestly
and so kindly to teach her duty and virtue, she rendered 115
meet reply. " Mother ! It shall be my care to do as you
enjoin, forgetting nought. I have been instructed
right well in the duty, the love and the respect I should
render my lord and husband. My parents have taken
care of it even when I was a girl. I pray you include 120
me not among the faithless multitude. The moon shall
sooner lose its light and splendour than my heart cease
to cleave to the traditions of good wives and faithful.
The stringless veena gives forth no melody and the whee-
less chariot serves not a man in his need. A hundred 125
sons, a thousand, are but a curse and a burden to a wife,
if she takes not her place by the side of her lord and
husband. Father, mother and sons do give us hap-
piness only in this mortal world. That is of no great
account. But, no other than the husband can secure us 130
happiness here and hereafter, What more natural for

192 A¥Oi)H¥A£ANt>AM

a wife than to reverence him ? My soul is firm bent on
treading the path of good wives and faithful, Ideal
women like my mother have explained to me in general

135 and in detail that noble duty. So, I pray you not to
pain my ears with any mention of a wife failing, in the
least, in the reverence due to her husband, I could
never dream of it even. A woman knows no other god
but her husband." Kausalya was charmed to hear such

140 loyalty and devotion from Seeta's lips. She was tossed
amidst the conflicting emotions of unspeakable grief at
the thought of her darling boy lost to her for fourteen
years, immured in the dreary forests, and unspeakable
joy at the thought of her unparalleled good fortune in

145 being blessed with a daughter-in-law so virtuous and so
loyal to her husband. Her words charmed the ear and
were in consonance with dharma; they betrayed no
mean intellect, no ordinary soul. Hence, the rival
emotions united to engender a ceasless torrent of tears

150 from Kausalya.

Then Rama went round his saintly mother, laid
his head at her feet and said, " Mother ! grieve not ; I
look to you to safeguard the life and happiness of my
father. The fourteen years of my stay in the woods

155 will pass away as lightly as fourteen seconds ; and you
will remember it only as faintly as the light dreams of
a healthy sleeper. I will fulfil the promise of his
Majesty to Kaikeyi and her heart's inclinations also;
and hope to lay my head at your feet again, in the

160 company of my friends and well-wishers." He next
turned to the three hundred and fifty wives of Dasaratha,
whose heart was wrung with the grief that overwhelmed
Kausalya and said, " Ladies ! I do but follow the eternal
dharma in craving your leave to depart to the forest.

165 I am but a boy and with all his failings, I have

XL] RAMA'S DEPARTURE 19$

received from you, ever since I came into this world, the
same love and care as is due to the child of your loins.
Long familiarity and the ignorance of childhood and
you$h ought not to excuse in me dereliction of duty. I
pray you pardon me if I have offended you in the least 170
or failed in my respect or reverence to any one of you.
My heart knows not peace till I receive the assurance
of your forgiveness. Have I your leave to depart to the
forest ? M His lowly hermit garb and mean plight were
too much for Dasaratha's wives to bear and they wailed 175
long and loud, even asKrouncha birds wounded grie-
vously. The halls that, till then, gave back the sweet*
and auspicious sounds of drum and tabor, veena and
guitar, were now filled with groans, cries, wails, laments
and other sounds of woe and ill-omened grief. 180

CHAPTER XL.
RAMA'S DEPARTURE.

fell HEN, Rama, Lakshmana and Seeta reverenced his
®J- Majesty king Dasaratha with folded hands, touch-
ed his feet with their heads and took leave of him. 5
They next saluted queen Kausalya, dazed with grief.
Lakshmana prostrated himself before his mother Sumi-
tra and touched her feet with his head.

The noble lady could not restrain her tears ; but she
was ever intent on the peace and happiness of her 10
son, and hence, she kissed him on the head and said,
"Child ! It comes to you so naturally to love your friends
with no common love. Queen Kausalya brought
forth a son to save the worlds; even so, I gave
birth to you to serve Rama in every way, at all times, 15
s*

in all places, in the city, in the forest. So, when you
follow Eama in the woods as he roams through them in
the happy company of Seeta, gazing at each strange
and curious object, forget yourself not in the sweet

2Q contemplation of his supernal beauty, lordly gait, loving
looks and honeyed words ; never be thrown off your
guard in the matter of looking after his safety. Prince
or pauper, Rama is your lord, your god, your everything.
It is the law of the world that the younger should ever

25 obey the elder and serve him in every way. This is the

dhariua lived by the good and the great ; this is the

*dharma lived from time immemorial by the scions of

the Ikshwaku race. It is the duty of a Kshatriya to

give away in unstinted charity, to engage himself in

30 sacrifices to the gods and to cheerfully give his life
at the call of his country. Hence, you will defend
Rama from harm and evil, even at the cost of your life.
Delay not a moment ; start at once. Henceforth your
father is Rama ; Seeta is your mother ; the pathless

35 wilds are Ayodhya, the capital of your kingdom ; your
highest happiness consists in obeying the behests of
Rama. Go in peace " Thus did Sumitra send forth her
son to share the exile of Rama.

Then, as Matali, the charioteer of Indra, announces

40 to his master that his conveyance is ready, even so
Sumantra spoke to Rama over folded palms of respect,
"Mighty prince of peerless fame! May all good be
thine. The chariot waits for you to take you wherever
you may list. This is the first day of the fourteen

45 years you are to spend in the woods, in pursuance of
the orders of Kaikeyi. You remember that she urged
your departure from here this very day."

Seeta put on her dress and ornaments and' got in
to the chariot first, all cheerfully, shining like the sun

XL] KAMA'S DEPARTURE 195

or the smokeless fire ; Rama arid Lakshmana ascended 50
next The attendants arranged in it the robes &iicl
ornaments given to Seeta by Dasaratha to last auring
the period of exile, as also the weapons, armour, leather-
covered baskets, spades and axes. Then Sumantra
urged the noble steeds fleeter than the wind. 55

As Rama left the city to live long years of privation
in the woods, every one, men, women, children, ele-
phants, horses and kine were struck senseless with
grief. The people wandered about as if demented and
afflicted with a nameless woe. Elephants in rut grew. 60
madder with grief. Horses ran here and there, as if
some^evil spirit possessed them. The harsh jangle of
their ornaments pained the ear everywhere. As
creatures parched with summer's heat run towards the
cool waters, even so did men and women, old and young, 65
in Ayodhya run after Rama. They hemmed in the
chariot on all sides, before and behind, right and left
and with streaming eyes and burning sighs, they raised
their voices in a piteous wail, as if their very life was
beiiig torn out of their bodies. " Sumantra ! pray rein 70
the restive steeds. Oblige us by driving slow. Grant
us to behold the face of our darling Rama even for a
while. Who knows whether this may not be the last
time we are se blessed ? Is it made of adamant, the
heart of her that bore Rama in her worno ? Her godlike 75
son is driven to the forest arid yet it breaks hot ! There
is no child more favoured of fortune than Seeta. As
the light of the sun quits not for a moment the mount
Meru, so she walks in the footsteps of the ideal wife,
and follows him, even as his shadow. Lakshmana ! Life 80
holds for you nothing worth desiring, nothing worth
achieving. You are the envy of the worlds and that
for ail timfe, since you are privileged to render every

196 AYODHYAKAKDAM fCH,

service to your brother, radiant as a god and sweet
85 spoken to all. Speech cannot measure the merit and
happiness that lie in store for you through this. You
but walk the straight path to the highest heavens,
when jou accompany Rama to his hermit home/'

Then Dasaratha and his wives, loth to lose sight
90 of Rama , rushed out from the harem crying, " Shall
we not look once again upon the fair face of our
darling Rama?" As when the leader of the herd, the
bull-elephant, is captured by the cunning hunters, the
cows trumpet forth their grief most piteously ; even so
95 did the woman of the city cry and wail over the dire
misfortune that befell them. Dasaratha heard it. The
father of Rama, the monarch of countless millions, the
proud scion of the race of Ikshwahu, rich in everything
that the world could give, he saw himself sinking under

100 the heavy curse that plunged himself and his people in
the dark gulf of unspeakable woe ; and as when the
Queen of night, in her full-orbed radiance, is dragged
imperceptibly into the dark and hideous maw of Rahu,
the serpent of the eclipse, even so, all brightness, all

105 splendour, all lustre fled from his face. Jrlamachandra,
of unfathomable fortitude, perceived his father running
after him and cried " Faster. Sumantra !" What could
poor Sumantra do ? Lend an ear to Rama who cried
" Faster, yet faster " ? Or comply with the prayers and

110 the entreaties of the townsmen who cried in despair
" Stop, Stop" ? He stood confused, utterly unable to obey
them both.

The dust clouds raised by the flying chariot wheels
were laid by the tears that streamed from the eyes of

115 the weeping multitudes. On every side rose groans,
cries, wails, laments, sobs. Now you came upon groups
of men and women who stood gazing straight before

XL] KAMA'S DEPARTURE 19?

them, lost to everything else ; now you passed others
who writhed in the grip of a speechless woe that was
yet merciful enough to allow a passage for tears. As in 120
a lotus pool the busy fish dart here and there and the
pearly drops of the morning dew rain from the petals
of the flowers shaken by them, even so the women of the
city wept their eyes out, unable to bear the pangs of sepa-
ration from Rama. As with one heart, with one brain, 125
with one body, the millions of Ayodya bore their cross.
Dasaratha,the professed guardian of their happiness here
and hereafter, felt himself a despicable traitor to his duty
by them and f ellhead long in a dead faint. The populace
cried out in horror and pity at the sight ; and they that 130
followed Rama cried out in great fear. Some exclaimed
" Ha ! Rama." and others " Ha ! Queen Kausalya."
Not a single voice was silent, not a single eye was dry
among those that came from the harem. Rama's ears
were pierced with the screams and the pitiable cries, 135
and he turned, only to see Dasaratha and Kausalya run
after his chariot, staggering with unsteady gait like
mad. He saw them following him, out of the corner of
his eyes, even as the foal, bound tight beyond the possi-
bility of escape, gazes pitiably at its dam. Accustomed 140
all their lives to be conveyed in gorgeous chariots, they
ran afoot; surrounded with every luxury and com-
fort, strangers to misery and privation, they shook with
grief; and Rama, an impotent spectator, could but order
Sumantra to drive the fleet horses yet faster. Of un- 145
shaken fortitude, yet he found it hard to bear, even as a
lordly elephant pierced deep with the cruel goad. Kau-
salya neared the chariot, even as a cow rushes at the
place where her calf lies helplessly bound. Again and
again he saw Kausalya tottering after the chariot with 150
streaming eyes, crying out "Ha, Ramal Ha, Lakshmana!

W8 AYODHYAKANDAte

Ha, Seeta!" "Stofr, stop the chariot" ordered Dasa-
ratha ; " Drive, drive faster" ordered Rama, Like a
man caught between the wheels of a chariot, Suman-

155 tra struggled with his overwelming grief. Rama saw
it and cried "Sumantra, listen to me. Drive oil
quicker. When you meet his Majesty again and he
blames your disobedience for not listening to his orders
to stop the chariot, tell him that his commands did not

160 reach your ears. ' It is not true', you say ; but I as-
sure you I cannot keep my patience any longer. My
promise made to my father will have to go for nought."
Sumantra bent his head in obedience to Rama,
made him take leave of the people that followed him

165 and urged the noble cousers to yet greater speed. Then,
the citizens and the people of the harem realized the
hopelessness of their pursuit, went round Rama and
turned away from him. But, it was their bodies that
went back ; their hearts followed Rama and their tears

170 poured forth never-ceasingly. Then, the councillors of
the king, convjetrsant with all usages, customs and tradi-
tions, respectfully submitted to Dasaratha that, the wise
have laid down it is not good to accompany i&r on his
way one, whose safe return we have at heart. Dasaratha

175 reluctantly yielded to their advice and, with his wives
attd attendants, stood there for a long tifrie, with wearied
limbs and broken heart, gazing pitiably at Ranrta, who
was fast disappearing in the distance. [Thirty centuries
have passed since H> began this memorable journey.

180 Every step of it is known and is annually traversed by
thousands; hero-worship is not extinct. What can
Faith do ! How strong are the ties of religion whfen
entwined with the legends of a country !. How many
a cart creeps creaking and weary along the road from

185 Ayodhya to Chitrakuta! It is this that gives the-

XLI] THE CITIZENS* LAMENT 19(9

Ramayana a strange interest; the story still lives/
Calcutta Review Vol. XXIIL ]

CHAPTER XLI.
THE CITIZENS' LAMENT.

57jT S Rama, the Lord of the universe, took respectful
/fl\leave of his parents and left fair Ayodhya behind

him, the womenfolk lifted their voices in piti- 5
able wail and lament. " Alas ! Raghunatha abandons
us — he, who watched over us and ministered to our
slightest wish till now, to us, the forlorn and the friend-
less ! What shall we do ! Whom shall we take refuge
in ! Who shall extend the shadow of his protection over 10
us ! His heart knows not anger, even when others curs-
ed him all unjustly. He put away from him every
thing that could provoke anger ; nay, he calmed the
most infuriate by his gentle smile and gentler words.
Where goes he, the great One, whose heart knows no 15
change in joy and sorrow ? Where goes he, the great
One, who makes no difference between us and Kausalya,
the mother that bore him ? Where goes he, the protec-
tor of the worlds, Rama, whom the king drives to the
forests, unable to resist the pressure of Kaikeyi ? How 20
foolish and senseless is our king, who exiles to the
woods Rarna, the darling of all creatures, the true and
the righteous." Thus did they lament, unable to con-
tain their grief, like a cow torn from the side of its only
calf. The sounds of woe fell on the ears of Dasaratha 25
already staggering under the cruel blows of separation
from his darling boy, and prostrated him quite.

That day, the holy Fifes in Ayodhyfc, were tended
not, Rama was the soul of all beings; and all beings

$00 AYODHYAKANDAM [CH.

30 animate and inanimate, suffered exquisite agony to
him in the grief of misfortune. The God of Fire with-
drew his bright presence from his worshippers, who lay
bereft of their senses. The householders cared not to
go through their daily round of duties, the Aupasana

35 and the Panchayagna. The citizens cared not to turn
their hands and hearts to their daily avocations and
wandered about as if possessed. The sun hid himself
from sight, shorn of his glory. Elephants refused their
feed. Cows would yield no milk to their calves. The

40 fond mother, barren through long years, felt not the
slightest joy at being blessed with a son on that woeful
day. The moon trembled under the maleficient aspects
of Mars, Jupiter, Mercury and Trisanku, the ancestor
of the Raghus [Fours stars of the sixteenth lunar aste-

45 rism.] The stars moved-rayless. The planets glowed
with a dull light. Visakha, the ruling star of the Iksh-
waku line was faintly visible in the sky as if through
dense smoke. Huge clouds spread through the sky,
driven on by fierce gales, like a storm tossed sea. The

50 city quaked and trembled when Rama strode away from
it, as if the shock was too much to bear. The quarters
were hung with the pall of darkness, as if they hid their
faces and sobbed in the abandonment of their grief. The
sacred planets, Aswini and the other asterisms, the

55 great constellation of the Sapta Rishis and the polestar
Dhruva vanished from view. The citizens of Ayodhya,
every one of them, were suddenly caught in the grip
of an indescribable grief and despair. Not a soul, man
or beast, had a thought of food or other concerns of

60 life. Man and woman, young and old, were tossed on
the roaring billows of endless woe and ever sighed hot
and deep at being parted from Rama. The crowds that
thronged the royal road? watered them with their tears.

XLI] THE GltnSKNB' LAMENT 201

Each faqe was sick and sad and was an utter stranger to
peace or joy. A huge cloud of hopeless grief, dark and 65
heavy, enwrapped the town in its deadly folds. The
gentle breeze no more blew cool ; the moon failed to
bring joy to the hearts of the beholders ; the resplendent
sun gave forth no light ; the whole world, animate and
inanimate, was deluged with woe. 70

Every son in Ayodhya avoided the sight of his
mother ; " for " said he " Kausalya was bound to prevent
Rama at any cost from proceeding to the forest. She
failed to do so; it is a sure lesson to us that we should
put no faith even in the mother that bore us. " Every 75
mother in Ayodhya steeled her heart against her son ;
" for " said she " Rama heeded not the tears and the
prayers of his mother Kausalya, but obstinately carried
out his purpose of betaking himself to the forest. What
son would lend an ear to the words of his mother here- 80
after, when Rama, the ideal man, has chosen to set the
rule ?" The husband no longer turned towards his fond
wife ; " for " said he, u we do well to place not any faith
in woman; we simply invite our fate thereby. Dasaratha,
our king, centred all his thoughts, hopes and affection on 85
Kaikeyi ; her lightest word was a law unto him ; yet she
tortured him like a fiend and brought him to his death ".
The faithful wife plucked out from her heart her love and
reverence for her lord and husband ; " for " said she, " it
is only sorry treatment we will get at the hands of those 90
who swore before the sacred fire to love and cherish
us ; nothing retrains them, sin or virtue, heaven or hell.
Who could sound the depths of Dasaratha's cruel and
malignant heart who dared to humble himself before
the imperious and wicked Kaikeyi's will and spurned 95
aside Kausalya, his first love, his queen consort and
the mother that bore in her womb Rama, the lord of the

202 A^ODHYAKANDAM

universe, whom he condemned to dreary exile in the
forests ? " Brothers kept apart from one another and

100 their hearts grew black with hate at the thought of
Bharata, whose hand snatched, all rudely, the crown
from the brows of his elder brother Rama and impwred
him in the dark depths of the wild forests. No one had
any faith or trust in kith or kin and said to themselves

105 " Our friends, our kin, our home are centred in Kama.
What have we to do with any one else in the world ?"

Rama requested permission to depart to the woods ;
and the emperor gave it : Kausalya gave her reluctant
consent after all and sent her blessings along with her

110 son. But, his friends were of a different stamp. He
had no secrets from them ; they had his confidence more
than the parents that bore him. His friends would not
allow the winds of heaven to visit Rama's face too
roughly and considered themselves supremely honoured

H5 if they could lay down their lives in his cause. There
was none who fainted away when the fatal wards " Rama
is exiled to the woods " fell on his ears and came back
to life and its sorrow-laden joys. Grief crushed them
down, even as a huge mountain ; and how could they

120 throw it off ? So, they lay there in utter torpor. Else,
would they not have prevented Rama, perforce if other
means failed, from quitting the fair city of Ayodhya ?

As the earth quivers in affright, when Indra, the
lord of the three worlds, extends over her his watchful

125 care no more, so did Ayodhya tremble all over, out of
fear and grief, when her lord and protector, Rama,
turned his back upon her and through the mouths of
her elephants, horses and troops cried aloud in the
bitterness of her heart.

DASARATHA^S LAMENT 303

' CHAPTER XLIL
DASARATHA'S LAMENT.

HE wretched monarch gazed after his banished son as
long as the dust raised by the chariot wheels
was seen afai . Curiously enough, the insensate 5
dust-cloud grew and grew, as if it said to itself in deep
pity, *' Let me do what I can to enable the poor king to
gaze after the darling of his heart, yet awhile. " And
when it vanished from view, Dasaratha heaved a deep
sigh, as if his soul was rushing after Rama and fell, like 10
a log, where he stood. Kausalya sprang forward and
raised him by his right arm ; Kaikeyi, whose hopes and
fears were bound up in Bharata, stood at his left, but
never put herself out to support the poor husband whom
she had lured to his doom. In his relations with every 15
one, high or low, Dasaratha was, by nature, the soul of
politeness and respect ; his heart was ever set upon
dharma and he followed in the footsteps of the right-
eous and the just. Yet his unbounded hate towards
Kaikeyi maddened him quite and he cursed her loud 20
and deep. " Avaunt, foul fiend ! Touch me not. Take
your hateful presence away from my sight. You are
nothing to me, no wife, no kin. I have no art nor part
with those that depend upon you. I am no longer their
master, nor they my servants. Here do I renounce, 25
once for all, every comfort and benefit I might derive
through you, though, I may have, in a most unfortu-
nate hour of my life, taken you to wife before the God
of Fire. If Bharata should ever sit in my place and his
heart rejoice thereat, my deepest curse shall dog him 30
ever and the funeral obsequies he performs for me shall
not reach me, "

404 AYODHYAKANDAM

Then Eauealya supported her lord and husband
(was he not the father of her darling Rama ?), all covered

35 with dust and dirt and slowly they dragged their weary
feet to the forsaken palace. As one who foully slays a
holy Brahmana for his money, as one who clasps to his
breast a blazing fire, so did the righteous Oasaratha wri-
the in supreme agony, at the thought of Rama, the life

40 and light of his sear, withered old age, now wending his
way to the forest, clad in the garb of homeless hermits.
Every now and then he stopped and turned his lack-
lustre . 'eyes on the traces of the envious chariot that
bore his son away from his sight ; and like the Lord

45 of night looked he, in the fell grip of Rahu. He recol-
lected that his son would, by then, have gone out of the
city, and raised a cry : " Here do I see the traces of
the car that bears my child away to the lonely wilds ;
but the great-souled One I see not. His fair body spread

50 with richly-prepared sandal-paste, his proud limbs rec-
lined on flower-soft cushions, he used to sink into the
arms of welcome sleep, while sweet visions of beauty
fanned him gently. And he, my darling, would fling
his wearied limbs to-night heaven knows were, under

55 a tree or a .shrub, with a log of wood or a rough
slab for a pillow! As a lordly elephant after his
slumbers on the mountain side, my Rama would heave
piteous sighs and arise from his dusty couch, all
unmeet for him. The dwellers of the forest will behold

60 the sad spectacle of the Lord of the earth, now wander-
ing about the forest, homeless and destitute. Janaki, the
beloved daughter of Janaka, would undergo nameless
torture as she walks along the thorny forest path. Born to
lead a life of perfect happiness and comfort, she is utterly

65 unmeet to be named in the same breath with privation,
or misery. Never have her eyes been accustomed

XLII] DASARATHA'8 LAMENT 8ft5

to the rough forest sights and she would naturally
tremble in affright at the howls and roars of the denizens
thereof, that are enough to raise one's hairs off his head.
Kaikeyi ! Unparallelled sinner 1 I cannot live on even 70
for a moment torn from my Rama's side. Slay me
outright and reign long and happily over this realm, in
widowed pomp, your hopes realized and your wishes
gratified. " So wailed the forlorn king. And as men
who turn their sad steps homeward after they have 75
consigned to the cruel flames one near and dear to them,
Dasaratha and those with him entered the gloomy and
ill-omened Ayodhoya.

From time immemorial, the citizens, old and young,
used to throng the streets and the squares to catch a glim- 80
pse of their Emperor as he passed along. But now it was a
veritable City of the Dead. Stores and stalls, halls and
fanes were all closed. All had gone after Rama, every
one who could drag his limbs along. There lay along
the high roads only such as had fainted away from grief 85
or felt themselves at the portals of death through being
deprived of the sight of Rama. But for these, the city
was utterly abandoned. Dasaratha, himself pierced to
the heart with hopeless grief, was doomed to gaze on
men and women, birds and beasts, sink under a crushing 90
sorrow, their hearts away with Rama as he was rapidly
nearing the dark forest ; and so he passed through the
portals of his palace, like the wintry sun engulfed in a
bank of dark clouds. As some wide pool and deep,
teeming with fierce serpents and shunned with terror by 95
all, is invaded by Garuda, the mighty bird, who frees it of
its deadly denizens and renders it a safe resort to one
and -all ; even so, Ayodhya, the impregnable, whfch the
foes never dreamt of approaching (was there not Rama
to^uard it ?), was now free of access to any and every 100

m AYODHYAKANDAM [CH.

one, now that Rama, Lakshmana and Seeta had turn-
ed their backs upon it.

Then Dasaratha,in faint and indistinct words,tnoaned;
41 Take me hence, as quickly as you can, to the palace of

105 Kausalya, the fortunate mother that bore Rtaia in her
womb. Grief and remorse would tear at my heart in
any other place. " His attendants respectfully guided
him to the apartments of Kausalya and stood guard
over them. The king flung himself on the flower-soft

110 cushions, but could find no relief to his tortured limbs.
A rayless gloom hung over the palace like a moonless
sky, now that Rama, Lakshmana and Seeta were not
there to brighten it with their presence. Dasaratha
gazed about him ; mighty of heart though he was, he

115 flung his arms above his head and cried, *4 Ha, Rama !
you had the heart to leave me here a prey to grief and
misery. Thrice happy are they to whom it is given to
clasp you in fond embrace when you come back from
your grievous exile. " Meanwhile, dark night came on

120 apace, terrible even as the Night of Dissolution.

The billows of grief rose mountain-high and engul-
fed the poor old ,king, who turned a despairing eye to
Kausalya that was nigh and said, " My dear ! The light
has departed from my eyes and I see not where you

125 stand. Pray touch me well with your hands. My eyes
have gone after Rama and have not yet returned. They
have been wont to gaze in rapturous bliss, never satis-
fied, upon my darling child begot after sixty-thousand
years of fasts and vows ; his beauty has ensnared them.

130 They have gone after him, never to return. Though
denied the privilege of beholding him now, it was yet
possible for them to look upon you, his fortunate mother.
But alas! they have deprived me even of this
joy. I should, of a truth, look upon the fair face of

KAUSAtYA'S LAMENT $0?

/*

Rama, to wash myself of the dark sin of having looked 135
at fcaikeyi. But, since it is now denied to me beyond
hopp, I trusted to s^e your face at least. Ah ! miserable
wretch that I am 1 even that cup of hope is dashed from
my lips. The presence of our senses is attested by their
contacting objects of perception. Surely, I have lost 140
the power of sight, now that I cannot see you. And I
wish to make sure whether my sense of touch is not
lost to me likewise. Kindly feel me with your hands
and I will judge whether I possess that faculty or no.
Further, my parched frame would find, I am sure, instant 145
relief if soothed by your hands that fondled and nouri-
shed Rama, whose absence is the cause of all my
woe. Rama I may not see ; but equal joy will be mine
if I see you, if I touch you if I talk to you, whom Rama
calls his mother. Let no dark suspicion cloud your 150
heart and whisper * He held secret counsel with Kaikeyi
once before and it ended in exiling my son Rama to the
dreary woods. To-day he pretends, all on a sudden, to
love me as he never did before ; I fear some greater evil
is on its way to me'. Pray extend your forgiveness to 155
me as one deluded by folly and cupidity, and touch me
with your hands. "

Kausalya then approached the stricken king, took
her seat by him and wailed grievously, her burning
sights punctuating, as it were, her piteous accents. 160

CHAPTER XLIIL

KAUSALYA'S LAMENT.

cobra, just rid of its slough, relieves
itself of its cruel venom by planting its fasga
in the doomed body of some on and seeks whom 5

£08

it may next attack, even so, Kaikeyi, the cruel serpent in
human form, bit Rama with her venomed fangs of deceit,
drove him to the woods and roams abroadtseekirig whom
next she might ruin. A serpent gets into a house and

10 strikes terror into the hearts of those within and with-
out ; even so, Kaikeyi has done with Rama and would
even practise her fiendish cruelties upon me.

" Noble king ! If it is the desire of your heart that
Bharata should sit on the throne of the Ikshwakus and

15 not Rama, please yourself by all means. But, how does
it necessitate your exiling Rama to the forests ? Are
you afraid that he may plot some evil against Bharata ?
Rama shall be the slave, the humble bondsman of the
young king. Would it be a heavy burden to Bharata

20 to feed him ? Well, I will spare him even that trouble.
My Rama shall live upon the generosity of the charit-
able souls of Ayodhya. Anyhow I want him to be
with me. The Agnihotrins offer, on the new and the
full moon days, cakes of rice to the Gods and the Fathers,

25 but set apart the husks, saying, 'I give this to the Rak-
sasas ; to them it belongs and not to me '; even so you
have, all deceitfully, driven away Rama from the king-
dom that is his by every right and have cast him aside
as the portion of the Rakshasas. My hero of a boy is,

30 even now, taking his way, with Lakshmana "and Seeta at
his back, to the gloomy forests, with the lordly gait of a
noble elephant.

" My lord ! How had you the heart to doom to a
horrible forest life the childern who were utter stran-

35 gers to misery and want, pain and trouble and that at
the bidding of the black-hearted Kaikeyi ? Did you bes-
tow a thought on their inevitable fate or on the countless
dangers and difficulties that would beset their path ?
Rama and Seeta are in the flower of their youth. It

KAUSALYA^S

behoves them to pass the spring time of their life all 40
joyfully, with wealth, luxury, pomp, splendour, dresses,
ornaments, seats, conveyances, attendants and what else
the heart may desire. Now, behold the work of your
hands. You have hunted them out of your kingdom
into the frightful forests where man is not. Deprived of 45
every accustomed article of luxury, they feed, perforce,
upon roots and fruits, like the wild animals or the wilder
men that roam the woods. Clad in the rough skins of
beasts, all uncouth, with their fair hair wound in
matted coils about their head, they fling their wfcary 50
limbs on the rough ground at the foot of some merciful
tree or rock, their hearts ever trembling at what may
befall them at the hands of the cruel beasts or the
crueller Rakshasas. High merit and holy did you lay
up thereby ! ! Would that this day beheld the ceasing 55
of my sorrow and the return of Rama, Lakshmana and
Seeta ! Ah ! Would I ever beheld Rama and Lak&hmana
pass back through the portals of this world-renowned
Ayodhya, as a strong man refreshed after his dreamless
slumbers ? Would I ever behold the citizens, raising 60
aloft, with happy shouts, flags and banners, arches and
columns and celebrate the joyful occasion with loud
acclamations and deep, even as the Lord of the waters
when the moon calls out to him ? When would my boy,
the prince of heroes, enter this city on his lordly chariot, 65
with Seeta before him, like a shapely cow before her
bull ? When would I see his million subjects stand along
the high road and scatter fried grain and flowers along
his path? Would I evetsee Rama and Lakshmana
come back into Ayodhya, graced with beautiful ear- 70
rings and shining from afar like lofty peaks, with
their weapons before them in the chariot ? When vfcould
I see the Brahmana maidens go round the city in

27

auspicious circuit, giving flowers and fruits to all they

75 meet ? When would my darling Rama, old in wisdom,
but of sweet twenty-five, like unto the gods, come back
to me and chase away grief and sorrow from my heart,
even as the merciful heavens that pour down their wel-
come showers thrice a month ? Is it that I was guilty in

80 my past births of the terrible sin of cruelly cutting off
the udders of cows when their calves were eagerly
springing forth to draw their sustenance ? Else, how
could I reconcile this awful visitation with the fact
that I am the fortunate mother of such a hero ? I

85 suffer indescribable tortures, deprived of my only son by
the cruel hands of Kaikeyi, even as a cow whose only
calf is slain before her eyes by the cruel beast of
prey. How can I bear to live away from my Rama,
master of all arts and sciences, and endowed wilh every

90 envied excellence of heart and head ? Fate wills not
that I live on earth, too ill-starred to behold my princely
hero. The grief of separation from my heart's joy con-
sumes me, even as the summer sun burns up the hapless
earth with his thousand rays. "

CHAPTER XLIV.
SUMITRA CONSOLES KAUSALYA.

'ND to her, the mother of Rama, who thus bewailed
her lot, spake Sumitra ever centred in the ob-
servance of the highest dharma. " Noble lady ! I
wonder how you can bring yourself to weep thus, seeing
that you have been so blessed by the gods as to be the
mother of Rama, the Ideal Man, on whom every excel-
lence of body, mind and heart, Wait with humble devo-
10 tion. It is all unmeet that you give way to your grief

XLIV] SUMITBA. CONSOLES KAUSALYA £11

thus violently. Is it not supremely absurd to think that
danger or difficulty would ever cross the path of that
Supreme One at any time or at any place ? Of inconceiv-
able might is your son ; yet, he has chosen to put away
from him the crown that is his by every right, to go to 15
the woods, a voluntary exile. Know you why ? Is it not
that he might fulfil the dharma of obeying the behests
of his sire, famed for his righteousness and truth ? Is
it not the highest dharma ever practised by the good
and the great ? Is it not a sure guide to boundless bliss 20
in the worlds on high ? Then why grieve over him ? My
son, the soul of purity and utter compassion to all beings,
my son Lakshmana practises, with an unfaltering
resolve, the noble dharma of rendering joyful service to
Rama and of evincing filial devotion to him. Incon- 25
ceivably great is the good that will accrue to him by it.
And Janaki, born to lead a life of happiness, comfort and
luxury, has chosen to follow your righteous son to the
woods, knowing full well, by herself and from Rama, the
dangers and hardships of a forest life. Your son will 30
raise aloft the banner of Fame in the eyes of the present
and future. Righteousness, truth and constancy form
his wealth. And to such a one what happiness is too
high, what position too lofty ?

" Rama's greatness, nobility, might and utter pu- 35
rity of thought, word and deed are known best to the
Lord of the sun ; and he dare not so much as touch
Rama with his rays too roughly. Out of the merit
laid up by me in my past births, I see, with the open
eye of wisdom, that he who is known as Sree Rama, 40
your son among men, is no other than the Supreme
Soul. I rendered humble service to Him in my past
births and was rewarded with unclouded vision. ' The

rises with fear of Him in his heart ' say the Holy

212 AYODHYAKASDAM {OH,

45 Books ; and be is ever on the look out to render Him
every humble service possible. Is it not supremely
absurd to think that the Lord of the day, who goes
about his work with fear and trembling in his heart,
would cause the slightest pain or discomfort to his Lord

50 and Master. Knows he not and the other Shining Ones
with him, the glory and greatness of Rama, whom the
yedas laud as ' Beyond all sin, Beyond all imperfection*
Lprd of all, the Inner Ruler of all, the Supreme Person ? '
The lord Vayu would ever seek to fan him gently,

55 laden with the delicious and manifold scents and per-
fumes of the virgin forests ; for^ says not the Sruti * Vayu
blows with fear of the Lord in his heart' ? The Moon
will seek to gladden your boy with her cool says while
he takes his rest under the forest trees, as fondly and

60 lovingly as the fondest father. Brahma has, out of a

- gratified heart, instructed Rama in many a divine wea-
pon, when he went out to the forests of Dandaka, to
besiege Vaijayanta, the capital of Asura Sambara and
slew him in battle dire. That hero, protected by the

65 might of his arm will, I am sure, range the woods as

fearlessly happy as if he was in his palace at Ayodhya.

" You need not fear that Bharata will impregnably

strengthen himself in power before the return of Rama,

who will again lose, in consequence, his kingdom ;

70 for, whoever heard of any one stand up to Rama in
battle and live to tell it ? And such a one, you say,
will find it a hard task to get back his kingdom. It is
but the work of a moment for him to come into his own,
at the expiry of his term of exile ; for, his all-compelling

75 supernal beauty, his heroic valour before which his
enemies bite the dust and his inconceivable might would,
of themselves, do it for him. Rama is the supreme
soul of all. As such, the sun, the giver of light and

XLIV] 8UMITRA CONSOLES KAtJSALYA £13

life to the world, derives his life and light from him. He
Gould consume to nothing the all-consuming God of fire. 80
Hete the sovereign lord of Brahma, whose sway extend*
over the myriad worlds. Lakshmi, the giver of peace
and prosperity to all, derives her power and might from
him. Mother Earth, the support of all, yet rests upon
him. Fame, whom all seek, yet seeks him in humble 85
reverence. The high gods who receive the worship and
adoration of all, yet offer worship and addoration to
him. He is the First and Best of all beings. To Rama,
thus enowered with every conceivable virtue and excel-
lence, I see not any danger or discomfort, in Ayodhya 90
or in the gloomy forests. That ideal man will, at no
distant time, be crowned at Ayodhya, with his queens—
Bhudevi (the earth), Seeta, and Vijayalakshmi (Vic-
tory). Seeta, who is but Lakshmi in mortal guise, has
gone with Rama ; and think you that the Goddess of 95
victory and power would seek any other ? When the
god-like prince, whose glory blinds his enemies on the
battle-field, went away from this town, clad in the
lowly garb of heimits, the citizens, one and all, wept
their eyes blind and fainted away. But what lacks he, 100
with Seeta by his side, the bright Deity of power and
prosperity ? What lacks he when there goes before him
Lakshmana in warlike guise, my heroic boy, the prince
of warriors ?

" Of a truth, you will live to see him return from his 105
exile. Grieve not for him. Cloud not your soul in dark
ignorance where he is concerned. I speak but the veri-
est truth. You will live to see, at no distant date, your
son dawning upon you, like the refulgent moon in the
cloudless sky, and lay his head again at your feet in 110
reverence. You will live to see the tears of joy stream
down your cheeks when he is crowned in all pomp

$14 AYODHYAKANDAM: *

add gk>ry, enhanced thousandfold by his victorious
sojourn in the forests. Saw you any trace, nay, the

115 slightest, of grief or sorrow or depression in him when
he went away from us? No. So, Rama, with Lakshmana
and Seeta by his side, will come back to you safe and
happy. Weep not ; let grief find no place in your heart.
We ail look to you for comport and consolation ; and

120 if you abandan yourself thus to uncontrolled grief,
what would become of us ? It is an inexplicable won-
der to me that you should ever give way to sorrow
when Kama calls you his mother. The boundless uni-
verse holds not another higher and nobler than Rama,

125 whose feet ever walk in the path of the great and the
good. I assure you, time and oft, that your sorrow-laden
eyes will stream with tears of joy, even as the dark
clouds pour down the welcome showers in winter, when
Rama, Seeta and Lakshmana come back from their self-

130 imposed exile and lay their heads at your feet. I will
live to see the happy day when your glorious son, to
whom all the world looks to fulfil the dearest wishes of
their hearts, comes back from the woods and with his
strorig and flower-soft hands clasp your feet in loving

135 reverence. You will deluge his fair head with tears of
joy, like the surcharged clouds on mountain peaks, when
he and his friends humble themselves at your feet."

Sumitra was an adept in bringing comfort and so-
lace to the hearts of others with apt and well-chosen

140 words. Free from all taint or imperfection, she sought
to chase away the dark grief that clouded the heart of
Kausalya. Yet, she was a queen of Dasaratha even as
Kausalya. She had sent forth her son Laksbmana to the
forests, all unsolicited, even as Kausalya. Like her, she

145 basked not in the favour aijd countenance of Dasaratha,
their lord and husband. But, there the comparison

XLVj THE CttftZDNS FOLLOW ftAMA 21$

ends. Kausalya wept and wailed and did her very
best to prevent Rama when he begged leave of her to
go to the forest ; while Sumitra grieved not when bar
son Lakshmana sought her presence to crave perrais* 150
sion to accompany Rama; on the other hand, she gave
him many a good counsel, consistent with duty and
virtue, laid her commands on him to walk with all his
might on the difficult and narrow path of Service to the
Lord, that led to the goal of supreme Good and sent him 155
forth with a glad heart. Kausalya was ever in mortal
dread of the cruelty and hatred of Kaikeyi ; Sumitra
was an utter stranger to such apprehensions. Kausalya
ate her heart out at being excluded from the love of
Dasaratha whom Kaikeyi's fresh charms held in thrall; 160
such thoughts never found their way into the heart
of Sumitra, whose perfect wisdom viewed alike joy and
sorrow, friend and foe, praise and blame. Kausalya
was the thrice-blessed mother of Rama, the Supreme
Self, and yet was denied any insight into his real nature 165
and greatness; Sumitra, with unclouded vision, knew
Rama for what he was aud rendered humble and joy-
ful service to him. Hence Sumitra's words gradually
sank into the heart of Kausalya and chased away the
grief that consumed her body and darkened her soul, 170
even as the pale clouds in autumn which the light gale
dissolves to nothing.

CHAPTER XLV,

THE CITIZENS FOLLOW RAMA.

/iff""*' '

(31 HE people of the harem, the ministers and Dasaratha

*L himself returned to Ayodhya ; but the citizen^
followed the ichariot of Rama as it sped its way

216

towards the fore&te, out of their fever-mastering love for
him. They knew no danger, no difficulty where vfrent
Rama, the flower of valour. They knew no bounds to
their joy when they beheld his glorious form— their

10 prince of unparalleled fame and excellence, even as
the world cannot contain its joy and delight at beholding
the Queen of night in her full-orbed radiance. Time and
oft they cried in entreaty " Rama ! turn hack '' ; but his
face was ever set towards the dark vtoods that his

15 father's word might be kept. Supreme duty called out
to him and he was all powerless to return to Ayodhya
as they would have him do. Their utterly unselfish love
towards him evoked boundless compassion in his heart
and affection; they were his children, as it were, and he

20 turned again and again to fondly gaze at them. He
would give them the very best advice under the circum-
stances and said, " I pray you to extend to Bharata the
same kindness and respect that you have for me. Rest
assured that nothing would give me greater pleasure.

25 Say not 4 Bharata, the son of Kaikeyi ! Sole heir to her
unparalleled wickedness! Is that your reply to our
prayers and entreaties, that you deliver us over, help-
lessly bound, into his cruel hands?' For, Bharata is a
model of virtue ; utterly pure and flawless is his life; he

30 will, of a truth, secure to you every means to unbound-
ed happineess here and hereafter. Young in years,
he is grey in wisdom; soft-spoken and gentle, yet
he is a hero of irresistible valour. H6 will stand bet-
ween you and danger or sorrow or grief. Every royal

35 excellence vies with one another to adorn him. That is
why the king has chosen him to be his heir-apparent.
Lakshmana, Satrughna and myself regard our sire's
lightest word as law. I look to you to so conduct your-
selves that he grieves not for me while I axn away in

XLV) THE CITIZENS FOLLOW RAMA 21?

the forests* That is the shortest and the surest way 40
to my heart."

As Rama went on expressing his firm resolve to
carry out his father's commands at any risk, the desire
grew and grew in the hearts of the citizens that none
should rule over them but he ; and again and again they 45
prayed "Rama I Know we not that Dasaratha deputed
you and you alone, his eldest son, to rule over this king-
dom and protect us ? Is it not your plain duty to abide
by that arrangement ? That is your father's promise to
the world and you keep it right well in acceding to our 50
prayer." As the hunter ensnares the beasts of the ,
forest and drags them after him wherever he goes,
Rama and Lakshmana enmeshed the citizens of Ayo-
dhya with their noble excellences and compelled them
to follow wherever they went, weeping piteously. 55

They were of three classes. Elders in years, elders
in wisdom and elders in spiritual might. The first were
unable to keep up with the fleet coursers and lagged
behind, their hoary heads shaking with age and infir-
mity. " Noble steeds that bear away from us, cruelly 60
fast, our young prince, the light of our eyes ! Turn back.
Speed not toward the forest. We speak but in the inte-
rests of your master and ours." They stayed not, where-
at the elders cried out, "Verily, the sense of hearing
is common to all creatures ; and your ears are larger 65
and more capacious. Our prayers cannot have failed
to reach them and it behoves you not to proceed there-
after. Your lord is the soul of purity, the beau-ideal
of valour and faithful to his word. If you seek to walk
in the path of right and duty, you should turn back and 70
bear him to Ayodhya, not to the forest." The piteous
accents of grief stirred the heart of Rama to its very*
depths, *' It is atrocious for us to remain in the chariot
**

218 , , AYOfcEYAtfANlUM [CH.

„ even after our ears have been pained with such words "

75 said he and got down in all haste and with him, Laksh-
mana and Seeta. It was against the dictates of his
generous heart to RO further without offering solace
and comfort to the Brahmanas ; so, he walked on slowly
till they came up. A little while ago he took leave,

80 with folded palms, of the people of the harem, the
ministers and his father, and persuaded them to stop ;
but, he did not come down from the chariot. It was
quite another affair to stop the Brahmanas from follow-
ing him. Boundless devotion to him filled his heart,

85 for, they knew, clearer than others, his divine nature
and mission. He could not bear to look upon their
grief and tears ; it would be the greatest insult to stop
them, seated as he was in the chariot ; so, his natu-
ral affection for them and compassion induced him

90 to get down. But for all that, his face was turned away
from Ayodhya, and he walked on towards the forest.

At once the Brahmanas concluded that Rama had
turned a merciful ear to their prayers and was retur-
ning to Ayodhya and their joy knew no bounds. But,

95 when they saw that he descended from his chariot only

to walk towards the forest, their hearts quaked with

fear. " Our grief and tears are powerless to stop him,

Let us hamper him with our resolve to go with him to

the wilds, and of a surety, he cannot proceed further,"

100 So they cried out " The holy mantras, the sacred

rites, perfect wisdom, Yoga and all other observances

characteristic of the Brahmanas, do follow you in the

guise of this weeping crowd, you who, though a kshatri-

ya, still deserves ths reverence and worship of the

105 highest Brahmanas* The sacred Fires, to whom we make

reverential offerings, lie enshrined in these fire-sticks

and follow you on our shoulders* Behold the countless

XLV] THE CITIZENS FOLLOW RAMA Jl9

uiiibreflas, white as driven-snow, that we have won by
our Vajapeya rites ! They troop after you like the pale
autumn clouds. The burning sun scorches your deli- 110
cate limbs and our umbrellas will give you a cool and re-
freshing shade. Our intellects had, till now, been engaged
in the study of the vedic mantras and in the unravel-
ling of their heart-doctrine ; but nothing else occupies
them at present but your grievous exile to the forest. The 115
Vedas, the Sastras, meditation or study attract them
not. May be you think we, should not neglect the
study of the Vedas that constitute our noblest wealth,
nor abandon our wives and children that look to us for
everything. The Vedas are ever enshrined in our heart 120
of hearts and would lose nothing by being laid aside
for a time. Our wives are best guarded by the utter
purity of their hearts and faithful devotion to us. It
would do you no good to exile yourself to the forest.
You will do better to -return with us. Is it not your 125
dearest wish to obey the behests of your royal sire ?
But how can we proceed about our duties if you are not
with us ? It is all unjust of you to seek to practise
your dharma when you deliberately set about to ruin
ours. We are Brahmanas ; we are old in years, wisdom 130
and spiritual fervour; yet, we cannot tear ourselves
away from your side.

" What ! you turn a deaf year to our prayers and pro-
ceed all obstinately ! You pride yourself on your stead-
fast adherence to the practice of dharma. Behold ! we 135
lay our hoary heads, white as swan-down in the dust and
throw ourselves afcyour feet' to pray you to return to
Ayodhya. Many among us have begun yagas and
yagnas relying upon your presence and help; how could
they perform them if you go away from us ? On you 140
will fall the sin of having destroyed them*

$$Q AYODHYAKANDAM

" Never mind our prayers. Beasts and other inani-
mate objects too entreat you to come back. Can you
not find it in your heart to grant their prayers, seeing

145 that they love and reverence you so immensely. Behold
these trees! * The citizens of Ayodhya ' they said to them-
selves 'are supremely blessed in that they could go
with Rama. Why should we be denied that honor and
privilege ? ' and tried to come with us. But, being

150 firmly rooted to the earth, they were unable to move.
The wind that blows through their leaves is their piteous
i#ail — ' Alas ! we are powerless to go with our Rama
even as the citizens of Ayodhya. ' Rama ! Are you not
the Inner Ruler of all ? Are you not the soul of mercy

155 and compassion to all beings ? When you are under the
shadow of pain or affliction, is it a wonder that the
whole universe, your body, should feel it too ? Glance
$t the birds on yon tree. The food drops from their
listless mouths ; they fly not abroad ; they do not care

160 to hop down to the earth ; there they sit torpid, as if their
great grief had drained them of life and motion, sense
and feeling. "

The Brahmanas walked on after Rama, moaning and
praying, wailing and entreating, when the river Tamasa

165 rose in their path as if to say " Rama ! Slight not the
request of the Brahmanas. Go back to Ayodhya." Then
Sumantra unyoked the tired horses, allowed them to
have a roll on the ground and gave them a nice bath
and drink in the cool river ; he then fed them carefully

170 and gently walked them for a while along the banks of
the Tamasa.

XLVJ] RAMA ABANDONS THE CITIZENS 22 1

CHAPTER XL VI.
KAMA ABANDONS THE CITIZENS.

HEY were sitting on the lovely banks of the Tamaaa
when Rama turned to Lakshmana and said,
"This is the first night of our exile in the forest. 5
Do not vex yourself with the thought 'How could Seeta^
so delicately brought up, walk all the way to the dis-
tant forests?' Behold these woods dull and colourless,
as if there faces were clouded with a great sorrow. The
birds, and beasts, seek their nightly homes and howl 10
and scream, chirp and twitter, as if it were the voice
of the woods raised in grievous lament. Of a truth,
the citizens of Ayodhya, men and women, would, poor
souls 1 eat their hearts out of grief at being parted from
us. Their love towards our monarch is something in- 15
describable, as they find in him their ideal of every
manly virtue and excellence ; none the less have we a
share of their love— we the royal princes. -Our parents
will weep themselves blind to think of us far away
from them. My heart grieves at the bare thought of it. 20
But Bharata is the soul of virtue ; and he will soothe
the grief of our elders with apt and well-chosen expres-
sions of comfort^ that is what gives me some relief, I
know that he is the very opposite of the cruel Kaikeyi ;
I have every confidence in his unbounded compassion 25
and sympathy for the weak and the suffering and I see
no reason to grieve about our parents, over much seeing
that they are in safe hands.

" When Seeta decided to come with me, I grieved
to think that there was no one to keep her company. 30
Then you offered to come with us and have relieved me
of that anxiety. This is the first day of our exile;

besides, we stand on holy ground ; so, it is good that we
fast to night, taking, if necessary, a little water. We can

35 procure here plenty of sweet fruits and succulent roots;
but we can do without them. " E[e turned to Sumantra
and said " Look to the horses carefully. "

The old charioteer tethered the noble steeds, fed
them with sweet grass, and seeing that the sun was

40 passing through the portals of the West, offered his
evening prayers to the Goddess of twilight. He next
prepared a bed for Rama and Seeta, of soft leaves and
grass on the banks of the Tamasa, while Lakshmana
rendered joyful assistance. Then Rama and Seeta re-

45 posed upon them, while Lakshmana and Sumantra stood
guard over them the whole night, the aged minister
listening with reverence to the other as he dilated upon
his favourite theme, the divine excellences of Kausalya's
darling.

50 Rama and with him the citizens of Ayodhya,4ay in
tired sleep that night on the banks of the Tamasa
thickly studded with cattle ranches and cow-pens.
Rama awoke in the small hours of the morning and
beheld the citizens plunged in profound sleep. " Laksh-

55 mana ! " said he in low and gentle accents, " behold
these, our good friends of Ayodhya, entirely oblivious of
their hearths and homes, wives and children, out of
their great love for us ; it grieves my heart to see them
lie on the bare ground and under the trees. They will

60 take us with them back to Ayodhya and would gladly
give their lives for it ; it id hopeless to shake them off.
So, we will ride far and fast ere these awake. I cannot
bear to see, once again, these, my subjects, dearer to me
than my own self, lie on the earth and under the trees

65 in wild confusion. It is a ruler's bounden duty to stand
between his subjects and sorrow ; behold the ideal king

THE BEREAVED CIT12EN8 £2}

in me who would cause them unutterable misery! " To
which .Lakshmana replied " Your proposal sounds ju$t
and reasonable. Pray get into the chariot without
delay." Then Rama ordered Sumantra to have the 70
chariot ready that they might quit the place at ones.
So they crossed the eddjing Tamasa, silently got down
from the chariot and walked on for a while, until they
came upon a track where even the timid creatures of
the forest can roam fearlessly. Rama resolved to throw 75
the citizens off the scent and said " Sumantra ! just
drive the chariot towards the north a little way, that
the simple people might take it that I have gone back to
Ayodhya ; and manage to return so cunningly as to -
deceive them ; it would go against my promise to the 80
king to come with you." It was done ; they got into
the chariot, faced it to the north for a [while to ensure
an auspicious journey and then drove very very fast
towards the forests.

CHAPTER XLVIL
THE BEREAVED CITIZENS.

broke as the citizens roused themselves from
their heavy sleep and looked about with one ac-
cord to where Rama was or ought to have been; 5
but they found him not and stood dazed with grief and
disappointment. With streaming eyes they ran hither
and thither, but could not catch a glimpse even of the
dust raised by his chariot wheels. At last they des*
paired of following him and cried, "Where did this 10
devilish sleep lie in wait for us ? We have been nicely
fooled and deprived of the glorious privilege of behold*
ing that great One with long arms and mighty shoulders*

224 AYODHYAKANDAM [CH.

How had our Rama the heart to do it ? He has

15 elected to cast us off and speed to the frightful forests,
knowing, as he does, our boundless love and devotion to
him. What have we to do with life and its hollow joys
when we have lost him ? Let us starve ourselves to
death on this accursed spot ; or walk towards the north,

20 on and on until we fall dead ; or build a huge fire
$vith the wood and the leaves here and leap into it, one
and all, joyfully. For, what reply have we to give to
those who will anxiously await our arrival ? 'We led to
the place of his exile Rama the soul of water who

25 knows not envy but as a sweet word for enemy one ' ;
would this be a meet reply ? If we dared to go back to
Ayodhya without Rama, the women, the children and
the aged will die of a broken heart. We left the capital
in the company of the god-like Rama of restrained self;

30 and with what face shall we enter it without him? " And
they lifted their hands and voices and cried piteously
like a cow bereft of her calf. They followed his track
for a while until it was lost on a grass plot ; the sight
redoubled their grief and they turned back saying

40 " What will become of us ? The very gods are banded

against us. " And thus they* dragged their steps back

to sorrowing Ayodhya, with wan faces and heavy hearts.

Their tears flowed afresh at the sight of the desolate

houses with none to keep them neat and bright. The

45 forsaken city seemed to their eyes like a mighty river
from whose deep pools Garuda had carried off the terrible
serpents; or like the broad firmament without the bright
moon to illuminate it ; or like the shoreless ocean dried
up by a mighty cataclysm. They reached their homes,

55 filled with every comfort and luxury and stood there,
gazing at vacancy, as though demented. They could not
make out their kin or friends or their neighbours.

XLVIII] THE WottEtf otf

CHAPTER XLVIIL *

THE WOMEN OF AYODHYA.

6^1 HEY that went with Rama and returned without
**- him called upon death, who came to them not

and wept as if in the grip of some unspeakable 5
grief or strange disease. Their five pranas (vital cur-
rents) were eager to quit their bodies. Every one of
them went to his house, stared at his wife and children
and cried stupidly "We could not persuade Rama to
come back with us; nor could we go with him". They 10
met their dearest friends and knew no delight in their
company ; rare objects and wonderful stirred not their
curiosity or desire. The thrifty merchant ever intent
on making money, even he forgot to attend his place
of business. Their wives and children, who came to 15
them in this life as the result of hard-won merit in
former ones, pleased them not. There was no one who
evinced the slightest joy, tho ' he got back a priceless
article lost long ago, or though he came upon an in-
exhaustible treasure. Even the woman that was bless- 20
ed with a bright boy after years of barrenness, evinced
not the slightest joy or gladness thereat.

The women in every house beheld their husbands
return without Rama ; they wept aloud in utter grief
and struck deep into their hearts with cruel words, as 25
mahouts dig their sharp goads into the heads of
refractory elephants. ** To such god-forsaken sinners
as you are, house and home, wife and child, corn and
wealth, comfort and luxury are a mockery, a disgrace.
The Lord has deigned to come down in mortal guise 30
to uplift, out of his boundless mercy, all beings from
the ocean of endless births and deaths; he has elected

226 AYODHYAKAtffeAM (CH.

to manifest himself even in the very country, the
very town we are in ; not for a day or two, but for long

35 years has he chosen to live with us ; yet, there are those
who call themselves men, who could not, or would not
lift their hearts in worship and devotion to the Lord of
all and offer Him sweet service and utter obedience.
These incarnations of sin would prefer to pass their

40 wretched lives in the sweet company of their wives
and children. Verily, they are wedded thro' all eter-
nity to the mighty wheel of births and deaths. Who
stands in the eyes of the whole world as the ideal ser-
vant of the Lord, the typical good man and great?

45 Behold ! it is Lakshmanaand no other, who has elected
to follow Rama and has been privileged to render him
every service at all times and in all places ; and Seeta
is the most fortunate and the most honored of women-
kind.

50 " Enough of that. Their good fortune is beyond all
praise; but behold the wonderful merit laid up by the in-
animate rivers and trees. Verily incalculable should be
the merit achieved by the rivers, the lakes and the lotus-
pools where Rama deigns to bathe. Interminable forests

55 adorned with lovely groves, lofty mountains with
their loftier peaks, broad rivers and limpid lakes will
enhance his beauty as he chances to pass by them.
Forest or mountain, it will not miss the golden opportu-
nity of offering Rama every humble respect and

60 reverence, for, he is the most favor'd guest they could
ever hope to entertain. The trees would recognize
Rama as the Supreme Self ; the sweet hum of the bees
as they flit about the fragrant flowers, is the holy man-
tras chanted in his praise ; the boughs are their hands

65 and with them they would offer bright flowers to him
in supreme adoration. The huge mountains have but

XL VIII] ' THE WOMEK OF AYODHYA 227

to catch a glimpse of Rama to overwhelm him with
their attentions ; in season or out of it, they would not
rest until they had shown him their wonderful cataracts
and waterfalls, their starry flowers and delicious fruits 70
and their nectarine waters. The trees would spread
at their feet soft beds of delicate flowers and shoots, send
sweet zephyrs to invite him to the spot and relieve their
noble guests of the fatigues of their journey.

'* Fear or danger, want or defeat are things unknown 75
where Rama chooses to dwell. The flower of valour
and heroism, you have but to say that he is the son of
Dasaratha and you have said all. So, we shall even
overtake him before he travels too far from us. To
serve at his feet is the surest and the shortest way to 80
supreme bliss. He is our lord ; he is our refuge ; he is
our stay and support and we have none else to whom
our hearts can turn at any moment of joy or sorrow.
Ours be the happy lot to render all humble service to
Seeta, the sweet Mother of Mercy, while you monopo- 85
Use the service of the Lord Rama. Rama would fulfil the
dearest wishes of your heart and keep away danger and
sorrow from you, be he the king of Ayodhya or the exile
of Dandaka. And Seeta will look after us with no less
care and solicitude. 90

"This city is no place for good and holy men.
Our ears will be eternally pained by the wails and
lamentations of those whom Rama has left behind. It
would not be long before we go mad under the torture.
None of us will elect to dwell in this god-forsaken 95
Valley of Tears. This realm is fated to be the hot-bed
of unrighteousness, since Kaikeyi has been pleased to
take it under her sway. We can barely hope to keep body
and soul together in such a place. Why speak of wives
and children, corn and cattle, as long as that Kaikeyi 100

228 „ A^ODHYAKANDAM {OH*

is alive— the fiend in human shape that abandoned
to a cruel fate husband and son for power and riches ? It
would be but placing our heads in the mouth of the lion
to live in her domains ; all the gold of the world, above

105 and below, could not tempt us to such an act of folly.
Yea, we swear it on the dear heads of our children.
Who can ever hope for life and happiness, peace and
plenty and look to Kaikeyi for them, the cruel-hearted
devil who could drive our Rama to the dark forests,

110 our prince, our hero, our darling ? Who can ever hope
to reach the Mansions of the Blessed and soil himself
with wealth polluted by her ? This realm, from end to
end, will, in no time, turn masterless and totter on the
verge of destruction.

115 " The king would not survive Rama's exile to the
woods ; and that means ruin and destruction all round.
You have exhausted the results of your meritorious acts
and have come into the enjoyment of the fruits of
your unrighteousness. One can see it with half an eye

120 that you are the most wretched and unfortunate of
men. Any one can predict as much when you have let
slip through your fingers that priceless treasure Rama.
So, repair in all haste to where Rama is ; or drink of the
deadliest poison and take yourselves away from the

125 ranks of humanity whom you pollute ; or hide your
miserable heads in shame where no one, man or beast,
can find you out.

44 But you may say ' Rama went to the woods to
fulfil his father's word and gladden the heart of Kaikeyi,

130 his mother. We see nothing wrong in that'. See you
not that she has basely deceived the old king and has
brought about Rama's exile to the forest ? Dasaratha
has nobly crowned the sixty-thousand years of his benign
rule by leaving us to the tender mercies of Bharata,

XLVIII] THE WOMEN OP AYODHYA* «fl

even as one consigns a favourite cow to the charge of 135
a butcher. Ah ! It is the dwellers of the forests that
are blessed, in that they could gaze their fill on Rama
and his sweet face radiant as the full orbed moon, on
his dark lustre, like unto the surcharged clouds in
winter, on his mighty shoulders, on his strong arms that 140
descend below his knees, on his eyes sweet and soft as
the petals of the opening lotus and on his lordly gait,
majestic and proud as that of an elephant. He is
ever sweet-spoken ; but his words are ever wedded to
truth and justice. He is ever the first to speak to others 145
and put them at their ease. He has ever a smile and
a kind word of welcome for every one. Like the bright
moon, he is ever a source of delight to those that behold
him. Is it given to us to behold his face once again,
the unparallelled hero." 150

Those good women of the town wailed and wept
aloud, unable to contain their grief, even as a man cries
cut, heedless to all shame and ridicule, when face to
face with some deadly terror. The sun turned away
his face from the pitiable sight and entered the gates 155
of the West ; and black Night enveloped it in her murky
folds. The gloom was relieved nowhere about the town
by the bright Fires, reverently tended by their worship-
pers. No chanting of the holy mantras or melodious
recitations of the Puranas broke the sorrowful silence. 160
Utter darkness, physical, mental and moral, seemed to
have swallowed Ayodhya and everything in it. The mer-
chants cared not to open their shops. Joy and pleasure
abandoned it to go after Rama. The fair] city, till
then resting peacefully in the shadow of the mighty 165
arm of Rama, was now masterless and hideous to behold,
even like the dun sky unrelieved by the stars or the
moon. The women loved Rama with a love stronger

230 » AYODHYAKANDAM [CH.

and deeper than what they had ever felt for the children
170 born of their womb. Their hearts were torn with the
grief they would have felt if their own children or
brothers had been condemned to a hopeless and miser-
able exile. Music, dance, festivities, all were dead ; grief,
sorrow, tears, groans, utter desolation everywhere. Not
175 a shop was open, not a booth not a stall; a disgusting
sight to behold, even as a dried up sea.

CHAPTER XLIX.
BEYOND KOSALA.

AM A ever bore his father's commands at heart
d put many a league between himself and Ayo-
dhya ere the day dawned. They halted but to
offer their morning prayers to the goddess of Twilight
and reached the southern confines of Kosala passing
by many a ploughed field, by many a happy village,
by many a grove bright with flowers. Th inhabitants of

10 the villages and hamlets on the way stood gazing at the
strange sight of their beloved princes driving fast to-
wards the forest and whispered to themselves loud
enough to be overheard by Rama, " Our king is the
biggest fool alive. He may search far and near and

15 not come upon another like him, who in his dotage,
plays the gallant and soils himself with the most hein-
ous of sins to win a smile from the fickle lips of the
siren Kaikeyi. Who ever knew wbat her cruel heart
would stop at ? The most abandoned of sinners, ever

20 intent upon wickedness and crime, harsh and cruel of
speech, outraging all laws, human and divine, she could
well drive to the forest her world-honor'd son, the soul
of righteouness and compassion, our darling Rama of

XLIX] BEYOND KOSAIA « 231

boundless wisdom and stern self-control. She is a
woman par excellence ! ! Seeta, the daughter of Jana- 25
ka, is the favourite of fortune ; made for a life of happi-
ness and comfort, she has everything that life could
offer in the shape of power and pomp, wealth and
comfort, love and reverence ; how could such a one face
pain and misery, privation and want, danger and trouble? 30
How did he dare to banish Rama to the dreary woods ?
Did he forget that he prayed and prayed for sixty
thousand years to be blessed with such a son ? Did he
forget that Rama is the life and soul of his countless
subjects ? The fiercest beasts love their young ones more 35
tenderly than he ." Rama heard them in pained silence
and passed on to the confines of Kosala.

They crossed the Vedasruti, a sacred stream, procee-
ded south for a long while, crossed again the Gomati that
ever runs to the sea and saw its marshy sides covered 40
with countless herds of kine. Another long drive and
fast took them to the other side of the Syandika,
half-hidden under the clouds of swans and peacocks.
Rama turned to Seeta and said. "My dear! This is
the boundary of the realm of Kosala. Manu Vaivas- 45
vata placed his son, the emperor Ikshwaku, in rule
over the countries hereunto and the wealth of corn,
kine and metals therein. Sumantia! would I once
again roam with my parents through the flowery
meads on the banks of the Sarayu and hunt in its 50
forests? But, I pray you conclude not that I am
inordinately fond of hunting. If one were addicted to
that pastime in season and out of it, he would but ill-
discharge his duty to his kingdom and his subjects. So,
I hold it just that kings should hunt when the people 55
are invaded by fierce beasts. Behold, it is utterly
wicked and vicious to gamble; but it forms an integral

232 AYODHYAKAtflUM [Cjf.

part of the holy sacrifice Rajasooya. Likewise, hunting
is a pastime of the royal sages. Bow-men ever delight

60 in hitting fast-moving targets. The chase that
has helped to amuse the leisure of the royal sages, my
ancestors, serves me likewise, now and then." Thus
did he discourse sweetly on many a theme, and many a
topic and helped his companions to while away the

65 long hours of their journey.

CHAPTER L.
SRINGAVERAPURA.

RAMA, according to the traditions of his line, ought
to have saluted the guardian deity of Ayodhya
jag^fc^gj and taken leave of it when he departed from
the city. But, intent on other things, he forgot to
do so. So he stopped his chariot on the confines of
South Kosala, reverently saluted the guardian deity of
Ayodhya and prayed to her to crown with success his

10 attempt to dwell in the forest for fourteen years.
" Ayodhya, best of cities ! proud capital of the kings
of the Ikshwaku line! I salute in all reverence
the gods that have their abode in you and those that
protect you ; pray give me leave to proceed and let me

15 have your blessings to come back here at the end of
fourteen years and behold you once again in the
company of my parents." He turned aside to see large
crowds that had come there to see him and stood with
streaming eyes and wan faces. His heart was wrung

20 at the piteous sight and hot tears started from . his
eyes. He raised his hands aloft and cried, "None
knows better than myself your respect and love towards
me ; but it would only enhance and deepen your

L]

grief to see me under the rod of adversity. Go back,
good people all, and seek to forget your sorrow in the 25
busy concerns of your life." They went round him in
affectionate reverence and prepared to go back; but
they could not take their eyes off him and, all unknow-
ingly, followed him at a distance. They could never
have enough of gazing at him and were bewailing their 30
miserable fate, when, like the sun hidden by the
darkness of the night, Rama disappeared from view at
a turn of the road.

The kingdom of Kosala is rich in wealth and
corn. It is the favourite resort of the good and the 35
righteous. Fear is a thing unknown to those that
live in it. A lovely sight at all times, it is dotted
all over with sacrificial posts, indicating the scenes
of former sacred rites. Every village and every
hamlet is a miniature Ayodhya, with its groves and 40
gardens and flocks of cattle. Well-watered and rich of
soil, disease and anxiety are strangers throughout that
vast kingdom. The chants of the Holy Scriptures
rise upon the air everywhere. Rama passed with
lightning speed through his kingdom, full of happy 45
men, women and children, with everything that made
life joyful to them. You cannot find any one on this
broad earth that would not deem it the highest blessing
that could fall to his share, to be the lord and ruler of
Kosala ; yet Rama cast it away from him as if it were a 50
useless wisp of straw ; marvellous indeed and all un-
thinkable, the fortitude of Ramachandra, who could
gladly exchange the horrid forests for such a bright and
happy empire.

They travelled further south and reached the banks 55
of the Ganga, that courses through the heavens, the
earth and the nether worlds* Its clear and sweet waters

£34 A¥o&HYAfcAtft>AM

wash away every sin and are ever resorted to by the holy
sages. Numberless hermitages cover its banks. Its

60 deep pools form the favourite resorts t)f lovely apsarasas,
who come there to disport themselves in the cool waters.
Devas and Danavas, Gandharvas and Kinnaras, male and
female, are to be found at all times in the groves and
hills on either side. The flowers that blossom on it are

65 eagerly sought after in the swarga and the other worlds
to worship the mighty gods with. The sound of its
waters falling upon slabs of rock reminds one of a lovely
woman clapping her hands in joyful laughter; the
foam on its surface is her bright smile ; the current

70 running over the uneven ground is her dark braided
locks; its slow eddies are the whirls of her navel.
It rtms through deep places with a grand sound as if of
mridanga playing ; it flows through sharp rocks with
a noise fearful as that of thunder rolling. Bright with

75 the brightness of the gods that bathe therein, it is hid here
beneath a bank of blue lotuses ; there, you come upon
high ground for a long distance ; here, bright patches of
san'dgleam in the sun ; there, the swans, ruddy geese and
water-fowls cry in mad joy ; here, the tall trees on its

80 banks are reflected in the water, as if they cast garlands
around her neck ; here, full-blown lotuses, utpalas,
kumudas and kalhara flowers hide the stream ; here,
the pollen from the flowers lie thick and red, as if the
current is mad and intoxicated ; there, it shines pure

85 and pellucid as crystal, without the slightest suspicion
of speck or dirt. In the forests on its banks roam the
huge elephants that support the quarters of the earth,
with others that bear the high gods in state, while
other maddened members of the group trumpet forth

90 in'* tfiad intoxication. Gleaming with fruits, flowers,
shoots, thick over-growths of creepers and birds, the

L] 8RINGAVBBAPUEA 235

Ganga resembles a high-bred beauty dressed with ex-
quisite care and taste. In its waters lie porpoises,
crocodiles and serpents; sprung from the thrice-holy
feet of Mahavishnu, falling on the earth from the matted 95
locks of Sankara, the beloved consort of the Lord of
the ocean, the celestial river, utterly pure in herself,
washes away every stain, every sin from those that
bathed in her. And Rama, Lakshmana and Seeta pro-
ceeded to Sringaverapura on its banks. 100

Rama turned to Sumantra and said, "Stop the horses.
Here we stay for the night at the foot of yon huge
ingudi tree near the river, bowed beneath its precious
load of berries, fruits, shoots, leaves and flowers. Let
us pay our respects to this holy stream, lauded by 105
Devas, Danavas, Gandharvas, men, beasts and birds
alike." Sumantra accordingly drove the chariot to
that spot and when they had got down from it, unyok-
ed the horses and stood with folded hands near Rama
where he sat under the leafy shade. 110

Guha, the ruler of those parts, was a very dear
friend of Rama; strong and mighty, he came of the race
of the Nishadas. Made aware of Rama's arrival in his
country, he hastened to pay him his humble respects
and with him his aged ministers and kin. Rama 115
and Lakshmana observed him while afar and joyfully
advanced to meet him. Guha's heart sank within him
as his eyes fell on the lowly hermit garb of Rama;
yet he embraced him warmly and said, "
not for me to say that this country is as
to command as Ayodhya. I and min
bounden slaves and await your behests." j
him water to wash his hands and feet,
him various delicious fruits, roots and mi
4 Mighty One ! I hope you had a safe jor

236 AYODHYAKANDAM [OH.

This forest is your own domains. We are yotlr happy
slaves and you are our lord and protector, f p^y you
accept from us food, conveyances, seats, horses, ele-
phants and other articles of necessity and luxury;

130 and resume your royal sway over this country which
you have been pleased to delegate to me for a while."

The favorite Deity of Guha sought him out even
where he was. Such an unexpected favour overwhel-
med him with joy ; he absolutely surrendered to Him

135 every thought of my and mine ; he took refuge in His
mercy for ever and for ever ; and he but prayed to be
allowed to reach the supreme goal of his aspirations-
eternal and absolute service to the Lord of his heart.
Rama heard him out with unbounded pleasure,

140 clasped him to his heart with his strong arms, firm and
stout as the trunk of an elephant and said, " There be
some who ever carp and cavil at whatever you may do to
respect and honor them. I am mightily pleased at your
coming on foot so far to see me; your words 'This

145 wide forest is yours and we are your happy slaves *
gladden my heart ; thereby you have honored me above
compare in every way. I hope I see you and your kin in
good health and peace of heart. Is it all well with your
kingdom ? Are your friends happy and content ? Is

150 your wealth ever increasing? The sight of you infuses
joy and happiness into my heart. I accept with supreme
content the noble hospitality you have rendered me.
But it is against my vow to accept and use anything
from the hands of others. I seek to fulfil the commands

155 of my honored sire and lead the life of a hermit, clad in
deer-skin and bark of trees, feeding upon fruits, roots
and other woodland fare. These coursers are my
father's favourites, and they come in no less for a
share of my love and care, Feed them well and you

LI) LAK8HMANA LAMENTS 837

have entertained us graciously with every hospitable 160
rite." ,

Accordingly Guha directed his servants to look
after the horses that bore to him .his honored guest.
Then Rama wore his dress of bark over his shoulders,
offered his prayers to the Goddess of evening twilight, 165
facing the west and partook of the pure water of the
Ganga that Lakshmana brought him. He then com-
posed himself to rest and Seeta by his side, while Laksh-
mana bathed their feet and took his stand under the
tree. As Rama, an utter stranger all his life to privation 170
and discomfort, formed to enjoy every delight and hap-
piness that the world can give, supremely wise, of
unblemished fame, and mighty of heart, lay asleep with
Seeta by his side, Guha conversed with Lakshmana
and Sumantra through the long hours of the night 175
on the divine excellences of his royal friend and
watched over them bow in hand.

CHAPTER LI.
LAKSHMANA LAMENTS.

..UHA observed that Lakshmana, out of his extr-
eme love and devotion, kept awake to guard Rama
and his heart was much pained thereat. ** Child ! " 5
said he " here is a bed ready for you, soft and comfort-
able. Rest your weary limbs on it for a while. It comes
natural to me and easy, and to my fellow hunters too here,
to keep awake all night and rough it in these woods ;
all my days have been spent here. You can trust 10
me to keep guard carefully over Rama and Seeta.
You have been gently brought up and delicately;
and this is no work for such as you. The worlds hold

238 AYODHYAKANDAM [OH.

no dearer object to me than Rama. I speak the veriest

15 truth and, if you so desire, would swear it by the God
of truth himself. I have placed all my hopes on him
to secure unparalleled fame, virtue and wealth in this
world, all thro' his grace. I and my kin will stand guard
over Rama and Seeta, dearer to me than life, through

20 the long hours of the night, with shaft on the string.
What I know not about these forests is not worth
knowing, for my life has been spent in it. I, my kin and
my troops are more than a match for any enemies that
might come against us in armed array."

25 " No talk of fear " replied Lakshmana " when you
look after our safety; your soul is ever wedded to righte-
ousness. Concern yourself not for me. How could you
expect me to sleep when my lord and his gentle consort
lie on the rough bare earth ? I care not to waste a

30 thought on my body, my life or its comforts. Gods
and asuras may join hands and yet be swept away, like
a withered leaf before a gale, by a poor shaft from
the terrible bow of my brother. And that hero sleeps
all comfortably on the bare ground, on rough grass and

35 Seeta with him; what a terrible sight that !

" Long years did the king recite the Gayatri and
the other mighty mantras to be blessed with Rama as
his son ; long and all faithfully did he keep with well-
restrained senses, the vows and observances, kricchra

40 chandrayana and others too severe to think of. Times
out of number did he celebrate yagas, yagnas and
other rites, which the holy Books enjoin on a barren
father. After much trouble and travail a noble boy was
born to him, his other self as it were, after sixty thousand

45 years of heart-ache. And the fond father has at last
driven his precious child to the dreary forests. Is it in
human nature to survive the shock ? I hope not, There

LI] LA£SHMANA LAMENTS 284

is not the slightest shadow of a doubt that the Goddess
of earth is widowed of her lord and helpless. The
ladies of the harem would, by now, have cried themsel- 50
ves hoarse over us and sleep the sleep of exhaustion
and unconsciousness. Utter quiet, ominous and terri-
ble, will keep watch over them.

44 Kausalya, my mother, the other royal ladies and
my father would, ere now, have departed for the Man- 55
sions of the Blessed. At the worst, they would not
survive this night. Perhaps my mother may hold on to
life, to behold her favorite child Satrughna once again,
But Kausalya, the mother of that prince of heroes,
would never survive her son's departure to the woods. 60
The very thought tortures me past bearing. Every one
at Ayodhya, the joy and pride of the world, every one,
man, woman and child, was extremely devoted to king
Dasaratha; and if they were to hear that he had
departed this life, wailing and moaning, they would not 65
lose a moment in following him wherever he might be.
Rama is the first born of our monarch. Every grace,
every excellence vies with one another to find a place in
him ; he lies nearer the heart of our father than any of
us; the fond father cannot keep bis life currents in his 70
body, if he is away from Rama for a minute. It needs no
saying that Kausalya, his faithful wife, would ever be
by his side in this world or in the next. And you may
be sure to find her friend Sumitra, my mother, ever
in loving attendance upon her. 4 1 have been blessed 75
with this priceless jewel of a boy after sixty thousand
years of barrenness; he has grown to youth and
manhood, safe and happy ; he is mated to a lady in
every way worthy of him ; I can safely lay the burden
of the state on his shoulders and spend the evening of 80
my life in case and comfort'— such golden dreams have

240 AVODHYAKAKDAM [CH.

been rudely shattered and for him life contains nothing
to hold him back from the welcome arms of death*
Poor soul ! He has not the consolation of at least hoping
85 to see his son crowned after him at the end of fourteen
years ; cruel grief will not spare him so long. Happy
are they who remain with him during his last moments
and render him every attention, every service possible ;
alas ! we are denied that blessing.

90 " Ah ! does the broad earth hold another city as
beautiful and resplendant as Ayodhya? Heavy grief
weighs down my heart when I recall its well-laid cross-
ings, straight and beautiful roads, the mansions of the
rich, the palaces of the princes, its groves, gardens,

95 conservatories and pleasaunces. High bred courtesans
flash through its streets like visions of beauty ; stately
chariots, fleet coursers and huge elephants throng the
ways ; gay sounds and solemn, gentle lay or martial
music rise upon the air on every side ; troops of men

100 and women, gaily attired, lend an additional charm to
the city, strangers to disease and sorrow ; the splendour
and pomp of the festivals and the holy fanes; the scenes
of gaiety and joy in private houses — supremely blessed
are they to whom it is given to dwell in that fair city,

105 the favorite abode of everything that goes to make life
happy and content. Think you that Dasaratha would
keep his hold on life till "we return from our exile ?
Think you we would be fortunate enough to touch the
feet of the great One ? Think you that we will enter

110 the portals of Ayodhya after our sojourn in the forest
as my brother had vowed, safe and happy, our sire's
promise well kept ?"

And on him so lamenting dawned a new day, It
pained Guha beyond expression to listen to the words

115 of grief that wrung the heart of Lakshmana, faithful

Lit] RAMA CROSSED TH2 GANGA 241

and true to the monarch, the queens and Rama ; and
Kke a noble elephant on whom terrible fever had laid its
grip, he wept aloud with streaming eyes.

CHAPTER LIL
RAMA CROSSES THE GANGA.

T daybreak Rama, the favorite of fame and valor,
turned to Lakshmana and said "My dear boy! The
Lord of day sends his messenger, the ruddy dawn, 5
to announce his approach ; the shades of night are
fading fast. Lo 1 yon black koil welcomes us with melo-
dious song. Did you notice that the cry of the wild
peacocks is more sonorous and piercing than that of the
tame ones we have at Ayodhya ? The broad stream of 10
the Ganga and its strong current preclude any possibility
of crossing it without a boat. Make the necessary
arrangements." Lakshmana communicated Rama's
orders to Guha and Sumantra. The forest king bent
his head in low obeisance and ordered his ministers to 15
have in readiness a fine barge at the ferry, to cross the
river safe and soon. They should carefully look to it
that it is duly provided with good oars, rudder and sails.
A skilful helmsman should be in attendance to take
them over comfortably. 20

It was done and Guha approached Rama respect-
fully and said ; " Master ! The boat awaits you at yon
landing place. I think you could cross the river in it
safely enough. What are your orders ? I pray you get
into it/' 25

44 You have done more than enough " replied Rama
44 See that our spades, baskets, clothes, ornaments and

242 AYODHYAKANDAM [CH.

weapons are arranged in it." Then Rama and Lakshmana
donned their armour, girt their quivers and swords and

30 moved on to the landing place.

Sumantra noticing that Rama ordered not the
chariot to follow, bowed in low reverence and said
" Lord ! What are my orders ? " To which Rama replied,
all gently, laying his hand upon his arm, " Sumantra !

35 See that you return on the wings of speed to the side
of our monarch. His orders were that we should drive
thus far. We proceed afoot to the forests from here.
So, you need not trouble yourself further on our ac-
count." The aged minister understood that he was

40 ordered to return to Ayodhya ; and with a face from
which all joy, all peace had departed, he ventured to sub-
mit, " Do you, for a moment, think that any one in this
wide world relishes your unfortunate lot to dwell for
long years in these forests, like [homeless wanderers,

45 and Lakshmana and Seeta with you ? If your noble self
be thus a target for the arrows of Adversity, it seems
to me as clear as anything that there is no merit, not
the slightest, in celibacy, study of the vedic lore, com-
passion, or righteousness. Tf it were otherwise, how is

50 it that they bear no fruit in you, whom all graces com-
bine to adorn ? You have chosen to dwell in the dark
forests in the company of Lakshmana and Seeta and
have ensured for yourself unparalleled fame as the lord
of the three worlds, like unto Mahavishnu, who strode

55 over the universe in three paces. At first, our hearts
rejoiced at the anticipated life of happiness and content,
when you should sit on the throne of your fathers. But
cruel Kaikeyi dashed the cup from our lips. Later
on, you seemed as if you would allow as to accompany

60 you in your exile; but, you cast heavy sleep over us,
$nd silently took yourself away from our midst, Therein

LIT) KAMA CROSSES THE GANGA 243

too have we been cruelly deceived by your good self; yet
I entertained a last hope that you will be pleased to allow
me at least, your old and faithful servant, to serve you ;
and now, you have put your foot down upon it, firmly 65
and irrevocably. You have disappointed me in this too.
Whichever way we turn, we are confronted with the
ruins of our hopes and aspirations. And as if this were
not suffering enough, you have arranged to leave us to
the tender mercies of that monstrous sinner Kaikeyi. 70
Eternal, hopeless woe and despair are our only portion."
He despaired of seeing4 once again Rama, dearer to him
than his very life and wept aloud long and ruefully,
out of the bitterness of his heart.

He controlled himself somewhat, and sipped water 75
to purify himself, when Rama addressed him gently
and said, "The kings of the Ikshwaku line never
had a more faithful friend than yourself. I lay this
duty upon you to see that the king grieves not on my
account. The snows of age lie heavy on him ; he has 80
been till now the absolute ruler of a vast empire ; he has
drained the cup of life to the full. But, his last years
were doomed to see all his fair hopes blighted ; ter-
rible grief has befallen him in that the son of his heart
is not by his side to gladden and comfort him; it is 85
why I lay so much stress and importance on your
going back to him. We should obey and follow our
elders and masters and it is all unmeet that we should
seek to drag them down to our level. So, the king should
be instantly obeyed to the utmost, whatever he might 90
order to delight the heart of the queen Kaikeyi. No one
should gainsay kings, even if they act out of anger or
misplaced affection ; it is not for nothing that they are
placed over us as our rulers. So behave that the king
is not a prey to grief or disappointment. He is our 95

244 AYODHYAKANDAM [CH,

lord and ruler ; hoary with age, of restrained senses,
he is adorned with every noble virtue. He has been
an utter stranger to anxiety or grief. Convey my humble
respects to him with the prayer, * May not your noble

100 heart grieve in the least at the fancied thought that I
nor Lakshmana nor Seeta ever bewail our sojourn in
the forest ; or recall with regret the years we spent at
Ayodhya. I look forward happily to lay my head at
yur royal feet at the end of fourteen years, which will

105 pass away as fourteen seconds.' Next, convey my res-
pectful enquiries to my mother and her friends and last,
not least, to lady Kaikeyi. Seeta, Lakshmana and my-
self clasp with humble reverence the feet of queen Kau-
salya. Take it from me to our monarch that it would

110 be for the best to bring down Bharata as soon as possi-
ble and have him crowned in all pomp and glory ; for
that is the surest antidote to the heart-ache engender-
ed of my absence from the side of my father. And to
Bharata, take this loving message, ' I would have you

120 behave towards the royal ladies with as much respect
and devotion as you would to the monarch himself. As
Kaikeyi, your mother, is to you, so are Sumitra, the
mother of Satrughna and Kausalya, my mother. En-
trusted with the noble office of heir-apparent by our

125 gracious king, you have it in your power to win happi-
ness and fame here and hereafter."

This was a clear order for Sumantra to return ; yet,
his overwhelming grief and the close intimacy that had
been his privilege to enjoy with Rama from his birth

130 emboldened him to say, " I crave permission to submit
somewhat. It is no empty compliment or courtier's
flattery. Your humble servant am I ; yet I have chosen
to forget it and speak thus boldly. My supreme devo-
tion to you and affection are my only excuse for it.

LHJ RAMA CROSSES THE GANGA $45

How can I bring myself to enter Ayodhya all alone, 135
which grieves even as a fond father, from whom cruel
death has taken away his only son, upon whom he
lavished all his love ? Those that till now had beheld me
ever with you in this chariot, will, I am sure, die of
broken hearts, if they were to see my miserable self go 140
back with your place in it empty. They will cast
their eyes upon this stately vehicle unillumiuated by
your presence and will faint with grief, even as a
mighty army scatters itself when they see the driver
sitting lone and forlorn in their general's chariot. 145
Time and distance is nothing to them, for they ever
enjoy your presence in their mind's eye. Food and
sleep distract not their thoughts, ever centred in your-
self. You had some idea of what they suffered when
yon drove out of the city. Their confusion of heart 150
and heaviness of spirits are simply beyond description.
Heard you not the mighty sound that arose from them
wailing when you started on your fateful journey ?
Verily, I know not what would become of them, if I go
there alone and ill-omened, with black tidings for them. 155
What message shall I take to Eausalya ? Shall I say,
'I drove your son to his uncle's capital ; concern your-
self not about him'? Sweet words, but all untrue.
Or, shall I speak the truth and say, 'I took leave
of your son when the dark forests swallowed his bright 160
form ?' Alas 1 The noble queen would die on the spot,
as if struck by chain-lightning. I know not what to do.
Well, it is best to be silent.

41 1 may steel my heart to go back, but these horses
will never have it so. They have borne, all joyfully, 165
Seeta, Lakshmana and your noble self, and they will
utterly refuse to draw the chariot if you are not in it.
Now, how can I go back to Ayodhya without you ?

24fr AYODHYAKANDAM [CHr

"Grant me, out of your boundless compassion, to

170 share your forest home. If you still turn a deaf ear to
my prayers and harden your heart, that very instant
I will mount the chariot and throw myself along with
it into the raging flames. I submit that I could, from
the car, keep away everything, man or beast, that might

175 interfere with your tapas. I have known it all along,
ages ago, that you are to take human form in the line
of Ikshwaku. So, I mastered this art of chariot-driving,
looked down by gentlefolk and heeded not my state
and dignity as a member of the monarch's council, only

180 to secure a chance to serve you by driving your chariot.
And you have been gracious enough to confer upon me
that envied honor. I but ask to be continued in my
service to you during your stay in the forest. Grant
me the precious boon of ever being with you. These

185 horses will secure happy states of existence hereafter
by rendering you humble service in the forest. On my
head and eyes be it to serve you in every possible way,
day or night. Nor Ayodhya, nor the bright worlds of
the gods, nor the serene peace of Liberation has any

190 charms for me. Desperate sinners can never hope to
enter paradise ; how can I, blacker than any, enter
Ayodhya without you ? My heart longs to remain with
you through your period of exile and drive you back to
Ayodhya in this very chariot. The fourteen years will

195 flash away even as fourteen winks of the eye, if I am
with you; but, away from your delighful presence, ev6ry
second is an eternity of torment to me. Was there
ever a master that loved his servants so well as yourself?
Is it not but bare justice that my place is ever with the

200 son of my lord and master? I entreat you not to leave
me behind. My mind is made up to be with you wher-
ever you are."

LII] RAMA CROSSES THE GANGA £47

Rama was, by nature, supremely compassionate to
all beings ; and to such as sought refuge with him and
knew no other protector, to such servants of his* he 205
evinced boundless affection and sympathy. So he turn-
ed to Sumantra and said " I am yet to see another
servant like yourself, faithful to the uttermost to his
masters. No one knows better than 1 your love and
devotion to me. Would I ask you to go back to 210
Ayodhya if I had not serious reasons for it ? First and •
foremost, Kaikeyi will rest assured that I obeyed her
commands and have repaired to the forest. She will be
delighted thereat and regard the virtuous king as a
man of his word. Bharata will get the throne and 215
realise, to the full, the heart-wishes of Kaikeyi. This
is my first duty and must be looked to, at once. So,
have the kindness to return to the city and convey my
messages to the respective parties." And he consold
the broken hearted Sumantra as best as he could. 220

He next addressed himself to Guha and said " You
should not insist upon my taking up my abode here
with you ; it is too near the city. My father's orders
require me to dwell in some holy hermitage and my
resolve too lies that way. Again, Kaikeyi has said ' You 225
shall abide for fourteen years in the forests of Dandaka
with matted hair and clad in deerskin and bark of
trees ', I mean to observe such vows and observances
as will compel the wonder and admiration of the very
hermits themselves and ensure unexampled bliss in the 230
other worlds, for myself, Seeta and Lakshmana. And
now, dear friend, it is time that I matted my hair. Oblige
me by sending for the milk of the banian."

It was - done ; Rama and Lakshmana matted their
fair hair and took upon themselves the life and duties o*f 235
the hermits according to the Vaikhanasa mode. Rama

248 AYODHYAKANDAM: (CH.

matted his hair— Rama with long arms that reached
down to his knees like the trunk of an elephant, Rama
adorned with every excellence of body, mind and heart.

240 Woe unspeakable 1 Yet Rama and Lakshraana shone
with boundless radiance, like maharshis even in that
lowly garb. " Friend " said Rama to Guha "continue
your watchful care over your kingdom, its fortresses,
troops and treasure" and walked down to the landing

245 place. The barge awaited him there. " Lakshmana ! "
said he " see to it carefully that the noble daughter of
Janaka gets into the boat first and take your place in it/'
Lakshmana guessed his purpose and obeyed him accor-
dingly. Rama got in last and recited the mantras pres-

250 cribed for Brahmanas and Kshatriyas to ensure a safe
passage across the rivers. They then sipped water from
the holy stream and bowed in reverence to it. Rama
then graciously dismissed Sumantra, Guha and his
followers, took his seat and ordered the rowers to give

255 way.

They set themselves to the joyful task with a will
and the barge was nearing the middle of the stream,
when Seeta clasped reverent hands and prayed : "Mother
Ganga! may my lord and master sojourn for ten years and

260 four in the forest, keeping well his promise to the king
and return safe and happy to Ayodhya with Lakshmana
and myself. Then will I render worship meet and ado-
ration to you. You course through the heavens, the
earth and the nether worlds ; you begin to manifest

265 yourself in the world of Brahma ; and the lord of the
ocean is your happy spouse. Mother divine ! I bow my
head to you in reverence and raise my voice in humble
prayer. Grant me that my lord returns safe and happy
and sits on the throne of his fathers ; and I will give

270 away to holy Brahmanas, countless kine, clothes and

LII] RAMi CROSSES THE GANGA 249

sweet food. On my return to Ayodhya, my first care
shall be to worship you, the other deities here, Mani-
karnika and the other sacred bathing places, Kasi and
the other sanctified spots, with offerings of varied meats
and thousands of honey-pots. I pray you fulfil the 275
dearest wish of my heart that the righteous brothers
should live their period of exile in peace and happiness,
and return to Ayodhya in safety." Meanwhile the
barge touched the other bank and they got down from it.

Then Rama turned to Lakshmana and said "Hence- 280
forth we are to live by ourselves in these forests where
man lives not. So, I enjoin you to look after the safety
of Seeta and give your best attention to it. Lead the
way; Seeta comes after you; and I walk in the rear,
guarding you as it were. Henceforth, we must watch 285
over one another. There had been no occasion till now
to call forth our endurance and fortitude. Seeta will,
this day, have a taste of what the rough forest life is
like. She is to enter the forest proper, untenanted by
m,an, with no villages or hamlets to relieve the vast 290
loneliness, and cut up by rough uneven paths intersper-
sed with deep chasms".

Accordingly Lakshmana took his place in the front ;
Seeta followed next and Rama came last. Sumantra
gazed long and steadily at Rama as he crossed the 295
Ganga and proceeded beyond. Then, distance gradu-
ally blurred the fair vision and he raised his voice and
wept in the bitterness of his heart. Rama resembles
in might the Lords of the planets ; he has it in him to
accomplish to the utmost, the wishes of those that 300
depend upon him ; still, as became a great One, he bound
himself to obey the commands of his elders and under-
went many a trouble. They crossed the Ganga, and
entered the kingdom of the Matsyas, rich in wealth

32

fc50 ' AYODHYAKANDA {CH.

305 corn and teeming with its happy millions. The bro-
thers killed the wild boar, the white-footed antelope, the
spotted antelope and Maharuru (a species of deer) and
other pure animals, cooked their flesh and at sunset,
sought the foot of a large tree to take their first forest

310 meal

CHAPTER LIIL

THE SEARCHER OF HEARTS.

they had offered their evening prayers and
had finished their supper, Rama turned to Laksh-
5 mana and said " This is the first night we

spend outside our kingdom all alone. Sumantra is not
with us ; grieve not thereat. Henceforth, we should
keep watch at nights ; for, we are responsible for the
safety of Seeta. Let us gather the grass and the leaves

10 hereabouts to make us a bed and pass the night anyhow."
And Rama, accustomed all his life to take his repose on
soft and rich beds, reclined his limbs on the leaves and
bare ground. Said he to Lakshmana " My dear boy !
Now the king suffers unusual grief and prays for

15 sleep that will never come. But Kaikeyi ia in the
seventh heaven of joy, her heart's wishes realised
to the utmost. She may even dare to make away with
our father that the kingdom might vest in Bharata
permanently. All helpless is he and sinking under the

20 infirmities of old age ; I am not by to wait on him ;
slave to his passions, he is a helpless victim in the toils
of Kaikeyi. Alas! What will become of him ! When
I ponder upon the misfortunes that have befallen me
and on our righteous father, enthroning love and pas-

25 sionin his heart, and utterly oblivious to other pursuits,
virtue and wealth, I am almost inclined to hold that

LIU] THE SBABCHER 07 HEARTS 251

Pleasure holds a higher place in the Aims of life than
Virtue or Wealth. Lo, our wise parent ! Utmost folly
cannot debase a man so much as to incite him to banish
his dutiful and only son to the frightful forests, and all 30
to win the fickle smile of a woman. Bharata will rule
happily without a rival over the broad realm of Kosala,
rich in wealth and corn, surrounded by his wife and
children, kith and kin. Dasaratha, our aged sire, has
one foot in the grave ; I am put out of the way ; and now, 35
Bharata is the undisputed monarch of these boundless
domains. He who devotes himself solely to the pursuit
of pleasure and neglects virtue and wealth, will, like our
father, suffer grievously. It seems to me that Kaikeyi
came in our family but to torture Dasaratha to death, 40
to drive me to the forest and to secure the kingdom for
her son Bharata.

" In the intoxication of her new-gotten power and
wealth, Kaikeyi will spare Kausalya and Sumitra no
tortures, for the crime of being related to me. There 45
is a show of justice in Kausalya's case, as she is my
mother. But, it is gross injustice and extremely atro-
cious that Sumitra should come in lor a share of it. So,
I advise you to lose no time. Go back to Ayodhya at
day -break. We have not come far. Seeta and I will 50
proceed to the forests of Dandaka. The helpless Kau-
salya will surely find comfort and courage in your
presence. Kaikeyi is up to anything. It is nothing
to her if the world pours its hatred and contempt upon
her; nothing is too mean for her, nothing too atrocious. 55
I would that you place my mother in the charge of the
virtuous Bharata.

" I believe that in her former births Kausalya ought
to have torn mothers apart from' their children ; else,
I see no reason why she should suffer nameless 60

252 AYODHYAKANDA

torments, torn from the side of her favourite child. She
went through fire and water, as it were, to call me her
son ; she took a world of trouble in bringing me up to
man's estate.' Mother beget children and tend them

65 fondly and with care, only that they, in their turn,
should form the prop and stay of their old age. Now,
Kausalya has laboured in vain, and has been cruelly
deprived of the fruit thereof. Fie upon me ! My life is
barren of its purpose. I pray that no mother beget such

70 an ungrateful son as myself. Lakshmana! The only
return I make to my mother for all the trouble and care
she has bestowed on me, is the measureless grief and
despair I have caused her. Better I were not born.
Brother ! You remember a linnet that Kausalya used

75 to rear so fondly. It would often turn to the parrot, its
neighbour, and cry, 'Tear at the fee of yon cat, the
relentless foe of your race.' Kausalya used to take great
delight in those words of the bird. I am powerless to
give her even that pleasure which the senseless bird is

80 grateful enough to cause her.

"The hapless Kausalya, consumed with grief, is
barren, though the world calls her the fortunate mother
of Kosala's heir. But how have I benefited her in the
lesflt ? I have plunged her in an ocean of grief, shore-

85 less and unfathomable. My anger is powerful enough
to wrest this Kosala, nay, this broad earth, from the
hands of man, god or Asura ; my shafts will do it for me.
But, my Dharma will suffer in observance, if I put forth
my might, forgetful of all other considerations. My

90 hands are tied by my fear of the world's scorn that will
point its finger at me and cry * Lo ! Rama has put be-
hind him Dharma and has elected to walk in the path of
the unrighteous, of the ungodly;' I fear too that I might
be denied a place in the bright worlds on high. Else, this

LIII] THE SEARCHER OF HEARTS 253

very moment I can seat myself on the throne of the 95
Ikshvakus." And he bewailed his lot and his power-
lessness to avoid it; burning tears of grief coursed
down his cheeks and a fit of gloomy silence came over
him.

When he had ended, like a fire that had burnt itself 100
out or like the broad ocean after a storm, Lakshmana
sought to console him and said " Brother mine ! Best
and foremost of heroes ! It needs no saying that Ayo-
dhya will be shorn of its lustre, like a moonless night,
when you have denied it your bright presence. Ideal 105
prince ! It is not meet that you grieve thus. You but
wring the heart of Seeta and myself. You bear a name
that is significant of the perenjiial joy and delight that
flows from you to all the worlds ; does it become you
to make others grieve ? You but deprive the fish of its 110
life when you deprive it of the element where nature
has placed it ; even so, you but deprive us of our lives
the moment you deny us your sweet presence. This is
my only reply to your commands to me to return to
Ayodhya at day-break. I care not in the least to enter 115
paradise or to see Dasaratha, Satrughna or Sumitra if
you are not there with me."

They composed themselves to sleep and Rama was
delighted to hear Lakshmana express himself so can-
didly and so lovingly ; he decided to spend the fourteen 120
years in the forests with Lakshmana and lead the life
of the hermits there. The mighty princes, though in
the midst of cruel beasts that ranged the woods of nights,
were entire strangers to fear or apprehension in those
lonely regions. 125

154 AYODHYAKANDA [OH*

CHAPTER LIV,
BHARADWAJA,

rested for the night at the foot of the bany-
an tree and resumed their journey the next-morn-
5 ing. They entered the forest and proceded to

Prayaga, the confluence of the Ganga and the Yamuna,
feasting their eyes on many a lovely spot, many a rare
and wonderful object, and hospitably entertained by the
people they met, until the shades of night warned them

10 to stop. Then Rama turned to Lakshmana and said
"Behold the sky is black with smoke all around
Prayaga to a very great distance. I guess it springs
from the sacrificial fires of some maharshi hereabouts.
Listen to the tremendous roar of two mighty streams

15 dashing against one another. We are at the junction of
the Ganga and the Yamuna. The woodlanders have laid
up yonder piles of split wood outside the hermitage of
maharshi Bharadwaja." They walked on for over an
hour and at nightfall came to the hermitage of Bharad-

20 waja, pleasantly situated at the confluence of the
holy streams. The beasts and the birds thereabouts
scampered off at the sight of the strangers. They wanted
to pay their respects to the maharshi, but stood a little
way off his abode until the evening offerings to the fire

25 were over. Then one of the disciples of the sage came
out of the asrama, through whom they announced their
arrival to the maharshi ; invited to enter, they beheld
Bharadwaja in the midst of his disciples after their
evening prayers.

30 They joined folded palms of reverence to the great
One who had strictly observed the most severe
vows and austerities; his heart was ever centred in

LIV] SHARABWAJA 255

meditation upon the Lord ; and past, present and future
held no secrets for him. " Lord ! " said Rama, " We
are the sons of Dasaratha king of Ayodhya. Rama am 35
I named and this, my brother, Lakshmana. This is my
wife Seeta, the daughter of king Janaka of Mithila.
She has been an ideal wife to me and has followed me
with much entreaty and prayer to share my forest life.
Lakshmana is devoted to me and asked to accompany 40
me in my wanderings when my father ordered me to
reside in the forest ; and he has ever been a man of his
word. We seek to fulfil the Dharma of carrying out
the behests of our sire and make the forest our home,
fruits and roots our only food." 45

Bharadwaja offered them suitable rights of hos-
pitabily and with great solicitude and care, comfortably
arranged for their meals and repose. His high ascetic
merit influenced even the birds and beasts thereabouts
and they were extremely friendly and confiding towards 50
the residents of the holy abode. Bharadwaja and his
pupils kindly enquired about their safe journey thither.
" Thanks to the favor we are fortunate to find in the
eyes of your Reverence " replied Raghava and took the
seats offered them by the sage. Then the Blessed One 55
addressed Rama and said "Your image is enshrined
in my heart of hearts all along, though the senses and
the intellect reach you not. Supremely blessed am I
in being able to behold you in this my retreat after so
many years of waiting. Words fail me to describe my 60
good fortune. I had news of your being exiled to the
forest by Dasaratha for no fault of yours. This spot, the
confluence of the Ganga and the Yamuna, is extremely
holy ; far away from the world's strife and bustle, it de-
lights the eye and the heart; and you may fix your abode 65
some where here." To which Rama replied " Holy sir 1 1

256 AYODHYAKANDA [CH.

submit that this is too near Ayodhya and easy of access.
The people would go over here very often to see me,
Lakshmana and Seeta. Hence I would seek a more

70 distant spot. Pray direct me to another suitable her-
mitage where this Seeta, delicately nurtured, might live
happily. Solitude and undisturbed privacy is what I
look for."

" Ten krosas from here " replied Bharadwaja " is a

75 hill called Chitrakoota. It reminds you of the Gan-
dhamadana mountain ; it is a very holy place, resorted
to by the maharshis. It is lovely in every way and
forms the favorite haunt of bears and monkeys. It has
the peculiar merit of cleansing the hearts and intensify-

80 ing the good tendencies of those that live within sight of
its peaks. Numerous rishis have performed stern tapas
on it and have gone to heaven in their tenements of flesh.
I believe it is attractive and quiet enough. Or if you
so desire, you may share my abode with me." The

85 righteous Bharadwaja, whose love and affection for
Rama knew no bounds, entertained them most nobly.

They passed the night in discoursing on themes high
and holy and at day-break repaired to Bharadwaja and
said " Your Reverence ! We spent a very happy night

90 in this hermitage, thanks to your kind care and consi-
deration. Grant us leave to proceed to the spot you
have chosen for our abode." And the sage took leave
of them saying " I wish you a safe and pleasant journey
to Chitrakoota where you will never want for fruit,

95 roots, honey and other hermit fare. Lovely groves, pea-
cocks, deer and elephants will delight your eyes at every
step. I am sure your days will pass very pleasantly
there, beholding the wonders of the mountain, the cat-
aracts, the waterfalls, the valleys, the torrents, the koil,
100 the magpie and other birds of charming plumage.

LVJ OHTTBAltOOTA Mtf

CHAPTER LV.

CHITRAKOOTA.

/Jp^ '

MI HEY reverently went round Bharadwaja, took leave

**• of him and journeyed on to Chitrakoota. The

sage, who loved them as his children, showered 5
his choicest blessings on them and would go with
them a part of the way, giving his parting directions
as it were, " Rama ! Reach the confluence of Ganga
and the Yamuna and travel on due west along the
banks of the Kalindi until you come upon a likely place 10
to cross it. Later on, a huge banyan, named Syama, will
meet your eye. It is the favourite resort of many a
Siddha. Seeta will not fail to salute the guardian
Spirit thereof and pray at its hands the fulfilment of her
wishes. You may rest there awhile if you need it; 15
else, you may travel on straight a krosa further until
you espy a dark forest thick with palasa, jujube and
bamboo trees. There lies the way to Chitrakoota.
Many a time have I travelled thither. It is a lovely
path and carpeted with soft sand. You are perfectly 20
safe from any forest fires if you take that road ; "
and BharadWaga, all reuctantly, turned towards his
hermitage.

Rama and his party saluted him reverently, and pro-
mised to obey his directions ; and after a while Rama ad- 25
dressed himself to Lakshmana and said " I would have
you know that we owe Bharadwaja's unique favour to-
wards ns to our incalculable merit in former births."
They reached the banks of the Kalindi but were at a
loss to cross it, so strong was the current. Lakshmana 30
felled down scale loge, tied bamboos athwart them
with strong creepers and spread soft leaved branches of

83

258 AYODHYAKANDA

the jambu and the vetasa on it for Seeta to sit on
comfortably. Rama gave his arm to her as she got

35 upon the raft ; and the beautiful lady felt a little shy at
her husband showing her this attention in the presence
of another. The brothers placed near her, her cloths and
ornaments, their weapons, baskets, spades and other im-
plements, got into it and crossed the river. As the craft

40 neared the middle of the stream, Seeta clasped her
hands in reverent prayer to the Goddess of the river and
said. "Gracious lady! Grant that every good may go
with us ; grant that my lord fulfils his vow and returns
to Ayodhya safe and happy, and I will gratify your

45 heart with offerings of countless kine and winepots."
They reached the southern bank, prepared another raft
and crossed the swift coursing Yamuna.

They walked on for a while and caught a glimpse
of the huge banyan tree, Syarna, dark with foliage, cool

50 and shady. Seeta addressed herself to the Spirit of
the tree and said " Lord of the forest ! I salute you.
May my husband fulfil his vow. May I be spared to
behold Kausalya and Sumitra once again." She then
went round the tree in humble reverence. Rama ob-

55 served, with an amused smile, Seeta praying for his
safety and happiness so lovingly and said to Lakshmana
*' Boy ! Do you go to the front. I will come last and
weapon in hand, guard you from the rear. Look to it
that you bring her whatever she may fancy — fruit,

60 flower or anything rare and lovely." Seeta walked on
between them, even as a cow-elephant between two
maddened bulls. It was her first visit to the virgin forests
and she pointed to every tree, plant, creeper and flower
and asked Rama its name, its qualities and its uses.

65 At once Lakshmana would bring her anything she may
choose to ask for. Seeta was delighted at the brooks

LVI] THEIR FOREST ABODE 259

and the rivulets where the crystal water ran shallow
over the many-colored sand, while swans and other
water-fowl disported themselves on it. They walked
on for two krosas more and had a hearty meal on the 70
flesh of some deer that roamed the woods on the banks
of the Yamuna. They had a pleasant stroll in the de-
lightful woods, the brothers calling Seeta's attention
to the rare and wonderful trees, birds and beasts, until
night fell, when they came back to the banks of the 75
Jumna and prepared their beds for the night.

CHAPTER LVI.

THEIR FOREST ABODE.

JEXT morning Rama awoke Lakshmana and said,
" Dear boy ! Listen to the melodious sounds of
the denizens of this forest. It is time we 5
were on our journey." Lakshmana shook off his fatigue
and stiffness and they hasten 3d through their morning
bath, prayers and worship. Very soon they proceeded
on the path pointed out by Bharadwaja. Rama now
and then turned to Seeta and said " Behold, my love, 10
these kimsuka trees, completely hidden under the
flowering garments thrown over them by Spring ; at
a distance they look like so many trees aflame. The
Bhallataka trees bend under their heavy burden of
fruits, flowers and foliage. It is a pity there are none 15
to enjoy their beauties. 1 could spend long years of
happiness here, feasting my eyes on these lovely sights.
From each tree hangs a respectably big comb of honey,
gathered with great care and industry by the ever busy *
bees. Lakshmana ! Listen to the lapwing as it callS 20
out sweetly from the lovely bowers furnished with soft

m AYODHYAKANDA. |08.

bedg of fallen flowers. The peacock replies to it. There
the lofty peaks of the Chitrakoota come into view. Count-
less heads of elephants range over it, while fee raoun-

25 tain itself is hid under the clouds of birds. We will
roam pleasantly through the densfe woods that cover the
valleys at its foot." And so, they approached the moun-
tain, teeming with beasts, birds, crystal water, fruits
arid roots. Rama turned to Lakshmana and said

30 "Verily, Chitrakoota improves upon acquaintance. I am
sure you will have a plentiful supply of water, fruits
and roots ; you can trust to come upon many a hermitage
of the maharshis hereabouts ; and we will do well to
stay here for a while." [' We have often looked on that

35 green hill ; it is the holiest spot of that sect of the
Hindu faith who devote themselves to this incarnation
of Vishnu. The whole neighbourhood is Rama's coun-
try. Every head-land has some legend, every cavern is
connected with his name ; some of the wild fruits are

40 still called Seetaphala, being the reputed food of the
exiles. Thousands and thousands annually visit the
spot, and round the hill is a raised foot-path, on which
the devotee, with naked feet, treads full of pious awe.'—
Calcutta Review Vol. XXIII].

45 They then proceeded to where the holy Valmeeki
abode and saluted him reverently. He showed his royal
guests every hospitality he could and kindly enquired
after their safe journey thither. Rama replied " May
it please your holiness ! I am Rama, the son of Dasara-

50 tba, king of Ayodhya ; this is my toother Lafcsfcman&
and that Seeta my wife. We have' come here to stay
for fourteen years as our father has commanded us
to do."

Hte turned to Lakshmana and said u Gut dawn sorw

55 atroog jambu trees and build a log-bouse for us to

LV1] THEIR FQRB8T ABODE fill

dwell in. I would stay here a while/' Lakshmana lost
no time in erecting a snug cottage ; it was comfortably
provided against wind and weather, with strong walls,
charming, "corns and thick mats in place of doors. All
alone he worked at it and it was lovely thing to see. 60
Be eagerly awaited next any fresh commands that Rama
might have for him, which observing, Raghava smiled
and said " We should make offerings of deer's meat to
the Gods of the quarters that protect this cottage. If
we desire a long and happy life, we should duly perform 65
the rites enjoined by the sastras on the occasion of
taking possession of a newly built house and propitiate
the bhootas, the pretas and the pisachas that haunt
the spot. So, we avoid fear, disease or loss of those near
and dear to us and enjoy a long life and happy even as 70
the Immortals in heaven. You need not apprehend any
sin from taking away the lives of sensient creatures.
Ttie animals offered in the Yagnas rise to the bright
worlds of bliss."

Lakshmana obeyed his orders, whereupon Rama 75
said " Have this flesh well-cooked. This day augurs
permanency of our stay here; and the asterism, the day
of the fortnight and the muhoorta are similarly inclin-
ed. Long shall we stay here and joyfully." When the
flesh had been nicely cooked to a turn and the blood 80
dried off, Lakshmana turned to his brother and said
" You see that the flesh of this black-spotted antelope is
well-cooked. Your god-like self is well conversant
with the rules of sacrifice and may proceed to perform
the rites to propitiate the gods." Rama purified himself 85
by a bath and went though the necessary rites on
the occasion of taking possession of a newly-built houae,
omitting no detail Profoundly versed in the holy man-
tras, himself the very embodiment of those mantras,

m AYODHYAKANDA [CH.

90 what was it about them he was ignorant of? He
propitiated Agni, Varuna and the forty-five deities pre-
siding over a house, with offerings, sacrifices, worship
and flowers ; he purified himself again and entered the
cottage. With a cheerful heart, he made the several
95 Vaisvadeva offerings and performed the Yagas in honor
of Vishnu and Rudra. Next followed the Punyahava-
chana, the Grihasanti and the recitations of the sacred
texts to ward off any evil that might befall them during
their residence in the cottage. He purified himself and
100 the materials once again with water from the taint con-
sequent on his having performed the Rudrayaga and
proceeded to lay out offerings to all the elementals, with
special reference to the malevolent and cruel beings
that wander about day and night, seeking whom they
105 may harm. Altars as adorn the hermitages of holy
ascetics, shrines for the worship of Vishnu and the
other mighty Presences, were laid out according to the
Books and the respective gods were installed there to
the chant of the holy mantras. The Spirits of the
110 elements were duly propitiated with offerings of flowers,
fruits, cooked meats, libations, holy grass, sacred fuel
and vedic recitations ; in an auspicious moment Rama,
Lakshmana and Seeta entered the cottage, so skillfully
built by Lakshmana of boughs, leaves and creepers and
115 abode there happily, even as the shining Ones enter
their resplendent hall of Sudharma.

With restrained senses and mind, they led a happy
life in that forest, teeming with various beasts, birds,
flowers and fruits and echoing to the sounds of serpents,
120 elephants, tigers, bears, deer and other animals of the
forest. They played about in the cool crystal waters of
the pools, lakes and rivers ; they gathered the flowers of
the seasons and missed not a single joy or delight of the

LVII] BUMANTRA RETURNS TO AYODHYA 263

forest life. On the sides of that pleasant mountain
Chitrakoota, on the banks of the sacred Malyavati 125
Rama spent his days as a hermit, free from cankering
care or anxiety and never regretted his exile fifem
Ayodhya.

CHAPTER LVII.
SUMANTRA RETURNS TO AYODHYA.

_UHA, with a breaking heart, watched along with
Sumantra until Rama and his party were lost in
the distance ; he could not enough enlarge upon 5
the superhuman excellences of his friend ; for all that,
he had to return sad and disappointed to his quarters.
Later on, he informed Sumantra of the news brought him
by his messengers, of Rama's movements, their visit
to the hermitage of Bharadwaja, their stay with him 10
at Prayaga and their journey towards the Chitrakoota.
Sumantra then had nothing left for him to do but to
take leave of Guha. He yoked his reluctant horses
to the chariot and sorrowfully wended his way back to
Ayodhya. Fragrant woods, lovely rivers and lakes, 15
happy hamlets and towns greeted his eye, but he saw
them not ; and at the evening of the third day, he entered
the joyless capital. No stir of human life; all silent
like a ruined city of the past. It threw a chill on his
spirits and he said to himself " Has this Ayodhya been 20
consumed to ashes by the burning grief of separation
from Rama, the gorgeous city teeming with elephants,
horses, people, princes and kings ?" He urged his jaded
horses and neared the gates of the city.

But there were crowds and crowds of men, women 25
and children who saw him from afar and hemmed him

26* AYODHYAKANDA

on &H sides crying, u Our Rama ! what has becpme /of
him?" Arid Sumantra replied to them "My good
i ! That great One allowed me to proceed wittt hitti
as far as the Ganga ; and his orders were upon me
to return to Ayodhya." The tears of the people steam-
ed afresh at these terrible news and they sighed heavi-
ly as they cried "WonderfuH Incredible! verily our
sins are beyond count and unspeakably heinous, to re-

35 turn for tts this dreadful harvest of grieff. Fie upon our
lives ! Rama ! How had you the heart to go away from
us, knowing full well that despair and grief would be
oufr only portion?" They gathered in knots everywhere
and exclaimed, " A curse on our miserable lives, who

40 erstwhile beheld this very same chariot adorned with
Rama and Seeta and are not ashamed to behold it now
ddite and hideous, unilluminated by their glorious pre-
sence. Rama was the life and soul of us all. You are
sure to find him wherever any one of us gives away in

45 charity ; he would watch carefully whether the gift is
made at the right time and place and to a deserving
object. You cannot miss him from any yaga or y&goa ;
he would ascertain whether the wealth used therein Was
fairly acquired ; he would be ever at hand to clear any

50 doubts as the procedure or the ritual ; you can rely
upon him to remind you of any lapse or mistake ere it
is too late. You will find him at weddings, making
anxious enquiries about the parity of the parties in birth,
character and wealth and whether the match was a mrit-

55 able dne from all points of view. If considerations of
wealth threaten to break off such an alliance, his genero-
sity would ever remove the obstacle. He would not allow
the slightest detail of the religious rites to be omitted.
Yagas, yagnas, feasts, festivals, there was no public

60 activity at Ayodhya but he wwsi tfeere to we that

LVII] SUMAKTRA RETURNS TO AYoDHYA £65

thing went off well. Ah ! is it given to us to behtold
thai noble One again ? The protector of us all, who
eagerly and untiringly sought out everything that could
conduce to our pleasure, benefit our well-being and ittfil
our heart's wishes to the utmost — he has gone away 65
from our midst, he who watched over us with paternal
care ; and alas ! we live to see that evil day." And 39,
wailed and grieved the women of Ayodhya, from ti^e
lofty mansions and stores that lined the royal road
while Sumantra took his way to the King's palace, his 70
heart heavy with a grief that he could share with none
and his ears and eyes pained with sights and sounds
which he was impotent to relieve.

He feared that his iron fortitude might break under
the strain ; he covered his face and drove on fast to 75
where Dasaratha abode, and passed through seven
courts. The people stood at the palace gates in dense
crowds, their hearts full of dark forebodings at Dasara-
tha's long absence and desperate plight. The women
of the palace, who eagerly looked forward to see Suman- 80
tra return with Rama, received a terrible shock wh§n
they beheld the aged minister driving back in the
Ipnely chariot and cried " Alas ! Alas !" in the bitter-
ness of their grief. They stared at one another in blank
amaze like a parcel of lunatics. The royal ladies saw 85
him arrive and trooped into the apartments of Kausalya
in eager expectation of the news that Sumantra had
brought. They talked to one another in low whispers,
as Dasaratha was near. " He that went out of the city
with Rama in his chariot has even come back into it 90
without him! We would hear what he would say
to Kausalya, who is tortured with indescribable grief.
Marvellous indeed is her fortitude or her hold on life
even after her darling son Rama had been exiled to

94

266

95 the forest. She and she alone is equal to the terrible
task." Sumantra heard it but too distinctly ; dare he
say nay ? His sorrow grew upon him every moment.
He entered the eighth court and the last, only to find it
dull and gloomy, and Dasaratha lying senseless with

100 the grief of separation from his son. He drew near,
bowed low over joined palms and delivered the message
of Rama. Dasaratha listened to it in silence and fell on
the ground in a dead faint, his grief overpowering his
iron will. Every one cried " Ha ! Ha ! " while Kausalya

105 and Sumitra sprang forward to raise him up and lead
him back to his bed.

Then, she that bore Rama raised her voice and cried
in her grief "Magnanimous king! Here stands the
messenger sent by my son from his forest abode— my son

110 who has chosen to walk upon a path that none else would
dare to tread. Speak to him. Why silent ! It came to
you smooth and easy enough to grant Kaikeyi whatever
boons she might ask and glad was your heart then.
Rama betook himself to the forest in consequence;

115 marvellous indeed it is to see you betray shame and
grief thereat. I would like to know what stood in the
way of your calculating all these chances before. Get
up, please. What have you to do with the grief or sor-
row or the broken hearts of others ? You have the proud

120 consolation of having kept your word to your favourite
queen and you have laid up especial merit thereby.
That is more than enough. But my wretched self am
powerless to share my grief with others. All alone and
unaided I must bear my cross. Think you to console

125 me by pretending to grieve overmuch ? That were a
waste of a rare commodity with you, for I see through
your wiles: I have torn the mask off your face and see
your true self behind it. Perhaps you cry and rave to

LVIII] RAMA'S MESSAGE 267

keep up appearances and stand well with the world,
which will point a finger of scorn at you and exclaim 130
* Lo ! The unnatural father '. You may spare yourself
that anxiety, for the world is but too well acquainted
with the esteem you hold your poor Bama in. May
be you do not like to ask Sumantra of any news from
Rama, afraid of Kaikeyi's accusing eye. Fear not; 135
Kaikeyi is nowhere to be found here ; take heart and
speak out." Tears choked her utterance and she fell
down like an uprooted tree and fainted away.

Kausalya's laments, her dead faint, Dasaratha star-
ing stupidly before him— such strange and dreadful 140
sights were too much for the royal ladies there and they
raised their voices and cried plaintively. The atten-
dants took it up ; the crowds that stood outside prolong-
ed it, until the palace of the king, its precincts, nay,
Ayodhya far and near, resounded with cries, wails, la- 145
ments, groans and moans. The city seemed like a storm-
tossed ocean stirred to its very depths, even as it was
when Rama went away from it.

CHAPTER LVIII.
RAMA'S MESSAGE.

lp\ ASARATHA came back to himself after a while ;
Jjjj burning with anxiety to know the message his

darling boy had sent him, he called out to Suman- 5
tra who stood before him with humble reverence. Bowed
beneath the weight of sixty-thousand years, restless
even as a beast just caged from the forest, sighing
like an elephant stricken with some strange disease,
Dasaratha, whose thoughts were ever with Rama, turned 10

268 , AYODHYAKAKDA (CH,

to Sumantra whose hot tears cut themselves channels
thro* the dust and dirt that bore witness to his fast and
furious driving, and said " Sumantra t My Rama, the
soul of virtue, where does he rest, under what tree ?

15 Brought up in the lap of luxury and comfort, what dainty
fare could he hope for in the wild forests ? All unfit to
meet the slightest discomfort or privation, how could my
son, who is, of right, the master of this broad earth and all
it contains, stretch his wearied limbs on the hard ground

20 like a waif stranded on the rocks of adversity ? Ever
attended by his guards and regiments, how could he
bring himself to pass long years of weary loneliness in
the forest solitudes ? How could Rama, Lakshmana and
Seeta reconcile themselves to roam through the track-

25 less forests infested with pythons, black cobras, tigers
and other fierce creatures ? I could never believe tha*
my boys walked through the thorny jungles and rough
woodland paths and with them the daughter of Janaka,
whose face even the winds of heaven were not allowed

30 to visit too roughly. Sumantra ! I take it that you saw
with your own eyes my children enter the dark forests,
even as the bright Aswins enter the caves in the mount
Mandara. I envy your good fortune. What said Rama ?
And Lakshmana, what word did he send to us here ?

35 Had Seeta any message for us ? Tell us all, and take
care that you omit not the slightest detail— where
Rama sat, ate or slept, what he did and what he said.
Once upon a time the emperor Yayati was hurled from
heaven and prayed Indra that he might fall in the midst

40 of good men. He landed where Sibi and the other great
Ones were assembled ; they lightened his sorrow and
nest him back to heaven. Even so, I will keep back my
fleeting life-breaths by drinking in your descriptions of
his divine excellences/'

LVIII] HAM A'S MB86AGS M§

Sumantra could not speak for his tears ; yet h« 45
managed to blurt out. " Your majesty t RamachaRdra,
with his eye ever s6t on the utter observance of tlw
traditions of his line, joins humble palms of reverence
fend salutes you. Said he to me 4 Good friend ! convey
it to my sire that I lay my head at his feet and Salute 50
the wise one, whom, all beings honor themselves, in
honoring. Convey my salutations and kind enquiries to
every one in the royal palace, as beseems their rank
and station.

44 * Tell my mother Kausalya that I salute her res- 55
pectfully and make affectionate enquiries after her
health and peace of heart. Deliver the following mes-
sage to her, carefully omitting nothing. ' Mother mine 1
I pray that your heart be ever centred in the due
observance of Dharma. Fail not to tend the Holy 60
Fires. You should ever wait at the feet of his majesty, •
as if he were a mighty god. Behave towards the other
royal ladies with kindness and affiability, putting
away from you every notion of your high birth, the
pride and haughtiness consequent on your being the 65
queen consort of the mightiest emperor on earth. Make **.
no difference in your attitude towards his majesty and
lady Kaikeyi. Look upon Bharata as the ruling ern-
peror and render him due respect. Bear in mind the
maxim of kingly polity ' Kings count their age not by 70
days and years, but by their wealth and power';
Bharata is younger than you and a son ; but none the
less should you treat him with every mark of reverence
and obedience.9

44 4 Convey my affectionate enquiries to Bharata and 75
tell him from me 'I would have you make no difference,
not the slightest, in your treatment of the royal ladies.
Keep our sire in the kingdom even after you are crowned

$70 AYODHYAKANDA [CH.

and continue to render him all honor and respect as

80 before, omitting not the least detail. Long years has
he lived in this world before us; it behoves you to
take his advice in everything and gainsay him not.
Enjoy with moderation and prudence the unbounded
power and wealth that have been entrusted to you/

85 Rama next bethought himself with tears of his mother,
exposed to the taunts and insults of others and of his
miserable lot, that denied him the pleasure and privi-
lege of being by her side and rendering her affectionate
service. So, he added ' You will oblige me by making

90 no difference between your mother and mine, see-
ing that Kausalya lives only in me and for me.' Hot
tears rained down his cheeks; his eyes were red with
weeping and he remained silent for a while lost in pain-
ful thought. And this is all the message that Rama

95 sent thro' me.

" Unlike Rama, Lakshmana is not a good hand at
concealing the workings of his heart. So he sighed fast
and furiously and cried 'What fault, what crime, did
Dasaratha bring home to Rama that he has condemned
100 him to a cruel exile ? I would just like to know it. On
his head and eyes were the commands of the despicable
Kaikeyi ; in obedience to which he perpetrated this
horrible injustice and doomed us all to unknown misery
and trouble. I care not whether he did so out of a desire
105 to secure the crown to Bharata ; take it any way you
like, I assert that it is injustice, rank injustice and want-
on. Why, he never specified to Kaikeyi what boons he
would grant her; there was no mention, not the slightest,
of Rama's exile to the forest or Bharata's being crowned
110 instead* Common sense would have him remember
that he had promised Rama before the assembled multi-
tudes to crown him king, and might have refused

LVIII] RAMA'S MESSAGE ' 271

Kaikeyi when she asked him subsequently to crown
her son king and send Rama out of the kingdom. The
Smritis proclaim in no doubtful voice that one should 115
not exile his eldest son to the forest ; one should not set*
aside his eldest son ; one should not disinherit his only
son. I racked my memory as well as I could but failed
to find even the shadow of an excuse to banish Rama
to the forest. If he has done anything to deserve such 120
a punishment, it is well and agreeable to the Sastras ;
but you cannot, by any stretch of imagination, come
upon it. So Dasaratha must have been guided solely by
his whims and caprices ; or he must have defied the
holy Books and ordinances, blinded thro' omnipotent 125
Fate. I would like to know how it is to be reconciled
with bis present grief and repentence. Tis verily be-
cause he has allowed his reason to go astray and has
done this without deep counsel that his heart is torn
with contrition. Do you blame me for thus speaking 130
ill of him that bore me ? The Sastras stand thus :
'Punishment stern and inexorable is the portion of
him who is intoxicated with pride and strays from the
path of justice and right, be he your father or your
guru.' So I no longer regard his majesty Dasaratha as 135
my sire ; Rama is my brother ; Rama is my protector ;•
Rama is my kith and kin ; Rama is my father. Ques-
tion me not why I renounce my natural father and
adopt another whose claims are not so strong and bind-
ing. Rama is dear to the hearts of all beings ; Rama 140
ever seeks the utmost good nnd happiness of all beings.
And Dasaratha, inasmuch he banished Rama to the
frightful forests, has rendered himself hateful -to all
beings ; he has unconsciously sought their destruction.
Who could ever love him or approve of his acts except 145
such despicable and black-hearted creatures as Kaikeyi

1GH.

and her precious eon Bharata? Dasaratha had the

heart and the audacity to condemn to a cruel exile

, Rama, the soul of virtue and the source of joy and com-

150 fort to all his subjects. He has thereby courted the
enmity of all beings ; how then can he hope to deserve
the name of a king, which connotes 'one who brings
happiness and delight to the hearts of his subjects'

. , And this is what your son Lakshmana wanted me to

155 convey to you.

44 He was unable to put up with the misery that
had befaken Rama, and spoke out bluntly and manfully
the thoughts that rankled in his heart. But Seeta acted
not so. The daughter of Janaka is far-famed for her

160 excellent qualities of head and heart and no less for her
practice of all domestic and social virtues. Of unfatho-
mable purpose and resolve, her deep sights were tb.e
on}y index of her grief ; and she stood gazing at vacancy,
as if possessed. A stranger to anything in the shape of

165 grief or want, the sight of her lord and husband, in the
grip of adversity opened the flood-gates of her heart.
And she had no news for me. With a wan and pinched
face, she looked at Rama through fast-falling tears and
at me who was preparing to return to Ayodhya, no

170 doubt saying to herself ' Alas ! How could my lord
ma$age to walk through these thorny jungles deprived
of his conveyance '. My last recollections of them were
Rama standing with folded palms, trying his best man-
fully to keep back the rebellious tears ; Lakshmana

175 attending upon him with fond solicitude ; and Seeta
weeping piteously and casting furtive glances at my-
self and the chariot."

LIX] REPENTAKCE 01* DASAftATHA 273

CHAPTER LIX.
REPENTANCE OF DASARATHA.

THEN I turned my chariot towards Ayodhya, the
horses yoked thereto shed tears of unutterable
grief and said to themselves ' We congratulated 5
ourselves too fondly that we had secured, through the
merit laid up in former births, the opportunity to serve
the Lord— far beyond the reach of Brahma and the
other high gods. Alas ! envious Fate has dashed the
cup from our lips. Life holds for us nothing pleasant 10
or desirable. Vain, utterly vain has been this life of
ours !' And thus a prey to consuming sorrow, they
would not consent to come away from Rama, even
though I, the stony-hearted wretch, could bring myself
to perpetrate that horror. I had a very hard time of it 15
dragging them to Ayodhya every moment against their
will. I survived that stroke of misfortune, took reve-
rent leave of Rama and Lakshmana and turned my face
towards this city. But I had a sneaking hope and
desire that Rama might relent and perhaps send for me 20
again. In that hope I stayed with Guha, the dear
friend of Rama, for three days ; and my grief bit me not
so deep.

" Your all-mastering desire to please Kaikeyi and
the heedless act you were led into in consequence have 25
plunged the whole world in grief and misery. Rama is,
as you well know, the soul and Inner Ruler, as it were
of all beings in the universe ; naturally trees, plants,
creepers, flowers, fruits, leaves and shoots have dried
up and withered by the scorching fire of grief that con- 30
sumesthem; for have they not their life in Rama?
The cool pellucid waters of the rivers, lakes and pools

274 AYODHYAKANDA [OH.

is now scalding to the touch. The hardy forest trees
that look not to man's kind efforts to water them, dry up

35 and wither as readily as the delicate trees and plants
so carefully nurtured in groves and gardens by the fos-
tering care of man. Birds and beasts sit dazed and move
not. The fierce animals of prey, ever restless, are now
sunk in hopeless torpor. The forest haunts wear a still-

40 ness of death and the millions that inhabit it are speech-
less with woe. The petals of the lotus shrink and
drown themselves beneath the waters. Pure streams
and water-courses run muddy and discoloured. The
flowers in the lotus-pools are scorched and shrivelled.

45 The fish below and the fowl above lie motionless with
grief. The flowers that grow on land and water are dull
of color and devoid of perfume. Sweet fruits turn
insipid and repulsive. Gardens, walks and pleasaunces
are now deserted and still ; birds lie in their nests in

50 dead faint. Groves and gardens have lost their cheer-
ful attractive look. No one evinces any joy or delight
when I enter Ayodhya. They find Rama's place in
my chariot empty and heave hot sights and frequent
like a furnace. Tears course down their cheeks ever
^55 and they stir not from the royal abodes and public
walks. From storied palaces and turreted mansions,
noble ladies observe me driving back the royal chariot
empty of Rama, start in affright, cry ' Ha ! Alas,! ' gaze
at one another blankly and burst into tears. Your friends

60 at Ayodhya are in no way distinguished from strangers
or enemies ; I see no difference in the measure of their
grief of separation from Rama. ^ A people melancholy
and joyless, elephants and horses weak and faint from
grief and misery, wails, laments, groans, sobs and sighs

65 paining your ears at every turn— this fated Ayodhya,
tfeat quivers with the agony of her unendurable torment,

LIX] REPENTANCE OF DASARATHA 275

resembles in many respects lady Kausalya here, on
whom lies heavy the misery and misfortune of hav-
ing been deprived her world-honoured son." And as
Sumantra, through a storm of tears and sobs, proceed- 70
ed to describe the harrowing fate of all beings, Dasa-
ratha, impelled by his guilty conscience, said to himself
" Verily, this Sumantra has answered my queries but
too well. I have got more than I wanted, more than
I bargained for. One could see with half an eye how 75
he points out to me as the author of all this ruin and
evil.'* He silently acquiesced in it and replied " Suman-
tra ! Kaikeyi basely deceived me, got me to promise her
boons, and when I least expected it, put the screw upon
me to fulfil them. What could I do ? She is an adept 80
in wickedness and comes of a race grown grey in sin.
So it was that I, in utter folly, took no counsel with
friends, ministers or citizens and, on the spur of the
moment, perpetrated this horrible iniquity, driven to it
by the wiles of a woman, and to win a smile of her 85
fickle false lips. This great grief has befallen, with-
out any apparent reason, this fair line of Ikshwaku; and
I naturally infer from it that the time is near when it
will be extinguished under the weight of the accumu-
lated sins of its past. Sumantra! if you remember any 90
kindness I have shown you in the long past, prove
your gratefulness by taking me as quickly as you can
to where Rama is at present. My life-breaths threaten
to escape this tortured frame that hardly holds them
back. Sunk as I am in the depths of woe, my rule and 95
power is yet undiminished ; and I lay on you my com-
mands to start at once and bring back Rama to my
side. For I feel I cannot live without him even for a
muhoorta. If my boy has travelled far by this time, take
me to where he is and let me draw life and light from 100

276 AYODHYAKANDA (CH,

his countenance. Alas ! What have I, on whom already
fall the shadows of death, what have I in common with
the noble hero, whose even row of beautiful teeth shame
the buds of the Kunda ? A desperate sinner I, what

105 hope for me to be so blessed as to catch a sight of him ?
Let me but look once again at Rama and Seeta and I
am sure to bid defiance to death. I am hurried, all un-
willingly, into the jaws of the monster and can keep my
self back only by having a sight of the fair face of Rama,

110 lighted up by his beautiful eyes and lovely ears adorned
with costly gems. What greater misery for me than
to depart from this life without being able to see
Rama, the glory of the line of Ikshwaku ! Ha ! Rama !
Lakshmana ! Janaki ! What dire misery have I brought

115 upon you ! I have you all, but have lost you all practically,
in that you see me not, torn from this life by the fangs
of the poignant grief at b'eing separated from you."
And like wax in the midst of a hot furnace, his grief
melted his heart and drowned him in the depths of woe.

120 44 A vast ocean it is for me to be torn from the side of
Rama ; its shores are my last look of Seeta ; the deep
sighs that tear at my heart are its fathomless eddies ;
my fast-falling tears are the foam on its waves ; my
tossing to and fro in restlessness and pain are the huge

125 fish that cleave its waters ; the unceasing wails and
laments on all sides are the thunder of its billow ; my
aged locks that lie dishevelled in dirt and dust are the
moss and fungus on its surface ; Kaikeyi, the fiend, is
the quenchless fire Badava ; my tears are the inex-

130 haustible source wherefrom it flows unceasingly ; the
insidious counsels of the black-hearted Manthara are
the huge monsters of the deep ; the boons that Kai-
keyi got out of me are the waves that threaten to reach
the heavens ; my heartless exile of the god-like Rama

LXJ StfMANTRA CONSOLES KAU8ALYA W7

aptly represents the extent of it. Whelmed in this fathom- 135
less gulf of sorrow, how can I hope to cross it safe
without Rama ? I implore and entreat to be allowed to
see Rama and Lakshmana, but ah me I I am fated to
die with the cry upon my Jips. Need I any worse omens
erf the fate that awaits me ? " So raved he in may a 140
wise and toppled from his seat in a dead faint. Kausa-
lya observed that he wept and raved more piteously
than ever and her heart was filled with a mighty fear
of what terrible fate might befall her husband, even as
her mother's heart was tortured to think what cruel 145
dangers lay in wait for Rama in the dark forests.

CHAPTER LX.
SUMANTRA CONSOLES KAU8ALYA.

L|lKE one possessed of an evil spirit, Kausalya sat
on the bare ground, trembling all over, faint and
pale as one whose life-breaths were escaping.
All at once she turned to Sumantra and cried " Turn the
heads of the horses towards the forests and take me on
the wings of speed to where Rama, Lakshmana and
Seeta abide. I cannot, do what I may, live away from
them for a moment. Lead me, I pray you, to the dark 10
wilds of Dandaka. If I see them not, I am sure to make
the journey to the realms of Death." She broke
off, choked with tears. Then the aged councillor, bent
towards her all respectfully and said. " Lady ! Cast
away from you every thought of grief at being parted 15
from Rama. Far be it from yon to entertain any anxiety
about how Rama would fare, what miseries he might
undergo. Let not your sorrow waste away your life and
limbs. It is all unmeet for you to lament so when your

278 AYODHYAKANDA (CH.

W god-like son is a hundred times more happy in his forest
home than you ever saw him at Ayodhya ; regret and
repentance, sorrow or grief are utter strangers to his
heart. Lakshmana is well conversant with the inner
mysteries of Dharma; hence he serves at the feet of Rama

25 with restrained senses, at all 'times and in all places ;
and verily his reward is something beyond the power
of speech or thought. It is but* a ureary forest where
Seeta dwells, devoid of any human habitation; yet
she abides there as happily and fearlessly as in her

30 palace at Ayodhya ; her thoughts, her words, her acts,
her life itself are centred ever in Rama. The rough
forest life causes her no shade of anxiety ; any one
would swear that the forest was her only home and that
she was born and made to live in it. She roams asfear-

35 lessly among the haunts of cruel and fierce beasts as
she used to do at Ayodhya in the pleasant gardens
thereabouts. Her whole self is centred in her lord
and husband ; and her face, fair as the moon in her full,
is never darkened by any cloud of care or sorrow. Her

40 heart is ever absorbed in Rama; her life-breaths
rooted deep in Rama ; devoid of Rama, the fair Ayodhya
is a howling wilderness to her; with him, the trackless
wastes are fairer and more happy than Ayodhya. On
their way she ever and anon stops to inquire of Rama

45 and Lakshmana about the hamlets, villages, towns,
trees, rivers and their currents. Forest life seems to
her as happy as a holiday in the gardens near Ayodhya.
The child made a very wonderful remark in connexion
with Kaikeyi." He suddenly checked himself." What an

50 old fool I am ! Were I to give out the very severe
words that Seeta used about Kaikeyi when the party
left Ayodhya behind them, it would delight the heart
of Kausalya, So thought I in my stupidity. But, this

LX] SUMANTRA CONSOLES KAUS^LYA 279

aged king and bis wife would, of a truth, give up their
ghosts if they were to hear it. I will manage to change 55
the subject anyhow." He pretended to recollect hard
some very important thing that eluded him as cleverly.
" It is a very curious remark. Stay, let me compel my
treacherous memory to restore it. What a pity ! This
cursed old age has taken advantage of the sight of your 60
grief to rob my memory clean of it." He changed the
subject and discoursed of such things as would soothe
and console Kausalya. " Believe me when I say that
Seeta's beauty and radiance is but heightened by her
long walks, by her free exposure to wind and weather 65
and by the sight of the wild beasts and birds of the
forest. Like a full-blown lotus or the lovely moon in
her golden orb, her face loses not in the least it natural
grace or lustre. And then, the sweet honeyed speech
of hers ! Her shapely feet that erstwhile were adorned 70
with the juice of red cotton, are none the worse for it ;
they are of a lovelier shade of colour even like the tiny
lotus-buds, from constant trudging over hill and dale.
You never see her without her ornaments, so great is
her love for them. It is a real treat to watch her graceful 75
walk along the rough thorny ways, her golden anklets
chiming melodiously as she glides along. She clasps
her hand in that of Rama and never shows the least
fear at the sight of a lion or a tiger or an elephant. So,
there is not the slightest reason to grieve on their 80
account. The story of how Rama carried out the be-
hests of his sire will live among men as long as the sun,
the moon and the stars course on their paths. Without
the slightest trace of regret or sorrow or repentance,
they walk in the path of the hermit and anchorite ; 85
they feast delightfully on rare and curious fruits,
roota and other woodland fare; their hearts, their

280 AYODHYAKANDA [CH.

souls are ever centred in carrying out the commands
of his majesty as best as the could/1 Sumantra, with
90 his wisdom and experience of ages, tried his best to
console Kausalya and change the sorrowful current of
her thoughts, but she would not be comforted and ceased
not her cry 'Ha, Rama! darling of my heart! Ha,
flower of the line of Raghu ! '

CHAPTER LXL
KAUSALYA REBUKES DASARATHA.

TJHEN she was assured beyond a doubt that
Rama, the soul of righteousness and the giver of
delight to all beings, had really betaken himself
to the dreadful forests, Kausalya could scarce keep back
her sorrow and anger. She turned upon poor Dasaratha
and cried " Lord of men ! The three worlds resound
with your praise as 'the soul of compassion. He has

10 ever a smile and a pleasant word for all, high or low'.
Well, how do you reconcile it with the horrible suffer-
ing you have wantonly and in cold blood inflicted upon
your sons and Seeta, now dragging their weary limbs
along the rough and thorny forest ways ? What pos-

15 sessed you to perpetrate this act of eternal infamy ?

" I care not if the three worlds acclaim you as the
stern votary of truth, who kept his plighted word and
shrank not from the dreadful sacrifice of having to banish
to the frighfful woods the son of his heart, that was

20 vouchsafed to him in his old age, after countless years
of vows, fasts, penances, sacrifices and stern austerities,
and that at the moment of his coronation as heir-appa-
rent. My Rama is a very fountain of mercy, the
soul of compassion ; never word crossed his lips that

LXi] KAUSALYA REBUKES DA^ARATHA iSl

would cause any the slightest pain to another. I care 25
not if the world sings high his praise as having sacri-
ficed the crown so readily at your lightest word, lacking
the courage to say * I have no idea of renouncing the
crown after you have promised it to me before the
countless millions of your subjects'. What is that to 30
me ? How does it stay my grief ? What balm does it
spread over my lacerated heart ? How does it fill the
dread void in myself, from whose arms you have torn
all mercilessly the only child of my old age ? Now,
Seeta has but just entered the period of her youth ; 35
brought up in the lap of luxury and ease, made for a
life of comfort and happiness, how could she stand the
sun and rain, wind and weather, hail and snow of the
rude forests ? Accustomed to be served with curious and
delicate dainties of food, comfits, and meats by cele- 40
brated chefs, how could the high-born princess feed upon
forest grain and such rude woodland fare ? Ever roused
from her slumbers by delicious strains of vocal and
instrumental music, how could she bring herself to
sleep, her ears pained and horrified by the terrible roars, 45
cries and howls of lions, tigers, elephants and other
cruel beasts of the forests? Alas ! I know not where
my Rama has flung his weary limbs with his shapely
arms for a pillow— Rama as stately and graceful as the
rainbow, Rama, the flower of valour, with long arms 50
that reach below his knees, hard and strong as iron
bolts. Bright as the lotus, rendered brighter yet with
his eyes that put to shame the delicate petals of the
lotus, redolent with the fragrance of his breath sweeter
than that of the lotus, his dark curls half-revealing his 55
broad and noble forehead — is it given to me to behold
his fair face but once again? Lsee him not ; yet my life-
breaths course in my body ; my heart shatters itself not

*84 AVoDitfAiAifDA tCH.

into a thousand pieces. It needs no prophet to assure

60 me that it is made of the hardest adamant. What
crueller act, what more fiendish scheme can any one
devise than your systematic and ceaseless persecution
and exile of every one that is in the least related
tome?

65 " Fear not that Bharata might lose his kingdom
when Bama comes back to Ayodhya at the end of four-
teen years. Rama is not so base as to accept at 'his
hands the kingdom that had been Bharata's for so many
years. We see in ordinary life people who set about

70 to perform the Sraddha rites in honor of the departed
ancestors, carefully avoid Brahmanas grown grey
with age, wisdom and virtue, though they are to
be had for the mere asking, and choose their own kins-
men or dependents that they might benefit by the fees

75 and presents accrueing therefrom. Later on, after the
Sraddha is over, they invite the good and worthy
Brahmanas to dine with them. Do you think they
would ever dream of going there, even if the food placed
before them was the amrita of the Gods ? Say not ' It

80 is not food polluted by Soodras, but the remains of what
has fed holy Brahmanas'. The deliberate insult offered
them cannot be wiped out by any such honor or show
of it. A noble bull and high bred, would it stoop to eat
of the grass that has fed another ? Rama is enti-

85 tied to sit on your throne after you as the first-born
of your loins and as incontestibly superior in all
human and royal excellences ; now, Bharata, younger
in years and in merit, has it ; and would Rama take it
back from him after fourteen years of unbounded rule

90 and power ? You have been the emperor and ruler of
this broad earth for ever so many thousands of years,
Know you not the right and wrong of it ? Have you

LXI] KAUSALYA REBUKES DA8ARATHA 283

ever seen a tiger even wasting a glance at the flesh
that wolves and jackals have eaten of? Would Rama
ever dream of this your kingdom after another had his 95
fill of it ? Offerings cooked or burnt, the sacred grass
Kusa and the sacrificial posts are useless for any reli-
gious purpose after they have been once used. No one
cares to drink of a cup where another has left for him
but the lees. No one cares to accept the doubtful 100
merits of a yaga from another who had drunk of the
soma juice offered in it. Even so, Rama would not even
care to listen to any talk of this your kingdom that you
have given to Bharata to enjoy. A royal tiger suffers
not another of his species even to smell the tip of 105
its tail ; even so Rama would be the last person to sit
quietly under this insult.

14 Shelter not yourself under the excuse ' What can
I do ? Rama has chosen to be deprived of what was
his by right. He is a coward and a weakling. His 110
very impotence has driven him to seek safety and
shelter in the forest. He banished himself, not I ".
Nay, not so ; the banded might of the fourteen worlds
above and below are powerless to gaze at him when
the spirit of war is upon him. Do you want to know 115
why he has elected to efface himself? He always
seeks to make others walk in the path of right and
duty by example and precept. He would not go back
upon his plighted word and seek to possess himself of
this kingdom by violence. Of unfathomable strength 120
and valour, should he choose to shoot his gold-bound
arrows at the world, it is but child's play to him to con-
sume to nothing the seven oceans, the lordly moun-
tains and the majestic rivers, even as the Spirit of time
reduces to nothing the great elements when the long 125
Age of Brahma comes to a close, Strong with the

984 AYODHYAKANDA [CH.

strength of maddened lions, with eyes large and lustrous
as those of a bull, the first and best of men, his might
and valour are utterly beyond speech and thought.

130 "We see fish prey upon its spawn; and you
have chosen to imitate it by sending to a sure death,
your first-born and best. No one would say you nay,
if your exile of your righteous son is the Dharma lived
by the brahmanas, kshatriyas and vaisyas, if it is in

135 accordance with the dictates of the sastras, if it is
sanctified by age and wisdom. But stretch my intel-
lect and imagination as far as I may, I see not that it
comes under any class or kind of Dharma.

" Manu lays it down that a woman knows no other

140 refuge, no other shelter but her wedded lord ; in his
absence, the son is her sole refuge ; if it is not to be
had, her duty devolves upon her parents and kin ; she
should look for help and protection to no other. Now,
the father watches over her welfare and happiness dur-

145 ing her childhood, the husband during her youth, and
the son in her old age ; hence a woman is never left to
herself. Here you are under the thumb of Kaikeyi, my
co-wife and rival ; you are as good as lost to me. My
only son has been buried by you in the forest ; he is

150 as good as lost to me. My kith aud kin are far away ;
I might not go to them when my husband is alive. So,
you have ruined me on every side beyond hope of remedy.
I care not if 1 am the only person involved ; but you
have ruined this fair realm of Kosala ; you have ruined

155 the countries where rule those in any way connected
with you ; you have ruined myself and my child ; you
have ruined this Ayodfeya and the people that live in it;
you have ruined your ministers and well-wishers ; and
last, you have ruined yourself. Now, what have you to

160 show in return for this heavy load of sin you have

" LORD 1 I AM LOST " 885

heaped upon yourself ? Whom have you pleased thereby?
I hope that at least your dear wife Kaikeyi and Bharata
the darling of your heart are satisfied. Is it not
enough if their hearts are gladdened ? What care you
how the world goes ? What care you whose hearts 165
break ? After me the deluge." Thus did Kausalya strike
with cruel and venomed words at the bleeding heart of
Dasaratha, who fainted away, unable to bear the shock.
And with darkening consciousness, he said to himself
* What sin, what heinous sin have I committed in my 170
past, to draw upon myself such a terrible retribution?1'

CHAPTER LXIL
44 LORD ! I AM LOST."

AUSALYA,the mother of Rama, spoke out of an an-
y and sorrow-laden heart. Her harsh speech
oifended not Dasaratha who said to himself, " It 5
is but truth she speaks. I lent weak ears to the fien-
dish Kaikeyi and wrought a sin unparalleled in the
history of Creation. I am damned beyond all hope/'
He lost his hold over his senses and mind ; and after
a long interval of blank stupor, he was dragged back to 10
life and its sufferings. Kausalya stood by him ; his
thoughts turned upon her and he said to himself " The
Books tell us that our acts, good or evil, put forth their
fruit even in this life, if the driving force behind them be
but intense enough ; and so, my darling son is torn from 15
me and I suffer indescribable tortures thereby. Let me try
to remember any crime or iniquity in my past births
that I now expiate so horribly.1' Then there flashed
across his brain the memory of a dark sin be had
been guilty of in the far past, when, all innocently, he 20

tM AYODHYAKANDA [CH,

slew the fair son of a hermit by the shaft known as
Sabdavedhi ; the painful recollections gave the finishing
blow to the poor old man who was already staggering
under the shock of separation from Rama,

25 He fainted away once more ; anon he sat up trem-
bling all over with a new-born fear and with bowed
head and clasped hands of humility he turned to Kau-
salya and said "Behold, I entreat you in all repentance.
Pray grant me your forgiveness. I know you of old ad

30 returning the wrongs and hate of otherswith kindness
and love a thousand-fold; I have heard it said that to the
faithful wife and true, her husband is a living god, be
he angelic in disposition or otherwise. Your heart is
ever wedded to Dharma. It is not unknown to you the

35 ups and downs of life, the play of circumstances and
surroundings that make all the difference between man
and man. No one can deny that you are crushed under
the load of that greatest grief that could ever befall a
human being. But, see you not that I am almost

40 demented with a like grief ? Does it become you to speak
to me these words, so cruel of import?" And the mighty
emperor, in whose smile or frown lay the life and death
of countless millions, entreated her as any meanest
suppliant in accents of contrition and humility that

45 would melt a heart of adamant. It was too much for
Kausalya ; the flood-gates of her heart were opened and
the tears rained from her eyes as the water-courses
during the heavy winter rains.

She seized the joined palms of Dasaratha, placed

50 them reverently on her head and cried " Alas ! To
what dreadful sin has my anger driven me ! " Mighty
fear gripped her heart and shaking all over like a
withered leaf, she exclaimed: " Lord 1 1 throw myself at
your feet, a miserable sinner and pray you to forgive

Lxill] THE CRIME of DASARATHA 48?

me and extend your sweet compassion unto me. I am 55
lost, I am damned beyond all hope, the very moment
when you entreated me with joined palms ; and why
seek to pierce a dead heart with these terrible words ?
A woman but invites her utter annihilation here and
hereafter, whose husband, wise and famous, entreats her 60
with clasped hands. I am not so utterly lost to all
sense of right and justice. Know I not that Dharma
has no mysteries for you, that Truth was ever your
beacon in life? Pardon me the ravings of a woman
driveh to madness by the loss of her son. Grief robs us 65
of our fortitude ; grief makes short work of what we have
learnt and heard ; grief is the sure destroyer of every-
thing we hold dear and precious ; grief is our most
relentless foe. We can stand the shock of a sudden
attack from our visible enemy ; but we are all powerless 70
under the stroke of grief, be it ever so light. It is five
days to-day since Rama left me here to go to the forests,
left me a prey to cruel grief ; and it seems to me five
milleniums. My grief grows upon what it feeds. Have
you not seen the cruel ocean roar all the more fearfully, 75
for the rivers of the world pouring into it their volumes
of water ? " And upon Kausalya repenting thus fell the
shades of night. Dasaratha was somewhat consoled by
her words and sank into a deep slumber, overpowered
by various and conflicting emotions. 80

CHAPTER LXIII.
THE CRIME OF DASARATHA.

^HEN a muhoorta later, Dasaratha awoke and was
» straightway caught by his sleepless foe— Grief.
It absorbed him quite, like the bright sun slowly 5

$*$ AYO&HYA1U1U>A ,. (CH.

sucked IB by the maws of the evil-faced Rahu, ever since
the fatal moment when he drove the god-like Rama and
Lakshraana to dread exile. It was the sixth day of his
bereavement ; and black Night was fast coursing to-

10 wards the confines of her realm to hand over her sceptre
to her bright successor. Dasaratha dragged forth into
light from the dark closets of his memory, the dread
crime he had committed in the years that were dead
and addressing Kausalya all gently, said, "Dear ! I take

15 it that your anger against me has abated somewhat of
its fury. Hence, I make bold to tell you this. Every
one in this mortal world reaps what he saws, good or
evil, inexorably, unerringly. It is a fool that stops
not to inquire before he begins anything, if the

20 results thereof be light or heavy, if the chances are
in his favour or against. It is a fool who sacrifices
much to gain a little ; his brother is he who sets his
hand to that from which no good accrues. It is the
mark of a wise man to sacrifice a little and gain much ;

25 he savours of prudence who sets his hand only to that
which brings him good. I dyed my soul black with the
heinous sin of exiling Rama to the woods to gain a
worthless trifle — to bring a smile to the lips of Kaikeyi.
The wide world holds not another fool to stand by my

30 side.

" There was once a lovely garden and in it a palasa
tree in the midst of a grove of sweet mango. Nature
bethought herself one fine day to put on her flowered
robe; and the palasa was almost invisible behind its bright

35 garment of blood-red flowers. The mangoes put on their
holiday garb, but it was dull and unlovely. The gardener
came in and glanced at his trees. A wise man he was
in truth, for, long experience had made him sage ! * My
palasa * said he ' gives bright promise of a brighter

1XIII] THE C&mii Otf DASAHATItA 26ft

future ; flowers so lovely are but the pioneers of lovelier 40
fruits. Lo ! yon mangoes with their sombre peasant garb
do but index faithfully the dull insipid fruit they are to
bear. Now, who but a fool would waste his time and
labour on these mangoes that are a sorry foil to the fair
palasa?1 He, in his sapience, uprooted the mangoes, one 45
and all and devoted his time and labour to the rear-
ing of his favourite palasa. Another day Nature choose
to put on her garb of ripe luscious fruit. The man of wis-
dom went forth into his garden, where stood his palasa
with ugly ungainly fruit; its gaudy tinsel garb of 50
flowers had been stripped off its back by the inexor-
able seasons. He glanced at his neighbour's garden,
whom he scarce deigned to remember as a fool and idiot-
It was barely visible for the mango trees that studded
it, bending low with the weight of their golden fruits, 55
and the swarms of bees that clustered about them to
drink of the honey-sweet juice that flowed therefrom.
Verily, none would like to change places with the fool
in his disappointment and sorrow. Hence, I say to
you that he who sets his hand to anything without deep 60
enquiry into the possibilities thereof, would have to
gather in a harvest of sorrow and disappointment, like
the ninny that reared up with infinite care his favourite
palasa. I am that double-distilled idiot who uprooted
the precious mangoes and gave myself up to the rearing 65
of the palasa. I watched with infinite care and solici-
tude over Rama's infancy, childhood and manhood, but
when the moment came for my efforts to bear fruit, I
drove him away from the kingdom. There can be no
surer sign of my folly than my useless grieving when it 70
is too late. I could scarce believe that it was this very
same Dasaratha who deemed it a trifle to solemnly pro-
mise to crown Rama as heir-apparent and forswear

{CH*

himself before the day was dead, who steeled his

75 father's heart against love or pity, the better to consign
his first-born and best to the cruel forests. And all this
for what ?— to win the love of fickle false-hearted Kaikeyi
who loved him not.

" In the bright morn of my life, when I was per-

80 fecting myself in the arts and accomplishments that
become the future ruler of a kingdom, I was considered
to be the master of Sabdavedhana (a mystery of the
science of the Bow, which consists in shooting down
birds and beasts beyond ken, guiding oneself solely by

85 the sounds they make). Pride and conceit filled my
heart to the brim ; and blinded thereby, I perpetrated a
deadly sin. Like a child that, in its innocence, drinks
off the poisoned cup and writhes in agony, I am doomed
to pay with my life the folly of my youth. Asa rule,

90 one's crop of karma, good or bad, is gathered in future
births or other worlds ; but my sin was unspeakably
horrible. The driving force behind it made it bear
fruit in this very life. Like the fool who, deceived by
the bright beauty of the palasa flowers, revels in imagi-

95 nation in a future harvest of golden nectarine fruits to
match, I mastered the mystery of Sabdavedhana and was
blinded by the praise and fame lavished upon me there-
by ; but I heeded not the sin and the sorrow, the infamy
and grief that lay in wait for me all pitilessly.
100 " Long before I sought your hand in marriage, when
I was the heir-apparent, the changing year brought
round the winter rains. Men's blood begins then to
course in hot lava streams through their veins, love and
passion fanning them to a white heat. The sun drinks
105 up the essence of the earth, scorches the world with his
rays and wanders off towards the south. Then, heat
takes to itself a holiday and disappears. Clouds dark

LXIII] THE CRIME OF DA8ARATHA 291

as night come out of their oaves, and gladden the hearts
of frogs, chatakas and peacocks. Drenched with
the showers and pelted with the arrowy drops, birds 110
grope their way to the tops of trees heavy-laden
with rain. The lofty mountains haunted by ele-
phants in rut are entirely hidden beneath the cease-
less downpour and present the appearance of a
waveless ocean. The mountain torrents flow pure and 115
unstained for some distance from their source ; later on
they turn red as they run through the earth rich in ore
of varied hue, like speckled serpents running through
the ashes of a forest conflagration. At that time I went
out a hunting in my chariot along the banks of the 120
Sarayu. I lay concealed a long while with senses on
the alert, hoping by night to kill some buffalo, elephant
or tiger that came to drink at the river's brink. In
the stillness of the night, a sound fell upon my ears
as of an elephant drawing water up his trunk. It 125
was pitch-dark, so that you cannot see your hand a foot
off ; in truth, it was the sound of some one immersing
a pitcher in the water. My heart beat with joy at the
thought of bagging, at the outset, a mighty elephant ;
and I sped a sharp and cruel arrow, like the^ hooded mes- 130
senger of death, to where the sound proceeded from. The
new day was fast approaching. All at once, a cry pier-
ced my ears, the cry of a hermit who, struck to the
heart by my shaft, fell down exclaiming 'Ah me ! I am
done for'. My victim continued to moan and wail in his 135
agony 'Alas ! I am a poor innocent hermit. Never have
I harmed any creature. I have no enemy in the world, not
one. I came to this lonely spot to draw water, confident
that no man or beast would frequent it. Who has shot
this deadly shaft ? I do not recall any wrong I have done 140
to others, I am a nameless anchorite who had long

W$ AYODHYAKANDA [OH.

ago left behind me any harm or injury to others, in
thought, word or deed. I but feed upon fruits and roots
and other woodland fare that I could get here and

145 observe stern austerities. What have I done to die such
a miserable death! What will my slayer gain by
my death, a poor thing clad in bark and skins ? Again,
I ask myself whom I have offeneded. Verily, who
would praise this cruel deed that bears no fruit but

150 an evil one? As well applaud the impious wretch
who dares to violate his Guru's wife. Not that I grieve
to quit this frail body ; but my poor parents, old, blind
and helpless — alas! what would become of them! Long
years have I tended them, an only son. They would

155 not survive me. What devil in human shape thus cons-
pired to kill us all, father, mother and son by a single
shaft ? Yet he is no better than a veritable fool and the
slave of his passions, that has perpetrated this foul
iniquity.'

160 " Stern allegiance to Dharma was ever the key-note
of my life. When those heart-rending words smote my
ears, my bow and arrows dropped from my hand. Grief
and fear, dark and terrible, enveloped my senses and
mind, and crushed them in their deadly grip. My

165 feet were unconsciously drawn to the place whence
these sounds preceded, my heart sinking low at every
step. A cruel sight met me there. A young hermit
lay on the ground writhing in mortal agony, his heart
pierced with my shaft, his matted hair tossing hither

170 and thither, while he flung his pitcher away from him
and sought to escape from the dreadful pain that racked
his limbs. His wasted frame was covered with blood
and dust. After a while his eyes fell upon me shaking
with terror and staring at him blankly like one posses-

175 sed ; he darted a glance of fire that might have reduced

LXIII] THE CRIME OF DASARATHA 293

me to ashes on the spot and cried in a terrible voice
14 Protector of men ! A poor hermit I, a solitary ranger
of the woods, what harm had you at my hands that you
should pierce me with your venomed shafts ? Why have
you struck me down, who but came here to draw water 180
for my aged parents ? May be it is sport to you to bring
me down with a single arrow ; but, know you that you
have sent to their death my father and mother too, hoary
with age,blind and helpless. They are expecting me every
moment, poor souls! I know not how long they would 185
bear the pangs of cruel thirst. How have they stood me
in good stead, my wide and profound study of the holy
Books, my ceaseless and stern austerities. Alas ! My
father is not aware of my lying low here, done to death
by you cruel king. Vain hope ! Feeble, tottering with 190
age, what can he do, knowing ? A proud tree, riven to
pieces by the merciless strokes of a storm, what suc-
cour can it expect from its life-long neighbor ? Dasa-
ratha ! Be it your penance to take this terrible news to
my father ; else he will send you to perdition, as surely 195
as a forest conflagration consumes the dry and withered
trees it feeds on. His hermitage is hard by. Take refuge
in his mercy that he may not launch his curses at you.
This sharp-toothed barb has sheathed itself in my heart
and causes me intolerable agony, even as an angry 200
current that brings down the sandy hillocks that bar
its way. Do me a favor by drawing it out, ere you go."
He marked my hesitation ; for, to disobey him was
to prolong his torment ; to obey him would wrench his
life out of his body; and his death would at once invest 205
me with the hideous cloak of Brahmanicide. He saw
Death beckoning to him and turned himself to me with
a painful effort. " Dasaratha, do not give way to pur-
poseless grief; call up your fortitude to your help. You

294 AYODHYAKANDA [OH.

300 need not apprehend the cruel fate that awaits the slay-
er of a Brahmana. My father is a Vaisya and my mo-
ther a Soodra.' And with his senses all unhinged, he
writhed on the ground in fearful agony. Then I plucked
out the fatal shaft. He stared at me with dumb terror

305 in his eyes and quitted this life. There he lay, dren-
ched with gore and water, his heart yet palpitating
with the frightful torment he passed through ; and I
wept aloud in nameless grief,

CHAPTER LXIV.
DASARATHA PASSES AWAY.

dark sin, begot of ignorance, gripped my soul
and sent my senses adrift. To inform the
miserable parents or not was the supreme
question of the moment. Everything urged me to
face the situation boldly. I filled the pitcher and
took my way to the hermitage as directed by my victim.
There sat the bereaved parents, aged, infirm, helpless

10 and all unable to move about, like birds shorn of their
wings. They were talking of their son and wondered at
his long absence. They eagerly expected him every
moment, but they knew not I had blasted their hopes
for ever. Fear and grief choked my utterance and I

15 stood there like one dazed.

The father was quick to catch the sound of my
footsteps and cried "Darling! Why delay? Hand
us the water. May be you were playing on the
river banks; your mother is dying with anxiety; come

20 in. I am sure you will not bear in mind anything
that we might have done to offend you, consciously or
otherwise. Know you not that you are a hermit, all

LXIV] DASAfcATttA PASSES AWAV «*5

stern and inexorable to himself, but soft and compas-
sionate to others ? We are blind, but we see thro' you.
Our life-breaths are faint, but we live thro1 you. Why 25
so silent ? " Terror choked my reply ; but I mastered it
with a mighty effort ; my stern self-control and discip-
line as a scion of warrior-kings served me well and I
replied " I am a kshatriya, Dasaratha by name. It is
not given to me to call myself the son of such great- 30
souled ones. A dark sin of my far-off past bore fruit
now and guided my hand to commit a horrible crime,
condemned by the good. I came to hunt on the banks
of the Sarayu and lay concealed to shoot the beasts that
came to drink of its waters at night. A sound, as of an 35
elephant drawing up water through his trunk, reached
my ears and I let fly a shaft, guiding myself by the
direction of the sound. All at once an agonised cry
pierced my ears and I flew to the spot but to find a her-
mit youth transfixed with my arrow and writhing in the 40
grip of death. I aimed my arrow at what I took to be
an elephant, but I brought death to your son. I went
up to him and drew out tlje fatal barb, whereupon his
life-breaths quitted the body. He rose to the Mansions
of the Blessed exclaiming * Alas ! My poor old parents ! 45
What will become of them, blind and helpless, now
that I am taken from them ? ' His last thoughts and
words clung to you. This is what I have done ; I slew
your son, but all unknowingly. I throw myself upon
your mercy. 50

" The old hermit and his wife -almost fainted away
from uncontrollable grief. My cruel words pierced their
hearts, deep, very deep. He turned his eyes upon me
where I stood before him palm upon palm and cried " Had
you done this dark deed of shame and sin and yet refrain- 55
ed from being the messenger of your own crime, your ,

tW AYODHYAKANDA {CH.

head had split in a thousand pieces thro* my dread curse.
A warrior born, that spills all wantonly a hermit's blood,
is sure to be hurled down from his high estate, be he

60 the king of the celestials. He whose shaft strikes a
knower of Brahman absorbed in meditation, has his
head split in seven. But your brain planned not the
crime your hand has committed. Repentance dire and
full has begun yonr punishment already. It is no light

65 thing for you to muster up courage to bear the dread
news of your own guilt ; that explains how you live to
tell it ; else your glorious line, at whose head stands
the mighty Ikshwaku, would, by this time, have been
engulfed in the water of oblivion. Why speak of you ?

70 Lead us to the spot, for we would even behold our dar-
ling son who lies, »I ween, stark and cold, drenched
with gore."

"I led them there, the unhappy parents. They gently
stroked him, their only son, and all at once fell upon

75 him, crushed by overwhelming grief. Their cries and
laments were piteous to hear. * Child 1 Have you no
word for us, no reverent greeting ? Why do you affect
the cold, dank earth ? How have we angered you, darling!
Know you not that I am dear to you beyond count ?

80 Behold your mother. Turn your eyes upon her; clasp
us in fond embrace and let us drink in your words of
ambrosial sweetness. Ah ! shall I hear in the small
hours of the morning your gentle voice chanting the
Vedas and the Sastras ? The prayers to the Goddess of

85 of evening twilight duly offered, the sacred fires tended,
you came to where I sat, lonely and with the shadows
of separation from you drawing near, and sought to
cheer me by many a word, by many an act. When shall
I see another such ? I am too weak to go the round of

90 my daily duties ; too weak to procure the means of

LXtVj DASARATHA PASSES A WAV 2W

sustenance for myself and your mother. I have none
else in this wide world to look after me ; none else even
to guide me with my staff. You knew it all and gave
me no occasion to remember it, so kindly and so watch-
fully did you serve me, as if I were an honoured guest, 95
for whom fruits, roots and other woodland fare were
all too insufficient. Lo, your mother ! tottering with
age and infirmity, blind, doting upon you ! Grief has
deprived her of what little mastery she had over her
senses. How shall I maintain her through the long years, 100
myself utterly helpless? My darling ! Stay, go not to
the dread halls of Death. Wait a while for your old
father and mother ; to-morrow and we will all journey
together. What will become of us in this forest with-
out you or any one else to take care of us ? Haste not, 105
we are even now coming with you. We will go up to
the throne of Lord Yama and I will look him in the
face and say 4 King of justice ! Pray excuse our son for
not presenting himself before you as soon as he received
your orders. We have none else to protect us, to take 110
care of us and we pray him back of you.' I am sure
the Regent of the South will grant me my wish, lone
and helpless.

"Nothing can lead me to conclude that this your
untimely death is in expiation of some dark sin in the 115
far past. This wicked wretch has laid you low, a meek
white-souled saint. Rise up to the bright worlds on
high where abide noble warriors that died for their king,
for their God and for their country, with laughing faces
turned towards the foe, and all thro' the might of the 120
merit you have laid up, thro' the might of Truth to
which I have dedicated myself. Rise up to the Spheres
of light where sit in brighter glory such heroic emperors
as Sagara, Saibya, Dileepa, Janamejaya, Nahusha and

38

298 AYObHYAItANbA (CH.

125 Dundhumara, Take your place by the side of those
wise and great Ones who devote themselves to the
study and practice of the Holy Writ ; of those who give
away, in glad gift, houses, hamlets, villages, countries
and kingdoms; of those who unceasingly tend the holy

130 fires ; of those whose hearts cleave to their wedded
wives, gentle and faithful; of those who give away
countless heads of kine on auspicious conjunctions.
May you join the ranks of such as ever wait with reve-
rent solicitude on the good and the great. Sit with those

135 who make a resolve to reach the high worlds of glory
thro' the observance of such stern vows as the Maha-
prasthana and cast off their frail bodies where the Ganga
and the Yamuna meet in joyful acclaim or inlthe holy
fire. My long line of stern self-controlled tapasvins

140 counts none who had not a seat in the resplendent halls
of light. You are the son of my heart. Your slayer
shall drink to the last drop of the cup of misery and
torment". They then busied themselves with the
funeral obsequies of their son torn from their sides, all

145 untimely, who rose from the funeral pyre in his
glorious body of light thro' the merit of hard-won tapas.
The Lord of the celestials, came down to the spot and
led him away in his vimana to grace the halls of
Swarga. The youth turned to his parents before he

150 left the earth, saluted them with reverent affection,
and consoled them in many a wise. He then rose from
the earth and proceeded thro' the regions of the sky,
honored by the denizens thereof. 'All this and more do
I owe to the might accruing of my humble and reve-

155 rent service to you. I will not be long separated from
you in my abode on high', were the last words that
reached the grief-stricken parents.

" The aged father rendered his son the last offices

LXIV] DASABATHA PASSES AWAY 299

and turning to me, who stood trembling by with clasped
hands of fear, said "Protector of men! slay me too. 160
Death has no terrors for me, now that you have taken
away my only son from me. You deserve to be consu-
med to ashes for having brought to his death my darling
child, pure and stainless ; but your heart guided not
your hand, and I curse you lightly when I say you will 165
suffer a similar terrible bereavement. You will lose your
son before your eyes and your life-breaths will go with
him. You, a Kshatriya, spilt the blood of one who had
dedicated himself to the service of God and Man ; but, all
unknowingly you did it and are hence saved from a 170
deadly sin. A gift to a holy Brahmana comes back to
the giver in the shape of untold merit; even so, the grief
that consumes me shall dog your steps and speed you
to the dark realms of Death.1' Lamenting in this wise,
he built a blazing fire, entered it with his aged partner 175
in life and passed on to where his darling son sat on his
throne of glory.

41 1 was racking my brains to find out the cause why
this great grief befell me, engendered by the separation
from my son; and it flashed upon me, the memory of the 180
great sin I had been guilty of in my youth by shooting
the shaft known as Sabdavedhi. An invalid, suffering
from a dangerous illness, feeds upon what nourishes
his ailments and hastens his death : even so, my dark sin
has sought me out. The words of the great One have 185
borne fruit and I go to-day to meet my death. Kau-
salya ! my eyes have lost the power to see you; so have
the kindness to touch me ; let me feel the pressure of
your flower-soft hands.1' He sobbed aloud, in the grip
of a mortal fear. " What can it be, but the marvellous 190
efficay of the hermit's curse— my banishing Rama to
the woods, all innocent in thought, word or deed; and

300 AYODHYAKAKDA

more wonderful still, his cheerful acceptance of the un-
just and atrocious punishment I inflicted upon him,

195 urged on to it by the venomed words of cruel Kaikeyi.
Else how could I reconcile the even righteous tenor of
my life, whose heart was ever wedded to Dharma, with
the unholy and iniquitous plot, so basely hatched by
myself and my partner in guilt ? Again, why should

200 the unparalleled, nay, the' partial affection that Kai-
keyi had for Rama till now, turn all at once into bit-
ter hatred and malice ? Most wonderful of all,
why should the noble heart of Rama be utterly free of
anger or ill-will towards me, who wronged him so

205 grievously ? No sensible person will immure his son
in the dark and dreary forests, be he a devil incar-
nate; and if he did, no angelic son would view it
with any other feeling than that of righteous indigna-
tion. Oh that Rama touched me once, but once, with

210 his flower-soft hands ! Nay, enough if his noble face
dawns upon ray fading consciousness but once ; and I
defy death and all his host. They who journey to the
halls of Yama, take their last looks of those near and
dear to them. Alas ! Kausalya, I see you not ; my

215 memory reels. The messengers of Death bid me haste.
Woe is me that my darkening eyes are not fixed on the
divine beauty of my Rama ! A more miserable lot can
never be mine. The grief of my being denied the com-
pany of my darling dries up the springs of life, even as

220 the summer sun drinks up the shallow puddles. Verily,
they are gods immortal, not men, to whom it is given
to behold the fair face of Rama, fifteen years from this
day, radiant as the orb of Night in her golden fulness,
the priceless ear-drops heightening, if possible, the

225 sheeny splendour. Eyes [lovely as the petals of a full
blown lotus ; eyebrows darkly pencilled and exquisitely

LXIV] DASABATHA PASSES AWAY 301

arched like the bow of Cupid ; the even row of .his
pearly teeth ; the finely chiselled nose, that puts to
shame the jasmine buds ; the noble proportions of his
countenance, that lend a charm, by comparison, to 230
the full autumn moon or the blowing lotuses ; waft-
ing sweet and delicious fragrance— how blessed are
they who would gaze on it, when he returns
to Ayodhya from his self-imposed exile, like the
Regent of Venus re-entering his sphere! Kausalya! 235
my heart breaks under the crue strokes of grief. My
senses contact not the accustomed objects. The rays
of the lamp flare up into darkness when the nour-
shing oil dries up: even so my senses are extin-
guished, one by one, when my mind reels on its tottering 240
throne. This grief hacks at the threads of my life, poor
wretch, half dead ! even as a raging flood brings down
the undermined banks. Raghava ! my prince of heroes !
dispeller of my grief ! most loving ! my refuge ! my
darling ! where are you ? Kausalya ! life is no more 245
for me. Sumitra ! what an awful grief falls on you !
Kaikeyi ! the dark Fate of Ikshwaku's glorious line !
cruel demon ! my murderess, who borrowed the shape,
of Yama for the while ! " Soraved on the dying king,
while there stood by him the noble mothers of Rama 250
and Lakshmana. Heart-rending were his laments for
the son of his heart whom he was lured to banish to
Dandaka. And at the dread hour of midnight, when
the dying day brought forth, in pain and travail, her
bright- eyed heir to light, the foaming billows of grief 255
bore Dasaratha, the Emperor, on their breasts, on, on
towards the dark and gloomy portals of Death ; yet, lo I
his eyes wore a look of holy calm and joy, as if sur-
prised and awed by the sudden presence of some
mighty Being. 260

SOS AYODHYAKANDA [OH

CHAPTER LXV,

HIS WIVES' LAMENT.

T day-dawn, panegyrists skilled in the science
of words, and the minstrels with the chronicles
of time stored in their capacious memories,
gathered without the sleeping apartments of the king
and with them musicians expert in auspicious song,
and set about to chaunt the praises of Dasaratha. The

30 grand and sonorous sounds echoed through hall and
court. There were some among them who could ex-
press the complicate evolutions of time with their
palms and these sang his glorious deeds to the accom-
paniment thereof, keeping beautiful time. Thereat, the

15 feathered songsters, free and caged, awoke and discour-
sed their sweet woodland melody. There were others
of the choral band who sang the names of the Almi-
ghty, "Hari, Narayana". Some sang the praises of the
holy Ones, the sacred places and waters. Some played

20 skilled music on the veena and the other instruments.
Some recited benedictory stanzas. Some declaimed
poems and epics composed in honour of his majesty.
The palace of the monarch echoed these grand and
and auspicious sounds.

25 Then entered to the royal bedchamber such women,
eunuchs and other attendants as were skilled in the
etiquette of awaking kings. Others there were, experts
in the mysteries of the bath, who kept ready in golden
ewers, crystal water stained with heavenly sandal and

30 other fragrant substances, as the time and the season
would have it and as the sastras have laid it down. Many
a servant-maid there was, pure, young and fair, that
bore auspicious unguents and essences; the cow and

LXV) HIS WIVES* LAMENT £03

such other sacred objects to touch ; powered mixtures
of cocoanut, sesamum and cumin-seed, to garglef after 35
the teeth had been cleaned, to make the breath fragrant
and sweet ; roots and herbs of mystic potency ; the sacr-
ed waters of the Ganga and the other sacred streams ;
holy Tulasi leaves and water that were offered at
at the feet of Sri Ranganatha, the household deity of 40
the Ikshwaku line of kings, to clease the soul of every
bin and infuse might and right to engage in all good
and pious works ; mirrors, clothes, ornaments, flow-
ers, garlands and^ other toilet gear. Every; one of
the articles kept there for the monarch's use when he 45
awoke to the duties of a new day, was the fairest and
the best of its kind. The assembled crowds waited in the
antechamber to pay their respects to the king before
the sun should rise. But when they saw that his
majesty came forth not even after sunrise, vague sus- 50
picions crossed their hearts as to what might have be-
fallen their lord.

The royal ladies that slept near the king roused
him gently and respectfully with appropriate words and
expressions ; they touched him ; they shook him ; but 55
they failed to detect any breath, motion or heat as
betokens a sleeping man. They knew very well the
usual signs of sleep, light, heavy and profound— the
movements of the limbs, the beating of the heart and
the deep and regular breathing. They observed him 60
variously and minutely, but could discover none of the
above signs of life. Mighty fear then took hold of them;
they trembled at the horrible suspicion that forced
itself upon their minds that their lord had gone forth
from their midst, never to return. They shivered and 65
shook like the slender water-plants that lie in the path
of a roaring torrent. Then, the truth was forced upon

30$ AVODHYAltANDA (OH.

now that you have cleared your path of foe or rival. My

25 only son Rama has elected to lead a forest life and has
left me behind him to bewail my lot ; my husband, my
sole refuge, has returned to his seat on high, forgetting
that my place is ever by his side. A band of travellers
passing thro' a dark forest infested with cruel beasts of

30 prey, leave behind them one of their number. One
could very easily prophesy the fate of that unfortunate
in the dark and pathless wilds. Even so, I have not
long to live. No good wife likes to be away from
her lord and husband ; but you have nothing in com-
* 35 mon with such— you, that have deliberately turned
your back on every obligation of Dharma. One, who is
possessed by the demon of gold and eats of the fruit
kakamarda, has he any idea of the dangers that lie in
wait for him ? You are a living monument of virtue,

40 compassion and altruism— you who, at the whispered
counsel of a hunch-back, steeled your heart to lay
the axe at the Ikshwaku race, root and branch. Noble
woman! you got some undefined boons from his
majesty in the far past ; when it suited your purpose,

45 you bound him to it by a dreadful and solemn oath ;
you had wnot the slightest hesitation to sacrifice Rama
and Seeta and consign them to a living death to secure
your ends. Were king Janaka to hear of this, would
not his father's heart quiver with agony as mine does ?

50 My son, they say, is among the living ; yet he is dead
to me, for I shall see him no more. That noble-minded
youth knows not that I am baited by my foes, sonless,
widowed, helpless and abandoned by god and man.
Alas 1 how my child Seeta would tremble with fear in

55 the dark woods infested with beasts of prey—she, the
beloved daughter of the ruler of Mithila, all unmeet to
face the rough winds of privation and adversity, but

LXVI] KAUSALYA'B LAMENT 307

now become an object of pity to all The hideous roars,
howls and cries of the night-ranging beasts and birds
will drive her, affrighted and trembling, closer to the 60
side of Rama. She was everything to her father, son
and daughter all in one. Age has chilled his heart ; and
the miserable fate that has befallen his darling child
would eat into his soul and bring his grey hairs to an
early death. A faithful wife and noble has no joy or 65
sorrow apart from her mate ; when he happens to be
away from her in other lands, other countries, she drags
on a miserable existence, hating the very sight of
dresses and ornaments ; and she does not allow her hus-
band to precede her even by a moment on the path to 70 *
the seats of glory. My place in life or death is by the
side of my lord. I follow him through fire and water
and share his home in earth or heaven." Thereupon
the attendants of the palace tore her away, all unwil-
ling, from the body of Dasaratha, she wailing all the 75
while most piteously.

Then Vasishtha directed the ministers and the other
officers of the palace to preserve the body in a cauldron
of oil and proceed with the funeral rites. But the ser-
vitors, conversant with the royal usages, traditions 80
and customs, made respectful reply that it was not
seemly to render the last offices to a father in the
absence of his sons. No impurity can attach to the
body from the crematory rites being delayed, its
contact with oil being an effective safeguard ; and they 85
would take all care of the late tenement of Dasa-
ratha till his sons should arrive to assume charge of it.

His queens stood round the cauldron with stream-
ing eyes and cried with raised hands: "Maharaja! you
knew full well that Rama is not here to watch over us— 90
Rama whose feet never stray from the path of Truth,

AYODHYAKANDA

who has ever a pleasant word and look for every one
of us. Yet you had the heart to adandon us thus to the
tender mercies of Chance and Adversity! You wretch
95 of a Kaikeyi tore Rama from our side ; and now she
has added one more to her victims and deprived us of
our husband. How could we dare to live in the vici-
nity of that incarnation of sin and treachery ? Rama
was ever our shield and sword ; Rama was ever devoted
100 in his attentions to you ; of unshaken fortitude, he put
away from him, with a smile, Power to whom he was
about to be wedded and chose to betake himself to the
forest in the company of Mahalakshmi. Kaikeyi, in-
vested with brand-new power and wealth, would grow
105 intoxicated and insult and torment us. Without your
noble self or that hero to take refuge in, how shall we
manage to live, the billows of misery threatening to
whelm us every moment? It is nothing for her to seek
the ruin of her wedded husband, of Rama, Lakshmana
110 or Seeta ; and it is but a step further to send us on the
same path."

Dark and gloomy was Ayodhya that day, like a

moonless night or a widowed wife. The tears of men

flowed unceasingly ; noble dames cried aloud in their

115 grief ; squares, and public altars at the cross-roads and

the private houses of residents had an empty, inauspici-

ous look, slovently, ill-kept. The Lord of men was driven

by grief of separation from his son to tread the road to

the other world ; his wives were laid low by the cruel

120 stroke of sorrow and sought relief in the arms of un-

consciousness. The Lord of day was deeply grieved at

the death of his glorious descendant and with a wan face,

sought the privacy and solitude of his chambers in the

west. The afflicted Earth found refuge in the dark em-

125 braces of Night.

LXVII] KTNGLE88 AYODHYA 309

Some of the royal kinsmen suggested that the
cremation should proceed forthwith; " for " said they
"Dasaratha has four heroic sons ; but it is the hand of
Fate that keeps them away from his side, one and all.
So, we do ill to delay/' But the ministers and coun- ISO
cillors would not have it so; they would not take it upon
themselves to conduct the funeral obsequies without
the presence of at least one of his sons.

Dasaratha, the princes and Seeta away from
Ay odhya, it presented a repulsive sight like a sunless 135
firmament or a moonless night and starless, while
groups of sad-faced men and women filled its streets and
squares, weeping with silent grief. Kaikeyi was the
subject of their talk, Kaikeyi the best hated person at
that moment in the whole creation. Not a face was 140
relieved by any gleam of comfort or consolation ; not a
heart but was surcharged with misery.

CHAPTER LXVII.
KINGLESS AYODHYA.

HE age-long night drew to a close and its hor-
rors were heightened by the waves of misery and
grief that rolled over the inhabitants of Ayodhya. 5
The God of day took his seat on his throne of light ; and
it was a sign for the officers of the state and brah-
manas to meet in the hall of audience for high debate.
Markandeya, Maudgalya, Vamadeve, Kasyapa, Kat-
yayana, Gautama, Jabali the far-famed and other 10
saintly brahmanas and ministers addressed themselves
to Vasishtha, the high-priest and said: " The night" has
passed and it seemed to us would never end. Could it
be otherwise when our king has preferred death to

310 AYODHYAKANDA {CH.

15 separation from his son ? Well, the Maharaja has gone
back to his seat on high ; Rama roams afar in the wild
woods; the glorious Lakshmana never quits his side;
Bharata and Satrughna spend happy days at Rajagriha,
the home of their grandsire, and the 'capital of the

20 Kekaya realm. It is imperative that some one of the
princes should sit on the throne of Ikshwaku ; we betray
our trust by abandoning this kingdom to anarchy and
destruction.

** Varuna and Indra turn away from a kingless land

25 and send not the welcome showers to cool the burning
plains ; or at best, hail and snow. No one troubles him-
self to till the fruitful soil. The son pays no heed to the
words of the father ; the wife seeks to rule the husband.
No one dares to keep with him, things precious or valu-

30 able, for fear of thieves or robbers. No one can, at any
moment, call his wife his own, for, she might be torn from
him by a lawless and mightier kinsman. This is only an
earnest of many other horrors and terrors that march
towards a kingless land. Trade and commerce, sale

35 and barter, import and export, borrowings and lendings
are ever conspicuous by the absence of Mr deal-
ing and honesty. Fear of life and property throttles
every one's energies and kills in him any desire for
united action and counsel for public good. In a land

40 where might is right and violence the order of the day,
no one is fool enough to plant gardens or open
alms-houses, rest-houses or monasteries. A calm and
self restrained brahmana, ruler of his senses, regular in
his observances and vows and conducting the prescribed

45 rites and ceremonies that tend towards public and
private weal, such ;a one is a rara avis, nay, a
myth. Possessors of untold wealth are never in-
clined to celebrate yagas and yagnas on a large scale

LXVII] KttfGLUSS AYODHYA 31 1

with bounteous sacrificial fees and gifts. For, who
would attract by his wealth or the appearance of it, the 50
robbers or the royal officers who are no better ? Mas-
ters of song and dance never conduct the temple
festivals. The sacred spots and waters are powerless
to attract huge crown of pilgrims; for, both con-
duce to the material and spiritual welfare of the 55
state. No merchant thrives in his trade. Bards
and minstrels, teachers and expounders of the sacred
lore never gladden and elevate the hearts and
intellects of the people ; for, where could you gather an
audience who would be so free from care and anxiety 60
as to be inclined to listen to such themes? No profound
scholars or literati would meet one another in the halls
of learning and hold subtle disputes; for, who will
arrange such peaceful and profitable meetings ? Who has
the time or the means to reward them as they deserve? 65
You do not come across young maidens in the public
gardens, in gay attire, gathering the star-like flowers
or disporting themselves in the cool waters; for the
thief is ever present. No happy parties coursing fast
in their graceful conveyances to the woods ; for, robbers 70
and lawless men infest every road and path. Men
grown rich thro' farming or agriculture never
enjoy the watchful care and protection of the king and
sink into the arms of sleep with doors that know no
bolts nor fastenings. There go not along the royal 75
road elephants sixty years old, ever in rut, with gleam-
ing tusks and melodiously sounding bells. No more
falls upon the ear, the martial twang of the bow
and the whirr of the flying shafts, as the young warriors
take the degrees in the science of archery. No caravans 80
of merchants journey to far countries with the
wealth of a kingdom in their packs. No recluse, no

312 ' AYODHYAKAKDA , [OH.

hermit, an anchorite, no man of god that, with
controlled self, keeps away from the madding crowd's

85 ignoble strife and moves all alone, with the glorious
image of the Lord, ever enshrined in his heart of hearts,
finding a happy home wherever night chances to over-
take him ; for, where is he who would feed such a one ?
No acquiring of fresh wealth and goods, nor peaceful

90 possession of what was earned with labour and toil.
No armies that cheerfully march to battle and
either return with victory or die where they stand
with grim faces turned towards the foe. No well-
dressed citizens move about the town on business or

95 pleasure, in palanquins or chariots, or on horses or
elephants. Experts in the sastras never hold con-
verse on high themes in the asramas of the rishis or
in the gardens about the town. You' come upon
no devout and pious crowds of men and women hasten-

100 ing to the fanes of the gods to worship them with reve-
rent offerings of garlands, cakes, fruits or money. No
bands of youthful princes adorned with sandal, aloe,
or other perfumes, like stately trees over whom spring
has thrown her flowered robes. Like a dried up water-

105 course, or a grassless meadow or a masterless herd, a
kingless land comes to no good. A banner is the living
sign of a chariot ; smoke proclaims the presence of fire ;
and our majesty, who was our living representative and
sign, has chosen to quite this world for that of the gods.

110 In a kingless land none dares to call anything his own.
Like fish in the ocean, the great feed upon the small
and they upon the smaller and so on ad infinitum.
Those that were severely punished by the king for
falling away from the duties of their rank and order,

115 those who proclaim and live a godless life, this is their
day of power arid glory. They wreak their hoarded

UtVllJ WINGLESS

vengeance upon the good and the innocent; and the
world will laud them to the skies as great men and
holy.

"The eye ever seeks the gooH of the body and keeps 120
off evil; even so a king stands between his subjects
and evil ; he is the horn of Plenty thro' which showers
on them every comfort and luxury. Truth and
Dhanna have their springs in him; nay he is Truth; he
is Dharma. He makes every provision for high-born 125
men to discharge the duties of their order unimpeded.
He is the father of his subjects; he is their well-
wisher and benefactor.

" The God of death is entrusted but with the ad-
justment of the karmic results. Kubera is charged but 130
with the dispensing of wealth to those that deserve it ;
the three worlds look forward to Indra but to protect
them ; it devolves upon Varuna but to hold all beings to
the laws of life ; and, these Regents of the quarters rule
but over a portion of the population of the earth. But 135
the king combines in himself the functions of all the
Four; he is the sole protector and ruler of all the quar-
ters : hence the Regents stand infinitely below him.

"Alas ! If there be no king in a country to enquire
into right and wrong, this world and all it contains 140
would grow dark with ignorance and sin, as when the
Night of dissolution wraps it in its deadly folds.

" The mighty ocean does not overstep its con-
fines ; even so, your word was Gospel to us when his
majesty was alive. And now, it is doubly sacred. 145
Wisest and best of Brahmanas ! Revolve well in your
mind our pitiable condition that roam like a master-
less herd. Cast your eyes on this fair realm, now no
better than a howling wilderness ; and place over us
any deserving son of Dasaratha as our king." 150

40

(OH.

CHAPTER LXVIII.
BHARATA SUMMONED.

spake Sumantra and the other ministers, sup-
ported by Markandeya and the other brahmanas.
5 Vasishtha gave meet reply: "Bharata resides

at present, and Satrughna with him, at Rajagriha, the
capital of his uncle. Let fleet coursers bear our envoys
to bring him back on the wings of speed. His majesty
has elected Bharata to take his place on the throne ;

10 and we do ill to delay. I see my proposal is acceptable
to you. Siddhartha ! Vijaya ! Jayanta ! Asokanandana !
Draw near and pay heed while I instruct you in detail
as to what you should do. Find fleet horses to convey
you to Rajagriha, as soon as you can ; betray not in the

15 least any signs of the sad calamity that has befallen
us ; salute the princes respectfully and say to Bharata
4 Lord ! Vasishtha, your chaplain and the other minis-
ters make kind enquiries of you. They send word
through me that you come back at once in connexion

20 with a very important affair.' No word nor hint should
escape you of the unhappy exile of Rama, Lakshmana
and Seeta to the woods or of the demise of our monarch.
Take with you fine dresses and precious ornaments as
presents to the king of Kekaya. Delay not." He pro-

25 vided them amply with funds for the journey.

They went home, took leave of their people, made
careful preparations for the long journey and soon left
Ayodhya behind them on steeds fleet as the wind. They
rode west and turned north through the mounts Apara-

30 tala and Pralamba, following the course of the Malini.
North of Pralamba, they again resumed their westerly
course, crossed the Oanga near Hastinapura and

LXVIII] BHARATA SUMMONED 315

travelled into the Panchala country thro' the Kurujan-
gala dominions, feasting their eyes on many a beautiful
lake and flooded stream. On, they rode still west ; they 35
crossed the lovely Saradanda; on its western bank
there stood the mighty tree named Satyapayachana, to
the Spirit of which they offered due adoration and wor-
ship. They passed by the city of Kulinga, and crossed
the mount Bodhibhavana. The hamlet Abhikala was 40
soon left behind and the Ikshumati came into view, the
ancient boundary of the Ikshawaku kings for genera-
tions past count. Brahmanas profoundly learned in the
Vedas, drank of its waters with their hollowed palms.
Thro' Bahleeka they passed, on towards the mount 45
Sudama. They paid due reverence to the impress of
the holy feet of Vishnu on it and passing by the Vipasa
and the Salmali, they covered leagues and leagues of
hill and dale, river and rivulet, lake and pool, while
fierce lions, tigers and bears stared at them as they tore 50
through the forests like a hurricane. " If we bring back
Bharata as soon as we can, the funeral rites of Dasa-
ratha will be performed forthwith and he will ascend to
the worlds of happiness. If we take back Bharata as
soon as we can, Kosala will have a king and the mas- 55
terless millions, a protector. Further, Bharata will be
mightily pleased at being chosen to render his royal
father the last offices in death." These thoughts spur-
red them on to greater speed. And so, they entered
the city of Girivraja on jaded horses after sunset. 60

$14 AltoDtttAKANDA [CH.

CHAPTER LXVIII.
BHARATA SUMMONED.

spake Sumantra and the other ministers, sup-
ported by Markandeya and the other brahmanas.
5 Vasishtha gave meet reply: "Bharata resides

at present, and Satrughna with him, at Rajagriha, the
capital of his uncle. Let fleet coursers bear our envoys
to bring him back on the wings of speed. His majesty
has elected Bharata to take his place on the throne ;

10 and we do ill to delay. I see my proposal is acceptable
to you. Siddhartha ! Vijaya ! Jayanta ! Asokanandana !
Draw near and pay heed while I instruct you in detail
as to what you should do. Find fleet horses to convey
you to Rajagriha, as soon as you can ; betray not in the

15 least any signs of the sad calamity that has befallen
us ; salute the princes respectfully and say to Bharata
1 Lord ! Vasishtha, your chaplain and the other minis-
ters make kind enquiries of you. They send word
through me that you come back at once in connexion

20 with a very important affair.' No word nor hint should
escape you of the unhappy exile of Rama, Lakshmana
and Seeta to the woods or of the demise of our monarch.
Take with you fine dresses and precious ornaments as
presents to the king of Kekaya. Delay not." He pro-

25 vided them amply with funds for the journey.

They went home, took leave of their people, made
careful preparations for the long journey and soon left
Ayodhya behind them on steeds fleet as the wind. They
rode west and turned north through the mounts Apara-

30 tala and Pralamba, following the course of the Malini.
North of Pralamba, they again resumed their westerly
course, crossed the Ganga near Hastinapura and

LXVIII] BHARATA SUMMONED 315

travelled into the Panchala country thro* the Kurujan-
gala dominions, feasting their eyes on many a beautiful
lake and flooded stream. On, they rode still west ; they 35
crossed the lovely Saradanda; on its western bank
there stood the mighty tree named Satyapayachana, to
the Spirit of which they offered due adoration and wor-
ship. They passed by the city of Kulinga, and crossed
the mount Bodhibhavana. The hamlet Abhikala was 40
soon left behind and the Ikshumati came into view, the
ancient boundary of the Ikshawaku kings for genera-
tions past count. Brahmanas profoundly learned in the
Vedas, drank of its waters with their hollowed palms.
Thro' Bahleeka they passed, on towards the mount 45
Sudama. They paid due reverence to the impress of
the holy feet of Vishnu on it and passing by the Vipasa
and the Salmali, they covered leagues and leagues of
hill and dale, river and rivulet, lake and pool, while
fierce lions, tigers and bears stared at them as they tore 50
through the forests like a hurricane. " If we bring back
Bharata as soon as we can, the funeral rites of Dasa-
ratha will be performed forthwith and he will ascend to
the worlds of happiness. If we take back Bharata as
soon as we can, Kosala will have a king and the mas- 55
terless millions, a protector. Further, Bharata will be
mightily pleased at being chosen to render his royal
father the last offices in death." These thoughts spur-
red them on to greater speed. And so, they entered
the city of Girivraja on jaded horses after sunset. 60

&l« AYODHYAKANDA [CH,

CHAPTER LXIX,

BHARATA'S DKEAM.

THE day broke sadly for Bharata ; he dreamt a
dream in the last watches of the night and was
5 grieved to think that tit would prove too true.

His friends noticed his gloom and sought to chase it
away. Some played on the veena and other musical
instruments ; some sought to engross him in the silken
toils of dance and song ; some declaimed plays in Sams-

10 krita, Prakrita, Paischasa, Magadha and other dialects ;
some drew him into light and humorous talk ; others
related droll stories and tales. A dear friend of his
noticed that his thoughts were far away and were en-
grossed with some sad subject, and said, " Friend ! your

15 face is not as bright and cheerful as usual. Some great
grief weighs on your soul. Will you not allow us to
share it with you ? "

To which Bharata : " Would you like to know the
cause of my unwonted darkness of spirits ? Last night

20 I had a dream, when I saw my father with dishevelled
hair and dirty limbs leap off a lofty mountain into a
deep pool filled with liquid cowdung and swim there in
high glee. Ever and anon he drank oil from his hol-
lowed palms and laughed uproariously. His body dripped

25 with oil. He ate ravenously of food prepared with
sesamum and took a header into a deep pool of
oil. The ocean dried up revealing its sandy bottom.
The moon fell from the sky. A great darkness blotted
out the world. The tusks of the state elephant shivered

30 to atoms. Blazing fires went out all on a sudden. Earth-
quakes split the solid globe ; trees withered and shrive-
led; mountains emitted black fxunes, His majest-

LXX] BHARATA RETURHS TO AYODHYA 317

was seated on a throne of black iron, dressed in black
robes, while women of black and yellow hue stood
round and clapped their hands in maniac laughter. 35
Next, he decked himself with red sandal paste and red
garlands, took his seat on a chariot drawn by asses
and drove south in deadly haste. A Rakshasi clad in
red, dragged him along, her hideous face distorted with
unholy mirth. These sights of ill-omen troubled my 40
dreams last night. One of us, his majesty or Rama or
myself is sure to die.

" If you dream of driving in a chariot drawn by
asses, you are sure to see ere long the smoke rising
up from your prye. Now, you have the key to my 45
heavy heart and apparent indifference to all you so
kindly do to cheer it. My throat is parched ; my mind
undergoes some nameless torment ; I see nothing that
could cause me fear, but I have not the slightest doubt
that I am in its grip. My words, voice and tones have 50
lost their wonted dignity and force. I am shorn of my
brightness and lustre. I hate myself; but, I cannot lay
my finger on that which lies behind all these manifes-
tations. Never had I any dream like this. I am con-
vinced beyond a doubt that it will be fulfilled. My 55
heart is invaded with a growing fear when I associate
this ill-omened dream with my sire of superhuman
excellences."

CHAPTER LXX.
BHARATA RETURNS TO AYODHYA.

E was yet speaking when the envoys from Ayo-
dhya entered the impregnable Rajagriha upon
horses trembling with fatigue and exhaustion, 5

318 AYODHYAKANDA {CH

born of fast and furious riding. They paid their respects
to the king of Kekaya, and placed before Yudhajit, the
heir-apparent, the presents they had brought with them.
When he had duly rewarded them, they turned to

10 Bharata, touched his feet and said, " Lord ! The high-
priest, Maharshi Vasishtha and the other councillors
make kind and respectful enquiries of you. They direc-
• ted us to say to you, 'Come back to Ayodhya without
a moment's delay, as an important affair requires your

15 presence here. Select what you approve of the dresses
and ornaments we send you and hand over twenty
crores worth to your grand sire and ten crores worth
to your uncle/ "

Bharata did so and entertained the messengers

20 with extreme kindness and hospitality ; then he asked
them " My sire, is it all well with him ? Is it all well
with the great Ones, Rama and Lakshmana ? I hope

< queen Kausalya does well, the happy mother of Rama
the soul ,of wisdom. She is the deserving object of my

25 respect in every way ; blind to the defects of others,
she is as keenly appreciative of everything good in
them. Well conversant with the mysteries of D har-
ma, she practises them to the best of her ability. Is it
all well with queen Sumitra, she that bore Laksb-

30 mana and Satrughna? And is it all well with my
mother Kaikeyi, ever selfish, cruel-eyed, liable to "sud-
den fits of anger and supremely self-conceited ? What
message bore you from her to her people here ? " The
messengers saw that Bharata had some faint conception

35 of the real state of things at Ayodhya and hastened to
disabuse him by their prompt reply, " Lord 1 It is all
well with those whose welfare you ever have at heart.
Everything good and auspicious awaits you there. It is
time for us to start." They gave him a general assurance

LXX] BttARATA RETURNS TO AYODHYA '319

of the welfare of bis people, afraid to awake his 40
suspicions by a detailed news of his friends and kin. It
was with a purpose that they used the words * good and
auspicious,1 for they wished to ward off all evil and ill-
omen from him, and give him a faint hint of his approach-
ing greatness; but they suceeded in keeping back 45
from him any mention of the doings at Ayodhya.

Then Bharata sought his grandsire and said, " The
messengers form Ayodhya would have me start at once.
Pray give me leave; 1 will be with you whenever
you may desire my presence here." The lord of Ke- 50
kaya embraced him warmly, kissed him on the head
and said, *' Darling ! I wish you a happy journey. For-
tunate is Kaikeyi that bore you. Convey my kind en-
quiries to her, to Dasaratha, to Maharshi Vasishtha, to
the other saintly brahmanas and last, not least, to the 55
heroic princes Rama and Lakshmana." He spoke his
high appreciation of Bharata's manifold excellences, pre-
sented him with elephants of noble breed, shawls of rare
workmanship, curiously prepared deer skins, two thou-
sand nishkas to grace the breast and one thousand 60
six hundred steeds. He called to him faithful council-
lors and noble and said/' Go with Bharata and see that
these things reach Ayodhya safe." Yudhajit, his uncle,
presented him with numerous elephants from mounts
Iravat and Indrasiras ; mules, skillfully trained and 55
fleet as the wind or thought ; and, besides, many noble
hounds. Carefully bred and trained in the royal appart-
ments, of immense strength and endurance, they were
fiercer than tigers. Armed with formidable spear-like
fangs, their exquisite symmetry of form and develop- 70
ment masked their huge chests and limbs. But Bha-*
rata, absorbed with the thought of being back at Ayo-
dhya as soon as possible, delighted not in the rich and

380 AYODHVAKANDA [OH.

curious presents. The unusual haste and solicitude
75 that marked the action of the messengers, deepened

the gloom and anxiety bred of his evil dream*

He took hasty leave of his grandsire and uncle,

and with Satrughna by his side, soon left the city far

behind. His attendants followed him in chariots drawn
80 by camels, bullocks, horses and mules. Like bands of

devas marching forth from the capital of Indra, Bharata

and Satrughna journeyed on towards Ayodhya,surroun-

ded by the armies of Kekaya.

CHAPTER LXXI.

BHARATA RETURNS TO AYODHYA (continued)

THEY turned their faces eastwards, crossed the
Sudama and Hladini and at Eladana, famous
5 for its cardamoms, the Satadru flowing^west. They

stayed a while to rest at the village Aparaparpata and
crossed the Silavaha that mysteriously draws to itself
blocks of granite. They passed through the town
Salyakartana that lies to the south-east of it and Bharata

10 relieved the people there of a great fear. They then
travelled over high and inaccessile mountains to have
a view of the beautiful forests Chaitraratha. The
Sarasvati and the Sindhu, a tributary of the Ganga,
were duly crossed and the party entered the forest of

15 Bharunda, north of the dominions of Veeramatsya.
The rapid Kulinga, enclosed by mountains and rocks,
crossed theirpath near the Yumana ; and on its further
banks they camped during the hot noon-day sun. Some
time was allowed to them to rest after their rapid and

20 arduous journey. The horses enjoyed the cool
shade and later on had a delightful bad in the river.

LXXll BHABATA RETURNS TO AYODHYA 321

They had their dinner and stored water enough to last
them during their inarch thro' the desert that lay before
them. Like the Lord of air whom lofty mountains stay
not, Bharata crossed the terrible desert on elephants of 25
the Bhadra breed, specially made, as it were, to journey
through those waterless wastes. It was difficult to cross
the Ganga near the city of Amsudana ; so, they chose
Pragvata instead. Crossing the river Kutikoshtika,
they came to the village of Dharmavardana. They passed 30
west of the village of Torana and reached Varoodha,
passing by the village of Jambuprasta. They spent the
night in the forest hard by and starting again at day-
break, they travelled on east until they camped in a
grove of madhooka trees near the town of Ujjihana. 35
Beyond lay the realms of Kosala. So Bharata ordered
his troops to proceed leisurely and travelled fast, put-
ting to his chariot fleet coursers. He stopped for a
night at the village of Sarvateertha and easily crossed
Uttanika and other rivers by means of horses born and 40
bred in the mountains. He rode through the river
Kutika near the village of Hastiprishta and journeyed
on, crossing the rivers: Kapeevati, Sthanumati, and Go-
mati near the towns of Lauhitya, Ekasala and Vinata.
He rested for a while in a grove near the town of Ka- 45
linga, traversed the forest during the night and day
dawned upon him as he entered Ayodhya.

Seven days and seven nights was he on the road
and on the morning of the eighth, he drove into the
capital of his kingdom and said to his driver, " This 50
Ayodhya, famed thro' the three worlds and encircled
by sacred groves, appears to-day to have been shorn of
its glory and happiness. The walls are white and have
not been smeared with cowdung for some days. The
brahmanas that make this city their home, are masters- 55

41

&£ AYODHYAKANDA

t
of .the vedas and the vedanta; self-restraint, self-control

and other attendant virtues crown them with glory.
Under the watchful care and rule of Dasaratha, the
saintly king, they spend their vast wealth in the per-

60 formance of yagas and yagnas. How is it that there
reach not our ears the sounds of men and women joy-
fully moving about ? Why do we not see happy couples
enjoy themselves the whole night in the lovely
gardens about the town and depart to their abodes at

65 day-break ? Stateliness and beauty have gone away
from Ayodhya and it seems to be weeping in solitary
grief. Is it the fair capital of Dasaratha I see before
me, or its ruins ? The notables of the town do not drive
fast on elephants horses and other conveyances, happily

70 busy. The pleasure-gardens wear a joyless and dilapida-
ted look, formerly so gay with parrots, cuckoos and bees
maddened on the lucious fruits, roots and honey ; the
rare exotics carefully manured, watered and preserved ;
the flowery bowers, pools and artificial mountains skill-

75 fully arranged to afford every comfort and luxury to
the countless couples that frequent them. Trees shed
their leaves like fast-falling tears. It is sunrise and
yet no beasts or birds go about to seek their prey with
happy and joyful cries. The cool wind wafts not, as

80 of yore, the delicious perfumes of sandal, aloe and in-
cense. The ear is not delighted with the sweet sounds
of veena, drum or tabor rising forth on every side. But
many omens of cruel import meet the eye on every
side. Some great calamity is speeding towards us.

85 Would that I were assured of the safety and happiness
of my kinsmen and friends. My heart is heavy and
faint. " Tortured with vague doubts, oppressed with a
nameless woe, he drove, as one demented, thro' the Vaij-
ayanta gate fast and furiously towards the royal palace,

LXXI] BHARATA RETURNS TO AYODHYA 833

the guards saluting him with cries of " Hail 1 All hail 90
to thee !" He returned their salute, stopped them at the
palace gates and with a mind teeming with a thousand
conjectures, said to his charioteer," Why am I sent for
in such hot haste with no apparent reason ? I suspect
some great calamity ; for, my heart is faint, I see 95
around me all the signs of a kingdom widowed of its
lord and ruler. Behold the houses of respectable cit-
izens unswept, uncleaned, unadorned, with open doors
and a deserted look. No sweet incense rises up from
them, nor any smoke from the holy fires, reverently 100
tended. The inmates sit dazed and listless, bestowing
no care on themselves or on their belongings. The fanes
of the holy gods are vacant of bright garlands or chap-
lets; dust and dirt offend the eye everywhere; the
priests and the attendants have abandoned them. Each 105
holy shrine is utterly neglected and the gods receive
not due worship. The merchants sit in blank dismay
with no eye to business. The birds in the sacred pre-
cincts and holy trees droop with glassy looks and folded
wings. Groups of men and women stand along the 110
streets in stupid amaze, their never-ceasing tears
making channels thro' their faces and bodies caked
with dirt and dust." And so, he rode on to the
palace, viewing the dire signs of woe and grief along the
way. The squares and the royal roads that led from the 115
palace, he found lonely and silent. The gates were
thickly coated with dust and presented a repusive sight,
for, there was none to trouble himself to clean them.
Ayodhya was in ruins, once so bright and resplendent
with wealth and pomp, even as the capital of Indra.
Those strange portents and eye-offending views deepen-
ed his gloom and bowed his head as he entered the
palace of Dasaratha.

AYODHYAKANDA {OH,

CHAPTER LXXII,

BHARATA'S GRIEF,

E found not the king in his apartments and sought
im in those of his mother Kaikeyi. She could
not contain her joy and sprang forward to meet her
son after his long absence abroad. He entered the dismal
palace and saluted his mother by touching her feet with
his head. She clasped him to her breast, her darling
son, smelt his head, and seated him on her lap, crying

10 u How long is it since you started from your grandsire's
city ? Poor child, you are almost fainting from fatigue,
from fast and furious driving. Is it all well with my
father and my brother ? I wish to hear every detail con-
cerning you, since you left this place. But, had you a

15 safe and pleasant journey here ? "

And Bharata made reply " Mother, it is seven days
since I left Rajagriha. Your father and my uncle Yud-
hajit are doing well. They would load me with pre-
sents and my people could not travel fast in consequence;

20 so I drove in advance, leaving them to follow leisurely.
What means this extreme haste to fetch me back?
How is it that this golden bed and seat are adorned not
by their usual occupant ? Does he not keep good health?
Has he anything on his mind ? He spends his spare

25 moments with you and so I came here to pay him my res-
pects. Where can I find him ? Is he perchance staying
with Lady Kausalya ? I must see him this instant."

Her heart was wrapped with her unholy ambition
to secure the crown for her son ; hence she fondly ima-

30 gined that her terrible news would be most gratifying
to him. So she turned to Bharata and said to him as he
stood there all ignorant of the lamentable fate of his sire

LXXII] BHARATA'S GRIEF &5

" The glorious king, so noble, so righteous, has even
gone the way of all beings." The shock was too much
for Bharata whose pure white soul inherited the vir- 35
tues of a long race of saintly kings. "Ha ! I am lost"
cried he ; and stern warrior as he was and of undaun-
ted fortitude, he fell down in a dead faint. But grief
rudely dragged him back to life and to its torments.
44 Like the Queen of Night in her perfect pomp and splen- 40
dour as she rides through the clear skies, yon golden
seat shone with the king reclining on it ; and how
hateful and repulsive it looks, ip even as a moonless sky
or the dried-up ocean." A storm of tears choked his
words and he covered his face and wept aloud. 45

In dire dismay, Kaikeyi saw her son writhe on the
ground in the grip of sorrow, like the Lords of day and
night hurled down to the earth or a maddenned ele-
phant in the deadly toils of the hunters or like the state-
ly monarch of the forest felled down by the axe of the 50
woodsman. She raised him up lovingly and said 44 Arise,
arise, lord of kings. Arise, chosen favourite of fame,
Why roll your shapely limbs in dirt and dust ? It befits
you not, this grief. The world praises you as a mine of
excellences. Your intellect finds its right work in 55
sacrificial rites and profuse gifts, as the result of faith-
fully followings the behests of the Holy Writ and its
loving exponents. The sun's rays will sooner desert
him than your mighty heart be shaken by grief or mis-
fortune." She strove to console him many a wise ; but 60
Bharata rose not from where he lay, nor ceased his
piteous wails nor recovered from the cruel wounds
caused by his mother's terrible words.

44 Alas ! I went away from here firmly assured that
his majesty will crown Rama as heir-apparent and 65
will conduct countless sacrifices. My fond hopes have

326 AYODHYAKANDA {OH.

turned to dust and ashes. My heart breaks when I do
not behold his majesty who was ever absorbed in the wel-
fare of beings. What is the fell disease that rendered me

70 fatherless and I far away? Supremely blessed are Rama
and Lakshmana to be with him during his last moments
and render him every service and attention. May be
my father knows not I am here ; else, he would clasp
me fondly to his heart, smell my head and shed tears of

75 joy. Words fail me to describe my feelings when he
would wipe the dust off my body with his own hands.
Somebody hasten to Rama's palace and respectfully
submit that I await his pleasure to touch the feet of
him who is to me brother, father, king and lord, all in

80 one. To one who walks in the way of Dharma, the
elder brother is a father. If his majesty has chosen to
depart for the Mansions of the Blessed, whom shall I
take refuge in but Rama ? My father lives in him and
should I not hasten to pay him my respects ? My sire

85 of blessed memory, was profoundly versed in the
mysteries of Dharma. He never swerved from his allegi-
ance to Truth. Principle and practice went hand in
hand with him; unexampled valor was only one of the
countless excellences that adorned him. What was his

90 last message to me, his last advice, his last commands ?
I long to hear it."

Kaikeyi was quick with her reply. " You were not
in his thoughts when he laid aside his body of flesh,
4 Ha Rama ! Ha Lakshmana ! Ha Seeta ! ' were the last

95 words upon his lips. Like a mighty elephant writhing
in his strong toils, your sire gazed at me at the moment
of death and cried 4 Ha ! blessed are they to whom it is
given to behold Rama, Lakshmana and Seeta as they
enter Ayodhya after their period of exile'." Bharata
100 was sore stricken at the news of Dasaratha's death ;

LXXll] BAARATA'S GRIEF 32?

oft'

deeper, yet deeper, did the iron enter his soul at the
woeful news of the infamous exile of Rama and Laksh-
mana. "Where is he, the soul of righteousness, the
darling son of Kausalya ? Why do I not see Lakshmana
and Seeta ? " The foolish Kaikeyi knew not that her 105
news would be all hateful and repulsive to Bharata ; she
fondly expected that it would the happiest day of his life
when he should hear that she had secured for him the
throne of the Ikshwakus, over the head of the rightful
claimant, Rama. "To the forest of Dandaka have 110
they betaken themselves, in the guise of lovly hermits,
Rama and Lakshmana with Seeta for a companion."

Bharata knew right well that the scions of the
Ikshwaku race were ever wedded to the Path of right ;
a mighty fear came over him, born of the suspicion 115
that Rama might have been so exiled for some dark
crime or offence. With faltering accents he ventured
to ask " What brahmana has Rama deprived of house,
land or gold ? What poor wight all innocent did he
persecute ? Whose wife or woman did he cast adulterous 120
looks upon ? Why have they driven him to the forest of
Dandaka, as if he were the foul slayer of a brah-
mana that walked in the path of the Holy Writ ? "

As is the way of womankind, Kaikeyi's heart beat
high with the joy ofiher glorious achievement and she 125
was all afire to boast of what she had done and what she
meant to do. She was the crowned queen of fools; yet her-
self-conceit and haughty pride passed all thought. " Dar-
ling ! No brahmana was ever the poorer for Rama's pre-
sence in Ayodhya. No poor innocent received any but the 130
kindest treatment at his hands. Know you not that
his eyes are never raised to the faces of other's women?
I came to understand that the king meant to seat him
the throne and quite naturally demanded of your father

328 AYODHYAIUNDA (CH.

135 on that you should succeed to the crown and that Rama
should be banished to the woods. He promised me
accordingly and I had no little difficulty in holding him
to it. Rama, Lakshmana and Seeta cheerfully obeyed
the commands of the monarch and departed to the woods.

140 Rama was near and dear to Dasaratha; grief at being
separated from * him was too much for the poor aged
monarch and he pined to death in consequence. Arise
and reign as the royal traditions would have you. All
this I planned and wrought for you ; and it is but an

145 earnest of what I mean to do for you. Grieve not ; cast
aside sorrow and pain of heart ; pluck up courage. This
fair kingdom is yours to rule, teeming with wealth and
corn, abundance and plenty. This Ayodhya salutes you
as its lord. Quickly pay the funeral dues to your father,

150 as Vasishtha and other religious experts guide you.
Let my fond mother's heart be gladdened with the
sight of my darling son seated on the throne of the
Ikshwakus, -ruler of this broad earth and all it
contains,"

CHAPTER LXXIII.

THE WAGES OF SIN.

a darkening heart did Bharata listen to the
glowing description of his father's pitiabte death,
5 of his brother's unjust doom. Uncontrollable grief

filled his heart and found vent in winged words of flame.
" What have I to do with this vast empire, a luckless
wretch, with the heavy sin on my soul of the mur-
der of my father and the consigning to a living
10 death of my brothers ? Your cruel hand cuts deeper and
yet deeper into the wound your have caused and lays

LXXIIl] TriE WAGESS OF SIN 3£3

salt and fire upon the gashes. Is it not enough for one
man to bear, the foul murder of my sire ? Would not
your wretched soul rest until it had immured Rama in
the depths of the dark forests ? Like the Night of Dis- 15
solution that blots out the whole universe and all it
contains, where did you lie in wait all the while to bring
disgrace and destruction upon the fair line of Ikshwaku ?
Alas ! his majesty took you into his household, all
unawares, even as one clasps to his bosom coals of 20
living fire. His death lies heavy upon your soul ; I
see your band slay him. Shame on your house ! Was
it for this that you were brought up in luxury and
comfort, in pomp and splendour, by your father and
your husband ? My sire never knew what it was 25
to go back upon his word ; his bright fame illumined
the worlds ; yet he took you to himself as wife and lost
every thing — happiness, honour, fame and life. What
set you on to seek the death of his majesty whose
heart ever turned to Dharma as the guiding star of 30
his life ? What sought you to achieve by banishing
Rama to the woods ? Even if it so chances that
Kausalya and Sumitra survive the shock of separation
from their beloved sons, T am sure your merciless heart
will not allow them to live long. 35

41 Dare you say that Rama, the paragon of virtue,
waited not upon you as dutifully and reverently as he
did upon Kausalya that bore him ? Dharma has no
mysteries for him. Kausalya, the far-sighted, was ever
a dear sister to you, the fondest you can ever have ; 40
deny it if you can. And is not Rama, the first-born of
that righteous lady who deservedly takes her place on
the throne by the side of the lord of Kosala ? I marvel
that your dark soul knows not sorrow nor contrition,
not the slightest, even when you have driven the noble 45

$30 . AYODHYAKANDA {CH

One to the dreary forests, to live the lowly life of home-
less hermits.

" Let be. Just tell me what your ambition, dark and
ominous, aims at, now that you have driven away from

50 this kingdom my pure and heroic brother of undimmed
fame ? My poor intellect compasses it not. Your greed,
your lust for wealth and power has blinded you so that
you see not the boundless reverence and love my heart
bears to Rama : for, if you had but an inkling of the

55 truth, you will never dare to perpetrate this monstrous
crime to secure for me this pitiable inheritance. What
did you count upon to enable me to rule ever this vast
empire, with Rama and Lakshmana far away in the
distant wilds ? The golden Meru rejoices in the strength

60 and protection of the woods that adorn its sides, to
guard every approach to it ; even so Dasaratha, virtuous
and mighty as he was, trusted most in Rama's valour
and strength. A tender calf I, what chance to draw
the load that would strain to the utmost the full-grown

65 strength of a bull ? I am a boy in years and intellect ;
what put it into your head that I had it in me to wield
the sceptre that Dasaratha's mighty hand held over
this boundless empire for twice thirty thousand years?
Grant that I, as the son of the famous Emperor,

70 could manage to keep myself on the throne, more
by might of intellect and strength of policy ; yet lay
this to your heart right well— never, never will I see
you rejoice in the fulfilment of your miserable schemes,
you who wrought all this nameless havoc and destruc-

75 tion but to secure wealth and power to you son.

14 Were it not that my hands are bound by the love
and the reverence that Rama bears towards you as his
mother, this very instant will see you hunted out of the
kingdom, far, far beyond human habitation. Who put

LXXIII] THE WAGES OF SIN JJ1

you up to ask of his majesty that the crown should go 80
to a younger son, in utter defiance of the claims of the
elder? Has it any precedent in the records of my
famous house ? What a fool I am to speak in the same
breath of yourself and the ways of the good and the righ-
teous ! I cannot, for my life, contain my wonder when 85
I think how your foolish woman's heart was egged on
to this daring act. It is a world-wide tradition of the
line of Ikshwaku that the crown always descends
to the eldest son ; his brothers always obey and reve-
rence him as a father. Nay, this is characteristic 90
of every royal house from the beginnings of time ; and
all the more binding on the line of Ikshwaku. But
what have you, a fiend incarnate, in common with
kingly tradition or the eternal duty that lies on the lords
of men ? My ancestors, of glorious memory, bore the 95
palm among those that guarded, with sleepless vigilance,
Dharma and unstained honor; and now nature has,
after infinite and patient labour, produced a paragon
of virtue in you, to lay your axe at the roots of the
fair tree of honour and fame that my forefathers have 100
reared with so much care and toil. Stay, the kings of
Kekaya, to whose house you say you belong, are noble
souls and reverently follow this traditional policy.
Then, what foul fiend twisted and warped your heart
and brains to contrive and execute this monstrous 105
atrocity ?

44 Come what may, I will not lend myself to gratify
your dark ambition. Do I not see that your ravening
lust of power seeks to rule thro' me, a miserable puppet
on the throne ? Wait a while and you will see me bring 110
back from the woods Rama, the beloved of all creation ;
I shall crown him in pomp and splendour right before
your eyes ; my life will be one long day of happiness,

832 AYODHYAKANDA

rendering him every service and attention. I will not
115 rest content unless grief and disappointment kill you by
inches ; your miserable heart shall crumble to dust
under the shock of shattered hopes." Thus did Bharata
rebuke Kaikeyi with cruel words and seek ^to give vent
to the surging sorrow that threatened to burst his heart.
120 But it wa's too little for him, what he had done ; and like
the noble king of the beasts thundering from his moun-
tain lair at the sight of his foe, did he wax in his rage
and thunder out his reproaches and taunts.

CHAPTER LXXIV,

THE WAGES OF SIN (CONTD )

I HARATA felt that he had but dealt lightly, very
lightly with the woman who called herself his
mother. The more he dwelt in imagination upon
her unspeakable crime and its dreadful results, furious
indignation mastered him quite, and he pierced her
heart with sharp and cruel words. " Monster of cruelty !
Perfection of wickedness ! take yourself away from

10 this kingdom, from the sight of man, even as my grand-
sire hunted your mother out of the country for her
heartlessness and crimes. Do you expect me to survive
the death of my sire and the banishment of my bro-
thers and all at your hands ? Count me as dead ; and

15 wail and gnash you teeth as long as your sinful life
retains its hold upon the body, for the foul sin of having
compassed the deaths of your husband, of your sons
Rama and Lakshmana, of Seeta and of the countless
millions that inhabit this city. My sire or Rama, how

20 did they cross your path ? Can you show another such
devoted servant of virtue and duty as my brother ? What

LXXIV] THE WAGES OF SIN (CONTD.) 333

wrong what injustice did you suffer at their hands that
you should in one and the same moment, slay the one
and banish the other ? You have destroyed this fair line
of Ikshwaku and have thereby burdened your soul with 25
the sin of having murdered a brahmana for whom the
Holy Writ has no mysteries. The deepest and the dar-
kest hells call out to you to tenant them for all time ;
for, not for you the bright worlds where your husband
sits on his throne of glory. My heart trembles in aff- 30
right at the recollection of your hideous sin, I, the son
born of your loins ; for, what devilish brain could ever
conceive and compass the murder of your lord and hus-
band and the exile of Rama, the beloved of all beings ?
It was your hand, I say, that plunged the dagger into 35
the heart of my father ; it was your hand that drove
from this fair realm, by lawful right theirs, my brothers
and Seeta. Boundless and eternal sway over the king-
dom of infamy and disgrace is what you have secured
for me, your glorious heritage ; and right well have you 40
crowned your efforts by bespeaking for me the misera-
ble fate that awaits the foulest sinners. Fool, possessed
of the demon of ambition ! Is it a woman I see before
me or a fierce blood-thirstjr tiger of the jungles ? Are
you not my most relentless foe that has taken my mo- 45
ther's form to work evil and misery upon me all the
more easily ? Famous beyond compare in the annals of
sin ! Foul muderress of your fond devoted husband ! soil
not my ears with your hated speech. Lo ! Kausalya,
Sumitra and the other royal ladies are drowned in grief, 50
all through your vile machinations. Bright fame and
incomparable have you secured to the house that gave
you birth, to the house that took you in ! KingAsvapati
is famed for his generous and noble instincts; age and
wisdom sit gracefully upon him ; hence, no reason could 55

834 AYODHYAKANDA {OH.

ever reconcile one to call you his daughter. It is nearer
truth to say that some malignant demon has chosen
this form to bring destruction upon this house. Hear
me one again ; you have buried in the depths of the

60 dark forests Sree Ramachandra, the living embodiment
qf duty and truth ; you have directed the grief engen-
dered thereof to bring about the death of our lord and
king ; what object in creation, be it the meanest and the
most wicked, would ever regard you with affection or

65 sympathy, you that has rendered me fatherless and
brotherless at one stroke ? Can you ever expect pity or
compassion at the hand of others ? What bright worlds
on high do you hope to enter after having torn her only
son from the arms of Kausalya, whose heart knows no

70 stain and whose old age you have rendered helpless and
unbearable ? Annihilation, utter and certain, stares you
in the face ; my mind can grasp at no other milder fate
that awaits you. Rama is the son of Kausalya, your
co- wife ; but what blinded you to the fact that he is the

75 source of life and light to his kith and kin : that he is
entitled in every way to stand by the side of Dasaratha
and that the untold millions in this empire would quit
their hold on life if he is taken away from them ? It is
utterly inconceivable that any one could entertain the

80 faintest shadow of a doubt upon this.

" The Books tell us that the son is but the father
born again ; he springs from the father's heart, where
the jeeva sits enthroned ; that which passes from the
father is but the energy, the essence of the face, neck,

85 chest, stomach, hand, feet, eyes, nose, fingers and the
other parts of the body. A mother is drawn more to-
wards the child born to her, the flesh of her flesh, than
towards the mother that bore her, the brothers and the
sisters that came into the world with her or the kin

LXXIV] THE WAGES OE SIN (CONTD.) 335

that claim with her the common tie of blood. Then, 90
how did you expect Kausalya to stand the shock of a
life-long separation from such a son ?

"Once in the far past, Kamadhenu, the Cow of Plenty,
who saw with clear vision into the mysteries of Dhar-
ma, turned its eyes to the earth and observed a farmer 95
ploughing a large field with two oxen yoked to the pole.
Poor beasts! They had laboured from morn right to
the hour when the sun reaches the highest point in his
course ; and naturally they dropped with fatigue and
exhaustion. The tie of blood brought tears to the eyes 100
of Surabhi and she wept aloud at the sight of the misery
that befell the beasts that came of her line. The Lord
of the celestials chanced to pass that way on some busi-
ness of his and the tear-drops fell upon him with divine
fragrance. He looked up and beheld Kamadhenu weep- 105
ing in the bitterness of her grief. All reverently did he
question her with joined palms ; * Mother, why grieve
so ? Had you any insult or injustice at the hands of me
or mine ? Ever intent upon the welfare of all creation,
whence comes this woe upon you ? I see no reason why 110
fear from any one should disturb your rest ? ' And to
him replied the Cow of Plenty, ' I fear none. Behold
these pair of oxen born of my race, yoked by yon
farmer to the plough and made to work from dewy
morn to noon-day sun; they have fainted away from 115
fatigue. Lean, emaciated, too weak to get up; yet
the heartless hind tears at the roots of my heart when
he goads them on to fresh work ; my frame quivers
with their agony. Blood is thicker than water ; and
a son is the dearest object that the world can give a
mother.'

" Now, for all that, they were not born from the
loins of Kamadhenu ; countless millions has she of such

3S6 AVODHYAKAtfDA

children. She is perfect in the theory and practice

125 of Dharma ; the head and fountain of all prosperity,
wealth, graces of head and heart, she is ever engaged
in the propagation of the species by the union of the
male and the female. Millions call her their mother ;
yet she shed bitters tears at the sight of the misery

130 that befell two nameless oxen. Look here, Rama was
born of the womb of Kausalya ; he is her only son, born
after milleniums of cold barrerness; all virtues, all
excellences strive with one another to crown him.
Kausalya is a woman ; age has dimmed her beauty ; she

135 is no longer the favorite wife of the king ; she looks to
her son for every thing ; and do you hope to go scot free,
having torn her darling child from her arms ? Cease-
less woe and eternal infamy are your portion here on
earth ; and utter annihilation awaits you on the thres-

140 hold of death.

44 1 will conduct the funeral rites of my sire ; I will
entreat Rama to return to Ayodhya and sit on the
throne of his fathers ; I will wipe this foul blot on my
name and win everlasting fame. Then 1 will take it

145 upon myself to lead the life of a recluse in the forests
of Daaddka. I cannot bear to look upon the citizens
of this fair city weep and bewail their miserable lot ;
nor will I put up patiently with the dark sin you have
perpetrated. Throw yourself into the blazing fire;

150 bury yourself in the darkest depths of Dandaka, far
from the sight of man ; or hang yourself by the neck
until you are dead. In no other way can you expiate
your crime ; no other course is open to you. My heart
will know no peace unless Rama comes back from the

155 woods and rules over his people. Then alone can I hope
that the world will pardon somewhat my driving him
into cruel exile." And as a lordly elephant in rut,

LXXV] BHAHATA'S ABJUBAfrotf 33t

ranging free the forest glades is borne to the ground
under the showers of spears, goads, harpoons, lances
and other missiles, heaving furious sighs; or as the 160
lofty Indradhwaja thrown on the earth at the close of
Indra's festival, even so did Bharata fall at her feet in
a dead faint,% his eyes red with weeping, his dress and
ornaments all in wild disorder.

CHAPTER LXXV.
BHARATA'S ABJURATION.

*ij|r\EANWHlLE Sumantra and the other ministers
Jljpf sought him out there, informed of his arrival.

He came back to his senses 'and saw the trus- 5
ted councillors of his sire around him. The desire came
upon him to clear himself in their eyes of all blame or
complicity. He pointed to Kaikeyi where she stood, a
living corpse, her fond hopes blasted and her foul sin
recoiling upon herself. " Friends of mine ! Never, for a 10
single moment, did my heart hanker after this kingdom ;
nor did I, at my time, seek her infernal advice towards
it. I was all ignorant, in the far-off capital of my grand-
sire, of my father's resolve to crown me as heir apparent
or that he banished Rama in consequence or that Laksh- 15
mana and Seeta accompanied him."

Kausalya heard him lamenting piteously and said
to herself, " So, Bharata has come, the hopeful son of
the cruel demon yclept Kaikeyi ; but I cannot bring
myself to think that he has anything to do with her 20
unholy plots. It behoves me to see him." She dragged
her wasted body and feeble limbs to where he was, pale
with grief, demented, while the faithful Sumitra held
her up ; and it so chanced that Bharata and Satrughna

43

m AVODHVA2AKDA

25 were going to her rooms to pay their respects to her.
They met her half-way; her pitiable plight wrung
their hearts so much that they fell on her neck and cried
aloud. She recovered her senses after a while and
the woman in her overcame the nobler instincts of

30 magnanimity and forgiveness and put a sharper edge
to her grief-laden words. " Long did your soul yearn
towards the kingship of Kosala. Your heartless mother
has secured it to you anyhow; you need not and you
will not stop to cast your eyes over the bloody path she

35 has carved for herself and for you. No rival contests your
claims, no rebels causes you a moment of uneasiness or
anxiety. Now you may rest awhile after your arduous
toil and reap the golden harvest thereof, even to your
heart's content. But, may I know what mighty result she

40 achieved when she drove my poor boy to the woods,
with matted hair and dress of bark ? Absolute master
of this realm, she could have easily gratified your wishes
without so cruelly punishing your innocent brother.
I would count it a mighty boon if you send me to the

45 lonely forest where my son is. The king is not here to
prevent it, nor Rama. You have no small part in the sin
of Kaikeyi and are debarred from performing his fune-
ral rites ; further, his majesty has laid his ban upon
you. His eldest wife is entitled to a share of his Agni-

50 hothra ; so I will pass thro' that fire and take my place
by the side of my husband and Sumitra with me. It
behoves you to lead me to where my Rama leads his
hermit life. For, your worthy mother has toiled hard to
secure for you this broad realm teaming with corn and

55 gold, elephants and horses, cattle and kine."

As thus, with cruel taunts, she spoke to him as a
stranger and an enemy, Bharata suffered acute agony,
as if a red-hot needle was "driven- to its head in a

LXXV] BHARATA'3 ABJURATION 939

grievous sore. Utterly distraught, he fell at her feet and
sobbed and raved long and wildly. Then, he stood be- 60
fore her trembling like an aspen leaf, before Kausalya,
who moaned and wailed like one in the cruel grip of
madness, and spoke humbly and reverently. " No blame
is mine. I know naught. Is it kind, is it just of you
to speak to me so, knowing full well as you do, my 65
unbounded love and devotion to Rama? If my heart
hankered in the least after this wretched kingdom and
turned traitor to Rama, may it prove barren, utterly
barren, the Vedas, the Sastras, the Sciences, the arts
and all knowledge and wisdom I had sat at the feet of 70
my revered guru to learn. May I go the way of him
who lends himself as a tool to the wicked ; of him who
excretes urine and ordure against the sun ; of the wretch
who strikes at a sleeping cow with his foot; of the
monster who sweats his workmen and cheats them of 75
their lawful wages; of him who deals treacherously
with the king who walks in the path of right and justice
and watches over his people like his sons ; of him who
takes as king a sixth of all and proves neglectful of his
trust ; of him who promises sacrificial fees to holy men 80
during the rite and then denies it with overbearing
haughtiness ; and of him who turns his back upon the
foe and flees when dread battle rages high. May my
soul be vacant of that esoteric knowledge and wisdom
•that was imparted to me by my guru to secure for me 85
the high worlds of glory. May I be denied the honour
and privilege of beholding the return of Rama and his
coronation at Ayodhya, in all bis supernal beauty and
splendour. May I go the way of him who feeds upon
food prepared with sesamum, sweet food or mutton 90
without offering it to the Devas, the Pitris and the
guests ; of the insolent wretch who slights the elders

940 AYODHYAKANDA [CH.

without going forward to meet them ; of him who reviles
his guru ; of the false and faithless friend ; of him who
95 betrays the confidence placed in him ; of the ingrate who
renders not back the kindness done him ; of the suicide ;
of him who has been avoided by the good and the
virtuous ; of him who is dead to all sense of shame and
decency ; and of the selfish wretch who fills his stomach

100 with good cheer, without a thought of his wife, children
and servants who stand by. May I be denied faithful
wives and devoted and may I be disqualified from the
performance of such Vedic rites as the Agnihotra. May
I suffer the torments of those upon whom the curse of

105 barrenness has fallen. May I be dogged by the foul sin
of those who slay the royal ladies, children and old men ;
of those who have abandoned their servants and re-
tainers to a miserable and cruel fate, when they have the
power to avert it ; of those who feed their dependents

110 by the proceeds of the sale of such articles as red cotton,
honey, meat and iron ; and of them who pursue and slay
the faint-hearted soldier who flees the battle-field when
grim slaughter has begun its work. May I be doomed
to wander over the earth like a madman, clad in a single

115 piece of cloth, begging from door to door, and with no
other vessel to eat from but my hands. May I be the
cringing slave to my passions and be drowned in sensual
enjoyments and be wedded to wine, women and dice.
May my heart avoid the path of Dharma ; may it never

120 stray from the path of a Dharma. May my gifts ever
be showered upon the unworthy; may my immense
wealth, hard-earned, go to enrich thieves and robbers ;
may my soul writhe in the grip of the sin of sleeping
in the twilights, of setting fire to habited houses and of

125 defiling the bed of my guru. May I be precluded from
, discharging ray debts to the Devas by Agnihotra and

LXXV] BHARATA'a ABJURATION Stt

offerings of ghee and cakes of rice to the Pithris by
Sraddhas and libations of water on the anniversary of
their deaths, on the days of the eclipse and on the
new-moon day and to my parents by rendering them 130
every service possible when they are alive. May I be
shut out from the worlds reached by the good and the
virtuous. May I be denied the happiness and joy so
highly praised by the good. May I be denied the right
to discharge the Dharmas affected by the good. May 135
I be disqualified from rendering kind offices and service
to my mother, which is not denied even to the most
abandoned of sinners. May my heart be filled with zeal
and perseverance in walking along the path of unrighte-
ousness. May I he cursed with dire poverty, a numerous 140
family, chronic illness and a constant melancholy. May
my portion be the heinous sin of him who grievously
disappoints the hopes of the good men who earnestly
look to him to free them from the pangs of miserable
poverty and praise him in diverse ways thereunto. 145
May I find a place by the side of him whose speech is
ever harsh and unpleasant, whose unclean heart is ever
wedded to evil, who, in mortal dread of the king's justice,
earns his living by the contemptible profession of a spy
and an informer. May I share the dreadful hells inhabi- 150
ted by those who put away from them their faithful
wives and pure that seek them to beget a lawful son,
in the due season after their courses ; of the fools whose
hearts are divorced from their wives whom they have
sworn before the holy Fires to love and cherish and run 155
after the wives of others ; of him who causes the deaths
of his wife and children by starving them gradually and
systematically ; of him who adulterates drinks or poisons
them ; of him who spoils the worship and adoration
rendered to brahmanas ; of him who milks the oow dry, 160

342 AYODHYAKANDA tCH.

with the expectant calf by its side ; of him who promises
a drink to another but cheats him of it when he is able
to do so; and of him who, chosen as an umpire between
two disputants, secretly instructs one of them in the

165 means of overcoming his enemy, out of his love towards
him/' Thus did Bharata seek to exculpate himself in
the eyes of Kausalya and soothe her wounded spirit,
who had lost at one stroke a husband and a son ; but the
effort was too much for him and he fell senseless on the

170 ground.

Then, Kausalya sprang forward to raise him up
crying, " My darling! Enough of these terrible vows and
abjurations which bind you hard and cause you intoler-
able pain, I see not the slightest necessity for it. You

175 but rend my heart with blows ever keener. I know
very well that your soul is filled with utter devotion to
Rama and never swerves from the path of virtue trod
by your forefathers of glorious memory. You are true
to your word ; no one knows you to go back upon it ;

180 hence, you will gain the mansions reserved for the good
and the righteous ; doubt it not." She placed him on
her lap, clasped him to her breast, smelt the crown of
his head and sobbed aloud as her tears outwelled.

( Bharata, his heart torn with various griefs and conflic-

185 ting emotions, his senses distraught, fainted away and
spent the live-long hours of the night in sighs and
woeful lament.

CHAPTER LXXVI.

DASARATHA'S FUNERAL.

Vasishta of wise words, addressed himself to
Bharata, who was sinking under the repeated
strokes of grief, confusion and weariness of heart,

LXXVI] DASARATHA'S FUNERAL 44$

and said, "Prince, whose fame illumines the worlds!
Enough of grief. Delay not to conduct the funeral
ceremonies that ensure the worlds of light to our lord
and master." Bharata took heart somewhat, calmed
his grief with a strong effort and busied himself with 10
the preparations for the monarch's funeral.

They took the mortal remains of the king of Kosala
from the cauldron of oil where it lay and placed it on
the ground that the liquid might evaporate. His face
had an yellowish hue, but his limbs were in a state of 15
excellent preservation as one in sound sleep. After a
time, they transferred it to a costly bed wrought with
gold and' gems. Bharata sought his father's side and
cried " Mighty king ! Satrughna and I were far away
at my uncle's capital. What dire necessity induced you 20
to send away from your kingdom, Rama, the soul of
righteousness and Lakshmana, the prince of heroes and
betake yourself to the homes of the gods, even before we
came back ? Was it just or kind of you to abandon your
subjects in their darkest hour of trial and sorrow, when 25
Rama was torn away from them, Rama, the giver of good
and happiness to all beings ? Whom did you count upon
to guard the people well and secure them in safety and
comfort, when you have sought the skies and Rama had
been forced to hide himself in the dark forests ? This 30
earth and all it contains is hideous to look at in widow's
weeds and no more fair to see. This Ayodhya is dark
and lustreless without you, even as a moonless night."

The holy Vasishtha interrupted him as he lamented
grievously and said, " We look to you to pay the last 35
remaining duties to your king and father. Restrain
your grief and bend yourself to the task at once."

Bharata acquiesced reverently and summoned the
priests and chaplains forthwith. The Garhapatya and

344 AYODHYAKANDA [CH.

40 the other sacrificial fires that were duly tended by Dasa-
ratha in the fire-chamber had already been removed
outside before the moment of pollution. The priests
and their assistants bore them to the cremation ground
in order due. Next came the royal attendants, who.

45 with streaming eyes and silent grief, carried the mortal
clay of the emperor on a priceless palanquin. Others
walked before them scattering along the road various
coloured garments and flowers of silver and gold.
Others fed the golden censers with essences of sandal,

50 aloe, pine and other perfumes ; others raised the pyre
with sandal, peadmaka, cedar and other fragrant woods ;
the royal ladies and their aged retainers around them
followed on litters and other conveyances. Then, the
priests deposited the royal corpse in the centre of the

55 pile and Bharata headed the procession of the wives
of Dasaratha as they walked round the mortal remains
of their master, from right to left and from left to
right. Bharata lighted the pile with the Agnihotra
fire tended so reverently by the departed dead, while

60 the priests conducted the solemn funeral rites, the Hota,
the Udgata, and the Adhvaryu chaunting the holy Veda
mantras. Experts in the Sama veda sang melodiously
the funeral riks enjoined during the service. The laments
and shrieks that rose from a thousand women's throats

65 like screaming curlews smote the ear far and wide.
Then they moved on to the banks of the Sarayu, where
libitations of water were only offered to the names of
the dead. The prince returned to Ayodhya with the
royal ladies, the councillors and the chaplains, watering

70 the dust with their never-ceasing tears. The royal
kinsmen slept on the ground singly during the ten days
of the period of pollution.

DASARATHA'S FUNERAL (CONTD.) 34&

CHAPTER LXXVIL

DASARATHA'S FUNERAL (CONTD.)

| HE ten days passed away ; on the eleventh were
performed the Punyahavachana,theNavasraddha
and other purificatory ceremonies; and on the 5
twelfth the Shodasasraddha, the Masika and the Sapin-
deekarana. Bharata gave away to the assembled brah-
manas, untold wealth in gems, gold, garments, cattle,
servant-men, servant-maids and houses. On the morn-
ing of the thirteenth day, the prince wept aloud in his 10
sorrow, and proceeded to the crematorium to gather the
bones of the dead. He stood at the foot of the pyre and
thus spoke to his royal father " Maharajah ! You left
me in charge of Rama and he has gone to the forest.
You too have chosen to go back to the worlds of the gods. 15
Rama, the sole stay and support of Kausalya's old age
has been banished by you to the forest. Was it just of
you to abandon her to misery and sorrow ? " With a
mighty cry he fainted away at the sight of the bones and
the reddish ashes that were all that was left to him of 20
his beloved father. His kinsmen raised him up even as
people draw up tbe Indradhwaja by strong ropes ; and
like king Yayati looked he as he lay on the ground
hurled from heaven in the midst of holy sages. It was
too much for Satrughna who fell where he stood like an 25
uprooted oak. They recovered after a while and lamented
their fate most piteously. Loving memory brought back
to them the boundless kindness and solicitude their
father had lavished upon them, the countless benefits and
the priceless gifts they had received at his hand on every 30
occasion. " The ocean of sorrow yclept the granting of
boons that originated in the dark heart of Manthara

44

was haunted by the huge sea-n^onster Kaikeyi and
has sucked us down into its fathomless depths. Where

35 have you gone leaving Bharata here to wail miserably,
him whom you loved and cherished so much ? You used
to place before us rich dishes, drinks, garments and
ornaments and force us to select what we would of tham.
Who will love and cherish us so hereafter ? Meseems

40 this earth is invulnerable even during the final Dissolu-
tion, since it crumbles not to powder when it is widowed
of you, its righteous lord and husband. How shall we
drag on our miserable existence here, when you have
gone back to Swarga and Rama has buried himself in

45 the woods ? So, I will come to you though I Have to
pass thro' fire to do it. I can never bring myself to
enter Ayodhya, the capital of the Ikshwakus, vacant of
the glorious presence of my father and brother. Verily,
my place is by the side of Rama in the forest depths."

50 The royal servants burst into tears and sobs at the
view of the sad brothers thus lamenting in their bereave-
ment. The princes threw themselves on the ground
and writhed in their agony like bulls with broken horns,
faint, pallid and wan. -

55 Then Vasishtha, the guru and priest of the Iksh-
wakus, raised Bharata and spoke to him, out of his
boundless wisdom (lofty and noble was his spirit, as
becomes a knower of Brahman). " Child 1 It is thirteen
days since the envious flames took unto themselves our

60 lord and king. Why delay to perform the Saijchayana
and the other remaining funeral rites? Man cannot
shun the close embraces of hunger and ^Jiirst, grief
delusion, old age and death. . It behoves you not to
grieve so when they contact you."

65 Sumantra raised up Satrughna and calmed his grief
by speaking to him on the origin and dia&pluti&n <rf &U

THE PLOTTER'S REWARD $47

Like tndradhwajas looked they, the princes,
battered by sun and rain. They wiped their tears and
With red eyes of grief followed the kinsmen as they
hurried them on, to render the remaining last offices to 70
the king,

CHAPTER LXXVIII.
THE PLOTTER'S REWARD.

T|HEY returned to the royal palace, when the
fulieral obsequies of Dasaratha had come to an
end ; and Bharata started to go to where Rama 5
was. Then Satrughna said to him "Brother
mine ! All beings naturally turn to Rama for shelter
and support when grief assails them. It goes without
saying, that we have a greater claim on his kindness.
I Wonder most, why Rama of immeasurable might and 10
the sole refuge of the oppressed and the miserable,
allowed himself to be driven to the forest by a weak
woman. May I venture to suggest that Rama acted not
light in this respect. Perhaps he might have accepted
hia irtititehment, afraid of the world's clamour that he 15
set aside his father's word under the stress of ambition.
But, what has become of Lakshmana who prides himself
tijxm his strength and valour? What [does fkhe fear?
He krieW rlfeht tf ell -that Dasaratha perpetrated a foul
Injustice ; whalt prevented him from quietly ignoring the 20
old kiflg and preventing Rama from being banished to
the tyoods? This is more wonderful than the other.
Why did he not puflisk the wicked king as he deserved,
tfed mtortietit it wad plain that he had strayed from the
paih of virtue ,attd had become a slave to Kaikeyi's 25
infernal chanfts r While they were thus conversing,

IN AYODHYAKA&DA

Majesty, oiir guide and ruler, has preferred hie heavenly
mansions to Ayodhya. Ratna* his first born and Laksh-
mana, the prince of mighty arms, have been sent into
elileat the instigation of Kaikeyl. One should first

10 sleek out a king and then a wife and wealth. Well say
the wise, 'The king is our truest benefactor and protec-
toiv faore than father or mother '. Though bereft of its
ruler, the hfcnd of providence keeps away dtecodduct
and sedition from this realm. So, you are our lawful

18 king. You are the first born of His Majesty and stand
next ih the order of succession. Famous in every way*
your people idolise you ; everything is ready towards
your installation— the prescribed articles, counsellors,
merchants and the royal servants. We pray you seat

20 yourself on the gloriou s throne of your ancestors. Wear
the crown nobly and give us peace and prosperity."

But Bharata, ever loyal toDharma, reverently Went
round the materials got ready for his coronation, and
said to the expectant people, " It is a holy tradition in

25 our race that the eldest son takes the crown. It does
not become your loyalty and good sense to speak to me
otherwise. Rama came into the world before me and
deserves the crown better. Let the army prepare to
inarch forth, for I have decided to make the wild woods

80 my home for twice seven years. I will not rest until
I bring back my brother from Dandaka. With these
self-same articles of coronation shall I instal him as
our king, even in the wild glades of Dandaka where he
abides ; I will see him brought back to Ayodhya, the

35 great-souled one, even as the priests bring the three
fires in holy procession from the sacrificial hall. But
never shall I realise the dark hopes of the woman Who
tails me her son. Rama will rule over your all ; the
dreafy forests are my home henceforth, See to it that

tXXX] THE ROAD TO OANOA 3£l

th.o engineers lay good roads from the capital to the 40
banks of the Ganga ; let the guards go with us to assist
us in passing over dangerous spots." And as the&e world
fell from bis lips, tending to the glory and happiness of
Rama, the assembled multitudes cried in joyous ac-
claim, " The crown is yours to wear by the promise of 45
His Majesty ; yet you are dead set on making it over
to Rama, the first born of the king ; may you be the
favorite of the goddess of Fortune for ever."

CHAPTER LXXX.
THE ROAD TO GANGA.

T

HERE marched in advance experts in the nature
of soils, sinkers of wells, diggers of canals, dykes

and ditches, miners, builders of boats, canoes, 5

and rafts, navvies, armed convoys, stone-cut-
ters, royal officials, makers of mechanical appliances,
carpenters, hewers of wood, sappers and levellers, pre-
parers of lime and brick, gipsies, and woodsmen. These
decided to go through their duties as soon as possible, 10
for it would shorten the distance between them wd
Rama ; and marched on to the banks of the Ganga, like
the rolling sea when the moon draws her with a mighty
force. They travelled in companies and guilds, with
spade, axe, crowbar or saw and made a road though the 15
tangled woods, removing the trees, stumps, branches,
creepers, saplings and stones from the path. Some
planted trees where there were none ; some felled dowij
the larger trees with axe, chisel and scythe; some
burnt out the deep-rooted useeras ; some levelled the 20
rough uneven ground; some tilled the ruined wells
and deep crevices with earth; some laid bridges over

352 AYODHYAtANDA

ravines ; some cut channels to drain away the water-
logged spots; some pounded fine the stony ground;

25 some transformed shallow pools into lovely tanks
adorned with flights of steps; some dug wells and
lakes of delicious water where there was before but
dry parched earth, with broad steps down which
might descend elephants, horses and men to slake their

30 thirst, while shady platforms hard by invited them to
rest their wearied limbs. The road by which the army
was to travel was strongly built of stone and mortar
while lovely trees, heavy with flower and fruit, lined
the sides, from whose* branches many an intoxicated

35 bird sent forth its sweet melody. It was charming to
look at, like the pathway of the gods. Then, in an
auspicious star and hour selected by experts in the
mysteries of architecture,4 those that had been deputed
to the work pitched the royal tents, at a lovely spot,

40 shady and well-watered and adorned them gaily. Girt
round with many a platform of smooth five sand, they
resembled mountains inlaid with precious gems. Tem-
ples, royal mansions and broad courts grew under their
skilled hands, while spacious roads ran among them.

45 Gay flags and proud banners towered aloft. Stately
mansions rose to the sky proudly and lent to the encamp-
ment the air and grandeur of Amaravati, the metropolis
of the Devas or the cars of light that glide softly through
the blue empyrean. The royal road, carried by skilled

50 artisans through the dark forests that lined the banks
of the Ganga, whose clear: waters form the home of
countless fish, shone like the clear cloudless sky at
night, illumined with the Moon and the constellations,

LXJtXll THE NATIONAL ASSEMBLY &$

CHAPTER LXXXI.

THE NATIONAL ASSEMBLY.

fell HE saintly Vasishtha saw to it that the Nandi and
*•- other auspicious rites preparatory to a king's

installation were gone through that night. At 5
daybreak, bards and minstrels, heralds and pursuivants,
panegyrists and chroniclers gathered in the king's ante-
chamber, discoursed sweet music, vocal and instrumental
and offered sweet praise and deft to Bharata, their future
king. The huge drum that announced the watches of 10
the night thundered out its deafening notes under the
skilful and vigorous strokes of the golden sticks, Merrily
blew the conches and other instruments, high and low,
giving forth the various notes of the octaves. The
mingled sounds spread far and wide and dealt another 15
wound to the tortured heart of Bharata. He started
from his bed and cried out, " These are meet for His
Majesty; mistake me not for him, all unworthy as
I am. Stop ". He turned Satrughna and said " Child 1
See you the extent of the evil and injustice wrought by 20
Kaikeyi ? Law and order have already begun to fail in
this kingdom. His Majesty sits happy in his mansion
on high, leaving me to bear the varied burden of misery
all alone. The goddess of fortune and victory that
watches over the destinies of the line of Ikswaku had 25
till now a smooth and happy time of it, when the king
on the throne installed his eldest son as heir apparent
during his life-time ; now, the fair tradition has been
violated and she wanders in doubt and distress like a
vessel in the heart of the storm with no pilot nor rudder 30
to control it. Rama, our lord, our master and our pro-
tector, has been banished the kingdom contrary to the

45

&4 AYODHYAKANbA (CH.

recognised traditions of our race, And the guardian-
deity of this realm roams masterless, seeking for a mate

35 to attach herself to." As the prince thus gave voice to
his bitter grief like one demented, the royal ladies and
their women took it up and filled the palace with their
piteous wails.

Then saint Vasishtha, versed in all that pertains a

40 king and his kingdom, entered the hall of audience that
shone like Sudharma, the council chamber of Indra and
his troop of disciples with him. The maharshi of bound-
less wisdom, in whose profound heart the Vedas and
their mysteries found a fitting abode, took his seat on a

45 resplendent golden throne covered with rich brocade
and said to the attendants: "An important affair of the
state is a£oot. Go forth and gather here Brahmanas,
Kshatriyas, Vaisyas, captains, councillors, the trusted
servants of his Majesty, Bharata, Satrughna, Vijaya,

50 Sumantra and others that ever are intent on the welfare
of Bharata.1'

Anon, the vast hall resounded to the tumult of
chariots, horses, elephants and palanquins that conveyed
thither the hurrying crowds. Bharata made his en-

55 trance therein and all rose to receive him as they did
in the time of Dasaratha, more like the celestials wel-
coming their lord and master. The spacious ball gleamed
like a large lake on the ocean side ; saint Vasishtha was
the deep waters that ran smooth therein ; Bharata and

60 Satrughna were the whales and mighty elephants that
disported themselves fearlessly in its depths; the minis-
ters and the generals were the gems and the shells and
the sand hills that lined its floor ; in short, it recalled
the glorious times of Dasaratha.

LXXXII] TOT MARCH TO THE WOODS 855

CHAPTER LXXXIL
THE MARCH TO THE WOODS.

HE holy sage cast his eye over the vast assembly
that were seated as became their rank and sta-
tion, dressed in robes rich and costly, all 5
eagerly looking forward to the coronation of
Bharata. The place blazed as it were with radiance as
a clear autumn sky at night inlaid with stars. He called
thrift to order, the officials of the state and the citizens
and said to Bharata, " Prince ! Dasaratha ruled over 10
this kingdom well and wisely, and had been in conse-
quence raised to the skies where he sits enthroned
with the gods. His dying words invested you with the
sovereignty of this broad realm, rich in wealth and corn.
Rama, whose soul cleaves to the duty of fulfilling the 15
commands of his sire, even as the glory of the sun is
ever inseparable from it, has abode by Truth and walked
in the steps of the wise ; he departed for the woods
leaving the kingdom to your care. Gratify the hearts
of your subjects by accepting the crown and rule over 20
this kingdom, safe and happy, so willingly bestowed
upon you by your father and your brother. Let me see
your vassal princes from the east, the south, the west,
the north and the islands pour their tribute of gems and
gold at your feet." 25

But, Bharata knew full well that a younger brother
violated the traditions of kings if he took the crown
while the elder was alive. He would not be the first to
tread that path of treason and infamy ; so, he trans-
ported himself in thought to Rama's feet and entreated 30
him to come back, The memory filled his eyes with

856 AYODHYAKAHDA {08,

tears and choked his utterance. Possessed of youth,
wealth and power that place within one's reach every
joy that life could give, the great-souled prince put them

35 away from him and said to himself, " Wonderful* past
belief ! If one wants to persuade another to do some-
thing peculiarly atrocious and wicked, he generally does
it in secret. But saint Vasishtha, whose words and
counsels direct the footsteps of millions on the path of

40 life, has deemed me so low and abandoned that he does
not hesitate to advise me towards this cruel and in-
famous act in the presence of the millions that inhabit
this realm. I shall even take a leaf from his book and,
forgetting the reverence and respect due to him, shall

45 upbraid him in the presence of the very same people."
He faced the vast andience and cried, " You know full
well that I have no other stay, no other support here
and hereafter than Rama, in whom I take my refuge.
It is supremely virtuous and kindly on your part not

50 to allow me that much privilege and comfort, but to
assemble and set your united strength to ruin me. Is
this Ayodhya or a howling wilderness infested with
thieves and robbers ? Is it the loyal and virtuous sub-
jects of Dasaratha, that I see before me, or bands of

55 brigands and highwaymen that have gather6d here to
rob me in open daylight and in the presence of all mep,
of that which I hold dearer than life ?

** Yon Vasishtha was selected as the high -priest of
the race of Ikshwaku that he may bring fame and pros-

60 perity to it. His clear vision sees through the past,
the present and the future. Doubtless fee has the
utmost welfare of my line at his heart when he advises
me 30 earnestly to adopt this course of action. Behold I
with such a holy and virtuous personage for my spiritual

65 adviser and following carefully his

LXXXII] THE MABOH TO THB WOODS 557

advice, do you doubt that I and others of my line would
secure to themselves speedily and with ease every good
here and hereafter ?

u Rama has duly abode with his teachers and sat at
their feet to learn the wisdom of the ages ; he has devo- 70
ted much thought to the unveiling of their inner mys-
teries ; he has exemplified in his life everything great
and good. Do you give your consent to my usurping
the crown that belongs to him by right, I who am guided
by the same rules of right and wrong ? Dasaratha quit- 75
ted his hold on life the very moment when Rama took
himself out of his presence ; and I, who have his blood in
my veins, shall I dare to rob Rama of his kingdom ?

44 Why ! A little thought as to my nature and status
will convince you that I am utterly unfit to rule this 80
empire. It belongs to Rama as much as I belong to him.
How can one item of his goods pretend to rule another ?
If it were possible, this kingdom may as well rule me.
There be some in this world who set aside their parents
and usurp the throne ; but, never for a moment class me 85
with them. It may occur to you to say 'A gem and the
casket that holds it are both the property of the owner;
but, the casket guahis the gem'. Here you forget that
the casket has been enjoined to guard the gem by the
possessor and has been provided with a lock and key to 90
enable it to do so. Rama has not commanded me to look
after this kingdom till he should return. A jewel that
we wear is placed by us in a case when we have no use
for it.; so, if Rama, who should, in all reason, rule over
this kingdom himself, does not accede to our earnest 95
prayers and arguments, but entrusts it to me saying * I
have something more important to attend to. Have
charge of it till I am free', then, by the might and power
he would impart to me, I will watch over this kingdom

S58 AYODHYAKANDA

100 as his servant, occupying the position of the box that
enshrines the gem.

" So, it behoves us all to exert our utmost to bring
him back here. First, let us go to him and disabuse
him of the idea that this kingdom is mine, by right of

105 the boons granted to Kaikeyi by His Majesty. The first-
born of the late king, superior in every way to all others,
the soul of righteousness, the first and best of the mon-
archs of the race of the sun or the moon, Rama and no
other, deserves to sit on the throne of Dasaratha. If I

110 should stoop to this terrible sin favoured by the mean
and the wicked, that shuts upon me for ever the gates
of paradise, I would earn eternal infamy for the mon-
archsof the Ikshwaku line that had held sway over
this empire without a stain, without a blot, from the

115 days of Manu Vaivasvata". I have no art nor part' in
the crime of Kaikeyi ; I wash my hands of it ; my whole
nature abhors it. In expiation, I clasp my palms in
reverence to Rama who roams in the distant forests. I
am resolved to bring him back wherever he might be.

120 I challenge any one to show another as worthy to be
the ruler of the three worlds ". 4

His noble words, consonant with justice and truth,
sank deep into the hearts of the assembled multitude
and drew them with irresistible force to the feet of

125 Rama, while tears of joy coursed down their cheeks.
Bharata continued : " If I find it impossible to persuade
Rama to turn his steps back to Ayodhya, I will abide
in the woods with the noble Lakshmana whose heart
never fails in respect and reverence towards his elders.

130 I desire that all here should go with me. In your pre-
sence, I will bring him back by any means, even though
I should have to resort to strong measures. I have sent
before me to clear the path, hired labourers and others

TO THE BANKS OF THE GANOA &$

from the villages who work by turns without wages.
I follow them forthwith ". He turned to Sumantra and 135
said " Let the army prepare to march ".

It was done; and the ministers and captains rejoiced
to hear that it was decided to journey to the woods to
bring back Rama. The wives of the military officers
hurried their husbands to start with as little delay as 140
possible. The captains looked to the transport of the
troops on horses, chariots and other conveyances. Bha-
rata observed that the army was ready for the march ;
he took respectful leave of Vasishtha and directed
Sumantra, to bring round his chariot, which was done. 145

*• Sumantra ! " said he " It shall be my care to see
that Rama is soon back among us if my entreaties could
Affect it. The whole world shall rejoice in peace and
prosperity when I restore Rama to Ayodhya. Let it be
known to the captains and the troops that they march 150
with me to the woods."

The trusted counsellor gladly communicated the
orders of Bharata to the officials of the state, the cap-
tains and the friends of the king ; and palace and man-
sion presented a busy sight thro1 the hours of the night 155
while Brahmanas,- Kshatriyas, Vaisyas and Sudras
bustled about to get ready everything towards the
long journey — noble elephants, horses, camels, mules,
chariots, with every comfort and luxury.

CHAPTER LXXXIII.
TO THE BANKS OF THE GANGA.

> HARATA woke before the break of day and, all in
haste to see Rama, travelled fast injiis chariot
drawn by fleet coursers* The ministers and the 5
priests preceded him in oars resplendent as the rising

$60 AYODHYAKAHDA [CH.

sun. The troops followed behind on nine thousand ele-
phants, sixty thousand chariots and a hundred thousand
horses, gaily caparisoned. Kaikeyi, Sumitra and Kau-

10 salya went with them in litters, overjoyed at the thought
of bringing back Rama. Brahmanas, Kshatriyas and
Vaisyas joined the cavalcade embracing oneianother in
their joy and exclaiming " The creatures parched by the
summer's heat could never tear themselves away from

15 the welcome clouds, though they are far away from
them ; the very sight relieves them of all pain, of all
misery ; even so, those whose hearts are drawn towards
Rama would never bear to be away from his presence
though they saw him not before. The very sight of him

20 chases away all ills of body, mind or spirit. Of mighty
arms reaching down below his knees, strong and mus-
cular as the trunk of an elephant, he grants to his devoted
followers the supreme privilege of beholding his divine
beauty ; his heart is ever the same towards them even

25 when they turn against him. He is never known to
fail in his promise of protection to those that seek shelter
of him, though there stand in the way his nearest and
dearest friends. We have but to bless our eyes with a
sight of his fair face to forget for ever the misery and

30 the suffering that the cruel words of Kaikeyi has caused
us. How is it possible for sorrow to be still with us,
when we have gained the presence of him, who puts
away sorrow and sin from all beings? He need not
take the trouble of telling us in so many words * Grieve

35 not ' ; he need not smile upon us with inaffable kind-
ness ; no need for him to speak to us words of affection
and love, with looks of sweet compassion. There is
nothing left for us to do. The moment we behold him
from a distance, our sorrows will vanish as surely as

40 the rising sun dispels the darkness of the world/1

TO THg BANKS 0# DHE GAN&A $$1

Further, of the citizens of Ayodhya, there went with
that army, the dependants of Rama, merchants, gem-
cutters, potters, weavers, forgers of weapons, makers of
fans and umbrellas with peacock's feathers, sawyers,
planers of walls and platforms covered with ivory, 45
borers of wood and gems, fashioners of statues, seats,
palanquins and other articles out of ivory, plasterers,
perfumers, goldsmiths, carpet-cleaners, attendants at
bath, shampooers, fumigators, distillers of liquors and
essences, washermen, tailors, heads of villages arid 50
ranches, professors of song and dance with their women,
pupils, and fishermen.

Brahmanas skilled in the exposition of the Vedas
and Yogis followed the army in chariots drawn by
stately bulls. All clad in gorgeous robes and decked 55
with lovely ornaments, their limbs shining with fragrant
pastes and perfumes, they journeyed after Bharata,
rejoiced to take part in the glorious return of Rama to
Ayodhya.

Far, far they travelled until they drew near Sringi- 60
berapura, on the banks of the Ganga. It was there that
Guha, the dear friend of Rama, rules over the Nishadas
well and wisely. He is ever on the watch to prevent
any that might harbour evil designs of Rama. Bharata
reached the banks of the Ganga on whose broad bosom 65
disport the chakravakas and said to his ministers, " Let
the army camp where it suits them. We shall rest here
to-day and resutae our journey to-morrow. I would
offer libations of water in this holy river to my lamented
fattier in heaven." The ministers and generals looked 70
to it that the army pitched their tents in the most cbh-
Venient places as became their rank, station, caste arid
Habits. And Bharata abode there for the night, all
intent upon bringing back Rama,

4*

AYODHYAKANDA CH,

CHAPTER LXXXIV.
BHARATA AND GUHA.

mighty host of Kosala's king encamped far an4
wide on the banks of the Ganga, caught the
5 attention of Guha who turned to his kinsmen

and said, " This army is approaching Sringiberapura,
. countless as the sands of the ocean and irresistible
as its billows. There I see a huge chariot from
which towers aloft the Kovidara (ebony) flag. So, it

10 must be Bharata the sinful wretch, who, not content
with having banished Rama into cruel exile, has followed
him to work some deeper woe. He may plan our capture
or death ; or it may be that he is after Rama with the
boundless hatred of a wicked brother and a rival, saying

15 to himself, ' If it should betide that Rama comes back
after fourteen years, my throne will be endangered.
So, it is safer and easier to slay him when he is in the
forests, alone and defenceless '. Why, is he not the son
of Kaikeyi ? Doubtless he has come to rob my Rama of

20 everything— wealth, power, dignity and life, of Rama
than whom none other deserves to lord it over the worlds.
Well, he will not find it so easy as he thinks. Rama is
my king, my master, my protector, the friend of my
heart ; and I enjoin it upon you to watch in arms arrayed

25 on the banks of Ganga, to see that no harm befalls Rama.
Our hunters shall keep watch over the fords in boats
filled with our troops, amply provisioned with meat,
fruits and roots. Let a hundred fishers man every one
of our five hundred boats, young, strong and skilled in

30 arms, and spread themselves along the river. If Bharata
goes to Rama in all kindness and reverence, free from
guilty thought, allow his army to cross the Ganga

LXXXV] GUHA'S DOUBTS DISPELLED 36S

unmolested ; if it be otherwise, not one of them shall
cross the never or go back to Ayodhya." He next
proceeded to where Bharata was, while his attendants 35
bore a varied tribute of fish, meat, dresses of bark and
fruits.

Sumantra saw him approach and submitted to
Bharata " Here comes Guha the king of the Nishadas.
His long life has been spent in the pathless wild of 40
Dandaka and every foot of it is as familiar to him as *
the palm of his hand. He is one of the best friends of
your brother ; and he comes to pay you his respects and
his kinsmen with him. He knows best where Rama
and Lakshmana abide ; so you will do well to see him." 45
Bharata was overjoyed to hear it and ordered him to
be admitted at once.

Guha and his people approached Bharata, saluted
him respectfully and said: "These regions be the
gardens of your palace. I knew that a road was laid as 50
far as the Ganga ; but as I had no orders from you
about your journey here, I was not prepared for it and
I am sorry I cannot welcome you as I would. We are
yours to command, and you can make yourself at home
here. My men have brought you fruits, roots, fresh 55
meat, dried flesh and other woodland produce. I humbly
submit that you accept them and stay here to-night
with your troops, resuming your journey by daybreak."

CHAPTER LXXXV.
GUHA'S DOUBTS DISPELLED.

(STr ND Bharata gave meet reply, " Dear friend of Sree
/j]\Rama, my master and guru ! My troops are very
numerous and you have no one to assist you. 5

364 AYODHYAKANDA

Yet, you would entertain them hospitably. Well, I take
the will for the deed and am as pleased," His noble heart
rejoiced at having met Guha and at the very kind wel-
come he offered him ; he almost imagined Jiip beart-

10 hopes fulfilled. " Let be," he cried, " show me th# way
to the hermitage of Maharshi Bharadvaja. J take it
that travelling through the swamps and marshes ajppg
the banks of the Ganga is no child's play."

But Guha, who was born and bred in those woods,

15 hastened to assure him. " I and <my hunters go with
you armed ; so you need not waste a thought on the
difficulties of the road you have to travel along. But,
the sight of this vast army lills me with dread and sus-
picion. Do you call yourself a friend to Rama or an

20 enemy ? No one fears him ; then, why this countless
army ? " He clasped earnest hands of appeal to em-
phasise his humble request. But there was not the
slightest necessity for Guha to suspect Bharata. The
pure Akasa is not defiled in the least by the dirt we

25 may throw at it ; we but soil our hands thereby. Even
so, Bharata, whose pure soul was filled with utmost
devotion to Rama, felt not a shadow of anger at Guha
who doubted him, all causelessly. " Grant me," said
he, " the favor that the time may never come for your

30 suspicions about me to be realised. You do but ill to
doubt me. Rama is my elder brother ; he is as a father
to me. I go to take him back to Ayodhya where his
crown and his countless mllions await his arrival.
Mistake me not. I speak the truth".

35 Guha's face shone with joy as he exclaimed : "Lord !
so you have decided to forego the crown that came to
you unasked and without any effort on your part. You
stand alone in the world and unparalleled for altruism
and magnanimity . Perfect you are, any way I take you,

LXXXV] GUHA'S DOUBTS DISPELLED 365

Eternal fame is yours, in all the worlds, if you succeed 40
in persuading Rama to take the crown back." And
upon them thus conversing the sun went down.

They camped there that night ; and a woeful night
it was for Bharata. Born in the lap of luxury and com-
fort, a stranger to sorrow and suffering, utterly unmeet 45
to experience either, he was all guiltless of anything
that might entail upon him such misery. Filled with
boundless devotion to Rama, and possessed of a courage
and fortitude that no danger nor adversity could weaken,
yet he was in the mighty grip of some affliction that 50
defied speech and thought. Rama occupied his mind,
his heart ; and his soul and his whole being blazed with
a quenchless fire when he dwelt upon the injustice and
harm that his brother had at his hands, even as a forest
tree glows at its heart with an invisible fire. Perspira- 55
tion ran from his body scorched with grief, even as the
burning rays of the sun melt the Himalayan snow
into roaring torrents. Separation from the side of
Rama was like unto a lofty mountain ; the ceaseless
flow of thought about him formed the rocks that madp 60
it up ; the varied sighs are the veins of gold and silvef
that ran through it ; the paralysed senses are the in-
animate trees that covered it ; grief and weariness were
its peaks ; the frequent fits of unconsciousness were the
cruel beasts that roamed through its forests ; its fiery 65
energy was the dense bamboo groves that lined its sides.
And as an elephant separated from his herd, Bharata
suffered in speechless agony, his sorrow-laden heart
heaving grievous sighs, fainting oft and more than once
on the brink of death. 70

Then, he naturally repaired with his attendants to
where Guha lay, who, grieved to see him grieve, set
to console him.

AYODHYAKANDA

CHAPTER LXXXVI.
GUHA'S NARRATIVE.

)W that Guha had probed Bharata's faultless heart
, to its very depths, he took a real pleasure in
5 descanting on the unique devotion of Lakshmana

to Rama, on the service he was rendering him and on his
manifold excellences. Numerous beyond count were
the virtues of Rama, the hero of Guha's discourse ; one
might as well hope to stem the oceans with his palms.

10 Bharata, the listener, was well qualified to be the
master of such as Guha. The narrator was one whose
long life was spent in the trackless forests that knew
not civilised man and his graces. So, he spoke on
the Lord and His infinite perfections as well as his

15 intellect and speech could compass. Who can dare hope
to exhaust them ? There is no grade nor distinction of
the old and the new, of the Nestor and the novice in
describing the glories of the Lord. It is but the Great
Teachers that are qualified to initiate us into the mys-

20 teries of the Unknowable ; it is but those of earnest soul
and eager heart that are permitted to pass beyond the
veil and sit at their holy feet. But, Guha desired, if
possible, to deepen Bharata's love and devotion to Rama ;
and he began to expatiate on the goodly virtues of

25 Lakshmana as a fitting example.

" I observed that Lakshmana, out of his extreme
love and devotion, kept awake to guard Rama and my
heart was much pained thereat. ' Child ! ' said I ' here
is a bed ready for you, soft and comfortable. Rest your

30 weary limbs on it for a while. It comes natural to me
and easy, and to my fellow-hunters too here, to keep
awake all night and rough it in these woods ; all my

LXXXVI] GUH4'a NARRATIVE 367

days have been spent here. You can trust me to keep
guard over Rama and Seeta. You have been gently
brought up and delicately ; and this is no work for such 35
as you. The worlds hold no dearer object to me than
Rama. I speak the veriest truth and, if you so desire,
would swear it by the God of truth himself. I have
placed all my hopes on him to secure unparalleled fame,
virtue and wealth in this world, all thro' his grace. I, 40
and my kin will stand guard over Rama and Seeta,
dearer to me than life, through the long hours of the
night, with shaft on the string. What I know not about
these forests is not worth knowing, for my life has been
spent in it. I, my kin and my troops are more than a 45
match for any enemies that might come against us in
armed array.'

" * No talk of fear ' replied Lakshmana * when you
look after our safety ; your soul is ever wedded to righte-
ousness. Concern yourself not for me. How could you 50
expect me to sleep when my lord and his gentle consort
lie on the rough bare earth ? I care not to waste a
thought on my body, my life or its comforts. Gods and
a suras may join hands and yet be swept away, like a
withered leaf before a gale, by a popr shaft from the 55
terrible bow of my brother. And that hero sleeps all
comfortably on the bare ground, on rough grass and
Seeta with him ; what a terrible sight that !

" ' Long years did the king recite the Gayatri and
other mighty mantras to be blessed with Rama as 60
his son ; long and all faithfully did he keep, with well-
restrained senses, the vows and observances, kricchra,
chandrayana and others too severe to think of. Times
out of number did he celebrate yagnas, yagas and other
rites, which the Holy Books enjoin on a barren father. 65
After much trouble and travail, a noble boy was born tQ

366 AYODHYAKANDA [CH.

him, his other self as it were, after sixty thousand years
of heart-ache. And the fond father has at last driven
his precious child away to the dreary forests. Is it in

70 human nature to survive the shock ? I hope not. There
is not the slightest shadow of a doubt that the God-
dess of earth is widowed of her lord and helpless. The
ladies of the harem would, by now, have cried them-
selves hoarse over us and sleep the sleep of exhaustion

75 and unconsciousness. Utter quiet, ominous and terrible,
keeps watch over them.

" ' Kausalya, my mother, the other royal ladies and
my father would, ere now, have departed for the man-
sions of the Blessed. At the worst, they would not

80 survive this night. Perhaps my mother may hold on to
life, to behold her favorite child Satrughna once agaih.
But Kausalya, the mother of that prince of heroes,
would never survive her son's departure to the woods.
The very thought tortures me past bearing. Every one

85 at Ayodhya, the joy and pride of the world, every one,
man, woman and child, was extremely devoted to king
Dasaratha; and if they were to hear that he had
departed this life, wailing and moaning, they would not
lose a moment in following him wherever he might be.

90 Rama is the first born of our monarch. All graces
and excellences vie with one another to find a place in
him ; he lies nearer the heart of our father than any of
us; the fond father cannot keep his life currents in his
body if he is away from Rama for a minute. It needs no

95 saying that Kausalya, his faithful wife, would ever be
by his side in this world or in the next. And you may
be sure to find her friend Sumitra, my mother, ever
in loving attendance upon her. ' I have been blessed
with this priceless jewel of a boy after sixty thousand
100 years of barrenness; he has grown to youth and

LXXXVJ] GUHA'S NARRATIVE 369

manhood, safe and happy ; he is mated to a lady in
every way worthy of him ; I can safely lay the burden
of the state on his shoulders and spend the evening
of my life in ease and comfort'— such golden dreams
have been rudely shattered and for him life contains 105
nothing to hold him back from the welcome arms of
death. Poor soul! He has not the consolation of
at least hoping to see his son crowned after him
at the end of fourteen years; cruel grief will not
spare him so long. Happy are they who remain with 110
him during his last moments and render him every
attention, every service possible ; alas ! we are denied
that blessing.

" * Ah ! does the broad earth hold another city as
beautiful and resplendent as Ayodhya ? Heavy grief 115
weighs down my heart when I recall the well-laid cross-
ings, the straight and beautiful roads, the mansions of the
rich, the palaces of the princes and the groves, gardens,
conservatories and pleasaunces. High bred courtesans
flash through its streets like visions of beauty ; stately 120
chariots, fleet coursers and huge elephants throng the
ways ; gay sounds and solemn, gentle lay or martial
music, rise upon the air on every side ; troops of men and
women, strangers to disease and sorrow and gaily attired,
lend an additional charm to the city; the splendour 125
and pomp of the festivals and the holy fanes ; the scenes
of gaiety and joy in private houses — supremely blessed
are they to whom it is given to dwell in that fair city,
the favorite abode of everything that goes to make life
happy and content. Think you that Dasaratha would 130
keep his hold on life till we return from our exile ?
Think you we would be fortunate enough to touch the
feet of the Great One ? Think you that we would enter
the portals of Ayodhya after our sojourn in the forest

47

370 AYODHYAKANDA [CH.

135 as my brother has vowed, safe and happy, our sire's
promise well kept ?'

44 And on him so lamenting dawned a new day.
Then Rama and Lakshmana matted their hair as became
the hermits of the forest. My people saw to it that they

140 crossed the Ganga safely on a very comfortable large ;
and I watched them pass on towards the woods, armed
and alert, their keen looks taking in every detail on
their way."

CHAPTER LXXXVIL

GUHA'S NARRATIVE (CONTD.)

.•

HE moving account overcame Bharata quite and

he sank where he sat, in a fit of hopeless des-
5 pondency. Brought up in the utmost luxury

and comfort, endowed by nature with measureless
strength, with mighty chest and shoulders, like those
of the monarch of the forests, with long and powerful
arms that reach below his knees, with large and

10 lustrous eyes, like the petals of a fresh-blown lotus,
in the prime of youth and health, adorned with every
grace of form and feature, he was the very last man one
would associate with such a fate. He consoled himself
somewhat ; but the memory of Rama and his pitiable

15 plight came back to him stronger than ever, and he fell
down even as a lordly elephant pierced to the heart by
the sharp goad. Satrughna sprang forward, raised him
up tenderly and sobbed aloud, unable to bear the heart-
rending sight. The cry drew to the spot the royal ladies

20 who beheld Bharata, lean and emaciated with fasting
and distress, lying on the ground with his brother
tending him affectionately; what could they do but

LXXXVII] GUHA'S NARRATIVE (OONTD.) 371

gather round him and raise their voices in deep lamenta-
tion ? Kausalya, bereft of her husband and her only
son, ran towards him with out welling tenderness, even 25
as a cow rushes towards its favourite calf, clasped
Bharata to her breast, while the floodgates of her heavy
sorrow burst uncontrolled, and cried, " Poor child ! I see
your 'body consumed with the fierce flames of grief
consequent on being separated from Rama. Verily, 30
Rama would ill-deserve his name if the sight of your
suffering moves him not to return to Ayodhya at once.
But should he ever hear that you have quitted your hold
on life, little chance have we of seeing him again. I
look upon your face and keep my life within me after 35
my Rama had exiled himself to the woods and Laksh-
mana with him. May be you have heard some untoward
news of Lakshmana. Or, am I destined to be tortured
yet further with the dreadful news of some dire
misfortune that has befallen my only son Rama, who 40
abandoned me, feeble and helpless, and betook himself
to the forests with his wife ?"

It was now Bharata's turn to comfort the queen ; he
turned to Guha and cried through his blinding tears,
" My brother, where slept he that night ? Where reclined 45
Seeta ? Where did Lakshmana make his bed ? What
rough make-shifts served them for a couch ? What
stayed their hunger ?" Guha was glad to be given a
chance to speak of his idol, Rama ; he proceeded to
describe how Rama came to where he was and received 50
the warmest of welcomes. "Dainty food prepared
variously, cakes, meats, fruits and roots were got ready
for him. But he would have none of them. * Nay ' said
he * I come of the race of Kshatriyas who give but never
take. Your kindness rand' solicitude has pleased me 55
more than I could express, You will oblige me by taking

372 AYODHYAKANDA (CH*

these away.' He drank of the pure water of the Ganga
that Lakshmana fetched for him and went through his
evening orisons in silence- The noble couple took their

60 seats on a bed of sacred kusa grass that the faithful
son of Sumitra had spread for them, who then washed
their feet and retired. Here, under this Ingudi tree,
slept they ; and here are the remains of their lowly bed
of grass. Lakshmana kept armed watch the live-long

65 night, going his rounds as regularly and fearlessly as the
most seasoned soldier on duty. But my love of Rama
made me suspect the movements of the devoted prince.
For, one of his brothers, as I said to myself, drove
him to the wild woods ; and another that followed him,

70 who can say what he might do to Rama as he lay
sleeping the sleep of peace and exhaustion ? So I and
my kinsmen, armed to the teeth, followed Lakshmana
wherever he went, apparently to keep the wild beasts
away from the sleeping pair. But we did him the cruel-

75 lest injustice to doubt his loyalty and might have spared
ourselves the trouble of watching. Why, who is there,
in all the worlds, that dare raise his eyes to Rama in
treachery or evil, mighty and puissant as the Ruler of
the Immortals ? "

CHAPTER LXXXVIII.
BHARATA'S LAMENT.

lHARATA and his ministers listened to him with
eager attention and proceeding to the foot of the
5 Ingudi tree, beheld the rude beds on which

Rama and Lakshmana spent the night. Bharata
turned to the royal ladies and said, " The great-souled
Rama slept that night even here, Lo ! the marks

LXXXVIII] BHABATA'S LAMENT 873

where his limbs have pressed down the grass. The
world boasts not of a purer and nobler lineage than that 10
to which Dasaratha belonged ; he towered aloft over all
others in intellect, wealth and power. Who would aver
predict such a miserable fate for the son of that mighty
emperor ? How did he bring himself to stretch his limbs
on the bare ground, he who has been accustomed all his 15
life to recline on couches and divans splendidly uphol-
stered ? The walls and floors of his rooms, built on
high terraces in summer and under the ground in win-
ter, are inlaid with gold and silver ; carpets and rugs of
rare and exquisite workmanship cover the ground. 20
Costly exotics and rare flowers carefully grown, meet us
at every turn. The air is heavy with the perfumes of
sandal, aloes, and other fragrant substances. Birds of
varied hue and lovely plumage sing sweetly all the
while. Experts in dance and song ever await his plea- 25
sure. From a distance they look very like the peaks of
mount Meru or a fleet of air-ships or a bank of white
clouds. Cool in summer, warm and snug in winter, the
the sleeping apartments of Rama leave nothing to
desire. The sweet strains from the golden-throated 30
singers and the ordered music of Veena, drum, or tabor
fairsoftly on the waking ears, while the eyes of the
sleeper open upon lovely visions of apsaras — like girls
dancing in mazy evolutions. Women flit here and
there like glimpses of paradise, filling the rooms with the 35
sweet chimes of the gold and silver bells attached to
. their anklets, girdles or bracelets. Bards and minstrels,
heralds and panegyrists awaken Rama with apt and
ingenious praise. Some proclaim his lofty titles ; some
call the people to order and attention ; some describe 40
in noble stanzas the wonderful deeds and famous ex-
ploits of the kings of the Ikshwaku race. And Rama

374' AYODHAKANDA [CH.

used all his life to be called back to the work-a-day-
world and its cares by the sweet concord of sounds, did
45 he really sleep here on the bare earth, rough and rugged
with stone and thorn, exposed to wind and rain, cold
and snow, while the howls and cries of the beasts of the

forest pierced the ear in wild clamour ?

•

" Let be. Could any one believe, though he had the

50 evidence 'of his senses foi- it, that Seeta slept here on
the flinty earth, and she, the daughter of king Janaka,
the daughter-in-law to the emperor Dasaratha and the
wife of Sree Rama, dearer to him than his very life ?
My wits are dull and clouded ; or is it all a hideous

55 dream ? Verily Time is mightier than Providence ; if
not, would such things ever come to happen ? Of a* truth,
this is the bed slept in by my revered brother ; I see
where it has been disturbed by him as he rolled on his
sletfp thro' fatigue and exhaustion. The kusa grass is

60 pressed down in those places more heavily towards the
hard ground. It seems that Seeta has slept without
taking off her ornaments, may be, overcome with the
weariness of the journey. See the minute grains of gold
that have fallen off them. She must have spread her

65 upper garment here ; the kusa grass has detached some
silken threads from it. I think her husband's bed
is ever the softest and the most luxurious to a faithful
wife. Behold the daughter of king Janaka, yet in her
teens, born in comfort and luxury, a stranger to

70 sorrow and suffering, has slept most soundly on this
rude couch. Alas! the worlds harbour no greater
mon&tfcr than I, utterly callous and cruel-hearted. Was
it not my hand that drove them to sleep on the bare
earth like miserable outcasts? Born to the emperor

75 Dafcaratha whose commands are upon the heads and
eyes of kings, adored and worshipped by every one

LXXXVIII] BHABATA'S LAMENT 375

under the sun, dearer than life to every being, with
lovely eyes of dark-red, even like the kalhara flower,
more beautiful by far than the God of love, he was
accustomed to pomp and power, wealth and luxury and 80
knew not, even in his dreams, what pain and affliction
was ; yet, has it not been his untoward fate to renounce
his broad realm and its countlesp joys and pleasures, to
walk the woods and seek repose on the bare rugged earth?

"Blessed above compare is Lakshmana to be allowed 85
to be with Rama and Seeta and render them every ser-
vice, when such misfortunes overtook them. But, who
can gauge what merit Janaki has laid by in former births,
to fight successfully for the privilege of accompanying
Rama to the gloomy forests and share his dangers and 90
difficulties with him ?

"I do not think for a moment that we could achieve
our aims of life without that great One to guide us.
Dasaratha has gone back to heaven ; Rama roams the
t^rests ; the wide world looks dull and empty without 95
these heroes. Though Rama abide in the woods, this
kingdom is protected by his prowess and fame. Why,
no enemy ever dreams of raising his eyes to Kosala even
when it is without a king to rule over it. Walls, towers
and battlements there are none ; elephants and horses 100
wander aimlessly about, since their grooms have
sunk in stupid torpor ; the gates of the town are ever
open ; there is no one, no provision to prevent the foe
from entering it ; the army is broken-hearted and
utterly unconscious of their duty to watch over the 105
safety of Ay odhya; there are no patrols, no outposts to
announce the approach of the enemy ; yet, it is most
wonderful that none dare approach it with hostile
intent but carefully shun it in its deplorable helpless
condition, like poisoned cakes. 110

376 AYODHYAKANDA [CH.

44 From this day, I put on the garb of hermits ; I clad
myself in deerskin and dress of bark ; I mat my hair
and stretch myself on the bare earth, fruits and roots my
only fare. It is but meet penance to expiate my sin,

115 who was the head and front of all this evil Dasaratha's
word shall not be falsified. / will abide in the woods
for fourteen years in the place of Rama ; he shall rule
over Kosala in my place. Is it not enough if some-
one of his sons should fulfil the promise of Dasaratha ?

120 It matters not whether Rama does it or I for him.
Satrughna shall .accompany me in my happy exile;
Lakshmana shall wait on Rama at Ayodhya. Ye
powers on high ! grant me this prayer of mine that the
brahmanas crown Rama at Ayodhya. I will throw my-

125 self at the feet of my brother and entreat him diversely.
If, in spite of all I can do, he chooses to stay in the
woods, why, my place is by him. I am his brother,
his disciple, his slave ; let me see whether he has the
heart to cast me forth from him."

CHAPTER LXXXIX.

BHARATA CROSSES THE GANGA.

HEY spent that night on the banks of the Ganga.
Bharata awoke before day-dawn and called

out to Satrughna that lay near. " Still asleep ?

- Arise, awake. Bring Guha to me as soon as you

can. Our army should cross the noble river." To
which Satrughna, " Brother ! sleep for me ! I but keep
awake, my thoughts centred on that Great One, who is
10 never away from your heart." And to them thus con-
versing came Guha and said with low reverence, u Lord I
I hope you had a sound sleep and happy dreams last

LXXXIX] BHARAf A 0ROSS& THfc GArf(U ffl

night. Is it all well with Your Majesties and the
troops?" Bharata, the foremost of those devoted to
Rama, hastened to reply to the affectionate enquiries 15
of Guha and said, "Thanks to your kindness and
consideration, we and our troops spent a happy night
here. Now, it is time we crossed the river. May I hope
that you and your servants will see to the necessary
arrangements." 20

Guha repaired to his city and called to his kinsmen,
11 Awake, bestir yourselves to bring here the boats and
the barges. The king's troops cross the river." They
made ready, in a trice, five hundred boats. Small they
were ; but there were others named Swastika from their 25
being built like the ansated cross. They were made up
of two ordinary boats joined together; large bells were
hung at the corners ; they were gay with flags and bright
with gold ; lovely windows in the wooden walls gave
plenty of air and light. They were rain and storm proof 30
and allowed as much breeze and light as was pleasant
and enough. Made to accommodate and convey royalty,
they were firmly joined by nails and clamps. Guha
chose the best of them for Bharata and his people to
cross the river. Costly rugs and carpets, white as snow 35
and soft as down, covered the floor. Tiny bells were
skillfully hung all over, chiming sweet melody as the
barge moved.

Bha,rata, Satrughna, Kausalya, Sumitra and the
royal ladies got in, proceeded by the priests, the chap- 40
lains and other brahmanas. Next followed the transport
of conveyances and provisions. It is a custom with the
troops to set fire to their camps when striking them, in
the belief that it would bring them good. The fords
were filled with men who fought for the first chance to 45
cross the river. It was one vast clamour and confusion

$78 AYODHYAKANDA OH*

all around. " This is my trunk ; this is my bed ; this is
my luggage ; these are my vessels " rose on every side.
The deafening noise rose high as the officers hurried

50 them on. The sails were set in the boats to catch the
favourable breeze. The servants of Guha had a busy
time of it, transporting the huge army across the river.
Some of the boats were reserved for women, some for
horses, some for conveyances, others for the cattle. On

55 their return, the boatmen showed their skill by execut-
ing many wonderful evolutions with their empty craft.
The many-decked boats resembled huge elephants with
howdahs on them or walking mountains waving with
flags. Many crossed the river on canoes, rafts, pots or

60 by swmiming.

The countless hosts were transported in an in-
credibly short time and marched.on towards the woods of
Prayaga at the auspicious muhoorta Maitra. Bharata,
as became a wise and skilful king, whose heart is

65 ever concerned about the welfare of his subject, forgot
his sorrow and fatigue, went among the troops and made
kind and earnest enquiries, saying, " You had a long
and weary march this day, I fear." He encamped them
in a pleasant spot and comfortable and proceeded on

70 foot to pay his respects to Maharshi Bharadvaja, old in
years, wisdom and tapas, while Vasishtha and the
priests led the way. Soon they drew near the asrama
of that holy Brahmana, the preceptor of the Devas and
deeply skilled in the inner mysteries of the Vedas and

75 beheld a lovely cottage peeping from among the groves
that almost hid it from view.

XCJ BHARATA AKD BHARADWAJA 879

CHAPTER XC.

BHABATA AND BHARADVAJA.

[ E stopped his attendants when he was about two
miles from it, divested himself of his court dress
'and weapons and took his way to the saint's 5
abode with his councillors, Vasishtha leading the way.
When they came within sight, the prince stopped his
suite and walked on with his guru, for he was carefully
trained in the traditions of the line of Raghu. Bharad-
vaja arose at the sight of Vasishtha and directed his 10
disciples to fetch the Arghya. The two rishis were
atmost of the same age and, as such, they simply
welcomed each other without prostrations. Bharata
went^round the sage in deep reverence and touched his
feet. He followed Vasishtha and hence was a scion of the 15
race of Ikshwaku and a son of Dasaratha. The usual
hospitality offered and accepted— water to clean the
hands and feet, fruits and roots— the host made kindly
enquries about the people of Ayodhya, the army, the
treasure, the friends and the ministers of the king. He 20
was aware of the demise of Dasaratha and omitted all
reference to it. Then Vasishtha and Bharata enquired
in return of his health, the holy Fires, the disciples
and the birds, beasts and trees in his asrama. Bharad-
vafa made suitable reply and, impelled by his love to 25
Rama, said to Bharata " I understood that you are now
ruling at Ayodhya. Your presence here causes me a
grave doubt. Lady Kausalya was the happy mother of
a son of mighty arms, the joy of all the worlds ; and
him did Dasaratha consign to a gloomy exile in the 30
woods for fourteen years, all at the word of a woman.
Rama cheerfully obeyed the mandates of his sire ; Seeta

880 AYODHYAKANDA

and Lakshmana elected to accompany him. Are you
come here to work any evil to poor innocent Lakshmana,

35 spurred by your ambition to enjoy, without a rival, the
crown that belongs to Rama by every right, human
and divine ?"

Tears welled from his eyes and choked his utter-
ance as Bharata cried, " Alas ! I am lost. What hope

40 for my wretched self, if I should be condemned out of
the mouth of your holy self, for whom Time holds no
secrets, past, present and future ? No one shall be any
the worse for me. I pray you will not speak of me in
this wise. But you might say, * It is all one whether

45 your are guilty or your mother '. I should not be held
responsible for what my mother said or did in my
abseno^ ; it pleases me not ; it has not my sanction or
approval. I am come here to anyhow entreat Rama
to return to Ayodhya, and earn the privilege of serving

50 him ever. I pray your reverence take pity on me and
inform me of the present whereabouts of His Majesty
Ramachandra".

His request was warmly backed by Vasishtha and
many others, whereupon Bharadvaja said to the noble

55 prince, " A scion of the line of Raghu, you do well to
follow the traditions of the great, to wean your heart
away from the pleasures and joys of a royal life, to keep
your rebellious senses under stern control and to abide
by the commands of the Holy Ones, My open vision

60 reads your character and thoughts aright ; but I spoke
to you thus, to deepen your devotion to Rama and
enhance your fame as one who loves him best. Your
noble hrpther resides hard by at mount Chitrakoota
and with him Seeta and Lakshmana. You will see him

65 to-morrow. Rest here to-day, you and your ministers.
Generous-hearted prince, from whom pone went away

XCI] BHAIUDVAJA'S FEAST 381

disappointed! gratify my wish"* Bharata accepted
the kind invitation and made the necessary arrange-
ments for himself, his retinue and his troops to stay at
the hermitage of the saint. 70

CHAPTER XCL

BHARADVAJA'S FEAST.

f HEN Bharata had signified his consent to accept
his hospitality, the sage said to him, " Child 1
I would have you and your people dine with me ". 5
And to him Bharata, " Holy Sir ! I am delighted, beyond
measure, more than if I were royally entertained by
you, by your kind hospitality to me with whatever your
hermitage can afford." Bharadvaja smiled gently as he
said to himself " Bharata thinks that it is cruel to 10
trouble me, a poor hermit living in the forests. He
knows not what I can do." "Full well do I know," said he
aloud " your devotion to me and the pleasure you derive
from my poor hospitality. Kindly understand that I
desire to give a feast to your retinue and troops. It 15
behaves you to accept kindly what I offer in all love,
Why have you kept your troops far away ?" " I know "
replied Bharata '* that a king or a prince does ill to ap-
proach with his retinue and troops the hermitages of
the holy rishis. It might interfere with their devout 20
meditations. I came here all alone, fearing to displease
your reverence. Maddened elephants, horses, chariots,
infantry and camp-followers spread through the woods
in countless numbers. Incalculable damage might en-
sue to the fords, the cottages and to the trees, birds and 25
beasts that are attached to the holy spots. So I but
did right to leave them at a distance ". " Nay, nay " said

882 AYODHYAKANDA (OH.

the sage " Let it not concern you any way. Lead them
all here." Then Bharata sent for his ministers and

30 bade them brings his attendants and troops to the
asrama of Bharadvaja. Thereafter the Maharshi en-
tered the fire-chamber where the gods had their places;
he sipped water thrice, wiped his face twice, touched his
head, eye, nose, ears and the heart and called upon Vis-

35 vakarma to help him give a feast to Bharata and his
hosts. " I call upon Visvakarman and Maya, the archi-
tects of the gods and asuras. I would give a feast to
prince Bharata and the troops that have come with him.
Make the necessary arrangements towards it. I call

40 upon Indra, Yama, Varuna, and Kubera, the regents of
the worlds, as also Agni and the other Shinnig Ones, to
assist me in offering due hospitality to Bharata. Let the
Naiads in all the worlds come here, the guardian spirits
of the rivers flowing east and of those flowing west; let

45 some of the streams run with the drink Maireya ; let
some run with wine ; let others run with cool water
sweet as the juice of sugar-cane. I call down here
Haha, Huhu, Visvavasu and the other gandharvas ; the
apsarasas that claim descent from the gods and the

50 gandharvas; Ghritachi, Visvachi, Misrakesi, Alambusa,
Nagadanta, Hema and Swayamprabha whose home is in
the mansion built for her by Maya in the cave of Mount
Mahendra; Rambha, Urvasi, Menaka and the other
nymphs that wait upon Indra; the apsarasas that

55 abide in the heaven of Brahma ; and Tumburu their
master of music and dancing, with all the necessary
accompaniments. I invoke Kubera, the Guardian of the
north, to send me here the forest of Chaitraratha in the
land of Uttarakuru, with its leaves of robes and orna-

60 ments such as the celestials affect its and fruits of celes-
tial nymphs. Let Chandra, the presiding deity over the

XCI] BHARADVAJA'S FEAST 383

plants and herbs of mystic virtue, prepare enough of
dainty food and varied dishes, sour, pungent, astringent,
sweet, saline and bitter ; wreaths of diverse shades and
perfumes just dropped from trees ; and infinite variety of 65
meats and drinks 1f. And Bharadvaja of boundless yogic
might, wisdom and spiritual lustre, recited the mantras
that invoke the respective Powers, with due rythm
and rites.

He faced the east with clasped hands and sent forth 70
his thought, when, lo ! the mighty Presences were there,
one by one. A cool breeze and pleasant blew over the
place, laden with the fragrance of the mounts Malaya and
Mandara, the home of the sandal wood. It chased away
heat, sweat and languor from the body and left behind 75
it an indescribable sense of bliss. Flowers of heaven
rained thick upon the place ; the celestial orchestra
thundered overhead ; the choristers of Indra's court
discoursed sweet music, vocal and instrumental ;
apsarasas glided about in mazy evolutions of dance. 80
These strains, in perfect pitch and time, sent streams
of exquisite joy though the ears and hearts of all
beings in the three worlds. When the sounds died
away, the troops of Bharata witnessed the marvellous
might of Visvakarman, For a distance of five yojanas 85
the ground was levelled smooth and carpeted with
soft green grass, as if inlaid with gems of varied hue.
Mango jack, pine-apple, wood-apple, amalaka (myrabo-
lam) and other trees sprang up in ordered confusion.
From the Uttarakuru there came down the garden 90
Chaitraratha with heavenly delights. Countless rivers
and streams were present, lined with beautiful trees.
Royal quarters, palaces, mansions, pleasure-houses^
kiosks,storied buildings splendidly fitted, spacious courts
enclosed by lofty corridors, stables for elephants, horses, 95

384 AYODflYAKAHDA -

mules and cattle, and garages for every kind of conve-
yance, rose on every side. The palace designed for Bha-
rata was tastefully adorned with arches, garlands, flags,
couches, divans, and seats upholstered in silk and
100 brocade, while priceless rugs and carpets covered the
floor. Gorgeous robes, meats, drinks, confections, es-
sences, extracts, preserves, perfumes and rare and
costly articles of vertu met the eye in every side.
With the gracious permission of the Maharshi, Bharata
105 made his entry into the palace, flashing with gems and
gold. His ministers, priests and attendants entered with
him and were struck dumb with surprise and awe at the
sights that dawned upon them. They passed on into the
hall of audience and beheld a marvellous throne placed
110 in the centre of it,fashioned like the royal seat of the Lord
of the celestials, while there stood hard by the snow-
white unbrella and chowries with golden handles, gem-
studded. Bharata installed on it, in reverent thought,
Rama the idol of his heart, went round it at the head of
115 his ministers and bowed himself to the earth over joined
palms. He worshipped him mentally and made it plain
to all that he was but the humble servant of Ramachan-
dra, by occupying a seat below it reserved for the
ministers of state, and waving aloft the royal chowrie.
120 Councillors and ecclesiastical dignitaries seated them-
selves as became their rank and station. The comman-
der-in-chief, his generals and captains seated them-
selevs behind them. Then there approached Bharata,
in obedience to the orders of Bharadwaja, streams thick
125 with payasa (a preparation of rice with milk and sugar),
while the banks were lined with mansions of various
styles of architecture, wonderfully plastered.

Next there appeared on the scene twenty thousand
apsarasas sent by Brahma, gaily adorned; another

XCI] BHAIIADVAJA'S FEAST 385

twenty thousand arrived later, resplendent with gold and 130
gems, pearl and coral, the contingent sent by Kubera.
The Holy Scriptures declare that any one who falls into
their hands goes clean daft ; a third troop succeeded
them, twenty thousand in number, from Nandana, the
garden of Indra. Narada, Tumburu and Gopa, the 135
gandharva kings of blinding glory, made their appear-
ance. Alambusa, Misrakesi, Pundarika, Vamana and
other nymphs danced before Bharata, commanded there-
to by Bharadvaja. All that is rare and lovely in
Chaitraratha and in the heaven- world, transported them- 140
selves to Prayaga by his yogic might. The Bilva
played on the mridanga while the Tani kept accurate
time ; the Pippala danced gaily while the Sarala, Tala,
Tildka, and Naktamalaka moved here and there as
dwarfs and hunchbacks. The Simsupa, Amalaki, Jambu 145
and other forest trees, the Malati, Mallika, Jaji and other
woodland creepers turned themselves into lovely damsels
and said to the assembled multitudes, ** We are here for
you to enjoy us as much as you like. Votaries of the
wine cup ! just have a taste of these rare liqueurs. 150
Hungry men ! have your fill of our payasa and pure
meats." Every man of them was taken in charge by
seven or eight ladies, who annointed him with rare
essences and oils, gave him a fine bath, dressed him
in gay apparel and ornaments, massaged his limbs and 155
made him drink on the sly. Elephants, horses, camels,
mules and bulls were sumptuously fed with sugar-
canes, fried rice mixed with honey and other favorite
delicacies by those whom the maharshi deputed to
take care of them. The keepers and grooms that 160
followed the army lay in a supremely blissful state of
inebriation, and knew nor cared what became of their
chargers. The countless hosts of Bharata had enough

AQ

S86 AY00HYAKANDA

and more of enjoying the dainty viands, drinks, gar-

165 ments, ornaments, pastes, perfumes, wreaths and what-
else their hearts craved ; apsarasas like lambent light-
ing among the clouds loaded them with attentions *and
favors; they lost all self-control and exclaimed in the
abandonment of their joy "May all good go with Bharata!

170 Hail Rama ! We will not go back to Ayodhya, nor
forward to Dandaka. Let our masters please them-
selves." Foot-soldiers, keepers and grooms clean forgot
they had any one over them and roared in wild chorus,
transported with what they saw, heard and enjoyed.

175 Some called out " Here, my friends ! This is swarga ;
these are the mansions of the Blessed " ; some laughed
uproariously all the while, without any visible reason
therefor ; some sang fitfully ; some danced and capered
about; some ran hither and thither, decked with wreaths

180 and garlands. They ate until they could eat no more ; but
their mouth watered when they looked again at the
delicous viands, drinks and confections. Servants,
retainers, soldiers' wives and camp-followers rejoiced
beyond measure at the new and gorgeous garments they

185 were dressed in. Elephants, mules, camels, horses and
other birds and beasts brought by the troops for sport
knew no bounds to their joy and were so full, thanks to
the splendid hospitabity of Bharadvaja, that they turned
away with satiety and disgust at the very mention of

190 food. There was no one in that vast multitude, hungry
or faint, or dusty or unadorned with garments of spotless
white. Great was the wonder of every one at the sight
of those white hills of boiled rice decorated with number-
less wreaths, mutton, pork, bacon, high-class condi-

195 ments, fruits preserved in sugar and honey, curious
preparations of boiled pulse of various kinds, fragrant
extracts and juices. Numerous wells flanked the forest

XCIl BHARADVAJA'8 FEAST 387

brimming with payasa. The cows that ranged therein
streamed with milk; the trees rained honey. Pools
of maireya were surrounded by hillocks of curiously 200
prepared meat of deer, peacock, fowl, geese and other
creatures, served steaming hot in huge pots. The ground
was covered with innumerable article of dinner-service,
all of beaten gold. Millions of goblets, jars, casks, and
jugs were filled to overflowing with curds. Large lakes 205
ran over with rasala, some with curds, some with payasa,
some with churned whey. Sweet cakes were piled
near them, as condiments, to give point to the drinks.
Pastes,j>owders, decoctions, oils, hot water in huge caul-
drons invited the passers-by to bathe at the river-fords. 210
Medicated tooth-brushes, pots of sandal, ointments to be
used after the bath, bright mirrors, costly robes, ivory
clogs, shoes, boots, tiny boxes of collyrium, combs for
the hair, the beard, the whiskers and the moustaches*
flashing weapons such as are affected by warriors, bows, 215
armour, beds and seats lay neatly arranged in boundless
profusion. Spacious tanks full to the brim with sweet
crystal water for the elephants, horses and other ani-
mals to drink from, when they are fed, were constructed
in various places, with broad and comfortable fords 220
leading down to the water. There were other sheets of
water clear as the sky and sweet as nectar that tempted
the beholders to bathe and disport themselves amidst
the lotuses and lilies that carpeted them. Verdant
lawns were there, waving with soft and sweet grass for 225
the cattle to graze.

All wondered mightily when they beheld the yogic
power of Bharadvaja bring down on earth, in a moment,
the rare and numerous elements that contributed to
entertain Bharata and his army— marvellous as dream- 230
pictures, baffling all words, all thought and so beautifully

Sgg ATODHYAIAKDA [C&

adapted to every one's .wants and desired. Like the?
celestials amusing themselves in Nandana, the garden of
heaven, Bharata's retinue and troops spent the night

235 in the maharshi's asrama in a long spell of delight.
At last the heavently caterers took respectful leave
of the sage— gandharvas, apsarasas, and naiads. But
this grand entertainment did not vanish into airy
nothing like the magician's glamour. The guests con-

240 tinued to experience, even after the feast, the same
sensations of pleasure and delight that they felt during
it—the full-fed epicures, the determined heroes that
never turned their backs upon Bacchus as long as there
was a spark of intelligence in them, the peripatetic

245 repositories of fragrant pastes and rare perfumes, and
the living trees hid beneath sweet-scented wreaths and
garlands. The earth was strewed far and near with
flowers.

CHAPTER XCII.
BHARATA JOURNEYS TO CHITRAKOOTA.

HARADVAJA enabled prince Bharata and bis people
to pass a happy night, thanks to his considerate
5 courtesy and noble hospitality. Next morning

Bharata was up and moving before the dawn, and pro-
ceeded to the sage's abode to gain information as to the
present quarters of Rama. Meanwhile, the maharshi
had finished his matin devotions and started to the
10 royal camp, desirous to pay a visit to the ladies of Dasa-
ratha. The prince saluted him with clasped palms and
stood waiting to be spoken to. Bharadvaja saw into his
soul and found it filled with utter purity and love ta
Rama ; it was not affected in the toast by the gorgeous

BHARATA JOURNEYS TO CHITRAKOOTA M»

hospitality of the night. Rama and Rama alone occupied 15
it, waking or sleeping. So the sage said to him out of a
pleased heart, " Child ! Had you and yours a pleasant
time of it last night at my asrama? I am but a poor
hermit, after all ; I hope you will take the will for the
deed and forget anything that might have been amiss 20
or defective."

Whereat, Bharata rendered reverent reply: " Holy
One ! I and mine have been honored, I fear, far more
than we deserve. Our wildest wishes have been antici-
pated to their utmost. Lodged in mansions that put to 25
shame the palaces of the gods, we tasted of such enter-
tainment and delights, as rarely fall to the lot of the
heaven-dwellers ; languor and fatigue, care and anxiety
are things of the past with us ; we are only conscious
of a supreme, ineffable content. We crave leave to pro- 30
ceed to where Rama abides. I pray your holiness to
extend to me your kindness and compassion. Where-
abouts is the asrama of Rama ? How far is it from
here ? Which is the way that takes us to it ? "

It spoke highly of the devotion of Bharata and his 35
supreme faith in the tapas and omniscience of Bharad-
waja that he requested the information of the sage,
while Guha and many others could as well furnilh it.
" Child 1" replied the saint "a yojana and half from here,
there is a mount by name Chitrakoota and around it a 40
large forest uninhabited by man. The Mandakini flows
north of it, its banks covered with thick woods bright
with flowers* Rama's asrama lies between the river
and Chitrakoota. I see it with my eye of spirit. Fol-
low for a while the path that lends from here due 45
south ; branch off another that leads south-west from
it and after a time you will come upon the hermitage
of Bama",

S90 AYODHYAKANDA [CH.

When Bharata was ready for the march, the ladies

50 of Dasaratha got down from their litters and surrounded
Bharadvaja, the knower of Brahman. Kausalya and
Sumitra laid themselves at the feet of the sage ; he
noticed that they were wan and emaciated with grief
at being separated from Rama and shook with age and

55 awe at finding themselves in the presence of the holy
One. Then Kaikeyi, bowed down with grief at being the
cause of infinite woe and misery to Rama and through
him to all the world, her heart-hopes frustrated, an
object of universal scorn and contempt, made a hurried

60 salutation to the maharshi and sheltered herself behind
Bharata, all ashamed to stand in the holy presence like
others. Though he was aware of everything that took
place, Bharadvaja wanted to teach a lesson to Kaikeyi
and asked the prince to point out to him the wives of

65 Dasaratha. Bharata grasped the purpose of the sage,
who desired the world to know the nature and charac-
ter of the queens through the mouth of their son ; ever
loyal to truth, he turned towards his host with clasped
hands and said : u Holy Sir ! This lady who, though lean

70 with fasts and grief, gives one the idea of the god of
Dharma come down on earth, is Kausalya, the first and
foreftostofthewivesof my father. She is the thrice-
happy mother of that Ideal Man, Rama, with the lordly
gait of a maddened lion, even as Aditi gave birth to

75 Maha Vishnu. The other lady who supports her on her
right and has been the play -ground of many a sorrow,
is Sumitra, the second of my father's wives ; there she
stands like a stately Karnikara tree, when the summer
heat had drained its flowers of all life and brightness.

80 Lakshmana and Satrughna are her sons, handsome as
the two aswins, and heroes of unfailing prowess. And
this woman by my side is the infamous Kaikeyi ;

XCII] BHARATA JOURNEYS TO CHITRAKOOTA 491

she drove Rama and Lakshmana to the forests of
Dandaka haunted by the Rakshasas, and exposed them
to danger and death ; she it is that foully slew Dasaratha 85
with the keen poignant grief at having lost his son.
Liable to sudden outbursts of insensate fury, her heart
and intellect have not been purified by the study of the
Holy Books or by association with the virtuous. Of
boundless pride and self-conceit, she sees not in the 90
whole world any one that approaches her in beauty and
loveliness. She hides the heart of a demon of wicked-
ness under the face of an angel of perfection. Ever
wedded to the lust of wealth and power, her soul knows
no pity nor shrinks from the darkest crime. She is the 95
source and fountain of all my misery. I sum up every
evil and sin I perpetrated in all my past lives when I
call her my mother." Blinding tears choked his speech ;
fire flashed from his eyes ; and he sighed hot and fiercely
like an infuriated elephant. 100

But, Bharadvaja calmed him gently and said:
" Child ! You do ill in laying the blame on Kaikeyi. It
is but Providence that put such thoughts into her heart.
I take it that Rama is exiled to the forests for the
greatest good of the gods, the danavas, the rishis and 105
holy brahmanas. So, there is no reason why you stebuld
grieve or revile Kaikeyi."

Then Bharata went round the sage, saluted him,
received the affectionate blessings and ordered the army
to march. Some drove in chariots bright with gold, to 110
which fleet horses were yoked. Some rode on elephants,
bull and calf, that moved majestically like huge
clouds covering the sky at the end of summer, while
chains, garlands and sweet-chiming bells decorated their
vast bulk ; others travelled in litters, 'palanquins and 115
Other conveyances, The infantry marched on foot,

892 AYODHYAKANDA [OH.

Kausalya and the other royal ladies travelled fast;
eager to catch a glimpse of the dear face of Rama.
Bharata had Vasishtha's permission to ride in a palan-

120 quin resplendent as the sun and the moon. The "mighty
host journeyed south, crossed the woods, the mountains
and the rivers that lay south of the Ganga and drew
near the wood where Rama abode, disturbing and fright-
ening the men, the beasts and the birds on their way,

125 Hke a huge cloud in the sky that gathers volume as it
proceeds.

CHAPTER CXIII.
THE SEABCH FOR RAMA'S ASRAMA.

~HE beasts and the birds on their way fled to other

forests, guided on by their respective leaders.

5 Bears, deer, and antelopes appeared in troops

on mountains, river banks and wooded hills. Like a

storm-tossed ocean, or the winter clouds, Bharata's

army hid the earth with its elephants, horses, chariots,

foot-soldiers and conveyances. Bharata travelled far

10 in his eagerness and stayed not until his attention
was drawn to it by the fatigue and exhaustion of the
animals. He turned to Vasishtha and said : " Holy Sir !
It seems we are nearing the goal of our journey and
are come to the place mentioned by maharshi Bharad-

15 vaja. Yonder is mount Chitrakoota; hard by flows
the Mandakini ; there we see the lovely forest at a
distance, black as a storm-cloud. Our elephant-corps
march gaily up the slopes of the mountain, like huge
black rocks. The Vakula trees, shaken by the troops,

80 rain their flowers on the earth, like winter-clouds. Deers
and antelopes frisk and gambol everywhere along the

XCIII] THE SEABCH FOR RAMA'S A SRAM A 393

hill sides, like sharks that disport themselves on the
bosom of the sea. Satrughna! this is the favorite
haunt of the kinnaras. Deer flee before our troops like
pale autumn clouds before a strong gale. Behold 25
our men dressing their hair in fanciful styles like
cloud-banks and decorating it with clusters of fragrant
flowers, after the fashion of the southerners. This
forest, till now frightfully lonely and silent, bids fair
to rival Ayodhya in splendor and pomp. The dust 30
raised by the beasts hides the sky; but the wind clears
it away at once, saying to itself, as it were, in pity and
sympathy: ' This Bharata has taken incalculable pains
to find out the asrama of Rama and has travelled far
to see it. It is but just that I render him every 35
assistance in my power '. Our charioteers drive their
vehicles, fast and furious, through this trackless forest,
their fleet coursers seconding their efforts with a will.
Frightened thereat, the peacocks spread their gay
plumage and seek the shelter of mountain caves. This 40
holy spot, fit for devout ascetics to reside in, is char-
ming to the eye and the heart, even as the heaven of
the gods. Behold yon antelopes, male and female,
coursing through the woods, gaily decked with flowers.
Let our troops search these forests far and wide until 45
they come upon the Great Ones, Rama and Lakshmana."
Countless warriors set forth in armd bands in all
directions ; one of them found a spot from which
rose the blue smoke of human habitation. They came
to Bharata and said, " Smoke betokens the presence of 50
man ; perhaps Rama and Lakshmana reside here or
some other recluses, who may direct us aright"
Bharata turned joyfully to his attendants and cried
" Let the troops stay here, until I order them to proceed*
Maharahi Vasishtha,, and Sumantra go in advance and 55

50

394 AYODHAKANDA [€H.

I follow them." He walked on towards the spot whence
the smoke issued, while the troops turned their looks on
it and rejoiced to think that their prince was very
soon to come upon Rama, whose sweet and noble pre-
60 sence would chase away all their sorrows. <,

CHAPTER XCIV.
MOUNT CHITRAKOOTA.

Rama, Lakshmana and Seeta had a
happy month of it on the mount Chitrakoota.
5 One day Rama pointed out to the wife of his

heart the beauties and peculiarities of the hill, that
she might rejoice thereat ; and he was amply rewarded
by rejoicing in her joy. They had abode there for many
days ; yet it caused them as much suprise and delight

10 as though it was their first visit to the place. Rama, the
god of the Shining Ones, had nothing to fear wherever
he might be. He roamed with Seeta among the hills and
dales and expatiated upon the joys and pleasures of a
life in the virgin forests. " Seeta ! I do not, for a moment,

15 regret, ever since I came here, that I left a crown be-
hind me or that I am denied the company of my kin
and friends. Darling! Observe the beauty of this
Chitrakoota. Clouds of birds hide it from view, while
its lofty peaks pierce the sky. Untold wealth lies in

20 the numerous veins of gold, silver and other metals that
run through it. Here it shows a silvery sheen, there a
blood-red hue. Here you come upon patches colored
like emerald, sapphire, topaz, crystal or mercury ; there
upon a mosaic ot white and black. Tigers, leopards,

25 bears and other fierce beasts of prey, various species
of deer and birds put away from themselves their

XCIV] MOUNT CHITRJLKOOTA 305

cruel nature and habits and dwell in peace and harmony,
thanks to the presence of the holy sages. The mango,
jambu, asana, lodhra, priyala, panasa, dhava, ankola,
bhavya, tinisa,bilva, tinduka,bamboo, kasmaari, arishta, 30
varuna, mfedhuka, tilaka, jujube, amalaka, neepa, cane,
dhanvana, jeevaka and other varieties of forest trees
cover the hill slopes, their deep shades heavy with the
fragrance of the fruits and flowers that crown them. A
stream of joy courses through my veins to see the kin- 35
naras, male and female, enjoy themselves on the slopes
of the bill. In yonder playgrounds of the vidyadharas
therejhang from the trees men's weapons and women's
apparel. This mount, whose sides are washed by springs
and torrents, resembles a huge elephant in rut. Whose 40
heart rejoices not at the breeze blowing from the vast
caves laden with the perfume of a thousand flowers? 1
may dwell here for years out of count with you and
Lakshmana and know neither care nor sorrow. This
mount improves upon acquaintance, hidden as it is 45
beneath flowers, fruits, beasts, birds, trees and creepers.
This forest life helps me in two ways. My heart isfilled
with strange delight ; I am glad to have fulfilled my sire's
behests ; and Bharata is rendered the happier for it.
Seeta ! Are you content to live with me on this mount, 50
keeping strict control over your thoughts, words and
acts FDoes your innocent soul take delight in the gentle
zephyr, the koil's notes, the hum of bees and the blow*
ing of fragrant flowers ? The hermit life we strive to
lead gives us happy days and nights in this life ; and 55
I have it from the royal sages of the line of Ikshwaku
that it is a sure pathway to heaven-life and Liberation
as well. This hill is dotted with large slabs of all
shades of color, black, white and yellow. Plants and
herbs of mystic virtue grow here and proclaim their 60

SM AYODHYAIANDA [OIL

presence far and wide at nights by the flaming radiance
that streams from them. Here you come upon large
caves that are curiously fashioned like mansions ; there
you enter spacious gardens dense with trees and cree-

65 pers; and anon you tread hard bare rock for a long way.
This mount seems to break through the earth and .shoot
right up to the sky. You can see it miles away all round.
Completely hidden beneath the thick foliage of kush-
tha, punnaga, sthagara and bhoorjapatra trees, it is

70 provided with soft, Ixurious couches of lotus leaves.
The happy couples that enjoyed themselves hereabout
have left behind them traces of scattered wreaths and
fruits. The lordly capital of Indra nor the heavenly
lake Manasa comes within a day's march of this in

75 point of charm and beauty. If it were given me to abide
in this wood, like the royal saints my forefathers,
keeping high vows and observances, with yourself and
Lakshmana to keep me company, I would feel as happy
and content as if I ruled this broad earth from my royal

80 throne at Ayodhya".

CHAPTER XCV.
THE MANDAKINI.

HEY descended the hill and Rama pointed out

to Seeta the holy stream Mandakini flowing

_^__ with sweet pellucid water. Her face glowed

"^ like a blown lotus with the joy of beholdng

lofty mountains, forests, trees, beasts birds and other

strange objects of woodland life. " My love," said he

" see you yon Mandakini ? How curiously fashioned

10 those sandy hillocks are ! Swans and other aquatic birds

dart here and there among the lotuses m mad joy. They

XCV] THE MANDAKINI 39?

are a charming sight to see, even as your sweet self in
all the beauty of your slender waist, swelling hips, taper-
ing thighs, lovely hands and feet adorned with melo-
dious ornaments, and fair face radiant with pleasure. 15
Numerous trees line the banks heavy with flowers and
fruits and put to shame the pools in which Kubera dis-
ports himself with his women. This water invites me
to bathe in it ; troops of wild beasts drink at this spot
and the turbid stream wears a garment of lovely red in 20
consequence. Behold yon ascetics that come to bathe
at stated times in the sacred river, in all the majesty
of matted hair and deerskin robes. There stand others
who pray to the Lord of light with lifted hands
and stern observances. The trees that crown the lofty 25
peaks are tossed by strong gales and strew the waters
far and wide with flowers and leaves, like skilful dancers
who toss their arms to and fro and scatter flowers'
around them. Here the water is clear as crystal;
there small mounts of sand lift their heads above the 30
surface ; anon the siddhas play in the cool waves in
high glee. Does it not remind you of a doting husband
clasping in passionate embrace the love of his heart, her
fine dress of shimmering white more revealing than veil-
ing the beauty of her tapering thighs, faultless in their 35
symmetry. Clusters of flowers are driven ashore by
the strong breeze in some places; in others other the bun-
ches are gaily borne along the current. It looks as if the
lover had torn half a piece from the garment of his lady
love. Look at the chakravakas that sit thereon and 40
melodiously invite their mates to play with them.

"Guileless heart 1 Is it not more delightful to make
our home on Chitrakoota than in the crowded town of
Ayodhya? A town life is nowhere by the side of this
retired quiet abode where we can enjoy ourselves 45

398 AYODHYAKANDA (OH.

undisturbed by others. Yon Mandakini is a dearer sight
to me than your sweet self. Here come to bathe every
day pure-souled siddhas who engage themselves in severe
tapas, with restrained senses and thoughts. This is an

50 extremely sanctified spot, thanks to their presence here.
Corne, let us bathe and swim in the cool waters of the
Mandakini ; everything is ready towards it. Put away
fear and timidity from you and enjoy yourself with me
as you would in the company of your playmates. The

55 wavelets caused by the motion of your breast and thighs
will submerge the the thick carpet of red and white
lotuses that cover the waters. Transfer your affections
and solicitious care from the people of Ayodhya to the
poor beasts that dwell hereabouts. Take it that Chi-

60 trakoota is your Ayodhya and the Mandakini your
Sarayu.

"The righteous Lakshmana respects my least wishes;
you are a wife after my heart ; man wants but little
here below except a faithful brother and a loving wife.

65 Bathing in the holy waters in the morning, midday, and
evening, honey, fruits and roots my only food, your
sweet self my companion in my roamings through the
woods, I clean forget Ayodhya and the concerns of the
state. The beasts of the forest wander in herds along

70 the banks of the Mandakini ; elephants, lions and mon-
keys put away from them their inborn hate and ferocity
and drink at the same ford, thanks to the yogic might
of the maharshis ; who would not forget all care and
anxiety and rejoice as he wanders through the woods

75 that line its hanks, bending low under their tribute of
flowers and fruits?" Thus did Rama describe to her the
beauties of the Mandakini and roam with Seeta in the
dark forests that cover the sides of Chitrakoota.

XCVI] LAKSHMANA'S ANGER S99

CHAPTER XCVI.
LAKSHMANA'S' ANGER.

r/TNG taken Seeta through the loveliest prospects
around the Mandakini, Rama sat himslf down
on the hill-slope and said " Seeta ! There is 5
pure meat for you and wholesome. This is sweet,
this has been cooked to a nice turn." He tasted them
first and passed them on to his love.

And while they were dining, the army of Bharata
drew near. The dust raised by them rose into the sky 10
along with the deafening din ; the beasts of the forests
trembled in affright and fled away in troops in all
directions. Rama heard it too and saw the animals
scamper off in wild fear. He turned to the valiant
Lakshmana who stood by and said, " Listen to the grand 15
volume of sound borne on us, like the roar of dark clouds;
frightful, is it not ? Elephants and buffaloes that make
the dark depths of the forests their home, are chased by
the lions and scatter themselves in all directions. Is it
a stampede caused by the fierce beasts of prey or by a 20
king or one as powerful, who has come here a-hunting ?
Even the very birds have deserted this hill. Go, bring
me full news of this strange happening."

And Lakshmana climbed a lofty sala tree, flower-
laden and looked around him, A vast army was ap- 25
proaching the wood from the north. At once
out to Rama, " Brother ! put out the fires ;
track us by the smoke. Lead Seeta
and arm yourself quick."

41 Boy ! " asked Rama " Can you g
follow?'* Baleful fires darted from the eyes
and threatened to consume the advancing

400 AYODHYAKANDA |CH.

exclaimed: i(It is Bharata, the son of the infamous
Kaikeyi. She has her wish, now that he is placed on the

35 throne. But, he is never free from danger so long as
we are alive, the lawful claimants. I believe he comes
our wild retreat to slay us and rule over Kosala free from
care and anxiety. Behold the spreading kovidara flag
that waves over his chariot. Countless bands proceed

40 here gaily, on fleet horses and huge elephants ; shall we
fight them from the top of the mountain, or await their
arrival here in arms ? That kovidara flag shall be ours
in to-day's battle. At last, I have set my eyes on that
wicked wretch Bharata who has worked all this woe to

45 you, to Seeta, to myself and to the whole world. Yonder
comes our mortal enemy for whom you have been
driven from the kingdom that is yours by every right.
He shall not escape death to-day at my hands. We
owe him a heavy debt of vengeance and it is but just

50 we should discharge it in full. It is no sin to kill him,
no cruelty. Nay, the whole world will come under your
happy sway if you slay this miserable sinner, that has
so wantonly outraged Dharma. Was it not Kaikeyi that
wrought all this wickedness, only to secure the crown

55 to her precious son ? Well, I shall wring her heart and
slay her son before her very eyes, even as a maddened
elephant breaks down a stately forest tree. Nay, there
is yet more to come ; I shall wipe them off the face of
the earth, Kaikeyi, her kin, Manthara and other

60 dependants of hers. I shall rid the world of this in-
carnate sin. I had much ado to smother down my anger
and distrust. I shall let loose the fire of my pent-up
wrath on the armies of Bharata in the shape of mighty
shafts, even as a forest conflagration consumes vast

65 stretches of dry withered grass. My arrows shall pierce
the hearts of the foes and these forest glades shall run

XCVII] RAMA CALMS LAKSHMANA 401

with roaring torrents of blood. The wild beasts here-
abouts shall feast their fill on the mutilated bodies of
elephants, horses and men. I pray you not to dis-
appoint my vengeance and lower me in my eyes. Ample 70
testimony you had, till now, of my valour and prowess.
Have you ever known me to return from a battle except
as a victor ? Was I ever a debtor to my bow &nd arrows ?
Did I fail to gratify them with holocausts of my
enemies ? And shall I act otherwise on this most momen- 75
tous day ? Say but the word ; Bharata and his countless
hosts are things of the past ".

CHAPTER XCVII
RAMA CALMS LAKSHMANA.

H|E was beside himself with fury and all eager* to
begin the fray ; Rama saw it was high time to
• I check his vengeful spirit and said : " Supremely 5

wise and intelligent is Bharata and a hero of
heroes. When he has come to fight us in his own person,
discarding any substitutes, what purpose shall our
weapons serve us ? Do I crave for the world's censure
which waits to proclaim * Dasaratha, out of his boundless 10
affection, bestowed the crown on Bharata. Rama slew
him out of spite and disappointment and usurped the
throne.' Have I not given my plighted word to fulffil
my sire's promise to Kaikeyi and keep his name and
fame unsoiled by an untruth? If I kill Bharata in 15
battle, what shall I do with the kingdom ? Fie upon the
wealth and power bought with the blood of my kins-
men and friends 1 Would any cast a look upon poisoned
sweetmeats P I seek pleasure, wealth and righteousness,
nay, the soverignty of this earth but for my brothers, 20

51

402 AYODHYAKANDJL

It is the veriest truth. If I ever harbour any desire for
the crown of Kosala, it is more that you should enjoy the
sweets of royal power and boundless luxury. I swear
it upon my weapons. It is a trifle for me to make my-

25 self the master of this world ; but the throne of Indra is
abhorrent to me if I have to ascend it upon the steps of
unrighteousness. If my heart ever prove traitor to
my brothers and seek any joy or pleasure for itself,
may heaven's curse blast it into nothing.

30 " Let be. Why should we misunderstand Bharata's
motive in coming here ? He came back from his uncle's
place to Ayodhya and was duly informed of what hap-
pened in his absence. Sumitra might have told him
that we abide in this forest. Boundless is his love and

35 affection to me ; and I hold him as something dearer
than my life. He knows very well that in our house
the eldest son inherits the throne. His heart would
bleed to hear that I undergo any hardship or privation
in the wild woods. So, it is plain to me that he comes

40 here to take me back to Ayodhya and with no hostile
intent. He has let loose his fiery wrath upon poor Kai-
keyi and has pierced her heart with his cruel words. He
has somehow persuaded our sire to place me upon the
throne and has come here to pray my acceptance of it.

45 " It is but meet that Bharata should come to see us
now. Never, in his wildest dreams, has the shadow of
any evil to us crossed his heart. Why do you suspect
Bharata ? Had you any harm or injury at his hands till
now? Or did he at any time give expression to words

50 that have aroused such misgivings in you ? Speak not
of Bharata thus cruelly and scornfully. You revile
me when you revile him. Some time ago you were all
afire to slay our sire ; now Bharata's turn is come ; and
much evil will ensue if I let things run thus. Master

XCVII] RAMA CALMS LAK8MANA 403

this cruel revengeful spirit anyhow. Would any one 55
contemplate the death of his father, though the direst
dangers and difficulties tempt his soul to it ? Would
any one point his sword at the heart of him who came
into the world along with him, who is flesh of his flesh
and bone of his bone ? 60

"Is your heart set upon the crown that you speak so ?
Wait till Bharata comes here ; I shall get it from him.
If I but say in jest, * Bharata ! Lakshmana would wear the
crown ; give it to him,' he will take me at my word and
never bestow a thought upon the throne ever after." Thus 65
in many a wise did Rama seek to calm his raging spirit.

The gentle and loving accents of Rama made Laksh-
mana shrink within himself with shame. Yet it was
not self-interest that made him speak so ; rather Rama's
welfare and the earnest desire to ward off harm and 70
sorrow from him. He feared and suspected Bharata,
though he had no reason to do so. When our word goes
for nothing, we try to change the topic ; so Lakshmana,
now thoroughly ashamed of himself, said to Rama, " It
may as well be our father come to take us back to 75
Ayodhya ". Quick to observe and to adapt himself to
the changing circumstances, Rama allowed him time to
wear away his shamfacedness and seemed to accept
his suggestion. " Yes. It is extremely probable that His
Majesty has deigned to pay us a visit in our lowly abode. 80
Or he may come to take us back to the capital, thinking
upon the dangers and difficulties that might befall us
in the woods and saying to himself quite naturally 'My
children have been brought up in luxury and comfort
and are not made to rough it in the wild woods'. Or he 85
may have repented of having allowed Seeta to accom-
pany us here and have come down to had her back ; for
she has no call to expose herself to the discomforts

404 AYODHYAKANDA [CH.

and perils of long years in the Dandaka, an utter
90 stranger from her very birth to anything but affluence
and happiness. Yonder come the two coursers, fleet as
wind, that are always yoked to His Majesty's chariot.
There I see the state elephant, Satrunjaya, marching in
advance of the army, like a mountain in motion, tossing
95 about his limbs in mad rut. But one thing causes me
sore misgiving ; I perceive not the snow-white umbrella
that is held aloft over our universally respected sire.
Come down from your lofty perch ; and behave towards
Bharata as I advised you ". And Lakshmana stood at

100 his side the next moment, his palms clasped in humble
reverence.

Meanwhile Bharata ordered his tfoops to halt at
the distance of half a yojana on either side of Chitra-
koota, that they might not cause any annoyance or dis-

105 turbance to the asrama of his brother. Obedient to the
orders of that wise and prudence prince, the army put
away pride and unruliness from their hearts and stayed
near Chitrakoota, anxious to win the esteem and appro-
bation of Raghava.

CHAPTER XCVIII.
THE SEARCH FOR THE ASRAMA.

assigned suitable quarters for the troops
Bharata proceeded on foot, all athirst to catch
a glimpse of Rama. He turned to Satrughna
and said, 'Take these hunters and our retinue and
carefully search every inch of this forest. Let Guha and
his kin » arni themselves and rest not until they come
upon the asrama of Rama. I shall engage myself in
10 ths s&me task, assisted by my ministers, priests,

SCVIIIJ THE SEARCH FOB THE A8RAMA 405

Brahmanas and citizens. My soul knows no peace until
I behold Rama, his heroic brother Lakhmana and the
thrice-fortunate Seeta. My heart knows no joy until
I bless my eyes with a sight of my brother's face, lovely
as the moon in her full orb and of his eyes large and his- 15
trous as lotus-leaves. Grief will be my companion until
I lay my head at my brother's feet adorned with the
dhwaja (flag), the vajra (the favorite weapon of Indra)
the lotus, the elephant-goad, the vase holding the Amrita
and other signs of royalty. Sorrow will dog my steps 20
until my brother is seated on a splendid throne worthy of
his rank and worth, the diadem of the emperor son his
brows and crown me with his holy feet that become
me most. My heart will bleed until I see my brother
bathed with holy waters on the glorious throne that has 25
come down to us through countless eons of time. How
blessed is Lakshmana to be able to behold the face of my
Rama, resplendent as the full-orbed moon arid lighted
up with star-like eyes ! How fortunate is Seeta to
be privileged to follow Rama the lord of the worlds ! 30
Holy, thrice holy, is mount Chitrakoota to offer a
dwelling to prince Rama when he is wandering through
the pathless forests, an exile and stranger! Mount
Himalaya is no where beside it. These wild woods that
know no man, but form the home and haunt of fierce 35
beasts, have laid up untold merit in past ages ; else what
chance for Rama to dwell here and he the Light of lights
and the lord of wealth ? " And Bharata, all unused
to trudge afoot, threaded the mazes of the lofty forest
trees, lending an additional charm to the hill slopes by 40
their graceful burden of fruits and flowers.

He revolved in his mind what he should say to
Rama and what telling arguments he should adduce.
He reached the foot of a stately sala tree that crowned

406 AYODHYAKANDA [OH.

45 the summit of Chitrakoota with its lovely flowers and
foliage and espied a column of smoke rising from th«
asrama of Rama. The people thereabouts informed
him and his followers that Rama dwelt hard by. He
fainted with joy like storm-tossed mariners at the sight

50 of land. Then the troops halted there, while Bharata
and Guha proceeded towards the asrama of Rama,
their attendants following them at a distance.

CHAPTER XCIX.
BHARATA MEETS RAMA.

\VINO assigned suitable quarters to the troops,
Bharata, impelled by his desire to see Rama,
said to Vasishtha, "Holy sir! pray direct
the queens to follow us ". He walked on very
fast and called the attention of Satrughna to the num-
erous signs that betokened the approach of the asrama
of Rama. Sumantra came after them, no less eager so
10 have a sight of his dear prince. They had not gone far
when they caught a glimpse of the abode of Rama sur-
rounded by the cottages of the hermits. There were
two rooms, one for the sacred Fires and the other to
receive visitors. Piles of split wood lay around for
15 lighting fires at night. Flowers were gathered and kept
ready for the worship of the gods. Along the paths that
led to the river fords, the trees bore strange devices of
bark and kusa grass to intimate the presence of the
princes to each other* Dried dung of deer and ox lay in
20 heaps to build warming fires in winter.

Bharata *s face wore a bright look when he beheld
them ; his heart danced with joy. He said to Satrughna
and the ministers, "I believe we are almost at the

XCIX] BHARATA MEETS KAMA 407

locality indicated by maharshi Bharadvaja. The Manda-
kini must be somewhere here. Lakshmana has tied 25
strips of bark high up the trees to guide him when he
goes abroad at nights for fruits, roots or water. Our
course lies this way and this is also used by the maddened
elephants when they tear about, wildly trumpeting,
along the base of the mount. Behold the thick smoke 30
that rises from the Garhapatya fire tended so carefully
by the hermits morning and evening. It is no culinary
fire ; for there should be no smoke, but only flames. It
is no sacrificial fire; for we should see cinders, but no
dense smoke. I am about to stand in the presence of 35
the Supreme Person, Rama, who led my steps into the
adytum of Wisdom; from him I received my sacraments.
Like unto a maharashi, he is crowned with every excel-
lence of head and heart ". They were at the foot of the
mount by that time and on the banks of the Mandakini 40
Bharata said to those about him," The supremely efful-
gent Lord of the worlds has renounced the joys and
comforts of life and roams the dreary forests, all through
me. That Ideal King is seated on the bare earth in
this uninhabited spot. Well do I deserve the scorn and 45
contempt of the world. It makes no difference whether
I am living or dead. So I shall clasp the feet of Rama
and persuade him anyhow to return to Ayodhya. If
Lakshmana charges me with the perfidy of Kaikeyi and
says *Brother! You but waste your compassion ^n 50
him', I shall even throw myself at his feet though he be
younger in years ; for, mighty is the issue that depends
on it. If I fail to win him over to gentleness and sym-
pathy, I shall lay my head at the feet of Seeta, the
Mother of Mercy, and entreat her to intercede for me 55
with her lord ". Thus raving on incoherently, he drew
near the lovely cottage of Rama.

408 AYODHYAKANDA [Clt

It was very spacious and was thatched with
leaves of sala, tala and other trees. Soft kusa grass

60 was spread on the floor as on an altar in the sacrificial
hall. The place was bright with the sheen of bows in-
laid with gold, the mighty messengers of sure death to
those against whom they are bent and capable of
working impossibilities, even like the vajra of Indra ;

65 terrible arrows peeped from^ the quivers jwith blazing
'mouths like the rays of jthe morning sun or the great
serpents that range Bhogavati, the capital of the Nagas ;
swords exquisite of temper and curiously wrought,
gleamed from scabbards of fine gold, like lambent light-

70 nings darting through golden clouds; broad shields
hung aloft, wondrously chased with gold ; and there
were finger-guards of iguana-skin decorated with gold.
Foes dared not raise their eyes to the lowly cottage, as
deer shun the lair of a lordly lion. To the north-east

75 of it there was a low platform with an altar upon it
where glowed the sacred Fires. On closer observation,
they beheld a Great One seated within the hut ; he was
clad in the garb of hermits, in deer skin and dress of
bark and wore his hair in matted coils : like a flaming

80 fire looked he, crowned with the a halo of blinding glory
and Bharata made him out by it to be his brother Sree
Ramachandra. With long and mighty arms reaching
below his knees, with powerful chest and shoulders like
those of a lion, with large and lustrous eyes resembling

85 the petals of a lotus, Raghava the lord of the world, was
seated on the bare earth spread with kusa grass, Seeta
and Lakshmana a little in the rear, like the eternal
Brahma. Overcome with grief and sorrow, Bharata
rushed towards him. All unmanned, the blinding tears

90 almost choked him as he cried, " Alas ! that I should
live to see the wild beasts of the forest paying .court

XCIjX] BHARATA MEETS RAMA 40i

to my brother, whose feet the citizens of Ayodhya con-
tended to have the hour of -touching in the hall of
audience. Woe is me, when the lord of wealth, clad in
priceless garments, covers his limbs with deerskin at 95
the call of Dharma ! Ah me, that the lovely locks, ever
crowned with bright and fragrant flowers, should be
coiled in dust and dirt 1 Instead of laying up merit by "
yagas and yagnas as the Books enjoin, he is driven
to mortify himself and observe fasts and penances at a 100
period of life least fitted for it. What terrible sin have
I committed that my eyes should behold dirt and dust
cake his limbs, which erstwhile were smeared with
tore and priceless sandal paste ? Ramachandra, formed
to enjoy every luxury and comfort, has been forced to 105
undergo all this trouble and misery. Fie upon this
wretched life of mine that the meanest in the world
regards as below contempt ! Far better that I were
dead and forgot."

So sobbing and wailing out of a broken heart, he 110
rushed forward to grasp the feet of Rama ; but blinded
by his tears, he groped wildly and fell down in a faint.
He was just able to cry out "Brother!" and no more.
Satrughna, more master of himself, clasped the feet of
Rama, voicing forth the grief that tore at his heart. 115
Ramachandra raised them up, clasped them to his heart
and, for all his iron fortitude, was unable to keep back
the burning tears. The meeting of Rama and Lakshmana
with Sumantra and Guha resembled the conjunction of
the Sun and the Moon with Venus and Jupiter. The 120
sight of the noble princes, like unto lordly elephants;
meeting one another in that lonely forest and sorrowing
piteously was too much even for the rough dwellerfc
thereof, who could not restrain their tears.

410 AYODHYAKANDA (CH*

CHAPTER C.
KINGCRAFT.

HE moment he saw Bharata, Rama inferred that his
brother had assumed the functions of royalty; and

5 be instructed him in the science of government,

uncter the guise of making kindly enquires. For, he
would have no chance to teach him his duty when he
should come to know that Dasaratha was dead and that
Bharata had renounced the throne, electing to live the

10 life of a recluse.

He said to himself, in wonder "Our father used
to exclaim at the sight of fragrant wreaths and flowers
4 These would look well on the hair of my darling Bha-
rata' ; and that Bharata comes to me now with matted

15 locks ! If fine robes or garments were brought to him,
he would at once exclaim 'It would look well if Bharata
wore these' ; and that Bharata is now clad in deerskin
and strips of bark ! It is almost impossible for my father
to make Bharata accept any present from him ; and that

20 Bharata is now obliged to entreat from others, with
clasped hands, what he wanls for himself! No bed of
flowers was soft enough for Bharata, but my sire would
always seat his darling on his lap ; and that Bharata rolls
on the ground before me !" No one there could contain his

25 grief to see Bharata in his miserable plight lie in the
dust, shorn of his dazzling lustre, like the glorious Lord
of light at the end of the Day of Brahma, Worn out to
a shadow, pale and haggard, his very mother could not
make him out. Rama raised him up, embraced him

30 warmly, smelt the crown of his head aud kept back his
rebellious grief to console him who came into the world
along with him. " Darling 1 " said he " how is it I see

C) KINGCRAFT 411

you here in this dreary forest ? Does it not lie upon you
to wait upon our sire and render him every service ?
Where has he gone ? He could never miss you for a 35
moment. There is no chance of your coming to these
woods if he is alive. Your long journey from the
Kekaya country fills me with surprise. How is it I see
you emaciated, pale, a ghost of your bright self ? What
brought you hete to these frightful wastes ? His Ma- 40
jesty, is he among the living ? If so, you have his per-
mission to come to me here. He cannot live away from
you ; then, has he fallen a prey to overwhelming grief?
Have powerful foes taken base advantage of your mis-
fortune and youth and wrested the crown from your 45
hands ? Or have your subjects taken to heart my exile
at the orders of Kaikeyi and driven away their un-
popular ruler ? This kingdom has belonged to us from
the very beginnings of time. * Or have you wearied of
service at the feet at oifr father of unparalleled valor 50
and come here to seek ease and independence ?

* - Is it all well with the emperor Dasaratha, high-born,
truthful, righteous and crowned with hundreds of As-
wamedhas and Rajasooyas ? Are you here the bearer
of the tidings of some serious illness of his, brought on 55
by the sight of the untold evil wrought through the
promise made to Kaikeyi ? Kausalya, my mother, whom
endless grief has marked for its own, fares she well ? 1
hope Sumitra has nothing to vex her, who gave to the
world those nobles heroes, Lakshmana and Satrughna ? 60
And Kaikeyi, your mother, who deserves my devotion
and love more than they, does her heart rejoice, now
that her hopes have been amply realised ?

Does maharshi Vasishtha, the guru of our race,
continue to receive at your hands ihe worship and 65
reverence offered to him by the kings of the line of

412 AYODHYAKANDA [QH,

Ikshwaku ? A knower of Brahman is he, and master of
all sciences and arts ; his wisdom is equalled by. his
holiness and the spiritual Instre engendered of it. Bo

70 you render due respect and veneration to your chaplain,
who assists Yasishtha? An utter stranger to pride and
envy, nobly born, a well of wisdom, he is known to he
totally selfless ; he is a proficient in the mysteries of
yagas and yagnas, from the Agnihotra to the Aswame*

75 dha ; he tends the holy Fires ever watchfully ; of mighty
intellect, he practises the dharma of this world and the
next with equal zeal and sincerity. Does he keep you
in mind, at stated times, of the offerings to the Fires,
past and future ? Do you gratify the gods by sacrifices,

80 your parents by cheerful obedience and affectionate
service, your gurus by reverence meet and faithful
devotion, your kinsmen by loading therii with favors,your
elders in age, wisdom and holiness by humble salutation
and the Brahmanas and litercM by liberal gifts ? Do you

85 honor as he deserves, Sudhanva, our master in the
science of war and government ? Are your councillors
intelligent, nobly born, versed in statecraft, adepts at
reading the hearts of others and faithful even as youiv
self ?. Counsels of state, matured by the deliberations of

90 expert politicians and religiously guarded, conduce to
the success of the king's projects.

Do you carefully regulate your hours of work <and
sleep ? Are your waking thoughts in the mornings de-
voted to the improvement of the resources -of your

95 kingdom ? Taking counsel of none and taking counsel
of all are equally to be avoided. Our own judgments
are far from impartial in the matter of carefully weigh-
ting the pros and cons of affairs ; bias and prejudice are
more likely to warp our hearts. Unity of judgment and
100 secrecy are hopeless in a council of many. I hope your

0] KINGCRAFT 413

projects do not leak out ere they are accomplished.
Slow to deckle but quick to act, do the forces that you
employ bring in a golden harvest, thousand-fold ? Tima
takes to itself the results of dilatory actions. Your
plans and schemes should announce themselves to your 105
subject-kings only when they have borne fruit but never •
at the early or the middle stages. Do you guard your
state secrets so carefully that others despair of getting
at them through guess or inference or observation ?

Do you pass over thousands of numbskulls to select 110
one man of intellect and talents, who goes about his
work calmly, carefully and thoroughly? Such a one is
invaluable in national crises and deadlocks ; for you
can rely upon him to bring you out of the difficulty
with enhanced fame and prestige. Thousands and crores 115
of thick-witted pig-headed counsellors are but a broken
reed for the king to lean upon when a kingdom's existence
hangs on their wise and fibmpt action. A good and able
minister will secure bonndless glory to his king and
the subject princes ; he should be firm and unshaken of 120
purpose, careful and deliberate in his actions, expert in
the mysteries of kingcraft and aware JQ{ the projects
and plans of his enemies as soon as they are formed.

I hope your superior servants are employed in
preparing and serving your meals and such like res- 125
ponsible occupations ; the middle class should be used to
look after the sleeping accomodation, seats and convey-
ances; and the lower ranks should be engaged in
cleaning the feet, pressing them and taking charge of
your slippers. These distinctions should be carefully 130
observed ; else you will sow a plentiful crop of jealousy
and spite.

Kings use to test the loyalty and attachment of
their ministers and counsellors by sending them, through

414 AYODHYAKANDA CH.

135 secret channels, fine robes, ornaments, conveyances
and other valuable articles, purporting to be presents
from the royal ladies or from other monarchs, and care-
fully watching them the while. I hope your ministers
have passed through such tests successfully ; of course

140 they have served your house for generations; they are
pure and unsullied in thought, wood and deed and are em
ployed only in very important affairs,

Son of Kaikeyi ! I hope you do not cruelly punish
your subjects and drive them to carry their complaints

145 to your ministers who restrain you in consequence.
Sacrificial priests scorn a man who desires to engage
their services in a rite to be financed by the proceeds
of his iniquitous profession (he has made his wealth by
accepting gifts that are condemned by the Books) ; good

150 women loathe him who would force their love ; even
so your people will shun and execrate you if you punish
the innocent and fill your coffers with wealth extorted
from them by cruel torture.

There is a class of men — arch-fiend to be nearer

155 truth— who are adepts in the use of the Four Means
(conciliation, bribery, dissension and force) ; they are
experts in the theory and practice of self-aggrandise-
ment and exploitation of others, taught by Kanaka
Chanakya and other luminaries of that school. They

160 lie in wait for chances to blacken the characters of the
trusted servants of the king and tamper with their
fidelity. Fear is a thing unknown to them in their
nefarious task of wringing the heart of the monarch ; and
they are ever intent on making themselves masters of

165 his wealth and power in course of time. If you come
upon any of the species, kill him at once and surely ;
else he is sure to take your life or your kingdom. I hope
you have not harboured any such demon unawares.

01 mOCBAFT 414

I trust you have not dismissed our commander-in-
chief atid appointed another in his place. He is ever 170
supremely content and magnifies the kindness and
consideration of his master. He is the terror of his
foes ; his subtle mind is ever occupied with arraying hie
phalanxes to suit the enemy's tactics, breaking through
their serried ranks and leading his men to glorious vict- 175
ory. No danger takes him unawares. The soul of loyalty
and devotion, pure of heart and deed, of high lineage,
his capacity for work is something marvellous. Do you
carefully inquire into the antecedents and test the
courage of your chief warriors and attach them to your- 180
self by honors and presents ? I hope they are remarkable
for their strength, veterans in every branch of warfare,
of exceptional valor and prowess, and endowed with
noble virtues. Do you pay your troops regularly and
provide them with rations, suited to their work ? Else, 185
the paid servants turn agSinst their master and prove
faithless, which leads to great evils. Is every member
of the warrior caste devoted to you, heart and soul, and
ready to lay down their lives for you ? Your ambassa-
dors, plenipotentiaries, representatives and consuls are, 190
I hope, your countrymen, trained to read the hearts of
others and deal with every contingency successfully ;
quick and apt in reply, they should be able to deliver
your message and the answer to the letter ; they should
ever keep their master's directions in mind and secure his 195
interests though speaking on many a topic to throw the
other party oft the scent ; they should be endowed with
extraordinary powers of discrimination and analysis.

Eighteen persons there are whom a king should put
to the severest tests possible— the prime-minister, the 200
high-priest, the heir-apparent, the commander-in chief,
the captain of the wardens of the gate,the superintendent

416 AYODHYAKANDA [CH.

of the harem ; the inspector-general of prisons, the
president of the board of revenue, the proclaimer of the

205 king's commands to the people, the judges, the advocate-
general and his staff, the paymaster of forces, the captain
of the might watch whose duty it is to go about the
town in disguise and guard the gates, the walls and the
fortifications ; the paymaster of the hired servants ; the

210 master of ceremonies and major domo ; the head of those
who decorate the andience-hall every day, arrange the
seats in the order of precedence, receive and lead to
their places the members of the audience, keep out those
as have not the right of entry, preserve order and silence

215 and watch over the safety of the hall ; the head of those
who execute the king's decrees of punishment on crimi-
nals ; the general-in-chief of the troops that garrison
the fortresses ; and the commander of the frontier forts
and troops. Of these, the first three are ever near the

220 king, and need not be put to the test as he can observe
them for himself. The others on his side and the whole
eighteen on the enemy's side should every one of them,
be under the constant observation of three spies cle-
verly disguised, unknown to one another, to see whether

225 they discharge their duties aright,

I hope, you do not neglect, as weak and powerless,
the foes that have been exiled from your dominions and
have returned after the period. Surely, they would not
have come back without having secured some strong

230 support. Keep careful watch over them.

Do you carefully avoid the company of the Baud-
dhas, the Charvakas and other atheistical brahmanas ;
they are proficient in instilling heretical principles into
the minds of the unwary ; ever the enemies of true

235 wisdom, their self-conceit is equalled only by their
ignorance ; their intellects ever run contrary to the tenor

Gl KINGCRAFT 41?

Of the Holy Scriptures. They would not set aside the
t&masa smritis and puranas and interpert according
to the traditional canons of our great men, those
composed by the maharshis and recognised as autho- 240
ritative by the good; they bring bare dry logic to prove
that these are useless to secure our ends here and
hereafter.

Ayodhya, our captial, is the home of renowned war-
riors ; our house holds sway over it from the very dawn 245
of time. The people there, of all castes and orders, per-
form their duties conscientiously and to their level best ;
of restrained senses and boundless energy, they are end-
owed with noble excellences. Further, that city is the
favourite resort of the highest exponents of every science 250
and art ; the citizens lead lives of happy content ; gifted
with every natural and artificial advantages, its fortifi-
cations are tbe despair of the enemy. Adorned with
noble fanes*, palaces and mansions of the nobles, teeming
with splendid elephants, horses, camels and other ani- 255
mals, it well deserves the name Unassailable. Do you
bestow every care in guarding our fair capital ? Our
dominions are thickly dotted with sacrificial grounds,
the scene of many an aswamedha, chayana and other
holy rites. The people are devotedly attached to their 260
country and would not exchange it for any other on
earth ; they have over them a ruler after their own
heart and a land almost perfect in every way. Beauti-
ful temples, and good roads lined with pools, tanks, public
water-booths and reservoirs used for purposes of irriga- 265
tion abound everywhere. Very little of the land lies
uncultivated ; countless herds of cattle roam the pas-
tures ; it is free from such pests as drought, excessive
rainfall, rats, locusts, birds and proximity to the abodes
of kings. The soil is not dry and arid, depending 270

53

4l4 AY6D&YAKAKDA [OH.

solely upon timely rains ; but the country is covered
with a network of rivers, canals and other appliances
of irrigation. Green fields, gardens and groves delight
the eye at every turn. Bobbers, highwaymen, brigands

275 and thieves are conspicuous by their absence, equally
with the wild beasts of the forests. Honey-combed
with mines of gold, silver and diamonds, it is no place
for sinners ; the men and women in it spend long years
of happiness and comfort. In the woods that line the

280 banks of the rivers and lakes, fairs are held on fixed
days where merchants gather and a brisk trade is
carried on. I hope every part of our vast kingdom enjoys
peace and plenty.

Are the farmers and herdsmen in your empire grow-

285 ing in wealth and comfort; and do they lift their hearts
to you in love and homage ? Do trade and commerce
flourish in your dominions ? Are your exports and im-
ports, sale and barter, steadily increasing? A king
should govern all classes and grades justly and wisely ;

290 do you see to it that they enjoy every comfort and con-
venience and are sedulously guarded from sorrow or
danger ?

Do you treat your women with kindness and sym-
pathy ? Do you take watchful care that they do not

295 hold private interviews or talks with other men ? You
will do well not to place too much confidence in them;
for, they are by nature fickle and weak-willed and can-
not keep secrets. So, keep your counsels to yourself.
Do you keep your forests, where elephants are

300 raised, carefully concealed from others ? Else they
fall into the hands of your enemies. The breed of she-
elephants that are used in catching the males— is it
visibly increasing? I hope you are steadily adding to
your studs of horses, and elephants, male and female,

C} KINGCRAFT 419

Do you give audience to your subjects every mor- 305
ning, dressed in your royal robes ? Else, they begin to
suspect that you are ill, or, that something untoward
has befallen you.

Do not make yourself too easily accessible
to your servants; for they grow tall with pride and 310
slight you. Nor, deny yourself to them absolutely ;
for, they have no chance to speak their hearts to
you; they turn away from your presence; and it
seriously interferes with the affairs of state. So,
always adopt the golden mean. 315

Are your forts amply provided with money, corn,
weapons, archers, engineers, a never failing supply of
water and other warlike gear ?

Does your expenditure fall much below your in-
come ? I trust you do not scatter your wealth among 320
such unworthy objects as pimps, panders, singers and
dancers. Brahmanas, gods, warriors, friends and the
poor are fitter recipients thereof.

I believe there is no one in your kingdom of exem-
plary purity and truthfulness, upon whom is sprung a 325
sudden charge of theft or peculation and who is put to
death for his wealth, without due and careful inquiry
being made by experts in law and sastra. I am sure
that no thief or robber is caught red-handed and, after
fair trial, escapes punishment in consequence of an 330
arrangement he makes with the officers of justice that
he will give over to them the stolen articles. Are
your judges conscientious and brave enough to decide
on the side of right in a suit between a rich man
and a poor one, without being swayed by considerations 335
of self-interest ? If a ruler puts his self before every
other thing and is blind to the good and the evil,
the justice and the injustice, % the rights and wrongs

4£6 AYODHYAKANDA [C8;

among his subjects, the tears of the innocent, who are
340 punished through careless inquiry, work ruin and des-
truction to himself, his wives and children.

Do you attach to yourself the elders, the youths

and renowned medical experts by gifts, friendship and

sweet talk ? Do you salute brahmanas, guests, gods,

345 ascetics, elders, teachers, holy men whose hearts

*are turned away from the joys of this world and the

stately trees in the crossings that form the abode of

higher Beings ?

Do you take care to pursue the three Aims of life,
350 each in their proper time— dharma in the forenoon,
wealth in the afternoon and pleasure in the night ?

The brahmanas versed in every science and art, the
citizens and provincials — do they ever raise their voices
in prayer to the Almighty that you reign over them
355 long and happily ? Denial of the existence of a future
state and untruth ; flying into a rage at our parents,
teachers, brahmanas and weaklings when they happen
to make a mistake or offend us; carelessness and idle*
ness; omitting to pay our respects to the holy men that
360 are the source and fount of all greatness ; half-hearted
discharge of our duties, giving a free-hand to our senses,
taking no counsel with the ministers on the affairs of
state and seeking the advice of those who are ever prone
to put false and wrong interpretations on things ; careless
365 omission to perform such auspicious acts as to begin
the day by beholding mirrors, pearls, black monkeys and
wild elephants ; rising to receive each and every one that
visits you — these fourteen evils should be carefully avoid-
ed by the king ; I hope you do so. The ten evil habits—
370 hunting, gambling, sleeping during the day, scandal, the
company of womenr drink, wasting our time with sin-
gers, musicians and dancers and aiml^s roaming; ttie

tfl KINGCRAFT t&

five defences— moats, mountains, forests, deserts and
troops ; the four means of success against an enemy-
conciliation, bribery, dissensions and force ; the seven 375
elements of a state— king, minister, kingdom, citadd,
treasury, army and friends ; the eight sources of national
wealth— farming, commerce, forts, dams, elephant-catch-
ing, mining, collection of tribute, bringing waste lands
under cultivation and erection of buildings ; the three* 380
Aims of life — dharma, wealth and pleasure ; the three
sciences — trayee, varta and dandaneeti; the various
means to control our sen&es ; the six political expedients
—alliance, war, expedition, halt, seeking shelter and
duplicity ; the five natural visitations— fire, water, dis- 385
ease, famine and death ; the five artificial visitations-
officials, robbers, enemies, king's favorites and the king's
greed ; watching for an opportunity to estrange our
enemy's friends from his side, by gratifying their wishes
when they have been slighted by him or threatened or 390
angered ; the twenty persons to be avoided — boys, old
men, invalids, outcasts, >o wards, leaders with craven
followers, greedy men, leaders with greedy followers,
people that are disgusted with the world, sensualists,
followers of various counsels, contemners of gods and 395
brahmanas, objects of Divine wrath, idlers that look to
God for everything, the famine-stricken, leaders of dis-
organised troops, absentee rulers, the objects of universal
enmity and hatred, persons in the grip of maleficient
planetary conjunctions and those who override all truth 400
and Dharma ; the five constituents of state— minister,
kingdom, fortresses, treasury and army ; the mandala
composed of the twelve kings — centra monarch or wyi-
geeshutjhe five kings whose dominions are in the front
and the four in the rear of his kingdom, the madhyoma 405
or intermediate, and udaseena or indifferent king;

422 AYQDHYAKAflDA [CH»

warfare composed of expedition, array, march and halt;
peace secured by sowing dissensions among the enemy
or by seeking the help of stronger powers — have you

410 carefully and thoroughly examined every one of the
above categories, rejected the undesirable and retained
the useful ?

Do you take counsel with a cabinet of four or three
ministers of the type approved by the sastras and, later

415 on, with every one of them singly ?

Does your study of the Holy Scriptures bear fruit
in your reverent adoration of the Fires ? Does
your wealth gerve its purpose by contributing to the
wants of others and to your own enJQyment ? Are your

420 wives faithful and fruitful ? Is your life pure and good,
in consequence of your having sat at the feet of the
great and the learned ?

The line of policy I have been trying to explain to
you is calculated to secure you length of days, fame and

425 the Aims of life. Is your heart inclined that way?
Our sire adopts it as consonant with the principles of
virtue and as having the sanction and approval of the
great. Do you practise it too ?

I trust you partake of sweet and delicious viands

430 with others and not alone, like a glutt on . Do you extend
help and protection to the friends that expect it of you ?
If you lay the above precepts to heart, deal your punish-
ments moderately and govern your subjects wisely and
justly, treading in the steps of our ancestors, you will,

435 in this life, bring the broad earth under yours sway and
when the hour strikes for you to quit this body, your
wisdom and holiness will raise you to the Worlds of
light ". And in this wise did Rama instruct Bharata
in the mysteries of a king's duties.

CI] BHARATA'8 TIDINGS 423

CHAPTER CI.

BHARATA'S TIDINGS.

\ HARATA replied to him sadly:" Lord ! I have been
denied the noble privilege of serving you. I have
nothing to do with the kingdom that forms the 5
centre of the royal policy so ably taught by you. Then,
how does it serve me, the noble course of life you traced
for me ? It is a tradition of our house that a junior
cannot ascend the throne over the head of the senior.
So I entreat you to go back with us to Ayodhya the home 10
of wealth and happiness, instal yourself on the throne
of our fathers and confer eternal fame and glory on
us and on the line of Ikshwaku. It is only the fool that
says * The king is but a man like any one of us '. But
when we perceive that he performs superhuman acts and 15
manages to pursue the Aims of life at the same
time we do not hesitate to pronounce him as tha
Deity incarnate. His Majesty, whom every virtue and
excellence rejoiced to adorn and who won the esteem
and regard of the good and the great by his zealous per- 20
formance of yagas and yagnas, has gone back to his seat
in heaven when I was on a visit to the king of the
Kekayas. Then you were on your way to these forests.
Think not that he survived for many days the shock of
separation from you. You had barely passed out of 25
Ayodhya accompanied by Seeta and Lakshmana, when
grief and sorrow hurried him away from the world of
mortals. Foremost of men ! it behoves you not to grieve
over much. Arise and busy yourself with the funeral
rites of our father. We have discharged that duty to 30
him, I and Satrughna. But, it is not enough ; for our
elders say that * the funeral offerings of a favorite son

4U AYODHYAKANDA [CH.

secure to the dear departed undying bliss in the world
of the pitris.' It is no secret that His Majesty's love

35 was given to you most. His last words were about you ;
his soul yearned to behold your fair face ; he could not
call back his heart that had gone after you ; deprived
of your sweet presence, too weak to stand the shock of
separation from you, he quitted this life, his thoughts

40 full of you."

CHAPTER GIL
FUNERAL RITES.

HE dreadful tidings of his father's death that Bha-
rata brought him, pierced his heart like the vajra
5 of Indra and Rama fell on the earth like a mighty

tree of the forest when the woodman's axe lays low its
noble head crowned with leaves, flowers and fruits.
There he lay, the lord of the world, like a stately ele-
phant that sleeps the sleep of fatigue, when it had

10 enough of playing in the depths of the river and butting
down its banks. Seeta, Lakshmana, Bharata and
Satrughna sprang forth with hoarse cries to raise him
and dashed water on his face. Raghava returned to life
and conciousness and with streaming eyes, lifted his

15 voice in piteous lamentation. *' Emperor Dasaratba,
the foremost and best of kings, has bowed his head to
the rod of Time and departed this life ; what have I to
do with Ayodhya? Who will rule over it hereafter?
What did be get in return for all his anxious efforts to

20 call me his son ? I was the cause of his grief and I
brought him to his death. I was denied the privilege
of being at his side during his last moments and render-
ing him every service that lay in my power; nor was I

Gil] FTTNKRAL RITES &&

in time to perform the funeral rites after his death.
Bharata and Satrughna are more fortunate in that res* 25
pect I will not go back to Ayodhya, even after my
forest life is over, to the luckless capital widowed of its
lord and in the hands of the hydra-headed people.
Should I go, who is there to guide my steps on the
narrow and perilous path of Right ? If I ever happened 30
to do any good or noble act, my sire used to signify his
delight and praise me in words of sweet encourage-
ment. When shall I hear such again ? Never ".

He next turned aside to Seeta and said " My sire
had no girl and he lavished all his love and fondness 35
upon you, more than your own parents ; that father-
in-law of yours is now with the gods. You ever sought
his side, if I happened to chide you or if there was any
thing you wanted me to do for you ; that Dasaratha is
now no more, who regarded you as the apple of his eye. 40
No need to ask you whether your grief whelms mine,
Whom will you look up to hereafter ? Lakshmana 1
mother you have and brothers, elder and younger, but
cruel Fate has rendered you a fatherless .orphan* And
Bharata is the bearer of the dreadful tidings to us ". He 45
sobbed aloud, unable to say more ; and every one there
wept and wailed piteously.

Then his brothers consoled Rama, the stay of the
worlds. " Brother 1 arise, for we should offer libations
of water to the manes of our departed sire ". The woeful 50
news of her father-in-law's death opened the floodgates
of 8eeta*s sorrow and she could scare see Rama through
her blinding tears. He calmed her grief and said
11 Lakshmana 1 1 go to offer libations to our noble father.
Keep in readiness our dress of bark, oil-cakes of ingudi 55
and other necessary articles. Let Seeta lead the way
and you follow he* ; I come last. This is the order
M

48$ AYODHYAKANDA (OH,

prescribed for this sad procession." There went with
the princes, Stunantra, who had served counAless gene-

60 rations of the Ikshwakus ; of mighty intellect, possessed
of sterti self-control, his heart was filled with unshaken
devotion to Raghunatha, for he was endowed with the
Eye of spirit. He led the way to the river, administer-
ing comfort and consolation all the while.

65 They reached the Mandakini flowing fast through
flower-laden forests, bathed in a clear, sandy ford and
poured libations of water exclaiming " Father f may this
water reach you and go to gratify your noble self."
Rama sobbed aloud and said " Best and mightiest of

70 monarchs 1 may this pure and holy water that I offer
you with low devotion reach you in the world of
the Pitris and gave you deathless content." The
brothers then sought another 'spot and Rama performed
the Sapindeekarana sraddha in honour of his sire. He

75 placed oil-cakes of ingudi and badari upon the kusa
grass and exclaimed through his sobs '* I pray you to
accept and derive content from this offering of food that
is sweet to us. Gods and Pitris feed with pleasure upon
what goes to sustain the mortal that offers worship and

80 adoration to them." They returned to Chitrakoota along
the same path and when they stood at the door of the
cottage, Rama caught the hands of Seeta and his bro-
thers and filled the air with lamentations, like lions
roaring at nights, until the mountain gave back the

85 doleful sounds a hundred fold.

Bharata's troops heard it and a great fear took hold
of them. "It seems" cried they "that our prince
Bharata has met Ramachandra ; this is the sound of their
bewailing the death of our late Majesty." They cast

90 aside their weapons and garments and ran towards the
place whence the sounds proceeded, all impelled by a

OIII1 RAMA AKD THE. CITIZENS 427

common desire, The higher class rode on horses, ele-
phants or chariots, while others ran afoot. It seemed
an age to them since they saw Rama, though it was
only a matter of a few days. All eager to behold him, 95
they jostled one another in frantic haste to be present
at the meeting of the brothers. The earth gave back
the sounds of countless elephants, horses and chariots
tearing over it, as if cloud banks clashed against one
another in the sky. Elephants, male and female, were 100
frightened thereat and sought refuge in the neighbour-
ing forests, the air heavy with the pungent odour of
their rut. Boars, bisons, wolves, panthers, monkeys,
tigers, various species of deer and huge snakes fled away
in mad terror. Herons, starks, cranes, swans, koils, 105
curlews and water-fowls darkened the air in their flight ;
the hosts of Bharata darkened the earth.

Then they beheld Sree Rama, the lord of men, of
boundless valour and fame, seated on the bare earth
and the tears coursed down their cheeks as they re- 110
viled and condemned, in no measured terms, Kaikeyi
and Manthara. Rama welcomed them as they deserved,
with bows, salutations, embraces, blessings, smiles,
kincj glances and respectful enquiries. Like huge drums
beaten incessantly, their clamorous lamentations .rose 115
on the air and were given back by the earth, the sky,
the mountain caves and the quarters.

CHAPTER GUI.
RAMA AND THE CITIZENS.

Vasishtha led the royal ladies to
where their sons were. They passed by the
Mandakini and beheld the spot where the 5

418 AYODHYAXAKDA {OH,

princes bathed in the river. Kausalya turned a wan
face and streaming eyes to Sumitra and the other
women and cried piteously : " This is verily the ford
frequented by my darlings who have been driven from
10 the kingdom and have taken refuge here, like homeless
outcasts. Sumitra ! This is the ford where your son
comes to fetch water for my boy on whom he waits
assiduously. Humble as the service may appear and
lowly, I do not think that it, in any way, lowers your
15 son. The elder brother stands on the same level as the
father and all service rendered to him is but so much
filial duty discharged, and hence meritorious. This
day Bharata will meet Rama and take him back to
Ayodhya. This day will see the last of the mean and
20 arduous duties self-imposed upon your gently-nurtured
son ' Her eyes rested on the balls of the ingudi oil-
cakes, placed by Rama with a heavy heart on the kusa
grass spread towards the south, to propitiate the shades
of Dasaratha. " Alas ! " cried she, " behold the offering
25 duly placed by Rama to our lord, the great-souled king
of the Ikshwaku line. Mighty as the gods, undisputed
ruler over the broad earth, fitted to enjoy every comfort
and luxury, has it come to this that he gets no better
food ? He, whose aid was invoked by the Lord of the
30 celestials, he, whose rule was acknowledged by the sea-
girt world, how could he bring himself to partake of this
ingudi oil-cake, an utter stranger to him when he lived ?
What greater reproach than to hear the world remark
that Rama, the heir to unbounded power and luxury,
35 offered to the manes of his father ingudi oil-cake as food ?
What prevents my heart from shivering to atoms even
after I behold this terrible sight ? It is true, after all,
that the gods find it pleasant what goes to feed tlieir
worshippers ", Her friends and companions consoled her

OIII] RAMA AND THE CITIZENS 490

and they resumed their course towards the asrama of 40
Rama.

They saw him at a distance seated on the hare
earth, like a fallen god, having renounced all luxury
and comfort ; grief overcame them and found vent in
scalding tears and piteous wails. Their ever-dutiful 45
son rose on their approach, advanced to meet them and
reverently laid his head at their feet. They brushed
away the dust and earth on his back with their flower*
soft fingers. Lakshmana came next and, with a heavy
heart, saluted them every one and announced himself; 50
they made no difference between Kama and his brother
Lakshmana dowered with all graces. Lastly came
Seeta, who touched the feet of her mothers-in-law and
stood before them with bowed head and tear-stained
eyes, 55

Kausalya embraced her with a fond mother's love
and observing her worn out and sad, cried " The only
child of the Videha king, the daughter-in-law of the
emperor Dasaratha and the dear wife of Ramachandra,
I can not explain to myself why you are doomed to 60
face the dangers and difficulties of a dreary forest life,
A lotus flower scorched by the summer heat, a faded
lily, a statue of gold caked with dust, the moon behind
a cloudy wall — these are nothing beside your woe-begone
countenance ; the grievous sight consumes my heart 65
like a raging fire ".

Meanwhile, Rama laid his head at the feet of
Vasishtha of blazing spiritual radiance, like Indra
reverencing Brihaspati and was asked to take his seat.
Ministers, generals, municipal officials and other noble- 70
minded persons seated themselves as became their rank
and position. Bharata sat with reverently clasped hands
before his brother, whose refulgeiit glory was but

450 AYODHYAKANDA (CH,

heightened by the lowly hermit garb, even as Indra in
75 the presence of Brahma. All eyes were turned upon the
brothers and all ears were strained to hear the argu-
ments that Bharata would adduce to turn Rama from
his purpose. There they sat in the midst of their friends
— Rama the soul of truth and dharma, the great-souled
80 Lakshmana and Bharata the perfect embodiment of
duty and virtue— like the three Fires in the sacrificial
hall, surrounded by the priests and attendants.

CHAPTER CIV.
BHARATA TAKES REFUGE IN RAMA.

knew, beyond a doubt, that Bharata, out of
his supreme devotion*, had put away the crown
5 that was secured to him and had come to the

forests in lowly hermit garb. He glanced at Lakshmana
and said " Bharata ! may I know why you are here clad
in deerskin and dress of bark ? " Receiving no reply, he
asked again "Why have you renounced the throne that

10 was within your grasp and have betaken yourself here in
hermit garb ? " He paused in vain for an answer ; then
he drew Bharata to himself, clasped the prince to his
breast and said " Dear boy ! why have you sought me
out here, in this sad plight, and your friends and retain-

15 ers? How is it I see you wan, faded and broken in
spirit ? I will not be denied ".

Thus urged, Bharata spoke back in accents of hu-
mility : " Brother ! our sire leant his ears to the evil
counsel of Kaikeyi and banished you, his eldest born

20 and the best of men, to the forest wastes ; he gave me,
a younger son, the crown that should descend to you of
right. He essayed to do a task that no other even

CiVl BHABATA TAKE BBFTOE IN RAMA 4J1

dreams of doing ; and the shock of separation from a
beloved son deprived him of his life. Impelled by my
mother, he laboured hard to lay up this store of sin that 25
killed his fair fame for ever. The temptress Kaikeyi,
that infamous woman, was denied the consolation of
getting for me the kingdom upon which she had set her
heart. Foul murderess of her husband, she is now a
despicable widow. Her hopes shattered, she is consuin- 30
ed by an undying grief that here she reaps but a har-
vest of sin and infamy ; frightful hells yawn to receive her
hereafter. I came out of the womb of Kaikeyi and am
entitled to a share of the scorn and shame that crown
her. That sinful wretch brought me into the world only 35
to ruin me in every way. I snatched the crown from
the brows of my brother to whom it belongs of right ; I
drove him to the dreary woods ; the world censures me
as having plotted all along to get the throne ; and it is my
hand that slew my father. You are my only stay and 40
refuge. I cast myself on your mercy. I have none else
to stand between me and evil. I entreat you to go back
with us to Ayodhya ; bring to a happy conclusion the
coronation ceremonies that have been so rudely inter-
rupted ; seat yourself on the throne of your fathers like 45
the king of the devas in his capital of Amaravati and
rule over us long and happily ; you will thereby secure
my salvation also. These citizens and these royal ladies
that are rendered masterless and miserable by the loss
of their husband, are here to add their prayers to miiie ; 50
deign to gratify their wishes. This is the dharma
observed by our house till now. You are qualified in
every way to protect us. Pray accept the crown and
fulfil our long cherished hopes that ever pray for your
welfare. Let the earth be rid of her curse of widowhood 55
and shine as the moon in the clear autumn sky. I said

432 AYODHAKANDA [OH.

to myself * Your heart cannot brook to see me shed a
tear. Would you behold millions of your subjects,
friends, kin and elders weep in sorrow and despair? f and

60 came down here with the army of our kingdom as
if on an expedition. You may set aside my prayers.
But these ministers and counsellors are grown grey in
years, wisdom and dharma ; they ever seek your wel-
fare ; they have served our house for generations ; they

65 have guided our kingdom through great crises ; and it
becomes you not to slight their prayers. I have but to
show myself to get from you anything I may desire;
I entreated it of you ; would I fail ? I know that your
noble heart will be wrung with remorse and sorrow when

70 you think that you refused to grant my request even after
I laid my head at your feet and begged it of you. Till
now you used to importune *me to express my wishes
and grant them as soon ; behold ! I have myself come to
prefer my request to you. Did I not come into the

75 world along with you ; and shall I be reduced to the
necessity of entreating you ? 1 call myself your brother ;
but, is it to claim a share of your kingdom ? Am I not
your disciple, whom you have initiated into the sacred
mantras ? Nay, not so ; a disciple cannot be brought

80 and sold ; so, I am your slave. I am sure that my
arguments are irresistible. Hence, extend your kind-
ness unto me and grant a favourable ear to my suit.
Have you the heart to reject the piteous appeals of these
ministers, governors, heads of departments and other

85 citizens ? " He laid his head at the feet of Rama and
bathed them with his tears.

There he lay on the groftnd sighing hard as a mad-
dened elephant ; but Rama raised him fondly, clasped
him to his breast and replied " You are the scion of the

90 noblest house on earth ; endowed with every virtue and

CIV] BHARATA TAKES REFUGE IN RAMA 433

excellence, radiant, a strict observer of vows and pen-
ances, no one would for a moment dream of associating
you with treachery to your brother or unworthy ambi-
tion to possess his crown. I see no fault in you, no
stain upon your fame and valor. You do ill when you 95
revile and blame, out of ignorance, the lady that bore
you. Our elders extend their love and affection to such
of their wives and children as find a place in their heart ;
and it were vain task to prevent it. The wise hold that
sons and disciples are as much amenable to the autho- 100
rity of their parents and teachers as their wives ; you

cannot deny it. Our sire has as much power to
command me to enjoy the comforts and luxuries of a
royal life as to dwell in the forests, clad in the garb
of hermits. Our devotion and respect are due to our 105
mother equally well as to our father. How can I trans-
gress the orders of my righteous father and mother to
dwell in the woods ? The emperor has, before all the
world, laid his commands upon us that you should wear
the crown and rule at Ayodhya and that I should spend 110
fourteen years in the forests, leading the life of hermits.
He has now departed to the heaven-world ; yet that
virtuous king is a law unto you ; he is the monarch
under whose protection we live in happiness ; he is your
spiritual guide as of all the world. Hence, it is but just 115
you receive the share he has allotted to you and enjoy it
at Ayodhya ; it devolves upon me to receive my share and
enjoy it in the forests of Dandaka for fourteen years.
Honored by all, rivalling Indra in might and power,
Dasaratha, our father, has in no doubtful terms intimated 120
to me his pleasure ; and I sincerley believe that it will
conduce to my highest good here and hereafter. I desire
not the sovereignty of all the worlds ever created, if
I have not my father's commands thereto *',

4&4 AYODHYAKAKDA (OH.

CHAPTER CV.
BHARATA'S DHARMA.

those noble princes were thus conversing,
the night passed away and ushered in a new day.
5 They repaired to the Mandakini to perform their

matin prayers and assembled agpin before Rama. When
every one had seated himself, Bharata rose and said :
" Brother ! You may argue that you cannot interfere
with the orders of the emperor, who made a gift of this

10 kingdom to Kaikeyi on my account. I was not forget-
ful of this ; I knew that my object could not be achieved
if I did not secure the consent of Kaikeyi ; so, I persuad-
ded her, and not lightly, to forego her claims. Say not
4 It is wrong of you to divert * the gift of your father to

15 other uses than he contemplated. But am I not your
slave ? Do not the sastras proclaim that ' a slave owns
no property ' ? The kingdom bequeathed to your slave
goes to you. So, accept your own and reign over us
long and happily. Say not, 4 You may do it as well * .

20 As the winter-floods bring down the strong banks of
rivers and lakes, it is hopeless for any other to rule over
this kingdom in your absence. What a world of diffe-
rence between a horse fleet as the wind and a slow
donkey ! The mighty Garuda and a linnet— what have

25 they in common ? Blessed are they who form the stay
and support of others ; miserable is the life of him who
ever looks up to others for everything in life.

" There was a gardener who planted a seed in a
fertile soil and devoted all his time and care to the

30 rearing of it. In good time, the seed sprouted ; it be-
came a plant; it grew into a mighty tree that hid the
earth and the sky with its dense foliage. No dwarf or

CV] BHARATA'S DHARMA 435

weakling or coward dare go up among its branches. It
was almost invisible beneath its mantle of flowers. But
if it bore no fruit, not a single one, just imagine the cold 35
misery of him who planted it and reared it so carefully,
all expectant to enjoy the fruit of his labours. Brother 1
this illustration applies to you. It will be an insult to
your intellect, if I offer an interpretation of it.

14 You are our lord, our master, our protector ; do you 40
not fail in your duty if you do not watch over our
safety ? Grant our citizens and their leaders the plea-
sure and privilege of beholding you crowned in all
glory and installed on the throne of the Ikshwakus, res-
plendent as the myriad-rayed Lord of the day. Let 45
maddened elephants follow in your wake trumpeting
wildly. Let the royal ladies and their women welcome
you with joy." And the countless citizens gathered
there expressed their approval of what he said and
praised him high. 50

Rama, of supreme self-control over his thoughts
and emotions, observed the noble Bharata lament his
fate and said to himself " My brother is grieved over-
much that I do not accede to his request. He blames
himself as the cause of my exile to the forest and of the 55
sad death of the emperor. I should console him in any
way and disabuse him." Then aloud: "Dear boy!
you seem to have concluded that our sire drove me to
the woods at the instance of Kaikeyi. Neither you nor
she are in any way the cause of it ; it is all the work of 60
Destiny. No one is absolutely free to do as he likes.
Here and in other worlds, Destiny binds the impotent
ego and leads him where it wills. A little thought upon
the nature of things will convince us that it is vain to
stay the course of nature ; so, it does not become us to 65
bewail the death of our father. You may accumulate

436 AYODHYAKANDA

wealth without limits ; yet, it disappears at some firae
or other, thanks to the vigilant efforts of thieves, women
and kings, Brahma, Indra and others, occupying exatt-

70 ed positions in the government of the universe, are de-
throned at the end of their day of power. Our union with
wife, son and friend is simply the precursor of our sepa-
ration from them after a time. The most fortunate life
should sometime end in death. Our sire bowed to the

75 law of the world and departed this life. It is utterly
useless to bewail it. Did I not tell you that it was the
hand of Fate that sent me to the woods and my father to
heaven ? We but waste our time in grieving over either.
Fruits ripen but to drop to the ground ; man is born

80 but do die ; there is no greater ^danger, no greater
fear. A noble mansion with foundations let deep into
the earth, with strong walls and pillars that seem to defy
the hand of Time, serves its purpose for long years ancl
gradually falls to ruin ; even so, men are gradually un-

85 dermined by disease, age and care and are swept away by
the torrent of death ; yesternight comes not back. The
roaring flood of the Yamuna falls into the sea ; can you
call it back? Day succeeds day, and night follows
night, and each midnight sees another uncared-for— but

90 nevertheless tangible— portion of our life cast aside
into the dust-bin of Eternity ; yet it fails to strike
us that we have missed anything. Our short span of
years imperceptibly vanishes, even as the fierce
rays of the summer sun scorch up shallow pools

95 of water. Idle or busy, active or passive, running
or sleeping, we cannot stay the march of time. Why
grieve for others, when our hands are full with
our Own griefs? There is no armour against Fate.
Death walks by our side : Death sits with us ; Death
100 accompanies us on all our journeys. The snows of

CV] BHABATA'S DHARMA 437

age lie heavy upon our heads ; our blood runs slow ;
our skin in one huge network of wrinkles ; our hair
whitens as if it was the bleached skeleton of Youth ;
Age kills us by inches. What shall we do to escape
these unnumbered miseries ? The rising sun fills us 105
with joy at the prospect of taking up our hunt for
riches where we left it yesterday. The setting sun
fills us with joy at the prospect of taking up our pursuit
of pleasure where we left it yesterday. But we see not
that one day has gone from our short span of life, as 110
the water in a leaky vessel diminishes imperceptibly.
So it behoves us to perfect ourselves in the science of
Self even in our youth ; but Ignorance leads our steps
astray. Our life is utterly barren of everything that
could secure a blissful state to us hereafter. Every 115
season bears a message to us of its joys and pleasures,
but no whisper or hint of our life being the shorter for
it. Men come together only to part ; it is the inevitable
order of things and it is utterly just. The waves bear
towards each other two pieces of drift-wood from the 120
ends of the earth ; they float together for a time ; and
the same waves bear them away from one another, never
again to meet. Even so, it is but natural that wife and
son, friend and wealth are brought into contact with
us for a time only to be taken away from us. They are 125
bound to perish. No one can have his own way in this
world with any of the above objects. Hence, your wild
grief stays not the hand of Death. A large caravan is
proceeding on its journey and picks up a lonely traveller
on the way ; even so we go the way of our fathers, graiyl- 130
fathers and their ancestors. We cannot fall out of it ;
then why waste grief over it ? Drop by drop, the waters
of the river vanish into the ocean depths ; even so every
moment takes us nearer the hall of Death ; too well do

438 AYODHYAKANDA fGH,

135 we know that the Past is irrevocable ; then what shall
we do ? Why, lay up the dharma that enables us to reap
a golden harvest of eternal and unparalleled happiness
and peace ; and we know that the people's hearts are
always drawn thereto.

140 ** The emperor, our father, was the soul of dharma ;
there is no yaga nor yagna that he failed to perform, with
ample fees and presents ; hence he has put away his sins
from him and glories in his seat on high. Sure refuge of
his servants and retainers, he governed his subjects

145 according to his best lights and took but lawful tribute
of them ; so he richly deserves his elevation to the
heaven-world, His acts had the approval of himself
and of his people ; roads, reservoirs, temples and gardens
beyond count, entitle him to take his place among the

150 gods. He stayed in this world long, long beyond the
years of mortal men ; he ran through the whole gamut
of a happy and noble life ; and it is but right that Para-
dise should be the next scene of his activities. He left no
desires behind him to gratify ; he bowed his proud head

155 to none lower than Time, the omnipotent. It is utterly
unreasonable, nay, absurd, to grieve for him. He has
cast aside this vile body of corruption and revels in the
bliss of a glorious body, angelic might, wisdom and
radiance. No man of sense would ever waste his tears

160 over such a one, and it is all the more unbecoming
of you, supremely intelligent, profoundly versed in the
lore of your age and with the noblest minds of the earth
for your teachers. It is quite inconsistent with your
powerful intellect to grieve and lament about our sire's

165 demise and my exile to Dandaka. Banish care and
anxiety ; go back to Ayodhya ; discharge your duty to
your subjects. You are a skilful master of the art
of persuasive eloquence and can marshal many an

OVI] BHARATA RENEWS HIS PRAYERS 439

argument to back your views ; but this much I know-
it is your bounden duty to carry out the behests of our 170
father. Never harbor, for a moment, the base unworthy
suggestion that ignorance or weak-mindedness promp-
ted him to act so. I, on my part, will do my very best
to fulfil the commands of that virtuous king. He is
our nearest of kin; he is the father who begot us; 175
he is the guru who opened our eyes to God and Truth ;
is it just that I should slight his express commands ?
I came to this forest in obedience to the mandates of that
pious king. Do you seek to attain angelic beatitude
hereafter ; do you seek to walk here in the way of the 180
great ; do you seek to lay up dharma ; do you seek to
gather all created beings to your compassionate
heart ? Then, I can solemnly assert that this is the only
path to it. Study carefully the life of our father ; pon-
der deeply on his commands ; and rule wisely and well 185
over the kingdom he has entrusted to your charge".
Thus did Rama, in words pregnant with many a mean-
ing, instruct Bharata in the dharma of honoring a
father's word ; he impressed upon him the necessity of
carrying it out in practice, and kept silent for a muhoo- 190
rta, to allow time for his words to sink deep into the
heart of his brother and bear golden fruit there.

CHAPTER CVL
BHARATA RENEWS HIS PRAYERS.

ND to him replied Bharata : " The countless worlds
hold no one that could take his stand by your
'side, prince of heroes that you are. Adversity
is never known to affect you in the least ; nor, prosperity
has any chance to elate your spirit. The good and the

440 AYODHVASAHDA (OH.

great are eloquent in your praise as omniscient ; yet,
every now and then you appeal to them to solve your

10 doubts. Love and hate cease with death ; it is wise to
have nothing to do with them even in life. You cannot
desire or shun a myth, a non-existing thing; it is well
to preserve the same attitude towards existing things
too; for, pleasure and pain affect him not. You ask

15 'Why grieve so when you know it' ? My heart spoke out,
unable to witness your plight. These reverses have no
power to shake the soul of one who has gauged the mys-
teries of the Individual and the Supreme Self* I know
that you are such a one ; but, when I come think upon

20 your exile from the kingdom, your lowly abode in the
forest and the loss of your presence to me, my heart is
filled with boundless sorrow. Mighty as the Lord of
the celestials, great-souled, of perfectly attuned nature,
you secure the welfare of those that seek you, here and

25 hereafter, with your wise instruction and guidance. Of
unshfRcen fortitude, ever known to keep your word, your
unclouded vision ranges through the past, the present and
the future. Of unrivalled intellect and perfect in every
science and art, the beginning and the end of all beings

30 have no mysteries for you. And it is supremely unjust,
nay, atrocious, that such noble excellences should bear
such a terrible fruit. My mother sinned grievously on
my account when I was away and bequeathed to me an
inheritance of woe and evil. I pray you, out of your

35 sweet compassibn, to pardon it. The bonds of dharma
bind me tight ; else, my hand would have, ere now, slain
that sinful cruel mother of mine who so richly deserves
it. I am the son of Dasaratha, who is born of a pure
lineage and knows not what sin is ; I have dived into

40 the depths of the mysteries of dharrtm; shall I soil my
hands with a crime condemned by every being ?

CV1] BHABATA RENEWS HI8 PRAYERS 441

44 Dasaratha deserves our respect ; virtuous, hoary
with age, he is our king, our father, a god unto us ; it is
utterly unjust to speak evil of the dead. But, to think
that any person with a thorough knowledge of dharma 45
and adharma could perpetrate this frightful sin prompted
by lust, all to win a smile of a woman ! 'Heaven con-
founds the hearts of those whom it would destroy' say
the wise ; and the last act of Dasaratha but confirms
our faith in it. Our father lent himself to this act of 50
injustice through fear of Kaikeyi's anger or enslaved by
his mad love for her, or powerless before her obstinacy.
We look to you for some remedy that the whole world
might benefit and rejoice. A son deserves his name
when he brings the footsteps of his father back to the 55
path of Right whence they have strayed. We pray you
to be such a son. It is not right that you look upon
with unconcern, while our father commits a sin that
runs against the world, dharma and the esteem of
the wise. We look to you to protect us — Kaikeyi, 60
myself, our father, friends, kin and subjects. What
has a forest life to do with the duty of a king ? What
have they in common, a hermit's matted hair and a
monarch's crown ? It is not right that you undertake
to do a thing that has no precedent at any time or 65
anywhere. You may say that 'Kings have ere now
adopted the life of recluses'. But the first duty of a
king is to rule over his subjects ; and towards that he
should get himself crowned. You would fain neglect
the dharma of a king that is plain, tangible, the source 70
all happiness and power here and endless good hereafter,
to follow the dharma of a hermit that is foreign to your
nature and position. Besides, a slight mistake, a little
slip in it, is enough to deprive you of the fruits of your
labours ; even1 if you carry it out perfectly, it is all 75

56

44t AYODHYAKANDA |OH.

uncertain' when you will reap the reward. Nor is there
any authority to enjoin it as the first duty of a ksha-
triya. You are probably the only exponent of this
school. Difficult, very difficult is the task you have set

80 yourself. You might as well utilise that energy, in
watching over the interests and welfare of the four
castes. Experts in the mysteries of dharma hold that a
householder's life is the best of the four orders. What
you do not know about dharma is not worth knowing.

85 Then, why should you deliberately turn your back upon
the householder's life ?

" I came into the world after you ; you stand above
me in age, in knowledge and, according to the dharma of
the kshatriyas, in the right to wear tbe crown. Is it

90 consonant with reason and justice that I rule this world
during your life ? Is it possible ? Well, can I survive
you ? It is supremely audacious of me to seek to argue
it with you. This vast empire, till now ruled over by
our father, is blessed with peace and prosperity ; rule

95 over it and bring happiness and comfort to the hearts of

your kinsmen and citizens. Vasishtha and the other

maharshis, the officers of the state and the people pray

with one voice that you should be crowned here. Let

these forests be the scene of your installation ; return

100 with us to Ayodhya to rule over your children, like

Indra returning to his capital with his Maruts from a

tour of victory through the worlds. Discharge the three

obligations to the gods, to the fathers and the sages ;

annihilate your foes ; gratify every wish, every desire of

t!05 your friends ; reign over us to the end of time. Let

I your friends rejoice to behold your brows crowned with

the diadem of the Ikshwakus ; let your enemies* hearts

be filled with dismay at the tidings and drive them to

hide their diminished heads in the dark forests* Cause

CVII] RAMA'S REPLY 443

the world to forget the outrageous sin of my mother and 110
wash the soul of our father pure of any stain* Like
unto Mahavishnu, extend your mercy to me, to our kin
and to all beings. But, if you put my words away and
resolve to continue your hermit's life, why, you will find
me ever at your side". Thus did Bharata seek to turn 115
Rama from his resolve ; but, a father's word was all
sacred in the eyes of Raghava and he had no thought
of going back to Ayodhya. This wonderful loyalty to
his word saddened the hearts of his subjects, for,
Ayodhya was not to know him for ten years and four ; 120
but, equally great was their joy that his plighted word
was so faithfully kept. The priests, the heads of clans
and the royal ladies cheered Bharata and, with tear-
stained eyes and bleeding hearts, entreated Rama to go
back with them. 125

CHAPTER CVIL

RAMA'S REPLY.

BHARATA 'S arguments, entreaties, praises and grief
moved not Rama who said, "It speaks well
of you to say so, son of the virtuous king Dasa-
ratha and Kaikeyi. You do him mighty wrong to
censure our father that be set his hand to this injustice,
out of a blind passion for Kaikeyi, It seems that he
was not Ifed astray in this by any unworthy motive. Of
yore, when he took Kaikeyi to wife, he promised her 1C
father that * he would place the crown on the head of
the son that she would give him.' Lateron, during the
battle between the gods and the asuras, he gave her two
boons in gratitud^ for a great help she rendered him.
She bound him by a promise to that effect and prayed 15
A you might get the crown and that I might be sent

444 AYODHYAKANDA {CH.

to the forests. Accordingly, his majesty ordered me to
spend fourteen years in the forest. So, you find me,
Lakshmana and Seeta in this lovely Dandaka in

20 obedience to the behests of the king.

44 You but waste your time in seeking to prevent me.
Bather go back to Ay odhya and crown yourself; you
would please our father better and obey him. You
should discharge, for my sake at least, the debt that the

25 emperor owes to Kaikeyi. You gain thereby the merit
and glory of having gratified the hearts of your parents.
Let me repeat to you the words of the emperor Gaya
on filial duties when he was conducting a yaga at
Gaya. * A son is called putra since he saves (trayati),

30 his father from the hell put. Swarga and the worlds of
light are gained by offering gifts in his name. Let us
pray that we get many virtuous sons and wise. For,
some one of them might make offerings to us at the
sacred Gaya.'

35 " The royal sages, our ancestors, .held the same view
so save our father from hell. Go back to Ayodhya with
Satrughna and the other brahmanas and govern our
subjects wisely and well. I and mine will take our way
to the woods of Dandaka. King of men you shall be ;

40 king of the forest world I am. Beturn to Ayodhya With
a cheerful heart; I proceed to Dandaka as cheer-
fully* The snow-white umbrella of state will shut out
the sun's rays from your head and give you a* cool and
refreshing shade ; the hospitable trees hereabouts will

45 protect me from the heat of the sun. The keen-witted
Satrughna will manfully aid you in your work of
government; Lakshmana will watch over me during
my terip of self-eflfacement. Thus shall we, the four
sons of our father, enable him to keep his word pure.

50 Grieve not."

CVITI] JABALI THE MATERIALIST 44S

CHAPTER CVIII.

JABALI THE MATERIALIST.

B|HARATA remained silent ; then, maharshi Jabali,
one of the priests of Dasaratha, spoke to Rama
as an advocate of the creed of the charvakas, *
albeit his heart was ever centred upon the
prince's highest good. " Rama ! noble of heart, mighty
of intellect, it become you not to speak aimlessly like
one of the common herd. What are our kith and kin ?
What has one man to profit by another ? Clear thought 10
would answer us No. Alone we come into the world
and alone we go out of it. It is but ,a fool that clings
to another as his father, mother or they that bore him.
How does one man stead another? We start for a
neighbouring village, halt for the night at another, and 15
resume our journey on the morrow ; even so, father,
mother, home and wealth are but halting places on the
great journey through eternity. The wise are never
lured by these. A traveller taking his rest for a while
in a caravanserai on the way, only to leave it a few hours 20
later, has no concern about it; even so, our parents
should occupy our thoughts only during their contact
with us ; it is a waste of useful thought-power to con- '
cern ourselves for them even after they have left
us. Who would trouble himself to please them ? You 25
inherit your father's kingdom. You spurn it away
and adopt a hermit's life unsuited to your youth,
pregnant with many a danger and unsanctioned by the
sastras. A faithful wife finds no pleasure during her
husband's absence in dresses, jewels and perfumes ; she 30
appears sad and miserable ; even so, Ayodhya, the home
of wealth and comfort, is racked by unspeakable woe
and eagerly awaits your arrival Hence, go back to

446 AYODHYAKANDA [CH.

Ayodhya as soon as you can and ascend the throne of

35 your fathers. Eeign over the broad realms of Kosala
in all pomp and power, like Indra in the heaven world.
What is Dasaratha to you ? Nay, what are you to him?
Why should you you call him your father ? You have
nothing in common with him. Take my advice. It is

40 but an idle tale that the father begets the son ;
rather the sperm and the germ that come together from
the bodies of the man and the woman when they are
in season. The form known as Dasaratha has played
the part assigned to it and has been dissolved into its

45 original elements. Such is the fate of all. It is but
ignorance that makes you vainly grieve for Dasaratha
with whom you claim a relation.

" It pains my heart to see persons labour to accumu-
late wealth, or, lay up dharma to secure a happy here-

50 after, instead of directing their energies to the attain-
ment of a happy life here. Hard is their lot and
miserable in this life; equally hard is their fate in the
others. Take this as an illustraiion of the futility of
labouring to acquire merit. Is it not a sheer waste of

55 good material, the food used in the Ashtaka and the
Samvatsara sraddhas ? Has any one seen the dear
departed come down to feed of it ? If what one eats
could find its way into the body of another and satisfy
his hunger, we would find it very easy to keep our

60 friends abroad in food and drink by distributing them
to persons around us, in their name. It is the crafty-
knaves that framed such rules as * Perform yagas and
yagnas ; give away in charity ; lead a life of control
and restraint ; worship the gods ; let no desires bind

65 you to wife and child, wealth and corn.' Some sharp-
witted fellows set such snares to trap fools and ease
them of their wealth.

CIX] THE REPUTATION 447

" It surprises me to see such a bold and clear intellect
as yours believe in a future state. There is no such
thing as a hereafter ; it is a pure myth. If you carry 70
out the behests of your father in this world, how does it
stand to reason that a happy life awaits you both in the
other ? There is no truth, no reality except what we
gain through perception ; hold on to it. This kingdom
and the power, the wealth and the luxury that it brings 75
are perceptible, are real, are substantial ; make them
yours. My counsel will be acceptable to every one in
this world ; accept it too, grant the prayers of Bharata
and sit on the throne of your fathers."

CHAPTER CIX.
THE REFUTATION.

was the first and foremost of the champions
of truth ; ever zealous in the discharge of his
religious duties, his heart was not upset in the 5
least by the plausible speech of Jabali.

"I confess" replied he "that you spoke these
words that I might enjoy what I hold most dear. But,
there are really unsound and dangerous to me, albeit
they wear the mask of justice and a deep concern about 10
my welfare. Your teachings are subversive of the vedic
truths ; you walk in the way of sin ; you are a law unto
yourself ; you are beyond the pale of the regard of the
good and the great ; but, you are sure of the scorn and
censure of all beings. His conduct towards others is 15
the best index of a man's high lineage, valor, purity or
otherwise. Should I parade myself as a pure man and
a good, endowed with every excellence and virtue ;
should I assume the garb of holiness, philanthropy and

448 AYODHYAKAKDA

20 altruism ; should I turn my back upon the dbarma
taught by the vedas that is the source and fount of
every good ; should I advocate promiscuity And con-
found the castes and the orders of life ; should I prac-
tise dharma as you teach it, but which is only adharma

25 graced by no vedic rites or vedic injunctions; what
man of discrimination or intellect would hold me in
esteem ? Would I not deserve their censure as a wicked
wretch, who has dedicated himself to the task of ruin-
ing the world ?

30 " Let this be. What hope have I of a happy here-
after, if T follow your creed and falsify my word to lead
a forest life ? A fine teacher I would make ! What steps
shall lead me to the glorious worlds on high ? Your
system would surely deprive every one in this world

35 of all hopes of a future. Like master, like man. If I
enthrone Pleasure as the aim of life and worship it all
devoutly, I but set the pace for my countless subjects.
Freed from all restraint, the whole world will go to rack
and ruin.

40 " The immemorial dharma of kings is characterised
by truth and compassion ; this world of ours is based
upon Truth ; sages and gods hold truth to be the most
precious thing. He who never turns his back upon
Truth rises to the highest state ; a liar is shunned and

45 feared as though he were the deadliest serpent. Truth
is the highest dharma ; heaven is rooted in Truth ; God
is but Truth; every thing good and great follows
Truth ; nay, Truth is the substratum of all. There is
nothing higher than Truth ; gifts, yagas, fire-offerings,

50 tapas and the vedas depend upon Truth. Hence, we
should follow Truth. He who walks in the way of
Truth rules this world and lives in heavently bltea
hereafter. He who strays from the path of Truth feed*

OIX] THE REFUTATION 443

but his wife and children ; frightful hells welcome him
hereafter. 55

I ain a follower of Truth ; I have given my word to
Kaikeyi to renounce the kingdom and dwell in the
woods ; why should I not carry out my father's com-
mands ? I will not go back upon my word through
ambition or ignorance or sophistry or meanness. I 60
have been taught that the fickle-minded fool who
eschews Truth worships the Gods and the Fathers but
in vain. I know from experience that Truth is the
most natural attribute of our self. The life of a hermit
has the sanction of usage by the good and holy ; 65
it is dear to me as the surest means to secure the same
noble ends. I approve not of this kingly dharma that
is in reality adharma with a thin varnish of dharma.
I leave it to mean, sinful, cruel and ambitious men. An
untruth has behind it QUjLthoughts, words and acts. We 70
pondeFcfeeply, we give exp^ssjon to it in words andjvye
crystalise "ir in actionT Power, fanie7~esteem and
wealth wait upon the loyal adherent of Truth ; they
follow in his wake who has raised himself by Truth to
heaven. Hence, it is all imperative to hold fast to Truth. 75

"The wise and the great look with no favourable eye
upon the dharma that you took so much pains to teach
m«, saying 'This is the noblest path; this is a sure
giver of good ; set your feet on it.' I have pledged
myself to my father to make my home in the forest ; 80
With what face shall I repudiate it and take back the
kingdom at the request of Bharata ? Would her heart
have rejoiced if Kaikeyi was not assured of my loyalty
to my word? Eight joyfully shall I live in these
wilds, pure and strictly observant of the rules and 85
duties enjoined upon an anchorite ; I shall gratify the • ;
Gods and the Fathers with offerings of fruits, roots,

5T

450 AYODHYAKANDA f€H<

flowers and other woodland wealth ; I shall keep my
senses far away from sin. Right discrimination,
90 thorough earnestness and candour shall characterise
my life here.

" Agni, Vayu, Soma and other gods were once deni-
zens of this mortal world like ourselves ; their tapas
and merit have raised them to the glorious positions
95 they now occupy. * A hundred yagas is the price of his
place, the glorious Being who now occupies the throne
of heaven. Maharshis have won the Worlds of light
through stern austerities. Truth, dharma, fortitude,
compassion, sweet speech and reverence to brahmanas,

100 gods and guests pave the way to the Worlds of bliss — so
say the Great Ones of our land. The brahmanas have
realized the inner mysteries of this doctrine : with one
voice, with one heart, they observe the duties of their
castes and orders all carefully ; and look forward

105 confidently to a hereafter in swarga and other angelic
spheres.

44 Your heart, your intellect, is antagonistic to the
path of dharma taught by the vedas ; you seek to teach
your soul-destroying materialism wherever you can.

110 You are a heretic charvaka in the garb of an orthodox
vaidika. It grieves my heart to think that my father
thought fit to engage you for his priest, may be all
unawares of your being the greatest danger to his state
in every way. Know that from this moment I have

115 deprived you of all your religious functions. I will
allow no one in my kingdom who is a crass materialist
owning no other god but Perception. A Bauddha is
synonymous with a robber ; I see no difference between
a Bauddha and an atheist 1 hold thata wise man should

120 part company with one, the moment he suspects him of
disloyalty to the dharma of the vedas*

CIX) THE REFUTATION 451

The lives of the Great Ones are the best evidence
to us that dharma ensures our highest good here and
hereafter. Sons of wisdom, too numerous to count,
have walked in the way of dharma in the past; 125
wealth and power, honor and fame, nay, every thing
that the heart could desire was theirs to command in
the world of men; and they have been raised to the
lofty positions of Lords of planets and solar systems.
Right action is the surest means to secure us every- 130
thing we would have in this world and in the next ;
hence, brahmanas zealously perform yagas, yagnas,
tapas, charity and other auspicious acts ; hence it is
we find that the rishis are wedded to dharma; they
seek the company of the good; bright, stainless, 135
worthy of all respect and eschewing all evil, they are
crowned with such enviable excellences as self-sacri-
fice, compassion and godliness ". Ramachandra, who
came! down among men to restore the dharma of the
vedas, could not suffer himself to listen to the heretical 140
words of Jabali, that subverted the Holy Scriptures ;
he answered with wrath— an unusual thing with him.
Then Jabali conciliated him and explained his apparent
materialistic attitude. "When dharmic crises come
about, a student of all creeds should adopt any one of 145
them and remove the danger. 'I have but acted upon
this time-honored dictum. Now this kingdom is on
the brink of a grave danger through anarchy; and it is
best avoided by persuading you anyhow to accept the
crown. That is why I posed myself as a materialist ; 150
but I am not one ; it is not my mission to preach their
nefarious doctrines. I am not one that denies a future
state. When I argue with materialists who take
refuge in sophistries, I meet them on their own ground
and prove that their system is hollow and soul-killing. 155

45J AYODHYAKANDA [CH,

If occasion demands it, I put on the mantle of the most
rabid and fanatical member of their sect. This is such
an occasion ; so, I spoke as an ardent atheist Besides,
it is now imperative that I should convince the world
160 that your heart is deeply rooted in the vaidika dharma.
Again, you grieved to see your dear Bharata grieve ;
and I owe it to him to cheer him a bit. Hence this
mofft unlikely role for one of the most loyal adherents
to the dbarnia of the Aryas.

CHAPTER CX,

THE RACE OF THE SUN,

YiMSISHTHA hastened to pacify Rama and said, " Jabali

V? is no materialist ; he believes, because he knows

5 directly, that there is a rebirth and a future state

for all beings. He spoke thus to persuade you to fbturn

to Ayodhya, Lord of worlds ! It would be insulting

your omniscience if I crave your patient hearing of the

origin and the evolution of this system of worlds down

10 to our present time.

"In the beginning there were but the Waters
of Space ; and from it evolved Prithvi. Next Brahma
the self-born, appeared and the devatas (rulers). Later
on, Narayana brought up this earth from the Waters, as-

15 suming the form of a boar ; and from him and his progeny
evolved the whole creation. The four-faced Brahma
came from Brahman, otherwise named Akasa. He is
eternal in his official capacity, as devata after devata
succeeds to the place without a break. He is longer-

20 Uvied thanihe other egos and hemse relatively permanent.
He is, on the next step to Liberation and hence inmortaL
From him descend father and son— Mareechi, Yivaswan,

GX] THE RACE OF THE SUN 453

and Vaivasvata Manu the founder of the line called by
the name of his son Ikshwaku. The latter was the first
monarch of the solar race and received the sovereignty 25
of the earth from the Manu. He was the first of those
that ruled at Ayodhya. Then Vikukshi, Bana, Anaranya
(in whose time famines and robbers were things un-
known as also droughts), Prithu, Trisanku (who was
raised to heaven through his loyalty to truth), Dundhu- 30
mara, Yuvanasva, Mandhata, Susandhi, Dhruvasandhi
and his^ brother Prasenajit, Bharata (the son of the
former) and Asita. The Haihayas, Talajanghas and
Sasibindus defeated him in battle and drove him from
his kingdom. He retired to the solitudes of the forests 35
and performed tapas there waited upon by his two
wives who were enceinte at the time. One of them
poisoned the food of the other to put her out of the way.
Kalindi, the innocent victim, rendered reverent service
to Chhyavana, the son of Bhrigu, who was engaged 40
in a course of tapas on the hill. The sage read the wish
of her heart to be the mother of a noble prince and said,
44 Child ! at no distant date you will be the mother of a
boy, virtuous, great-souled, valiant and pure, who will
continue your line on earth." She touched the feet of 45
the saint and took her leave. After a time she gave ;
birth to a beautiful boy of dazzling lustre. As he was
born into the world along with the poison administered
to him in the womb, he was named Sagara, poisoned.
He it was that caused the ocean to be dug that rises 50
with dreadful clamour of waves when the moon calls
out to her. His son was Asamanjas who was exiled by
his father for his wickedness. From him decended
in order Amsuman, Dileepa, Bhageeratha, Eakutstha
(whence the name Kakutsthas), Raghu (whence the 55
name Raghavas), Pravriddha (who was also named

454 AYODHYAKANDA [CH.

Kalmashapada and Saudasa, cursed to be a cannibal for
a time), Sankhana, (who was destroyed along with his
army by his father when the latter was a rakshasa

60 under the curse), Sudarsana, Agnivarna, Seeghraga,

Maru, Prasusruka, Ambareesha, Nahusha, Nabhaga,

Aja and Suvrita (brother) ; Dasaratha son of Aja ; and

yourself his eldest born, whom men know as Rama.

" So, accept the crown that is yours by right and

65 rule over your subjects. The eldest born inherits the
throne in the house of Ikshwaku ; and the junior has
no claim to it during the life of his brother. This is
the royal tradition of the Raghavas. You do ill
to be the first to violate it. No one but yourself can hold

70 sway over this broad earth, the mother of numerous
empires teeming with wealth, corn, 'gems and other
excellent products. You are our king after Dasaratha ".

CHAPTER CXI.
THE LAST WORD UPON IT.

rfiA. preserved a dignified silence when Vasishtha
laid before him the dharma of his house ; for,
5 he said to himself " My father's word is more

imperative". The sage read his heart and replied
" Three gurus has every man — the teacher, the father
and the mother. The latter give him his body of flesh ;
the acharya builds for him his body of wisdom and hence
10 stands higher than the parents. I was the acharya of
your ancestors ; I am your acharya. Follow my counsel
and you will not swerve from the path of the good.
Rule justly and wisely over these brahmanas, kshatri-
yas, citizens and your other subjects and you will con-
15 form to the traditions of your forefathers. * The mother

CXIJ THE LAST WORD UPON IT 465

stands infinitely higher than the father ', say the Books ;
hence, you do ill not to wait upon your aged and virtuous
mother. You follow in the footsteps of the great and
the good when you reverence her word. Again, Bharata
who entreats you with his head at your feet— is he 20
not dear to you as your own life ? Would you reject
his earnest prayers? Is it not the brightest gem in
your crown that you never abandon those that seek
your shelter? You say that you have promised to
yourself not to go back upon truth and dharma ; but, 25
have you forgot your other promise, equally sacred, that
you do not refuse your mercy and protection to those
that seek it of you ? " Thus did the holy Vasishtha place
before him the duty of kings,

Rama was prompt with his reply. " The righteous 30
man walks in the way of righteousness as long as his
body serves him faithfully. The father gives us that
body ; he loads us with countless benefits even after we
are come to years of mature wisdom. I hold, in conse-
quence, that his word weighs with us more than that 35
of the guru ; its binding force is greater. The Scriptures
say 4 Your mother is a god unto you ; your father is a
god unto you ; your acharya is a god unto you '. They
place the acharya after the parents. These perform
countless fasts, penances, pilgrimages and propitiatory 40
rites to the gods to be blessed with a son ; they feed and
clothe him ; they watch over him with infinite patience
during his infancy, childhood, boyhood and youth ; they
lavish all their love and care upon him ; and no one can
hope to discharge his debt to them though he devote 45
countless lives to the task*

"Now, the emperor is my father; he gave me this
body ; his commands come first and my promise to him ;
my mothers's behests and Bharata's entreaty but

456 AYODHAKANDA {OH.

50 after. Now, shall I allow my father's word to go for
nothing?"

Bharata's heart was sore to think it was to no pur-
pose that he begged the crown from Kaikeyi for Rama.
So he turned to Sumantra that sat near and said

55 " Look sharp and spread the kusa grass here ; I will fast
till my brother grants my prayer. The creditor fasts,
with covered head, at the door of the recalcitrant debtor ;
even so I stretch myself across the threshold of my
brother's cottage till he returns with me to Ayodhya.'1

60 Sumantra cast a hesitating glance at Rama to take
his order from the prince ; which observing, Bharata
spread the grass himself and lay on them.

This displeased Rama who cried 4* My dear Bha-
rata ! how have I wronged you that you seek to coerce

65 me with such terrible measures ? It is enjoined on the
brahmanas to lie on one side all the time and force the
obstinate debtor to pay him his dues ; the kshatriy as are
denied that remedy. Best of men ! give up this horrible
penance and go back to Ayodhya as soon as you can."

70 But Bharata sat up and asked the people " Why do
you not add your prayers to mine ? " And they replied
" We know full well that Rama never goes back upon
his word. He speaks reason. He would abide by the
commands of his father and carry them out ; and it is

75 impossible to make him act otherwise ". Rama took it
up and said," Take counsel of these who hearts are ever
wedded to dharma and to your welfare. Add to it my
own advice and come out of that bed of grass. Cleanse
yourself of the stain of taking upon yourself a duty

80 that belongs to a higher order by sipping pure water
and touching me, Why me in preference to such saints
as Vasishtha ? You take an oath upon me not to do
repeat your folly."

THE LAST WOfcD UPON IT 45?

Bharata did so and addressed the assembled multi-
tude : " Brahmanas, ministers, civic heads and citizens 1 85
lend me your ears. I ftever hankered after this crown
even in my dreams; nor did I at any time advise
to this course. I never uttered a wisfy that
my revered and virtuous brother, should be
exiled tp the woods. If it is agreed on all hands that $Q

commands are tQ h§ ob^y^d an<J that foy
a Jjife i£ the forests, I \mdertake to do so for
fourteen yeacs in place of Rama and let him take my
QU the throne at Ayodfrya. Potrji of us would
e well fceipt our father's commands ". 95

The reply took Rama by surprise and he said " I nor
has any power to cancel, repudiate or modify
arrangements His Majesty makes — pale, purchase
or mortgage. He bought of me the kingdom that was
mine of right and paid me the price of it in the shape 100
of forest life. Have we any power to alter it ? It were
eterjial infajny if I led a forest life by proxy. Purifi-
cation by mantras is allowed only when the man is too
ill to bathe in cold water. I should rightly look out for
a substitute when I am disabled; else my father's 1Q5
words gpfo? nothing. £aikeyi sppke right and the
emperor acted right. None^knows it better than Bharata.
He is a model pf patience and loyal service to elders.
Straight of speech and noble of heart, he ever sets the
highest gopd of ^11 as the goal of his actions. The good 110
Lakshnjana is Jrare to assist me during my residence in
Dandaka ; you may depend upon nje to return to
Ayodhya at the end pf the period and receive the crown.
£aikeyi requested His Majesty tp grant her the boons
9$$ I try pay best to keep my promise to her. Follow 115
jay advice and save pur sire from the sin of an untruth,"

458 AYOBHYAKANDA {CH,

CHAPTER CXII.
RAMA'S SANDALS.

HE maharshis present were filled with surprise and
joy to hear the brothers of unrivalled lustre speak

5 to one another so fondly and lovingly. The royal saints,
divine sages, siddhas and gandharvas that stood around,
all unseen, said to the princes " Thrice-blessed is he who
calls himself the father of these virtuous and valiant
princes. We never tire of listening to their discourse."

10 The rishis took counsel together and resolved to
hasten the day when Ravana and his rakshasas would
be no more. They saidtoBharata " Dear prince, whom
high lineage, wisdom, purity and fame vie in crowning !
if you desire to secure the highest good to your father,

15 follow the counsel of Rama. Dasaratha discharged his
debts to Kaikeyi and earned long eons of heaven-life.
We would even have Rama quit of all debts to Dasa-
ratha ". It gladdenned the heart of Raghunatha to hear
them say so ; and they departed to their abodes, duly

20 honored of him.

Bharata was well-nigh broken-hearted at the fai-
lure of his earnest prayers ; trembling like a leaf, he
clasped hands of appeal and cried, " Brother ! I pray you
accede to my entreaty, bearing well in mind the heavy

25 responsibility of a kingdom and the traditions of our
house. I cannot rule over this vast empire all alone,
unaided ; nor can I hope to gladden the hearts of our sub-
jects that have gone after you. Our kinsmen, friends
and troops pray for you as farmers pray for the welcome

30 rains. Guide the storm-tossed vessel of state into the
haven of safety. It is nothing to you to rule over this
broad earth ".

CXII] RAMANS SANDALS 459

Every means, every expedient, every ruse that he
knew— argument, prayer, entreaty— proved in vain and
Bharata was driven to the last resort of taking refuge 35
with Rama ; he fell at his feet and prayed. Was it ever
known to go for nothing? But, Rama had to slay
Ravana in consequence of the prayer of the devatas ;
here was ready to hand the fourteen years in the
Dandaka as his father had commanded him— the like- 40
liest means to bring him nearer to the purpose of his in-
carnation. Bharata's prayer would be granted next in
order ; but, it was not in him to wait so long. So, Rama
drew him on to his lap to reconcile him to his disappoint-
ment. No sooner did he come into contact with the 45
divine body of Rama than Bharata clean forgot his
grief, his sorrow and his cares. Dark of hue like a
rain-charged cloud, with eyes like lotus-leaves, he spoke
in the tones of a maddened swan : " Boy ! you are by
nature right-minded and have strengthened it by sitting 50
at the feet of the wise. So, it is in you to hold sway
over this earth. Take heedful counsel with your minis-
ters, governors, friends and experts." Then he bethought
himself that "Bharata had not even now abandoned
his idea of taking me to Ayddhya in spite of his being 55
exhorted by me and the devarshis. It behoves me to
destroy in him the slightest hope." He continued, "The
moon may be shorn of its lustre ; the Himalaya may lose
its crown of snow ; the ocean may overflow its shores ;
but I will never go back upon my promise to my father. 60
Your mother has done this, may be out of her great love
to you, or out of ambition to rule through you. Do not
take it to heart too much, but render her your heartiest
and most devoted service."

Who ever heard of turning Rama from his purpose, 65
more radiant than the sun ? Bharata, who knew better

460 AYODHYAKANtoA fCM,

than others that Rama was ttie fittest to rtile the king-
dom wisely and that he de&etved be&t the respect ahd
worship of all beirigs whose hearts he gladdehed a6 tfcfe

70 full moon, followed the advice of iriahtofehi
who ever compassed the welfare of hfttsfctt arid
and said " Brother ! I pr&y you place yoiif holy feet 6ti
these sandals inlaid with ,gt>M. They ftave ptfwsr to
secure every gdod to all the Woridfc." Rama grailted

75 Bharata's prayer and kept his 6Wtt ^tfittise by doing sa
His brother went round them in reverertee arid raifcitig
his hands above his head, took a terrible vow : " Ten
years and four shall I stay outside the city gates, c!a<J rA
the garb of hermits and sustaining my life oft woodland

80 fare, my eyes ever on the road that fcritigs you back t6
Ayodhya. I shall duly report myself to your isandala
every day as to how I discharge my duties to the
subjects. If, on the first day of the fifteenth year I see
you not here, I eftter the blazing pyre." " Be it so "

85 replied Rama a'rid clasped Bharata atid Sate&ghna to his
breast. " Bharata ! " cried he, " \Vatch over your mother
carefully and serve her humbly. Balnish from your
heart all anger Where ghe is ^concerned. Swear it *by
me and by Seeta." He ga^e them leave to depart, hifc

90 eyes brimiftirig With tears.

Bharata decorated the sandals as weil as he could,
worshipped them duly and placed thetii on the state
elephant. Meanwhile, Rama, Whose srte&dfast devotion
to dharma tnight well be the despair of the Himalaya,

95 took leave of the rishis, brahmanas, ministers, gover-
nors, citizens and princes, according to them due respect
and kindness. The royal ladies Were choked by their
blinding tears and could not give him their parting
blessings. Raghmiatha saluted them all and entered
100 his cottage in tetirs, all unmanned,

CXIII] BHARATA EBTTJBSB TO AYODHYA 4fll

CHAPTER CXIII.
BHARATA RETURNS TO AYODHYA.

f HARATA placed the sandals on his head With cteep
devotion and got into his chariot with Satru-
ghna, his face be#i*$tog wtify joy. Vasishtha, 5
Vamadeva, Jabali and other chief tti-hiiste'rs travelled
feefore him. They went round the sacred Mandakini
and Chitrakoota, hallowed by the presence of Ram&
and Seeta, and travelled due east along the base
of the mountain until they were at the asrama of 10
Bharadwaja.

Bharata descended from his chariot and laid his
head at the feet of the maharshi. The sage blessed him
and said, " Dear boy ! saw you Rama ? How did ytfur
mission fare?" And Bharata replied "Holy sir! I 15
entreated him in diverse ways and saint Vasishtha was
good enough to back me strongly. But he would not be
turned from his purpose. He would not break his word
to his father. He would abide by it and live in the
wo$ds for fourteen years. Then Vasishtha, the wise One, 20
said to him ' Bestow your Hearty blessings on these
sandals of yours and give them to Bharata. They will
materially assist him to govern the kingdom dating
your absence.' My brother and the maharshi were
adepts in the art of speech ; so, Rama agreed to it. 25
Faxring the east, he placed his feet on these sandals,
impregnated them with the power to assist i
ittg the kingdom, and handed them to
toands are upon me that I should retuj
'With them." Bharadwaja was rejoice
exclaimed. "Best of men! Most
&eed ! it is no wonder that water always i

462 AYODHYAKANDA [OH.

level. It is no wonder that there dwells in you the
dharma of following in the footsteps of the great and

35 abiding by their commands. It is wrong to say that the
emperor Dasaratha is dead and is no more when he
has a son whose knowledge of the mysteries of dha«na
is equalled but by his practice of it. The Books
speak that * The father lives for ever through his noble

40 sons;' hence, it is right to say that Dasaratha is
immortal." Bharata touched his feet in deep reverence,
went round him and took leave of him to proceed to
Ayodhya.

They crossed the Yamuna in good time and reached

45 Sringiberapura. From there they travelled on until
Ayodhya came in sight. Bharata was filled with
unspeakable misery to behold the capital of Kosala
widowed of his father and brethren and said to Sumanjtra
"Lo! it seems almost that the town is deserted and in

50 ruins ; shorn of its glory and lustre, it gives no sign of
life, human or otherwise."

CHAPTER CXIV.
A KINGLESS CAPITAL.

TjHUS conversing, they entered the city to the
thunder of the chariot wheels. Bats and owls
darted here and there. Men and elephants
lay in a stupor of grief. Like a murky moon-
less night during the dark half of the month : like
Rohini, the bright and favourite spouse of the moon,
in the grip of a maleficient planet; like a dried up
10 mountain torrent, its fish and crocodiles faint and
dying, and the birds on its banks scorched by the
merciless heat ; like the sacrificial fire, burning at first

OXIV] A KINGLESS CAPITAL 463

with a, smokeless golden flame and gradually dying out
under the weight of curds, milk and food offered into
it; like a huge army routed by the foe, with its eleph- 15
ants, horses and warriors wounded to death, their armour
broken and the war-chariots shivered to atoms ; like
the roaring ocean with its mountains and valleys of
foam-crested billows that had sobbed itself to sleep the
sleep of silent exhaustion ; like the fire-chamber in a 20
hall of sacrifice, when, after the Soma has been drunk,
the priests and the audience leave it with the sacred
vessels, to be tenanted but by silence and solitude ; like a
cow in a herd whose heart has gone after its beloved bull
and who turns away with disgust from the fresh sweet- 25
smelling grass laid before it ; like a necklet of pearls
from which have been removed the gems that lent their
lustre thereto ; like a star whose merit is on the wane
and falls down on the dull earth from its radiant seat
among its peers ; like a creeper of the woods black with 30
the bees that are attracted by its fragrant spring robes,
now in the heart of the cruel forest fires ; like the moon
and the stars behind the prison-bars of black clouds ; like
a drinking saloon, roofless, dirty, strewn with shattered
bottles and cups, the corpses of its customers lying here 35
and there in horrible postures, the floor cracked and the
wines trickling among them ; like a water-trough, broken,
dilapidated and slowly ebbing away its life-giving waters,
with none to slake his thirst thereat; like the string of
a mighty bow cut to pieces by the arrows of the enemy; 40
like a fleet war-horse, bestrode by a famous warrior,
that lies on the ground hacked to death by the weapons
of the enemy, its gay trappings and accoutrements
scattered around ; like a lovely pool, where large fish
and turtles disport themselves, now dried up and shallow, 45
its walls broken and the flowers faded and dying; like

4$4 AYODHYAKANDA JJCH.

tfte sup whose bright radiance is hid behirjd the $ark
winter-clouds, appeared Ayodya with its silent deserte$
streets and closed shops.

50 Bharata drew his charioteer's attention to it and
exclaimed, "How is it I hear not the straps of
jnijpic and song wafted gaily along the breeze ? Alas !
the air is no longer heavy with the fragrance of rai;e
WW3 9-nd drinks, aloes, sandal and other perfurnes 1

55 Horses, chatiots and maddenned elephants no Ipflger
thunder along the roads of Ayodhya ever since Rama
went put pf its gates ! Young people of both sexes do
not deck themselves gaily with scents and garlands
b|ut are whelmed with grief ! They do not walk about

60 the streets and squares in joyful content ! What has
Become of the numerous festivals, processions and
pleasure parties ? Is this City in mourning for Rama ?
Its beauty and glory have departed with my brother.
Dark and gloomy it looks, like a night in the bright half

65 of the month when the rain lashes the earth. Would
be come again among us, my brother, like a dear thing
of jpy, and gladden our hearts even as summer clouds
that delight all beings ? When shall we behold again
opr young men walk about the streets proudly in

70 gay attire like lordly elephants ? '' So lamenting, he
entered the portals of Dasaratha's palace.

It was repulsive to look at, now that Dasaratha
was no more, like unto a large mountain lair when the
lion is dead that thundered in it. Once upon a time,

75 the asuras defeated the devas in battle. Rahu absorbed
the sun. Day and night were wiped out. Then, Brabimf-
deputed Atri, the maharshi, to illumine the world for
seven days; which he did. The mansion was deserted
and frightful to look at even as the dark and dull

80 world when the sun was away from it ; Bharata of iron

CXV] INSTALLATION OF THE SANDALS 465

fortitude could not stem the tide of his sorrow and his
tears streamed afresh.

CHAPTER CXV.
INSTALLATION OF THE SANDALS.

[E left the royal ladies at Ayodhya and, all faithful
to his promise, turned to his priests and said
sadly, "This day I go to Nandigrama. Pray 5
give me leave. This place serves to heighten my
grief. I will take myself away from these scenes and
try my best to bear it. His Majesty has gone back to
swarga ; Rama has buried himself in the woods. My
brother of boundless fame is best fitted to rule over this 10
vast kingdom. I will eagerly await his return among
us from my outpost without the city ".

And to him replied Vasishtha and the other rishis
44 You speak well and like one who is devoted body and
soul to his brother. Your kin find in you a noble and 15
affectionate guardian of their interests. Your brothers
are dearer to you. Your virtuous sentiments meet with
unanimous approval ".

Bharata saluted the royal ladies and set out with
Satrughna, while Vasishtha and the other maharshis, 20
brahmanas and priests led the way. Ministers and
officers of state followed him as also the troops and the
citizens of Ayodhya. They travelled east towards Nan-
digrama ; and when they were there, Bharata got down
from his chariot with Rama's sandals reverently placed 25
on his head, and said to those around, "Far from me be
the world's censure that * Kaikeyi conspired to get him
the crown under the guise of demanding her boons from
Dasaratha. The king consented thereto and Bharata

466 AYODHYAKANDA (CH.

30 quietly stepped into his place'. My brother has placed
me in charge of this kingdom and I should render it back
to him safe and undiminished. I have neither the power,
nor the right to govern it. Yon sandals have been im-
pressed with his sacred feet and are endowed with the

35 power to govern and prosper this kingdom more than
any other thing ". He saluted, with humble reverence,
the representative of Rama, entrusted them with the
responsibility of government and said to his ministers
and citizens, " These be the holy feet of Rama whom

40 the worlds obey and reverence. He is present here.
Pay him all reverence, all royal honors, the umbrella of
the state and the chauries. These sandals impregnated
with the might and greatness of Raghava, my guru,
will secure to dharma a more glorious reign. Out of his

45 love to me, he has entrusted me with this kingdom and
sent these sandals to represent him. So, I will guard
them till his return, even as my life. Fear not ; very
soon we will see him again. I will place these under
his feet and rejoice at the glorious sight. I will trans-

50 fer the burden of state to him ; I will seat him on his
throne ; I will ever wait at his side and render glad ser-
vice to him in every way. Then, my sins will fall away
from me, every one of them. I will behold the millions
of his subjects beside themselves with joy during the

55 coronation of Rama and it will give me infinitely greater
pleasure and fame than I could ever hope to get by pos-
sessing myself of this empire of Kosala ". Thus lamen*
ting, he abode at Nandigrama along with his ministers
and occupied himself with the cares of government,

60 heavy of heart.

Clad as a hermit in matted hair, deerskin and dress
of bark, he bore in mind the commands of Rama, and
installed his sandals with reverence, eagerly expectant

CXVI] THE EXODUS OF THE RISHIS 467

of the day of his return. Supremely devoted to Rama,
utterly faithful to his word, he rendered humble report 65
to them of the day's proceedings. Every plan, every
scheme and every proposal was first submitted to
them. Everything that was given him, rare and precious,
was first offered to them. And so did he govern the
vast empire, that noble soul, the happy slave of Rama's 70
sandals which gave him power and capacity to discharge
his duty.

CHAPTER CXVI.

THE EXODUS OF THE RISHIS

HE hermits in the asramas about Chitrakoota led
till then a happy life, free from care and anxiety,
since Rama was with them. When Bharata 5
had departed for Ayodhya, Rama inferred from their
casual remarks and signs that they were apprehensive
of some danger and were anxious to seek some other
resort. They spoke among themselves in secret, point-
ing out to Rama with side-long glances and raised 10
eyebrows. They entertained some doubts -about him.
Rama could not explain it to himself. He sought out
the Kulapati or the head and said to him over folded
palms, " I beg to submit to your reverence that the her-
mits hereabouts behave to me rather strangely. May 15
I know why ? Did they notice any change in my atti-
tude towards them ; or, was Lakshmana guilty of any
careless breach of duty ; or, was Seeta so much absorbed
in her attendance upon me as to omit paying you due
attention and respect ? " 20

The head of the colony was a very very old man,
lean and emaciated with age and severe tapas. His

46$ AtODHYAKANDA fCH,

limbs shook from weakness. He addressed himself to
Rama, whose heart went out in compassion to all cre-

25 atures, and replied, " It is inborn in her to do good, the
highest good to others. Seeta delights in it immensely.
The daughter of Janaka, it is absurd to imagine her
evar swerving the least from the path of the good ; all
the more careful would she safeguard herself an the

30 case of 'holy hermits. My people here apprehend danger
through you from the rakshasas and it forms the subject
of their anxious thoughts and talk. Not far from here
is the city of Jaft&sthana, the capital of Khara the rak-
shasa. He is the brother of Ravana ; his numerous

35 victories have heightened his natural pride and arro-
gance ; a tfruel* cannibal, the sinful wretch hates jou
beyond all words. The rakshasas will continue to
harass and persecute the hermits, so long as you stay
among them. Their hideous forms and looks strike

40 terror into the hearts of the poor recluses and truly, it is
a repulsive and horrible sight to see them. They pelt
our people with impure and unclean objects. They
pounce upon others unawares and drink their life-blood.
Sometimes they conceal themselves in the asramas and

45 »lay the inmates thereof. They scatter the holy vessels
of sacrifice when the Fires are reverently worshipped ;
they put them out with huge streams of water ; they
shatter to pieces the vessels filled with magnetised
water. My people press me to leave these haunts of

50 wickedness and danger and seek safer -spots ; and it
behoves me to lead them away before the wretches work
them some greater evil. I know of a pleasant asrama
hereabouts and we remove to it very shortly. It is
abundantly provided with every convenience the her-

55 urits'oould desire — fruits, roots, and -water. If you will*
we will be glad to take you with «s before Khara singles

OXVII] MAHABSHI ATRI 469

you out for persecution. Gentle you are and valiant ;
but you have come here with your wife and should look
out for danger at all times. It seems to ms you will
not have a pleasant life of it here ". Rama tried in vain 60
to persuade him to stay and said, "Why should you fear,
when I am with you ? I will see to it that you come to
no harm'1. He was not to be convinced; he, took
affectionate leave of Rama and departed from the place
and his people with him. . 65

Rama followed them far on their way. They ad-
vised him as to future contingencies and gave him leave
to return, which he did. The holy people were loath
to part with him, far, they had benefited much by asso-
ciating with that prince of saintly life and wisdom. So, 70
the place where they lived was very dear to him even
after they had left it ; and he would not exchange it fox
any other.

CHAPTER CXVIL

MAHARSHI ATRI.

3>UT, later on, he took calm counsel with himself
and saw many a reason why he should not stay
there. " My heart will be pained at the memory 5
of the visit paid me here by Bharata, the royal ladies
and the citizens. Again, this place has been rendered
foul and unclean by the stay of the ,huge army of Bhar-
ata ; countless horses, elephants, camels, bulls and cows
camped here and these woods are very much the wors$ 10
for it. A change is necessary and welcome." So, to
the asrama of maharshi Atri he repaired with Laksh-
mana and Seeta,* and reverently laid his head at the
feet of the sage. The saint looked upon them as his

470 AYODHYAKANDA {OH.

15 own children and extended to them the heartiest wel-
come. Anasooya, the ideal wife, chanced to come in
and her husband said to her " I commend our girl Janaki
to your care," Then addressing himself to Rama : " She
is ever intent upon practising the highest dharma. Her

20 yogic might is something inconceivable. Once in the
far past, there was a terrible drought for eleven years ;
plant and herb, flower and leaf, creeper and tree faded
and withered ; yet she created them out of her tapas
and caused a full current of water to flow in the Ganga.

25 On another occasion, to serve the purposes of the gods,
she converted eleven days into one night. Thousands
of years have passed over her head while she sat in stern
tapas, keeping the vows and observances ; dangers and
perils, obstacles and trials have shattered themselves

30 against her iron will. Reverence her as the mother that
bore you. She deserves the worship and adoration of
all beings ; her fame is equalled but by her years ; anger
and wrath are not to be spoken of in the same breath
with her. For the good of the worlds she has practised

35 stern tapas impossible for any other ; she has no peer
in watchful service and loyal devotion to her husband;
hence her greatness is the despair of Envy. Rightly has
she been named Anasooya (above Envy). Seeta remains
with her."

40 " Be it so " replied Raghava and said " Seeta, daugh-
ter of Janaka the Lord of Wisdom ! marked you what
the maharshi advised us to secure unparalleled good to
us ? Hasten to the side of the noble lady." Loyal to
the least wish of Rama who ever sought her welfare and

45 happiness, she touched the feet of Anasooya in deep
reverence and announced herself. *

Old beyond the memory of man, she was lean,
wrinkled and weak; her sparse locks were white as snow;

CXVII] MAHAR8HI ATR1 471

and her limbs shook as a plantain tree before a fierce
wind. Seeta made respectful enquiries of her health 50
and observances; the aged dame embraced her
warmly, smelt the crown of her head and exclaimed
" My darling ! do you walk in the ways of good and faith-
ful wives ? You have renounced kith and kin, riches and
comfort, vanity and selfishness and have elected to 55
follow your husband to the woods and share his four-
teen years of exile. Sinner or saint, in the palace or in
the forest, a wife's place is ever at the side of her hus-
band ; the Worlds of glory are ever open to her who
renders faithful and true service to her lord. He is 60
her god, be he bad, sensual or poor. She has no dearer
kin than the husband who protects her under all
conditions. You can best liken him to tapas that
secures imperishable merit. But, bad and foolish women
have no discrimination of excellences and defects. 65
To gratify their wishes is their sole look-out; they
render no obedience to any man ; it is rather the other
way — they lord it over their husbands. Other men
occupy their thoughts ever. Their feet can never be
turned from the path of wickedness ; they have left the 70
path of dharma far behind them and labor hard to win
the crown of deathless infamy. But, such noble women
as you are well acquainted with the ups and downs, the
changing conditions of life ; adorned with noble excel-
lences, they sit in glory in the Worlds of the good and 75
the holy. Walk carefully in the footsteps of good and
virtuous-wives ; make your husband's life and work your
own. Undying fame and the world's regard are your
mead here anfl supreme bliss hereafter." And in this
wise did Anasooya unfold the duty of a faithful wife 80
and true.

4» AYODHYAKANDA

CHAPTER CXVIIL

SEETA'S ANTECEDENTS.

»EETA, whose heart knew not envy in the least,
listened to the words of Anasooya and replied,
5 "Mother! I take your advice in the spirit in which

it is given. It does not suprise me ; full well I know the
dharma of women that their husband is their guru. I
should serve and reverence my husband, be be devoid
of all virtues. Now, Rama is Perfection itself; of

10 boundless compassion and self-restraint, his heart
knows no change ; ever wedded to dharma, he loves me
more than my mother and seeks my highest good even as
my father ; need I any hint or reminder of my duty to
him ? He makes^ no difference between his mother

15 Kausalya and the other royal ladies. It is enough if
a woman is regarded with love by his father, be it but
once ; Rama loves him so fondly and is so beautifully
trained in the duties of life that he puts away pride and
self-love and respects her more than his mother. I have

20 not forgotten the good counsel given me by lady
Kausalya on the eve of my departure to the woods, as
also my mother's well-meant advice before the holy
Fires on the occasion of my marriage. You have con-
firmed me in my faith and allegiance thereto. I know

25 of no greater tapas that a woman can do than to render
loyal service to her lord. It was thus that lady Savitri
won the high worlds of bliss. Yourself are the brightest
example thereof. That ideal wife Rohini has been raised
to the skies in consequence and quits not the side of her

30 lord for a moment. Many a faithful and devoted wife
has elevated themselves to heights which the world
dreams not of lifting its eyes to." ,

CXVIII] SEfiTA'S ANf ECEfcfcNTS 47$

It gladdened the heart of Anasooya to hear il. 35
" My darling! " said she, smelling the crown of her head
the while " inconceivable is my might and power, the
result of long and severe tapas. I would deem it a plea-
sure to grant you such boons as you may desire. Your
words are sweet and apt ; my heart rejoices thereat ; 40
what shall I do for you ?" Seeta wondered at^the kind-
ness and nobility of her hostess and replied with a
smile " Your presence, your company and your favour
have left nothing for me to wish." The humility and
devotion revealed in these words filled the soul of 45
Anasooya with a deeper gladness and the virtuous dame
exclaimed, "Nay, my pleasure shall not be barren.
Behold, these wreaths, garments, ornaments and per-
fumed sandal paste all meet for you. These will enhance
your beauty and loveliness inconceivably. Their bright- 50
ness, fragrance or beauty never grow less. In fact, you
will but add to the brilliance and glory of your husband
hereby, even as Mahalakshmi heightens the loveliness
and effulgence of her consort Narayana by her own ".
Janaki received them as gladly and took her seat by 55
the side of Atri's wife. The old lady desired to hear
from Seeta something that would give her inestimable
delight and said, " I have heard tell that Raghava won
you as his wife in a swayamvara. I would get you
to narrate the incident to me in all its details. " 60

" Janaka, the rajarshi " began Seeta " holds righteous
rule over the broad realms of Videha. Of inconceivable
might and virtue, he governs his subjects wisely and
well, as becomes a monarch of men. Once, he was
ploughing the sacrificial ground and I came out of 65
earth at the end of his plough. The Great One was
the weeding out the ground as the Books direct and
wondered to see me there, clothed ii* dust and dirt*

fin

474 AYODHYAKANDA fCH,

Supremely compassionate to all beings, the childless

70 king took me on his lap and cried ' This is my daughter ',
prompted by the love that welled up from his heart.
Then, a voice from the sky cried out 4 King ! this is your
daughter before god and man .' Janaka was overjoyed
at it even as he came upon untold wealth and placed

75 me in the hands of his favourite queen. They brought
me up with infinite care and love, more than I could
have from those that gave me birth,

" As a poor man grieves over the hopeless loss of
even what little he had, my father was filled with anxious

80 thought when I came of an age to marry* A man may
be as mighty and great as the Lord of the celestials ;
but, if he keeps his daughter unmarried even after her
age qualifies her for it, his equals and inferiors have a
perfect right to despise him.- Such a fate was hovering

85 over the King and he was overwhelmed with a bound-
less grief, like a ship-wrecked passenger in the middle
of the ocean. The difficulty was that I was not born of
a woman's womb like others ; it was nigh impossible to
come upon a husband in every way suited to me. At

90 last a bright idea came to him. Long ago, Lord Varuna

was mightily pleased with him at a great yagna and

made a present to him of a rare bow and an inexhaustible

quiver of arrows. Men tried in vain to move it ; the

, kings of the earth could never even dream of stringing

95 it. My truthful father invited them and said * Friends !
My daughter is the wife of him who strings this bow.
You have my word for it.1 The assembled monarchs
gazed in wonder and awe at the terrible bow, huge as a
mountain and, despairing of moving it even a Uttle,
100 they saluted the bow and took their leave.

" Long after, my father was engaged in a y aga, when
this Raghava of boundless lustrq came to our place in

CXIX] RAMA ENTERS THE DANDAKA 475

the company of Lakshmana and Visvamitra. After due
hospitality paid and accepted, maharshi Visvamitra
said to my father * These are the sons of the emperor 105
Dasaratha. Rama and Lakshmana are they named and
are come to have a sight of your famous bow. Let
Rama behold the gift of the gods to you.' My father
had it brought to the audience hall ; the heroic prince
took it, bent it, strung it and drew it to his ear, when, 110
lo ! it gave way in the middle with a deafening thunder.
My father carried out his promise and was about to
pour water over Rama's hands and give me to him as
his wife. But, the prince would not accept it before he
intimated his father at Ayodhya thereof and had his 115
permission. Janaka conveyed the glad news to his
brother monarch, who came all gladly. My father gave
me in marriage to Rama, the Lord of wisdom. My
sister Oormila was taken to wife by Lakshmana. Thus,
did I become the prize of Rama on the occasion of that 120
swayamvara. That princes of heroes is the object of
my ever increasing love and respect."

CHAPTER CXIX.
RAMA ENTERS THE DANDAKA.

(STjfNASOOYA, for whom dharma had no mysteries, lis-
/Ki tened with boundless delight to Seeta's narra-
tive ; she smelt her on the head and clasped 5
her to her breast saying, " I have heard ere this of your
swayamvara that you described so graphically and
pleasantly ; but, it gives me a new pleasure to hear it
from your lips. It is now sunset He has left his
kingdom in the charge of Night. Listen to the sounds 10
of the bipte that are ?tbp\it to retire to sleep in their

476 AYODHYAKANDA [CH,

nests, having been out all the day in search of food.
Behold these rishis that return from the river-fords
after their evening bath with brimming jars in their

15 shoulders, their dress of bark dripping all the way. Be-
hold these others engaged at their Agnihotra from
whose fire the pigeon-coloured smoke is blown away by
the wind. Darkness descends on the earth and hides
every thing from view ; the distant trees with their

20 sparse leaves show no gaps between them. The night-
ranging beasts are coming out of their lairs. The deer
and other tame animals in the asramas repose on the
sacrificial platforms. Night draws near, bright with
her starry ornaments. The moon walks up the sky

25 robed in white moonlight. It is time for you to be with
Rama. It gave me great delight to listen to your plea-
sant narrrative. Let me have the pleasure of seeing
you put on the things I gave you ", Seeta obeyed her
and reverently took her leave.

30 Rama beheld with joy the approach of his darling
even when she was at a distance, decked with the affec-
tionate presents of Anasoolya, the holy lady. Ja
drew near and showed him the garments, the wreal
and the ornaments. The brothers were delighted

35 behold those rare articles impossible for man to
hope to get. They spent the night in the asrama of
maharshi Atri and the next morning they approached
the rishis after their matin prayers and requested leave
to depart. The holy Ones said to him "We find it

40 perilous to go out to gather fruits, roots and other
necessaries of life. The rakshasas roam these forests.
The cruel cannibals change their shapes at will. Other
ferocious wild beasts there are that cause equal tear.
The rakshasas pounce upon such of our people as

45 are careless or impure. We pray you to drive then}

KAMA ENTERS THE DANDAKA 477

from here. There is the path we have made in the
forests to go in search of woodland fare. Follow it
and you will be very soon in the dark and pathless
Dandaka". They gave the princes and Seeta their
heartiest blessings and sent them on their journey. 50
And Rama, Lakshmana and Janaki entered the heart
of that dark forest, like the Lord of light entering a
bank of clouds.