"The vicious-souled Rāvana thinking thus the great ascetic again gave
vent to accents. ’O thou having long arms, what thou hast desired in thy
mind shall be encompassed in the great encounter. Be thou happy and wait
for some time.’ Hearing this the long-armed (Rāvana) again said to the
ascetic—’Do thou tell me at length what are his marks.’ Hearing the
words of the lord of Rākshasas, the ascetic replied:—’Hearken, I shall
relate to thee every thing, O foremost of Rākshasas. That great deity
pervadeth all, is minute, invisible ever-existing, and manifest over the
universe consisting of mobile and immobile creations. He is present in
the celestial region, in the earth, in the region underneath the earth,
on the mountains, in the forests, in all stationary objects, in all
rivers and in all cities. He is Om, truth, Sābitri and earth. He is
known as the deity Dharādhara (holder of earth) and Ananta. He is day,
night, morning and evening, Yama, the moon, Kāla, the wind, Brahmā,
Rudra, Indra and water. He makes the world manifest and shine; he
creates them, destroys them and governs them. He sporteth, is eternal,
the lord of men, Vishnu, Purana and the only destroyer of the world.
What is the use of speaking more, O Dasānana, He comprehends the three
worlds, the mobile and immobile. Wearing a yellow raiment like unto the
filaments of lotus, Nārāyana, resembling dark-blue lotus in colour, is
resplendant like unto clouds in the welkin accompanied by lightning. And
covering his person, Lakshmi, in the shape of warfare, lies stationed in
his body like unto lightning in the clouds. The celestials, Asuras or
Nāgas—none is capable of casting his looks upon him. He alone can see
him with whom he is pleased, O my son; neither by the fruits of
sacrifices, asceticism, self-control, gifts, sacrifices, nor by anything
else can one behold the Illustrious Deity. Those alone can see Him, who
have devoted themselves, their life and being, unto Him and who, by
virtue of discriminative knowledge, have got their sins burnt. If thou
art willing to behold him, hear, if thou dost like, I shall describe
everything at length. At the end of the golden age and the beginning of
Tretā Yuga the deity Nārāyana shall assume a human form for the benefit
of men and celestials. A son by the name of Rāma shall be born unto
Dasaratha, of the Ikshwāku race who shall govern earth. Rāma shall be
highly effulgent, highly powerful and in patience like unto earth—and
the enemies in the encounter shall not be able to eye him as they cannot
the sun. In this wise the lord Nārāyana shall appear in a human form. At
the behest of his sire, the pious and the high-minded Rāma shall sojourn
in the forest of Dandaka in the company of his brother. His spouse the
gracious Lakshmi, shall be celebrated under the appellation of Sitā. She
will be born as the daughter of Janaka, the king of Mithilā and will
come out of earth. In beauty she shall be matchless on earth and be
gifted with auspicious marks and shall always follow Rāma like a shadow
as the rays follow the moon. She will be graced with a good conduct,
chaste and patient; and Sitā and Rāma shall always appear together like
the rays of the sun. Rāvana, I have thus related to you everything about
the Nārāyana, the great Brahman, eternal and incomprehensible.’ O
Rāghava, hearing those words, the highly powerful lord of Rākshasas
began to concert plans for entering into conflict with thee. Meditating
again and again over Sanatkumār’s words and delighted he began to
journey for battle." Hearing those words, Rāma, with his eyes expanded
in surprise, was greatly wondered. And being delighted he again said to
Agastya, the foremost of the wise:—"Do thou recount the ancient
stories."