thou of firm vows, do thou at length, describe the destruction of
Vitra." Hearing the words of Rāghava, Lakshmana, the enhancer of
Sumitrā’s delight, again took up that theme. "Hearing the words of Indra
and other deities Vishnu replied:—’From before I am bound with the
high-souled Vitra by the ties of friendship. For this, even for your
satisfaction, I shall not (myself) slay him. Again I am to afford
excellent felicity unto you. I shall myself divide you into three
classes and then forsooth your king shall be able to destroy Vitra. Of
those three portions the first shall be able to slay him.’ Vishnu, the
god of gods, having said this, the deities replied, saying:—’O slayer of
demons, undoubtedly what thou hast said, shall prove true; may victory
crown thee; we proceed now to slay Vitra. O highly generous deity, do
thou now make Vāsava powerly by infusing thy own energy.’ Thereupon the
highly powerful immortals headed by Indra entered the forest where the
great Asura Vitra was performing austerities. Arriving there they
observed that the leading Asura was spreading rays all over—the outcome
of his own effulgence, as if devouring the three worlds and burning down
the quarters. Beholding that foremost of Asuras, the deities were
greatly terrified and began to think of plans by which they would be
able to slay him and not be defeated. While they were thus thinking,
Indra, of thousand eyes, taking up a thunderbolt, hurled it against
Vitra’s head. That dreadful burning thunderbolt, like unto the fire of
dissolution, falling on Vitra’s head, the three Worlds were agitated.
Thereupon thinking that he has perpetrated an iniquity by slaying Vitra
engaged in asceticism, Indra, out of fear, fled to the other side of
_Lokaloka_, perpetually enshrowded with darkness. And the sin,
consequent upon the destruction of a Brahman, pursuing him vehemently,
entered into his person. In this wise Indra became subject to dreadful
afflictions. Beholding the enemy slain and Indra fled, the deities
headed by fire again and again chanted the glories of Vishnu—the lord of
three worlds, saying ’O great god, thou art the refuge of the three
worlds. Thou art the first-born and the father of the universe. For
protecting all creatures thou hast assumed this Vishnu form. Thou hast
slain this Vitra but the sin of slaying a Brahman has visited Indra.
Therefore, O excellent Purusha, do thou so arrange that he may be freed
from sins.’ Hearing the words of the celestials Vishnu said—’Let your
Chief celebrate a sacrifice in my honor—and by that he shall be cleansed
of the sin. If the slayer of Pāka celebrates a horse sacrifice, he shall
again fearlessly be installed as the chief of deities.’ Having addressed
these nectar-like words to the deities and being glorified by them,
Vishnu, the god of gods, returned to his abode."
SECTION XCIX.
Having thus described at length and finished the story of Vitra’s
destruction Lakshmana said:—"The mighty Vitra, the terror of the
deities, being slain, and the slayer Indra, being assailed by the sin of
Brahmanicide, was bewildered and at a loss to ascertain his duty. Being
at his wit’s end he repaired to the other side of the _Lokaloka_
mountain and remained there for some time like a coiled serpent. And
again in consequence of Indra’s separation, the whole world was
agitated, the forests grew dried and the earth was devoid of water. On
account of the rivers being dried up and want of rain all creatures grew
impatient. In this wise, the time of the destruction of creatures having
arrived, the celestials being stricken with anxiety, according to the
previous command of Vishnu, engaged in celebrating the sacrifice With
Rishis and Ritwikas they fearfully approached Purandara; and beholding
him assailed by the sin of Brahmanicide, they with him, at their head,
engaged in celebrating a horse-sacrifice. After the sacrifice the sin
issued out of Indra’s person and addressing the high-souled deities said
’Do ye all ascertain, where I shall go now.’ Thereupon highly pleased
the deities replied:—’Do thou divide thyself into four portions.’
Hearing the words of the high-souled celestials she divided herself into
four parts, and wishing for a separate habitation said:—’By one portion,
I shall at my pleasure, live in rivers full of water during rains and
shall obstruct people from going there. By my second portion I shall
live perpetually on lands as _Ushara_;⁹⁸ I tell you the truth. By my
third portion I shall for three nights every month live in youthful
women proud of their youth—so that men might not live with them. And by
my fourth portion I shall enter into the persons of those who shall slay
innocent Brāhmanas.’ Hearing those words the deities said ’What thou
hast said shall be carried out. Do what thou wishest.’ Thereupon the
celestials, delighted, adored their Chief divested of sins and crowned
with victory. And Vāsava being installed again on the throne, the whole
universe was at rest. Thereupon Indra worshipped Vishnu in the shape of
that wonderful sacrifice. O descendant of Raghu, such is the power of a
horse-sacrifice." Hearing the charming words of Lakshmana, the energetic
and high-souled king, Rāma, powerful like Indra, was greatly delighted.
⁹⁸ A spot with saline soil.
SECTION C.
Hearing the words of Lakshmana and smiling, the highly effulgent
descendant of Raghu, Rāma, skilled in the art of speech,
replied:—"Lakshmana, O foremost of men, thou hast truly related the
story of Vitra’s destruction and the fruits of horse-sacrifice. O gentle
one, I have heard, that formerly in the province of Valheeka, the
graceful king Ila, the son of the patriarch Kardama, was highly pious. O
foremost of men, having brought the entire earth under his control, the
highly illustrious king Ila used to govern his subjects like unto his
own sons. O descendant of Raghu, being terrified, the generous deities,
the rich Daityas, the highly powerful Nāgas, the irrepressible
Rākshasas, Gandharvas and Yakshas used to adore him perpetually. The
high-souled Ila being enraged, the three worlds used to be convulsed
with terror. And albeit so very powerful the highly illustrious king of
Valheeka never swerved from the path of morality nor neglected his
deities and rather intelligently used to administer all business. Once
on a time in the picturesque season of spring the mighty-armed Ila, with
his army and conveyances, entered into a charming forest, and on the
pretext of hunting, slew hundreds and thousands of deer. With slaying
deer only the high-souled king was not satisfied. He slew millions of
diverse other animals. In this way being engaged in hunting the king Ila
arrived where Kartikeya was born. At that time, in that hilly fountain
there was sporting in the company of his followers, the irrepressible
god of gods, the three-eyed deity with the daughter of the Chief of
mountains. Being desirous of satisfying the goddess Umā, her lord, whose
emblem is bull, was sporting under the guise of a female. In that forest
land, all male animals or trees were metamorphosed into the other sex at
that time. A-hunting, the king Ila, the son of Kardama, arrived at that
place and saw all animals and trees changed into female forms. And
immediately the king, and his army were changed into similar forms.
Finding himself in that plight the king Ila was greatly sorry, and
thinking that the misfortune was owing to the influence of the god of
gods—Umā’s lord, he was greatly terrified. Thereupon with his followers
and army the king took shelter of the high-souled and red-throated
deity. Thereupon the great god, the conferrer of boons, with the
goddess, smiling said:—’Rise up, O son of Kardama, O thou of great
strength, O gentle one, do thou beg of me any other boon than that of
obtaining thy manhood.’ Being thus disappointed by the great deity, the
king Ila, metamorposed into a female, became greatly sorry and did not
pray for any other boon. Being stricken with great sorrow, the king,
with whole heart, saluted the daughter of the mountain-chief and
said:—’O goddess, thou art the protectress of all—thou dost confer boons
on all; seeing thee doth not become fruitless. Do thou therefore have
compassion on me.’ Thereupon, cognizant of that king’s intention, the
goddess, with Hara’s consent, said:—’Half of the boon, that thou shalt
beg of us both, shall be granted by Mahadeva, and the other half shall
be granted by me. Do thou therefore beg of me the half.’ Hearing of that
excellent and wondrous boon the king became greatly delighted and
said:—’If thou art pleased with me, O goddess, do thou confer upon me
this boon, that I may be for one month, a female gifted with wonderful
beauty in the three worlds and for another month I may be a male.’
Thereupon understanding king’s desire, the beautiful goddess Pārvati,
mercifully said:—’The boon, according to thy desire, shall be granted. O
king, when thou shalt attain to the male figure, thou shalt not remember
anything of thy female form. And when thou shalt assume the charming
female figure thou shalt forget everything of thy male state.’ O
Lakshmana, by virtue of this boon, the king Ila for one month used to
become a man and for the next used to become a female, charming in the
three worlds under the name of Ilā."
SECTION CI.
Having heard of the story of the king Ila from Rāma, Lakshmana and
Bharata were greatly surprised. And with folded hands they, requesting
the noble king Rāma for further particulars, said:—"How could the king
Ila subject himself to those afflictions in the shape of a female? And
how did he use to behave himself in his male form?" Hearing those words
begotten of curiosity, Rāma engaged in relating the whole story as he
had heard before, saying:—"In the first month, assuming his female form
having lotus-eyes and charming the three world, he used to sport in the
forest abounding in groves, in the company of his companions
metamorphosed into the same form. Having sent away all his conveyances
he used to sport in the mountain vale. Thus roaming, Ilā one day espied
Budha, a bundle of rays, resembling the full moon in a picturesque pond
filled with birds at some distance from the mountain. Having compassion
for all creatures Budha, at that time, was performing, hard, glorious
and wished-for austerities within waters. O son of Raghu, on beholding
him Ilā was greatly surprised, and with her female companions began to
agitate waters. As soon as Budha saw her he was assailed by the arrows
of Cupid. Not being able to control himself he grew impatient within
waters and thought “This damsel is far more beautiful even than the
celestial girls. I have never seen before a like beauty amongst the
celestials, Nāgas, Asuras and Apsarās. If she has not been married
before then she is my worthy spouse." With this resolution Budha got up
from the waters, and repairing to his hermitage, sent for the fair ones.
They all saluted him. Thereupon the virtuous-souled Budha accosted them
saying:—"Whose daughter is this graceful girl amongst you and for what
she has come here? Do not delay—tell me soon." Hearing those sweet words
of his, the females said:—"This fair damsel is our supreme lady. She has
no husband. Journeying she has come here with us." Hearing those plain
words, Budha thought of the learning by which one can perceive
everything. And being informed of all regarding the king Ila thereby he
said—"Do ye all live in this mountain being _Kimpurusas_; do ye make
your respective habitations here. I shall give you always fruits and
roots. O ye females, you shall have all _Kimpurusas_ as your husbands."
According to the words of Budha they lived in that mountain as
_Kimpurusas_. In this wise many _Kimpurusa-Budhas_ were procreated.
SECTION CII.
Having heard of the origin of _Kimpurushas_, both Bharata and Lakshmana
said to Rāma:—"This is a wonderful story." Thereupon the highly
illustrious Rāma, the foremost of the pious, again began with the story
of Ila, the son of the patriarch. "Beholding the Kinnaris repairing to a
distance, Budha the foremost of ascetics, smiling said, to the beautiful
Ilā:—"O thou of a graceful presence, I am the most favourite son of the
moon; O fair one, do thou, with delight, cast looks upon me," Hearing
the words of the highly effulgent and beautiful Budha in the picturesque
forest land divested of men and animals, Ilā said:—"O gentle one, I am
not subject to any body; I surrender myself unto thee out of my own
accord. O son of Soma, thou mayst command me whatever thou wishest."
Hearing those wondrous words, the son of moon, possessed by lust, began
to live with her. And living in the company of Ilā, having a graceful
countenance, Budha, possessed by desire, spent the entire month of Madhu
like a moment. Thereupon after the expiry of a month, the graceful king
Ila, son of the pariarch, awoke from sleep and beholding Budha, the son
of Soma, engaged in austerities with uplifted hands in the midst of
waters, said:—"O illustrious Sir, with my followers I entered this dense
forest—I do not see them now anywhere. Where have they gone?" Hearing
the words of the royal saint, who had lost all recollection, Budha, with
sweet words consoled him and said:—"All thy followers have been
destroyed by a downpour of huge rocks; thyself, being afraid of the
storm, was also asleep in the hermitage. Thou hast no fear now.
Therefore, O hero, being consoled and renouncing all anxiety do thou
live here happily living upon fruits and roots." Being comforted by
those words, the high-minded king Ila, striken with distress in
consequence of the destruction of his servants, poorly replied:—"O
Brahman, I shall renounce my own kingdom. Separated from my servants, I
shall not be able to live, even for a moment. Do thou give me permission
in this. O Brahman, my eldest son, the highly illustrious Sasabindu, the
foremost of the pious, shall be the owner of my kingdom. O Brahman,
renouncing my servants and wives of the country I shall not be able to
wait here. Therefore, O highly effulgent one, do thou not give me such
an unpleasant command of remaining here." Hearing those wonderful words
of the king Ila, Budha consoling him, said:—"Do thou wait here. Be not
aggrieved, O highly powerful son of Kardama. If thou dost live here for
a year, I shall render thy well-being." Hearing the words of Budha, of
unwearied actions, the king Ila desired to live there. Thereupon
becoming a man for the next month he began to perform ascetic penances.
Thereupon in the ninth month, Ilā, having a beautiful waist, gave birth
to a highly effulgent son, under the name of Pururavā, born of the loins
of Budha, and equally graceful like him. And she handed over the highly
powerful son unto his father Budha. Thereupon after a year Ila having
regained the male form, Budha by means of various words afforded delight
unto him.
SECTION CIII.
Rāma having thus described the wonderful birth of Pururava, the
illustrious Bharata and Lakshmana asked him again saying:—"O foremost of
men, tell us what did Ila afterwards do after living in the company of
Soma’s son for a year." Hearing their sweet words Rāma again began with
the story of Kardama’s son and said:—"In turn, the heroic Ila, having
regained his manhood, the highly illustrious and intelligent Budha,
well-informed of birth and well-skilled in the art of speech, sent for
the highly liberal Sangbarta, Vrigu’s son Chyavana, Aristhanemi, the
foremost of Munis, Durvasa, capable of affording delight, and other
friends gifted with patience and said:—’Ye all know well, how this
mighty-armed Ila, Kardama’s son, attained to this peculiar condition.’
Thereupon while those high-souled ones were conversing upon this
subject, the highly effulgent Kardama arrived at the hermitage.
Pulastya, Kratu, Vashatkar and the highly effulgent Omkāra came there
following him. Being greatly delighted for their arrival they all gave
out their individual opinion for bringing about the well-being of the
king of Vālhakee. For the welfare of his son, the patriarch Kardama
said:—’Hear, O twice-born ones, how the well-being of the king Ila may
be secured. For this disease I do not find any other good medicine but
Umā’s lord. And save Aswamedha there is no other sacrifice more
favourite unto the high-souled deity. Let us all therefore celebrate
that hard sacrifice on behalf of this king.’ Thereupon Sambarta’s
disciple, the royal saint Marutha, the conqueror of enemies’ cities,
collected all articles for the sacrifice. Thereupon in the vicinity of
Budha’s hermitage that mighty sacrifice was celebrated. And by that the
Great Rudra attained to delight and said to the twice-born ones, in the
presence of the king Ila:—’O foremost of twice-born ones, I have been
greatly delighted with this sacrifice and your devotion. Tell me now,
what I can do for this king of Valheeka.’ Hearing the words of Mahādeva,
the Brāhmanas, having propitiated him with great devotion, prayed for
Ila’s manhood. Thereupon delighted the highly effulgent Mahādeva, having
conferred upon him manhood, disappeared. In this wise the
horse-sacrifice being finished and Mahādeva having disappeared, the
far-seeing and leading twice-born ones repaired to their respective
hermitages. And having placed his eldest son Sasavindu as the king of
the country of Vālheeka, the king Ila reared another city in the middle
country. In time Ila attained to the excellent Brahmā region and his son
Pururāva obtained that Pratishthāna kingdom. O foremost of men, such is
the power of the horse-sacrifice, that the king Ila, though converted
into a female, regained manhood by virtue thereof."
SECTION CIV.
Having thus addressed his both brothers, Rāma, the descendant of
Kakuthstha of unmitigated prowess, again said to Lakshmana, in words
pregnant with morality:—"O Lakshmana, having invited Vasishtha, the
foremost of twice-born ones, conversant with all the rites of Aswamedha,
Vamadeva, Javali, and Kashyapa and consulted with them duly I shall set
free a horse gifted with all marks." Hearing the words of Rāma,
Lakshmana, of unmitigated prowess, invited all those Brāhmanas and
approached Rāma. Seeing them, Rāma saluted them touching their feet. And
the Brāhmanas too, beholding the irrepressible celestial, like Rāghava,
welcomed him with blessings. Thereupon Rāma, with folded hands, asked of
those leading twice-born ones, questions regarding the Aswamedha
sacrifice. And hearing the words of Rāma, they, too, saluting the deity
Rudra, began to speak highly of the ceremony of horse-sacrifice. And
being informed from the Brāhmanas of many unheard of virtues of
Ashwamedha, Rāma was greatly delighted. And according to their desire he
said to Lakshmana:—"O thou having long arms, do thou soon send an
emissary to the high-souled Sugriva, communicating unto him ’Do thou
come here to enjoy festivities in the company of all those highly
powerful monkeys and bears, under thee; may good betide thee.’ See that
Bhibhishana of unequalled prowess, the king of Rākshasas, encircled by
his followers, coursing at will, may be present at the horse sacrifice.
Let the great kings, wishing my welfare with their followers, be present
at the sacrifice. O Lakshmana, do thou also invite carefully, for
witnessing the ceremony, other pious foreign kings who are friendly unto
me. O thou having long arms, do thou also invite the Rishis, having
asceticism for their wealth and other pious Brāhmanas living in various
provinces. Do thou also invite actors and songsters. Do thou order that
a spacious, sacrificial ground may be made on the banks of the river
Gomoti in the Naimisha forest. O thou having long arms, that part of the
country is best suited and holy. And let ceremonies, invoking peace, be
celebrated everywhere. O thou conversant with piety, do thou soon invite
hundreds of subjects, so that they all, having witnessed the ceremony in
the Naimisha forest, may return delighted and honored. O thou having
long arms, let Bharata go before with a million of beasts carrying rice,
sessamun seed, Kidneybean, Chickpea, pulse, Masha (a sort of Kidney
bean) salt, oil, clarified butter and a hundred koti of silver and
golden coins. Let merchants, to set up shops on the way, actors,
dancers, cooks, and many youthful females follow Bharata. Let soldiers
go before him. And let the highly illustrious Bharata, with children,
old men, Brāhmanas, citizens, servants, cashiers, mothers, wives and the
golden image of my wife to be initiated at the sacrifice, go before."
According to the command of Rāma, Bharata, with Satrughna, made
arrangements for highly valuable quarters, food, drink and clothes. And
the highly powerful monkeys with Sugriva and Brāhmanas engaged in the
work of distribution. And Bibhishana surrounded by various Rakshas and
females, engaged in service of the high-souled Rishis intent on hard
penances.
SECTION CV.
Having speedily despatched before all articles of sacrifice, Bharata’s
elder brother Rāma set free a black horse, gifted with all marks and
worthy of the sacrifice and placed Lakshmana with Rittwigas in charge of
it. Thereupon the mighty-armed Kākuthstha, in the company of his
soldiers, proceeded to the Naimisha forest and beholding the wonderful
sacrificial ground attained to an excess of delight and said:—"It has
become highly charming." And while he remained in the Naimisha forest,
all the kings sent him presents and Rāma also made returns. And diverse
food, drink and clothes were offered to the kings when they arrived
there with profuse presents. Bharata, with Satrughna, engaged in
attending upon the kings. The high-souled monkeys, with Sugriva, being
self-controlled engaged in attending upon the Brāhmanas. Bibhishana, in
the company of many Rākshasas, with a collected mind, began to serve the
Rishis, having asceticism for their wealth. And the highly powerful
Rāma, the foremost of men, set aside valuable houses for the
accomodation of the high-souled kings. Under these proper arrangements
the horse-sacrifice commenced. Lakshmana engaged in looking after the
sacrificial horse. In this wise Rāma, a lion amongst the kings,
undertook the celebration of the horse-sacrifice. And in that Ashwamedha
of Rāma presents were given unto people as long as they were not
satisfied. There was no other sound audible at that time save that of
"Give! Give!!" In sooth at the horse-sacrifice of the high-souled Rāma,
to their fullest satisfaction, sweets and other things were distributed
unto people. Indeed before words came out from the lips of the beggars,
monkeys and Rākshasas satisfied them with gifts. And all the ascetics
living for ever and having asceticism for wealth that were present
there, could not think of any other sacrifice, accompanied by so profuse
presents, they had seen before. In that sacrifice, those, who wished for
gold, obtained it, those who wished for property got it and those, who
longed for jewels, received them. In this wise before all, enough of
gold, jewels, and clothes were given away. The ascetics said:—"We have
never seen before a sacrifice like this, Indra’s, Soma’s, Yama’s or
Varuna’s." And being present everywhere the Rākshasas and Vānaras gave
away enough of riches and clothes even unto them who did not want. And
though this sacrifice, gifted with all marks, of Rāma, a lion among
kings, continued for a year still his accumulated treasure was not
exhausted, but rather was increased.
SECTION CVI.
That sacrifice, the like of which was never seen before, having been
undertaken the illustrious ascetic Vālmiki, with his disciples, came
there. And beholding this wonderful sacrifice resembling that of the
celestials, his followers, the Rishis, made charming cottages in a
solitary corner and at no distance. Inside the highly charming cottage
of Vālmiki they placed his picturesque car full of fruits and roots.
Thereupon Vālmiki said to his disciples, Lava and Kusa:—"Do ye carefully
and delightedly sing the whole of Rāmāyana in the highly holy
hermitages, of the Rishis, in the homes where perpetual fire is kept up
by the Brāhmanas, in streets and palaces, at the gate of Rāma’s house,
in the sacrificial arena and before all Ritwigas. And eating all those
sweet fruits that are on the summit of the mountain near our hermitage,
do ye engage in chanting the sweet Rāmāyana. If you begin singing after
taking all those sweet fruits you not experience exhaustion in singing
nor you shall measure. If Rāma, the lord of earth, invites you to sing
the Rāmāyana, you may fearlessly sing it there in due and measures
before the assembled ascetics. During the day do ye sing, in your sweet
voice, twenty sections out of many I have laid in the Rāmāyana
consisting of many slokas. Do not cherish the least longing for riches,
what avail is wealth unto ascetics living perpetually on fruits and
roots? If Rāma asks you about your father you may say, ’We are both
disciples of the high souled Vālmiki.’ O Kusa and Lava, in your proper
mood do you sing the sweet song with charming Murchanā accompanied by
the sweet notes of Vina. Before you begin with the song, without
disregarding the king, do you bow unto him reverentially. Morally the
king is the father of all. Do you therefore both, delightedly and with a
collected mind, early in the morning, sing the theme in a sweet voice
and accompanied by the music of the stringed instrument." Having in this
wise given counsels, the highly generous and great ascetic Vālmiki, son
of Pracheta, became silent. Being thus commanded by the ascetic,
Janakis’ sons, Lava and Kusa, the slayers of enemies, issued out
therefrom saying. "So we shall do." Like unto the two Aswins following
the moral precepts of Sukra, the two princes, placing those wonderful
counsels of Vālmiki in their minds, spent the night with a heart
stricken with curiosity.
SECTION CVII.
Thereupon the night being over, having bathed and performed the Homa,
both Lava and Kusa, in consonance with Rishi’s command, began the song.
That song was composed by the first preceptor (Vālmiki) never heard of
before, consisting of sounds originating from six places, containing all
metres, many proofs and set in accompaniment with the music of a
stringed instrument. Hearing such a song from the boys Rāma was striken
with curiosity. Thereupon taking leave from business for some time and
inviting the great ascetic Vālmiki, kings, learned men, persons
well-versed in Nyaya, Puranas and science of words, all old men,
twice-born ones, those conversant with the signs of music, Brāhmanas
desirous of hearing the Rāmāyana, persons deep read in palmistry,
Gandharvas, citizens, all those who have mastered the use of words,
letters and Samasas, those who have studied well metres, those well
informed in the science of music, those well-versed in astronomy, those
who are well up in the knowledge of rites and ceremonies, those expert
in the patch of business, logicians whose fame has spread far and wide,
those well-versed in reasonings and arguments, poets, historians, Vedic
Brāhmanas, painters, and songsters Rāma requested Lava and Kusa lovingly
to sing the song before the assembly. The audience being seated there
and engaged in conversation with one another those two Muni boys began
with the song enhancing the delight of all. Wondrous and charming was
their song and the audience were not by any means satiated with the
hearing thereof. Greatly delighted the highly effulgent ascetics and
kings again and again looked towards them as if drinking them up with
their eyes. And they all attentively said to one another—“Both of them
take after Rāma, like unto a bubble resembling the one it rises from.
There would not have been perceived the least difference between them
and Rāma had they not been clothed in bark and used clotted hair.” The
citizens and villagers speaking thus with one another Kusa and Lava
chanted twenty sections beginning from the first, pointed out by Nārada.
Having heard up to twentieth section, Rāma, fond of his brothers, said
to Lakshmana in the afternoon. “O Kākutstha, do thou soon confer upon
these two high-souled ones eighteen thousand gold coins and all other
things they wish for.” Thereupon when Lakshmana addressed himself in no
time to give them gold coins separately Kusa and Lava, not accepting
them and surprisingly said:—“We are dwellers of a forest, living upon
roots and fruits—what shall we do with them (coins)? Therefore living in
the forest what shall we do with the gold?” Hearing those words Rāma and
the audience were greatly worked up with curiosity and surprise.
Thereupon being anxious to learn of the origin of the poem, the highly
effulgent Rāma asked the two Muni boys, saying. "What is the proof of
the story of this poem? How great is his fame who has composed it? What
leading ascetic is the author of this great poem?" Rāma having thus
asked them those two Muni boys said:—"The illustrious Vālmiki is the
author of this poem. He has described in this poem thine endless story.
He has of late come to thy sacrifice. The great ascetic Vālmiki has
composed this poem consisting of a hundred stories and twenty four
thousand slokas. O king, that high-minded ascetic is our preceptor. He
has described thy actions in six books beginning with the first
consisting of five hundred sections. All good actions performed by thee
since thy birth have been recorded in this, O mighty car-warrior, O
king, if thou dost wish to hear the whole of it, do thou, at thy
leisure, hear it delightedly in the company of thy younger brothers."
Saying "So it shall be," Rāma bade them adieu and they too, delighted,
repaired to where Vālmiki, the foremost of Munis was. Thereupon having
heard that charming song in the company of ascetics and kings the
high-minded Rāma repaired to the place of business. He heard the
Rāmāyana sung by Kusa and Lava, gifted with musical characteristics,
consisting of sections, vowels, and consonant and enchanted in
accompaniment with the music of a stringed instrument.
SECTION CVIII.
Rāma heard that highly sacred theme for many long days in the company of
ascetics, kings and Vanaras. And understanding from the story that Kusa
and Lava were Jānaki’s sons, Rāma mentioning her name said before the
assembly:—"Send a good emissary unto the illustrious Vālmiki and let him
communicate unto the ascetics that if Jānaki is sinless and has lead a
pure life in the forest; let her give proof of purity by the great
ascetic’s permission. Let the emissaries learn well the intention of the
ascetic in this and if Sitā is at heart willing to bring in proofs. To
uphold her as well as mine purity, let Maithili, the daughter of Jānaka,
swear before the assembly." Hearing those wonderful words of Rāma, the
emissaries speedily went to Vālmiki and saluting the high-souled
(ascetic) burning in his effulgence and of incomparable lustre,
communicated unto him, in sweet words all what Rāma had said. Hearing
the words of the messengers and understanding Rāma’s intention the
ascetic said:—"What Rāma has said shall be satisfied. May good betide
you. Husband is the greatest god for women. So Sitā shall carry out his
behests." The great ascetic having said this, the highly powerful
emissaries, approaching Rāma, communicated unto him what the Muni had
said. Hearing the words of the high-souled Vālmiki, Rāma was greatly
delighted. Having addressed the assembled Rishis and kings he said:—"The
Rishis with their disciples, and the kings with their followers and all
others willing shall see Sitā swear here." Hearing the words of the
high-souled Rāma, all the high-souled Rishis began to speak of him in
high terms and said: "O foremost of men, such an action becomes thee not
any one else." Thereupon having settled that Sitā would swear next day,
Rāma, the slayer of enemies, dismissed them all. And having made
arrangements that Sitā would go through the trial next day, the
high-minded, generous king Rāma bade adieu unto all kings and Rishis.
SECTION CIX.
Next morning Rāma, being present in the sacrificial ground and having
sent for the Rishis, Vasishtha, Vamadeva Javali, Kashyapa, Viswamitra,
carrying on penances for a long time, Durvasa, Pulastya of hard
austerities, Salastri, Vargava, Markandaya living long, the highly
illustrious Madgalya, Gargya, Chyavana, Satananda, conversant with
religions, effulgent Varadwāyā, Agnis’ son Vasuprava, Nārada, Parvata,
the great Gautama and other ascetics of firm vows, assembled with minds
possessed by curiosity. The highly powerful Rākshasas and monkeys also
came there out of curiosity. Besides thousands and thousands of
Kshatryas, Vaisyas, Sudras and Brahmans of firm penances, also hailed
there from various parts to witness Sitā’s trial. Having arrived there
they all sat down motionless like mountains. Thereupon, Vālmiki, the
foremost of ascetics, speedily came there accompanied by Sitā. With her
face downwards, folded palms, eyes full of tears and meditating upon
Rāma in her mind, Sitā, following the Rishi, came before the assembly.
There arose a great uproar of eulogy from the assembly when they saw
Sitā following Vālmiki like unto Sruti following Brahmā. Thereupon
members, stricken with sorrow, made a tumultuous sound. Amongst the
visitors some praised Rāma, some praised Sitā and others eulogised both
of them. Thereupon having entered that huge assemblage in company of
Sitā, the great ascetic Vālmiki addressed Rāma, saying:—"O son of
Daçaratha, in fear of calumny, thou didst renounce her near my
hermitage, albeit Sitā is pure and follows the ways of morality. O Rāma
of firm vows, thou art afraid of the censure of the people. Sitā has
becoming willing to give testimony (of her purity) for removing the
calumny of the public; do thou mercifully give her permission in this. I
tell you the truth, O Rāma, that these irrepressible twin brothers are
your sons, O descendant of Raghu. I am the tenth son of Pracheta, so,
far from speaking untruth it does not even spring up in my mind. I
therefore know the truth that these twins are thy sons. I have performed
austere penances for many thousand years; I now swear before thee, that
if this Maithili is found touched by any sin I shall not reap the fruit
of my ascetic observances extending over many thousand years. I have
never perpetrated before a crime, either in my mind, body, or speech. If
Maithili is found divested of sin I may then partake of the fruits of
piety. O descendant of Raghu, finding Sitā pure in mind and five
elements of body I took her near the spring in the forest. Besides this
Sitā, of pure ways, divested of sins and ever considering her husband as
deity, shall give testimony this day. Thou hast been afraid of the
public calumny. O son of a king, thy mind being possessed by the fear of
public scandal, thou didst renounce this Sitā of a pure character and
always regarding her husband as a god; I came to know this by virtue of
my discriminative knowledge."
SECTION CX.
After the great Rishi Vālmiki had said this, Rāma, on beholding the
daughter of Janaka resembling a celestial, in the midst of the assembly,
with folded hands, said:—"O great one, thou art conversant with piety.
By thy words shorn of sin, I have been convinced that Jānaki is of pure
ways. Still, O Brahman, what thou hast commanded shall be carried out;
let Sitā produce testimony of the purity of her character. Because
Vaidehi formerly underwent a trial in the city of Lanka before the
celestials I brought her home. O Brahman, vilification of the people is
very powerful. Although I know that Jānaki has not been touched by any
sin still I have renounced her. Do thou therefore forgive me. I know
that these twin brothers Kusa and Lava are my sons. Yet if Jānaki gives
evidence of her own purity before the assembly I shall be greatly
satisfied." Being apprised of Rāma’s intention as to Sitā’s trial the
celestials all came there on the occasion. The Adityas, Vasus, Rudras,
Viswadevas, Maruts, Sadhyas, Siddhas, Nagas and Rishis placing Brahmā
before them, all came there. And beholding the celestials and Rishis
assembled there Rāma again said to Vālmiki:—"O foremost of Munis, the
words of the high-souled Rishis, are divested of sin; therefore on thy
words only I shall consider Sitā as having pure ways. Still all have
come here being anxious to witness Sitā’s trial. I shall therefore be
greatly delighted if Jānaki gives in before them any testimony of her
pure character." As soon as those words were uttered, sweet, fragrant,
cold air, the witness of virtue and vice, blowing mildly, excited the
joy of the assembly. People, hailing from various countries, with all
attention began to witness this wondrous and unthought of event. In the
golden age only the celestial wind used to blow—and it now blew even in
the Treta Yuga and forsooth it was a matter of exceeding surprise.
Thereupon beholding all people assembled there, Janaka’s daughter,
wearing a red cloth, with her face and looks downwards and folded palms
said:—"I have never thought of any other person in my mind but Rāma; by
the strength of this virtue let the goddess Vasundharā give me room. I
have always with my mind, body and words prayed for Rāma’s well-being
and by virtue hereof may the goddess Vasundharā give me room in her
womb." As soon as Sitā swore in this wise a wonderful incident took
place. From inside the earth a celestial and excellent throne rose up.
It was carried on head by the Nāgas of unmitigated prowess, having
celestial persons and adorned with celestial jewels and ornaments.
Having stretched out her arms and taken Maithili, the goddess earth
welcomed her and placed her on the throne. And while seated on the
throne she was entering the earth, she was covered with the continued
showers of celestial flowers. Eulogising her at that time, the
celestials said "Oh! highly praiseworthy is thy conduct, O Sitā." Being
present in the welkin and beholding Sitā enter into the Earth, the
celestials again and again eulogised her in various words. The Rishis,
kings and other leading men present in the sacrificial arena repeatedly
expressed their surprise. Beholding Sitā’s censure thus removed all
animals, animate or inanimate, either on earth or in the sky, were
greatly delighted. Some cried aloud in joy, some remained silent, and
some motionless espied Rāma or Sitā. In this wise beholding Sitā’s
entrance into the Earth the ascetics were greatly delighted. They all
attaining to the same state of mind, the whole universe, for a moment,
was possessed with the state of equality.
SECTION CXI.
Sitā having entered Rasātala, all the monkeys and Rishis repeatedly
eulogised her before Rāma. Stricken with sorrow and grief and lowering
down his head, Rāma, with eyes full of tears, face downwards, and a
dejected mind, sat down. And being possessed by grief and anger and
shedding tears he wept for some time and then said:—"My mind is about to
be possessed by grief, which I had never experienced before, for in the
very presence of mine the graceful Jānaki, like Lakshmi herself, hath
disappeared from view. Formerly, in my absence, Jānaki was once carried
away into the city of Lankā, on the other side of the great ocean and I
brought her back; what wonder it is that I shall get her back from
Patāla? O goddess Vasudha, do thou soon bring Sitā in my view, or else,
worked up with ire I shall give thee the fruits of thy negligence. Thou
art my mother-in-law, since the royal saint Janaka obtained Sitā from
thy womb while cultivating thee with plough share. Do thou therefore
bring back my Sitā or give me a region of the celestials, I wish to live
with Sitā. I am beside myself for her: do thou therefore bring back
Sitā. If thou dost not render back Sitā unto me O Vasudha, I shall
deluge the earth with waters, having assailed, destroyed and drowned
into water thy huge compass with mountains and forests." Rāma, having
given vent to those accents under the influence of ire, the patriarch
Brahmā, with the consent of the celestials, said:—"O Rāma of firm vows,
O slayer of enemies, thou shouldst not grieve thus. Recollect thy former
state of Vishnu and the counsels. I would not have reminded thee of this
secret but for the present necessity. Do thou now once more remember thy
birth from Vishnu. By nature, Sitā is pure, chaste and ever dependent
upon thee. And by virtue of her ascetic dependance upon thee she has
gone to the region of Nāgas. Thou shalt again meet her in heaven. Hear,
what I communicate unto thee before the assembly. Thou shalt be informed
of everything by listening to this excellent poem describing thy own
actions, O hero. Vālmiki has described herein all miseries and joys thou
hast experienced since thy birth and what shall happen in future after
Sitā’s entrance into Patala. O Rāma, this first epic poem, Rāmayan, has
been composed describing thy works. None but thee is worthy of the fame
of this poem. O Rāghava, O highly illustrious one, do thou hear with the
Rishis, Uttarakandam, the last portion of this poem. O descendant of
Raghu, this is not worthy of being heard by any but those who art the
foremost of the royal saints." Having said this, the deity Brahmā, the
lord of the three worlds, with other deities, repaired to the region of
immortals. The high-souled and the highly effulgent ascetics, living in
Brahmā’s region, who were present in the assembly, obtaining Brahmā’s
permission, waited there, to hear Rāma’s future career in the
Uttarakandam. Hearing the words of the great Patriarch instinct with
well-being, the highly effulgent Rāma said to Vālmiki:—"O illustrious
sir, the Rishis living in Brahmā’s region have grown desirous of hearing
my future history. So let it be taken up next morning." Having thus
settled and taken with him Kusa and Lava and sent away the assembled
people he entered his palace and spent the night mourning for Sitā.
SECTION CXII.
The night being over and having invited the leading ascetics, Rāma told
his sons to sing the poem fearlessly. Thereupon the high-souled Rishis
having taken their seats Kusa and Lava began the last portion of the
Uttarakāndam. Sitā having entered Patala by the strength of her vow, and
the sacrifice having terminated, Rāma grew poorly in spirit. In Jānaki’s
absence the whole world appeared to him as blank. Now being overwhelmed
with grief he lost all mental peace. Having conferred various gifts upon
the kings, Rākshasas, monkeys, and leading Brāhmanas, Rāma sent them
away and meditating upon Sitā’s absence entered Ayodhyā. And from the
time of Sitā’s entering into Patala he did not take any other spouse.
And having made a golden image of Sitā he engaged in the performance of
various sacrifices. In this wise for thousand years he celebrated many
Horse-sacrifices, many Bajpeyas with profuse gold, Agnisomas, Atirātras,
numberless Gomedhas and various other sacrifices, Rāma being engaged in
governing the kingdom and performing many pious rites long time passed
away. And being under his subjection, bears, monkeys, Rākshasas and
kings always afforded delight unto him. On account of showers in proper
time there was enough of food in his kingdom. The quarters were pure and
delightful. The citizens and villagers were happy and healthy. None met
with premature death. In fact, in his regime all calamities were
removed. Thereupon after many years, the illustrious Kausalya, Rāma’s
mother, surrounded by her sons and grand-sons, breathed her last.
Performing many pious observances Kakeyi followed her and obtained peace
in the land of immortals. Those noble ladies, being united with the king
Daçaratha, in heaven, were greatly delighted and obtained all virtues.
Besides, having worshipped the deities and manes on the occasion of his
father’s _Srādha_ ceremony the high-souled Rāma distributed many jewels
and engaged in the performance of a very difficult sacrifice. In this
wise having performed many sacrifices and multiplied pieties he spent
many thousand years in happiness.
SECTION CXIII.
Once on a time Yudhajit, the king of Kekaya, sent unto the high-souled
Rāma, Gargya—son of his own preceptor Angeras—a Brāhmin saint of
unmitigated prowess; and with him he sent, as tokens of affections,
gifts of ten thousand horses, numberless blankets, various jewels,
diverse clothes and well washed coverlets. Hearing of the arrival of the
great saint Gargya with above valuable presents sent by his material
uncle Yudhajit, the intelligent Rāma, with his brothers, proceeded about
a Krosa to receive him and adored him particularly likely unto the lord
of celestials honoring Vrihaspati. Having thus welcomed that foremost of
Rishis and accepted the valuable presents sent by his maternal uncle he
asked the ascetic about his welfare in every thing. Thereupon the great
Rishi being seated, he said:—"Thou art the foremost of those skilled in
the art of speech like the very preceptor of the celestials. Since thine
own self hath come here my uncle must have commissioned thee with a very
important message." Hearing those words of Rāma the great saint
communicated unto him the object of his coming, saying.—"O thou having
long arms, if thou dost like, hear what loving words thy maternal uncle
Yudhajit, the foremost of men, has said. The Gandharvas, holding weapons
and expert in warfare, guard that beautiful province abounding in fruits
and roots on the banks of the river Sindhu. O hero, those Gandharvas are
Sailuskā’s sons—highly powerful and three kotis in number. Having
hoisted thy flag of victory and conquered that highly picturesque city
of Gandharvas do thou include that kingdom within thine well-established
territories. None can enter there. O thou having long arms, I do not
request thee for any harm of thine. Let that highly charming country be
liked by thee." Hearing the words of the maternal uncle communicated by
the great saint, Rāma, with delight, said:—"What you have commanded
shall be satisfied." Saying this he looked towards Bharta and
delightedly and with folded hands said to the Rishi "O Brahmarshi, these
two princes are Bharata’s sons and their names are Taksha and Pushkala.
Being well protected by uncle Yudhajit and preceded by Bharata with army
and followers they shall subjugate the Gandharvas and divide the kingdom
between them. Having established two kingdoms and installed his two sons
there Bharata, the foremost of the pious, shall come back to me."
Having thus said to the Brahmarshi, Rāma commanded Bharata and welcomed
the two princes. Thereupon under the auspices of favourable stars,
having placed Gargya before them, Bharata with the princes and army,
issued out of the city of Ayodhyā. And Rāma’s army unconquerable even by
the celestials went on for a month, from the city like a celestial host
under the command of Indra. Animals, living upon flesh and huge-bodied
Rākshasas longing for blood followed Bharata. Besides many thousand
birds, moving in the sky, lions, tigers and boars went before the army.
The army, consisting of delighted and healthy subjects spending half a
month in the way, arrived at the Kekaya kingdom in good health.
SECTION ICXIV.
Hearing of the arrival of the Bharata with the army Gargya and Yudhajit,
the king of Kekayas, were greatly delighted. And with a huge army they
speedily went out for conquering the Gandharvas. Thereupon the highly
powerful and light-armed Bharata and Yudhajit, with the soldiers and
followers, arrived at the city of Gandharvas. Having heard of the coming
of Bharata the highly powerful Gandharvas gathered round and sent up
leonine roars. Thereupon began the battle capable of making down erect
and continued for a week. On neither side there was victory or defeat.
On all sides there flowed streams of blood and there were afloat human
bodies. Daggers, Saktis and bows were like the banks of the river.
Thereupon enraged Bharata, Rāma’s younger brother, discharged a dreadful
arrow named Sangharata resembling the fire of dissolution against
Gandharvas. Having bound them all with the noose of death and sundered
them with Sangharata, Bharata despatched all the Gandharvas to the abode
of death. Even the celestials could not recollect if such a dreadful
encounter had happened before. In a moment the huge Gandharva host was
slain. After the destruction of the Gandharvas, Kaikeyi’s son Bharata
set up two excellent and prosperous cities in the province of Gandharva.
And he placed Taksha in Takshasila and Pushkala in Pushkalabati. Both
the cities were filled with profuse riches and jewels and covered with
various gardens. As for many ornaments both of them as if vied with one
another. By just purchases and sales, and by the conduct of the people
the cities grew highly charming. Both of them were filled with gardens
and conveyances. Rows of shops were well arranged by the streets in both
the cities. Both of them were adorned with many excellent fancy
articles, picturesque houses, charming palaces and many beautiful and
high Tāla, Tamāla, Tilaka and Vakula trees. Having reared up those two
cities within five years, Rāma’s younger brother, the mighty armed
Bharata, son of Kaikeyi, returned to Ayodhyā. And like unto Vāsava
saluting Brahmā he adored the high-souled Rāghava the very personation
of virtue and communicated unto him duly the destruction of the
Gandharvas and the establishment of the two cities. And hearing the
words of Bharata, Rāma attained to an excess of delight.
SECTION CXV.
Hearing the wonderful words of Bharata both Rāma and Lakshmana were
greatly delighted. And then Rāma said to Lakshmana:—"O Saumitri, thy two
sons, Angada and Chandraketu are well-versed in religions, perfectly
qualified in governing the kingdom and highly powerful. I shall
therefore install them on throne. O gentle one, do thou find out such a
country where these two skillful archers may unobstructed roam about.
And where if a kingdom is established it might not disturb the peace and
happiness of other kings." Rāma, having finished his speech Bharata
replied:—"The country of Karupada is highly picturesque and freed from
all thorns. Let the city for Angada be established there. And let the
beautiful country of Chandradyuti be the kingdom of Chandraketu." Rāma
approved of the words of Bharata and having brought the country of
Karupada under his subjection gave it to Angada. He reared a beautiful
and well-protected city for Angada. And in the country of Mallya he
reared a city for Chandraketu, named Chandrakānti highly picturesque and
like unto the city of celestials. Thereupon greatly delighted Rāma,
irrepressible in battle, Lakshmana and Bharata, having performed the
ceremony of installation ordered them to go their respective cities.
Angada started towards the West and Chandraketu towards the North.
Sumitra’s son Lakshmana went with Angada and Bharata accompanied
Chandraketu. Having spent a year in Angada’s city and finding his son
well established in the kingdom Lakshmana returned to Ayodhyā. And
Bharata, according to his desire, having spent more than a year in the
city of Chandrakānti, came back to Ayodhyā and saluted Rāma’s feet. The
pious Lakshmana and Bharata—both the brothers, were greatly attached
unto Rāma; and though they spent their days in another place they did
not experience any pain in consequence of separation from their sons.
Observing all virtues in this way, Rāma, the foremost of the pious,
Bharata and Lakshmana governed the subjects for ten thousand years.
Having spent their days in the city of Ayodhyā, the very city of virtue,
the three brothers, appearing graceful like the burning fire receiving
oblations in a great sacrifice, attained to joy in the fullness of time.
SECTION CXVI.
In this wise the virtuous Rāma having spent some time at Kāla, assuming
the shape of an ascetic, arrived at the palace gate. And beholding the
intelligent Lakshmana at the door he said: "Do thou communicate (unto
Rāma) that for some important business I have come here. I am the
messenger of the great saint Atibala of incomparable effulgence. O thou
of great strength, for a particular business, I have come here to see
Rāma." Hearing the words of the great saint, Saumitri speedily went to
Rāghava and communicated unto him the arrival of the ascetic, saying:—"O
thou of great effulgence, observing the royal duties, mayst thou acquire
victory in both the worlds; one ambassador radiant like the sun by
virtue of his asceticism, has come here to visit thee." Hearing the
words of Lakshmana Rāma said:—"Do thou speedily bring here the highly
effulgent ascetic bringing in a message." Thereupon saying "So be it,"
Saumitri conducted the effulgent ascetic unto Rāma’s house. And having
approached Rāma the foremost of Raghus, the ascetic, burning in his own
energy, said to him, in sweet accents:—"O great king, may prosperity
crown thee." And having welcomed him with water and Argya the highly
effulgent Rāma asked him about his well-being. Being asked by Rāma as to
his welfare, that foremost of ascetics, skilled in the art of speech,
sat on a golden seat. Thereupon welcoming him Rāma said:—"Do thou
communicate unto me his words by whom thou hast been sent." Being thus
addressed by Rāma, a lion amongst kings, the ascetic said:—"If dost thou
wish to bring about the well-being of the celestials, my earnest desire
is that we may talk over it in a solitary; place. And if thou hast any
regard for the words of that foremost of ascetics, do thou so order that
whoever shall hear or see us, when we shall converse in a solitary
place, shall be slain by thee." Thereupon Rāma promised that it should
be done and said to Lakshmana:—"O thou having long arms, sending away
the warder do thou wait at the gate. When I shall talk with this ascetic
in this solitary room whoever, shall hear or see us, shall be slain by
me." Having thus placed Lakshmana at the gate Rāma said to that
Rishi:—"O great saint, tell me what he has communicated unto thee. O
Muni, what is thy intention and by what high-souled Rishi thou hast been
sent here. Tell me all this without any fear. I have become anxious to
hear it."
SECTION CXVII.
Thereupon the great saint said:—"Hear, O king, O thou gifted with great
energy, for what I have come here. O thou of great strength, the great
Patriarch has sent me to thee. O hero, I am thy son. Thou didst, in thy
pristine birth, beget me on Māyā—I am Kāla, the destroyer of all. Lord
Brahmā, the father of all creatures, has said that thou didst promise to
preserve the three worlds. Formerly when having slain all animals by thy
Māyā thou wert asleep in the waters of the mighty deep I was born.
Thereafter thou didst create the huge-bodied Ananta, living in the
waters as the king of serpents. Then thou didst create two highly
powerful Asuras named Madhu and Kaithabha. At that time the bones of
those two Asuras having been scattered far and wide this earth
containing many mountains was named _Medini_. Having procreated me in
thy lotus navel, dazzling in celestial brilliance thou didst employ me
in the work of generation. I took the charge and procreated men; but
finding no other means to preserve them I worshipped thee, the lord of
the universe and said:—O lord, thou shouldst protect the creatures, for
thou art my father and giver of energy and therefore irrepressible.
Thereupon for concerting means for the preservation of creatures, thou
didst renounce thy irrepressible shape and assume Vishnu form. And
taking thy birth from Aditi’s powerful son, thou wert engaged in
enhancing the delight of my brothers. Thou didst use to protect the
deities whenever they were assailed by any calamity. O lord of the
universe, it is for that reason, on beholding the destruction of
creatures thou wert born on earth to slay the Ten-necked demon. And at
that time thou didst promise that thou wouldst live in the land of
mortals for eleven thousand years. Thereupon thou didst assume a human
form to carry out thine desire. Now that period is ripe and this is the
proper time to inform thee of it. O great king, do thou wait in this
land of mortals if dost thou wish to govern people for some time more.
And if dost thou wish to repair to the region of immortals, do thou
again lord over the deities in thy Vishnu form and let them be freed
from anxiety. O Hero, the Patriarch hath sent this intelligence unto
thee." Hearing those unequalled words of the Patriarch from the mouth of
Kāla, the destroyer of all, Rāma smiling said:—"I have been greatly
pleased and happy for thy coming here, O my son. I descended on earth to
bring about the well-being of the three worlds. May good betide thee. I
shall now repair to from where I have come here. I was thinking of this
when thou didst come here. Therefore, I have no doubt in this. O lord of
destruction, the immortals are dependent on me, so I shall be with them
in all works. The Great Patriarch has said the truth."
SECTION CXVIII.
While Rāma and Kāla were thus conversing with one another, the great
ascetic Durvāsā arrived at the gate for seeing Rāma and approaching
Lakshmana said:—"O Saumitri, do thou soon take me to Rāma; my time goes
away, so do thou take me first." Hearing the words of the ascetic,
Lakshmana, the slayer of enemies worshipping the feet of that
high-souled one, said:—"O illustrious Sir, kindly mention thy business.
What is thy object? Order me what I am to do. Rāma is engaged in some
business so kindly wait here for some time." Hearing those words that
foremost of Rishis, Durvāsā, impatient with rage, said with blood-red
eyes:—"O Saumitri, if dost thou not go even this very moment and
communicate unto Rāma my arrival, I shall impricate thee, Rāma, Bharata,
Sutrughana, your sons and grand-sons. I shall curse also thy kingdom and
cities. I cannot any longer restrain my growing ire." Hearing those
dreadful and resolute words of the Rishi, Lakshmana thought within
himself:—"My own destruction is far more desirable than that of all."
Having thus resolved Lakshmana approached Rāma and communicated unto him
the intelligence. Hearing the words of Lakshmana and having bade adieu
unto Kāla, Rāma soon came out and saw Atri’s son. And having saluted
that great and powerful ascetic he with folded hands, said "What is
thine business?" Hearing the words of Rāma, the highly powerful Durvāsā,
the foremost of Munis, said. "Hear, O Rāma fond of virtue. For a
thousand years I have carried on the vow of fasting. It has terminated
to-day, so do thou give me food as much as possible." Hearing those
words Rāma was greatly delighted and gave proper food unto that ascetic.
And feasting on that nectar-like sweet food, Durvāsā, the foremost of
Rishis, thanked Rāma and repaired to his own hermitage. Thereupon
remembering the words of Kāla, Rāma was greatly sorry. And thinking of
those dreadful words he was overwhelmed with grief. And with a poorly
heart, and face downwards he remained silent for some time. Thereupon
thinking of Kāla’s words and determining that every calamity would
befall him, that highly illustrious descendant, of Raghus, summoned
patience.
SECTION CXIX.
Thereupon beholding Rāma with his head downwards and poorly like unto
the moon possessed by Rāhu, Lakshmana, delightedly and with sweet words,
said:—"Be not aggrieved for me, O thou having mighty arms. Such is the
course of time; the movements of creatures are destined by their
pristine actions, good or bad. O gentle one, do thou satisfy thy promise
slaying me without any hesitation. O Kākuthstha, those, who cannot carry
out their promises, repair to hell. O great king, if thou hast any love
or affection for me, do thou satisfy thy promise by fearlessly slaying
me." Hearing those words of Lakshmana Rāma’s mind was greatly moved.
Thereupon having invited his priests and ministers there he communicated
unto them his promise and Durvāsā’s arrival. Hearing it the ministers
and priests remained silent. Thereupon Vasishtha, of unmitigated
effulgence, said:—"O highly illustrious and mighty armed Rāma, I knew
before by virtue of my asceticism, of this thy present destruction and
separation from Lakshmana. Time is powerful; do not falsify thy promise.
Promises not carried out bring on the destruction of virtue. And on the
wane of virtue, forsooth, the three worlds, with celestials, saints,
mobile and immobile creations, shall be destroyed. Therefore, O foremost
of men, do thou protect, the universe by suffering separation from
Lakshmana, in the interest of the preservation of the three worlds." All
other ministers and priests agreed with Vasishtha’s words. Thereupon
hearing their moral counsels, Rāma said to Lakshmana before the
assembly:—"O Lakshmana, it is not proper to act against morality, I do
therefore renounce thee; for the pious hold that destruction and
renounciation are all the same." Rāma saying this, Lakshmana did not go
to his own house, but with eyes full of tears specially repaired
therefrom. Having reached the banks of Saraju and rinsed his mouth he
stood there with folded palms. And having obstructed all passages he did
not breathe any more. Lakshmana, the younger brother of Rāma, being thus
engaged in penances, having obstructed his breath, Apsarās, Indra and
other deities and Rishis showered flowers on him. Thereupon beyond the
sight of men, having taken the highly powerful Lakshmana within his
body, the king of celestials entered his own city. Thereupon beholding
Lakshmana, the fourth portion of Vishnu arrived at their city the
celestials were greatly delighted and engaged in his worship.
SECTION CXX.
Having forsaken Lakshmana and being stricken with sorrow and grief Rāma
said to his citizens and ministers:—"Having placed the pious and heroic
Bharata on the throne of Ayodhyā, I shall to-day repair to woods. Do ye,
without any delay collect there all articles of installation. I shall
follow the way which has been wended by Lakshmana." Hearing the words of
Rāghava, the subjects with their heads downwards remained motionless
like so many dead bodies. Hearing Rāma’s words Bharata was also
stupified and speaking ill of the kingdom, said:—"O King, I swear by
truth, that far from kingdom I do not wish to live in heaven even
without thee: O King, of these two princes, Kusi and Lava do thou place
Kusi in Kosala and Lava in North Kosala. And let quick-moving emissaries
go to Satrughna and communicate unto him the intelligence of our going
there." Hearing those words of Bharata and beholding the subjects
stricken with sorrow having their heads downwards, Vasishtha
said:—"Behold, O Rāma, the subjects have placed themselves on the
ground. Do thou, therefore; apprised of their intention, satisfy their
desire." Raising up the subjects according to the words of Vasishtha
Rāma said:—"What good can I do for you!" Hearing Rāma’s words they
said:—"O King, we shall follow thee wherever thou shalt go. If thou hast
any love or affection for the citizens do thou permit them that they may
follow thy good path with their wives and children. O lord, if thou dost
not forsake us, let us all go wherever thou wilt,—be it a forest, an
intractable tract, a river or an ocean. O great king, by this we shall
be greatly delighted. We pray for this boon only. Our delight consists
in following thee in everything." Observing such a firm devotion of the
citizens Rāma agreed to that. Thereupon having gone through his duties
he installed Kusi in the kingdom of Kosala and Lava in the northern
country. Having thus installed the high-souled and heroic Kusi and Lava
and conferred upon each of them thousand chariots, Ajuta Nāgas, Ajuta
horses and various jewels and riches he established them in their
respective kingdoms. Having thus settled the princes he despatched an
emissary to Satrughna.
SECTION CXXI.
Having been despatched by Rāma, quick-moving emissaries speedily arrived
at Mathura. Continually travelling for three nights and days, they
arrived there and communicated unto Satrughna the intelligence. Having
informed him of the renouncing of Lakshmana, Rāma’s promise and the
following of the citizens they said:—"The intelligent Rāma has reared
for Kusi the spacious city of Kusavati at the foot of the Vindhya range.
The city of Sravanti has been reared for Lava, and the mighty
car-warriors Rāma and Bharata, making Ayodhyā void of men, have
addressed themselves for repairing to heaven." Having speedily
communicated unto him this intelligence the emissaries took rest.
Thereupon they asked Satrughna to proceed soon. Observing the dreadful
destruction of his race, Satrughna sent for his subjects and priests and
informed them of everything. He also communicated unto them his own
destruction with his brothers. Thereupon the king Satrughna determined
upon installing his two sons in the kingdom. Suvahu was placed on the
throne of Mathura and Satrughati became the king of Vidisha. Having thus
established Suvahu in Mathura, and Satrughati in Vidisha, the great hero
Satrughna ascended his car and went to Ayodhyā. And there he saw the
great Rāma, clothed in silk raiment burning like fire in the midst of
the ascetics. Thereupon remembering his duty he saluted Rāma, conversant
with piety and with folded hands said:—"I have placed my two sons on the
throne of my kingdom. I have now resolved upon following thee, O King. O
hero, do not command me otherwise. I pray only that I may not neglect
thy command." Thereupon understanding the firm resolution of Satrughna,
the descendant of Raghu agreed. Immediately after Rāma had said this,
monkeys assuming shapes at will, bears, and Rakshas began to assemble
there. Apprised of Rāma’s determination of going to heaven, monkeys,
born of the celestials, Rishis and Gandharvas taking Sugriva before
them, came there to see Rāma. And they all said:—"O Rāma, O foremost of
men, if thou dost repair to heaven forsaking us all, it will be hurling
Yama’s rod upon us." The highly powerful Sugriva too saluting Rāma
said:—"O lord of men, having placed Angada on the throne I have come
hither. I have determined upon following thee, O King." Hearing the
words of monkeys, Rāma said that their desire would be fulfilled. He
then said to Bibhishana the king of Rākshasas:—"As long as people shall
breathe, O Bibhishana, O highly powerful lord of Rākshasas, thou shalt
preserve thy body in Lankā. As long as the moon, the sun and the earth
shall exist and as long as my story shall remain current, thy kingdom
shall be in existence. Thou didst, out of friendship, carry out my
behests and perform my works. Do thou piously govern thy subjects. I
should not speak any thing else. What shall I say more unto thee, O
highly powerful lord of Rākshasas. Worship Jagannath (the lord of the
world), the presiding deity of the Ikshwāku race." Having thus addressed
the king of Rākshasas always obeying Rāghava’s command, Kākuthstha said
to Hanumān:—"It is settled that thou shalt live forever, do thou, now
observe thy promise. As long as my history shall run current in this
world do thou at my command live happily." Being thus addressed by the
high-souled Rāghava Hanumān attained to great delight and said:—"As long
as the sacred theme shall pass current in this world I shall live here
carrying out thy commands." Thereupon he said to the Jambhuvan, Brahmā’s
son, Mainda, Dwivida and five others in his company:—"As long as the
Kali Yuga exists do ye all live." Having thus addressed them all
Kākuthstha said to bears and monkeys, "Do ye come all with me."
SECTION CXXII.
After the night had expired the highly illustrious Rāma having a
spacious breast and eyes like lotus petals said to the priest:—"Let the
brilliant umbrellas Agnihotra, and Bājapeya go with the Brāhmanas
before, which look well in the great road." Thereupon the highly
effulgent Vasishtha arranged duly all the ceremonies necessary for going
to the next world. Thereupon wearing a thin cloth, holding kusa grass by
his fingers, and reciting Vedic hymns he proceeded to the banks of
Saraju. Having given up all actions of senses, and suffered the pains of
going on foot he issued out of the city speechless like unto the burning
sun. On his right hand side was the lotus-handed Sree, on his left hand
side was the goddess Earth and before him was the power of destruction.
Various arrows, huge bows, and daggers, assuming forms followed him. And
also went with him the four Vedas in the shape of the Brāhmanas, the all
protecting Gayatri, Omkāra and Vasatkāra. The high-souled Rishis and
great Asuras followed the high-souled Rāma to the open gates of heaven.
All the female servants, old and young, the damsels of the seraglio
accompanied by servants having no manhood, Bharata and Lakshmana
accompanied by their wives, followed him with Agnihotra. All those
high-souled ones, assembled there with Agnihotra and followed Kākuthstha
with their wives and children. The ministers and the servants, with
their sons, beasts and friends, followed Rāma delightedly. Thereupon all
the subjects healthy and delighted went after Rāghava, attracted by his
accomplishments and cleansed of their sins. All the females and males,
with their beasts, birds and friends, delightedly followed Rāghava.
Bathed and delighted, all the monkeys, healthy and joyous following
Rāma, created a continued tumult. There was none poorly, aggrieved or
miserable—all of them appeared wonderfully happy and delighted. When
Rāma issued out of the city, whoever came to see him followed him being
desirous of going to heaven. Bears, monkeys and Rākshasas and all the
citizens followed him with great devotion and collected minds. And all
other animals, that were beyond the view of all in the city went after
Rāghava proceeding to heaven. All creations mobile and immobile, whoever
beheld Kākuthstha followed him. All beings in Ayodhyā, whoever breathe
and are very minute, accompanied Rāma.
SECTION CXXIII.
Having thus gone for more than a half Yojana, the descendant of Raghu
espied Saraju of holy waters flowing towards the west. And having
crossed that river of rising waves to some extent, Rāma, with his
followers arrived at the place where he should give up his person.
Thereupon at that moment, Brahmā, the grandfather of all encircled by
all high-souled deities and with hundred kotis of celestial cars,
arrived there where Kākuthstha had addressed himself to repair to
heaven. The aerial way was full of lustre but its brilliance was
increased the more by the native effulgence of the inhabitants of
heavens, always performing pious actions. There blew the holy, fragrant
and delightful winds and there fell profusely celestial flowers from the
hands of the deities. The place was filled with the noise of hundreds of
bugles sounded by Gandharvas and Apsarās. And then Rāma prepared himself
to descend to the waters of Saraju. Thereupon the Patriarch gave vent to
the following accents from the welkin:—“Come O Vishnu; may good betide
thee; by our good fortune thou art coming here; O Rāghava hear—O thou
having mighty arms, do thou enter here with thy brothers, resembling the
celestials in brilliance in whatever form thou likest—either in that of
the sky or in thy own Vishnu form. Thou art the refuge of the
creatures—nobody knoweth thee. Thou art above the range of thought;
great immortal and imperishable; nobody knoweth thee save Māyā, having
wide eyes, thy former spouse. Do thou enter here thyself in whatever
effulgent form thou likest.” Hearing the words of the Patriarch and
determining everything the high-minded Rāma entered there bodily with
his brothers in his Vishnu form. Thereupon all the celestials Sādhyas
Marutas, headed by Indra and Agni worshipped that deity, Vishnu. So did
all the celestial Rishis, Gandharvas, Apsarās, Suparnas, Nāgas, Yakhas,
demons, Dānavas and Rākshasas. Thereupon eulogising him the celestials
said:—"Our region is now freed from sins and all here have been
delighted and all their desires have been fulfilled." Thereupon the
highly effulgent Vishnu said to the Patriarch Brahmā:—"It behoveth thee,
O thou of good vows, to allot to those people their proper regions.
These illustrious ones have followed me out of love. They are worthy of
my respect for they are my devotees and have renounced their persons for
me." Hearing the words of Vishnu, the lord Brahmā, father of all
creatures, said:—"All these people who have come here shall go to the
region named Santanaka. This region is intended even for him, who though
born in the most degraded state, thinks of all objects as Vishnu. There
is no question about their attaining to this region who, out of
devotion, have followed thee and renounced their persons. This region
has all the attributes of the Brahmā region and is next to it. The
monkeys and bears shall enter into their respective celestial forms.
They shall enter into the deities from whom they had respectively
originated. Sugriva shall enter into the Sun’s region. And they shall
obtain their respective fathers’ forms among the celestials present."
The lord of the deities having said this, all those who were present at
the holy pilgrimage of _Gopratra_ descended into the waters of Saraju
with eyes full of tears of joy. Having bathed there, given up their
lives delightedly and renounced their human forms they ascended the
celestial cars. And having obtained the waters of Saraju, hundreds of
those that were born in the race of birds attained to the land of
immortals obtaining the respective celestial forms (they had before).
And in those celestial forms, they looked effulgent like the deities.
And going to the waters of Saraju all objects, mobile and immobile,
having bathed there, repaired to the excellent celestial region. Having
renounced their bodies in the water thereof all the bears, monkeys, and
Rakshasas attained to the land of deities. Having thus settled in heaven
all those arrived there the father, of creatures with the deities,
delighted and happy, repaired to the highest heaven.
SECTION CXXIV.
This Story ends with the Uttara. It is held in reverence by Brahma,
composed by Vālmiki and passes as the foremost of all under the name of
the Rāmāyana. Thereupon as before, Vishnu, who compriseth the three
worlds and all objects, mobile and immobile, again established himself
as before in the land of immortals. Thereupon the celestials the
Gandharvas, the great Rishis used to hear happily every day in heaven
this poem of Rāmāyana. At the Sarādha ceremony the wise should chant
this Rāmāyana sacred like the Vedas, removing sins and increasing life
and prosperity. Reading even a single verse of this poem, one who hath
no son, obtaineth him; one having no riches, gets by them—and people are
freed from all sins. By reading even one sloka people are freed from all
sins which they commit every day. Clothes, cows, and gold should be
conferred upon him who chants this poem, for he being pleased all the
deities remain satisfied. Whoever reads this story of Rāmāyana,
conferring a long life is honoured in this world along with his sons and
grand-sons and as well as in the land of the dead. Whoever shall read
this Rāmāyana either in the morning, noon, or evening, shall never be
wearied. The picturesque city of Ayodhyā remained devoid of men for many
long years but was again peopled under the regime of the King Rishava,
Pracheta’s son Vālmiki composed this poem, conferring long life,
together with the future story of the deity and the Uttara Kandam. Even
Brahmā admitted this.
THE END.