Note. — IntheValmiki Raraayana Bali reproaches Rama very roundly for having hilled him who had done him no wrong in a secret manner contrary to all rules of virtue and concludes “ I am surely not afraid to die, but should you go back to your kingdom, think of the reply you will have to give to people when charged with my death.” And Rama replies “Bliarata is the lord of the earth, 1 am merely his agent, for the protection of Dharma, which you violated by taking to wife your younger brother’s wife who was like a sister unto you. I killed you for the protection of virtue. I had, moreover, given a promise to Sugriva for reinstating him in his kingdom. Persons who did evil become puri6ed ami attain to heaven on receiving due punishment for their crimes from kings. Kings go about •hooting wild beAsts iu the forest, and kill those who show them no fight; your death at my hands was, therefore, lawful.” (Valmiki Ramayana, Kishkindha Kanda, chapters 17 and CHAPTER III.
( The Death of Bdli.)
1. On Bdli being killed in battle by Rdma, the Supreme Self, all the monkeys were struck with terror and ran towards Kishkindhd.
2. They said to Tdrd: “O lady of good fortune, Bdll has bsen killed in battle, do thou now protect Angada and direct the ministers to protect the town.
3. “Closing all the four gates of the city we shall protect it. Make Angada the king of the monkeys, O good lady. ” 4. Hearing of Bdli's death, T&rA stupified with grief, beat her breast and head with her hands.
5. “ What have I to do with Angada being king, or with the town or with riches. I shall just now die with my husband.”
6. So saying with hair dishevelled, greatly distressed she forthwith rushed to the place where the body of her husband was.
7. Seeing Bdli fallen and lying covered with blood and dust, she Wept and crying. 0 lord, 0 lord, fell at his feeb.
8. Crying pitieously she saw the scion of the Raghu race and said. — **0 Rdma, who hast killed Bali, do thou also kill me with the same arrow.
9. ”1 shall go to the world of my husband, my husband wishes for me there. He is not happy even in heaven without me, O Raghunandana, 10. 41 0 thou sinless one, thou hast suffered from the grief of separa- tion from wife, do thou give me to BAli, thou shult thereby acquire the merit of giving a wife, vi*, t shalb get a wife thyself, 11. 0 Sugrlva, with Rdma do thou without a rival enjoy the king- dom which has been procured thee by Rdma. " 12. As she was crying thus, R&ma of great soul consoled Tdrd from pity, by preaching to her true wisdom.
13. 41 O timid woman, why art thou grieving fruitlessly over the loss of thy husband who should not be grieved at. Tell me, is the body of B&li or his soul in truth thy husband?”
14. “ The body is composed of the five elements and is unintelli- gent, made up of skin, flesh, blood and bones, produced by time ( Jcdla ), action (karma) and the attributes of satava, rajas and tamas. It is even now here lying before thee.
Note.— What is implied here is that in a body thus composed and liable to decay, how can one hare the notion of husband, wife, &e.
15. “ If thou thinkesb the embodied self to be the self, then the embodied self is without blemish. It is not born nor does it die nor stops nor goes anywhere.
16. “ The embodied self is neither male nor female, nor neuter. It is all-pervading and everlasting. It is one without a second, unble- mished like space (dkdsa), eternal, knowledge itself and pure, bow can it be the object of grief?"
17. T&ra said. “ When the body is non-intelligent like a piece of wood, and the embodied self is eternal and of the nature of intelligence itself, then, tell me, O Rama, with whom is this contact of pleasure and pain."
18. Sri R&ma said: "So long as there is connection of the ahankdra (the principle of egoism) and the rest with the body and the sense-organs, there is transmigratory existence (sansdra) for the self of the unwise.
Note.— 41 Ahankara and the rest,” means the notion of I and mine in the gross and the subtle bodies, which is common to all. The ignorant are, however, attached to and can not rise above the sense of I and mine in the gross body. The discriminating few rise above it through knowledge.
19. "This sansdra, which has been erroneously imposed upon the pelf, does nob go of itself for one who, like a person, in dream cherishes objects of sense.
Noth. — The sansara exists so long as there is any thought of objects of sense. When one awakens from the sleep of nescience taking the unreal for the real, then it ceases to assert itselL 20. " On accoun t of the contact of the beginningless avidyd (nescience) and the sense of I which is its effect, with the dtmd (self) in the world agitated with attachment and aversion though in reality non-existent appears to exist.
21. ** The mind is verily the world. The mind, 0 good lady, is the bondage. The superimposition or identification of the mind with the self (dtmd) is the cause of the bonduge of the latter.
22—23. "Just as a piece of crystal, which is in fact colourless, takes the red or other color from the object with which it is brought into con- tact, in like manner is the world process of necessity due to the contacb of the self with the intellect and the organs of sense.
u The mind cannot of itself cognize without a cognizing self behind it. The self, on the other hand, making the objects created by the mind its own, takes the form of the latter like the piece of crystal of the object with which it is brought into contact, and thus becomes bound by the attributes of those objects and wanders about in the sansdra as if powerless.
24. “ Having first created the attributes of attachment and aversion, then actions of diverse kinds> the mind takes in various forms white, red and black (the good, the active and the passive) due to the three quali- ties of satava, rajas, tamos.
25. In this way through the influence of karma (action) the embodied self wanders till the period of universal dissolution ( Vatnas ).
26. At the time of universal dissolution, the self survives with vasayias taking impressions of past karma attaching to him under the influence of beginuingless avittyd.
Note. — At the end of a knlpa when there is universal dissolution there is no destruction or annihilation of the embodied self. On the oontrary, he remains in a latent form in prahriti the condition of equilibrium of all three states of satAva, rajas and tamas, on account of its nescience which is baginniuglesa. He gets out of it when the nescience is destroyed.
27. “ At the time of the creation, he is born agaiu together with the vasanas born of the mind. In this way, like a wheel for drawing water, he is forced logo round and round.
28. “ When through special merit acquired by good karma in the past, he gets the company of pious devotees who are of a contented dis- position, then his mind becomes directed towards me (the supreme self.)
29. “ Then is produced in him faith which is so difficult of attain- ment in hearing stories relating to me. Then comes to him without any trouble knowledge of self.
30—31. “ Then through the grace of the preceptor as well as knowledge of the meaning of the great saying “That art Thou/' and the like and his own experience, he forthwith realizes the distinction between the body, the organs of sense, the vital airs and the principle of egoism (« hankdra) the true, and know himself to be the intelligent and the blissful self who is one withouta second and becomes thenceforth released. Thus have I declared to thee his birth.
32. '* He who thus reflects day and night upon what I have told thee, remains untouched by the sorrows of the world.
33. “ Thou shouldsb also with a pure mind reflect upon what I have said. In this manner thou shalb nob be touched by the net of Icarma and shall be freed from the bondage thereof.
34. “O lady of fair eyebrows, O auspicious woman, thou hndsb per- formed devotion unto me in a past birth. Therefore for thy emancipation have I shown thee my form.
35. " Meditating upon my form day and night, do thou reflect upon what I have said. Thus doing what comes in thy way thou shalt not be affected by it/' 36. Hearing in great amazement all what the holy Rdma had said, Tara left off all sorrow born of the notion of I in the body and bowed to that lest of Raghus and became a jlvan mukla (emancipate in life) and blessed with the realization of self through a moment’s company of RAma, the supreme self.
37_38 — 39. Having shaken off all bondage caused by nescience which is beginningless, she became pure and released. Sugriva also having heard all the above from the mouth of R&ma, relinquished all nescience and became easy in mind.
40. Then Rttma said to Sugriva, thab chief of monkeys. “ Do thou by my order cause all that is required to be done after death by a son for the purification of thy brother according to the dictates of the Slnistras."
41—42 — 43. “ Very well,” said Sugriva. Having then caused B61i to be lifted up by the chief monkeys and put him in a car like Pushpaka with all the emblems of royalty, with sounds of drums and trumpets, with the ministers and Brahmanas, the heads of the army, the citizens of the town and T&nL and Ang»»da lie carefully did all that was enjoined in the Shastras and having bathed, went with his ministers to Rdma, 44. Having prostrated himself at RAiWs feet Sugrfvn said in accents of joy, “do blion, 0 king of kings, rule this kingdom of monkeys which is full of wealth.
45. “T Am thy slave and shall serve thy lotus feet for many years like Lakshmana. ” So addressed, R&ma said to Sugriva with a smile: 46. “ Thou art undoubtedly my own self, do thou speedily go by my order and insbal thyself in the kingship of the town of KishkindhA.
47. “ I shall not, O friend, enter a town for fourteen years. My brother Lakshmsna shall come to thy town.
43—49. “Do thou instal Angada as heir-apparent with due honors. I shall live near the top of the hill with my brother for the rainy season. Having lived in the town for some time do thou be actively engaged in the search of SitA. ” 50. "Having prostrated himself low at the feet of RAmA, Sugriva said to him, 0 god, whatever thou hast ordered I shall do.”
51. Thus permitted by UAma, Sugriva together with Lakshmana went to the city and did all that he was directed to do by Rama, 62. Lakshmana was worshipped by SugrivA according to rites. He then returned and having prostrated himself before RAma remained with him.
53. Then RAma speedily went with Lakshmana to the top of the Pravarsana hill which extended for a long distance.
54 There seeing a cave which wns clean and full of good things, pro- tected from rain and sun and in the vicinity of flowers and fruits, RAma together with Laksmana approved of its being his place of residence.
55. The scion of the family of the Raghus lived on the mountain which abounded in heavenly flowers, roots and fruits, which had lakes full of water like pearls and which was adorned with diverse kinds of birds and beasts.
Note. — The author of the Adhyatma omits altogether tho grief of Sugriva and hi* remorse at his brother’* death as well as his repugnance to rule tho kingdom. In a charac- teristic passage in Sugriva’ s speech to Rama, says Vulmiki, ** Bali cherished brotherly feel- ings, dhirma and the disposition of great souls, whilst I cherished anger, passion and the attributes of a monkey. According to Valmiki, Rama's reply to Tara as she wns grieving over Bull’s death and was beseeching him to kill her aud thus cause her to meet her husband was re8ignatiou to the will of god and that all the world was mAdo by the Creator, that his behests no one could over rule, that all creatures were under his control and that He ordaiued pleasures aud pains aud sorrows And happiness for alL CHAPTER IV.
(Rdma declares unto Lakshmana the system of Agama worship.)
1. There, during the rainy season, living in the caves of the Mani mountain and eating contentedly roots and fruits, Raghava passed his time happily with Lakshmuna.
2. Seeing clouds filled with rain, impelled by wind and carrying thunder ami lightning in them, like elephants carrying trappings of gold on both sides, he became filled with wonder.
3. De«r and birds having eaten new grown grass and grown fat and happily eating, running about hither and thither, saw Rama with eyes of wonder.
4—5. Like Munis engaged in contemplation, they did not move. Knowing RAma to be the supreme self wandering in the forests of the mountain in a human form, Siddhas assuming the form of dear and birds served him.
13 6. Once upon a time as R&ma who was absorbed in samddh i had come down from that state, and was sitting alone, the son ot JSiimilii (.Lakah- dm»na) approached him respectfully and with devotion said: — 7* ‘‘O lord,” said Lakshxnana, “ by thy former spe« cli the doubt which had originated from avidyd, which is without beginning, and was lurked in my mind, has disappeared, 8. I now wish to hear, O Raghava, how through the path of action yogis worship you in the world.
9. “This has been declared by yogis to be ihe means of emancipation. N&rada, Vydsa and Brahma, born of the lotus, have also said the same.
10 “That which is the easy means of achieving emancipation for Brahmanas, Kshatriyas and the like as well as for all the four orders, and women and Sudras, O king of kings, do thou declare unto ine, thy brother and devotee, for the good of the world.”
11. Sri lt£ma said: " There is, O scion of the Raghu race, no end to the methods ot worshipping me. Yet I shall declare unto thee briefly and in due order my worship as it ought to be performed.
12—16. “ Having acquired ihe status of a twice born man through in- vestiture with the sacred thread according to one's own gvihya autras and received the mantra through a good preceptor, let the man of wisdom endowed with faith in me, worship me with care in the manner pointed out by him, either in his own heart or through images and the like or in the fire or the SAligr&m stone. Let him first, bathe in the morning for purification of his body, having duly applied earth to the various parts of the body as directed by the mantras of the Vedas and the T* antras. The man of wisdom should then perform the sandhyd and the other duties according to rule.
16. *• The wise man should in the beginning make a sankafpa for the successful termination ot all action. He should then worship his preceptor as if he were my own self.
17. 41 He should then bathe in water the images if made of stone j if made of clay or cloth he should clean them. Worship of me through well- known perfumes, flowers and the like, leads to success.
18. “Let him worship me with a concentrated mind and tired fixed resolve without guile according to the method indicated by his Guru. Decoration of images and the like by flowers, etc., is dear to me, 0 Raghunandana.
19. “ Let him sacrifice unto the fire unto the image of the sun upon the earth with clarified butter. Water, if offered through love by a devotee, is dear unto roe.
20. ** What should then be said of eatable things, perfumes, flowers and sanctified rice? Having collected all the ingredients of worship let him offer them unto me.
21. “Let him make a seat of the Icusa grass, skin and cloth. Hav- ing seated himself upon it, facing the image of the god, with a pure mind let him make ihe matricu, nydsa in and out, let him then make 7i ydsa of Keshava and the rest, and then the tatava nydsa.
Notr. — TIjo nyasa ia a process of assigning the various parts of the body to the vari- ous parts of a mantra. Hero the internal nyasa is the assignment of the various chakras (plexus) inside the body to the various groups of tho Sanskrit alphabet. For iuatance, to the vovreU ia ussigued the throat plexus and soon. The outsido nyasa is a similar process of assignment o f the various organs of the bo ly to the same alphabet. The Keshava and the like ny<u« fs the assignment of the various names of Vishnu like Nnrsyana,.Vadhava, Keshava, to the various letters of the alphabet with a nasal added, for instaucd— - to: *i toiwfj ^ to. — 22. " Left him then make the pavjara nydm of my image and than the mantra nydsa. Let him also do the same carefully in images and the like.
Noth. — The Panjara Nyaia is the assignment of the various parts of the body to the various names of Vishnu according to the stotra called the Vishnu Panjara. For instance, let Govind protect my feet, let Trivikrama protect my legs, let Keshava protect my thighs', Janardana my hips, Achyutn my naval, Padamanabha my stomach, Madhava my back and so on. The mantra nyasa is the salutation to the various parts of the body with the words. Ram, Raum, Rim, Ac. All these processes are, however, tuntno and it- shows that the Adhytama was written after the Tantras had come into existence, it Also shows that the work originated in Bengal where Tantric worship was most common, so far as I have bien able to trace the Nyasa in the manner here pointed out is nob met with in the older Shastras. Its object is to interest one’s body and mend completely to tho care of the object of one’s worship and it could be more usefully done through devotiou as pointed out in the older Shastras.
23. " Let him place a vessel full of water to his left and flowers and the like to the right for the purpose of the arghya padya and Mddhu ParJca.
Note. — The arghya is the offering of water, rice, durva grass Ac. The padya is the offering padyA of water for washing the feet and the madhu parka of honey and curds to gods ana venerable persons.
24—26. “ He should likewise place four vessels for the purpose of sipping water. Let him then.O conqueror of foes, meditate upon a por- tion of my energy known as the JIva (embodied self) in the lotus of the heart, or in the sun or upon the whole of the body as if pervaded by that light. Let him also daily invoke that energy in images and the like.
Noth. — T ho meaning is that tho image should beverifie l and life instilled into it by invoking for it & portion of the divine energy.
27. u Let him worship me without guile with padya arghya water for dchmana (sipping) ablution, clothes, ornaments aud the like according to his means.
28. ‘‘If he has the means, let the knower of the mantra worship me daily with camphor, kumkura, agru, sandal wood and fragrant flowers.
29. “Let him perform the danavarna worship as declared in the Agama with nirajana, burning of i license, lamps and offerings of diverse descriptions.
Note. — The daavArna is the making of various kinds of marks on the vedi where the god invoked is to be seated. The Narayana is the waving of lights before his image to drive off evil spirits.
30—31. “ Let him offer these with faith daily, for I the Lord accept whatever is offered by faith. Then let the knower of the mantra perform with care the homa according to rule. Then let that best of knower of the Agama (tantra) offer the libation to the fire in the place for the per- formance of the libation according to the rules laid down by Agastya. Let him give the offering with the aid of the mul mantra or the Purush sukta or with the aid of meditation upon fire, and make oblations of rice, barley and clarified butter.
Notb. — The Agastya Sanhita is a tantric book dealing with ceremonial rites, The Purusha sukta is the well-known Purusha hymu of the Vedas. The mul mantra is Ota Rama ye Bwaha.
32—33. “Let the man of wisdom always meditate upon me as of the lustre of gold, adorned with heavenly gems, and dwelling in the midst of fire at the time of the homa sacrifice. Let him finish the homa by giving the offering to my companions.
Note. — The companions are Hanumana and tho rest.
34. Having offered betel leaf and other things for purification of the mouth lovingly, controlling his speech and meditating upon me, lefe him engage in the recitation of the sacred mantras.
35. ° Let him have dancing, singing, reading of prayers, recitation of stories ami the like in iny honor; let him prostrate himself on the ground placing me in the heart.
36. " Let him place upon his head my praadila full of faith and with his hands put my feet upon his head with devotion.
Note. —.The pra&ula in the remnants of the offerings to the god, given by the priest to the devotee. The faith of the latter consists in believing it to have been given by god hiraseli.
37. k ‘ Let the man of wisdom then bow unto me saying: — * Do thou protect me from this terrible sanudra * Let him then despatch me medi- tating upon me iu his heart as the light within.
38. “ If one duly worships me by the above method he achieves success here and hereafter, through my grace.
39. “ If my devotee celebrates ray worship day after day, he be- comes posnessed of my own form; of this there is no doubt.
40. “ I have thus declared to thee this great mystery which is a great purifier and which is eternal. Whoever reads it or bears it recited, undoubtedly gets the fruit of all iny worship; of this there is no doubt/' 41. Thus did the supreme self, Rdraa, declare his supreme yoga. through action to his devotee, the great souled incarnation of Sesa (Lakshmana).
42. Thereafter Rdma under the influence of his M&yA again became unhappy like an ordinary person and uttering “ Oh Sitd ” did not get sleep at all.
43. During this interval Hanum&na, the wise counsellor, said to Sugrfva, the chief of the monkeys, as he was alone.
44. u Hear, O king, as I shall tell thee what is conducive to thy supremo benefit. Rama has ere this done thee a very great piece of kindness.
45. "Like an ungrateful person thou hast forgotten it all, so it ap- pears to me. Fur thy sake, B&li the brave, who was honoured throughout the three worlds, was killed by him.
46 — 47. " Thou hast been installed in the kingdom and hast got T&rA who was so difficult bo get. The wise Rama living on the mountain with his brother is waiting for thy coming, with a mind directed to no- thing else on account of the greatness of the work. Rut thou being a monkey and attached to a w -man, dost not awake from thy slumber.
4S. “ ‘I shall make search for Sitd, 9 having made this promise, thou dost not fulfil it. Hence thou ungrateful person shalt be soon killed like B&U.”
49. Hearing this speech of Hanum&na, Sugriva trembling with fear said to him, “ thou hast spoken the truth.
60. “Do thou forthwith, by my order, send ten thousand fleet of monkeys to the ten quarters.
61. “ Let them bring all the monkeys living in all the seven conti- nents of the earth. Let all the chiefs of the monkeys assemble here within a fortnight.
52. (t Those who do nob come within a fortnight shall undoubtedly deserve death at my hands." Having so ordered Hanum&na, Sugriva went inside his cave.
63. Having gob the permission of Sugriva, Hanum&na, that wisest and best of ministers, sent that very instant monkeys to all the ten quarters.
54 The son of the wind god sent messengers who were possessed of innumerable good qualities and prowess, who were swift like the wind, who were chief amongst the dwellers of the forest, whose hearts were very enterprizing and who had been kept pleased through gifts, honours and the like, CHAPTER V.
(Lakshmana’a visit to Kiaklcindhd.)
I, On the top of the Maui hill, as if he were unable to bear the sorrow arising from separation from SitA, one night RAma said to Laksh- msna as follows; 2 ** See Lakshraana my SftA has been forcibly carried away by the RAkshasa. I do not know for certain up to this day, if that good lady is dead or alive.
o— 4. “ Whoever shall tell me that she is alive, shall verily bo dear to me. If I know of that good lady being alive anywhere, I shall forcibly bring her back like the water of life from the ocean. Hear my vow brother: — “ ‘Whoever has carried away my SltA, daughter of Janaka, him 2 shall reduce to ashes together with family, followers and conveyances/ 6-~6. “O SitA, of moon-like face, living in the house of the RAkshasa, sunk in sorrow and not seeing me, how shalt thou support thy life* breaths. The moon appears to me to be hot like the sun, without my moonlike- faced beloved by nay side.
7. “O moon, do thou, after touching Janaki with thy cool hands, touch me. Sugriva also devoid of pity does not see me sunk in sorrow.
8. “ Having obtained a kingdom without a thorn on his side, and daily surrounded by women, addicted to driuk and of a very amorous disposition, he is apparently very ungrateful.
9. “Although he knows it is the aarada (autumn) season, yet he does not come out to search for my beloved. That vile wretch has for- gotten me who did him service in the paBt.
10. “ I shall destroy Sugriva together with his town and relations. Just as I killed BAli, I shall do the same to Sugriva to-day.”
II. Seeing Raghava angry in this manner, Laksbmana said to him. “Just now I shall by thy order go and, having killed the evil-minded Sugriva, come back to thee, O RAma.”
12 — 13. So saying and taking up his bow, sword and quiver, Laksh- mana was about to start. Seeing him going, RAma said to him, “ My child, do not kill my dear friend Sugriva.
14. “On the contrary, do thou terrify Sugriva. Do nob kill him like BAli, but giving ray message come back soon with the answer Sugriva gives. After that I shall certainly do what is necessary.”
15. “ Very well,” so saying Laksbmana of terrific strength went to KishkindhA burning the monkeys, as if it were, with his anger.
16. Although he wa9 omniscient, ever having Lakshmi by his side, and the very embodiment of wisdom, RAma grieved in distress over the loss of SitA like an ordinary man grieving over an ordinary woman.
17. How could the effects of mAyA arise in him who was the witness of the Buddhi (cognative faculty) and the like, who transcended the effects of mAyA, who was beyond.attachment and the like.
18. To make true the saying of Brahma as well as to give the fruit of ascetism to king Dasratha, he became born in the form of man.
19—20. ‘‘ All persons are deluded by mAyA sunk in ignorance. How shall they achieve emancipation,” thus thinking Vishnu incarnated as RAma acting like a human being in order to make current in the world the story of the RAmAyana which cleanses off all sins.
21—22. Agitated with anger, delusion and love for the purpose of doing the work of the world, just as it suits the occasion, be deludes crea- tures who are powerless. Though devoid of attributes he appears as if 8 attached to all, 23. The embodiment of wisdom (vijnAna) having wisdom for his energy, the witness of all and uuattached to any attribute of prdkriti (nature) like the d/cdsa (space), he is unblemished by love and the like, 24. Some of the Munis attain to him. Others like Sanaka and the rest know him. His devotees, who are of pure souls, always know him as he is.
26. Though unborn he became born according to the predilections of his devotees. Lukshmana having also gone to Kish kindhA made his bow string resound sharply, terrifying all the monkeys.
26. Seeing him all the monkeys over the ramparts made a screeching sound and went up the trees with stones in their hands 27 — 28. Seeing them thus ready to fight, Lakshmana the brave with eyes red with anger, bent his bow as if he was going to destroy ail the monkeys by the root.
29. Then knowing of the advent of Lakshmana, Angada, that wise minister, instantly warded off all the monkeys and having gone to him prostrated himself low before him.
30. Having embraced Angada, Lakshmana, the enhancer of joy to hin friends, said tohim “My child, do thou go and inform thy uncle that I have come by the order of Raghava. the embodiment of anger.”
31. “ Very well,” so saying Angada went forth speedily and informed Sugriva of it saying. “ Lakshmana with eyes red with, anger is waiting at the entrance of the town.
32. Hearing this Sugriva, the lord of the monkeys, got extremely terrified, and having called the chief minister, Hanum&na, said.
33. “Do thou go with Angada, and after humbly pacifying the angry Lakshmana, gradually bring him to the palace.
34 - 36, Having despatched Hanum&na, the lord of the monkeys said to T&ra, “ do tnou, O sinless one, go and pacify Lakshmana by sweet speeches and having first brought him into the inner apartments bring him to me.”
36. “ Leb it be so,” saying this, Tdrd went to the middle court-yard together with Angada, and Hanumdna to the place where Lakshmana was.
37. Having gone there he bowed to him, bending his head with devotion and welcoming Lakshmana said “come, O thou brave man of good fortune, it is thy home, come without hesitation.
38. “After thou hast entered the apartments of the queens and others and seen Sugriva, whatever thou orderest that I shall do, O lord.”
39. So saying and taking Lakshmana by the hand, Hanumdna brought him through the town to the king's palace.
40. There passing by the palaces of the great warriors on all sides, Lakshmana went to the king’s palace which was like unto a palace of Indra.
41 — 42. On reaching the middle court yard, T£c«£ with a moon-like face, resplendent with jewels of all kinds, her eyes red with intoxication, bending low said to Lakshmana with a 9uiile. “Come, my brother-in-law, may good betide thee. Thou art a good man, dear unto thy devotees.”
43—44. *' Why art thou angry with thy devotee and servant, the lord of the monkeys. Having for a long time suffered nothing but unremit- ting misery, Sugriva has been saved from the load of sorrow by you. By your grace, of great intelligence, he has attained to happiness.
45. “ Addicted to love, he did not go to the service of the lord of the Raghus, Monkeys living in diverse places shall come, 46. " Ten thousand monkeys have, O best of Raghus, been sent to various countries to bring monkeys like huge mountains.
47. " Sugrhva shall himself come out along with all monkey-leaders and shall kill all the hosts of the Daityas together with R&vnija.
48 — 49. “ That bull amongst monkeys shall go with thee to day.
Do thou see th« inside of the palace and having met Sugriva together ■with his son, wives and Iriends, aird having given him promise of fear- lessness, do thou carry him along with thee/' 49 — 60. On hearing this speech of TAi& with his anger abated Lakslrmena went to the inner apartments where Sugriva, the king of the monkeys, was sitting on a couch embracing Ramri. (^TT).
51 — 52. Seeing Lakshmajna he got greatly terrified and forthwith fell from hi3 seat.. Seeing him with eyes rolling with intoxication, Lakshmana angrily said. “ Thou Wretch, hast lorgotten the best of Raghus. The arrow that killed the brave BAli is to-day waiting to kill thee.
53 — 54. “ Killed by me thou shalt follow the path of B411. Unto Lnkshmaua who was thus speak ing harshly Haimmana the brave said, ” Why art thou saying this. The lord of the monkeys is a greater devotee of R&ma than thyself.
55. “ Day and night he is awake to the work of Rama. He has not forgotten it. See, O lord, millions of monkeys have come from all directions.
56 “ They shall go ere long in search of Sltd. Sugriva shall do all the work of Rdma.”
57. Hearing this speech of HanumAna, Lakshmana felt ashamed, Sugriva also worshipped him with arghy **, pauya and the rest.
68. Embracing Lakshmana he said: “I am the slave of RAma, having been saved by him. By his. own prowess Rama shall conquer all the worlds in half a moment.
59 — 60. ‘‘Along with the monkeys I am only his helper, O lord.” Lakshmana then said to Sugriva “ whatever 1 have said do thou forgive. I said it out of affection. O thou of great fortune. To-day we shall, O Sugriva, go to the forest where RAma is living.
6l. He the lord is alone greatly distressed on account of separation from JAnakl.” So saying having mounted a car tegether with Lakshmana, the king, followed by the monkeys, went to RAma.
62 Accompanied with drums and mridunpas, with many bears and monkeys and adorned with white umbrellas and fans, the monkey went to RAma in the company of Nila, Angada und the rest led by Hanu- mAtia.
CHAPTER VI.
(The Search for Sitd.)
1 — 3. Seeing Rama sitting at the entrance of the cave on a boulder of rock wearing skins and barks dike those of munis), adorned with a crown of matted hair, with Urge eyes, with « calm mind and a smile on his lotus Uce, grieving over his separation from Sfta, and looking at fcho deer and the birds of the forest, Sugriva and Lakshmana got down from their car at some distance and running up with devotion fell at his feet.
4. Having embraced Sugriva and enquired of his welfare, Rama the km»wer of dharma, duly asked him to sit near himself and worshipped him in due form.
5. Then Sugriva humbly and with a mind full of devotion said bo the best of Rnghus, “ O lord, see the large array of monkeys coming up, 6 — 7. " Reared in the Kul&chal hill, like the Veru and Mandara Mountain, residents of various river sides and hills, innumerable monkeys capable of assuming diverse forms at will, are coining up. All are bqrn of the energy of the gods, all are skilled in battle.
8. " Thera are here, O lord, some of the strength of an elephant, some like ten elephants, some like a myriad of elephants and some of immeasurable strength.
9. “ Some are like black mountains, some are of the colour of gold, some have red faces, and others -have long hair.
10. “ Some are like pure crystal. Others are like Rakshasas. The monkeys anxious for battle are going about roaring on all sides.
1L — 12. “They are, O lord, all of them under thy orders, those eaters of fruits and roots. The chief of the bear JAtubavsna of great intelligence, my chief minister, is the leader of a million hosts of bears.
13 — 15. “ This is Hnnumana, the son of the wind-god, well-known for his great strength and prowess, of y-reat splendour and chief amongsb the ministers. Here are Nala, Nila, Gdvya, G&vaksha. Gandhrn&dana, Snrablm, Mandava, Uaja, Panasa, Balimukha, Dadhimukha, Musena, Tdra, Kesri of great strength, and the powerful father of Uanuraiino, These- my 'principal leaders have been named by me.
16 “ They are of great souls, of great strength, equal to Indra in prowess. Each of them is a leader of a cr«»re of monkeys.
17 — 18. *' 'I hey are all obedient to thy commands, all are born of divine energy. Th is son of Bftli of great splendour is the well-known and auspicious Angada tqual to Bail himself iu strength, he is brave and destroyer of hosts of Rakshasas.
19. ‘‘These and others have given up their lives for thy sake. They are fighters v\ith boulders of rocks and skilled in killing enemies. Do thbu order them They are under thy commands.”
20. Then R&ma with tears of joy in his eyes embraced Sugriva and said. “ Sugriva, thou knowest all about the importance of the work in hand.
21. “ Do thou set them about in search of J&naki, if itso pleases thee.”
22. Hearing this speech of Rama, the chief of monkeys deputed, with a cheerful heart, powerful monkeys in search of SifcA.
23 — 21. Having sent monkeys of diversn descriptions in all directions he forthwith specially deputed to the southern quarter monkeys of greab strength. They were the heir-apparent (Angad), Jambavana. Hanumiina of great strength, Nala, Susena, Sarabha, Maiudava -and Dvivida. He charged them as follows: — 25—26. “ Do you carefully search for JAnaki of good fortune. Do you by my order come back within one month. If without seeing SitA you delay even for a day beyond the month, then, O monkeys you shall receive the punishment of death at my hands. ” 27. Having thus sent off monkeys of terrific strength, Sugriva bowed to Sri RAma and sat on his side.