74. Seeing him fallen on the ground, all the remnant of the Rdkshasa army deprived of their leader ran off on all sides from fear, 76. Then the monkeys, proud of victory, proclaimed the victory of Rdma and the death of Havana.
76. Proclaiming the victory of Rdma and the death of Rdvana there beab in the welkin the happy drums of the gods.
77 — *78. Then from all sides flowers rained down upon Raghava. The Munis, Siddhas, Charanas and the gods sang his praises. In the welkin danced celestial nymphs merrily.
78 — 79 — 80. Then from the body of Rdvana issued forth a light resplendent like the sun and entered the best of Raghus in the sight) of all the gods and good people.
The gods said: — " Oh, how fortunate is the high souled Rdvana. We gods partaking of the nature of goodness and being objects of the grace of Vishnu, are yet subject to fear, misery and the like and are immersed in the wot Id.
81 — 82. “On the other hand, this cruel Rakshasa, who was the kill- er of Brahmanas, who was of the nature of darkness, lover of other people's wives, enemy of Vishnu, and killer of ascetics, entered Rama in the sight of all beings."
83 — 85 As they were saying so, Ndrada told the gods with a smile. “Hear, O gods, who are skilled in the knowledge of virtue (Dharma), Ravana because of his enmity to Rdma, though b of him only day and nighb. On hearing of his achievements from his servants and that his death was to be brought about by Rdma, he saw from fear ltdghava everywhere. In his dreams also he always saw Rdtua. The anger of Rdvuna rose superior even to knowledge imparted by a preceptor.
86 “In the end he was killed by Jidma and freed of all impurities and all fetters, he attained to the world of Vishnu.
87. “ Even a great sinner, of an evil disposition, fond of other people's wealth and other people’s wives, if he always and constantly remembers the chief of the Raghu race, with his internal nature purified and freed from the hundred faults of his course of worldly existence, goes to the primeval vaikuntha of R&raa, which is worshipped by the chief of the gods.
88. “ May the brave warrior R&ma who having killed the ten-faced R&vana, the enemy of the three worlds, has placed the bow in his left hand on the ground, and is turning round with the other hand his arrow, whose eyes have red corners, whose body is covered with wounds caused by arrows, who is resplendent like a million suns, whose fortune is like that of the brave, whose limbs are properly set, and who is worshipped by the lord of the gods, protect me.”
Notb.— The idea inculcated at the conclusion of this chapter is an important one in Hindu philosophy, and it is that one becomes wnat he constantly meditates upon whether from love or fear.
Ravana.it is said, saw Rama everywhere. Everything appeared to him like Rama* Therefore at the dissolution of the body he entered R ima. The commentator adds, equal is the end of those who meditate upon God with love and fear. But tor those who meditate with love, there is happiness iu this world. The point should, however, not bo pressed too far as the commentator and the author of the Adhyatma seem to have done.
The account of the battle which decidod the fate of Lanka as given in tho Valmiki is more detailed and more graphic thau that in the Adhyatma. Furiously raged the buttle between the two heroes, each straining every nerve to overcome the other, but both maintaining their ground for days together. Rama is now becoming anxious as to how ,.-*c the enemy when the Rishi Agostya tells him to invoke the Bun whereby he shall beoome victorious. Rama accordingly sings tho praises of the sun in a hymn called the Aditya Hridya. “ The hymn as explained by tho commeutator is a hymn more in praise of the supreme self than of the Sun,” *or instance, 1 bow to Him who absorbs all and is, there- fore, called Aditya, to him who is Savitri, because with the adjuncts of the internal organ be creates all, to Surya because he moves alone, to Kh&ga becauso he lives and moves in the ether of the heart, to Pushan because he nourishes all, to Gabhistimau because he is associated with all-pervading prosperity, to Him who is resplendent.” Having then praised the Sun, Rama becomes ready for battle which again rages with redoubled vigour. The fight between Rama aud Havana is equal to the lame of Rama and Ravaua. Rama then cut off the head of Rav&na when another immediately rose in its place, lie cut it off too when arose another. In this way a hundred heads were cut off aud a hundred appeared in their place. The battle lasted incessantly day and night. Matali then tells Rama to apply the Brahmastra which Rama does according to the prescribed method, aims it ut Havana's chest and forthwith kills him. Thus fell the great enemy of the gods and the rishis, and tho lord of Ayodhya was victorious. There is here no mention ox any light issuing forth from Havana's body and entering Rama, nor of Narada explaining to the astonished gods how Ravana even though he was the enemy of Rama attained to emancipation because of his eveu having him m mind.
CHAPTER XII.
( Consolation of Vibkishana.)
1—2. Then seeing Vibhisha^a, Hanum&na, Angada, Lakshmnna. fclie king of the monkeys and J&mbuvaua, Rama said to ail of them with a joyful heart. I have killed Ravana through the strength of your arms.
3. Your glory shall abide the sun and the moon, and people shall reoite yonr deeds as the purifiers of the world.
4. Given to that recital which destroys the sins of the Kali age, they shall attain to the supreme abode.
5. In the meantime seeing R&vana lying on the ground Mandodari and the other ladies of R&vaya’s household fell dowu in front of him cry- ing piteously.
6. Vibhlshana also overcome with sorrow fell down in front of RAvaria and grieved over his loss greatly.
7. Rtimu, however, told Lakshma^a to wake Vibhishana up, saying ‘*0 giver of honors, let him at once perform the funerals of Rdvana, what is the use of delay?
8. “All the women with Mandodari at their head, are lying here weep- ing, let all these Rtikshaaa women, who are the beloved consorts of Havana, be told not to do so."
9. Thus directed by Lakshmuna went up to Vibhfshana who was lying sunk in grief near the dead body of Havana like one who was dead.
10. Lakshmana said to him: “ He for whom thou art grieving, 0 Vibhlshana, in distress, who was he to thee?
11 — 13. " Who wasb thou to him before creation, nor art thou hia now, nor shall thou be his hereafter. Just as particles of sand falling in the midst of water, are carried away for some distance by the force of the stream and unite and disunite, so do embodied creatures unite and disunite under the influence of time. Just as in a quantity of grain which is being fried some grains mix with others and then disunite, in the same way do creatures uuite and disunite impelled by the AlayA of the lord.
“ Thou, we and all these thou seest are all equally sabjeot to the influence of time.
14. ° Birth and death of every one shall take place at the time when they have been ordained for each by the Creator. The Lord creates and kills all through the great primeval elements; being himself uncreate.
15 “ Though unattached he creates these beings which are not free like a child creating various figures of clay and calling them by various names. Embodied creatures are so because of their being connected with u body. The body is that which is really created from the body.
16. "Like seed created from seed, one body proceeds from another. The self is other than the body and is eternal. 'This distinction of the body ami the self is also due to previous (beginningless) non- discrimina- tion. lu reality the body has no existence.
17. "Manifoldness, birth, death, increase and the fruit of action are ail superimposed upon the self (dtmd) and appear to be its attributes. In reality like the various forms of fuel appearing as fire when they are brought in contact with it, they are not so.
18. “In reality all those, viz., birth, death and the like are not in the &bm& but appear to be so because of false notion, viz., superimposition of the attributes of the Buddhi (intellect) upon the self. Like an imagi- nary object constantly present to the mind assuming reality, tho ever present notion of the identity of the self with the notself is the cause of the reality of the notself.
19. " To a person in deep Bleep, the world appears nob to e*ist, In the same way know the world nob to exist for one who, though he lives in it, is yet free and above all sense of the I.
20—23. “ Do thou, therefore, leave off this notion of self in the body, this idea of I and mine which is due to the action of Mdyd and it? an illusive notion. Do thou give thy heart bo Rdma the good, the lordi the self, and the ruler of all, the self of all beyond all, and appearing as man under the influence of M&y&.
“ Having gradually withdrawn thy mind from contacb with the senses and their objects wich are outside it, and realising the misery arising therefrom, d.i thou apply it to Rama, the «ource of all bliss.
" Because of notion of I in the body, is one one's relation, father, mother, brother, friend and dear companion. When, however, through one's ownsolf one knows the self to be other than the body, then who is whose relation, brother, mother, father or friend?
24—25. “ Wives, houses as well as sound and the other objects ofc the senses, riches, army, treasures, servants, kingdom, earth, sous and.
22 the like are all creations of nescience, of momentary connection and liable to destruction.
26. “Do thou, therefore, arise and demote thy heart to R&ma who is cherished by devotion. Do thou protect thy kingdom and the like, reaping the fruit of thy present karma till its fruition.
27. “Not thinking of the past and the future, and living in the present, do thou enjoy life, according to the dictates ol the good. In this way thou shalb not be affected by the faults of this world.
27 — 23. “ Do thou perform the funerals of thy brother which Rama orders thee to perform, according to the Sh&tLras;do thou tell the women who are crying not to do so; let them forthwith go io Lankti 29 — 30. “ On hearing this truthful speech of Lakshmana, Vibhlsliana relinquished his sorrow and delusion and came to llama. Having reflected in his mind that knower of duty said the following words lull of virtue and profit for the purpose of following the dictates of llama.
ol — 32. “0 lord. I do not wish to perform the funerals of one who was of a cruel disposition, addicted to lying, fond of others' wives and bereft of virtue and go<»d conduct.”
On hearing this speech of Vibhishana, Rtlma replied to him in affec- tionate tones — 33. “ Enmities last up to death. Onr object hns been accomplished. Do thou perform his funerals, he is the same to me as he was t*> thee.”
34 — 35. Having placed Rtima's command on his head, Vibhishana immediately 3pokc comforting words to the highly intelligent queen Mandodari. Having comforted her that knower of duty and lover of dharma, Vibhishana ordered his relations immediately to perform the funerals of Rdvnna.
35— 37. Having made his funeral pyre according to the rules of the Shdstvas, relating to the dead, Vibhishana, together with his relatives and ministers, did all that was required for Havana who had performed his agnihotra, and set fire on it according to rites.
38-39. Having bathed on with wet clothes he made oblations of water mixed with eeasmum seed and the kusha grass according to the rules.
Having given Rdvana libations of water and bowed to him, he brought back the women, having repeatedly comforted them.
40—41. “ Do you go to the town,” so said Vibhishana; upon this all the women entered the town. After all the llakshasa women had gone, Vibhishana came back to Rama and sab near him reverently.
Rama also, together with his army, Sugriva and -Lakshin *na, was happy at having killed his enemies like India having killed Vritra.
42 — 43 Then Matali having bowed and circumambulated llama, went with his permission to the heaveus by the path of the welkin.
43 — 46. Then with a cheerful heart Rama said to Lakshmana: “ I have ere this already given the sovereignty of Lankti to Vibhishann, do thou go there and install him with the aid of mantras, according tJ rites in the presence of all the ministers ° Thus directed Lakshmana forthwith went to 'Lanka along with the monkeys, and there witl» water of the s- a brought in golden jars, bathed the wise king of the llakshasas in token of his installation.
47 — 49. Then together with his subjects who were carrying diverse kinds of presents, Vibhishana came wi;h Lakshmana, gift in hand, and humbly prostrated himself before llama of unblemished deeds.
Rdma also joyfully seeing Vibhishana installed on the throne, thoirghb as if he and his brother had achieved their object.
50. Then embracing Sugriva, Rdma tohi him, ‘‘With thy aid, 0 brave warrior, O sinless one, I have subjugated the great Rdvana, as well as installed Vibhishana in Lanka.”
51 — 52. Then unto Hanumdna, who was standing near him, revereufc* ly Rdma said: — With the permission of Vibhishana, do thou go to the house of Rdvana. Do thou tell Jdnaki all about the killing of Rdvana and the like. Do thou speedily coramuuicate to me the reply she gives.”
53. Thus ordered by Rdma, the wise son of the wind entered Lankd worshipped by the Uakshasas.
54. Having entered the house of Rdvana he saw Jdnaki of blameless deeds at the foot of the Shinshapa tree emaciated and humbled.
55 — 56. Surrounded by the Rdkshasa women she was thinking only of Rdma. Humbly bowing to her, with folded hands, reverently and devoutly the son of the wind stood before her. Seeing him standing silently Jdnaki remembered his form, 57. Knowing him to be the messenger of Rdma, she became pleased, and her face brightened with joy.
Seeing her with a joyful countenance, the son of the wiud ‘commenced telling her all that Rdma had told him.
58. 0 queen, Rdma, together with Sugriva, Vibhishana, Lakshmana and the monkeys for hi* allies, is well.
59. Having killed Rdvana, together with his army and ministers and installed Vibhishana on the throne, he enquires after thy welfare.
60 — 61. Hearing these pleasing words of her husband, Jdnaki in accents faltering with joy said: “ What shall I do for thee, in return, I do nob see anything to give thee in th& three worlds. I see no gems or ornaments equal to thy dear speech/' Thus addressed by Vaidebi (Sitd), the monkey said: 62. ‘‘Greater than all collections of gems, greater than ev«n the king- dom of the gods, is that I s«e Rdma victorious over his enemies and with an easy mind."
63. On hearing that speech of his, the daughter of the king of Mitbila said to the son of the wind: “ My dear, all good qualities have found their resting place in thee alone.
64. “I shall see Rdma, let him forthwith order this.” Very well, so saying and bowing unto her he went to see the best of Raghus, 65—66. All that Jdnaki had said he iommunicated to Rdma, “ That for which all this was undertaken and for which this success has been achieved, is that thou shouldst see the qyeen Sitd who is burning with grief.
67. Thus addressed by Hanumdna, Rdma, the best of sages, desirous of renouncing illusive Sitd and of taking back the Sitd who was living in the fire, thought in his mind and said to Vibhishana.
68. ‘‘Go, O king, bring Sitd, the auspicious daughter of Janaka, to me, after she has bathed and dressed and decorated herself with all ornaments.”
69. Heariug this, Vibhishana at once went with Hanumdna to the place and having with the aid of elderly Rdkshasa women bathed the daughter of the king of Mithila, and decorated her with all ornaments and making her ride a palanquin of superior quality, protected by numer- ous mace bearers and eunuchs, wearing turbans, brought her to the comp.
Jl — 73. All the monkeys oama to see the daughter of Janaka. The mace bearers warded them off from all sides. Making much noise they came to the place where R&ma was. Seeing from a distanoe that lady riding the palanquin, the best of Raghus said to Vibhishana. •* Why are these maoe bearers warding off the monkeys. Let the monkeys see the daughter of the king of Mithila as they do their own mother.
74-— 76. “Let J&nakl ooine to me walking/' Hearing these words of R&ina, dismounting from the palanquin she approached Kama walking, R&ma a bo seeing that illusive SitA who Imd been created for the accom- plishment) of a purpose, said to her many things which were unlit to be said, 76. u Not tolerating those words uttered by Rdma, Sitd said to Lakshmd^a to light a lire forthwith for the purpose of restoring the oon* fideuce of Kdma and convincing the world/' 77 — 79. Knowing the intention of lidma to be the same, Lakshmanp, collected a large quantity of firewood and lighted the fire near. Ho then came to Rdma and stood by him sillently.
79 — SI. Then Sitd, having with devotion circumambulated Rdina and in the sight of all the worlds as well as of the women of the gods and the Rdkahasas, bowsd to the gods und the Erahmanas and approach- ing the fire with folded hauds said SI— 82. “ Jost as my heart never deviates from Rdghava, so let the witness of all the world, the god of firs, protect me on all sides." Having said and circumambulated the fire, Sitd the good fearlessly entered it.
83. Seeiug her entering the fire, all the creatures, together with the Sidhas, became greatly distressed, and said amongst themselves.
“ How could Rdma, who is wise, renounoe Sitd his own Sri" (consort cf Vishnu, the origin of Rdraa's inoamation).
Noth. — T he Adhyatma according to its theory of the illusive Sita boing abducted by Havana makes the latter enter the fire, and the real Sita who had already entered it come oj.t. This theory does not find a place in the Valmiki. There it is only one Sita who enters the fire and comes out unscathed.
The soene as described by that ancient poet is very pathetic.
By the oommand of Rama Sita is being brought in state by Vibhishana when the mon- keys out of ouriosity rush to see her. They are warded off by the attendants, but Rama angrily tells Vibhishana to let every one see Sita and orders her to walk up to him. As the comas up and stands near him reverently he tells her “All that I have done in the shape of bridging the ocean and killing Ravana baa been done to save my honor. I hare saved my oharaoter as well as myself from dishonor. I have s:aved the honor of my family and avoided the calumny of the evil-minded. None of those things was done for thy sake. Thou art now free to go anywhere thoa ohosost, I liavo nothing to do with thee, who is there who shall take back a woman who has lived in an- others’ house. How oan 1 take thee back when thou wast carried in the arms of Ravana and looked upon with evil eye, consistently with the honor of my family! My work haa been accomplished to day. Thou art not fit for my company, go where thou pleasest, and take any thou ploasoat as thy husband.”
Thus stung to the quick Sita replies full of ]u9t indignation, showing her characteristic strength of character and confidence in her own goodness.
“ Why art thou, 0 brave man, making me hear these improper words, like an ordinary man speaking to an ordinary woman. 1 am, O great armed, not what thou takest me to be. Do thou have confidence in me. I swear by my own virtue. Seeing the actions of ordinary women thou suspeote&fc me to be like others, do thou leave off all suspicions, if thou hast ever tested me. If I touched the body of another it was by foroe, not of my own will. That which was subject to my will was always thine, viz., my heart. If from having lived and grown up together, chou hast not yet known me, then I am lost for ever. When theu despatchedeat Hanumana to Lanka to see me why didst thou not thpn r»nounoe mo. Then in the presenoe of this monkey I would have relinquished Try life- breath and thou woald*t have been caved all this trouble of a fight, nor \rouldst thou have fruitlessly troubled thy friends. O tiacr amongst men, by giving yont to thy anger like a narrow minded man thou hast acted like a woman..Neither my being born and bred in Jauaka's family, nor my own good conduct lias been taken into account by fehoe, O thou wise man, the knowec of others* characters. Thou hast not taken into ac- count the factoftny marriage in early life, thou hast turned thy hack at all my good character and devotion to thee. So saying she tells Lakshtnana to light the fire and boldly protesting her inuooence and relying upon her goodness and purity, fearlessly enters iU” CHAPTER XIII.
(Situ** ovdcal\) 1—2. Then the thousand-eyed Indra, Yanaa, Varupa, the greatly powerful Kubera, the Wielder of the Pinaka bow aud the rider of the bull (Mahadevu), BrahuiA who was great amongst the kuower of Brah- mans (BiahmA) as well as the Munis, Sid has, Cbaranas, Pitris, Rishis, Sadhyaa, Gandharvaa, Apsaras, the serpents, all these and others caire in their great chariots, to the place where Raghaya was and with folded hands said to RAma the Supreme self.
3 — b. “ Thou art the maker of all the worlds, the witness, having self kuowledge for thyself. Thou art the eighth amongst the Yasus, amongst the Rudras thou art Shaukara.
•• Thou art the primeval oreator of the worlds, thou art ErahmA, the four faced The Aswins are thy nose, the sun and the moon thy eyes.
6. “ Thou art the beginning and the end of the worlds, thou art one, eternal, ever present, ever pure, ever awake, ever free, without attributes and without a second.
7. “ To those whose eyes are covered by thy MAyA, thou appearost under a human form. To those who recite thy name, thou appoarst always as of the nature of chit (intelligence).
8. u RAvana had usurped our place together wifcL our splendour. To day thou hast killed that vile being and we have regained our positions.' 1 9. As the gods were saying so, BrahtnA who is verily the grandsire of the world, reverently bowing to RAma, who was treading the path of truth, said as follows: — 10. BrahmA said: “ I bow to thee who art Vishnu, the cause of the sustenenoe of the world, who art realised in the hearts by those who arc devoted to self-knowledge, who art beyond the pair of opposites of what is to be attained and what avoided, who art above all, who art self- existenoe, who abidest in all hearts and whc art of the nature of intelli* genoe.
11. “ I bow to that RAma through control of ascetics of cleansed souls who is cognized prAna and apAna (ingoing and outgoing) breaths in the heart by firm intellects with doubts cut asunder. 1 bow to that Rama who wears a crown studded with gems aud is of the splendour of the sun.
12. “ I bow to that Rama who transcends MAyA, who is MAdliava, the lord of Lakshmi, who is the first oreator of the world, who is beyond measure, who is the destroyer of illusion, who is saluted by the Munis, who is meditated upon by yogis, who ordains all yoga, who is ever full, who affords delight to universal relinquishment and destruction of delusion over all the world, and who is dear to all.
13. * I bow bo RAma who is beyond the notion of existence and non- existence, whose lotus feet are worshipped by those gods with Shiva at their head, who have relinquished all objects of sense, who is eternal, pure, awake, limitless, whose name is Cm, who is beyoud all, who if the fire which destroys all the asuras.
14. " Thou art my lord, bhon the *d tier of all that I solicited, thou art measureless thou art Mddhava (the lord of Lakshin!), the supporter of all, thou art approachable through devotion, thou art lie whose form is an ohjecb of meditation, who destroyest the w.*rld fc who livest in the heart of those who have purified the same through yoga-.
15. “ I bow to thee, 0 Rama, who art the beginning, the end of all, who art beyond the expanse of the worlds, who art the lord of all the worlds Thou art uot cognized through worldly knowledge, thou art worshipped through devotion, faith and love, I bow to Thee, who art hamdsoine of appearance and of the colour of the blue lotus.
16. “ 0 Mddhava, who is capable of knowing thee, who art beyond measure, who transcendst ail knowlege acquired through organs of sense and the like, and who art worshipped by the Munis. Living in Vrindd- ban, thui art worshipped by hosts of gods, thou art worshipped by Shiva and other gods, and art the root of all bliss.
17. “ [ bow to Rdma, the lord of Mathurd, who is declared by diverse sbastras, and the kadamba tree of the Vedas, who is ever bliss itself, who is knowledge absolute and beginningless, who has taken a human form for my devotion, who is of the colour of lapis lazuli.
18. u That mortal who on earth reads this hymn which is eternal, which treats of the nature of Brahmana having meditated upon Rdma who is of a dark hue, and who gives all desired objects, is freed from the net of all impurities.”
19 — 20. On hearing this hymn of praise of the preceptor of the world, the god of fire carrying in her arms the daughter of the king of Videhas who was shining with pure lustre, wearing red garments and adorned with celestial ornaments appeared and as witness of the world said to the best of Raghus who destroys the troubles of his devotees. “ Do thou take back Janakf who had formerly been made over by thee to me in the forest.
21, “ This illusive Sitd was mado by thee, 0 Hari, for the purpose of the destruction of the ten-faced Havana, Now Havana has been killed, together with his sons and relations, and thereby the load of the earth has been lightened, 0 lord. The purpose for which that reflection of Sita was created lias been fulfilled, and she has now disappeared/* 22 — 23. Then in great joy taking Janaki, Rama having honored the fire in return, placed her, who is always beyond decay, who is Sri, the mother of the world, in his lap, llama seemed together with Jdnaki blaz- ing with splendour. The lord of the gods (Indra) having devotionally approached Rdma, began to hymn him as follows, in accents faltering with devotion.
Said Indra: — 24 11 I bow to Rdma who is of the hue of the lotus, whose name is synonymous with the destruction of worldly life, whose blissful form is ever meditated upon by Bhawdni (Pdrvati) in her heart, who is the cause of the cessation of the world, and who is approached by gods with Bhava (Shiva) at their head.
25. " I bow to Rdma who is the one cause of the destruction of the sorrow of the hosts of the gods, who has taken a human form, who is without form, and is deserving of worship, who is the supreme lord, who is of the nature of supreme bliss, who is the lord Hari, who lighteus the load of worldly troubles.
2 f>. '* I bow to that RAma who gives all desired objects 'to those who nock his protection who is approached by devotees, whose name 13 synonymous with the destruction of the sorrow of his worshippers, who is meditated upon as sat (existence) by the best of yogis, devoted to aus- terities, who is the friend of the lord of the monkeys, and who is the sun.
27. ** I approach him who is ever far away from those who are devoted to sensual objects, who is ever near to those who are engaged in contemplation, who is the root of bliss and intelligence, who is the lord of the Raghus, and who is a source of happiness to the daughter of the king of the Videhas.
28. “ Attached to -attributes due to thy own great yagic energy (the attributes of goodness and the like) thou, O lord, appearest as having taken a human form through sport.
11 Those whose ears are filled with hearing of thy achievements the giver of all happiness are always h>»ppy in this world, 29. “ Intoxicated with the wine of the sense of I in the sovereignty of the gods, I whose conciet was equal to the conciet of earthly rulers did not know thee. Now by the grace of thy lotus feet my conciet of I in the sovereignty of three words has been destroyed.
30. “ I bow to that lord of the Raghus who is looking resplendent with waving necklaces and bracelets, who is the fire which consumes those of the Asuras, who had become a burden upon the earth, whose face is like the autumnal moon, whose eyes are like the full blown lotus, and whose nature cannot be fathomed.
31. u I bow to that RAmachandra, the lord of the Raghus, who is of the color of lapis lazuli and the blue cloud who has given peace to the world by the destruction of lfakshasa like VirAdha and the rest, who is decked with a crown and the like, who is cherished like a great gem by the enemy of the triple city (Shivah 32. “I bow to RAmachandra who is seated on a seat resplendenb like a million full moons, who has SitA shining like gold and of the color of flashing lightning in his lap, who haB overcome sorrow and lassitude/* 33. Then the lord Shiva together with BhawAni from his seat in the car in the heavens said to RAma, the lotus eyed.
34. ** I shall come to see thee installed on the throne of AyodhyA. Now do thou see the father of this thy body, O RAghava.
35. Then RAma saw Dasrafha seated in a car in front of him. See- ing him, together with his brother Kama bowed to him joyfully in devotion.
3fi. Embracing him and smelling him on the forehead Dasratha said: — “.My child, I have been realised by thee from this ocean of sorrow of worldly life/* 37. So saying and again embracing RAma, he went away worship- ped by the latter, RAma also seeing the lord of gods standing before him with folded hands said, 38. <l Do thou, O thousand eyed Indra, by my command, bring back to life by showering nectar upon those of the monkeys who have fallen in battle for my sake/* 39 “Very well/* so saying Indra brought back to life all the monkeys who were killed in battle. They arose as if from sleep, power- ful as before and came to RAma.
40. The RAkshasa did not rise, even by the showering of the nectar. Then Viblushana prostrating himself low before Kama said: — 41 — 42. “ U lord, do thou be gracious uuto me. If thou art pleased with me, do thou this day have au^piciom bath together with SltA. Deck thyself with thy brother to-morrow, we shall go away from here* Hearing this speech of Vibhishana, the best of the Kaghus said: — 43. "Of delicate form devoted to me, Bharata is waiting for me* Wearing matted lock* and barks he is meditating upon BrahraA with name, the sacred mantra Om.
44. " How can there be any bath or wearing of ornaments and the like for me without him. I'll -refore do thou specially honor others with Sugriva and the rest.
45 — 40. “ With the lords of the monkeys worshipped, I am worshipped, there is no doubt in this. Thus directed by RAghava, the lord of the RAkshaaa rained down upon the monkeys, according to the desire of each, gem* and clctlies. Then seeing those leaders of the army honored with gems, RAraa bidding adieu according to form despatched those leaders of the monkeys away.
46— 51. Then in the Pushpaka car which was resplendent like the sun, and brought by Vibhishana, RArna took his seat with the auspicious daughter of the Videha king who was looking down modestly in his lap* His highly powerful brother, Lakshmana, carrying the bow was on his side. As be was sitting iu the Pushpaka oar, RAma said to all the monkeys, to Sugriva, the lord of the monkeys, Angada and Vibhishana, " You have with the aid of the monkeys done all the work of your friend.
“ With my leave do you now go where you please. Do thou, O Sugriva, speedily go to Kishkindhii together with all thy army 52. " Do thou, 0 Vibhishana, live in thy kingdom of LankA. Not even gods with Iudra at their head are capable of troubling thee.
53 — 54. “ I am desirous of going bo AyodhyA, the capital of my father. Thus addressed by RAma all those powerful monkeys together with the Rskshasa, Vibhishana said with folded hauds " We wish to go to AyodhyA along with thee, O best of Raghus.
55. " Having seen ohoe installed and bowed to KausalyA, we shall look after our kingdom, do thou give us permission."
56. "Very well," said Rama, “ do you Sugriva together with the monkeys and Vibhishana and HanuraAua forthwith ride tho Pushpaka car.
57. Then Sugriva together with his army and Vibhishana together with his ministers speedily mounted the celestial Phuspaka.
58. After they had all ridden, tint supreme riding chariot of Kuvera rose up in the welkin by the command of RAghava.
51*. Iu that oar RAma shone like the four-faced Brahma iu his car carried by Ha lisas.
60. Then that car of Kuvera which was obtained by austerities which w as resplendent like the sun, obtained enhanced splendour by RAma with SitA and his brother on his side sitting in it.
Note. — Io tho Valmiki Rumayaua tho gods rsmi.id Rama of his true nature, and Brahma says'* Thou art tho god N. tray ana, tho auspicious weilder of the discus, the lord, the conqueror of time itself, tho imperishable Brahma, truth insido an 1 outside all, the supreme Dhurma of the worlds, tno self of ail, the refuge of all pervading ail having thy hands, feet, and heads every where. Then tho god of fire appears carrying Sit* on his arms and makes her over to Run. Tuero is no mentionin' tin illusive Sita being retained by the fire and the real Sita returned. Thou R tia Dasratha, the father of Rama appears on the sceue and tells him '* R un.i, seeing the > to-day successful iu battle and well, 1 havo become gratified, I hare been saved by thee as was K.oh i la by his son, Ashtavakra. Addressing Sita, lie say*, thou ahoulJsc not allow auger to Rima as ho did it for purifying thee. Thou hast doue wimt uo other woman could do. Thy glory itself Will be ever* lasting.”
CHAPTER XIV.
(Rdma'n rsturn.)
1. Then looking round, RAma of the Raghu race said to the daughter of the king of Mitlnla (Sifca) having a face like the moon.
2. “ Look at this LankA standing on the Trikuta hill resplendent with glory. Look also at this battle field with flesh and blood for its mire.
3. u Here took place great destruction of Asuras and monkeys. Here lies RAmna, the king of the Rakshasas, killed by me.
4. “ Kumbhakarana, Indrajit and the other leaders were felled down here. This is the bridge laid by ine across the ocean.
5. “ Here is the sacred place of the high souled Sagar (Sea), known as the Setubandha, worshipped throughout all the worlds.
6.,l This is highly sacred and purifies one by a mere sight thereof. Here I installed the god MahAdeva known as RAmeshwara.
7. “ Here Vibhishana, together with hiseonnsellers, sought my refuge. Here is KishkindhA, the town of Sjgriva, with its many groves.”
8. There by the command of RAma in order to please SitA, Sugrlva brought TAtA and the oiher monkey Indies.
9. Soeing the car rising up with them forthwith RAma said: “ 8ee, here is Rishimukya where Bali was killed.
10. u This is Panchavati, where I killed the RAkshasas. Seethe Ashramas of Agastya and Suiikshana, O good lady.
11. “ These are the ascetics whom thou seest, O thou of handsome features. This, O queen, is the great hill Chitrakuta.