13. Some say that though supreme, Rdma did nob know his nature through the influence of his own Mdyd. He, however, knew the nature of the supreme self when roused by another.
Note: — The allusion here is to Brahma telling Rama of his supreme nature (vide Valniiki Kamayana, Yuddha Kanda, Chapter 117).
14. If he knew his true self, why did he, the supreme, grieve over the loss of Sitd. If he did not koow his own dtmd, who would worship him, for he is then equal to other embodied creatures.
15. What reply to this is known to thee, do thou tell me in order to dispel my doubt.
10. The Lord Mahddeva said: — Blessed art thou, thou art the devotee of the Supreme self, thou that desirest to know the nature of Rdma. Before this no one ever questioned me desirous of knowing this great mystery.
17. Through devotion hast thou stirred me up. I shall answer thee having bowed to that foremost of Raghus. Rdma is the Supreme self of Prakriti (Primordial nature) without beginning, bliss itself and the One Supreme Purusha.
18. Having created the whole of this universe through his own Mdyd, ho pervades it in and out, like space ( dkdaha ). Though abiding within all, his nature is concealed from all. He sees all created beings by his own Mdyd.
19. These worlds ever revolve round him like iron drawn by magnet. This, those of deluded minds know nob, because of understandings enveloped with ignorance of their own creation.
20. They superimpose their own nescience upon Him who is the Self of all, who is pure, who is beyond Mdyd. Attached to wives and sons and engaged in actions of various kinds, they wander about in the Sansdra.
21. They do not know Him who abides in their own hearts, like those who forgetting the necklet round their own necks run about in quest of it everywhere. Just as darkness does not abide in the sun whose nature is light itself even so avidyd (nescience) does not abide in Supreme Lord whose nature is light. How can nescience reside in the supreme Raghu (Rdma) who is replete with pure intelligence, and who is the supremesb of the supreme?
22. Just as stars and other objects appear moving to one of defective sight from the turning of the eyes, even so is man stupified in superim- posing the notion of doer upon the supreme self, when the doer is the aggregate of the body, the senses and the ahankdra (egoism).
23. Day and night never appear in the sun whose nature, which is light, never leaves him. In the same way how can then knowledge and ignorance abide in Hari (Rdma) whose nature is pure intelligence itself ( ohidghana ).
24. Therefore darkness never abides in the foremost of Raghus, the lotus-eyed Rdma, who is full of bliss, whose essence is knowledge; he is the witness of nescience itself. Therefore it never overpowers him.
25. Here I shall tell thee a mystery which is difficult of compre- hension. It is the dialogue between Sitd, Rdma and Hanumdn and is a means of emancipation.
26—27. In the days of the Rdmdyana, Rdma who was skilled in warfare having killed Rdvana, that thorn on the side of the god9, with all his sons, army and followers, came to Ayodhyd in company with Sitd, Sugriva, Lakshmana, Hanumdn and others.
28. Installed on tho throne, surrounded by Vashishta and other great men, he was seated resplendent like r million suns.
29 — 30. Seeing Hanumdn standing in front of him with folded hands, nil duties performed, without attachment bo anything, of great intelligence ; and desirous of instruction, Rdma said to Sitd “ do thou declare to Hannm&n the truth. He is without faults, qualified to obtain knowledge And devoted to us.”
31. “ Very well,” said Sitd, and thereupon she, who as M&yd deludes the world, told Hanum&n, who had approached them for instruction, the truth about Rdma.
32 — 33. Sit£ said: “ Know R&ma to be the Supreme Brahmana, Truth, Intelligence and Bliss, without a second, free from all superimpositions, being itself beyond conception. Happy, pure, calm, free from defect, devoid of faults, pervading all, the self of all self-illumined and above error.
34. Know me to be the Primeval Prakriti, the creator, preserver and destroyer. By mere proximity to Him, do I ever watchfully create all this.
35 — 42. From proximity to Him what iscreated by me is superimposed upom Him by the ignorant.
Birth in AyodhyA in the highly sacred family of the Raghus, assisting at the sacrifice of Vishwamitra, removing the curse upon A halyd, breaking of Mah4deva's bow, my marriage to him, destruction of the pride of Bh&rgava, residence for twelve years with me in AyodhyA, journey to the Dandakaranya, killing of Vir&dha and the illusory Maricha, abduction of the illusory Slfc£, emancipation of JatAyush and Kabandha, worship of R&ma by Savari, meeting with Sugrfva, killing of Bd.ll and the quest after Sit£, bridging the ocean and the siege of Lankd, killing of the evil minded Ravdna in battle together with all his sons, installation of Vibhfshana on the throne of Lankd, the ride in the Pushpaka car with me, journey to AyodhyA, and installation of R&ma on the throne, these and like actions though done by me (Mdyd), the ignorant attribute to the unchangeable Rdma, the self of all.
43. R&ma never moves, nor stands, nor grieves, nor wishes for any- thing, nor renounces, nor does anything. The embodiment of bliss, un- moved, unchangeable, he appears to be following the attributes of M&yd.
THE RAMA HRIDAYA- 44. The Lord Mah&deva said: Then Rama himself said to Hanumdna who was standing near him “ Listen now to the truth about self, not self but the Supreme Self as I declare it to thee.”
45. Just as there appears to be three kinds of space, viz., space absolute, space as limited by a jar and space as reflected in the water that is in the jar.
46 — 47. Even so is the Intelligence Chaitanya limited by the prin- ciple of cognition and Intelligence reflected and Intelligence absolute. In this way Intelligence is threefold. The notion of the doer which is the function of intelligence as reflected in the Buddhi together with the notion of Jiva (embodied self) is superimposed upon the unlimited, the undefiled, the witness, (Absolute Intelligence), by the foolish.
48. The reflection of the intelligence is an erroneous belief as it is said to be a result of nescience. Brahma is without limitations and limitation is a superimposition upoD Him.
49. The unity of the limitless with the reflected self with what under- lies the notion of egoism is established through sayings like Thou art That.
50. When this knoweldge of the identity of the two seifs arises through the great saying (Thou art that), then Avidyd with all her off-shoots is destroyed. Of this there is no doubt.
61. Knowing this my devotee attains to my own self. Let those who are devoid of devotion to me, roll in the abyss of the Sh&stras, Theirs is neither knowledge nor emancipation, even through hundreds of incarna- tions.
52. This deep mystery of the heart (essence) of my ownself has been in truth declared by me to thee, O thou faultless one. Let it not be divulged to one who is without faith in me, who is of evil disposition, •vtn though he gives for it a kingdom greater than that of Indra himself."
63. The Lord Mahddeva said: " Thus, 0 Goddess, have I declared to lli oo the mystery of Rdma, (Rdmhridaya). It is a great secret, it is dear In the heart, it is a purifier and destroyer of sin.
64. This was said by Rdma himself. It is a compendium of all th6 Vsddnta. Whoever always reads it with faith, becomes emancipated, of thin there is no doubt.
66. Sins like that of Brahmdnicide, even though committed in many li. cm, are destroyed by this, there is no doubt in this as it is the saying of Hdma himself.
66. He who is greatly fallen, who is a man of very sinful deeds, who »" always hankering after other peopled wealth and other people’s wivi M, who is a thief, who is guilty of the sin of Brahmdnicide, patricide and matricide, who is a doer of evil to assemblies of yog ins, even if such a ) • i ion after worshipping Rdn. a reads this Rdmahridaya with faith, he « ruins to a status which is worshipped by all the gods and which even }/ i /ins cannot attain.
Nora.— The doctrine here inculcated ia that Brahman the Supreme Self is neither the doer «-l...i m>u, nor the enjoyer of the fruit thereof, nor are the creation, preservation and dea- lt of the world due to him. They are, on the contrary, due to the action of Maya or A nty a which is the Lord’s own energy manifesting itself as the world process. The i • i i ii i *t ion of space absolute, space as limited by a jar and space as reflected in the jar is { • s fii to convoy the idea that in reality Bralman is one, but expresses to be three-fold under It* i iilluuuco of Maya.
When through realization of the full significance of the groat saying of the Upanish&ds I Inin aht that, the unity of embodied self with the suprerobsolf is realized then MAya or the *» i Id ceases to bo what it is to the ordinary mind. Vor one who has reached this stago » It re is neither joy nor sorrow, neither birth nor death. lie has crossed the ocean of life eixl lo tched the other shore. Being Brahman himself he becomes Brahman. The aim of i.» Vedanta is the destruction of the notion of duality and not the establishment of unity •».. i i ha Adhyatma Ramayana seeks to do thi9, by the process of identifying Rama with the H H |* • Brahman and all his actions os done through the influence of Maya. According »•• ii Hita la that Maya. In the Shastras it is also called Praknti Avidya and is said to be Meitliur oxuteuco nor non-existence but indescribable (Amrvuchaniu).
CHAPTER II.
The solicitation of the Gods to Vishnu for Incarnation.
Pdrvuti said: 0 Lord of tbo world, blessed am I, recipient of grace am I, my desire has been fulfilled. Through thy kind u ess the knot of my Imart which was lurking in the shape of doubt has been cut asunder.
2. Drinking the nectar of the essence of Rdma which poured forth Ih mi thy mouths is the giver of immortality, the destroyer of Saocaya, 1 miii never satiated.
It. 1 have heard from thee in brief the story of the auspicious Rdma, I now wish to hear it in detail in clear words.
4. The Lord Mahddeva said — Listen, 0 Goddess, as I tell thee that mystery of mysteries the Adbydtma story of Rdma as told to me in days dt yore by Rdma.
6. What I shall tell thee to-day is the destroyer of the three kinds of fvm, the Adhydtmika, the Adhidaivika and the Adhibhautika (internal, ■ii|im natural und external), by hearing which an embodied being is re- I * 1 1 * in m | from great fear caused by ignorance, obtains great affluence, long lift* and numerouy progeny.
6 Sunk under the weight of oppression of Ravdna and the other ItfUiilm*, the earth assuming the form of a cow went accompanied with • h« gods and tho Munis to the God whose seat is the lotus. There with ill hor eyes she told Brahma all her sorrow, brahma could not vim tho cause of it in his heart, but realizing that the self is the same hi all, after reflecting for a Muhurta (one hour) he found it oat.
7. Then Brahma, together with all the Deras and the earth, went to the ocean of milk, to Hari who abides in the heart of all, who knows no decay and who is the omniscient lord of all, and with tears of joy running in his eyes and in faltering accents full of devotion he praised Him in words clear and embodying the essence of the Vedas and through hymns founded upon many a Parana.
8. Then blazing like a thousand suns and driving away darkness, appeared Hari in the eastern direction.
9—12. Somehow or other Brahma had a sight of Him who cannot be seen by those whose minds are uncontrolled. Shining like a sapphire, with a smiling countenance and eyes like bhat of the lotus, bedecked with a crown, necklet, armlets, earrings, bracelets, etc., blazing forth with splendour of the srivatea, and Kaustubha gems, praised by Sanaka and others sur- rounded by his followers, carrying the conch, the discus, the mace and tho lotus, wearing a garland of flowers of the forest, a sacred thread of gold and a dress of the colour like gold, accompanied with Sri and Bhuti and riding the Garuda, Thus He appeared to Brahma who commenced praising Him in accents faltering through joy.
13-14. Said Brahma: “I bow to thy feet, 0 Lord, through my life breaths (prdnas), buddhi, and the organs of sense, to thee who art ever meditated upon, in heart by those who are desirous of emancipation from the noose of Karma.
15. Through Mdyd which is indeed of the attributes of Satva (good* ness). Rajas (activity) and Tamas (dullness), thou createst, preservesfc and destroyest the world, and yet thy nature is bliss itself and thou art unaffected by it.
16. Sinners are not purified so much by gifts, study and good deeds as by singing of thy deeds through devotion. Therefore is my eye direc- ted towards thy lotus feet for purification of the sins of my understanding.
17. Thou art He who art seen in their hearts by Munis, who art surrounded by Bhaktas, who wast served in days of yore by us — Brahma and others— for the accomplishment of our own objects, and who are realized as their own self by sages.
18. The Goddess Shri, although she ever abides with thee, is jealous of Tulsl which is offered at thy feet in the shape of garlands and wishes to serve thee in a like manner.
19 — 20, Thy devotion to those who are devoted to thee is greater than to Shri. Those who are thy devotees and know the truth, wish only for devotion to thy feet. Therefore let me ever have devotion to thy feet. Devotion to thee is the only remedy for those who are being scorched with the fever of the Sansdra.
21. After Brahma had said so, the Lord Hari said to him ‘‘what shall I do for thee.” Unto him Brahma highly pleased said.
22—23. 0 Lord! R&van, the son of Pulastya, the great Lord of the Rdkshasas, proud of the boon he has acquired from me, is a great tyrant and has become a source of trouble to the three worlds and their protec- tors.
24. His death was, O benign one, resolved upon by me through human agency. Do thou, 0 Lord, therefore, incarnate as man and kill that enemy of the gods.
25. The Lord said: u Pleased with the asceticism of Kasbyapa I gran- ted to him a boon which was to be born as his son.
26 — 27. He is now residing on earth having incarnated as Dasharatha. I shall be born as his son from Kausalya on an auspicious day. I shall divide myself into four portions and incarnate separately as such, 28. My Yoga Mdyd shall be born as Sitd in the house of Janaka, With her 1 shall accomplish everything."
29. — 30 So saying Vishnu disappeared and Brahma said to the gods. “ Vishnu shall incarnate as man in the family of the Raghus, do you incarnate as monkeys through your respective portions. Do you help Vishnu so long as he lives in the world."
8l. Having said solo the gods and consoled the earth, Brahma wont to his abode, free from sorrow and happy.
32. The gods then assuming the form of monkeys went about the •urlh in order to serve the Lord. Of great strength, lighters with stones and trees they waited the coming of the Lord Hari.
CHAPTER III.
The birth of Kama.
1 — 2. The Lord Mahddeva said: — Now Rdjd Dasratha, the lord of Ayodhyd, who was endowed with good fortune, was devoted to truth, bravo and famous throughout the three worlds, was troubled with the sorrow of being childless. Once upon a time after having bowed to his family preceptor Vashishtha, he said: — 3. O master! how could I have sons endowed with all good qual- ities. Issueless as Tim, this sovereignty is altogether fraught with sorrow.
4 Vashishtha said to him: “ There shall be born unto thee four mighty sons like Lokapalds (guardians of the world)."
6. Having brought here Rishishringa, the husband of Santa, do thou nt once perform with us a sacrifice called the I'uraeahti.
fl. “ Very well, " so saying Daarahta had the Muni brought to Ayodhyd, and with him and other rishis of cleansed souls, commenced tln« performance of the sacrifice.
7. Through libations poured unto it with faith, the god of fire shin- ing like burnished gold, appeared carrying puyasa (rice cooked in milk) In a golden vessel, and said: 8 “ My son, take this p-iyam made by the gods in heaven. Thou ahull get the Supreme Purusha as thy son. There is no doubt in this."
1). Having said so and given the payas i to the king, the god of fire limit ppearod. His object accomplished, the king then bowed to those two best of Munis.
10. Having obtained the permission of Vashishtha and Rishishringa l>" gave the payasa half and half carefully measured, to his queens kiiiiHulyu aod Kaikeyi.
1 1 Very desirous of having a son, Sumitra nls > went there wishing i * have u portion of the payae a, and Kausalyd joyfully gave her half of h»»r aliure.
12. Kaikeyi also gave her joyfully half of her share. Having eaten i In* l, remnant of sacrificial payasa, all the queens became pregnant.
IT Like goddesses they shone in their temples. In the tenth mmiLh Kausalyd gave birth to a son of superhuman iorm.
H 16 In the month of Chaitra, on the 9oh of the light half, in the ntmpieimis /. xliacal sign of the Cancer, wiih the five constellations in the •• * • i doiit, with tlie sun in the sign of the Rama, with flowers strewn by Hi' god* in the heavens, appeared on earth the eternal Lord, the M.» »t»o of the world.
N iii Hio ftvo stars in the ascendant wero the Sun in the Ram, the Mara in tl.0 • mm, the Suturu iu the Libra, Jupiter in the Cancer and Venus in Pisces.
2 16. He shone like fche leaf of the blue lotus, wearing a yellow robe. He had four arms, eyes like the lotus aud oars in which earrings were waving.
IV. His form was: resplendent like a thousand suns. He wore a crown and his locks were flowing in ringlets over his cheeks. He was carrying the conch, the discus, the mace and the lotus and wore a garland of wild flowers.
18. The tnoon of grace in his heart was indicated by a smile like that of moonlight, Hi9 large eyes were full of the nectar of mercy. He wore the Srivasta gem, garlands, armlets, anklet, and other jewels.
19. Seeing that Great Lord, Kausalya struck with wonder, with tears of joy running dqwn her eyes, prostrating herself with folded hands said: — 20. Kausalya said: “ O God of gods! O thou bearer of the conch, the discuss and the mace l Salutations to thee! Thou art the Supreme Self, the Limitless, undecaying, ever full, the Highest Purusha.
21. Knowers of the Vedas declare. Thee to be beyond speech, intellect and the rest (mind, egoism, etc.) and above the grasp of the senses, of the nature of Pure Being, with Intelligence (ju&na) for thy form.
22. Through thy own Maya Thou alone crentest the Universe, protec- test it and destroyed it. Though associated with the attributes of good- ness and the rest (passion and darkness), thou art the fourth, i:e., beyond these three attributes and alwnys pure.
23. Though doing thou art no actor, though going thou art really not going. Though heating, thou art in reality not hearing, though seeing, thou art not seeing.
24. Thou art above Prdna, above the mind, pure and so forth, so the Vedas liave said. Though the same and abiding in all beings thou art not cognized as such.
25. Those whose understandings are deluded by ignorance do not see Thee. Thou art seen by (hose who are of pure intellect. Worlds are seen to abide in thy womb like atoms.
26. That thou art born of my womb, is only a delusion of the world. Devotion binds Thee to Thy devotees, so I have, O best of ILighus, had a sight of Thee to day.
27. Verily I who am sunk in this ocean of the world constituted of husband, sons, wealth, etc., and am through Thy Mdyti wandering in this world, have I come to-day to Thy feet, 28 0 God! let this form of Thine ever abide in my heart. Let not Thy illusion which deludes the world affect me.
29. Do Thou, 0 self of the universe! now withdraw this superhu- man form of Thine. Do Thou now 6how the simple childlike form of delicate and pleasing features.
30. By pressing that form to my breast, by talking to it in accents of love, I shall go across this great darkness of tl>i& iSansdra.
The Lord said: O mother! let whatever thou wishest come to pass. It shall not be otherwise.
31. In days of yore I was requested by Brahma to lessen the burden of the earth by killing Ravana. Therefore have I taken a human form.
32. I was formerly worshipped by thee and Dasratha through aseticism. Thou wishedest me to be thy son. This, O thou sinless one, have I done to-day.
33. This form of mine which thou hast seen to day is the fruit of thy former austerities. A sight of me which is difficult to attain ie conducive to emancipation.
34. Whoever reads or hears this dialogue of ours, attains to my b'elf and acquires remembrance of me at the time of death.
35. Having said so to his mother, Kama assumed the form of a child and began to cry. Even as a child, he was resplendent like the Indramani gem (la pus lazuli/ With large eyes, very beautiful to behoM, shining like the morning sun, that supporter of all the world made all happy.
36. On hearing the glad news of the birth of a son Rilja Dasratha became immersed in a sea of joy and went to the palace in company of liis preceptor.
37. There on seeing Rama of eyes like the lotus, he shed tears of joy and with the aid of his Guru performed the oeremouies of Jat/carma (birth ceremony;.
38. Kaikeyi, of eyes like the lotus, gave birth to Bharata. From Sumitra were born twins, of shape like two moons.
39. The king then joyfully gave to Brahinanas a thousand villages, gold, clothes, jewels and milch cows of auspicious form.
41. Him in whom Munis find delight through knowledge, in order to cross this ocean of nescience, Him the Guru called Kama. Also because he gave happiness to all, he was called Rilma.
41. Bharata was so named because he protected all. Lakshmana was so named as he was endowed with all auspicious attributes and Satru- ghana was given that appellation by the Guru as he was the destroyer of enemies.
42. Lakshmana went about in company of Ramchandra and Satrughana that of Bharata according tj the portions of the given to their mother.
43. Rama playing with Lakshmana and acting like a child made his parents happy by his childlike actions and prattle.
44. His head was adorned with a little crown of gold of the shape of the Aswatha leaf set with pearls. On his neck he wore a necklet studded with rows of diamonds and having lion’s claws.
45. Xu his ears he wore earrings of the shape of the unripe fruit of the Arjuna tree, made of gold and studded with gems. His feet were decked with anklets of silver set with jewels. His loins were graced with a belt and his arms with armlets.
46. With a smile on his face, with small teeth just oozing out, with appearance like the Indramani, R&ma was seen running about in the courtyard after cows and calves.
47 — 49. Seeing him thus playing Rdj4 Dasratha and Kausalyd became very happy. When taking his food Dasratha often calls him saying, “ come Rdmo,” with joy and love, but Utima does not playfully come to his father. He then tells Kausalya to bring him with a smile, she runs after him but off he runs and cannot be caught. Swifter as he is than even the thought of Yogis. Smiling he comes up himself with his hands full of mud.
60. Then taking a little morsel of food he again runs away. Every month on the advent of the Punarvasu constellation his mother Kausalyd perforins auspicious rites to ward off evil.
61. Having decked Raghava with jewels she celebrates the rites by preparing and distributing sweets and dishes of diverse kinds like Apu- jm tmoduka, Karan, Shaskulika, Karanapuras. On the completion of a year she celebrates the same rites with greater pomp.
52 — 63. She gave up her household work on account of Rama’s childish freaks, Once upon a time Rama went to his mother and said “ Mother, give me food to eat.” But she was engrossed in -other household work and did not hear what Rdma was saying.
54 -65. Then in anger he broke the vessels containing milk, curds and butter with a stick <tnv threw down the whole of it. He then gave tb^ milk and curds to Lakhsmana, Bharata and Satrughana, and when the cook informed the mother ot it, she laughingly ran to catch him.
50—57. jjut on seeing her coming Rdma and his companions all ran off. Running after Rama, with faltering steps she caught him and taking him by the hand led him away without saying anything. Acting like a child Rdma began to sob.
68. Theu the mother fondled the children and pressed them to her breast. In this way He Who is the source of happiness to all. Who is of the nature of bliss, having assumed a childlike iorro through Mdyd, made the husband and wife (Dasratha and Kausalydj happy.
59—01. In time those children grew up to b-yhood. They were then invested with the sacred thread by Vashishtha and made proficient in all the sciences. Those lords of the world, who had taken human forms through sport, knew the meaning of all Shdstras and became attached to the science of arms.
62—63. Lakshmnnd always reverently followed Rdma like a devotee and Satrughana did the same to Bharata.
With his bows and arrows in quiver the Lord Rdma riding a horse always went to the forest in company of Lakshmona for the purpose of hunting. Killing noxious brutes he brought them aud laid them before his father.
64. Every morning be got up, bathed and did his morning devotion and saluted his father and in a spirit of humility performed all the business of the kingdom.
65. Taking his meals daily in the company of his relations he heard the mysteries of the Dbaramshdstras expounded by Munis and expounded them himself.
66. In this way did the Supreme self having taken a human form did all that the good amongst men do. When reflected upon in his true nature he is in truth without change, without blemish and though doing is in reality doing nothing.
CHAPTER IV.
B&ma's first Adventure.
1. The Lord Mahddeva said: Once upon a time the Rishi Viswdmifcra who was blazing like fire, came to Ayodhyd to see Rama, having come to know of the supreme seifs incarnation as such through Mdyd.
2. On seeing him Rdjd Dasratha immediately rose up from his seat and with Vashishtha worshipped him according to the Shastras.
3. Welcoming the Rishi with folded hands and with reverence, the Rdja said to him, O Lord of Munis, I have, by seeing thee here, gained the object of my desire.
4* Prosperity goes to houses where persons like thee go. Tell me the object of thy coming and I shall fulfil it.
5 — 7. Viswdmitra of great soul well pleased with his reception said " I wish to perform a sacrifice unto the gods on the Parvd days.” (The 15th day of the dark as well as the light half, and the Sankrdnti.) But whenever I commence it, Daityas always obstruct it. They are Maricha, Subhahu and their followers. Therefore for the purpose of killing them, give me thy eldest son Rdma together with Lakshmana, his brother. It shall be good for thee.
8—9. Give them to me if thou wishest after consulting Vashishtha. The Rdjd became anxious and consulted Vashishtha in secret. “ O Master, what shall I do? My heart does not bear separation from Rdma, I got these sons with great hardship after the lapse of many years.
10. They are equal to the gods. Of these Rdma is dearest of all. If Rdma goes away from here^ I shall not live.
11. If ha is refused, the Muni will curse me. There is no doubt in this. How shall it be good for me as well as I not depart from truth.’* (tell me.)
12. Said Vashishtha: “ Hear, O King, this mystery of the gods which is to be kept secret. Rdma is no human being born. He is the eternal supreme self.
13. In days of yore solicited by Brahma for lessening the burden of the earth, he, O thou sinless one! is born in thy house from Kausalyd.
14. Thou wast formerly ICasyapa Prajdpati, the son of Brahma and the auspicious Kausalyd Aditi, the mother of the gods. Both of you performed severe austerities for many years.
15. Unattached to all objects of the world, you wore absorbed in devotion and meditation on Vishnu.
16 — 18. Then that god, the giver of boons who is ever dear to his devotees, became well pleased and told you to solicit boons from him and you said, do thou, 0 siuless one, be uiy son. Thus solicited by thee, the upholder of the world said “ let it be so/* Verily he is now born as Rdma.
Lakshmana is, O King, Sesa, who always follows Vishnu Bharata and Satrughana are the bearers of the conch, the discus and the mace.
The mother of the world, the Yoga Maya, is burn as Slid, the daughter of Janaka.
19. Viswdmitra bns come to effect her union with Rama.
20. This great mystery thou shouldst not reveal to any one. There- fore with a joyful heart, worshipping Viswdmitra, thou shouldst send Rama, the Lord of Ra na (Lakshmi) together with Lakshmana.
21. Thus advised by Vashishtha, the king Dasratha became well pleased and thought himself blessed.
22. Having called Rdma and Lakshmana with due honour saying •* come,’* the king embraced them, smelt them on the forehead and made them over to Viswdmitra.
23. The Lord Viswdmitra of great lustre became highly gratified and blessed the king. Rdma and Lakshmana then went out armed with bows, arrows, quivers and swords.
24 — 25. Having gone a little way the Rishi Viswdmitra called Rdma and with reverence communicated to him the two celestial sciences known Bala and Atibala. By merely knowing these sciences hunger, lassitude, do not affect one.
Note. — The two sciences of Bala and Atibala are thus explained in the Valmiki Ramayana. “ Thou shalt not feel tired nor deluded, nor shall thou bo deformed nor shall Rakshas attack thee sleeping or under the influence of intoxication. There is no one equ >1 to thee in the strength of arms nor shall any one be equal to thee in the three worlds in auspiciousness, skill, knowledge and strength of intellect. There shall be no one equal to thee in giving ready answers to all questions.” (Valmiki Ramayana, Balkauda, Chap. 22, verses 12 to 14.)
26. Then having crossed the Ganges they came fco the forest where Tadaka lived. Viswdmitra then said to Rdma of unfailing prowess.
.27. “ Here lives Tudaka, a Rakshishi, who can assume diverse forms at will. She troubles the world, kili her without hesitation.’* 28. *' Very well/’ said Rdma. He fclien took up his bow with the string and made it resound filling that jungle with it3 echo.
29. Hearing that sound that Rdkshasa woman, having a great nose and capable of assuming various forms at will, became wild with anger and ran towards Rdma like a cloud in the sky.
30. llama despatched her with only one shaft aimed at the breast and that dire Rdkshasa woman fell dowu in the forest vomitting much blood.
81. Then she became a very handsome Yaksha woman decked with all ornaments. She had become a Pishacha, through curse and was freed from it by the grace of Rama.
32 Then having bowed and circumambulated Rdma she went to heaven with his permission.
33. Then that king ef Munis became greatly pleased. He embraced Rdma and smeit him on the forehead and after some consideration com- municated to him lovingly the whole of the Astra science together with all the mantras.
CHAPTER V.
Purification of Ahalyd.
I. The Lord Mahddeva said Having lived for one night in the Kamashrama, which was situated in a beautiful forest and was full of Munis, they resumed their journey the next morning.
2—3. They then all went to the Siddhdshrama which was the resort of Siddhas and Charanas. Urged by Viswdmitra all the residents of that hermitage speedily rendered great worship to Rdma and Lakshmana. lldma then said to the Rishi Viswdmitra: “ Do you, O Muni, now enter your sacrificial place/’ 4. “ Show me where those two vile Rdkshasas are ” t( Let it be so/’ The Muni Viswdmitra then commenced his sacrifice along with the other Munis.
5 At noon those two Rdkshasas, capable of assuming various forms at will, appeared. They were Mancha and Subhdhu and strew the place with blood and bones.
, 6. Rdma of great intelligence then took up his bow and having drawn it up to his ears discharged from it two arrows aimed at each of them.
7. One of the shafts having whirled Maricha round for a hundred yojunas threw him down into the sea; this was truly a miracle.
8 The second shaft, which was made of fire, killed Subhdhu in a moment. His other followers were speedily killed by Lakhshmana.
9. The gods in the heavens then rained flowers upon Rama and Lakshmana. Drums of the celestials beat and Siddhas and Charauas sang the praises of Rdma.
10. Viswdmitra having then worshipped the scion of the Raghu race, who was deserving of honour, seated him on his lap and embraced him with tears in his eyes.
II. He feasted Rdina and his brother with ripe fruits and other things and entertained them with sweet ancient stories for three days.
12. On the advent of the fourth day he said to Rdma: “ O Rrima! O Rdma of great prowess! we shall now go and see the great sacrifice in the city of the king of the Videhas, Janaka of great soul.
13—14. There thou shalt see the great bow of Maheswara placed by Piuakiu (Mahddeva) and shalt receive due worship.
15. Having said so the Muni together with Rdma and Lakshmana went to the Ganges.
They then reached the sacred Ashram of Gantaraa which was close by and where Ahalyd was performing penance. It was lull of heavenly flowers and fruits and was surrounded with trees.
16 — 17. It was, however, devoid of deer and birds and relinquished by creatures of all descriptions. On seeing this Ashram a in such a condi- tion the auspicious Rdma, eyes like the lotus, said to the Muni, “ whose is this of resplendent with glory, full of trees, flowers and fruits and yet devoid of living creatures/* 18. Ib gives joy to # my heart. Tell me, 0 master, truly whose Ashrama is this?
19. Viswdmitra said: u Listen, 0 Rdma, to the ancient story. There was a Rishl named Gautama, well-known throughout the world That leader of men following tLe path of virtue worshipped Hart through austerities.
20—21. Unto him Brahma pleased with his Brahmacharya gave in marriage his daughter Ahalyd, who was remarkable throughout the world lor beauty and devoted to her husband's service. With her that) great ascetic lived in this Ashram. The god India was ever seeking for oppor- tunity to overpower her.
22. Once upon a time as Gautama had gone out of the house he approached her in the guise of the Muni. Having visited her he forthwith came oub. In the meantime the Muni also returned home.
23. Seeing Indra coming out of his house disguised as himself, the Muni got very angry, and asked him “ who vile wretch art thou who hast assumed my form.
24. Speak out truly, otherwise I shall burn thee forthwith. There is no doubt in this/* Indra replied, “ I am the king of the gods, do thou save me the slave of lust.
25. Of vile intellect I have done a highly blameable deed. Gautama with eyes red with auger cursed the king ol the gods.
26. Attached as thou art to lust, O sinful wretch, do thou take thousand lustful forms. (Note.-~In the Valmiki Rdmayana I -48-28 Gautama cursed Indra with the loss pf his testicles). Having cursed the king of the gods, the rishi speedily entered his Ashrama.
27 — 29. Tjiere seeing Ahalyd termbling with folded hands he said to her: Th«.u sinful woman! O vile wretch, do thou remain in my Ashrama fixed on a slab of stone, without, food, engaged day and night in austerities— bearing sun, wind, rain and the like, meditating with a single heart upon the supreme Lord Rdma who abides in all hearts.