82 — 84. ‘‘Never do I remember having spoken an untruth. These tw( lads aretby sons. By the austerities which I performed for juany years I swear. May I never reap the fruit thereof if Sitd has any fault in her.
Thus addressed by VAlmiki, RAma said: "0 thou of great intelligence, it is as thou sayent. O Thou of great vows; confidence has been begotten in me from thy words which are without fault.
35. “ In Lanka also SitA gave me great proof of her innocence, in the presence of the gods and was then taken into my household.
36. *' This very same SitA, though free from all faults and of pure conduct, was abandoned by mo for fear of the world. Thou shouldst forgive me that.
37. “I know Kusha and Lava to be my own sons. Let my love be in SitA purified in the sight of the world,” 38—39. Then all the gods, knowing the object of RAma eagerly came there in thousands with BrahmA at their head. Pleased with that assemblage of people, SitA wearing a silken robe, with bent eyes, her face towards the north, and with folded hands said: 40. " As I have never cherished any one but Rdma in my heart; by that vow of mine let the goddess of earth make an opening for me.”
41 — 45. ^As she was taking this oath, there took place a great miracle. There arose from inside the earth a celestial throne of inestimable value. It was carried by elephants of celestial beauty and was resplendent like the sun. The goddess of earth then taking SitA affectionately in her arm9 and saying “ welcome/’ placed her upon the throne. As the daughter of the king of the Vaidehas was eutering the earth showers of flowers rained over her incessantly from the heavens. ** Well-done, well done,” were heard repeatedly the shouts of the gods.
Again and again did the gods in the heavens cried out “ well-done/* In the space between the earth and the heavens and upon the earth ibself all creaturs, mobile and immobile, said the same, 46. Monkeys of huge bodies became losb in amazement because of the oath of SitA. Some remained fixed in meditation, some looked at RAma, some remained looking at SitA with absent minds. All who were there betook to themselves dead silence for a muhurta (an hour).
47 — 50. Seeing the entrance of SitA into the abyss, all the world became stupified. RAma also, although he knew what had passed and wlmt was to come, yet for the purpose of worldly duty, grieved over the loss of SitA as if he knew nothing. Awakened by BrahmA and the rishis that scion of the Raghu race did all his work as if awakened from sleep. He then dismissed all the rishis and the sacrificial priests that had assem- bled there.
61. He gratified them with presents of valuables of various descrip- tions and having taken back those two lads came to AyodhyA.
62. Thenceforth free from all attachment to pleasures of the world, RAma passed his time in solitude immersed in contemplation.
63—55. Once upon a time as RAghava was sitting alone in contempla- tion, KaushalyA of sweet speech, knowing him to be the god NArAyana himself, approached him in devotion and having humbly bowed to him said to him of a cheerful heart in pleasing tones, “ RAma, thou art the beginning of the world, devoid of beginning, middle or end.
“ Thou art the supreme self, the highest bliss, ever full the Purusha, the Lord. Thou art born from my womb in my house on account of my own good actions in the past.
56. “Now the end of my life is approaching and the end of thy in- carnation is also near and yet this bondage of the world, the product of nescience has not come to an end.
28 57. “ Do thon, 0 Lord, now declare to me in brief fcbat knowledge whereby freedom from the bondage of the world be attained. 1 ' 68. Unto hid good mother who was speaking thus in a tone of renun- ciation and become enfeebled by age, RtLnn, the lover of his mother, de- voted to the path of duty and ever gracious towards his devotees, said: 59. " Formerly I declared three-fold to be the puth of emancipation, the path of action the path of devotion, and the path of knowledge. These are the three enternal paths.
60. “0 mother, three-fold is the path of devotion on account of differ- ence of attributes. The devotion of each individual i9 according to his nature.
61. "He who is addicted to injuring others, wears the grab of virtue and is possessed of envy and is a seer of duality and obstinate, and yet worships me, lie is my devotee partaking of the nature ot darkness J tamas).
62. “He who is covetous of results of work, who is a lover of the pleasures of the sense, wealth and fame and who worships me in a sense of separation, is my devotee partaking of the nature of Hajns or passion.
63. u He who has dedicated all his actions to the supreme Lord or who does all for the purpose of purification of his inner self, with a sense of duty alone, yet believing himself to be other than the object of devotion, is a devotee acting under the influence of goodness or Sabava.
64. “That constant and uninterrupted action of the mind which through dependence upon my attribiu.es is like the waters of the Ganges flowing toward the ocean, is directed uninterrupted and constant towards me, the abode of all attributes is the indication of the path of absolute devotion.
65. " When there arises devotion in me without any ulterior object and without any sense of separation, that is residence in my own world, near me, in my own self or in union with me.
66. “ Were the above conditions of residence, proximity or union given to the devotee without devotion to me, he would not accept them. The consummation of the path of devotion is that the devotee does nob wish even for devotion without devotion to Me.
67. " Let one, therefore, attain to union with Me by transcending the three attributes of goodness, passiou and darkness, through the per- formance of duty without hope of reward 68 — 71. “ Through good actions without injuring others, let him ever be dovoted to having a sight of Me by singing my praises, worshipping me, remembering Me, and bowing unto Me, looking upon all creature as My own self, through freedom from attachment, avoidance of untruth, honouring the wise, showing mercy to those in distress, friendliness to- wards equals and practice of the virtue of self-control and the like, 9tudy of the Veddnta Shastra, repetition of my holy name, company of the good, uprightness, renuuciation of egotism, love of the Dharma relating to me and purification of internal nature.
72. “ A creature who hears My attributes sung by others immediately attains to Me. Just as perfume going from an object enters the nose through the actiou of air, so does a mind enter the self through the action of yoga.
73. — 75. •* I am the self abiding in all beings. Not knowing Me one of deluded mind betakes himself to outward actions. O mother, I am not gratified by diverse objects born of various actions. He who worships Me through disregard of his fellow creatures, does not in fact worship me.
76. “ Let one, therefore, worship God through images and the like so long as he does not see Me in his own self os well as in all beings.
7/. He who sees any distinction between the supreme and Ins own self, unto him, the seer of distinction, death causes fear. There is no douht in this. Let, therefore, one through knowledge see Me alone, in nil differentiated beings. Let him worship me alone through reverence and friendliness towards all beings, sublating all differentiation.
79. 11 Let the wise, therefore, mentally respect and bow unto all beings day and' night, knowing Me the intelligent, pure self to be abiding as their own embodied self.
80. Let one, therefore, not see any difference between the supreme and the embodied self. Thus, O mother, have I declared to thee the path of devotion and the path of knowledge.
81 — 83. “ Betaking to either of these man gets peace. Therefore, (J mother, by worshipping me through devotion as abiding in the heart of all, or ever remembering me as thy own son, thou shah get peace/* On hearing the speech of R&ma, K&ushalyA full of joy always meditat- ing upon Kdma and cutting asunder all fetters of worldly life and trans- cending the three paths, the paths of the gods, the path of the Pitrfs and the path of the lower creatures, attained to the supreme abode.
84. Kaikayi also following the path of yoga formerly declared to her by the Lord of the Raghu race, with her heart filled with devotion, love and peace, aLways remembering Rama, the pride of the Raghus, on departing this life went to heaven. There she lived happy with Dasa- ratha. The mother of Lakshina na of pure intellect also attained to union with her Lord.
Note. — The disappearance of Sita is thus described by Valmiki. On the appearance of the two lads Kusha and Lava singing the Ranmyana, Rama whs told of their being the sons of Sita. He then directed his messengers to collect all th« rishis, Brahmanas and other people to witness her oath of purity. When all the people had assemble 1, amidst dead silence entered the assembly the Kishi Valmiki leading Sita. Then there arose a great chorus of applause, some praising Sita, some Rame. The Riahi Valmiki then said, “By the power of my asceticism and because I have never spokon an untruth, these two lads are thy own sons, O Rama. Because my austerities extend for many long years and because there has been no impurity in me even in thought, word or deed, this daughter ol the king of Mithila is pure and sinless, I having seen through the force of my austeri- ties her past life and- am oouvineed of her innocence.” Thus addressed by Valmiki Rama 6aid, “ I am alse convinced of the innocence of Sita, but had to abandon her for fear of public scandal. These two lads are my own sons, but in order to remove the blame lot Sita take the oath. Then in that assembly there blew a wind which like the wind of the Satyuga gladdened the hearts of all. Then Sita appeared in garments like those of ascetics, her head bent down, and her eyes directed towards the earth. Said she, " Because I have never had in my mind ought else but Rama, let the goddess of earth make an aperture for me to enter in. Because T worshipped Rama in thought, word and deed, let the goddess of earth give me an aperture to enter in. Just as I have spoken this truth and know Rama alone to be supreme, let the goddess of earth give me an aperture to enter in. As she was saying so, the earth became rent in twain and there appeared from it the goddess of earth seated on a throne curried by celestial elephants. Tnking Sita in her arms, the goddess placed her upon the throne saying “ well come.” Then as she was going down there arose loud acclamations of well-done, well-done. Flowers rained from the sky apd everyono was filled with wonder. Then Rama became overwhelmed with grief and overpowered with sorrow and anger, said, “ I recovered this Sita when she was taken by Ravana to Lanka. I shall recover her from the earth. Let the goddess of earth restore her to me, otherwise by my shafts I shall destroy all that there is upon it. As he was saying so, Brnhma and the other gods who had assembled there reminded him of his being the incarnation of Vishnu and Sita waiting for him in the heavens. The book continues. Valmiki had written the Ramayana so far what followed shall be declared hereafter.” The closing scene in this life of the heroine of the poem is as touching as Rama's declaracion of the truth of the path of devotion is grand. The one is ns worthy of the painters pencil as the other is of the devotee's reverential acceptance.
CHAPTER VIII.
1. Sri Mah&deva said, “ Now at one time Bharata of great strength having been invited by his maternal uncle Yudhdjlta went to him with a large army of followers. Having gone there with the permission of RAma and killed three crores of Gandharvas, that scion of the Raghu race built info towns.
3 — 4, One of them was called Pushkar in Pushkarawati and the other Tuksha in Taksbila. There having installed his two sons aB kings Burrounded with stores of grain and wealth as well as with frieuds, he returned to Rdma and devoted himself to his service.
5 — 8. Then pleased in heart that be 9 t of Raghus said toLakshmana with due honor, 44 0 son of Sumitrd, Do thou go to the west, taking the two princes with thee and having subdued the vile Bhlls who are addicted to evil ways, do thou build two towns, and instal there the highly power- ful and brave Angada and Chitrketu askings, surrounded with elephants, horses, wealth and gems. Having installed the two princos, do thou speedily come back to me.” Having obtained the permission of Rama, Lakshraana went with a large army consisting of elephauts, horses and foot-soldiers. There having killed all the enemies and installed the two princes, he returned to Rama and devoted himself to his service.
9. Then after the lapse of many years, there came to see Rdma who was ever devoted to the path of virtue, Kdla (time) having taken the form of a muni and said to Lakshmna, “Do thou announce me the messenger of A tibal, desirous of seeing Rdma, the Supreme purusha. There is some request of that great rishi for communication to Rdma in a long conversation, 0 thou of great intelligence/* 11. On hearing these words of the rishi, the son of Sumifcrd speedily went to Rdma and informed him of the arrival of the sage who was rich in the wealth of austerities.
12. On Lakshraana saying this, Rdma said to him, “Do thou, my dear, let the Muni enter with due honours/* 13. 41 Very well/* so saying Laksharaana introduced that ascetic who was shining with his own light and burning like fire sprinkled with ghi.
14. That rishi, who was shining with his own light having approached the best of Raghus, said to him in a sweet voice, 44 May thou be victorious/’ 15. Having worshipped the muni with due honours, and enquired of his welfare, Rdma replied to his question about his own welfare.
lb. Seated on a celestial seat, Rdma said to that ascetic, 44 Do thou obtain from me the purpose for which thou hast come/* 17. Thus prompted by Rdma, the Muni said, 44 what I have to say is only between us two (very secret). Let no one else know it. Let no one else hear it. Let no one else be bold of it, should any one else hear it, or see us talking, he should, 0 Lord, meeb with death at thy hands/* 19. “Very well,*’ having given this promise, Rdma said toLakshmana, “ thou, O son of Sumitrd, stand at the door. Let no one come to this Becreb consultation.
20—21. 44 Should any one come, he shall meet with death at my hands. There is no doubt in this/* Then Rdma said to the Muni, 44 Do thou now tell me of him who has sent thee ns well as what is passing in thy mind/* Then the Muni said to Rdma: — “ Hear as I tell thee the truth.
22. 44 I have been sent, O Lord, by Brahrnd for doing the work of the Lord. I am, 0 Lord, the first born of thy sous, O thou conqueror of thy foes.
23. 44 1 was born of thee through association with Mdyd. I am called Time (kdla), the destroyer of all, O brave warrior. Unto thee Brahrnd, who is worshipped by the gods, has sent this message, 4 O Thou of great intelligence, the time has now come for thee to protect the kingdom of heavens/ formerly, Thou alone wast, having absorbed all the worlds in thy own self by thy own Mdyd, 25—28. " With thy consort Mdyd, Thou begotesfc me as thy first son and the serpent known as Bhogwan (sesa) who lies in the ocean. Hav- ing by thy Mdyd created two highly powerful beings, thou killed the two Daityas, Mddhu and Kaitabha, and from their bones, entrails and fat, created this earth together with its mountains. Having then created me from the lotus in thy navel shining like the sun, thou installed me as the Lord of the world and made it over to me.
“ Thus charged with the burden of protecting the world, 0 Lord of the world, 1 said to thee.
29. *' * Do thou protect the world from creatures who had proved destructive of my strength/ Then thou wast born from Kashyapa at Vishnu in the from of a dwarf.
30—82. “In that incarnation thou didst remove the load of the earth by killing the hosts of Rdkshasa9. When, O upholder of the earth, all creatures were being destroyed thou earnest to this world of men in order to kill Rdvana.
“ Having fulfilled thy promise of living on the earth for eleven thousand years which thou hadst given to the gods, thy object has been achieved and the period of thy life amongst men is over.
33. 11 Therefore I have come to thee in the disguise of an ascetic.
If it is still in thy heart to rule this kingdom, then thou maysb remain upon this earth, so the grandsire has said: Way good betide thee.
34 “If, O thou of controlled senses, thou wishest to go to the world of gods, then let the gods be ruled by thee, the god Vishnu free from anxiety.”
35. Hearing this message of the four-faced Brahmd, communicated by Time (kdla), Rdma said smiling to the universal destroyer.
36—38. “lhave heard what thou hast said. M.y wish is also the same. Know how pleased I am at thy coining. My birth is for the purpose of doing the work of the three worlds. May good betide thee, 1 shall come as I came. My object has been achieved. There is no doubt in this.
39. “ My son, it behaves me to bo always ready for doing of the work of my devotees the gods, through the uction of Mdyd, as Prajdpati has said.”
40. As they were saying so, the Rishi Durvasa came to the entrance of the palace, desirous of seeing Rdma immediately.
41 — 42. Having approached Lr.kshmnna he said, “Do thou speedily show me Rdma, I have urgent business with him.” Hearing this the son of Sumitrd said to the rishf who wan burning like fire. “What business hast thou with Rdma to-day, what thou wishest I shall do for thee.
43. “ Rama is engaged in some other work of state, do thou wait for a moment.” Hearing this burning with anger, the Muni said to Lakshma^a, " If, O son of Sumitrd, thou dosb not show me the Lord Rdma this very moment, I shall burn the whole family and the kingdom to ashes.”
44 — 46. Having heard that very dire speech of the Rishi Durvasa, and having reflected upon the nature of that speech, Lakshmana thought his own death to be preferable to the destruction of all through Durvasa. Having thus resolved he went and informed Rdma of it.
47. On hearing the message of the son of Sumitrd, Rama dismissed Kdla, and having speedily gone out saw the son of Atri (Durvasa.)
48. Having welcomed the Muni, Rdma well pleased, reverently asked him “ What can I do for thee,” Thus spoke the best of the Ilaghus to the Muni, 40. Hearing these words of Kama, Durvasa said to him, "bo-day have l completed my fast of a tlwmsand years.
50 — 51. “I, therefore, require food that is ready in thy house, 0 best of Ilaghu9.” Hearing these words of the Muni, Kama well pleased, gave him duly fcbe food thab was ready.
Having partakeu at that food which was like ambrosia, the Muni went away happy.
52 - 63 After the Muni had gone to hisashrama, Kama remembered what he had said in presence of Kala. Over- powered with sorrow, dejected, highly agitated, with head bent down, the best of Kaghus could not speak knowing Lakshmana to be about to die.
54 “55, The Lord of all bent down his head. Seeig Rama thus sunk in sorrow, the son of Sumitra said to him, as he was sitting silent, immersed in anxiety, cursing the bondage due to attachment, "Do thou, 0 Ragbunandan, leave off sorrow on my account and kill me.
56. “ Such was the March of time ordained in days of yore, O Lord, shouldst thou break thy vow, I shall certainly go to hell.
57. “ If tliou hast any love for me, if thou art gracious unto me, then leaving off all hesitation do thou kill me. Do not depart from dharma, 0 Lord.”
58. Hearing this speech of the son of Sumitrd, Rama wibh an agitated mind called together all his ministers and communicated it to Vashishtha.
69. The coming of the Muni, the mes^igo of Kala, Lis own vow, all these the Lord communicated to Vashishbha.
60. On hearing that speech of Kama, all the ministers together with the chief purohit (Vashishtha) said to R&um of blameless deeds with folded hanos.
61. “We had already known through the eye of knowledge that separation from Lakshmana had been ordained thee who hast come to remove the burden of the earth.
62. “Do thou speedily renounce Lakshmnna, do not violate thy vow. 0 Lord 1 Shouldst thou break thy promise, dharma will become futile.
63. *‘011 dharma being destroyed all the three worlds are destroyed most certainly. Thou art the upholder of all the worlds, O best of Kaghus.
64 — 71. “Having renounced only one Lakshmana, fchon shouldsb protect the world/* Having heard in council their speech which was full of virtue and profit and free from fault, Rama forthwith told the son of SumitrA, “Do thou go where thou pleasest, let there be no destruction of virtue.
“Banishment and death of the good are both equal/* On the best of the Ra^hus saying so, Lakshmnna with eyes agitated with grief having bowed unto R&ma forthwith went to his house. He then went to the banks of the Sarayu. Having sipped water, with folded hands, he closed all the nine gates of the body and restrained his vital air in the head. He then meditated upon thab imperishable Supreme Brahma who is known as the undecaying Lord Vasudeva, the Supreme abode.
As he had thus controlled his life-breaths, all the gods and the rishis, as well as the fires, threw flowers over Lakshmana and praised him.
Unseen by any of the gods, Indra carried Lakshmnna in his embodied form to heaven. There on seeing him that fourth part of the God Vishnu, all the chief gods and the celestial rishis worshipped him.
Note, -The nine doors of the body ace the two eyes, the two nostrils, the two enrs, the mouth, the two organs of excretion and ger.eration This procuas of leaving tho body through control of prana and restraining it in the head (the sahsrasa) is enjoinud for all yogis, in order to the attainment of the supreme condition. It is, however, possible only for those who have practised yoga in life.
72. Lakshmana, who was a portion of the energy of Hari, having arrived in heaven all the yogis of the siddha loka, together with BrahmA were in great joy, to see him who had resumed his form of the Sesa (serpent).
CHAPTER IX.
( The Departure of lidma.)
1 — 2. Having banished Lakshmana, troubled with grief RAma said tohis ministers, merchants as well as Vashishtha, “I shall instal Bharata oF great soul »»s king to-day and ihen follow the path of Lakshraaga.”
3. As that best of Kaghus said so all the citizens and residents of villages became much aggrieved and fell on the ground like trees cut by the root.
4. On hearing these words of RAma, Bharata also went into a swoon, and fell on the ground. Disparaging sovereign power he said to RaghaVa (RAma).
5. C ‘I swear by truth and by thy feet, Olord, I do not desire for king- dom either in the heavens or on the earth without thee.
6. *‘0 king, O RAglmva, O brave warrior, do thou instal these two Kusa and Lava as kings. Kusa as king of Kosal and Lava of Uttara.
7. “Let messengers speedily go to bring Shatrughana. Let him hear of our going to live in heaven/* 8. On hearing these words of Bharata, all the people who had become frightened on account of separation from Rama, looked at Bharata and again fell ou the ground.
9. Then the Lord Vashishtha feeling compassion for the people said to Rama, " see, my dear, all the people are lying prostrate on the ground/* 10 — 12. ** Do thou, O Rama, show thy graceful consideration for what is passing in their hearts/* On hearing those words of Vashishtha and having lifted them up and honored them, the Lord of the Kaghus said to them affectionately, “ What shall I do for you/* Thea devoutly with folded hands— the people said “ We shall go wherever thou goest. This is our great wish. This is the eternal and ancient Dharma.
13. u It is our firm resolve to go where thou goest, we shall all follow thee with our wives and sons aud the rest to the forest, to heaven or to the city.”
14—22. Knowing this to be their firm resolve and reflecting upon the saying of Kala, RAghava said to the people who were devoted to him, “ let it be so.*' Having taken this resolve, the Lord Rama sent out Kusa and Lava that very day. To each of them he gave an army of 8,000 patriots and 1,000 elephants aud 60,000 horses.
Unwillingly taking leave of Rama, Kusa and Lava went to their kingdoms which abounded in wealth and gems and were surrounded with cheertul and strong dependents, RAghava then sent messengers to bring Shatrughanu. Those messengers speedily went and informed him of the advent of KAla, visit of the son of Afcrf (Durvasa), the departure of Lakshmana, the vow of RAma, the installation of his sons, and all that RAma did. On hearing that speech of the messenger the prognosticating the destruction of the family, Shatrughana felt much aggrieved. Recover- ing strength and speedily calling his sons, that great warrior and conqueror of foes installed SubAhu in Mathura and Yupketu in the town of Videsha. He then alone went to AyodhyA to see UAinu, 23. There he saw Rdma, of lofty soul, resplendent with glory like burning fire, dressed in a pair of silken clothes, and surrounded by tin* decaying Rislus.
24. Having bowed to thab best of Raghus, the Lord of Ramd (Lakshmi), Shatrughana of great soul humbly said the following words full of virtue: 25. " Having installed ray two sons in the kingdom there, know me, 0 king, O thou of eyes like the lotus, to be resolved to go wherever thou goest: 26. “ 0 brave warrior; thou 9houldst not foresake me, who am specially devoted to thee/' 27. Knowing this to be the firm resolve of Shatrughana, the lord of the Raghus said, “ Do thou be ready at noon,'' 28 — 29. Then there appeared suddenly in a moment monkeys capable of assuming various forms, bears, rdkshasas and thousands of cow-tailed creatures, sons of risliis and gods. Having been told of the impending departure of Rdma all the monkeys and Rdkshasas said to that best of Raghus, “ know, 0 Lord, it to be our firm resolve to follow thee wherever thou goest/' 30. In the meantime Sngrlva of greab prowess also appeared and having duly bowed unto Rama, the lover of his devotees, said: — 31. 44 Having installed Angada of great strength in the kingdom, 1 have come, determined to follow thee."
32. On hearing that firm speech of those bears, monkeys, and rdkshasas, Rdma said to Vibhlshnna in a spirit of reverential love.
83. 44 So long as the earth retains its place, do th»»u rule the people in the kingdom of the Rdkshasas by my order. I conjure thee upon iny own head.
34. 44 Thou 8houldsb not say anything in reply, for my sake.” Having said this to Vibhlshnna, Rdma said to Hanumdna: 35. 44 0 sou of the wind, do thou live for many long years. Do nob let my command prove futile." Unto Jdmbuvana he said, 44 Do thou stay upon the earth till the end of the Dvdpara age.
36—37. 4 ‘ At the conclusion of thab age there will be a fight with me for some cause or other/* Then Raghava graciously said unto all the bears, rdkshasas and monkeys, 4 ’ Do you all go with me."
38 Then iu the morning the Lord of the family of the Raghus, of eyes like the black lotus, said to Vashisbtha, the chief priesb, let Agiuhot- ras go before me.
39--40, Then Vashishbha duly performed all the rites laid down in the shdstras for departure from the world.
Then wearing a silken garment with the sacred kusa grass in hand, with his heart bent on departure from the world of sense, resplendent with the splendour of a million of moons, Rdma went out of the town like the moon going out of black clouds.
On the left of Rdma walked the lotus eyed Lakshmi oarrying a white lotus. On his righb went the goddess of earth highly resplendent and carrying a red lotus.
Weapons and shdstras, bows and arrows walked in fronb of him in their embodied forms.
41. All the Vedas having taken human form as well as all the celes- tial Munis accompanied him. The blessed mother of the Vedas (Gdyatri) together with the Prdnava (Om) followed Hari along with the Vydhribis (Bhu, Bhuvah, Swab, Janah, Maha, Tapas, Satyam), 42. All the people, together with their sons and wives also followed him. With all desire* fulfilled they followed RAraa for whom the door of emancipation was open.
43 — 47. Accompanied with all the ladies of the household, wives and servauts Bharata and Satrughana in the train. Seeing R&ma going all the residents of Ayodhyd, young and old, all the leading Brahmanas, all the counsellors and ministers followed him.
All the leading Kshatriyas, Vaisyas and Sudras and others went in company with RAma. All the leading monkeys with Sugriva at their head followed. They were all bathed, pure and speaking auspicious words. None was depressed in heart, nor troubled with the sorrows of the world, dejected or attached to external pleasures. Together with their servants and cattle, detached from the world, they all joyfully followed RAma the embodiment of bliss. All the invisible creatures, all that was mobile and immobile relinquishing all objects of sense followed RAma who was the supreme seif himself, of eternal energy, the one Lord of all.
There was at that time not a creature in AyodhyA who did not follow RAma.
48. On the departure of RAmachandra, the king of Ayodhya, the whole of the town became void of inhabitants. Having gone some way from the town and seeing that river which issued out of the eye of Hari (Sarayu), RAma became happy and with his memory purified saw all thin in his own faeait: — (Realized himself as the self of all.) Then there came to the place the Greab grand sire, (BrahmA,) together with all the gods, rishfs and the siddhas.
The whole of the limitless expanse of the heavens which was full of bright heavenly bodies became covered with millions of celestial chariots resplendent like the sun.
61. The welkin became filled up wibh those whose good actions had made them the greatest of the great, and who shone there by their own light.
Fragrant breezes blew and showers of flowers fell from the sky. With celestial drums beating and VidyAdharas and Kinnaras singing Rama once touched the water of the Sarayu and because of his limitless power walked over it.
53. Then BrahmA humbly said to RAma, "0 supreme self, fcbou art the Supreme Lord. Thou art Vishnu, the embodiment of bliss, ever full. Thou knowest thy own real nature as the one Lord.
54. ‘'Nevertheless, thou carriedesb out the wish of thy servant. O Lord, O thou embodiment of wisdom, thou art ever attached to thy devotees. Having together with thy brothers entered the body of the one, Primeval Lord Vishnu, do thou rule the gods.
65. "Should any other form be agreeable to thee to take, do thou enter it, do thou protect us. Thou art Vishnu, the Lord of the gods, excepting me they do not know thee, the Supreme Purusha.
66 — 67. "Salutations to thee a thousand times!0 God of gods, do thou be gracious I Reverences to thee again and again.
The solicitation of the Grand sire, having closed their eyes of all the gods RAma of effulgent glory became the Lord Vishnu of four-arras, carrying the discus and the rest (the conch, the mace and the lotus) Lakshmana who was formerly the serpent, sesa, resumed his former shape and became the wonderful conch of the Lord.
58. The two sons of Kaikiyi, Bharata and Satrughana, became the heavenly discus and the conch. SitA had already become Lakshmi and 29 lUmt* was the ancient Parusha, Having together with his brothers re- suined his former body, R&ma assumed a celestial form full of glory. Then approaching Vishnu the principal gods, thesiddhas, the munis, the yukshas, the grand sire and the rest worshipped him the supreme Lord with hymns of praises on all sides, with hearts immersed in the ocean of joy they became happy on having attained the object of their desires.
61. Then the Lord Vishnu of great soul said to Brahmd — “ These my devotees who are attached to me hare all followed me as 1 ciime to the heavens. Even the brute creatures have done so on account of their good karma in the past.
61 — 65. * Let them attain to regions equal to the Vaikuntha. Do thou allot to them such regions by my command/* On hearing this speech of Hari, Bra A said "let them go to the regions of the Santanikas, which are lull of diverse enjoyments, which are even above my regions and which are highly effulgent.
"Those that are devoted to thy worship and who have done accumu- lated, good deeds, let them enter those regions. Those mortals who, O Kama, even uuconsciuualy utter thy holy name at the time of the dissolution of their bodies, let them enjoy those regions which are attainable by yogis."
Then greatly pleased all the monkeys, rAkshasas and the like having touched the water of the Sarayu and relinquished their bodies, attained to their former shapes, possessing portions of divine energy. Each lord of the monkeys and bears resumed his former shape.
Sugriva, the Lord of the monkeys, entered the sun Laving been born of a portion of his energy.
Then having entered the waters of the Sarayu, all the men having relinquished their human frames, came out wearing celestial ornaments and having mounted a chariot went to the worlds of the Santanikas.
67 — 73. Even the brute creatures upon whom fell the eye of RAma having entered the water of the Sarayu went to heaven. The residents of the country who had come to see K&ma having relinquished all attach- ments to worldly objects remembered Hari the supreme lord, and having touched the water of the river speedily attained his nature.
So much did the Lord Mah&deva recite of the remaining portion of story of Rdma’s deeds.
He who reads only a couplet of it is released from sins committed in a thousand births. He who commits sin day by day and yet reads with fitith even a sloka of this book is freed of all sius and attains to the world of Rama which is unattainable by others.
This story of the Lord of Raghus did the Lord Alah&deva recite in days of yore by the command of K&ma.
On hearing the story of his future deeds as given here the Lord Rama became pleased.
This poem the Ramltyana which is full of unlimited merit was recited by Mah&deva to P&rvati.
Ho who rends or listens to it with faith is freed from sins committed in a thousand incarnations.
He who reads, hears or writes the Adhyrftma R&mAyana with devo- tion, unto him Rdma together with Stii highly pleased gives every prosperity.
74. This Eimdyana, which is the ancient poem, which gives happiness to all, is worshipped by even BrahmA and the other principal gods. He who reads it with faith or listens to it daily, goes to the world of Vishnu with his body purified.