30 — 32. This Ashrama of mine shall become bereft of diverse creatures. In this way on the expiry of many thousands of years when tl«e auspi- cious Rdma, the son of Dasratha, shall visit this Ashrama with hisbiother and shall ride the stone upon which thou art fixed, thou shall, be purified from sin and worshipping Rdma with faith and circumambulating him and bowing unto him, be freed from this curse and shalt serve me happi- ly as before, 33 — 34. Saying so Gautama went to that best of mountains the Himalaya. Since that time Ahalyd is sitting in this auspicious Ashrama, unseen by all creatures, subsisting upon air and waiting for the touch of the dust of thy feet. There she is sitting to-day, O best of Raghus, enaged in dire austerities.
35 — 36. Do thou purify Ahalyd, the wife of the Muni and the daughter of Brahma. So saying and taking Rdma by the hand, thab bull amongst Munis showed him Ahalyd engaged in severe austerities.
Then R&ma touched the stone with his feet and saw that woraair whose wealth was ascetism and bowing into her said “ I am R&ma.,, 37 — 42. Then having seen that best of Raghus, R&ma, the lord of Rama, with a robe of yellow silk, carrying the bow, with Lakshraana on his side, with a smiling face, with eyes like the lotus, with the srivataa mark on his breast, shining like the iapus lazuli, and illuminat ing all the ten quarters, the lady Ahalya,. remembering the words of Gautama, and knowing him to be the supreme N&r&yana, with tears of joy running down her eyes worshipped iR&ma duly with argha and the rest. That virtuous woman then prostrated herself on the ground gazing with wonder. iShe then got up again seeing R&ma with eyes like the lotus and with the hair of the body standing oil end, hymned him thus in faltering accents.
43. Said Ahaly&, “ Wonderful!*' O Refuge of the world! it is that by toucbiug the particles of dust of thy lotus feet which are ever sought for but never approached by Brahma, Sankara and the rest with hearts steadily engaged in devotion, am I blessed.
44. Wonderful l O R&ma! is thy work, that thou deludesl the world with thy human actions. Though devoid of feet and the like (organs of actions) perfect, ever full of bliss and above M&y&, thou art always moving.
45. With a body consecrated with the dust of his lotus feet the daughter of Bh&giratha (Ganges) sanctifies Brahma, Shiva and the rest, when even he is at this moment preseut before eyes, how can my good karma in the past be described.
46 Ever do I bow unto that Hari who has in this incarnation assumed a human shape and is called R&ma, who is of a delightful form, who carries the bow, whose eyes are large like the lotus. I bow unto no other.
47. The dust of whose lotus feet is to be sought for through the Vedas, from the lotas in whose navel sprang forth the lotus seated Brahma, whose name is ever cherished by the God Shiva that Kama* chandra do I cherish in my heart day and night.
48. I take refuge in Him whose deeds in various incarnations are sung in the world of Brahma by N&rada, Shiva and Brahma and the rest, as well as by the goddess of speech with tears of joy running down her breasts.
49. This R&ma is verily that supreme self — the ancient Purusha; the self illumined, without limitation, beginning t>f all. Assuming a human form through M&y&, he deludes the world. This is his supreme grace.
50. This R&ma, who is free, full and the self of all, is alone the cause of the creation, preservation and destruction of the world. Through his M&y&, he becomes reflected in the various attributes of goodness, activity and darkness and assumes the names of Brahma, Vishnu and Shiva.
51. O R&ma! Reverence to thy lotus feet which are lovingly placed on her breast by Sri (goddess of wealth). Only one of thy feet pervaded the three worlds in days of yore. They are now meditated upon by Munis devoid of egotism.
52. T hou art the beginning of the world. Thou art the world itself, Thou art the refuge of the woild. Thou art unattached, to every thing, thou shinest as the supreme self of all.
53. O R&ma! thou art that which is expressed by the syllable Ora. Thou-art the Purusha, beyond the range of speech With its distinctions of word and its meaning. Thou art verily the world itself, Kote.— T ho idaa conveyed here is that Rama is the supreme self expressed by the se l- lable Ora. lie is, moreover, all the world differentiated by name (word) and form the expres- sion or the meaning conveyed by the word.
53. Thou alone, O Rdraa, appearest under the various distinctions of effects, causes, actors, fruit of action and means of attainment thereof, through thy M£y& of many forms.
Note. — The world consisting of name and form the products of nescience is nothing hut thee. The effects are here worlds of diverse description evolved from the root eause of all, mulprikriti or primordial matter, Maya. The actor is the individual or the embodied self the Jiva, the fruits are the various conditions of existence, through which he has to pass and the means for the attainment tkoreoi, the various actions, religious and wordly, into which he engage* in life.
54. Deluded by Tby Mayd, O Lord, people do not know Thee and think Thee who are the Lord of Maya to be a human personality.
55. Like Akasa (space) thou art everywhere inside aud outside, uudefiled, unattached, unmoving, ever permanent, ever awake and one without a second, 56. O Lord, how can I, a foolish and ignorant woman, know Thy true nature. Therefore, O Rdma, with a single heart do I make hundreds of reverences to Thee. O Lord wherever I may incarnate may 1 always be attached to Thy lotus feet and have firm devotion to Thee alone.
57. Reverence be to Thee, O fcliou chief of men! salutations to Thee, O thou who art ever dear to thy devotees, salutations to Thee I O thou lord of the senses, salutations to Thee, O NAr&yana, salutations to Thee.
53 — 59. I make reverence to that Rama, and his brother, who is the one destroyer of the fear of the world, who is resplendent like hundreds of millions of suns, who carries the bow and the arrow, who is of the colour of the blue cloud, who wears robes of golden hue and earrings studded with gems and whose eyes are like the full blown lotus.
60. Having thus hymned Rdma, who was standing in front of her, haviug bowed and circumambulated him, Ahalyd, went to her husband with Rim&'s permission.
61. Whoever reads this hymn sung by AhalyA with faith is released from all sins and attains to the supreme Brahma* 52. Should a woman read it with the object of getting a son, having RAma in her heart then even if she is barren she gets a son in one year.
63. Through Rama's grace one attains to all that he wishes.
64. Even the slayer of a Brahmana, the violate of his preceptor's bed, a thief, a drinker of wine, even he who injures his mother and brothers, who is ever bent upon sensual delights, one who is in distress, even if such a person reads this hymn daily and remembers the lord of Raghus and meditates upon him, he gets emancipation, what is to be said of one who follows the rules of his order.
CHAPTER VI.
The Marriage of Rdma, t. Suta said: "Then Viswdmitra said to Rdma and Lakshmana, my children, we shall now go to Mithila ruled by Janaka."
2. Having seen the great sacrifice there, thou shouldsb go to AyodhyA.
Having said so, the riehi went to the Ganges to cross it in the Company of Raghava(Rdma).
3. The scion of the Raghu race was, however, stopped from crossing the river by the boatman. The boatman said “ O Lord, I shall wash thy lotus feet before thou ridest my boat. The story is current that thy feet 3 have the power of transforming a stone into a woman (as in the case of Ahalyd) and what difference is there between a boat made of wood and a slat of stone.
4. I shall carry thee to the other bank, after having purified thy lotus feet. If I allow thee to ride my boat, as thou art, I incur the risk of having it changed into a high class woman and thus deprive my family of their means of subsistence/’ 5. Having said so ho washed the feet of Rdraa, then they all crossed over to the other side and Rdma, Lakshmana and Visw&mitra went towards Mithila.
6 — 7. Arrived at the capital of the king of the ViJwhas early in the morning, Visw&mitra went to the place where the Kishis were stopping. Hearing of his arrival king Janaka became highly gratified and taking with him things used for worship of guests, went in company of his preceptor and having prostrated himself to the ground before Viswfimitra worshipped him.
8 — 9. Seeing Rama and Lakshmana endowed with all auspicious signs and illuminating all the quarters like the sun and the moon he enquired of Viswdmitra as to whose sons those lions amongst men resembling gods attracting his heart forthwith like Nara and NArdyana were.
10, Well pleased Viswdmitra said gladening the heart of Janaka. " These two brothers Rdma and Lakshmana are the sons of Dasratha."
11. They were brought by me from their father’s place to protect my sacrifice. In the way Rama killed Tadaka, who Was destroying the world, with only one arrow shot from his bow, thus showing his great prowess.
12 — 16. Having then gone to my Ashraraa he killed Subdhu and the other Rdkshasas, who were obstructing my sacrifice, and threw Maricha into the sea. Then on the sacred banks of the Ganges in the Ashrama of Gautama, where his wife had been changed into a stone, he made her resume her human form by the touch of his lotus feet. On seeing Ahalyd he bowed to her and was in turn worshipped by her. Now he has come to see the great bow of Mahesbwara in thy house. We have heard that that bow which is worshipped by thee has been seen by many kings. Show that bow to Raghava. Having seen it he wishes to go back to Ayodhyd to see his father/’ 17. Thus addressed by the Muni, Rdjd Janaka, knowing the two youths to be deserving of worship, worshipped them according to rites.
18. He then sent his wise minister saying tl bring forthwith the bow of Maheshwara and show it to Rdma.”
19 — 20. After the chief minister had gone, Janaka said to Viswd- mitra '* If Rdma taking the bow by the hand strings it, then I shall give my daughter Sitd to him/' “ Very well/’ said Viswdmitra, eyeing Rdma with a smile said he “show the bow to Rdma of immeasurable prowess.
21 — 22. As the chief of the Munis was saying so, the bow arrived there. Five thousand strong men carried it. It was adorned with a hundred bell9, diamond and gems.
23 — 24. The chief minister then showed it to Rdma, Seeing the bow Rdma pleased in heart girded up his loins and taking hold of it by the left hand, balanced it as if in eporb. He then put the string to it in the sight of all the kings.
25. The knower of all hearts then drew it a little with his right hand and making the quarters resound with the twang broke it.
26. For all the quarters and intermediate quarters, the heavens, the earth and the mundane world and the gods in the heavens it was a miracle to see.
27. The gods showered flowers upon Rdma and sung his praises through hymns. Celestial drums beat and celestial nymphs danced in the heavens.
28. Seeing the bow broken in twain, Rdjd Janaka embraced the chief of the Raghus; and the mothers of Sifcd inside the palace were also filled with wonder.
29—30. Then carrying a golden necklet in her right hand, Sltd who was of a golden hue came out decked with ornaments, necklets of pearls, earrings and bells and anklets wearing a silken robe with her growing form shining through. Having with a smile thrown that garland on the breast of Rdma, she went away joyfully filled with wonder.
31—32. Then all the queens of the palace who were well decked with ornaments and were sitting in the lattices seeing that beautifuLform. of Rdma which was capable of deluding the world became filled with joy.
33. Rdjd Janaka, who was well skilled in all the Shdstras, then told Viswdmitra, u Do you, O Muni, send a letter immediately to Rdjd Dasratha to come here with his sons, wives and ministers for the mar- riage of the princes/’ Very well, said the Rishi, and sent fleet messen- gers to Ayodhyd.
34 — 35. They reached Ayodhyd and informed that lion amongst Kings Dasratha of the good fortune which had attended Rama. Hear- ing the doings of Rdma, Dasratha became immersed in joy and ordered his ministers to prepare immediately for going to Mithila.
36—37. Let elephants, horses and foot soldiers all goto Mithila. Briugmycar immediately. 1 shall go there to-day. Do not tarry. Let my Guru the Lord Vashishtha precede us with his wives and fires, taking the mothers of Rama with him.
38. Having thus despatched all, the royal saint Dasratha then mounted his car and went to Mithila with a large army.
39 — 40. Hearing of Dasratha’s arrival, the king Janaka filled with joy advanced bo receive him with Satdnand his Purohita, and worship- ped him who deserved worship according to form.
41. Rdma together with Lakshraana speedily prostrated himself at 1 his father’s feet. Then filled with joy Dasratha said to Rdma: — 42. u It is well, that I see thy face blooming like fcbc lotus. All my desires have been gratified through the grace of the Muni.”
43. So saying he s nelb Rdma on the forehead and repeatedly em- braced him, filled with joy as if he had attained to the bliss of Brahmana.
44. Dasratha, together with his wives and sous^as then comfortably lodged by Janaka in a palace beautiful to behold and filled with every desired object).
45. Then on au auspicious day, under an auspicious constellation, in an auspicious hour he caused that best of Raghus together with Rdma und his brothers bo be brought to his abode.
Note. — “ The auspicious moment is thus described in Valmiki, 0 thou of great prowess to-day is the constellation Megha. The third day it will be Uttara Phalguni. Lot the marriage be celebrated then. (Valmiki, Balkanda, Chap. 71, verse 24.)
46 — 47. He then made them seated in the place of the marriage, where a canopy was pub up on pillars studded with jewels. It was decked with cloth and ornamental arches, was full of splendour and over- hung with wreaths of pearls, flowers and fruits.
It, was filled with Brahmanas decked with ornaments of gold and well versed in the Vedas. Behind them were sitting maidens of the Nimiclan wearing splendid dresses and ornaments of gold studded with diamonds.
18 - 49. It resounded with the sounds of drums and was fiHed with poople dancing and singing.
There he seated Rama on a seab of gold studded with diamonds.
Satdnanda, the Purohita of Janaka, having worshipped Vashishtha and Viswdraitra according to form placed them on both sides of Rdma.
50. He then duly put the fire, lighted it, and brought Sitd who was endowed with splendour and decked with ornaments.
5L Then Janaka together with his wife went to Rdma and having washed his feet according to rites, placed the water saved from the wash- ing on his head.
52—53. That water is placed upon their heads by Shiva, Brahma and the Munis.
Janaka then took Sitd by the hand and together with water and sacred rice gave her decked with golden ornaments and pearls and shin- ing like the leaf of the lotus unto Rdma for wife affectionately in due form saying: 54. “ I give this Sitd to thee, O Rdma, Do thou be pleased. So saying with a loving heart he placed the haud of Sitd over the hand of Rdma.
65. Janaka was then as happy as the ocean of milk after giving Lakshml to Vishnu. He then gave his daughter Urraila to Lakshmand.
56. He also gave Sruti, Kirti and Mandavi, his brother's daughters, to Bharata and Satrughana, one to Bharata and the other to Satrughana, 57. All the four brothers, who were endowed with auspicious signs having thus got their wives shone like so many upholders of the world.
58. Janaka then related to Vashishtha and Viswdmitra the manner of his daughter’s birth as related to him by Ndrada.
59. Said he: *• As I was ploughing the ground for the purpose of purifying it for scarifice, Sitd who was endowed with good fortune, appeared in the furrows.
60. I saw her with loving eyes and took her for my own daughter and gave her of moon-liko appearance to ray dear wife.
61. Once as I was sitting alone, Ndrada came playing upon his Vina and singing the praises of the Lord Ndrdyana.
62. Duly worshipped by me and sitting at ease he said to me: lt Listen to my mysterious speech which is for thy benefit.
63 — 64. The Supreme self of all, the lord of the senses, has incarnated as Rdma having through Mdyd taken a human form for the purpose of showing grace to his devotees and doing the work of the gods and killing Rdvana. The great lord has now iucarnated in the form of the four sons of Dasratha.
65. The Yoga Mdyd is Sitd, born in thy house. Therefore thoa sbouldst give her to Rdma only and to no one else.
66. Let her not be given to any one else, as she is the ordained wife of Rdma.” Saying so Ndrada went away by the path of the gods.
67 — 69. Since then I have looked upon Sitd as Lakshmi for Vishnu. tl How shall I give to Raghava Jdnki of auspicious form. Revolving thus in my mind I thought of one expedient. This bow had formerly been lodged in my grand father’s house, having been thrown there by Shiva after burning the Tripura. Let this bow be made the stake for the hand of Sitd in order to destroy the pride of alb 70 — 71. Through thy grace, O best of Risbis, B&ma the lotus-eyed ciune here to see the bow. My object of life has now been accomplished, when 1 see thee, O Rdma, sitting on the same seat with Sitd, and shining ltko the sun.
72. By taking shelter under thy lotus feet Brahma causes this wheel of the universe to revolve. By placing the water of thy feet on his head Biili became the king of the gods.
73 — 74. By the touch of the dust of thy feet Ahalyd, who was cursed by her husband, was forthwith released. "Who else is there who ©An protect the world except thyself.
75. I take refuge in that god, by meditating upon the dust of whose lotus feet numbers of Yogins have conquered the wheel of time and overcome the fear of the world and by repeating whose name gods have crossed the ocean of pain and sorrow.
76. Having thus praised R&ma, Janaka gave him a hundred crores of Dindrs and ten thousand cars.
77. He also gave a hundred thousand horses, six hundred elephants, one lac of foot soldiers, and three hundred slave girls.
78. He gave to Sitd, who was dear to him, dresses fit for gods to wear, necklets resplendent with pearls and jewels.
79 — 80. Having duly worshipped Vashishtha and others as well as Bharata, Lakshmana and JDasratha according to rites, he despatched that, best of Raghus.
81. The mothers also embraced Sftd who was weeping and with tears in their eyes said " Dear child do thou serve thy father-in-law and mother-in-law and be always devoted to Rdma, observing the vow of chastity do thou be happy, 82. As the scion of the Raghu race was leaving for Ayodhyd, drums, nxridangas, trumpets and other musical instruments played. The drums and trumpets of the celestials made a terrific sound and the two Bouuds mingling together caused every one to tremble.
CHAPTER VII.
Encounter with Parushrdma, 1. Suta said, as Rdraa had proceeded three yojanae from Mithila, the good king saw very bad omens.
2. Bowing to Vashishtha he said, •* what is this, 0 bull amongst Munis, I see bad omens on all sides/' 3. Vashishtha said to him “ lb indicates coming fear and immediate- ly after there will be fearlessness for thee to-day."
4. Deer are going to thy right, thus prognosticating good to thee. As he was saying this the wind blew more fearfully.
6—6. With torrents of dust it caused trouble to and blinded every one. Then as they were going they saw standing before them a mass of light. Equal in splendour to a million suns and resembling a mass of lightning. Thus appeared before them the son of Jamadagni of great prowess blazing like a mass of light.
7. His form was like that of the blue cloud. He was graced with a circle of matted locks on the head. He was carrying a bow and an axe and was an embodiment of death.
8. He was the killer of Kartvirya and destroyer of the pride of the Kshtriyas and appeared before Dasratha like a second God of dealt 3 himself.
9. Seeing him R&j4 Dasratha, trembling wibh fear, forgot to offer him argha and other worship and said “Save us, save us.”
10. Prostrating himself to the ground he prayed to Parushr&raa bo grant him his son's life. Jamadagni heeded not that best of Raghus.
11. Harshly said he to R&raa with his senses agitated wibh anger “Thou vile Kshabriya goest about with thy name of Rdma?
12. If thou art a Kshabriya, fight wibh me a duel. In vain dost thou boastest of thy prowess having broken an old and worn out bow.
13. If thou sbringesb this bow of Vishnu, then, 0 thou of the Raghu race, I shall have a duel with thee.
14. Otherwise I shall kill all of you. I am the destroyer of the Kshatriyas.” As he was saying so, the earth became much agitated.
15—16. The eyes of all became blind. Rdma, son of Dasratha, eyeing Bhdrgava angrily snatched away the Yaishnava bow from his hand and immediately putting a string to it and taking out an arrow from the quiver put it on and heavily drew it.
17. Said he to Bhdrgava il Hear, O Brahmana, what I say. Show me a mark to shoot at as my arrow is unfailing.
18. “Either all the worlds or thy two feot are my mark, say truly, which shall I aim at.
“Neither to this world nor the next cans’b thou go, without my command.
19. “Say by my command, what shalt thou do.
Hearing these words of Rdma, which were full of bravery, Parush* rdm's face fell.
20 — 21. Remembering the past he said “ORdmalO Rdma! O thou of strong arms! I know thee to be the supreme Lord, the ancient Purusha, Visbuu the cause of the creation, sustenance and absorption of the world. In ray childhood I worshipped Vishnu with austerities.
22. “Going to the auspicious Chakratirtha every day I propitiated Vishnu, of great soul, the supreme self Ndrdyana with penances per- formed with a single mind.
23. “ Then, O thou best of the Raghus, that Lord of the Gods, the bearer of the conch, discus and the mace said to me with his lotus-like face beaming with smiles.”
24—27. The Lord said, “ Rise, O BrAhmana, thy great usufcerities have become fruitful. Possessed of my divine energy do thou kill the bull amongst the Hayhay race (Kartvirya) who killed thy father and for which thou hast undertaken this austerity. Then having killed the hosb of Kshatriyas thrice seven times and having given the whole of the earth to Kasyapa do thou have peace. In r.he Treatyuga I shall through my infinite power incarnate as Rdma, son of Dasratha, then shalt thou see me I shall take away the power which I had formerly given thee.
28. “ Performing thy austerities thou shalt then abide the day of Brahma.” So saying the god disappeared and I did all that he had commanded.
29. Thou art that Vishnu, 0 Rdma, born at the solicitation of Brahma. The energy that was in me is now placed in thee.
30. My object in life has been accomplished, when thou, 0 Lord, art pleased with me. Thou art inapproachable by Brahma and the rest, and art known to be beyond prakriti.
31. The six conditions of birth and the rest are not in thee. They are the products of nescience. Thou art without modification, full and bereft of motion and the like.
Note — The six conditions are existence, birth, increase, modification decay and death. >f Motion and the like” means motion and inertia.
82. Like foam in water and smoke in fire, this M4y4 which is dependent upon thee and is within thy cognizance, produces this world, llow wonderful is this.
33. So long as the world is enveloped in MAyA it does not know thee. This M&ya flourishes only through error, it is opposed to knowledge (jnan) and vanishes with the appearance thereof.
34. The supreme intelligence when reflected in this conglomeration of the body and the rest (the senses, the mind, intellect, the vital airs) the products of nescience is called the Jiva or the embodied self in ordi- nary life.
35. As long as there is any sense of the I, in the body, the mind, the vital airs, the intellect aud the rest, (the organs of preception and action), so long there is the notion of action and enjoymeufc of the fruit thereof as well as of partaking of happiness or misery.
36. There is no creation (or destruction) of the world in the supremo self. There is no jnan (self-realization) in the Buddhi. Having joined the two self and the buddhi in one through nescience, the embodied self acts in the world.
Noth. — The supreme self is in truth not born nor does it incarnate into embodied exis- tence. Through the action of beginningless Ayidya he appears to be associated with Buddhi which acts and thus the world process goes on. When the distinction of the Buddhi and the Atma is realised through knowledge, the world process ceases to be.
37. The (Buddhi) is of itself non-in telligent. It becomes possessed of intelligence through its union with the supreme intelligence. In the name manner through contact with non-infcelligent Buddhi, the supreme self which is intelligence itself, appears to be non-in telligent like the combination of fire and water.
Note.— It is Atma which is the only reality — the supreme intelligence itself. Through it and of it the Buddhi, the conditioned intellect derives its power And ultimately appears to he identified with it so much so that the union of the two becomes as if it were an identi- ty till their distinction is realized through knowledge.
38. Till man seeks the company of thy devotees, which brings about happiness, he cannot be released from the troubles of embodied existence, 39. When through devotion acquired in the company of the good he worships thee, then MAyA gradually becomes attenuated.
40. Then bent upon knowing fchee; he approaches a wise preceptor and having from him acquired a knowledge of the great saying That art Thou, he becomes emancipated by thy grace.
41. Hence for those who are turned away from thy lotus feet, there in no hope of emancipation nor of knowledge nor of happiness even in millions of kalpas.
42. May I, thersfore, have incarnation after incarnation devotion to those who are devoted to thy feet, for by their company this nescience is destroyed.
43. Those who are absorbed in devotion to thee, those who pour down in the world the ambrosia of thy religion, consecrate the whole world what to be said of their sanctifying those who are born in their own families.
44. Salutations to thee, O Lord of the world, Salutations to thee, O protector of thy devotees, Salutations to thee, O thou of infinite mercy, O Riimchandra, Salutations to thee.
45. O Lord, whatever good actions have been done by me with the objeot of conquering the world, let them be a mark for thy arrow to shoot at. Salutations to thee, O Rfima, again and again.
Note. — What is implied here is that the various spheres of higher life which I have won through my ascetism may now be wipped off and I may have one single-minded devo- tion to thoo alone.
46. Then the Lord R&raa, who is full of mercy, said to Parushrfiraa: “ I am pleased with what is passing in thy mind, O Brahmana.
47. I shall give thee all that thou desirest, do not doubt this.,, Then with a joyful heart Bh&rgava said to R&raa.
48. “ If, O slayer of M&dhu, thou art graciously inclined towards me, then let me always have firm devotion to thee as well as the company of those who are devoted to thee.
49. " Every one who is devoid of devotion reads this hymn daily, may he have devotion to thee as well as knowledge of thy own self and when leaving this body— remembrance of thee.”
50 " Let it be so,” said Raghava. Having bowed and circumam- bulated him and having been worshipped by him in turn and having obtained his permission Parushrdma went to the Mahendra mountain.
51. Rdjd Dasratha then joyfully seeing R&ma, as if risen; from the dead, embraced him again ana again and shed tears of joy from his eyes.
52—55. And with a joyful heart went to his kingdom. Rama, Lakshmana, Bharata and Satrughana, who were like unto gods, each passed his time happily in the company of bis wife. Rdma, together with Sitd, passed his life happily in his palace along with his father and mother like Hari with his consort in the heavens. Yudhdjit, the brother of Kaikeyi, who was maternal uncle of Bharata, came to take him to his kingdom out of love. Rdjd Dasratha also affectionately sent away Bharata and Satrughana in the company of Yudh&jit, having duly wor- shipped him.
56. The queen KausalyA shone in the company of Sit& and R&ma just as Adiii, the mother of the gods, shines in the company oflndra and Sachi, the daughter of Puloma.
57. The Lord of all the world, whose attributes are only known to the upholders of the world like Brahma and the rest, whose incarnation is for bringing happiness to those who are devoted to him, who is always associated with Sree, who is without decay, whose power is limitless, whom Mdyd cannot overpower, who does all through the action of M&yd, and who is the ruler of all, though appearing to act as a human being, is RAma who lives in Ayodhyd, in the company of Sitd.
Note. — Valraiki introduces Paruahrama presenting a fearful man and preceded by fear- ful omens. Savs he to Rama ‘*0 son of Dasratha, I have heard of thy extraordinary prowess in breaking the bow of Maheshwara. I have, therefore, come to thee with this other bow. Do thou string, and put the arrow to it and show thy might. After soeiug thy prowess I shall have a duel with thee. The two bows were made by Viswnkarma. That which thou hast broken was made over by the gods to Shiva. The other ono which is un- assailable was given by them to Vishnu. These two bows were of eaual strength. Therefore the gods enquired of Brahma of the respective mights of Shiva ana Vishnu. Knowing this to be the wish of the gods, the latter made them enemies, whereupon there was a hard fight between them.
The bow of Shiva became slackened and he was stunned by the Tiumkara sound of Vishnu. Then the gods pacified the two deities declar- ing Vishnu to be the greater of the two. The god Shiva then in anger gave this bow with its arrows to king Devrata of the Videhas. Vishnu gave his bow to Richika, son of Bhrigu and, from him it came to my father Jamadagni. But he having laid down his arms was killed by Arjuua Kartvirya. Hearing of my father’s death I resolved to avenge it and having killed him and subjugated the whole earth, gave it to Kasyapa. Since then I have been living in the Mahendra mountain, engaged in austerities. Hearing of the breaking of the other bow I have come to test thy strength. Do thou show it by stringing and pulling this one. Rdma accordingly took up the bow, pulled it and said to Parushr&ma “Thou art a Brahamana, hence I do not aim my arrow at iliee. I shall, however, stop thy passage and the worlds thou hast acquir- ed by thy austerities. Rama, son of Jamadagni, was then stupified by Kilma. He lost all his power and stood looking at R^ma, who was shin- ing in all his glory. Said he, since I gave this earth to Kasyapa, he told mo not to live in his dominions. Hence I cannot stop in one place for the night. Thou shouldst not stop my passage. I shall forthwith fly to the Mahendra mountain. I know thee to bo the undecaying slayer of MAdhu, the lord of the gods. There is no shame in thy having defeated mo as thou art the lord of the three worlds. Do thou let thy shaft go and I go to the Mahendra mountain having destroyed my good and evil karma through this.** R&ma then shot the arrow and having seen the worlds he had conquered through his austerities Jamadagni went to the Mahendra mountain (YAlmiki Ram&yana, B&ikAnd, Chapters 74 to 76).
Thus ends the Bdlkdnd of the Adhy&tma Rdmdyana consisting of seven chapters and three hundred and sixty slokas, the giver of pros- perity and emancipation to man ♦ I* Cate of Madhabananda Das Please Return THE AYODHYA KANDA CHAPTER I.
The Visit oj Ndrada.
1-3 Sri Mahddeva said: Once upon a time as Rama, who was decked with ornaments of every description, and looked resplendent like the leaf of the blue lotus with the kaustubha gem and a pearl necklace round his neck, and was being fanned by Sitd with a golden chamar (fan made of yak tail) and was amusing himself with betel-leaf and the like in the coart-yard of his palace upon a seat studded with gems, the Rishi Ndrada descended from the heavens reverentially to see him.
4. The Muni was resplendent like a piece of clear crystal and shone like the autumnal moon. His face was heavenly to behold and he came down suddenly to see Rdma.
5. On seeing him, Rdma forthwith rose from his seat and with folded hands prostrated himself to the ground, along with Sitd in a spirit of affec* tionate devotion.
6. Kdma said to Ndrada in words full of affection, “ O great Muni! difficult it is to get a sight of thee for men of the world like us who are ever devoted to objects of the senses.
7. This sight of thee is the fruit of good actions done in past lives. Even men of the world by chance get the company of the good.
8. Hence I am, 0 Muni, truly blessed on seeing thee. Tell me, Sir, what am I to do for you. I will do that/* 9. Thereupon Ndrada said to him who was ever dear to his devotees. Why are you, 0 Rdma, beguiling me by speeches like those of worldly men.
10. True it is, Sir, when you call yourself a man of the world. That Mayd, which is the cause of all the world, is your consort.
11. From proximity to thee are born of her offspring like Brahma and the rest. This Mdyd — which consists of the attributes of goodness, activity and inertia — appeal's always to be dependent upon thee.
12. Ever does it create the three kinds of beings— white, red and black characterized by each of these attributes. In this great household of the three worlds, thou art declared to be the householder.
13. Thou art Vishnu, Jdnki is Lakshml, Thou art Shiva and Jdnki Pdrvati.
Thou art Brahma and Jdnki is Saraswati (the goddess of speech), Thou the sun, Jdnki the light.
14. Thou art the moon and Sitd Rohini endowed with all auspicious marks.
Thou art Iudra and Sitd Paulomi. Thou art the fire and Sitd Swdhd.
15. Thou art Yama, the embodiment of death, and Sitd Sanydmani.
Thou art the Niraiti (quarter) 0 Lord of the world and Jdnki the good Tamasi (his consort).
16. Thou, O Rdma, art Varuna and Jdnki Bhdrgavi. Thou art the wind and Jdnki the Saddgati,