17. Thou art Knvera and Sita is declared to be the Sarvasampada. Jdnki i* Rudrdni and thou art Rudra, the universal destroyer.
18. Whatever in the world is denominated as the feminine gender is Jdnki, whatever as the masculine, Thou O Rdma.
19. There is, O Lord, in the three worlds, nothing which is nob you both.
20. On account of its connection with thee, this nescience is oalled Mdyd A vyakriba. From it is evolved Mahat, from Mahat Ahaukdra and from Ahaukdra the Linga.
21. The principle of egoism (Ahankdra), (Buddhi) the intellect, the five vital airs (prdnas) and the organs of sense (Indriyas) are called by the wise the Linga which experiences birth and death, pleasure and pain.
22. That it is which is known as the embodied self and appears in the world as if immersed in the world. That Avidyd, which cannot be described, which is beginningless, is the root cause of all superimposition.
23. Three are the limiting conditions of the absolute intelligent self the gross, the subtle, and the causal. Joined to these, it is the em- bodied self, freed from these it i9 the Supreme Self.
24. The conditions of world by life known as the waking, the dream- ing and the dreamless slumber states are different from the witnessing self which, O best of Raghus, art thou.
25. From thee alone has the world been produced. In thee all exists. In thee is all absorbed. Therefore thou art the universal cause.
26. Like the rope mistaken for the snake there is fear in mistaking the Atmd (self) for the embodied self. “ 1 am the Supreme self ” know- ing this, one is released from sorrow.
27. Because intellects in all bodies are illuminated by Thee who art absolute limitless intelligence, therefore thou art the self of all.
28 Just as the snake is superimposed upon the rope, so is all this Hiiperi iu posed upon thee by nescience. By knowing thee, all this dis- appears. Hence one should strive for attainment of knowledge of thee.
29. Those who are devoted to thy feet gradually acquire knowledge of thee. Hence those who are endowed with devotion to thee are only lit for receiving emancipation.
30. I am the servant of thy devotees’ devotees’ devotee. Therefore do thou no; deiude me, O Lord, but be gracious unto me.
31. Brahma my Sire was born from the lotus in thy navel. Hence I am thy grandson, do thou, O Lord, protect me thy devotee.
32. Having said so and repeatedly bowed to Rama with tears of joy running down his eyes, Ndrada said to him as he was directed by Brahma.
33. O best of Raghns, thou art born for the destruction of Rdvana. Thy father will now instal thee as heir-apparent for the protection of the kingdom.
34. If installed in the kingdom, thou shalt not kill Rdvana, thou nha.lt not fulfil thy promise for lightening the load of the earth.”
35. Do thou, O King of kings, fulfil it. Thou art of true resolves. Hearing this speech of Ndrada, Rama said to him with a smile.
36. Hear me, O Ndrada, nothing is unknown to me. I shall fulfil the promise I had formerly made, of this there is no doubt.
37. When under the influence of time the karma which gave each of them his present incarnation has- become exhausted, I shall kill the whole of the Rdkshasas, host and thus lighten the load of the earth.
38 — 39. For the purpose of killing Rdvana, to morrow do I go to the Dunduka forest. There living for fourteen years under the guise of a Mnni I shall kill that vile creature with his family, having made S(td a pretext for it. On Rdma having said so Ndrada became highly pleased.
40. Having circumambulated him three times and prostrated himself before him, he went away by the path of the gods with Rdma’s permission.
41. Whoever reads, hears or remembers this dialogue between the best of Rishis, Ndrada and Kama, with devotioD, obtains the status of a liberated soul which is so difficult to be attained by the gods together with Vairdgya and the other coucommittauts thereof.
Note. — This visit of Narada or his remindiug Rama of hia promise is nowhere alluded to in the Valmiki Ramayana.
CHAPTER II.
The propped installation of Rdma, 1, Sri Mahddeva said: Once upon a time as Rdjd Dasratha was sitting in his private chamber, he sent for Vashishtha, his family preceptor, and said to him.
2. “ Sir, every one including the citizens, the knowers of Vedas, the elders and especially the ministers, repeatedly praise Rdma.
“ Therefore I shall instal Rdma, who is my eldest son, who is endowed with every good quality, aud whose eyes are like the lotus, as the heir- apparent, 0 Bull amongst Munis, I have become old.
4. “ Bharata, together with Satrughana, has gone to see bis maternal uncle. I shall forthwith instal Rdma to-morrow, do you give permission for it.
5. “ Let all things necessary for the installation be collected, inform Rdma of it, let flags of various colours be hoisted.
6 — 7. “ Let triumphal arches of various hues, with gold and pearls be erected.” The king then called his chief minister Sumantra and said: “ Do you collect whatever the Muni tells you to do. To-morrow I shall instal Rdma as heir-apparent.”
8. “ Very well,” said the minister. Then joyfully he said to the Muni. ‘‘What shall I do?” Unto him the highly illustrious Vashishtha, the chief amongst the wise, said.
9— *10. “ Let sixteen maidens decked with golden ornaments stand to-morrow morning in the middle yard of the palace. Let an elephant decked with gold gems and the like come there, a four tusker and born of the family of Airdvata. Let thousands of golden jars full of waters of various sacred places be placed there.
11. Bring three new tiger skins; also a white umbrella with a pole made of gems and studded with pearls and diamonds, 12. Let celestial gailands, celestial garments, and celestial ornaments be brought there; let Munis duly honoured stand there with kusha grass in their hands.!
13. Let dancers, courtezans, singers, players on flutes and other musical instruments, dance and play upon music in the king’s courtyard.
14 — 15. Let elephants, horses and foot soldiers, stand armed outside.
Let worship be performed in all temples of gods inside the town with gifts of various kinds. Let minor chiefs come with presents of various description.
16. Having thus directed the minister Sumantra, the Rishi himself went to the very beautiful palace of ltdma.
17. Having mounted a car the great Muni Vashishtha passed three divisions of the palace and dismounted from it in the fourth.
18 — 20. He was allowed to enter unimpeded inside the palace because he was the preceptor of the king. Hearing of his arrival Rdma forthwith rose from his seat, came out with folded hands, saluted his preceptor and devoutly prostrated himself before him. Jdnki then brought water in a golden vessel and having seated Vashishtha on a seat studded with gems, washed his feet with devotion and she and Rdma both placed that water on their heads.
21. Said Rdma, " Blessed am I, by placing this water washed off thy feet on my bead." On Edina saying so, Vashishtha laughed and said: — 22. By placing the water of thy feet on his he».d the lord of the daughter of the king of mountains (Shiva) was blessed. My Sire Brahma washed off all his impurities by the sacred washing of thy feet.
23. Now thou art saying this only to give a lesson to the world. I know thee to be the Supreme sell incarnated in the world together with Lakshmi.
24. I know thee, 0 Raghava, to have come into the world for accom- plishing the work of the gods and fruition of the devotion of thy devotee^, as well as for killing Rdvana.
25. And yet for the purpose of accomplishing the work of the gods, I shall not reveal the secret of the way in which, O scion of the Raghu race, thou art doing all through thy Mdyd.
26. I shall act like-wise. Thou arb my disciple and I am thy teacher. Thou art in fact the preceptor of preceptors, thou art the father of the fathers.
27-30. Thou art the internal ruler, the mover of the wheel of the world. Thou art beyond ken. Having taken up a body made of pure goodness, self dependent, thou appearest in the world like man under thy Yogic power. I know the office of a priest to be a low and blame- able one. The Supreme self shall be born in the race of the lkshwdkus under the name of Rdma. This I came to know in days of yore, having been told of it by Brahma. Since then hoping to be connected with thee, I took up this r61e of the purohita of the Raghus, blameable though it be for the purpose of being thy preceptor.
31-32. O scion of the Raghu race, that object of mine has this day been accomplished. The great illusion which deludes all the world and is depedeut upon thee, let thab Maya not delude me, do thou, O leader of the Raghu race, so ordain. If thou wishest to give me a preceptor's fee, let that be my fee.
33-35. I have said all this incidentally. It should not be revealed by me on any occasion. I have been sent by Rdjd Dasratha, O leader of the Raghus, to invite thee. He shall instal thee to-morrow on the throne. To-day do thou together with Sitd observe a fast according to ordinances. Do thou purify thyself and controlling thy organs of sense, sleep on the ground. I am going to the king, thou shalt go to him to-morrow.
36. Having said so, the royal preceptor speedily mounted his car and lefb the place. Rdma then smilingly said toLakshmana.
37. O son of Suraitra, to-morrow I shall be installed as heir-apparent, I am merely an instrument. Thou art the real actor and the enjoyer, 38. Thou art my other self (Prdna), let there be no doubb in this. Rdma then did as he was directed by Vashishtha.
39-40, Vashishtha also having gone to the king told him that every thing had been done. As the king was telling Vashishtha of the instal- lation of Rdma, some one amongst the people of the city heard of it and went and spoke to Rdma’s mother Kausalyd as well as to Sumitra.
41-43. On receipt of this glad news they became overjoyed and gave him a handsome and valuable necklace. Then Kausalyd who loved Rdma much, out of affection for him, worshipped the goddess Lakshmi for Rdma’s success. “ Rajd Dasratha speaks the truth and will fulfil his promise. He is, however, under the influence of Kaikeyi and overpower- ed with love what will he do?” Thus agitated in mind she worshipped the goddess Durgd.
44. During this interval the gods stirred up the goddess of speech saying to her “ Do thou, O goddess, contrive to go in the world of men to the town of Ayodhyd.
45. By the command of Brahma, do thou take measures for throwing obstacles in the way of the installation of Rdma. Do thou first enter llauthrd and then Kaikeyi.
46. After the impediment has been brought about do thou-, O auspi- cious one, return to heaven.” “ Very well,” said the goddess, and so saying she entered the body of Manthrd.
47*48. That woman, who was hunch-backed and wa9 bent in three places in the body, went up the roof of the palaces and saw the town decorated on all sides.
It was adorned with arches of various kinds a9 well as with festoons and flags and was full of festivities of every description. Struck with wonder she came down.
49. She enquired of the nurse (of Rdma) " Mother, why is the town decorated aud why Kausalyd is surrouuded with festivities and extreme- ly happy?
50. “ Why is she/* said Manthrd, “giving to the leaders of Brahmanas clothes of various kinds.” To her the nurse said, Rdmachandra’s installa- tion shall take place to-morrow. Therefore all the town has been decorated.
51-52. Having heard this she went to Kaikeyi and told her of it, as that large-eyed lady was sitting on a sofa in private chamber.
52. “Why art thou, O foolish and unfortunate woman, asleep when a great misfortune has overtaken thee.
53. Proud of thy beauty, 0 thou of gait like that of an elephant, does not know of it.
54-55. The installation of Rdma takes place to-morrow by the grace of the king.” On hearing of it, the queen Kaikeyi, who was sweet of speech.forthwith rose up and gave her a gold anklet studded with gems and asked her a9 to why on the occasion of joy was she saying there was approaching danger.
56. Rama is to me dearer than Bharata. He does what is agreeable to me and says what is dear to me. He looks upon me like he does Kausalyd and serves me equally.
57. Why, 0 foolish woman, has fear come to thee from Rdma, tell me that, Hearing this the hunch backed woman got annoyed showing her enmity towards Rdma without any cause whatever.
58. Hear, 0 queen, what I say. There is in truth great danger for thee. The king in order to please thee always talks sweetly to thee.
59. Of amorous disposition and utterer of untruth, he pleases thee by sweet speeches only and serves Rdma’s mother to her heart’s content.
60. Having this in his mind, he sent away thy son Bharata together with his brother to his maternal uncle’s house.
61. It will be agreeable to Sumitra. There is no doubt in this. Lakshmana follows Rdma. He and Lakshmana shall therefore enjoy the sovereign power.
62. Bharata will be a slave of Rdma or either be banished or dep- rived of life very soon, 63. Thou shalt ever serve Kausalya like a slave. It is better that thou shouldsb die rather thau be defeated by thy rival.
64. Therefore do thou soon exert) thyself to-day for the installation of Bharata and the exile of Rdraa into the forest for fourteen years.
65. By that time thy son, O Queen, will be firmly established on the throne. 1 shall now tell thee the means of accomplishing it as already determined by me.
66. In days of yore, on the occasion of battle between gods and Asuras, R&ja Dasratha who was a weilder of a great bow and was a great car warrior, was solicited for aid by Indra, the king of the gods.
67 — 70. He marched with an army accompanied by thee, O thou of handsome form. As that great bowman was fighting with the Rakshasas, the nail of the axle of his car broke and fell down and the king knew it not.
But thou with great firmness of mind put thy hand into the hole of the axle and, O thou of black eyes, thou stood there protecting the life of thy husband. Then having killed all the Asuras that conqueror saw thee standing. Greatly astonished he joyfully embraced thee, and said to thee “Do thou ask of me what is in thy mind. I am of the foes the giver of boons.** 7 1 — 72. H Do thou ask for two boons/' so the king himself said. Thou replied " O king if thou hast granted me two boons let they remain with thee in deposit for me for a time, O Sinless one. When there is opportunity, then do thou give me the boons/' 73. “ Let it be so, go thou home, 0 thou of sweet smiles." I beard this from thee on former occasion. It has now come into my recollection.
74. Do thou, therefore, immediately enter the hall of anger, and angrily removing all thy ornaments scatter them about and do thou silently lying down on the ground, put on an angry appearance, O lady, till the king makes good his promise to thee and does what thou wishest.
75 — 76. Hearing this from the woman who was bent in three places in the body, the daughter of the king of Kaikeyas took all that she said bo be for her good. Deluded by the company of the vicious one takes tho bad for the good. To her the vile Kaikeyi said, “ How earnest thou to possess such intelligence. v 77. I never knew thee, 0 hunch-backed beauty, — to be so intelligent.
78. If my son Bharata who is so dear to me becomes king, I shall give thee a hundred villages. Thou art dear to me like life itself.
78 — 79. So saying she forthwith angrily entered the hall of anger and having removed all her ornaments, strew them about and lay on the ground with a dirty appearance having put on dirty clothes.
80. Said she, listen, O hunch-backed woman until R&ma goes to the forest I shall sleep here or give up ray life breath.
81. "Do thou be firm, good will come to thee, O thou auspicious one/* so saying the hunch-backed woman went home and Kaikeyf did as she was advised.
82. Even though one is possessed of fortitude, is of a very charitable disposition, and has all other good qualities, is a man of good conduct, knows the science of polity and the Shdsiras, is devoted to a wise teacher and has power of discrimination through learning, yet if he constantly associates with the vicious who are greatly addicted to evil, he becomes gradually equal to them through contact with their low intellect, 83. Let one, therefore, always avoid the company of the wicked. The man who associates with the vicious falls away from high end as did this daughter of the Kaikeyas.
Notb. — la the Valraiki Ramayana, Ayodhava Kanda, Chapter IX., it is said that in. the courtse of the 6ght between the gods ana the asuras, when the asuras were wounding and killing those who had gone to sleep, King Dasratha fought the asuras bravely and was much manglol by the latter and became uucbnscious. Kaikeyi took him out of tho battle-field having acted as his charioteer and restored him to life. lie was again wounded and was again saved by the queen and for that he gave her two boons which Kaikeyi said she shall have when necessary.
CHAPTER III.
The Two Boons, 1. Sri Mah&deva said: Then R&jd Dasratha having directed his chief ministers aud principal subjects for the purpose of installation of RAma, joyfully entered his house.
2. There nob seeing his beloved queen, the king was much vexed and said u What is this? Why does she who on my entering the palace, smilingly advanced to meet me, is not seen here to-day/* 3—4. Thus thinking in his mind, greatly agitated he enquired of the maid servants “Where is your auspicious mistress. My beloved of sweet face does not come forward to receive me as before.
5. They replied: “ She has entered the chamber of anger. We do nob know the cause. Do you, Sir, go and enquire and find it out.
6. Thus addressed by the servants the king, struck with fear, went to her and having seated himself near her, touched her body and said.
7. “ Why art thou lying on the ground having left off couches and the like. Thou art, O timid lady, painiog me by not speaking to me.
8. Having removed all thy ornaments why art thou lying on the ground in dirty clothes, tell me thy object and I shall do all thou desirest.
9. Who has done evil to thee, whether man or woman. He shall be liable to punishment of death by me There is no doubt in this.
10. Tell me, O lady, what is agreeable to thee; I shall undoubtedly accomplish it this moment, difficult of performance though it be.
11. Thou knowest me to be thy innermost self, dear, to thee and under thy subjection. And yet thou art paining me: this thy effort to gain thy object is useless.
12. Tell me which of thy friends shall I make rich from poor, or thy enemy, who is rich, poor this very moment.
13. Tell me whom should I kill, or release, even him who deserves to be killed. Whab need is there of saying much. I shall give life itself for thy sake O dear lady.
14. Rama, the lotus-eyed is dearer to me than life itself. I swear by him, tell me what thou wishest and I shall do it.
15. As the king was saying so and swearing by R&ma, the queen gradually wiped off her eyes and said to him.
16. If thou art true to thy promise and takesb the oath then thou shouldst speedily grant my request.
17. In days of yore in the battle between gods and Asuras, thou wast protected by me and pleased with me; thou gavest me two boons.
18—19. They were, 0 thou of true resolves, left by me in ieposit with thee. By one of those do thou install my dear son Bharata as heir- apparent with the preparations that have now been made for Rama’s installation, With the other boon let R&ma forthwith go to the Dandaka forest.
20 — 21. Of auspicious form dressed like a muni, wearing mat*ed locks and barks of trees let him live there for fourteen years subsisting upon roots and fruits. After that let him return or remain in the forest as he choses. Let R&ma, lotus eyed, go to the forest to-morrow morning.
22. If thou tarriest ever so little I shall give up my life breaths in thy presence. Do thou be true to thy promise. Even this is dear to me.
23. Hearing this cruel speech of Kaikeyi which made his hair stand on end, the king fell down like a inoantaiu struck with lightning.
24 — 25. Having gradually opened his eyes and wiped them ot? in great fear thought he " Have 1 dreamt a bad dream or is it a delusion of mind.” Then seeing his wife sitting near him like a tigress, he said to her O thou auspicious lady what life destroying words art thou saying?
26. What has tbe lotus eyed Rama done to offend thee? Day and night thou always speakest of the good qualities of R&gLava.
27. ** hooking upon me and Kausulya equally, lie always serves me.” Thus hast thou spoken be/ore this. Why art thou now saying otherwise?
28. Take thou the sovereignty for thy son. Let Rdma live in the palace. There is no fear to thee from R&nia, O thou perverse woman. Do thou be gracious unto me.
29. So saying the king with tears in his eyes fell at the feet of Kaikeyi. She then replied to him as follows, her eyes red with anger.
30. O King, art thou under a delusion, that thou now retractest thy promise. Shouldsb thou falsify thy promise thou shalt go to hell, 31. If R&ma does not to-morrow morning go to the forest clad in rags and skins, I shall die either by hanging myself or by taking poison in thy presence.
32. “ By saying I am true to my promise,” thou beguilest men in all assemblies, Having sworn by K&raa, do thou of false promise, go to hell/* 33. Thus addressed by his beloved queen, the poor king sunk in the ocean of sorrow, became unconscious and fell on the ground as if dead.
34. In this way did his night pass heavily in sorrow as if it were a year. In the morning singers and bards began to chant.
35 — 37. Kaikeyi, however, angrily stopped them.
Then in the morning in the middle courtyard of the palace, appeared Brahmanas, Kshatriyus, Vaisyas and daughters of Rishls as well as the umbrella, the yak tail chamar, the elephant and the horse.
Others like courtezans and men of the town and country, all whom Vashishtha had ordered were also there.
38. Women, the young and the old. did not sleep in the night. u When shall we see R&ma clad in yellow silk.
89 — 41. Decked with all ornaments and wearing a resplendent) crown and bracelets, and the Kaustubha gem, of dark hue, beautiful like a thousand gods of love (K&madevasV?
“ When shall we see R&ma bathed with the sacred waters, coming mounted on an elephant with a smile on his face. When shall we see Lakshmana, the possessor of all good qualities, carrying the white umbrella over R&ma's head?
“ When will it be morning?”
Thus all the residents of the town became filled with eagerness for the occasion.
42. The king has not yeb risen up, why is it? Thus bhinking Sumantra slowly went into the palace where the king was.
43. Adoring him and wishing him victory and bowing unto him with his head, he found him distressed and asked Kaikeyi the reson thereof.
44. Salutation to thee queen — Kaikeyi — why does the king appear otherwise. Unto him Faikeyi said “ the king did not get sleep in the night.
5 45. " 0 Rdma, 0 Rdma, 0 Rdma,” go thinking of Rama, the king kept awake in the night and appears to be uneasy.
Do thou speedily bring Rdma hither, the king wishes to see him.
46. Sumantra said, Without hearing a word from the king “ How shall I, 0 lady, go?” Hearing this the king told the minister: 47—49. “Sumantra, I wish to see Rdma, do thou at once bring hrm, of beautiful form, here.” So ordered Sumantra at once went to the pal»»ce of Rdma. Unchecked he entered the paluce and told him. “ Do thou come with me immediately to thy father’s house. The king wishes to see thee, may good betide thee, O lotus-eyed Rama” Thus addressed, Rdma speedily mounting his car went agitated in mind.
50. He was accompanied by his charioteer and Lakshmana. In the middle of the courtyard he saw Vashishtba and others, and speedily went in.
51. Having approached his father he bowed down to his feet. The king got up confusedly to embrace Rdma.
52. Having stretched forth his arms, and crying “Rdma,” he fell down in distress without approaching him. “Oh ) alas 1” so saying, Rdma lifted him up and placed him in his lap.
53. Seeing the king unconscious all the women cried oat. Why is this weeping, so saying Vashishtha also entered the palace.
54. Rdma enquired of Kaikeyi as to the cause of the king’s distress. Thus addressed by Rdma Kaikeyi said to him.
55. Thou alone art the means of removing the king’s distress. O Rdma, there is something to be done by thee for the king’s good.
56. Do thou make the truth speaking king a man of truthful promise. The king gave me two boons with a joyful mind.
67. It all depends upon thee. The king is ashamed of speaking it to thee, bound with the noose of truth; thou ahouldst save him.
58—59. The meaning of the word putta (son) is that he saves the father from bell.
Hearing this from Kaikeyi, Rdraa said as if pierced by a spear. Pained, said he to Kaikeyi, Why art thou telling me this. I shall give my life or drink poison for the sake of my father.
60 — 61. I shall forsake Sitd or Kausalyd and even kingdom. He who does his father’s work without being told is the best of sons. The son who does his father’s bidding is middling. He who does not do his father’s bidding is not a son but refuse of a son.
62. I shall, therefore, do all that my father tells me to do, Truly, truly I shall do it, Rdma never speaks two (contrary) things.
63 — 65. Hearing this vow of Rama, Kaikeyi began to say as follows: — ‘‘For thy installation whatever preparations have been made, with those very preparations let my dear son Bharata be installed as heir-apparenb without fail For the other boon do thou speedily, wearing rags and malted locks, go to the forest forthwith to-day with thy father’s permission. There do thou live for fourteen years, living upon food eaten by Munis.
66. “ This thy father’s obligation shouldst thou fulfil, the king, 0 Raghunandan, is ashamed to tell thee so.”
67. Said Sri Rdma. Let the kingdom be Bharata’s. I shall go to the Dandaka forest. But the king does not speak to me. I do not know the cause.
68. Hearing this speech of Rdma and seeing him standing in front, Raja Dasratha in distress said the following painful words: — 69. Conquered by a woman, deluded in mind, walking in an unrighteous path am I. Do thou confine me and take this kingdom, In this there will be no sin.
TO. In this way no sin will attach to me, 0 scion of the Ragha race, So saying, burning with pain, the king wept.
71. Oh Rama, O Lord of the world, Oh thou dearer to me than life itself. Leaving me here, how canst thou go to the dire forest?
72. Thus saying, he embraced Rama and wept loudly. Rdma then wiped the tears off his father’s eyes with his hands.
73. Skilled in the science of polity, he gradually comforted the king and said “ What cause is here for sorrow, 0 Sire, let my brother rule the kingdom.
74. “ Having fulfilled my promise I shall return to thy city. To me by living in the forest, there is million times more happiness than in ruling a kingdom.
75. “Thy promise shall become true and the work (of the gods) accom- plished. It shall also be agreeable to Kaikeyi. There is much merit in residing in a forest.
76. This moment I desire to go. Let the fever of my mother’s heart go, let the preparations made for my installation be cancelled.
77. Having comforted my mother and counselled Janki, I shall come back and having bowed to thy feet shall gladly go to the forest.
78. Having said so and circumambulated his father, Rdma came to see his mother Kausalyd, who was worshipping Hari for his sake.
79. She had caused the Ilonia sacrifice to be performed and given wealth to Brahmanas and was meditating silently with a concentrated mind upon Vishnu, 80. As she was meditating upon Vishnu, the one abiding in all hearts ns the internal ruler, who is the one intelligent and effulgent self of all, beyond all limitations, ever the abode of bliss, in the lotus of her heart, she did not see Rama.
Noth. — The interview between Rama, Daaratb, Kaikeyi na described in Valmiki is characteristic of tlmt great author. Seeing his father in such distress, Rama enquires of Kaikeyi the cause thereof and promises to do what the king wishes, adding " Rama never •ays one thing and means another.” He is then told by Kaikeyi to let Bharata be installed as heir-apparent, and himself go into exile for fourteen years, and ho replies “ 1 shall myself cheerfully relinquish unto Bharata, Sita, kingdom, wealth and friends, what to be •aid when my father wishes it. I do not, 0 Queen, wisli to live in the world for selfish ends. Kuow me to be equal to the Rishis devoted to the path of pure duty. If 1 can do any thing that is agreeable to my father I shall do it even at the cost of my life. There is no higher duty than serving a father and doing his bidding.” And Valmiki adds— The loss of a king lom together with great wealth does not trouble Rama, just as the moon when it wanes 4 not troubled by it. No mental disturbance is seen in him, the released soul when giving up the lordship of the earth and going to the forest (Valmiki, Ayodhyakaud, Chapter XIX).
CHAPTER IV.
R&ma's Preparations For Exile.
1. Then Sumitrd seeing Rdma, speedily called out to Kausalyd wiying hero is Rama.
2. Hearing the name of Rdma, she forthwith directed her eyes outward and leaving off her meditatiou on seeing him of large eyes, embraced him and seated him in her lap.
3. She smelt him on the forehead and touched his body resplendent like the blue lotus and said, “ Oson, do thou eat some sweets, thou art troubled with hunger.”
4. Rdma said,“ O mother, this is not the time for eating. It is time for me to go to-day to the Dandaka forest, so it has been settled.
5. “Because of the boons he had given to Kaikeyi, my father of truth- ful promise has given the kingdom to Bharata and me the good forest* C. “ There dressed like a Muni I shall live for fourteen years and come back immediately on the expiiation thereof, thou sbouldst have no anxiety about it.”
7. On hearing this, KausalyA became greatly confused and fell into a swoon; then she got up and in great paiu and sunk in t lie ocean of sorrow said to R&ma: 8. a If thou,0 R&nm, art truly going to the forest, then take me also, bereft of thee, how shall 1 live even for half a moment?
9. “Just as a cow cannot bear the separation of her young calf, even so I cannot leave thee, my son, who art dearer to me than life itself.
10. “ Let the Rdjti, it it pleases him, give the kingdom to Bharata, but why does he order thee who art dear to him to go to the forest V 11. “ If the king desires to grant boons to Kaikeyi, let him give her all that he has. But what hast thou done to offend Kaikeyi or the king?
12L u If thy father is thy master, I thy mother am even greater than him. If he tells thee to go to the forest, 1 tell thee not to go.
13. “ If disregarding my saying thou goest to the forest at the king's command, then I shall give up life and go to the abode of the king of the dead.”
14. Hearing this speech of Kausalyd, Lakshmana looking at Rama, angrily spoke as follows as if he was going to burn the three worlds with anger.
15. “I shall bind Bharata who is deluded and under the influence of Kaikeyi, and kill him and all his relations and maternal uncles.
16. w Let them see ray prowess to-day burning the three worlds like the fire at the end ot a /cu/pu. Do thou, 0 scorcher of foes, take steps to have thyself installed.
17. “Bow in hand I shall kill all who throw obstacles in thy way," As the son of Sumitrd was saying so, Rama embraced him and said: 18. “O lion of the R*ghu race, brave and greatly attached to me art thou. 1 know that all thou sayest is true, but this is not the time for it.
19. If all that is seen here as the body, kiugdoin and the like, were true, then tby effort would be fruitful.
20. Like a flash of lightning in a mass of clouds unstable are all worldly enjoyments. Life also is like a drop of water upon a piece of heated iron (liable to disappear any moment).
21. Like a frog hanging in a serpent's throat being yet desirous of eating the serpent's flesh with his teeth, men of the world are desirous of enjoyment of unstable worldly objects, even though they are being swallowed up by the serpent of time.
22. Night and day man does work of diverse description with great trouble for the sake of the body. But the body is distinct from the purushx (self), what enjoyment can the jnnusha then have here?
23. Unstable in the world is the meeting of fathers, mothers, brothers, wives and relations, like that of people at a place for drinking water or like two pieces of wood meeting in a stream.
24 Fickle like a shadow is fortune, unstable like the waves of the ocean is youth, the pleasure derived from the company of women is like a dream, life is short and yet embodied beings have so much attachment to these.
25 The course of worldly life is like a dream. It is always troubled with diseases and the like. It is like a castle in the air. It is the fool ODly who runs after it.
26. Life is waning at each rising and setting of the sun and even though we see others dying and growing old, yet we never awake from our own dream (of the vanity of world life).
27. Each day is like the other, each night like the other, and yet foolish man runs after worldly enjoyments and sees not the flightof time.
28. Oh! Alas! like water in an unbaked jar of clay, lile is waning away every moment. Diseases like enemies are assuilmg the body on every side.
29. Like a tigress old age is looming here frightening us and death ever on the watch to swallow us is waiting its time 30. “ I am the body/' acting under this notion one says, “ I am a king known throughout the world." Thus embodied beings believe the body which is f »od for worms or is liablo to be changed into dirt or dust, to be their own self.
SI. “ Tell me, how can the body which is composed of skin, boDes, flesh, secretions, urine, semen, blood and the like, which is ever chang- ing, ever decaying, be the self."
32. The belief under which you, O Lakshmana, wish to burn the worlds is that through which all those faults appear io him who takes the body to be true.
88. “ I am this body." This notion is called avUyd (nescience) “ I am not this body but the intelligent self." This is called knowledge.
34. Avidyd (nescience) is the cause of the world, knowledge of self is the destroyer thereof. Those desirous of emancipation should, there- fore, always strive for tha acquirement of knowledge of self.
35. There, 0 destroyer of foes, desire, passion and the like, are the enemies. Of these passion is alone capable of impeding the path of emancipation. Under its influence man kills fathers, brothers, friends u nd those who are attached to him.
36. All mental fever has its root in passion. Passion is the great cord that binds the world. Passion is the destroyer of virtue, do thou theretore relinquish passion.
37. This anger is the great enemy. Desire is the Vaitarni river, contentment is the Nandan garden (the heavenly bower of Indra) and peace is the Kamdhinu (the cow which yields every desired object.)
Noth. — The Vuitarni is tho river one has to cross after leaving the body ia his passage to the abode of Yaraa.