38. Do thou therefore betake thyself to forgiveness, thus thou shalt have no enemy. Different from the body, the organs of sense, the life breaths and the intellect, self-effulgent, unchangeable, is the pure form- less dtmd (self).
39. So Jong as people do not know the self to be distinct from the body, the sense organs and the life breaths, they are troubled by worldly sorrows and are under the influence of death. Do thou therefore always contemplate in thy heart upon thyself as distinct from the body.
40-41. Knowing thyself to he different from the intellect (Buddhi) and the rest do not grieve. Exhausting all thy /’rdrabdhu-karma (the resultant of actions which has given this incarnation) whether pleasur- able or painful by doing what comes in thy way, thou shalt not be sullied by such action.
42. Even though outwardly thou showest thyself to be an actor, yet because of the purity of thy internal nature, thou shalt not, 0 scion of the Rdghu race, bo affected by action.
43. Do thou always reflect up-.n what I have told thee. Thus shalt thou not be affected by the sorrows of this world.
44. Do thou, O mother, also always reflect upon what I have said above and wait for my return. In this way thou shalt not be long afflict- ed by sorrow.
45-40. Those that are treading the path of action cannot always be living together in the same place. Like rivers accidentally meeting in one place they come and go. Fourteen years shall thus pass away like half a second.
47. Do thou, O mother, give me permission and drive thy sorrow away. If thou actest in this way, my residence in the forest will be happy.
48. So saying, Rama prostrated himself at his mother's feet and remained in that posture of reverence for time. She raised him up*, placed him in her lap and. blessed him.
49. “ May all the gods, together with the Gandharvas, Brahma, Vishnu, Shiva and the rest, always protect thee goin^r, sitting, or sleeping."
50-51. So saying, and repeatedly embracing ll&ma, she despatched himw Lakshraana also having bowed to Rama with tears of joy running down his eyes said, “ R&ma thou hast dispelled from my mind the doubt that had lurked there, I shall go after thee serving thee, do thou so ordain.
52. Do thou be gracious unto me, otherwise I shall give up my life breaths." Said R&ma in reply “ let it be so." " Do thou, O Lakshmana, go with me, don’t tarry.”
53-54. Having thus comforted' his mother, the lord of Sitd went to her in order to comfort her. Seeing her husband coming Sit& who always spoke with smiles, washed the feet of Rama reverently from water in golden jars and seeing him alone asked, “ Why is it, my lord, that you are unaccompanied by an nr my.
55. “ Whence hast thou come, where didsb thou go, where is thy white umbrella? Musical instruments are not sounding before thee, thou art without thy crown and the like.
66. “Why art thou unaccompanied by the host of neighbouring chiefs. Why hast thou come hurriedly.” Thus questioned by Sita, Rdraa told her smilingly.
57. “ 0 auspicious lady, the king has given me the empire of the whole of Dandaka forest. In order to protect it I shall, therefore, O auspicious one, soon go there.
58. I shall go to the forest this very day. Do thou serve thy mother- in-law living near her. We are nob given to speaking untruth.’
69. As R&ma was saying so, Sit& got frightened and said “ why hast the great king given thee the empire. of the forest.”
60. Rdma replied, “ the king pleased with Kaikeyi had given her a boon and according to it he has given the kingdom to Bharata and me residence in a forest, O thou, sinless one.
61. She asked for my residence in the forest for fourteen years and the king who is a speaker of truth and of a merciful disposition, has given hor what she had asked.
62. I shall therefore forthwith go there, do thou not stand in my way. On hearing this speech of R&ma the daughter of Janaka affection- ately replied: — 63. ° I shall go ahead of thee, and thou shalt follow me. It is not right that thou shouldst go to the forest without me.”
64. Unto her his beloved wife of sweet speech well pleased Rdma said, u How shall I take thee to the forest, which is infested with many a tiger and deer.
65. “There in the forest man-eating R&kshasas capable of assuming many forms, lions, tigers and wild boar roam about in all directions.
66. “Bitter and sour fruits and roots are there to eat,0 thou of fair form. There you never have bread or tasteful dishes of diverse descrip- tion, 67. “At times, even fruit is not available. The road is covered with thorns and pebbles and is in some places not visible.
68. “ Caves of mountains dug by nature and exposed to the risk of noxious creatures, and full of gnats, mosquitoes and fleas are one’s home. Thus the Dandaka forest is full of troubles.
69. “ One has to walk there exposed to cold wind and heat. On seeing Rakshasas and tire like in the forest, thou shalt soon give up life.
70 — 72. “ l)o thou, therefore, O good lady, stop in the house. Thou shalt see me back soon.” On hearing this speech oi Mdma, Sitd with her lips trembling somewhat angrily, replied in sorrow. “How dost thou wish to leave me, thy lawful wife who i9 ever attached to thee, who nevercheri- ehes any other but thee, and who is sinless. Thou art the khower of duty and of a merciful nature. In thy company, O Kama, who is there in the forest who can assail me?
73. “ Whatever fruils and roots remain after thou hast partaken of them, they shall be nectar to me. Satisfied with them I shall be happy.
74. “ Going in thy company, the kusfta grass, reeds and thorns shall be to me like beds of flowers. Of this there is no doubt, 75. “ I shall not give thee any trouble. I shall be thy helpmate. In childhood one who was skilled in the science of astrology, seeing me said: — 76. u * Thou shalt live in the forest with thy husband/ Let the Brahmana’s saying prove true. I shall go with thee to the forest.
77. “I shall say something more, hearing which thou shouldst take me to the forest. I have heard diverse Ramayanas from Brahmanas.
78. “Where and when did Rdma go to the forest without Sitd, do thou tell me*? I shall therefore go with thee, always being thy helpmate.
79 — 80. “ If thou goest to the forest without me, I will in thy presence give up my life/’ Knowing this to be the resolve of Sitd, the scion of the Raghu race said, “ O Queen, do thou come to the forest with me forthwith. Do thou give to Arundhati thy jewels and necklaces.
81 — 82. “We shall go to the forest after having given away all our wealth to Brahmanas/’ Having said this Rdma made Lakashmana call the Brahmanas reverently and gave them a hundred herds of cows, wealth, clothes and heavenly garments. All these did the chief of the Raghu’s cheerfully give unto those who had families, who had studied the Shastras and were of a pure character.
83—84. Unto Arundhati Si td gave all her chief ornaments. To the servants of -Rdma’s mother she gave diverse kinds of wealth. To those who were living in her own mansion, to those who were living in the town, to those who were living in villages, to thousands of such Brahmanas, she gave away her wealth.
85. Lakshmana made over Sumifcrd to Kausalyd and bow and arrow in hand came and stood in front of Rdma, 86. Rdma, Sifcd and Lakshmana then all went to the king s palace.
87. As Sri Rdma of a dark hue. with a body beautiful like a thousand gods of love, the sanctifier of the whole world by the tread of his feet, was going by the main street together with Sitd and his brother Lakshmana, he saw the citizens and the towns people eyeing him curiously. He cast upon them a joyful glance to drive off their sorrow. They then reached the abode of the father.
* Note. — The author of the Adhyatma is apparently not correct here. There was no more than one story of Rama as giveu by Valmiki ana that author does not put into the mouth of Sita words like these. This statement in the Adhyatma is apparently not historical.
CHAPTER V.
The Exile.
1. Sri Mah&deva said: - Seeing Kama coming along the road together with Lakslnnana and Jauki the people of Adyodiiyd. said to each other.
2. Having heard of the boons given to Kaikeyi by the king, the people said in sorrow “ Has RajA Dasratha relinquished his dear son of truthful resolve, for the sake of a woman? Where can there be truth in such a uxorious person.
3 How did the vile Kaikeyi of a cruel disposition and very foolish mind banish Kama who is of a truthful nature and does what is agreeable to her?
4 —6. O men, it does not bed t us to live here. We shall go to the forest this very day and accompany Kama to the place where he wishes to go with his brother and Jaukl.
b. See here is Jan ki walking along the road. She of world famed beauty, who was seldom seen by men, is now going on foot unveiled amidst the crowed of people.
7. See here is R&ma, the lord of (he world and the handsomest of men also going along the road unaccompanied with elephants, horses and the like, 8. This Kaikeyi is a monstress horn for universal destruction. Rdtmi 8lia.ll suffer paiu by SitA’s going on foot (in his company;. Fate is all powerful. Human exertion is powerless: — 9. Then iuto the assembly of those good people who were distressed at Rama's banishment, the lUshi Vamadeva went and said: — 10 — 11. “Ho not grieve over Rama, or 3iid I tell you truly. This Rdma is the Supreme Vishnu — ihe primeval N&rdyana. This J&nki is Lakshmi who is known as the Yoga Mayd of Vishnu.
12. This Laksbmana, who is now following Kama, is Sesa. Associated with the attributes of AJAyd, he assumes, as if it were, various forms.
13. Associated with the attribute of R>'j<t8 paction) he becomes Brahma, the creator of the world. Under the influence of goodness ^fcrntva) he becomes Vishnu, the upholder of three worlds.
41. At the end of a hilpa under the influence of darkness (TamasJ, he becomes liudra, the cause of the destruction of the world.
Assuming the form of a fish, this Raghava in days of yore, becamo the protector of his devotee Alanu and having placed him into a boat protected him till dissolution.
15 - lb'. At the churning of the ocean, when the Mandara mountain had sunk to the bottom of ihe sea, this foremost of Raghus, iu the form of a tortoibe bore that mountain on bis back.
17. When the earth had gone down the nether regions, at the time of the universal dissolution, this scion of the Raghu race, assumed the form of a boar and balanced it on the point of his tusk.
18. Assuming the form of Narsingha (man-lion), this giver of boons to PrahlAda in days of yore, tore with his nails his father Hiranyak- shipu who had become the thorn of the world.
19. Seeing her son's kingdom gone, (from the hands of Indra into those of UAIi), the Asura king, solicited by Aditi in days of yore assum- ing the form of a dwarf man ^Vamanai, he brought it back by begging it of 3A.11. For clearing the earth of vile Kashatriyas who had become the burden of the earth, he became Bhargava (Parushrdma).
20. This very person has now incarnated as Rdma — the lord of the world. He will kill Ravana and other Rfikshasas by the million.
21 — 22, The death of that vile wretch has been ordained only through man. The Lord Harf was propitiated by Dasratha through austerities with the object of becoming his son and therefore he has incarnated as such.
22—23. That very Vishnu is Sri Rdma is for the destruction of Rdvnna and the rest with Lakshmana as his companion he is to go to the forest to-day. This Sltd is verily the M&yd of Vishnu, the cause of the creation, preservation and destruction of the universe.
24. The ting or Kaikeyi is not at all the slightest agent here. The day before Ndrada said the same for the purpose of lightening the load of the world.
25. Rdma also said: " I shall go to the forest to morrow. ” Therefore so far as Rdma is concerned, do you, 0 foolish men, leave off all anxiety, 26. Those men who, in tins world, daily recite the name Rdma, Rdma, for them, there is never any fear of death and the like.
27. What fear of pain can there be for that great sool — Rdma by repenting whose name aud by no other means there is emancipation in the Kali age.* 28—29. The creator of the world deludes the world through a human form taken under the influence of Mdyd. For helping his devotees in their devotion, for the destruction of Rdvana, for accomplishing the object of his father the king, he has taken a humau form. So saying the great Muni Vdmdeva became silent.
80. Those twice born men also on hearing all this and knowing Rdma to be the all pervading Harl, left off the doubt which like a knot had become fastened in their hearts and meditated upon Rdma..
31. Whoever daily meditates upon this mystery of Rdma and Sltd attains to devotion coupled with knowledge of ltdma's nature.
32. This mystery ought to be kept concealed by you who are dear to Rdma. So saying the Brahmana (Vdmdeva) went away and those men also knew Rdma to be the supreme being.
33. Then Rdma having entered his father’s house unobstructed, went up to Kaikeyi together with his brother and Sltd and said: — 84. 0 mother, here wc three have come in order to go to the forest, where thou wishest us to go. Speedily are we going, let the father order us/' 35. Thus addressed Kaikeyi forthwith rose up and gave garments fit for wearing in the forest to Rdma, Lakshmana and Sltd separately.
c6. Rdma having left off his clothes put on these garments fit for the forest. Lakshmana also did the same; not so Sitd who did not know how to use them.
37. Taking the garment in her hand she looked at Rdma shyly. Rdma then took hold of the garment and tied it round her shoulder.
38. On seeing this all the wives of the king wept on every side of the house. Hearing this weeping, Vashishtba angrily warded them off.
49. Said he to Kaikeyi, “ Rdma alone was, O vile woman, asked by thee to go to the forest. Why art thou, 0 wretch, giving these rags to Sltd?
40. “ If Sltd follows Rdma out of conjugal devotion, let her go clad in heavenly garments decked with all ornaments.
41. “Let her cheer up Rdma and lighten tho troubles of the forest, day and night," Rdjd Dasratha then said toSumantra. “ Do thou bring a car.
42 — 43. “ Let these who arc dear to the residents of the forest go having mounted the car." So saying and seeing Rdma, Sltd and Lakshmana, the king fell on the ground and wept bathing his face in tears, Sitd mounted the car speedily in sight of Rdma. R4ma also circumambulated his father and mounted it.
44. Lakshmana took two swords, a pair of bows and arrows in quivers and having mounted the car urged the charioteer to drive on.
•This shows that the Adhyatma is a work of a later origin and when Rama had become doflod as the Supreme being.
6 45—46. 11 Stop Stimftnfcra, stop, ” said R&j£ Dasratha. “ Qo on, gc on,,J so urged by R4ma, he drove otf. After R4ma had proceeded. on, the king became unconsoious and fell oa the ground.
47. The people of the town, young and old, and virtuous Brahmanas* of advanced years, followed the car shouting “ stop R&ma, stop/* 48. The kiDg then wept for a long time and said to his servants 11 take rae to the house of IUm&’s mother Kausalyd speedily.
49. “ Let the short time 1 have to pass in sorrow be passed there. I shall not live long after this, deprived of the company of Rdma.”
60. Having entered the house of Kauaalyd, the king fell then into & swoon and when brought to consciousness after a long lime remained silent.
61 — 52 R&ma, the lord" of the world, having arrived on the banks of tae Tamasa river, became happy. There he took no food, but drank water and lived and slept at the foot of a tree with Sit4 on his side. There Lakahmana of virtuous soul, who knew what was dharma, protect- ed him, b>w and arrow in hand together with Sumantra.
63. The people of the town also went there and stood not far off determined to take Rdina back to the town, otherwise to accompany him to the forest.
64. Knowing this to- be their resolve, Rdmn greatly surprised thought " I shall not go back to the city. Why are these uxen troubling themselves by accompanying me to the forest.*’ 55. So thinking he said to Sumantra, “ We shall go just now, bring my car, O Sumantra.”
66. Thus ordered Sumantra yoked the horses to the car and Rdma together with Sft4 and Lakshmana speedily mounted it and drove off.
67 — 58. Having gone a little way towards Ayodhyd, they went off towards the forest. The people not seeing Rdma there in the morning became much distressed. Going by the track of the wheels of the car they went to the town thinking of Rama together with SU4 day and night.
69. Sumantra also respectfully drove the car speedily. There Rdma and Sit4 saw villages full of people.
60—62. He then reaohed the banks of the Ganges with the Ashrama of SringAvera close by. On seeing the mighty and sacred river Rdma bowed to her, bathed in it with a joyful heart and then that best of Raghus sat at the foot of a Sinshappa tree. Then Guha, having heard from people of the advent of RAma, was greatly pleased and Speedily came there to meet his friend and master. Having Drought fruits, honey and flowers with devotion, ho placed them before lldma and prostrated himself to the ground.
63. R&ma lifted him up and forthwith embraced him.
64 — 67. Asked about his welfare, Guha said to R&ma with folded hands: “ Blessed am I to-day, O thou sanctifier of the world, my birth in this life has beoome fruitful.'* Having touched thy person 1 have become very happy, this kingdom of the Nishadas is at thy service, O thou best of Raghus, I am thy servant, dependent upon thee, I shall live. Do thou, O best of Raghus, protect us. Come we will go to our city, do thou sanctify my house. Take thou the fruits and roots which I have collected there for thy sake. Do thou be gracious unto me, I am, 0 best of gods, thy slave.’* 68 —69. Well pleased R&ma, however, said to him in reply ° Do you my friend hear what I say. I shall not enter a town, or village or house for four f een years. I shall not partake of fruits and roots given by Another. Thy kingdom is my kingdom, thou art my dear friend.* 4 70. Having then brought the milk of the fig tree Hama together with Lakshmana reverently tied his hair into a olob.
Having merely sipped water Rama, together with SffA, slept upon a bed of leaves and ) cusha grass with Lakshmana on his side.
72. There he lived as if it were in a palace 4u the town and slept with the daughter of the king of Videhas by his side as easily as on a soft bed carefully prepared. Then Lakshmana and Guha with bow and arrow in hand protected R&ma and watched him against the attacks of wild beasts.
CHAPTER VI.
The Journey.
1—2. Seeing R&ma sleeping, Guha witn tears in his eye3 humbly said to Lakshmana: — See brother Raghava who used to sleep on a bed of gold covered with costly clothes and in a lordly mansion, is now sleep* ing on a bed of kueha grass with Sitd on his side.
3. Fate ordained Kaikeyi to be the cause of R&ma's misfortune. Kaikeyi committed this sin following the advice of Man*hrA.
4. Hearing this Lakshmana said to Guha, “ Hear 0 friend! what I say, who is the cause of whose sorrow or of whose happiness?
5. f4 One ’8 own karma done in a past life is the cause of sorrow or happiness.
6. ** There is no giver of pain nor of happiness. One gives pain to another this is the idea of the fool. * l am the doer' this is a fruitless notion. The world is bound by the cord of its past karma.
7. “ Aotions done by one’s own self are attributed to friends, com- panions, the great or the indifferent, hostile, or reconcilers, of contending parties, or relations.
8. 44 Happiness or sorrow comes to man as the result of his own karma, let him, therefore, take what comes and having borne it in a spirit of resignation, remain easy.
9. 44 I have no desire of enjoyment of objects of sense nor of their disappearance. Let enjoyment come or not come." So thinking at you not be subject to it.
10. In whatever place or time or from whatever cause, one did action good or bad, he is to enjoy it in that time and place and nowhere else.
11. 44 Enough then of joy or sorrow on the advent of good or evil. That which has been ordaiued by the Ordainer is unavoidable even by gods and asurat, 12. “ Man's body which is the product of good and evil actions is subject to pleasure and pain. He is, therefore, always bound by sorrow and happiness.
13. 4< Sorrow follows joy and joy follows sorrow. Both are unavoid- able by eraboided creatures like day and night.
14. 44 There is pleasure in the midst of pain and pain in the midst of pleasure. Both are said to be attached to each other like mud and water.
15. "The wise do not, therefore, with fortitude show joy on occasions of joy nor sorrow on occasions of sorrow, but patiently bear the advent of the pleasurable and the painful and are not deluded, knowing all to be MdyA.”
16. As Guha and Lakshmana were talking in this manner, the sky became clear and R&ma having performed his morning ablutions got ready for his journey.
17 — 18. (Said he to Guha) 44 Do thou my friend, soon bring a strong boat for me." Hearing this from Rama, Guha, the chief of the Nishadas, himself brought a sttoDg and handsome boat and said, u 0 master, do you, together with SitA and Lak bmana, ride this boat.
19—20. “ 1 shall myself row this boat across the river heedfully together with my kinsmen/* “Very well,'* said RAma. He then put SftA of auspicious appearance into the boat and holding the hand of Guha the undecaying Lord himself stepped into it. Having put the arms and other things, Lakshmana also entered it.
21 — 28. Guha and his people rowed them across the Ganges. As JAnki was in the midst of the Ganges she prayed to her, “ O Goddess Ganges, salutations to thee! On my return from residence in the forest' along with KAma and Lakshmana, I shall with devotion worship thee with wine, Hesh and other offerings/* As she was saying so they reached the other bank and got d$wn in order to proceed on.
24. Guha said to RAma, “ I shall, O King of kings go, with thee, do thou give me permission, if thou dost not permit me to do so, 1 shall give up my life '* 26. On hearing this speech of the NishAdA, RAma said to him, Having lived in the Dandaka forest for fourteen years, I shall come back.
26. 11 I say this truly, Rama never speaks an untruth. Having said so and repeatedly embraced Guha his devotee, and cheered him up, RAma sent him away and he returned home unwillingly.
27. Thoso three persons also having killed a deer that was fit for sacrifice, cooked it and after having offered it to the gods, ate it and slept soundly that night at the foot of a tree.
28. Then RAma together with Vaidehi and Lakshmana went to the Ashrama of BhAradwAja and stood outside.
29 — 80. There seeing a boy he said, " Boy, do you inform the Muni of RAma, son of Dasratba, together with SSitd and Lakshmana waiting outside the forest.** 31. Hearing this the boy forthwith ran up and falling at the feet of the Muni said, 14 Master, RAma having come here is standing at the entrance of the forest.
32. “Blessed with good fortune and like unto a god together with his wife and brother he told me, * do you go and duly inform the Muni BhAradwAja of it.* ** 33. On hearing this that lord at the Munis BhAradwAja forthwith rose up and taking the argha offering and water for washing the feet, approached RAma.
34. Seeing RAma and having duly worshipped him together with Lakshmana he said, 4t Do thou lotus eyed RAma, come into my cottage made of leaves.
35 — 36. “ Do thou come and sanctify it by tbe dust of thy feet, O scion of the Rngbu raoe.** Having said so and taken both the scions of the Raghu raoe together with SftA to the hat he a«ain reverently worshipped them and performed the rites of hospitality (and said)** I have this day, by meeting thee, reached the goal of my ascetism, 37. “ I know, RAma, all thy past history as well as what is to come. I know ihee to be the supreme self acting as man under the influence of M Ay A.
38—39. “The purpose for which thou ha6t incarnated at tbe solicita- tion -of Brahma in days of yore, the purpose for which thy residence in the forest is ordained and all that thou shalt do hereafter, are known to me through light of knowledge acquired by devotion to. thee.
* What shall I say after this, O be9t of the Raghn mce. Blessed am I, who see thee, Kakutetha, the Purusha beyond Prakrit!.’* 40—41. Having saluted him together with SIlA and Lakshina i/a said, '* we who bear the semblance of Kshatiiyas are objects of thy grace, O Biahranna.'* Having thus spoken to each other, they lived in the com- pany of the Muni for the night.
42. Having got up in the morning, RAroa crossed the Jumna in the company of the children of tire Munis. He was shown the way by the Muni who had come to bathe in the river.
43. Thence he went to the Ohitrakuta bill where VAlmiki had his hermitage.
44—45. Having gone to the Ashrama of VAlmiki which was full of Rishls, which was abounded in diverse kinds of deer and birds and was always laden with flowers and fruits, and there having seen VAlmiki that best of Munis sitting, RAma bowed to him together with Lakshmana and SitA.
46 — 47. On seeing RAma, the Lord of Lakshmi and the handsomest of men, with JAnki and Lnkshmana on his side, with the crown of clotted hair on his head, with an appearance like the god of love, with eyes like the lovely lotus, VAlmiki forthwith rose up his eyes gaping with wonder.
48. Having embraced RAma, the abode of supreme bliss, with tears of joy miming down his eyes, he reverently worshipped him who is worshipped by the world with argha and the rest.
49. Thus worshipped and served with fruits and roots and affection- ately cherished by the Muni, RAma said to VAlmiki humbly and with folded hands: 50. “At the command of our father we have come to the Dandaka forest. As you know it what shall we say to be the cause of it. Do yea tell me of a place where I could live with comfort.
51. '"Together with SitA I wish to pass some time in that residence." Thus addressed by Raghava, the Muni said with a smile.
62. “ Thou art the supreme place of abode of all the worlds. All beings are verily tby places of abode.
Note.— A s their inner most Self thou art the supreme abode of all as thy outer form the world is thy abode.
53 — 54. «■ Thus I have told thee of thy ordinary place of residence. O scion of the Raghu race, as thou hast asked me for a special place of residence along with SitA, I shall tell thee, 0 best of Raghus, of what is thy permanent temple. Those who are of a peaceful disposition, who look upon all with equal eye, who cherish no enmity to any creature, who always woiship thee alone, th*ir heart is thy temple.
55. “ He who having risen above both dharma and adharma what ought to be done and what ought not to be done, day and night, worships thee alone together with SitA, even his heart is thy temple of peace.
L6 “He who reciting thy mantra (holy name) has taken shelter in thee alone, who is free from all pairs of opposites, and who cherishes no avarice, even his heurt is thy beautiful temple.
67. " Those who are free from all sense of T/ who are contented, who are free from attachment and aversion, wholook upon a piece of gold and a piece of stone and clay with equal eye, even their heart is thy temple.
58. “He who has dedicated his mind and intellect to thee, who is always contented, who has relinquished all actionsto thee, even his heart is thy beautiful h<»me.
59. '* tie who does not feel pain on the advent of the painful nor joy on the advent of the pleasurable, who knowing all this to be MAyA, worships thee alone, even his mind is tby abode.
60—61. u He who sees the six changes In the body and not in the Self, hunger and thirst, fear and grief as the attributes of the Prdna and Bxiddhi who is abtfve th; vicissitudes oflife, his heart is thy home.
Noth —Six attributes are birth, existence, modification, increase, decrease and deatruc* tion. The attributes of the vrtai air are hunger and thirst and those of the Buddhi are pleasure and pain.
62. “Those who see thee abiding in the cave of the heart as All Intelligence, Truth, Infinity and Unity, as above all effects, as pervading ail, as the worshipful object of all, do thou abide in their hearts together with Sit*, <53. “Those whose minds have become firm by incessant devotion to thee, those who are always devoted to the service of thy feet, those whose sins have been washed off by recitation of thy name, the lotus of their heart is thy temple of residence along with Sit4.
64. "O RAma, how can one describe the greatness of thy name and how? It is by the power of that name that I have obtained rhe status of a Brahmarslil.
65. “ in days of yore I lived in the country of the KirAtas and was brought up amongst them. My Brahraana hood was merely through birth ai>d I was always devoted to the practices of a Sudra.
66. “Of an uncontrolled nature, I begot many sons in a Sudra woman. Then having associated with thieves T became a thief in days of yore.
07 — 68. “ Bow and arrow in hand always bent upon the destruction of creatures like Death itself. Once I saw seven Rishis in a great forest. They were resplendent like the fire and the sun. I ran after the whole of their party with the desire of plundering them.
69. “ Actuated with the desire of having what they had, I called out to them, ‘ stop, stop.' Seeing me the Munis enquired of me, * why art thou following us, O lowest of Brahma^as?'
70. “ I said to them, 1 0 great Munis, i have come to take away from you what you have. My many sons and wife are starving.'
71. “ For their maintenance I roam about in hills and forests. Then those Munis who were of a controlled nature said to me, * Do thou go and question thy people as follows: — 72. u< Would each of you become a partaker in the accumulation of sin which is being committed by me day by day.
73 — 74.,4, We shall stop here till thy return after having settled this point.' 4 Very well ' so saying I went home aud asked my sons, wife and the rest what those Munis had told me. They, 0 best of Raghus! said 4 all the sin is thine; we are merely the partakers of the Fruit.'
75. <4 On hearing this I became disgusted and having reflected upon what I had heard, went to the place where those Munis, of hearts full of compassion, were sitting.
76. “ By the mere sight of those Munis my internal nature became purified. Then having thrown away my bow and the rest I prostrated myself before them.
77. * Save me, O best of Munis, who am being carried away into the ocean of hell. Then seeing me lying prostrate before them, those best of the Munis said — 78. “ ‘ Arise, arise, may good betide thee. The company of the good is always fruitful. We shall impart to thee some instruction whereby thou shalb be saved.' Looking at each other they said, ‘This lowest of Brahmanas is a very sinful person, 79. " 4 He deserves to be discarded by ( he good, yet as he has sought- our protection, he deserves to be portected with care, through instruction of the path of emancipation. * 80. Having said so, O RAma £ they inverted the syllables of thy name and told me, 4 Do thou, always, w.ith a concentrated mind repeat this word — Mard.
81. 44 ‘ TUI our return do thou constanly repeat this word.* Having said so, those Munis, of celestial vision, departed.
82. “ As instructed by them I immediately commenced doing what they had said and repeating this word with concentrated mind, 1 forgot the outside world.
83. 44 In this way sitting for a long time, unmoved, in one place, free* from all attachment, an ant hill became accumulated round me.
84. “ Then, at the end of a thousand Yugas, those Rishis came back They said, to me, 4 come out' on hearing this I forthwith, got up.
86 — 86. 44 1 came out of. the ant-hill like the sun out of a mist.. Thereupon those Rishis said, 4 O l great Muni, thou art V&lmiki, because thou art born a second time from, an ant hill/ so saying those Munis of celestial vision, O chief of the Ragbu, race, departed.
87 — 88. "O R&ma Ll became this by the force of thy name.
To-day I see thee with Slid and Lakshmana. On seeing thee, Rdma, of eyes like the lotus, I shall, be emancipated of this there is no doubt.. Come Rdma, may goodbetide thee, I shall show thee a place of residence.”
89 — 90. So saying the Risht of auspicious fortune went with Laksh- mana and all his pupils. Having gone to a place between the hill and the Ganges, he* selected a suitable site. There RAma who was the abode of the world buil t two houses one bo the south-east and the other to the north-west and both beautiful to behold.
91. In that superior house Rdma, Sitd and Lakshmana lived like- unto gods, 92- Worshipped by Vdlmiai in the company of the gods and the- chiefs of the Rishis, h&raa, together with Sita and Lakshmana, lived happily like the King of the gods (Indra) with his consort SachC Nora — This incident of the transformation of Yalmiki fnom a bumble individual into a sAga is not mentioned in the VaimiXi Ramavaaa. There in Ayodhya Kanda Chap. 66, Rama meets that sage and the latter duly welcomes and worships him but tella him nothing about his past life. It is probably a iatec Pauranic tradition. The description of the heart of the good and the puro being, the abode of Rama as the supreme aelf of alL is, however, one of the most beautiful poetiedeseription in the Adhyatma.
CHAPTER VII.
The Death of Daeiathc*.
T. Sumantra, also having covered his face with a cloth, with eyes full of tears, entered Ayodhyiat sunset.
2. Having placed his car outside, he went to see the king, and saluting him with the word “may you be victorious” prostrated himself before him* 3. As Sumantra prostrated himself before him, the king painfully said to him 14 0 Sumantra l where is Rdma together with SltA and Lakshmana.
4,. 4< Where didst thou leave Rdma? What message did he give for a sinful being like me? What did Sitd or Lakshmana tell a cruel maa like me?
6. 44 O RAroa, O thou the source of all good qualities! 0 SitA, of sweet speech! thou dost not see me who am dying and am sunk in the ocean of grief.
6. Thus did the king, sunk in the ocean of sorrow, v/eep for a long time. Then the minister, with folded hands, said to him who was weeping.
7 44 RAtna, SU4 and Lakshraana were carried by me in thy car and they stopped near the city of SringAvera on the banks of the Ganges."
8. Saving touched with his hand whatever fruits and other things were brought by Guha in token of affection, he did not partake of them and sent him away.
9. Having, O king, got the milk of the fig tree brought by Guha that scion of the Raghus tied his hair into a crown and said to me i 10. ‘Tell the king, O Sumantra, Let there be no sorrow on my account. I shall enjoy greater happiness in the forest than in AyodhyA 11. "Give my salutations to my mother and tell her to leave off grief on my account. Let her comfort the king who is old and sunk in distress."
12. SitA also, O great king, with tears in her eyes, said to me io accents faltering with grief and casting her eyes on RAma.
13. “ Let my prostrations be to the lotus feet of my father-in-law and mother-in-law, " thus saying SltA hung down her head weeping.
14. Then all three with tears in their eyes mounted a boat and till they had crossed the Ganges I stood there.
16. ‘‘Thence have I come baok here in great pain." Then KausalyA, with eyes, bathed in tears said to the king: 16. “ Pleased with her thou gavesi boons to thy dear wife Kaikeyi, thou mightest have given the kingdom to her, but why didst thou sent my son?
17 — 18 “ Having done all this, why dost thou now cry P" Hearing the speech of KausalyA, like a wound touched with fire, with eyes again full of tears the king said to her," I am dying of pain, why arb thou paining me further?
19. 1 My life-breaths will depart now, there is no doubt in it. In days of yore for a childish act I was cursed by a Muni.
20. *‘ Tn former times, bow and arrow in hand I was wandering along the bank of a river in a great forest in search of game.
21. " There, at midnight, a Muui troubled with thirst came to fetch water for his parents who were also pained with thirst. He filled his pitcher with water which made a great noise.
22. ** An elephant is drinking water at night," thus thinking I pub my arrow bo the bow and shot in the direction of the eound.
23. “ ‘Oh I I am killed* thus arose there a sound like that of a man.
I have done wrong to no one, O lord! who has killed me?
24 — 26. *‘ 'My father and mother are waiting for me in the hope of getting water.* Hearing this cry of a man, agitated with fear I gradual- ly went up to him and said “ Master, I am Dasratha, unknowingly have I pierced thee, O Muni 1 thou shouldst protect me."
28. “ Sc saying with faltering accents I fell at his feet, then the Muni told me,* Don’t fear, O king.
27. ** ‘The sin of killing a Brahmana shall not touch thee as I am a Vaishya engaged in austerities. My father and mother who are troubled with hunger and thirst are waiting for me.