]. Sri Mahddeva said: — Having lived there for the rest of the day Rdroa, the scion of the Raghu race, bathed in the morning and having bidden adieu to the Rishi prepared to set out on his journey.
2. Said he: — “ O Muni, we shall all go to the Dandaka forest which is graced by crowds of Munis. Do thou give U3 permission.
3—4. ** Thou shouldst order one of thy disciples to show us the way/* Hearing this speech of Rdma, Rishi Attri of great fame smiled and said to that best of the Raghus, “ O Rdma, O Rdma, O thou refuge of the gods, thou art the shower of the way to all, who can be the shower of the way to thee? Yet as thou followest the ways of the world, they will show thee the way/* 5. Then having ordered his pupils the Rishi accompanied Rdma for Borne distance and sent back by him with love returned home.
0. Having gone for a kosa they saw a great river. Rdma, of eyes like the lotus, then said to the pupils of Attri: 7. “ Is there any means of crossing this river?** They said, “O Raghunandan, there is a strong boat here.
8 — 9. “We shall ferry you immediately across the river/* Then having placed Sitd, Rdma and Lakshmana into the boat, those young Munis ferried them aoross in a moment and worshipped by Rdma returned to the Ashrama of Attri.
10. They then entered a dense forest resounding with the sound of Jhillies, full of herds of deer of diverse description, fearful on account of lions and tigers, the haunt of Rdkhshasas capable of assuming various forms and suoh as made the hair stand on end.
11 — 13. Having entered that dreadful forest Rdma said to Lakshmana, “Hence forward thou shouldst go with me carefully. Having strung my bow with arrow* in hand I shall go forward, thou shouldst follow me bow in hand. Between us shall go Sitd like Mdyd between the supreme and the embodied seifs.
14. " Keep thy eyes every where. There is great fear of Rdkshasas in the Dandaka forest). So I have heard, O thou conqueror of foes/' 15—10. Thus speaking to each other they went for one and a half Yojana. There they saw a lake full of KMlhars, Kumundas, Utpalaa and lotuses. It was graced with cool water. Having gone to it and drunk its pure water, they rested on its banks for a while under the cool shade of trees.
17 — 18. Then they saw ooming towards them a great figure of terrific appearance with fearful jaws, terrible mouth and frightening every one by his roarings. On his left shoulder was placed a lance which bad pierced many a human being.
19. He was the eater of elephants, tigers and buffaloes of the forest. Having put his string to the bow Rdma said to Lakshamana, 20. ‘‘See, brother, here is coming towards us a Raklishasa of a huge body. He is the giver of fear to the timid.
21. “ With thy bow and arrow ready, do thou stand. Do not fear, O daughter of Janaka.” So saying Kama stood bow and arrow in hand, firm like a rock.
22. The Rdkhshasa seeing the lord of Rdma together with Laksb* mana and Jdnaki laughed grimly and said in a fearful tone.
23. “ Who are you carrying bows and quivers, wearing matted locks and barks, just like Munis, youngsters accompanied with a woman and full of conceit?
24. “You are handsome to behold and look as if you were just enter- ing nay mouth to feed upon. Why have you come to this forest the residence of serpents?”
25. Hearing this speech of the Rdkhshasa, Rdma said to him with a smile, “I am Rdma and this is t»y honored brother Lakshmnna.
20, “ This is Sitd, my wife, dearer to me than my life. We have come here by our father's command to teach a lesson to beings like thee.”
27. Hearing these words of Rama, the Rdkhshasa uttered a grim laugh aud opening his mouth and speedily bolding the spear in his hands said — 28. “O Rdma thou dost not know me who am Virddha known throughout the world; for fear of me all the Munis have left this forest and gone away.
29. “ If you wish t^ live here, then leaving Sita and throwing away your arms you run away, otherwise I shall speedily eat ail of you up.”
30. So saying the Rdkhshasa ran to take Sitd away. But Rdma smilingly cut his arms with his, arrows.
31—32. Then burning with anger aod opening wide his grim mouth he raD towards Rdma, but as he was coming up > Rdma cut his two feet. A wonderful sight was it.
33—34. Then like a serpent he fell down to swallow Rdma up, but the latter out his head with a crescent-shaped arrow. Bathed in blood he fell on the ground, then Rdma embraced Sita and all praised that best of Rag bus.
35. Then in the heavens beat the celestial drums of the hosts of gods, Apsards danced merrily and Gandharvas and Kinnaras sang.
36. Then from the body of Virddha emerged a beautiful being resplendent with splendid garments, wearing costly jewels aud necklets and stood before them like the sun in the heavens.
37. Having bowed to Rdma, the remover of the sorrows of his devotees, the pacifier of the current of ocean of the world, aud the mine of forgive- ness, that wise person again and again prostrated himself cheerfully before the saviour of all miseries.
38. Yirddha said, O Rdma, of eyes like the lotus leaf, I am a Vidyddhara, of resplendent form cursed in days of yore by the RisM Durvasd who got angry without cause. To-day 1 have been freed from that curse by thee.
39 — 40. “ Henceforth let me ever lmve rememberance of thy lotus feet for the destruction of the meseries of worldly existence. Let my tongue always utter thy praises. Let the two cups of my ears drink the ambrosia of thy noble deeds. Let my hands he ever devoted to the service of tby lotus feet and let my head be always beading in reverence to them.
41. “Salutations to thee, O Lord, who art the embodiment of pure intelligence, who sportest in thy own self, who art the lord of Sitd and the creator of the world.
42. “ Do thou protect me, 0 Raima, I shall now with thy permission go to the world of the gods. Let thy 1114yd, 0 best of Raglius, not over- power me.
43. Thus petitioned by him Raghanandan of great intelligence became pleased and uffectionately gave Viradha a boon.
44- ‘‘ O Vidyddhara, do thou depart from here. Thou hast conquered the attributes of Aldyd, O thou best of sages, by having had a sight of me thou shalt be emancipated.
45. “Devotion to me is difficult to attain in this world. If it comes into being it gives emancipation. Therefore devoted to me do thou attain to the highest cud through my grace. ” 46. Having killed the fearful Rdkhsbasa, Rama released the Vidya- dhara from curse. Through his grace he again became a Vidyddhera. Therefore one who always recites the name of lid in a attains to all that he wishes for.
Noth. — In the Valmiki Ramayana the death of Viradha is not described in the sama manner as in the Adhyatma. There he ia said to have been a Gandharva, who was changed into a Rakshasa by the curee of Kuvera and when he could not be killed by any other weapon Rama and Lukslnnana threw him on the groaod and belaboured him with fists and when he could not be killed in this manner also, he was thrown iuto n pit whence he assum* od his original form and went to heaven.
(Vuhuiki Ru may ana, Arauya Kadna, Chapter 4.)
CHAPTER II.
( Rama in the Dandaka.)
1. After Virddhahad gone to the heavens, Rdma together with Sitd and Lakshmnna went to the forest of Sarbhanga, the giver of all happiness.
2. The sa k »e Sarbhanga seeing Rdma coming up with Sitd and Laksh- mana forthwith rose up from his seat.
3. Having gone to receive them and worshipped them with due honors, he caused them to be seated and did the rites of hospitality with fruits, roots slid the rest.
4. Affectionately he said to Rdma who loves his devotees, “I have for a long time beeu living here devoted to asceticism.
5. “ I have been longing to see thee, O Rdma, who art the supreme self himself. To-day my asceticism has borne fruit. Whatever merit I have acquired that 1 dedicate to thee. I shall thereby attaiu to emancipa- tion.
6. Having thtre dedicated bo Rama the great merit of his asceticism the Yogi Sarbhanga freed from all attachment, prostrated himself before Kama and Sita and mounted the funeral pyre.
7. For a long time he meditated upon Rama, who lives in the heart of all beings, whose appearance is like the fresh Durva grass, whose eyes are like the lotus, who is clad in the garments of Munis, who wears matted hair and who is accompanied with Sitd and l.akshmana.
8. “Oh 1 who is there in the world merciful to his devotees, whose rememberauce like a milk-cow yields every desired object except the lord of the Raghus f He was remembered by me with single minded devofcion and knowing my devofcion has himsilf appeared before me.
9. “ Let the Lord ft&ma, the son of Dasrafcha, see to-day, my body burning. After this body has been burnt I shall go to the world of Brahma.
10 "Let the Lord of the Raghus, the king of Ayodhyd with SifcA on bis left, like a flash of lightning in the midst of a cloud, ever abide in my heart, 11. Having thus meditated upon Rdma for a long time and seeing him standing before him, Sarbhanga lighted the funeral pyre and threw his body consisting of the five elements into it.
12. Then having assumed a heavenly form he wenb to the world of Brahma. Thereupon all the Munis who lived in the Dandaka forest came to the hermitage of Sarbhanga to see R&ma.
13. On seeing that assemblage of the Munis, R&raa, who had taken a human form under the influence of M&y4, together with Sit& and Lukshmana prostrated himself before them.
14. Having greeted R&mn, who lives in the heart of all beings, with benedictions, those Munis said to Him the Lord Hari carrying bow and arrow.
15 — 16, For the purpose of lightening the burden of the world thou hast incarnated upon the earth at the solicitation of Brahma. We know thee to be the Lord Hari, J&naki to be Lakshmi, Lakahraaija to be a portion of Sesa and Bharata and his brother to be Shankha and Chakra, Therefore thou shouldst first remove the troubles of the liiehis.
17. “ O thou best of Raghus come, we shall all go to see the forest inhabited by the munis in company of Sit&and the son of Sumitrd; then shalt thou have great mercy upon us.
18. Thus addressed by the Munis with folded hands, the Lord Rdma went to the forests inhabited by them.
19. There he saw every where lying on the ground numerous heads and bones and said to them, 20 — 21. “ Whose bones are these? Why are they lying here? "The Rishls replied, “These are the heads of Rishis who have been eaten by Rdkshasas as they were deeply immersed in Sam&dhi (God consciousness). The Rdkshasas seeking for an opportunity to attack them roam about here.
22. Hearing these words of the Muuis full of fear and humility, Rdma made a vow to kill all the Rdkhshasas.
03 — 24. Honoured by all the Munis who lived in that foresfc, R&ma together with SltA and Lakshman* lived there for some years.
25. Then gradually visiting all the Ashramas of the Munis, the Lord of the Raghus went to the well-known Ashrama of Sutikhshana whioh was full of Rishis, suitable for every season and delightful at every time.
26. Hearing of the arrival of U&naa, Sutikhshana, the disciple of Agastya t who was always devoted to the worship of R&ma himself came out and with eyes beaming with devotion worshipped him according to rites.
27. Sutikhshana said, *' 0 thou of infinite attributes, beyond the reach of intellect, the Lord of Sitd, whose feet are the refuge of Shiva and Brahma, whose feet are the boat to cross the ocean of the world, O gracious R£ma, 1 who recite thy mantra (holy name) am ever and ever the slave of thy slaves.
28. “ Oh how wonderful ib is that thou, who art above the world, hast to-day appeared before me who am by thy MAyti, sunk in this deep blind abyss of wife and children, who am attached to this body full of dirt and whose hearb is bound by the cord of delusion.
29: “ Though abiding in the hearts of all thou spreadesfr out thy U&yd for those who are not given to the recitation of thy mantra (holy name). Those who are giveu to the recitation of thy mantra from them M&ya flies away. Like a king thoiLrewardest people according to their services..
30. ° Like the sun appearing manifold in a vessel of water, to the deluded though in reality, one, thou appearest under the forms of Brahma, Vishnu and fcihiva as creating, preserving and. destroying the world, under the influence of thy M4y& which is made up of the attributes of goodness* activity and darkness (Satva, Rajas ana Tamas).
31. “ To-day, O R&ma, I see thy lotus feet, thou art beyond darkness. Though of the nature of intelligence, thou art hidden from the evil* mindsd, but always abidest in hearts purified by reciting thy mantra.
32. “ Though in truth devoid of form, yet, 0 Rama, I see thee under a human form assumed under the influence of M&yd for deluding the world. This thy form is more beautiful than that of a million K&madevns. Bow and arrow in hand with a heart overflowing with grace thy facei is beaming with a smile.
33* “ I bow to Rdma who has Sitd on his side, who is clad in skins, who cannot bo overpowered by any one whose lotus feet are always worshipped by the son of Sumitrd, whose lustre is like that of the blue Lotus,, whose attributes are infinite, who is always happy and who has taken up a body on account of my good karma in he past.
34. “ Let others, 0 R&ma,. know thy form without the super-imposi* tions of time, space and the rest as the embodiment of intelligence itself. But the form which is now before me, let it always abide in my heart. 1 do not wish for anything further."
35. Thus praised by the Rishl, R&raa said to him with a smite, “O Rishi, I know thy heart which has become purified through devotion to me.
36. “ Therefore have I come to see thee. Except devotion unto me there is no other means of attaining to me. In the world of men thoso who recite my holy name, take refuge in me.
37. “Those who wish for nothing else, who are devoted to me alone, to them I am ever present. He who recites this hymn sung by thee, is always dear unto me.
38. “He attains to devotion to me as well as to pure knowledge. Through devotion to me thou art verily emancipated in this very life.
39. H On the termination of the. body, thou shalt attain to union with me. There is no doubt in this. I wish to see thy Guru Agastya, the chief of the Munis. My heart prompts me to live there for some time.”
40. Sutikhshai^a said, “ To-morrow, O Raghava, thou shalt go. I shall also go with thee, as 1 have not seen the Muni for a long time."
41. Then next morning Rdma together with the Muni, SI td and Lakshmana, desirous of having a talk with Agastya slowly went to the asylum of the brother of that sage (Sutikhsha^a), 9 CHAPTER HI, (In the dshrama of Agastya.)
1. RAma together with Sutikhsbana, Lakshmana and Sfta reaohed at noon the Ashrama of the brother of Agastya.
2. Duly honored by him and having partaken of fruits* roots and the rest, next morning they all went to the hermit settlement of Agastya.
3. It abounded with fruits and flowers of every season as well as with herds of deer of various kinds and resounded with the warbliag of birds of diverse descriptions like the garden of ludra itself.
4. It was the resort of Brahmarshis and Devarshis and was graced with temples of Rishis like the abode of Brahma himself.
6. Stopping outside the Ashrama, Rama told Sutlkhshana, “ Do thou speedily go and announce my arrival together with SitA and Lakshmana to Agastya, that chief of the Munis.'* 6 — 7. " It is very kind of you to send me on this errand." So Baying Sutikhsbana went speedily to his Guru's Ashrama which was Burrounded by crowds of Riabis and was the special resort of men devot- ed to RAma.
8. The Rishf was sitting there explaining with devotion the signi- ficance of the holy " RAma " mantra to his disciples.
9—10. Seeing Agastya that best of Munis Sutlkhshana went up to him and having prostrated himself before him humbly said, “ O Brahroana! RAma, the son of Dasratha, together with SifcA and Lakshmana, has come to see thee and is reverentially waiting outside."
Agastya said, “ Speedily bring RAma, may good betide thee. He is always abiding in my heart. Ever thinking of him alone do 1 live here/* 11. So saying Agastya speedily rose up with the Munis and with great devotion having gone up to RAma said — 12. "Come RAma, may good betide thee. Weloome is thy visit lo-day. Thou art my dear guest. This day is fortunate for me."
13. Seeing the Muni coming up RAma together with SitA and Laksh- mana overpowered with joy prostrated himself before him 14. Having speedily raised him up that chief of Muuia embraced bim with love, and the moment he came in contact with RAma's body tears of joy ran down from his eyes.
16. Taking hold of KAma by the hand that best of Mnnia went up to his Ashrama greatly pleased.
16 — 17. Having comfortably seated RAma, he Worshipped him in various ways and served him according to rule with diverse products of the forest. Then as RAma, of face like the full moon, was sitting at ease in a secluded place, the sage Agastya reverentially said to him: 18 — 19. tc I have been living here waiting for thy ooming. In days of yore when sleeping in the ocean of milk Thou wast solicited by Brahma to incarnate on earth for lightening its load and killing RAva^a. Ever Binoe that time I have, O RAma, been living bore with the Munis desiro 4 of seeing thee and always thinking of thee.
20. ‘‘ Before creation thou aloue waste, devoid of all adjuncts. MAyA. which is dependent upon thee, and is from thee, is called thy Scant! (enorgry), 21. “ When this MAyA oovers thee who is devoid of attributes, then those learned in the VedAnta call it the A vyukrita or unmanifest.
22. "Some oall it the Alalaprdhriti (primeval energy), otuers Mdyd (illusion), others again Avidyd (nescience;. It is also styled SaMfiti (the world process), Bandha (limitation!, and the like.
23. Impelled by tbee it creates Mahal talta (the great in felli* gence>, impelled by thy energy M ahat creates Af.anJcdra (the principle of egoism b 24. ■* Covered with Mahat-talva, the Ahankdra become*; threefold, viz., Satva (goodness), Raja s (action) and Tanias (darkness cr inertia).
25. " From the priuciple cf Tamas are produced the five subtle Tan-mdttras. Thence came the five primeval gross elements father, air, light, water and earth) each partaking of the attributes of the one pre* ceding it.
26. ** From the attribute of Rajas coupled with Ahanlodra are produced the organs of sense. From the attribute of goodness coupled with Ahanfcdra are produced the deities presiding over each organ of sense together with the mind. From them was produced the Pr&tia and the rest (A pan a, Vyd.ua> 8a ind.ii a and Ud&na) and the Hiranyagarbha (the Cosmic subtle active energy).
Notis— T hi» is tlie order of creation according to the reoognlred sehools of Hindu philosophy. The organs of preceptiou are the oars, the skin, the eyes, the tongue and the nose. Their attri buc«a aro hearing, touch, sight, taste and smell. Those are called the Gynnendnyaa. The organs of action, KAi'meudri/aa, are the tongue, tho hands, the feet, the organs of generation and excretion. Their functions are speech, action, motion, genera- tion and secretion. Their presiding deities are a8 follows: — the oar— (Dishas) quarters, the eyes — (Aditya) the sun, the skin— (Vuyn) the wind, the tongue— (Varuna) the god of waters, the nose— (Ash wins) tiro twin gods, speech— (Agni) fire, hands — Indra, feet— Upendr a, organ of secretion— Mittra, organ of generation— Brahma* From them came the Sutra known ac the cosmic Prana or Hiranyagarbha, tho groat subtle life principle which pervades all* 27. Thence from the lotus, formed of the combination of the gross elements was produced Virata. From Virata, was produced the Purusha and from Purusha was produced all this creation mobile and immobile.
Note. — T he Virata is the cosmos personified as man and the mobile and immobile crea* bion m declared to be his various limbs.
28. The mobile are the gods, men and lower creatures evolving under the influence of time (Kdla) and karma. Brahma, the embodiment of Rajas and the universal cause of all, is nothing else but thee.
29. "Coupled with the attribute of Satva thou art styled by the good Vishnu the upholder of the world. Associated with Tamat under tho influence of thy own Mdyd thou art Rudra.
80. ° The conditions of wakefulness, dream and deep slumber due to the attributes of the Buddhi (Intellect) are not of thee, O R&ma. Thou art their witness, of the nature of intelligence itself and undecaying.
31. " When thou, O Raghunandan, wishest to act as creator of the world as if in sport thou takesb to thy Mdyd as if associated with attributes.
32. lt O Rdma, thy Meyd always Appears to be twofold, Vidyd (know- ledge) and Avidyd (nescience), those who are under the influence of Avidyd are attached to the path of action. Those who are given to the study of Ved&nta take to the path of cessation from action.
33. Those who are full of devotion to thee are known as the wise possessed of knowledge. Those who are under the influence of Avidyd always wander in the Saosdra. Those who are given to the practice of introspection are always emancipated.
34. “Knowledge of self reveals itself to those who in the life are thy devotees and worship thy holy mantra. It does not reveal itself to those who are nob so devoted.
35. “ Therefore those who are possessed of devotion to thee are un- doubtedly emancipated. Those who are devoid of the ambrosia of devotion cannot achieve emancipation even in dreamt 36. 11 Whafc'need Is there, 0 RAma, of gating much, I fOiall tel! 'fthei the substance of all. The company of the good is here declared to be the oause of emancipation.
87 — 38. “ The good are those whose minds are unruffled, who are free from avarice, who have conquered desire, who have brought their senses and internal nature under coutrol, who are devoted to thee, who have no longing for any thing, who are the same on the advent of the pleasurable and the painful, who are free from attachment, who have relinquished all karma, who are ever devoted to Brahma, who have the attributes of self-control and the rest and who are content with whatever comes in their way.
Note.— Self control and the rest. These are the eight accessories of YogA, viz., the positive end the negative observances, (Yaraa and Niy&tna) posture, regulation of breath, abstraction, contemplation, absorption and trance.
39 — 40. “ if somehow or other one gets into the company of the good then he comes to love hearing of thy good deeds. From it comes devotion to thee, O Eternal Lord. On devotion to thee being attained knowledge appears in all its fulness.
41 — 42. “ This knowledge is the path of emancipation ever followed by the wise. Therefore, 0 Raglmva, let me have love and devotion to thee. Let me have always the company of thy devotees. To-day by having a sight of thee my life upon earth has borne fruit.
43. “ To-day, 0 Lord, all my sacrifices have become successful. That asceticism in which 1 have been engaged for a long time without thinking of anything else has this day borne fruit because of my wor- shipping thee.
44. “ Do thou, 0 Raghava, always live in my heart together with SitA. May I, moving or standing, always remember thee.”
45 —46. Having thus sung the above hymn in praise of RAraa, that best of Munis, Agastya gave him the bow which had, in Hays of yore, been placed under his care by I ndra. He also gave him inxhaustible arrows m quivers together with a sword studded with dimonds, saying, “Do thou, O Raghava, kill with these the hosts of Rdkhshasas who have be- come the burden of the earth and fulfil the purpose for which thou hast taken a human form under the influence of thy MAyA.
47 — 48. “ Two Yojans from this place beautified by a sacred forest is the Ashrama of Panchavati on the banks of the Gautami. There, O chief of the Raghu race, thou shouldst pass the rest of thy days.
49. “There do thou accomplish the mauifold work of the gods.”
50. Having heard this beautiful speech of Agastya together with the hymn which was full of the highest truth, the Lord RAma, who knows every thing, left the place after bidding adieu to the Risbi and went by the route pointed out by him.
Note. -In the Valraiki Ramayaua the Rishi Agastya worships Rama not as the inoar- nation of the deity but because he was the king. SayB he: — '* As the king of all the worlds, as one devoted to the path of virtue and as n great car warrior you, ray-doar guest, deserve worship and honors.” Of Sita he says, “This delicate lady has come to the forest on aooount of conjugal affection and does not therefore feel its troubles. It is the nature of women that they adhere to men in prosperity and not in adversity. Unstable like the flash of lightning, they cut asunder all ties of love like sharp weapons. Like the bird, Garudt and the wind they run fast. But this your wife is free from all these vices. She is to be praised and held up as a model of conjugal love like Arundhuti, wife of Vashishtho.” (Aranya Kandy, Chapters 12 and 13.)
CHAPTER IV.
(In the Panchavati.)
1. Now as he was going on the road, RAma saw lying in the way like a piece of rock au old creature named Jatayusha and said with wonder “ What ia this,*’ 2. Bring ray bow, O Lakshmana. Here is a Rdkshnsa lying in front of us. I shall kill this eater of Munis. ” So said Rama to Lakshmana.
3. Hearing these words of R&mn, the king of vultures trembling with fear, said, " O R&ma, I do not deserve to be killed by thee, I am thy father's dear frieud.
4. “ May good betide thee, I am called Jat&yusha who shall do thee good.
5—6. u I shall live in Panchavati, desirous of doing good to thee. When some time or other thou art gone ahunting and Lakshmana has also folluwed ihe^, Sita, the daughter of Janaka, shall be protected by me with care. " 7. Hearing this speech of the vulture, R&ma said to him with affec- tion, “ All right. O king of vultures, do thou by living in the forest not far from me do what is agreeable to me. ” 8. Having thus invited and embraced the vulture the Lord RAmaof the Raghu race went to Panchavati in company with his brother Laksh- mana and Sit&.
*9. Having gone there, Lakshmana of great intelligence built a spacious temple in Panchavati on the banks of the Godavari.
10. There they all lived on the northern banks of the Ganges(Godavari) which was full of Kadambas, managoes and other fruit trees, which was lovely, free from haunts of men and healthy.
11—12. There by her side lived Rama happily amusing Sita like a god in heaven, with the wise Lakshmana.
13. Day by day Lakshmana brought for them fruits and roots and gave them to R&ma with his mind directed towards his service. Bow and arrow in hand he always kept Watch in the night.
14. As they went to bathe in the Gautami every day, Sitd with a gait like that of an elephant walked between them.
15. Having brought water Lakshmana lovingly served Rdma day by day. Thus the three lived happily together.
16. Once upon a time as Rdma was sitting alone, Lakshmana in a spirit of humility thus questioned him the Lord of the world.
17. 11 0 Lord I wish to hear from thee, about the unerring path leading to emancipation, O thou of eyes like the lotus do thou declare it unto me in brief.
18. u Do thou, 0 Lord of the Raghus, tell me of knowledge and realiza- tion thereof together with devotion and non-attachment. There is no other teacher like thee on the earth. ” 19. R^masaid, lt Listen, my child as I tell thee of this mystery of mysteries, by listening to which man is freed from this illusion of the world which is only due to the action of the mind having no existence in face.
20. "I shall first tell thee of the nature of Mdyd, then the means of the attainment of knowledge and then knowledge together with the realization thereof.
21. u I shall also tell thee of the object of knowledge, the supreme self by knowing which one is released from fear.
22. "The notion of self (Abmd) in the non-self, the body and the resb, is verily MAyd, by it is this world taken to exist.
23. " O thou worthy son of the family of Raghus, two forms of Mdya have been determined in days of yore. These are A varna and Vikshepa (distraction and illusion). The former creates the world which is divided into the gross and the subtle, from the Mahdt tatava, down to Brahma, 6 24< — 25. (t The othor form Vikshep* stands having enveloped all knowledge. By May6 is this world superimposed upon the Supreme fcelf which is without duality like a snake upon a rope. Truly considered nothing exsits. All that is heard, seen or remembered by men, is in f(*)t 7%ot, like the creation of a dream or reverie.
26. " The body alone is kuown as the deep seated root of this tree of the world.
27. 14 Attachment to wives and sons has its root in it. When the body is not, these things cease to exist» 28—29. “ The body again is gross and subtle. The gross is that which is composed of the five elements of space, air, fire, water and earth.
The subtle is that which is maae np of the five subtle elements of space, air, fire, water and earth, egoism, intellect and the ten organs of perception and action, the reflection of the (mind) supreme self (Chida- Lhasa) the Manas and the Mulapr&kriti (primordeal matter). This ic known as Kshetra otherwise called the body.
30. “ The Jlva (embodied self) is other than this. It is the supremo self itself, devoid of disease and decay. Listen now to the means of the attainment of the knowledge thereof.
31. “ The Jlva (embodied self) and the supreme self are synonymous terms. There is no proof of any separate cognition of the two.
32—37. •* Avoidance of dissimulation, killing and the rest, bearing of calumny with patience, always behaving towards others without crooked- ness, serving good teacher through deed, thought, word and in a spirit of devotion, purity of the external and internal, perseverance in good actions and the like, control of the mind, speech and the body, avoidance of objects of sense, absence of egotism, examination of the faults of birth, old age and the like, freedom from attachmeut to sous, wives and wealth, preservation of equanimity of temper on the advent of the pleasurable and the painful, single-minded devotion unto me, Rama the self of al/, residence in a sacred place free from the society of men, avoidance of the company of ordinary persons, constant effort towards the attainment of knowledge of self, reflection upon the meaning of the Vedanfa, through these is knowledge acquired. From their contraries arises delusion.
38. “Different from the intellect (Buddhi), the vital airs (Pranas), the body, the principle of egoism (Ahankdra) am I, the intelligent self, the ever pure, the ever witness. This is firm conviction.
39. “That by which this is known is kuowledge, this is my settled belief. The same knowledge when realized becomes direct cognition.
40. “ The dtmd is every where full. It is the intelligent self, supreme bliss itself, undecaying, above all limitations of the Buddhi and the rest beyond change and the like.
41. “ Illuminating the body and the rest by its own light, it is un- covered by anything else. One without a second, its nature is truth and knowledge.
42 — 43. “ Unattached it is the self- effulgent seer, and is realized through knowledge. When knowledge of the unity of the embodied and the supreme self arises, through the teachings of a teacher expounding the Shdstras, then the root nescience together with its effects and instru- ments is merged in the cupreine self.
44. “ That condition is said to be emancipation. It is also a hgurative expression in the supreme self. (In reality the dtmd was ever free, the removal of the wrong notion of duality is emancipation. It is not the acquirement of anything new, but realization of the self as it is). Thus have I, 0 scion of the Raglm race, declared to tbee the nature of emanci- pation.
45. *' I have also declared to thee the knowledge together with the means of direct congnition of Me the supreme self, and the non-attach- ment to worldly objects. Hut 7 consider it to be difficult of attainment by those who are devoid of devotion to Me.
46 — 47. " Just as. in the night even those having eyes cannot see their way, but those carrying a lamp can, in the same way to those possessed of devotion unto me, dtmd appears in its real nature. 1 shall telL thee of someof the means of attainment of devotion unto Me, do thou listen to them.
48. *' Company of my devotees, service unto Me and my devotees, fasts on the day of the EJcddasi aud the like, obeervai\ce of days sacred unto Me, constant love for hearing, reading and expounding stories relating to Me, faith in worshipping Me and recitation of my sacred name, these are the means.
49—50. u Thus arises in those who are ev*r devoted unto me love for Me which never fails, what else remains after that?
51. “ Then to the person who is possessed of love for Ms comes forth- with knowledge and the realization thereof, as well as non-attachment whereby emancipation is speedily obtained.
52. “I have thus answered all thy questions. Whoever fixes liis mind upon this becomes eligible for emancipation.
53. u Let this not be disclosed to one who is bereft of devotion unto Me. Let it be given to my devotee even though he has t:> be brought to receive it.
54. u He who reads this daily with faith and dovotion isrelea3ed after Bhaking off the darkness caused by nescience.
55. “ The man of wisdom who is possessed of single-minded devotion to the good, who keeps constant company of those who are devoted unto Me, of those who meditate upon Me, are possessed of purified hearts and calm minds, and always find pleasure in serving me, and whose knowledge is ever pure, carries emancipation in baud. To him I am present, tc no one else/* CHAPTER V.
{The death of Khara and disfigurement of Surpanakhd.)
1. In those days a RAkshasa woman, capable of assuming diverse forms at will, of great strength and a resident ot Jauasthdua, roamed about that great forest.
2. Once upon a time on the banks of the Gautami near the Panchavati she saw, bearing the marks of the lotus, the thunderbolt and the goad, footprints of the Lord of the earth.
3. Seeing those marks and bewitched with the beauty of the feet; Bhe became overpowered with love and slowly approached the residence of the scion of the Raghu race.
4 — 5. There seeing that Lord of Lakshmf like a God oflove. with SltA on bis side, wild with love she said to Raghava “ Whose son art thou, what hast thou to gain in this hermitage, wearing matted locks, barks and rest. Do thou tell me.?
6. “ I am called SurpanakhA, a RAkshasa woman, capable of assum- ing various forms at will and am the sister of RAvana, the bigh-souled xaonaroh of the RAkahasas.
7. “ Here I live in this forest together with my brother KJbara, The king has given it all to me. Here I live eating the Munis.
8. •' I wish to know thee, do thou tell me, 0 beet of speakers.” Unto her R&ma said, “ I am called Kdma, the son of the Lord of AyodhyA.
9. ‘‘This is my beautiful wife Sit&, the daughter of Janaka. There is my younger brother Lakshraana who is extremely handsome.
10. ** What shall I do for thee, do thou bell me, O beautiful woman." Hearing these words of Rdiaa, agitated with love she said: — )1. ‘‘Cbme R&ma and roam about with me in the mountain forests. 1 am overpowered with Love and cannot forsake thee, O thou of eyes like the lotus/* 12 Rima Looking askance ab Sitd said with a smile ^1 have already t good wife of unfailing devotion to me,