Rama Sees Nandigrama from Puspaka Salutation to Shri Ganesha.

1. After having saluted Narayana and Nara, the best man, (so also) goddess Sarasvati and Vyasa, a man should recite Jaya. The sages said:

2. O you glorious one, we have heard from you the entire charming Svargakhanda. O you long-lived one, tell us now the account of Rama. Suta said:

3. Once the excellent sage Vatsyayana asked the lord of serpents, the prop of the earth (i.e. Shesha to tell him) this very virtuous tale. Shri Vatsyayana said:

4-8. O Shesha, (I have heard) from you all stories like the creation and dissolution of the world. So also (you have told me about) the settled rule about the terrestrial world, the celestial sphere, and about the cycle of the luminaries, so also about the products like the principles e.g. Mahat, and separate primary substances. O sinless one, you also told me the accounts of many kings. There is the wonderful account of the kings born in the solar race. In it is the story of the deeds performed by Rama, which destroys many great sins. From you I have heard in brief the account of the horse sacrifice of (i.e. performed by) that hero Rama. Now I desire (to hear) it in detail, which being heard or remembered, is said to destroy great sins to give the desired objects and to give joy to the heart of the devotee. Shesha said:

9. O best brahmana, you whose mind longs like this for the honey of the two (lotus-like) feet of the hero in Raghu's family, are blessed.

10-15. All sages say that the company of the good is excellent. Since the story of Rama would destroy sins, you have favoured me by reminding me of Rama again. I am a mere (insignificant) gnat in the ocean of the story of Ravana's enemy (i-e. Rama) whose feet are adorned with the lights of gems in the series of the crowns of gods and demons, being deluded by which even gods like Brahma do not know them (properly)? Still, I shall tell you (the story) according to my capacity, (as) birds resorting to (i.e. depending upon) their own speed go (i.e. fly) into the very extensive sky. The story of Raghunatha (i.e. Rama) has the expanse of a hundred crore (verses). As men have minds, so do they speak. The chaste fame of Raghunatha will purify my mind as fire by its contact purifies gold. Suta said:

16-17. Thus speaking to the best sage, he with his eyes closed in meditation, perceived the auspicious, extraordinary account, through his intellect. With his voice indistinct, and his body horripilated due to great joy, be again told the spotless story of Dasaratha's son (i.e. Rama). Shesha said:

18-19. When (Ravana) the lord of Lanka who caused affliction to gods and demons, who snatched away the beauty of the moons in the form of the lotus-like faces of the host of the celestial nymphs, was killed, all gods — Indra and others — became happy. Being pleased they, bowing (before Rama) like servants, Praised him.

20-26. Having placed the righteous Bibhisana (on the throne) ln Lanka Rama resorted to (got into) the Puspaka (aeroplane) with Sita. He was at that time accompanied by Sugriva, Hanumat, Sita and Lakshmana. Bibhisana too, pining away in separation, followed them with his ministers. He (i.e. Rama) seeing Lanka with its ramparts and portals broken in many ways, (so also seeing) Asokavana, the place of (the stay of) Sita., (seeing the simsapa trees having flowers and buds, crowded with the demonesses who were (now) dead through the fear of Hanumat, fainted. Seeing all (that) in this way, Rama, the best of the Raghus, hearing the loud sounds of the kettledrums of gods, pleasant to the ears, and being honoured by the dances of the celestial nymphs (i.e. by the celestial damsels with their dances) along with gods like Brahma (who had got) into their own aeroplanes, showing Sita on the way the holy places with hermitages, and the sages, their sons and their chaste wives, went to the city (of Ayodhya).

27-29. Rama showed her all the places where he, the intelligent one, had formerly stayed with Lakshmana. Thus showing her (all the places on the way) Rama saw his own city (i.e. Ayodhya), and also near it Nandigrama where king Bharata, with many signs of the grief due to the separation from his brother (i.e. Rama), lived doing righteous deeds.

30-36. He lay (i.e. lived) in a cave, he practised celibacy, had (grown) matted hair and (put on) bark garments. His body had become slim, he was afflicted with grief, and was repeatedly telling stories about Rama. He did not eat even barley-food, did not again and again drink water. Looking at the rising sun, he used to say: "O you eye of the worlds, the lord of gods, remove my great sin. For my sake, even Ramachandra, venerable to the world, went to the forest. Waited upon by Sita of a delicate body, he went to the forest. Oh! thatJanaki, that Sita, who was pained on finding a stalk in her bed of flowers, who, the chaste one, never received the heat of the sun, roams for my sake from forest to forest. That Sita who was never seen even by hosts of kings with their eyes is indeed being seen by the mountaineers. Oh! that Sita, who did not desire to eat even when fed with sweet food, today longs for wild fruits."

37-41Thus this Bharata, the great king dear to Rama, every morning, everyday says after waiting upon the sun. That king (i.e. Bharata) who was being spoken to by his ministers who were wise, who knew the right course, who were well-versed in sacred texts, and who had the same sorrows and joys as he had (i e. who shared his sorrows and joys) said to them: "O ministers, why do you speek to me who am luckless and a mean man? For me my elder brother Rama has gone to the forest and is sinking. O good ministers, by again and again respectfully remembering the feet of Ramachandra, I, the unfortunate one, am purifying the sins of my mother. Sumitra who gave birth to a hero (like Lakshmana), and who is dear to her husband, is extremely blessed (as) her son (Lakshmana) is everyday waiting upon the feet of Rama."

42. Rama saw that village, remaining in which, Bharata, affectionate towards his brother, was lamenting loudly.

1-2. Then Rama, with his heart being distressed by the eagerness to see him, repeatedly remembered his brother Bharata who was the foremost among the righteous persons; and removing the darkness with the moon-like lustre of his teeth that became visible, he said to the powerful Hanflmat, the son of Wind:

3-9. "O hero Hanumat, hear my words which are impelled by my long-standing separation from my brother, and which are faltering and confused. O hero born from the body of Wind, go to that (my) brother whose body is emaciated due to separation from me and which he sustains forcibly (i.e. against his will). He puts on a bark-garment, he wears matted hair; being affected by separation from me, he would not even eat fruits. For him the wife of another person is like his mother, and gold is like a clod. My brother who knows the right way, would look upon his subJects as his own sons. Quickly sprinkle him whose body is burnIr>g with the flames of the fire of grief due to separation from me, with the shower of the water of the message of my arrival. Tell him that Rama has comewith Sita, is accompanied by Lakshmana, and the lords of monkeys like Sugriva and demons with Bibhisana and that he is comfortably seated on a seat in the Puspaka (aeroplane), so that my younger brother quickly becomes happy due to my arrival."

10-13. Having heard these words of the intelligent Raghuhero (i.e. Rama), the obedient (Hanumat) went to Nandigrama, the abode of Bharata. Having gone to'Nandigrama, the intelligent one saw Bharata in the company of old ministers, afflicted with the separation from his brother (Rama), and telling his old ministers the account of Ramachandra; and full of the honey of the lotuses of his feet he saluted Bharata possessing the form of Dharma.

14-15. Seeing him who was fashioned with all portions of goodness only by the Creator, Bharata with the palms of his hands joined, quickly rose, and said: "Welcome to you; tell me about the safety of Rama". The right hand of him who was speaking like this, throbbed. Grief went (away) from his heart, and his face was filled with tears of joy.

16-17. Seeing the king like that the lord of the monkeys spoke to him: "Know that Rama, with Lakshmana, has reached the vicinity of the town." He, whose body was sprinkled over with the nectar of the message of Rama's arrival, had flood of joy. I do not know whether he had a thousand faces.

18. He said (to Hanumat): "I do not have what I could give to you. As long as I live, I am the servant of Rama carrying out his order."

19-22. Vasishtha too, taking the materials of worship, and the very much delighted old ministers, went to Rama along the path shown by Hanumat From a distance (they) saw the delightful Rama who had come there seated on a seat in the Puspaka (aeroplane) along with Sita and Lakshmana. Rama also saw Bharata walking (to him) and having matted hair and having put on barkgarment with a small piece of cloth worn round his privities. He also saw his ministers whose dresses were similar to that of his brother (Bharata) and who had matted hair, and whose forms were emaciated due to being afflicted by daily penance.

23-28. Seeing the king (i.e. Bharata) like that, Rama too thought (to himself): -Oh! this son of the intelligent Dasaratha, the king of kings, having matted hair and dressed in bark-garments is coming on foot to me. I, even when I was in the forest, did not experience so much grief as this one had due to separation from me. Oh! see Bharata, my brother, my companion dearer (to me) than (my) life, having heard that I have come in the vicinity, comes, accompanied by his old, very much delighted ministers and Vasishtha, to see me.' The king (i.e. Rama) honoured by Bibhisana, HanQmat and Lakshmana, and with his mind afflicted due to separation (from Bharata), and again and again saying, 'O (my) brother, O my brother', quickly got down from the (aerial) car, viz. the Puspaka (come down) from the wide firmament.

29-31. The intelligent Bharata, saw Rama who was accompanied by gods, and who was afflicted due to his separation from his brother (i.e. Bharata himself), getting down from the (aerial) car. Shedding tears of joy, he saluted him like a staff (i e. prostrated himself before Rama). The chief of Raghus(i.e. Rama) also, seeing him falling on the ground like a staff (i e. having prostrated himself), raised him, and full of joy and grief, held him by the arms (i.e embraced him). The hero, fond of seizing the lotuslike feet of Ramachandra, and repeatedly weeping, did not get up, though strongly lifted (by Rama). Bharata said:

32-33. O great hero, O treasure of compassion, O Rama, through kindness favour me who am of a bad conduct, who am wicked and sinful. O Rama, just that foot (those feet) of yours which felt the touch of the hand(s) of Sita to be harsh, wandered on my account in the forest.

34. Speaking like this, he, the dejected one, with his face full of tears again and again embraced (Rama), and with the palms of his hands joined and his face full of joy stood before (Rama).

35-36a. Raghunatha (i.e. Rama), the abode of compassion, having embraced that younger brother (of him), having saluted the great principal ministers and having taken their leave, occupied with (his) brother Bharata a seat in the Puspaka.

36b-40. Bharata saw the praiseworthy Sita, his brother's wife. He looked upon the daughter of Janaka, a chaste wife, like Anasuya, (the wife) of Atri, or like Lopamudra (the wife) of (Agastya) born from a pitcher, and saluted her. (He said to her): "O mother, forgive (me) the sin, which I, the ignorant one, committed. Ladies like you, devoted to their husbands, do good to all." The glorious Sita also, respectfully looked at her brotherin-law, gave him blessings, and enquired after his health. All of them got into that aerial car in the wide firmament. In a moment (Rama) saw his father's city (drawing) near.

1. Rama, the intelligent hero, who, for a long time, desired to see the capital was delighted on seeing it where his own people lived.

2. Bharata too sent to the city his friend, minister Sumukha, to prepare the city for the festivity. Bharata said:

3-12. The people should quickly celebrate the festival of Rama's arrival. They should have gay pictures drawn in every house. The royal roads should be free from dust. They should be sprinkled over with liquid sandal. They should be furnished with abundant flowers. They should be crowded with delighted and rich people. All the big courtyards should be adorned with flags of various colours and painted. The fronts of the ridges of the thatched roofs should appear like the bow at the time of the arrival of the clouds (i.e. like the rainbow). The people should send forth agaru (sandal), seeing the smoke of which peacocks would dance sportively. They should paint with the minerals from mountains my elephants resembling mountains and well-controlled by the drivers. The horses having the speed of mind and painted should also look beautiful, seeing whose speed the heavenly horse gives up his pride. Beautiful virgins in thousands adorned with all ornaments and mounted on elephants, should scatter pearls. The married brahmanawomen with vessels in their hands containing dtirva (grass) and turmeric (powder) should wave lights before Rama, the great king. May Kausalya who is afflicted by the information about the union with her son, and who very much longs for seeing him, be delighted. The delighted people should make such arrangements giving beauty to the city on the arrival of Rama. Shesha said:

13-21. Hearing these words from (i.e. uttered by) him, Sumukha who was best among the counsellors, went to the city to have in it triumphal archs erected for the festive occasion. That minister named Sumukha, having gone to the city (viz. Ayodhya), informed the people of the great festival (to be celebrated) on the arrival of Rama. The people who had formerly given up their enjoyments and pleasures due to separation from him, were (now) very much delighted on hearing that Rama had come (back) to the city. Pure brahmanas, rich in (the knowledge of) the Vedas, with darbhas in their hands, and covered with bright upper garments, went to the lord of the Raghus. So also many excellent ksatriyas who were the bravest, who had held bows and arrows, who were brave in battles went to him. Similarly vaisyas who were wealthy, whose hands were adorned with signet-rings, who had put on white garments went to the lord of men (i.e. Rama). Shudras who were devoted to brahmanas, who practised their own course of conduct, who followed the code of conduct (as laid down) in the Vedas also went to the lord of the city. So also people who followed (various) vocations, and who were attached to their own duties went, taking their own things (i.e. presents), to king Shri Rama. Thus, people full of flood of delight, and (taking) with (them) many wonderful objects, approached by the order of the king (Bharata) the lord of men (i.e. Rama). Shesha said:

22-30. Raghunatha also, surrounded by all deities seated in their own cars, entered the city in which attractive objects were arranged. The monkeys, leaping and going along the aerial path, and with their bodies beautified followed (the king) to the best city. Rama accompanied by Sita and surrounded by his attendants quickly got down from the Puspaka, and got into a vehicle drawn by men. Then he entered Ayodhya, in which triumphal archs were erected for the festive occasion, which was crowded with joyful and rich people, and which was fully adorned with gay objects. He looked very much pleased with the musical instruments like lutes (being played upon) and kettle-drums and other musical instruments being played upon and was praised by SOtas, Magadhas and other bards. Hearing the auspicious words, '-Victory to Raghava, to Rama; victory to the ornament of the solar race; victory to the son of Dasaratha; may the lord of the world be victorious" uttered by the citizens who were delighted, and who looked graceful on account of horripilation produced on seeing Rama, he entered (i.e. went to) the excellent path which was adorned with places where many roads meet, which was sprinkled over with sandal (mixed with) water, and which was furnished with flowers and leaves. At that time certain women in the city, desiring to see the form of Raghunatha, (and therefore) resorting to the holes of the latticed windows said (these words): The women of the city said:

31-34. Oh! the bhilla-girls who in the forests drank with their lotus-like eyes the lotus-like face of Rama, were lucky. They are very prosperous due to their good luck. See the blessed lotus-like face of Rama having lotus-like eyes. See the blessed face, having lotus-like eyes, of Shri Ramadeva, the abode of bravery, which (face) gods like the Creator also saw. Oh! we are (indeed) very lucky. She this face which has a charming smile, which shines with a crown, which is extremely charming, which possesses lips the beauty of which has surpassed that of the bandhuka (flower), and which has a high nose. Thus spoke those women, observing him with glances resembling lotus-petals. The lord of all, of a weak body, but delighted, entered his mother's house, which had great love (in store for him).

1-5. O great lord of the serpents, O lord capable of sustaining the burden of the earth, listen to one doubt of mine; and please explain (i.e. remove) it. Since the departure of Rama to the forest she (Kausalya) lives with body but with a vacant mind. She is afflicted by separation from him; her body is emaciated; she is extremely unhappy. How indeed was she happy when she heard from Sumukha, the minister, that Rama had come (back)? What happened (to her)? What were the marks (of her feelings)? What did she say to him who had brought the message of Ramachandra? Remove this doubt of mine. Do me a favour and tell me who am listening, about the rich virtues of Raghunatha. Shesha said:

6-7. Well asked, O you glorious one, O you who are in the forefront of best brahmanas. Listen (now) attentively to it when I am actually telling it. She, having repeatedly drunk the nectar fallen from the lotus-like mouth of him (i.e. Sumukha), of (i.e. telling about) the arrival of Rama, she became afflicted with her body becoming steady.

8-13a. She said: "Is it a dream of (i.e. seen by) me, a fool? Or do the words cause confusion? How can I, luckless that I am, see Rama again? Due to having practised much penance I had obtained this my child — my son; but due to some sin of (i.e. committed by) me, he became separated from me. O good minister, is Rama accompanied by Slta and Lakshmana all right? Does he, moving in the forest, remember me, who am extremely pained?" Thus, she, who remembered Rama, loudly wept. She fainted, and was not conscious of what belonged to her and what to others. Sumukha too, seeing (Rama's) mother extremely unhappy fanned her with the ends of garments, and then she regained consciousness. Then he repeatedly spoke gentle and delightful words to the mother (of Rama). He again made her happy by reminding her of the arrival of Raghunatha:

13b-19a. "O mother, know that Raghunatha with Lakshmana has come home. See Rama with Sita, and sprinkle them over with (i.e. give them) blessings." I do not know (i.e. I have not seen) such joy which she experienced on hearing the true words uttered by Sumukha. With her hair standing on end, she got up and reached (i.e. went to) the courtyard. With her body perturbed by joy, and shedding tears, she looked for Rama. Just then Rama, the lord of kings, and of a good conduct, and seated in a vehicle drawn by men, reached first the house of his mother Kaikeyi. Kaikeyi too, bent due to the burden of the sense of shame, did not say anything to Rama standing in front of her. She was very much worried. Rama, the banner of the solar dynasty, seeing his mother who was ashamed, said, consoling (i.e. to console) her, (these words) mixed with (i.e. full of) politeness: Shri Rama said:

19b-21a. O mother, having gone to the forest, I did everything (as I was ordered to do). O mother, what should I do now by your order? I have done nothing despicable. Then, how (is it that) you are not looking at me? Greeting this Bharata and me with blessings, look at me.

21b-24a. Hearing these words of (i.e. uttered by) him, O sinless one, she, with her face hung down, slowly said: "Rama, go to jour (own) house." And Rama, the best among men, having heard (these) words of his mother, saluted her, and the treasure of compassion went to the house of Sumitra. The largehearted Sumitra, seeing Rama with her son (Lakshmana), said, with (i.e. giving him) blessings: "Live long, live long."

24b-28. Ramabhadra too having saluted the feet of his mother, and having, full of joy, embraced her, again said (these) words to her: "O you conceiving a gem (like Lakshmana), no (other) brother of me has removed my grief as this intelligent one (i.e. Lakshmana) has done. STta who was kidnapped by Ravana, was got back by me — O mother, know all that to be the working of Lakshmana." Accepting with his head (i.e. by bowing down his head), the blessing given by Sumitra, the wise one surrounded by the wisewentto the house of his mother (i.e. Kausalya).

29-33. Hari (i.e. Rama) seeing his mother delighted and longing to see him, quickly got down from the vehicle and seized her feet. His mother, eager to see him and with her mind confused, repeatedly embraced Rama and was delighted. Horripilation due to joy appeared on her body and she faltered while speaking. Hot tears of joy trickled down up to her feet. Polite Rama, seeing his mother bereft of the two large ear-rings and having her body without ornaments (worn) on the hands and feet and delighted to a certain degree on seeing him, having an emaciated frame, and experiencing grief, thought that it was not the time for grief and said to her: Shri Rama said:

34-39. O mother, I have not waited upon your feet for a long time. So forgive me who am unlucky for my fault. Those sons who are not eager to serve their mother and father should be looked upon as great insects born from semen, O mother. What should I do? I went to the Dandaka forest by the order of my father. There too, due to your favourable glance, I crossed the ocean of grief. Ravana kidnapped Sita, and took her to Lanka. By your favour I got her (back) after killing that lord of demons. This is Sita my devoted wife who has fallen at your feet. Show regard for her who is timid, and who has set her heart on your feet. Hearing these words of (i.e. uttered by) him, she greeted her daughter-in-law who had fallen at her feet, with blessings and said to that devoted wife (of Rama). (Kausalya said):

40-44. "O beautiful lady. O Sita, enjoy for a long time with your husband. Give birth to two sons. O you purifying one, purify your own family. Women like you, who are devoted to their husbands, and who experience pleasure and pain with their husbands, become unhappy. There is no truth in the three worlds. O daughter of Videha (i.e. Janaka), you who followed the couple of the lotus-like feet of Rama to the great forest, have purified your family. What wonder is there that those men in whose house there are chaste wives desiring what is dear to their husbands, are like a hurricane to crores of enemies?" Say1658 Padma Pur ana ing so to Rama's wife of curved eyes she remained quiet, with her hair standing on end due to great joy.

45-48. Then Ramachandra's brother Bharata gave (back) to the intelligent Rama, the great kingdom given to him by their father. The delighted ministers, invited astrologers, knowing sacred hymns, and, with great respect, asked them about an auspicious time; and being eager they consecrated Rama on the great kingdom on an auspicious time on a good day united with an auspicious constellation. The great king, the lord of kings, stood on a beautiful (piece of) tiger-hide, after drawing on it (the picture of) the earth with its seven islands.

49-54. From that day only the hearts of the good men became joyful; the hearts of the wicked, tormenting others, became weary. Women due to their devotion to their husbands, were greatly attached to them. O sage, men did not even mentally commit any sin. Demons, gods, so also serpents, yaksas, asuras, and great snakes remained on the right path. All they held Rama's order with their heads (i.e. respectfully obeyed Rama's order). People engaged in obliging others. They were happy as they followed their own course of conduct laid down for their caste. Auspicious moments of days and nights were passed in (getting) knowledge and diversions. Even great wind did not carry away even the small garments of those who remained on the roads. There was (absolutely) no talk about thieves. The kind Rama, treasure of compassion, gave wealth to suppliant;. Wit'i his brothers he always praised the preceptors and deities.

1. Then the gods, with their minds delighted due to (Rama's) killing the lord of demons called Ravana, humbly praised Rama, consecrated (as the king).

2-10. Victory to you, O son of Dasaratha, O you who remove the sufferings of gods; victory to you who burnt the race of the demons; victory to you, O god, destroying the enemy whose hands were engaged in seizing the bevies of excellent women. The eager poets describe your destroying the lord of demons. O lord of the worlds, at the time of the deluge you again easily swallow the group of the worlds. Victory to you who are free from the causes of birth, old age etc. O mighty one, emancipate (us). Victory to you who have taken birth in the ocean of the family of the righteous, O you ageless, immortal and the fixed one. By means of (reciting) the names of you, the greatest god, even those who have committed great sins are purified. What then if good, foremost brahmanas have obtained the human existence with a good body? The pair of your feet, praised by Shiva and Brahma gives abundant things that are desired. We mentally desire it which is well arranged in the heart with the marks like those of pure barley (grains) etc. O you having the loveliness thit excels Madana's frame, if you do not grant fearlessness to the world, then how can, O you compassionate and purifying one, the hosts of gods be happy? You take birth on the earth whenever the demons trouble us, O lord, though you are unborn and immutable, though you are the greatest lord. You who are the self-adorned one and you who are praised by those who approve of virtues, quickly enter (i.e. go back to) your own place, after having rilled the earth with your superhuman good deeds like nectar to the dead and destroying sins. May the beginningless one. the foremost one, who takes the form of a god, who has put on a necklace and a crown, who looks like Cupid, who has forcibly killed his enemies, whose lotus-like feet are served by Cupid's enemy (i.e. Shiva), be victorious.

11. Speaking like this, all the gods led by Brahma and Indra and pleased with the destruction of (their) enemy, repeatedly saluted the chief of the Raghus (i.e. Rama).

12. Being extremely pleased by the praise, the very glorious lord of the Raghus, seeing the gods with their necks bent down, said to them:

13. O gods, choose from me some boon which is extremely difficult to obtain and which some eager god, demon or yaks.a has not obtained. i\ Gods said:

14-16a. O lord, from you we have obtained the best thing, since you have killed our enemy, viz. Ravana. Whenever a demon troubles us, you should in this way destroy (that) enemy. Saying, 'AH right', the hero Raghunandana (i.e. Rama), spoke again. Shri Rama said:

16b-20. O gods, carefully listen to my words. The man, who again and again recites in the morning and at night the wonderful hymn of me (i.e. in my honour) composed by you and couched with my virtues will never meet with an extremely terrible defeat from his enemy. He will not experience poverty and will not suffer from a disease or a defeat. By reciting (the hymn) devotion to the pair of my feet will be produced in the joyful hearts of men. Speaking thus, the crest-jewel of kings (i.e. the best king) remained silent. All the gods who were delighted went to their respective worlds.

21-27. Raghunatha (i.e. Rama) also looked after his wise brothers like their father, and the lord of the world fondled the subjects like his own sons. When he was ruling, the people did not meet with an untimely death; in the houses there was no great discomfiture like a disease. The calamity of the season was not seen, so also there was no fear from enemies. The trees always bore fruits, and the earth yielded much grain. The life of people was blessed with sons, grandsons and attendants. Their depression was removed due to their wives' company. They were everyday eager to listen to the stories about the lotuslike feet of Rama. They never employed their words in censuring others. Even artisans, apprehensive of a blow from the hands of Rama, never even mentally committed a sin. People, with their eyes becoming steady on seeing the face of Sita's husband, were always full of compassion.

28-45. He (had) the kingdom to which there was no rival, which was prosperous and had (in it) powerful elephants (or horses). It was charming on account of delighted and thriving sages and with ornaments of gold. It was well-nourished by those who always did the pious things like performing sacrifices and digging wells and doing other acts of charity. It was always rich with crops, had good wealth and fields. Its regions were good; subjects were good; it was self-abiding; it had ample grass, and a large wealth of cows. It was all around adorned by rows of temples. In it were villages adorned with ample wealth and prosperity. The lands in it shone with artificial gardens having good flowers, with trees having very sweet fruits, and with lakes having good lotus-plants. In the country only the rivers were sadambha (i.e. containing good water); the people were not sadambha (i.e. were not proud). There were families of many castes, well-born but not poor. In it vibhrama (i.e. amorous movement) was (seen) in women, but vibhrama (i.e. an error) was never seen in (i.e. committed by) the learned. Only the rivers flowed in a crooked way (kutilagdminyah) but the subjects were not wayward in sex. The nights (only) were dark in the dark fortnights; but men were not full of darkness (i.e. ignorance). Only women had rajas (i.e. menses), (but) people did not behave unrighteously. A man was neither andha (i.e. blind) due to wealth nor without rice (andhya) in (i.e. while taking) his meal. Only a chariot took a wrong course and never a royal official. Darula (i.e. a handle) was to be seen in (i.e. attached to) an axe, a spade, a row of fans or an umbrella; but danda (i.e. punishment) was rarely due to a fault or disturbance. Except among the groups of those who played at dice, there was no repentence. Only the gamblers were seen with dice (pasa) in their hands (and none else with nooses — pasa in his hands). Jddya (i.e. frigidity) was seen in water only. The waists of women alone were weak. Only women were hard-hearted, and not men. There was the kustha (herb) only among medicines; but no kustha (i.e. leprosy) among men. A hole was seen in good gems; a pointed weapon was (seen only) in the hand of a man fashioning images. Tremor was due (only) to good feelings, never due to the fear of someone. Fever was due to sexual passion; there was poverty (i.e. scarcity) of the wicked (only). There was no want of a thing for a lucky person due to his good deeds. Only elephants were wanton in a war, and waves in a lake. Loss of ddna (i.e.1. ichor 2. gift) was (seen) only in the elephants. Only thorns were sharp. Going away from the guna (1. String 2. virtue) was (seen) only in arrows; a compact utterance with a peculiar arrangement of words was (seen) only in a book. Abandoning friendship was present only in the wicked, and not among the kinsmen. Fondling the loved subjects he looked after that country. Like Yama to a wicked person he established righteousness in the country. When the lord was thus righteously protecting the country — the earth, a thousand and eleven years passed.

46-50. He who perpetuated the Raghu-family, on hearing (words) of dishonour about Sita, and his own censure from a mean washerman abandoned her. By one order of him, the king who was protecting the earth righteously, Sita who was (up to that time) well-protected, was abandoned. When once the highly intelligent one was seated in his assembly, the great sage, the best sage born from a pitcher (i.e. sage Agasti) came (there). Taking a respectful offering he got up; and the great king accompanied by Vasishtha and people, honoured him who had dried the ocean and who had arrived there with a welcome, and enquired after his health. Then the descendant of Raghu (i.e. Rama) spoke to the sage who had seated comfortably and who had taken rest.

ЧТО ПРОИСХОДИТ, КОГДА МЫ ССОРИМСЯ Не понимая различий, существующих между мужчинами и женщинами, очень легко довести дело до ссоры...

Что вызывает тренды на фондовых и товарных рынках Объяснение теории грузового поезда Первые 17 лет моих рыночных исследований сводились к попыткам вычислить, когда этот...

ЧТО ТАКОЕ УВЕРЕННОЕ ПОВЕДЕНИЕ В МЕЖЛИЧНОСТНЫХ ОТНОШЕНИЯХ? Исторически существует три основных модели различий, существующих между...

Система охраняемых территорий в США Изучение особо охраняемых природных территорий(ООПТ) США представляет особый интерес по многим причинам...

Не нашли то, что искали? Воспользуйтесь поиском гугл на сайте: