Narration of the Ramayana of a Former Kalpa

1-4. Rama said to the sage: “Perform the rite of the (evening) prayer; this sun is setting; this flock of birds is going to the nests.” Having abandoned his conveyance, he himself, desiring to offer his prayers went to the northern direction. Songs were sung by (the gandharvas) Haha, Hflhii. His glory was praised by the chief bards. Rama went to the bank of Gautami. His pair of feet was washed by Haniimat (the son of Vayu). His hand was supported by Jambavat. He reached the excellent river Gautami. Holding Kusha (i.e. darbha) in both his hands that Rama went to the excellent quarter of Varupa (i.e. the Western direction). Having made a respectful offering to the deity according to the proper rite, Rama who was delighted, muttered (the hymn) in his mind (i.e. silently).

5-8. Rama, after having solicited Varupa, saluted, in due order, Sambhu and Vasishtha. Being blessed by them, he went to the deity (i.e. reflected upon the deity) in his mind, and after his feet were washed by Hanumat, he offered oblations into the fires. Then, being praised by bards and panegyrists, he set out. The sky was, as it were, smeared with bright rays of the moon, and was, as it were, a canopy everywhere having the flowers of bright stars. Then he went to the palace. The king (i.e. Rama) went to the assembly-hall fashioned by the old minister and having many seats. Then that Rama, having made the sage sit, himself occupied the first seat The groups of monkeys with large bodies were seated around him in (proper) order.

9-13. Seeing the king comfortably seated, that brahmaga Sambhu then said proper words: “O best king, you, honoured by all, remain here. What is the thing in your heart i.e. what is your desire?” The descendant of Raghu, having heard the brahmaga’s words, desired to hear a story. His clever words were just then heard by all. “I desire to hear a wonderful tale referring to me or telling about the destruction of the demons.” Then the king said this: “The murder of Kumbhakarga took place first and Ravaga was killed afterwards. Who is this best brahmaga who, causing ungodliness (to spread) among all the people, narrates it in a different way after having gone to the king’s place? Should he be punished or honoured by me?” Then Jambavat spoke to this best of the Raghus about the story. “This is not your Ramayaga (i.e. not your account as told by Valmiki). This is recognised as prepared (by someone else). О lord, now I shall tell it in detail. Listen to it. It was formerly heard by me from the son of the lotus-born (Brahma).” Requesting Jambavat, Ramachandra said (these) words:

14-18. Narrate that tale of the past. I have curiosity to listen to it. Who propounded it and who knew it?

Then Jambavat spoke: Salutation to the Creator (i.e. Brahma), so also salutation to (Shiva) having the moon as his ornament and to Vishgu. Now I shall narrate the ancient Ramayaga, by listening to which sin committed during the entire existence perishes. King Dasaratha who was equal to ten warriors fighting from chariots, who was full of great wrath, desired to conquer with his great army the city named Sumanasa. He called Vasishtha, the son of the lotus-born (Brahma), and saluted him. Permitted by the sage, he, mounting upon a horse having a body (white) like the moon, and saluting Vishgu, took out the expedition with an army of a hundred akshauhigis.

19-27. Sadhya (the king of that city), surrounded by his own army, faced Dasaratha to fight with him. The war between the two took place. Having fought for a month, Daiaratha seized that (king) Sadhya. Then, Sadhya’s son Bhushaga, having a few attendants, fought with Dasaratha. Dalaratha too, observing Sadhya’s son to be the ornament of world, did not desire to fight. (He thought:) ‘How (should) I kill one like this? When he is killed, what will be (the condition of) his father, his mother and dear wife of full-grown youth? On his body are, as it were, seen flowers, having the receptacles of lotuses with fresher petals, due to embraces, kisses and rollings. My son, similar to him in complexion and age, handsome like him, causing great delight, eaten up by a bear (and thus) dead, comes to my recollection (i.e. I remember him). He, as it were, desires to protect me. He changes my mind.’ Thus thinking in his mind, be commenced seizing the boy. That Sadhya also became subservient (to Dasaratha). He too, looking upon the depression due to the defeat as joy, lived happily with the boy.

28-33. Dasaratha also, living there for a month, and observing that pleasure which one gets from seeing the son, thought: ‘Oh! this seeing the face of this (boy) is capable of removing all sorrows. Nourishing a son is equal to my conquering of all countries. It just makes me who remember the separation from (i.e. death of) my son, unhappy. Therefore, I shall ask him how such a son is born.’ Thinking like this, he asked him. Sadhya also showed the entire path of salvation to the king (i.e. to DaSaratha): “(A man) should worship Vishnu and Shiva together. He should fast on all the Ekadashi-days. He should propitiate brahmanas on the DvadaSI-days. Having justly procured the food, sauce, along with the seasonal fruits and flowers, he should bathe (the image of) Vishnu with cow’s milk and besmear it with the powder of kidney-beans. Then he should bathe (the image) with pleasing water, and besmear the entire body (of the image) of the deity with fragrant sandal rubbed by himself, and with excellent musk; then having worshipped (the image) with Tulasxleaves, and jasmine flowers, karavira-flowers, blue and other lotuses and red lotuses, with dropa-flowers, with maruva, damana, girikarpika, and ketaki-leaves, as are available, he should propitiate the deity with (the hymn of) twelve syllables, with the Purusa-sukta (hymn) or with the repetition of the deity’s name or with the sixteen requisite articles, should salute (the deity), and after dancing, should apologise to the deity. So also he should practise vows to please Vishnu.

34-40. The revered sage, being pleased, gives the desired son. So propitiate him.” Thus he spoke to Daiaratha. He too installed Sadhya there (i.e. on the throne), went to Ayodhya, and did all like that. When the sacrifice to obtain a male issue was over, the image of the sacrifice having a conch, a disc and a mace in the hands, came up from the Ahavaniya1 and said to the king: "Ask for a boon.” The king chose (four) sons; he said to (the deity): "Give me four sons who would be very pious, would have a long life, and help the world.” The king had four queens: Kaushalya, Sumitra, Surupa and Suvesha. They said to the king: "O lord, let one son be bom to each wife (of you).” Then Kautalya said: "If this god is pleased, let him be bom of me.”

41. This Vishgu is solicited (to give that) which is desired by me: "O Vishiju, о lord of gods, О lord of Kamala, О you holder of a conch, a disc, and a mace, О you fearful one, О you whose couple of feet is saluted by all like the regents of the quarters in the creation, О you eternal one, О Hari, be pleased. My repeated salutations to you.”

1. Ahavaniya — A consecrated fire taken from the householder’s perpetual fire, the eastern fire; the other two fires being: (i) Gftrhapatya — one of the three fires perpetually maintained by a householder, which he receives from his father and transmits to his descendants and from which fires for sacrificial purposes are lighted, and (ii) Daksipa — the southern fire.

Then Vishou entered the oblation of rice and barley boiled for presentation to the gods and manes. The king divided that oblation into four parts and distributed them among his wives. Then Rama was bom from KauSalya, Laksmapa from Sumitra, Bharata from Surupa, and Shatrughna from Suvesha; and a shower of flowers fell from the sky. The four-faced (Brahma) himself came and performed the ceremonies like those performed at the birth of a child. He named Rama as Rama due to his being extremely pleasing in the three worlds; he named the second son Lakshmapa for his being fit due to wealth and qualities like form and valour; (he named the third son) Bharata, since he protected the earth from burden; (he named the fourth one) Shatrughna, since he killed the enemies.

45b-46. Having named them thus Brahma went home and the childem grew. King Dasaratha having seen the boy Rama who walked, who looked like the young moon, whose lips were like the bimba-fruits, whose nose was high and was like the Sheshamumflower, whose jewelled leaf(-like ornament) moved in front of his crest, from whose ears ear-rings were dangling, the necklace of big pearls on whose chest was dishevelled, whose golden bracelets were bright, whose jewelled bracelets and rings were tinkling, whose girdle was fashioned with gold and gems, whose feet looked charming due to the jingling anklets, whose middle toes were adorned with rings, whose large soles of the feet were adorned with the marks of a diamond-pin, a goad and a lotus, whose shanks were like quivers, whose thighs were like the trunks of elephants, whose hips were large, whose waist was slender, whose navel was round like an eddy and deep, whose chest was large like an emerald-rock, whose neck resembled a conch, whose face was like the orb of the moon, whose forehead was like the half (i.e. crescent) moon, whose hair was dark and curly, who was engaged in playing, who had become grey due to dust (particles), whose eyes were reddish like the petals of a fully blown red lotus, who was dusted as Shiva with the sacred ash, who was naked like Shiva, had his heart full of joy, and having embraced and kissed his son, he firmly clasped him against his chest.

47-49. Then the boy also got on his lap from one side, and with his eyes charmingly fixed on him said something. The king, looking at his son asking (for things) here and there and saying, ‘Father, I go; father, I sleep; father, I play’ and thus repeatedly deriving joy from his son, became happy. Then once, when the king had come (to the dining hall) to eat, Ramacandra, with his mind attached to child-sports, and having many toys in his lotus-like hand, was jumping and running, and taking with his left hand the food from the golden plate, decked with gold, and lying before the king, threw it on the king. This too the king looked upon as pleasure (i.e. even this act of Rama pleased the king). Ramachandra did such and other (acts).

50-55. Once when Rama was playing, a stormy wind knocked him down, and he fell down crying. In the meanwhile the ghost of a brahmana seized Rama and he fainted. Then the boy, his companion, crying hither and thither, informed the king of Rama in that condition. Then the king took Rama and spoke to Vasishtha. He asked him: “What is this (that has happened) to Rama?” Then Vasishtha took sacred ash, consecrated it, and got rid of that ghost of the brahmana. He asked him: “Who are you?” and he said: “I am a brahmana, proud of (my knowledge of) the Vedas. Having frequently snatched away the wealth of others, I became a Brahma-ghost. Think of my acquittance.”

56-57. From now onwards you will experience demonhood (i.e. will live like a demon), (go to hell,) and then (after having) a bath in Ganga, and having offered a hundred bilva-leaves to Shiva, and then (again) having bathed, you will be free from sin. If you might do (acts of) religious merit like that I shall give you a (good) status, and after that enjoy an excellent position.

Hearing these words of Vasishtha, that ghost of a brahmana, due to (the acts of) religious merit as advised by Vasishtha, got a divine body, and having saluted (him), he went to heaven.

58-60. Having invested Rama with the sacred thread at the proper time, Vasishtha taught him the Vedas, the Vedangas, both the Mimamsas, and science of politics; he also taught himarchery, the science of medicine, science of music1 and dramaturgy, and of singing, the science of building houses, of omens2, and various rules of war. Then DaSaratha who desired to get (Rama) married, sent his messengers to the kings of various countries.

61-62. Then one messenger quickly came to the king, and said: “O king, the lord of the Vidarbha country is the king Videha by name. His daughter is Vaidehi whom he obtained from a sacrifice. She is like Lakshmi in beauty; she is endowed with all (good) characteristics. She is proper for Rama. The king is ready to give her (in marriage) to Rama. So go (to that king) quickly.” Then he (i.e. Daaaratha) sent;Vasishtha and others. They went there, and having found out an auspicious moment, decided it; (then) they came to Ayodhya and informed the king; and with Rama, and with kings, they quicky (went) with many elephants, horses, carts, palanquins, swings.

63. Many ladies came there to celebrate the auspicious ceremony of marriage. They were very beautiful and were skilled in the acts of pleasures and amorous pastimes. They knew the various acts of gandharvas. They were adept in the science of love. Their breasts were soft and hard, and reached their necks. Their lotus-like faces had big and small foreheads and bimba-like lips. Their braids had curly and long hair. They had put on golden ornaments on their ears. Their teeth appeared reddish due to the japa flowers, adorned by the down rising due to the act of bathing. Their eyes were clear and tremulous like the small glittering fish. Their ears were like conches. Their noses were adorned with big pearls resembling the stars. Their cheeks were like mirrors. Their noses were like Sheshamum flowers. The nipples of their breasts were slightly bent in the middle. The wounds made by the teeth (of the lovers) on their lips resembled the indragopa insect (of red and white colour). Their bodies appeared even and tall. They were round in all parts. They were not very fat. The top knots of their garments were like balls. Their armpits were bent round. The armpits resembled the petals due to the down recently standing up and due their colour like that of turmeric. Their waists were soft, glossy and had fine circles. Their breasts looked charming on account of various jewelled necklaces dangling on the breasts with the neck ornament in between the two breasts, hard and large, and with the nipples slightly sunken in. Their bellies looked beautiful due to the uneven line of the short hair growing on the region round their deep navels, that had secured a foot round their breasts as a result of a series of the glances of the young. Their bellies were adorned with three folds, and their middle (part i.e. waist) could (just) be seized with the fist. Their hip-regions resembled the trunks of elephants. Their knees were soft, glossy, clean and even.

The pairs of their thighs were like the plantain trees. Their shanks had the knees slightly sunken in, were round and without fleshy swelling. Their ankles were slightly sunken in. Their feet had fine, glossy short and long toes, and were challenging Cupid with the jingling of the anklets. They were walking like swans and elephants. The ends of their lower garments touched their right toes. Above the hem of the lower garment, they had made folds which they had held in both their hands; their necks were not covered with garments (but) the garments (i.e. the bodices) of the breasts were covered with the upper garments. Their slim bodies were adorned with the fringes of their garments (hanging) from their left shoulders to their right sides.

64. Young girls, with their slim bodies purified with lightning (-like) (bright) silken garments, with their breasts adorned with various necklaces (put on) the breasts resembling lotus-buds that had shot up, talking something, and walking quickly (yet) gently (also had come there).

65. Old ladies also had come there. Then in a little wood of mango-trees, at a distance of a krosa (two miles) from Videha, Dalaratha, along with his ministers and family priests, and along with his sons like the lovely Rama, camped comfortably. The young ones of the deer in it listened to the cooing of the various birds in the extensive regions of many bushes; in it there were various birds in the regions adorned with high and low palaces fashioned with gold; the row of trees there were adorned with the meditation and worship of the hosts of sages who were covered with the garments of campaka-barks, whose bodies were dusted with sacred ash and who had matted hair; which had a lake, the ripples on which were disturbed, being overpowered by the burden of the breasts of many young wives of vidyadharas; in which young men were invited by the young maid-servants who had gathered on the banks of the lake; the entire region of which was made fragrant with the flowers of many colours, in which prostitutes, with a desire to enjoy, had their bodies shining with the unsteady brilliance of their eyes resembling the small glittering fish, and largely exhibited here and there.

66. The king of Videha also decorated the city of Mithila with many banners, with various palaces, city-gates, gardens and temples; it was crowded with young ladies skilled in sporting with one another; the great supply of water of the city was embellished with sandal; its highways were adorned with people engaged in charming sports; its streets were decorated with various commodities; the places of learning everywhere were graced with the sound of (the recital of) the Vedas; in every house the study of Samaveda was done along with explanations of the Mimamsa; where the orchards of the brahmanas were having the fragrance of auspicious oblations and were full of the sacred texts like Samaveda recited with accents, and with each word being pronounced in its original form and independently of the phonetic changes and in due order; in which, at the entry of lordly abodes there were rewards like agaru (sandal), saffron and the abodes of the Adhvaryus; in which were ladies graced with bulblike left shoulders looking charming due to the middle region of the breasts that were glossy and round, and that were rubbing against each other, and due to the upper part of the soft, white garment worn round the hips; which was graced with thousands of florists, smiling gently with their teeth resembling many pearlnecklaces and lips (red) like japa flowers; in which were abodes where pleasing spirituous liquors could be had; it had beautiful arches everywhere; its paths were clean; at every place desireyielding trees were planted; its gates were adorned with plantain trees.

67-72a. The king went out with ladies who carried auspicious articles like turmeric, durva, sacred rice grains, collyrium for the hair, braids, head charming due to parting of the hair, beautiful ornaments for the nose, face, so also articles like ghee, guggalu (a fragrant gum resin) and fruits put in golden pots; and (he was) also (accompanied) by other persons who had adorned themselves. At that time, the auspicious sound of the musical instruments, the sounds of small and big drums and of conches etc. became audible. The singers also sang auspicious (songs). The brahmanas well-versed in the Vedas filled the entire sky with the auspicious Vedic recitals, and the family preceptors filled it with the sound of drums. Then they, accepting one another after giving sacred rice grains (to one another) and being praised by bards and panegyrists, entered the city.

72b-87. DaSaratha entered the abode made in the western part of the city. The rest (of the people) also duly entered the abode. At that time only Narada had come to Mithila. King Videha worshipped the divine sage and looking to his reception, fed him, and giving tambQla with camphor to the sage who was comfortably seated, said to him with respect: “Tomorrow (is my daughter’s) marriage. Please stay on to get the marriage (-ceremony) performed

Tomorrow the stars such as the solar stars would (only) be seen. The marriage should not be celebrated on that day.

Then the king, having called his astrologer Gargya, asked him: “Which is the auspicious time for the marriage?” Gargya said: “Tomorrow”. Then the king looking up at Narada and Gargya asked (i.e. said): “Oh, this is so.” Then Narada spoke to Gargya: “How can you give the auspicious moment?” Then Gargya said, “Avoiding the inauspicious time, I shall give (i.e. state) the auspicious moment.” Then Narada also said to Gargya, “Do you not know the words of Brahma?” Gargya, who was pleased, quoted the faults: “Formerly Brahma has observed that a meteor, the curse of a brahmana and causeless trembling lead to the destruction of the entire undertaking.

88-92. Except in the rites of thread ceremony and consecration, in all other (auspicious) rites like the installation (of images), marriages, a man should avoid inauspicious moments. One who performs the rites after (these are avoided) is not at a fault. Afterwards I shall tell about the defect in rites like marriages”. “A meteor would burn the entire family; a brahmana’s curse would destroy (it); the causeless tremor would lead to death and to the disturbance of the rite.” Having heard (these words) uttered by Narada, the sage Gargya became silent. He thought (to himself): ‘Avoiding the Sun, the lord of Planets, and inauspicious time, the marriage should be performed.’

94-95. The arrangement is said to (be based) on the difference in regions. In this country the marriage must be celebrated by avoiding the inauspicious time.

96-98. He said: “The kshatriya-marriage will take place tomorrow afternoon. So let the kings come for the self-choice marriage. О king, send messengers(to the kings).” Then, having brought all the kings with Dagaratha’s consent, the king thought: ‘How should Vaidehl be given to Rama, after condemning all (other) kings?’ At night, he though sleepy, did not get sleep.

99. At midnight the king, having purified himself mentally thought of Tryambaka who was with Amba (i.e. Parvati), who had worn an auspicious silken garment, whose lotus-like feet were being served by all gods led by Brahma, Visgu and Indra# by the leading sages like Bhrigu, by gandharvas led by Haha, by Tumburu (and others), so also by the sacred texts, the codes of laws, historical works and Puraflas in bodily forms, so also by the hosts of divine mothers, by siddhas, vidyadharas, and by the attendants led by Nandin, who removed all inauspicious things, whose region of the head was being waited upon by Ganga of holy water and by the spotless moon, to whom a tambula was being offered by Girija (i.e. Parvati) seated on his left lap, who took it with a smile, willingly and with a glance, who was (fair) like cow’s milk, whose neck was (having the colour) opposite to that of musk, who had arranged his matted hair with soft, fine, glossy, clotted hair, the regions of whose cheeks were graced with pure, golden ear-rings, whose age was twice eight (i.e. sixteen), whose region of the head was wrapped up with a skirt having the colour of large pearls like cow’s milk and of Kausumbha, whose chest was adorned with (ornaments) of gold decked with various jewels, whose body was graced with a very white sacred thread, whose body had become reddish and fragrant due to the saffron (from) Parvati’s body touching his body, who was observing and deriding Cupid’s arrow, who resembled a crore of Cupids.

100-102. He (i.e. the king) muttered the Satarudriya (hymn); with that (hymn) only he offered desired oblations and praised (shiva) with the Purusha-sukta (hymn). Then the king saluted him and praised him.

103. О you, having eight forms (constituted) by earth, water, sky (i.e. ether), air, fire, the sun, the moon (and) the sacrificer, О you of a universal form, О you of the form of the world, О you of the form of the three worlds, О you of the form of the Vedas and the Puranas, О you of the form of sacrifice, О you of the form of Ыагауаца, О you of the form of all deities, О you full of the three (Vedas), О you the authority on the three (Vedas), О you having eyes in the form of the three (Vedas), О you loving the Sama(Veda), О you to whom the capital of Kubera is dear, О you who are (easily) accessible to your devotees, О you who are away from those who are not your devotees, О you who like praise, О you who like incense, О you who like a light (to be waved in front of your representation), О you who like ghee and milk, О you to whom droga and karavira are dear, О you who like Shri-leaves, О you to whom lotuses and white lotuses are dear, О you who love Nandin’s curly hair, О you who love bakula, jasmine, kokanada, a watery place in summer, О you who like restraints and curbs, О you to whom one with one’s senses controlled is dear, О you who love muttering of a hymn, О you to whom graddha is dear, О you who love singing, О you to whom the Gayatri(-hymn) is dear, to whom the five, Brahma (and others) are dear, О you to whom good conduct is dear, О you whose feet are worshipped by the three, viz. Indra, Brahma, Vishou, О you who manifested the disc sought for by Vishiju and produced from water, О you who give recollection and reasoning, О you who grant auspiciousness when remembered, О you victory on the earth, my repeated salutation to you.

104. Having heard this hymn of praise Lord Shiva said to the king: “I shall grant (you) a boon. Ask for one.”

105-108. О lord, I desire to give my daughter (in marriage) to Rama. If, in the gathering of all beings like many kings, demons, brahmanas, someone of a superior strength and endowed with (birth in a noble) family, power and energy takes her away then my words would be falsified, and sin will come to me; (and) on the other hand, when Dasaratha capable of destroying the kshatriyas comes to conquer all these, so also when Rama (comes), then what will my daughter do? Whom will the king, with a big army and horses and elephants, send? What will he get done? What will he do to me? He may destroy all the three worlds. Moreover, for me of a small energy you alone are the refuge. Tell me the remedy so that it would be helpful to the marriage, and Rama will be my son-in-law.

Sambhu also said: ‘‘I shall do like that. Rama only will be the husband of Sita. Today only I shall do auspicious things for Rama. Take this Ajagava bow (of mine).”

109. What is the use of this Ajagava bow? You yourself (should) take (i.e. marry) Sita to Rama.

110-113. Make this pledge: “This bow is not strung. I shall give Sita (in marriage) to him who will string it.”

Speaking like this, Shiva vanished with his attendants. Even with a great effort the king could not take up the bow. Then calling Ujjvala, having the strength of a thousand elephants, he said to him: “Take (this bow).” He too, saluting his maternal uncle, having laughed loudly, having jumped, raised the bow with his two hands upto his knees. The maternal uncle (of Ravapa), viz. Marica, alone put on the garb of a brahmaga, and solicited (king) Videha: ‘‘Know me to be a guest who has come at the end of the offering to all deities.”

114-117. Welcome to you. О brahmana, this is the seat. (Please) be seated on it.

The guest also, saying, ‘All right’ sat there. Then the king took water, washed his feet (with it) and after having worshipped him with sandal, flowers and sacred rice grains, and having offered him (the cooked meat of) a big goat, requested him to eat it. He too, as it were looking here and there, saw that food having six flavours and put in a golden plate.

118. At that time only Sita came there. She had the splendour of lotus-filaments. She had put on a reddish garment. Her forehead was graced with hair which was dark and curly, which was unsteady, which attracted the minds of young men, which spilt up the sight of the seer, thereby as it were showing that ladies* hearts are like this only. Her eyebrows were like Cupid’s bow. Her eyes were reddish like lotus-petals. Her nose was like the Sheshamum. Her reddish lips were close to her glossy, hairy cheeks, and resembled rubies. Her teeth were like (the seeds of) a pomegranate. Her lips were reddish like the japa flowers. Her chin was very beautiful. Her ears were like oyster-shells. Her neck was even and long. Her breasts were fleshy. The bud-like breasts were round and raised. She looked beautiful with many necklaces. Her figure was beautiful. Her creeper-like arms were not very fleshy. She was innocent. The tips of her fingers were moderate, even and were dyed with the alaktaka dye. She had put on various jewelled rings. She was holding a white lily. She came in front of Marica who was eating.

119-122. Seeing her, he thought: ‘How shall I kidnap her? How shall I embrace her? How shall I do something else?’ Thus (he thought). (But) not getting an opportunity, he just quietly went out. Then the gods strove to string the bow. They stood there competing with one another and disdaining one another. Indra reached that excellent bow. But he was not able to do more than (just) bending the two ends. Then the Sun took the bow, but fell down while bending it. Vayu, the best among the mighty, seized the Ajagava bow and while lifting it with his own hand, fell down; and the bow fell on him. All laughed at that time.

123-128. In the meanwhile, demon Bapa having a thousand arms, surrounded by demons with many heads, and accompanied by Prahlada came there after having mounted upon an excellent horse. Then, making the directions bright with his ornaments, making the gods void of glory by means of his glory, hearing many songs, he was able (to lift it to the height of) two fingers, and gave up. Prahlada and Bali also ran, but they also stopped. When the demons became quiet, very powerful kings arrived there, were unable to string the bow, (so) went away (i.e. withdrew) and remained (there). Then brahmanas came there. Then ViSvamitra took the bow, and after stringing it upto the length of a finger, stopped. The others retired.

129-132. And then in the space of the day, when the bow was silent, Rama came with his brothers, and observing the bow, touched it. Then princes, adorned with all ornaments, came in hundreds. They saw the bow, touched it, but were unable to move it. Then other boys, led by Daiaratha’s (other) sons arrived (there). Then men having canes and drums in their hands came there, and drove away all.

133. Then Rama holding the hand of Lakshmaga and adorned with all ornaments reached the bow, touched it, saluted it, went round it keeping it to his right. Then he took it, and lifted it.

134-138. When he took it, all laughed and said: “Here (i.e. in the attempt at lifting it) very mighty warriors have failed.” Then that Rama, bent the place of the string of the bow, and putting his knee on the bow, strung it, raised it with one hand, and bent it at the tip. Seeing the bow strung (by (Rama) all kept their fingers on the tips of their noses (i.e. were amazed). Rama also made the twang of the bow. Due to that sound the minds of all were agitated. Everywhere there was the talk; “Rama has strung the bow”.

139-141. Janaka too gave Sita to Rama. Having fought with the kings, and having vanquished them, he came to his own city. Then once DaSaratha consecrated Rama as the heirapparent, and became happy. There was a talk among all the subjects that Rama was liked as a king due to his pleasing the subjects. Then, Suvesha, the daughter of the king of Kaikeya, not enduring (that) Rama (was to be) the king, said to the king (i.e. Daforatha): “This is the time for granting my boons.” The king thought: ‘What should be given (to her)?’

142-144. Let Rama enter (and live in) a forest for fourteen years. Let Bharata look after the kingdom.

Due to the fear of lying the king somehow accepted (her demand). Then he spoke to Vasishtha about (Rama’s future): “Rama is going out to the forest. What will happen to him? Having thought (about it) tell (me) (what is) good and (what is) bad (in his future).”

145-148. Vasishtha thought over (it), and gladly spoke to the king: “Havinggone to the forest, he will kill all the brave demons. He will worship Shiva in many ways. Rama, being angry due to being separated from Sita, will cross the ocean with the army of the monkeys, and will kill Ravana. Having come (back to Ayodhya), Rama will rule for many years. Having had great fame in the entire world, he will live for a long time with god Sarva (i.e. Shiva). He will be endowed with good sons, will perform many sacrifices; he, the lord, will be superior to all in virtues.”

149-151. Hearing these words of Vasishtha, Dasaratha, remembering the virtues of Rama, spoke thus: “When Rama goes out (of my kingdom), it is better for me to die.” Then Rama, having saluted his mother, father, preceptor Vasishtha, the preceptor’s wife, left for the forest. Then having lived for one day in the park, having arranged the matted hair, having put on a bark-garment, having worn one sacred thread, having cleaned his teeth, having tied his matted hair with one sacred thread, having dusted his entire body with sacred ash and thus looking rough, wearing on his head a rosary in place of a necklace of pearls and jewels, accompanied by Sita adorned with a few ornaments, and followed by Lakshmaria, entered the interior of the forest.

152-154. Then he killed many demons in it; did everything like you; everything like Sita’s being kidnapped took place as in your case; then he went to RshyamQka mountain, to the hermitage of Sugriva; and having found a mango tree with a dense shadow, put up there a resort with the help of Lakshmasha. He put the two bows on the tree; put his head on Lakshmapa’s lap, and lay on a bed of deer-hide; listened to a known song; observed the fruit of the tree; he (then) saw a monkey, having jewelled ear-rings, tawny like gold, with the girdle of muilja grass firmly tied around his privity, having, a clean sacred thread, being very fickle, taking a fruit and throwing it to himself, scattering flowers and shoots, imitating the song, fanning Rama with a fan, fanning him, even after having climbed the branch of the tree, having tied only the mango fruits, and said to Lakshmana: “Lakshmana, who is this monkey?” Lakshmana also said: “I do not know”. Then Rama called (the monkey) and asked him: “To whom do you belong? What is your name?”

155-157. He said, “I am Haniimat (the servant) of Sugriva.” Having saluted him (i.e. Sugriva; he said): “There is a man, who is likeanother Vishflu, who is young, who is dark like a cloud, who has matted hair, whose hands reach his knees, who is extremely glorious, and who is accompanied by another man resembling the sun. The two princes, endowed with all good characteristics are staying in the shade of a tree. They saw me and said to me: ‘Inform Sugriva.’ Therefore, I have informed you.”

158-161. Then Sugriva quickly got up, took materials like flowers and water, and having washed their feet etc., having offered fruits, he said respectfully: “Who are you, young men? What have you, ascetic princes, come (here) for?” Having heard (these) words of Sugriva, Rama, with Lakshmaga, said: “We two are Daaaratha’s sons, Rama and Lakshmai>a. We have come to the forest for curbing the wicked and protecting the good.” Then Sugriva said: “It appears that your help is harmful; otherwise you would have come with an army.”

162. Lakshma^a said: “There is another mission. This one’s wife has been kidnapped by someone. We do not know (by whom). We have come to search for her. That is our (main) mission. Other (things) are incidental. For that we would even cross the ocean, we would even enter the nether world, we would even go to heaven, we would even knock down Indra, we would even strike Bali; (in short) we would do anything.”

163-165. I shall show you certain ornaments dropped by a lady who wasJcidnapped by Ravaga and collected by me.

Saying so, and inviting Rama to his abode, he showed them (to Rama and Lakshmana). Rama too observed them and having decided (that they were Sita’s ornaments), wept and asked: “Where has that Ravapa gone?” He replied: “He has gone to the southern direction.” Rama formed friendship with him (i.e. Sugriva) and asked him: “Why do you remain here without your wife?”

166-173. My very mighty brother Valin, having snatched away my kingdom and my wife, lives in Kishkindha. I was defeated by him in a battle; all my anxiety is about killing him. If you kill him, then I also, restraining the ocean, will offer you Sita kindnapped by Ravana and living in Lanka on the other shore (of the ocean).

Speaking like this, and taking an oath, he invited (i.e. challenged) Valin for a fight, and fought with him. Then Rama too, not being certain (about the identity of Valin), did not kill him. Then Sugriva fled, and said these (words) to Rama: “Not knowing (what was in) your mind, I set out to die” Rama also (said): “Not having particular knowledge about you two, I kept quiet. Having observed (i.e. recognised) you who would have a mark, I shall kill him.” Then Sugriva making a mark (on his person), invited (i.e. challenged) Valin for a fight. Tara said to Valin: “It appears Sugriva has some companion. Otherwise he would not challenge like this. Rama and Lakshmapa, Dasaratha’s sons, and portions of Vishnu, who have come to lessen down the burden of the earth, have become his companions.”

174-179. I have heard that Rama has political wisdom. A man like him would not leave a strong man and resort to a weak one. Let Rama come. He will be frightened after taking the one who has approached him as superior. If Rama himself comes to fight, then fight has to be gone through.

Having said so and honoured Tara, he went out to fight with Sugriva. Then between the two a fight of fist took place. Rama too struck Valin; Valin fell down. He said (to Rama): ‘‘You have struck (me) with an arrow in a fight without weapons.” His entire body was full of blood. Then Tara and Angada came (there) and were afflicted. Then the monkeys came to Rama, fell near Valin, and wept.

180-184. Then Tara said to Rama: “Formerly the descendants of Raghu were well-versed in sacred texts, brave and righteous. How is it, О Rama, that you have committed a sin? You do not know the way of the life of a kshatriya, which is followed by hosts of kings. In a fight (between two warriors) fighting with each other, victory or death would take place. The one who kills the other one (not fighting) is called the killer of a brahmana. Have you killed Valin due to enmity or with a desire for (eating) the flesh of a monkey? The flesh of a monkey is not to be eaten. If you think that others are like that (i.e. like you) because of the absence of happiness (i.e. unhappiness) of you, or if you, through infatuation, have done this to take me (away), then (you have to remember that) you have the vow of having one wife (only).

185-187. If you havedone this for (getting) Sugriva’s help to bring (back) Sita kidnapped by Ravaiia, then there is a great difference (between Valin and Sugriva). Your mission would succeed when Valin, rich in might, able to bring (back) Sita in a day, able to give (you) Ravapa (just) when you remember him, and having fifty parardhas of the army of monkeys and bears, is there. Then what is the use of Sugriva, the monkey who is the general of seven parardhas (of army), who has little might? What mission of you who keep your promise, would succeed” “O! what you have said and which is auspicious to all is understood (by me).” Rama says, “By me who am a king, curbing of the wicked and the protection of the good is to be done. Valin took away Sugriva’s wife Ruma and his kingdom also. Therefore, there is no sin in killing one like him.”

188. Then Sugriva also should be killed. Valin, fighting with Dundubhi, entered a cave, and remained there for a year. In the meantime, Sugriva kidnapped me and ruled (over Valin’s kingdom). Therefore kill him first, then him (i.e. Valin).

190-193. In the eightieth year before sixty thousand years Sugriva took away the kingdom in a battle with the demons. Then when a year was over Valin made Sugriva flee. He took away his wife and kingdom also. On that day only the consecration of your father Dasaratha (as a king) took place.

194-196. By the order of my father and due to the custom of not transgressing the words of elders, I curbed the wicked in his kingdom. At the time of her being kindnapped, he who was the king, did not act (properly). Or the beasts are free. Valin, one of the two beasts, is killed. Beasts tear off one another and dislike one another. Say, since my hunting is of the beasts that are moving, stationary or bound, or of those moving away, getting confused and having fled, when I parted company (with the king), I had given up hunting.

197-199. I have executed this hunting according to the rules of the science of hunting — (sometimes) running, and (sometimes) not running. The spot higher than a creeping plant in case of those belonging to the same family, is pierced through (obscure). Hunting without eating the flesh (of the animal killed) is the rule in the hunting done by a king.

200-205. Having put the hollow made by his palms on his head, Valin said to Rama: “I salute you, О Rama; listen to my words. I have heard that you are actually Vishnu himself having in his hands a conch, a disc, and a mace, wearing a yellow garment, and the master of the world. The meditating saints think of you (only). The sacrificers offer sacrifices to you. You alone enjoy the oblations to deities and dead ancestors. You take up the form of the deities and the manes. The salvation of him who thinks about you at the time of his death, is not far away. That you, О Rama, is (today) seen by me. My sins have perished. О you descendant of Kakutstha, take your arrow. I am very much afflicted.’* Then, Rama, saying, ‘All right’, took an arrow and said to Valin, “Tell (me) what desired thing should be given (to you).”

206-209. If the revered one is pleased, then give me beatitude. Thus, Sugriva should be protected by you, so also Ahgada, and Tara (also should be protected). I, a sinner had committed a sin; T have experienced its fruit.

Then looking at Rama, Valin died and went to heaven. Then (Rama), having consecrated Sugriva as the king, entered the forest.

210-212. Then, Rama, with him as his companion, went near the ocean, and said to Sugriva: “Where is Lanka? Where is Sita? Where is the enemy?” Then HanQmat said: “May the lord order whether after having entered Lanka, having looked for Sita, and having known the full truth, truce or war should be made. What suggestion do you make for crossing the ocean?” Then Rama said to Sugriva: “How can this take place?”

213-214. I have crores of monkeys led by bears. Having appointed one (of them), and having known the whole (truth), what is proper should be done.

Then Hanumat went to the city of Lanka, looked for Sita seated in the ASoka-grove, talked to her, secured her confidence, devastated the grove and baffled the demons. He was bound by the demon (Ravaija); he burnt Lanka, went to the northern shore, saw Rama, told him the account, and remained silent.

218-220. Then Rama had consultations with all. Jambavat said: “I was told by Narada that Rama will destroy Lanka through the mbnkeys. So we should strive to cross the ocean.”

Then Rama propitiated Shankara, and told him: “I shall do whatever is told by you.” Uttering these words, having worshipped Shiva and having saluted him, he said (to him) respectfully:

221. “O great god, О you who swllow great beings, О you the cause of the great deluge, О you having ornaments of the great serpents, О Maharudra, О Shankara, О highest god, О Virupaksha, О you having the serpent as your sacred thread, О you having the garment of an elephant’s, hide О you having the ornament of the string of skulls, О you having the ornaments of the demon’s bones, О you to whom ash is dear, О you who love Narayana, О you of an auspicious conduct, О you the god of the five like Brahma etc., О you who are known by the five-faced one, the four-faced one, and the Vedas, О you who are easily accessible to your devotees and difficult to be obtained by non-devotees, О you who are great joy and knowledge, О you who knocked the teeth of the great Рйshа, О you who cut off Daksha’s head, О you who removed the fifth head of Brahma, О you dear to Parvati, О you whose auspicious life (-story) is sung by Narada, О Sarva, О you having three eyes, О you trident-holder, О you having the bow (called Pinaka) in your hand, О you having matted hair, О you having many forms, О you having the bull (viz. Nandin) as your vehicle, О you resembling a clear crystal, О you having four hands, О you having many weapons, О Daksipamurti, О lord, О god, О lord, О you having Ganga (on your head), О you conqueror of Tripura, О you having your abode on shrishaila, О KaSinatha, О you the ornament, of KedareSvara, О SiddheSvara, О GokarneSvara, О KanakhaleSvara, О ParvatiSvara, О giver of the disc, О you who removed the worry of Bana, О you whose lotus-like feet are worshipped by the conqueror of Mura, О Soma, О you, having the moon as your ornament, О you omniscient one, О you full of lustre, О you full of the world, salutation, salutation to you.”

222. Before Rama who was praising like this, an image, full of lustre, and remaining in the Phallus, appeared. He granted fearlessness also.

223-225. Rama saw the lord who was seated in the posture called padmasana, who had Parvatf on his lap, who had tied (i.e. put on) all ornaments, whose crown was very bright, who touched the waist of the daughter of Himavat, granting a boon of fearlessness with both hands, full of lustre due to many wavy directions, whose face was smiling, whose face was pleased; with his palms joined he saluted the highest lord, and again fell (i.e. prostrated before him) like a staff. Then the lord also said to Rama: “You ask for a boon; I am the giver of boons.”

226. I shall go to Lanka. О Sambhu, give (i.e. show) me a way to cross the ocean.

227-233. I have the Ajagava bow; it becomes (i.e. changes itself) according to the time and has no alternative. Having got on it, having crossed the ocean, reach Lanka.

Rama, saying, ‘All right’, remembered the Ajagava (bow). The bow came (there). Rama then worshipped it. Then Shiva took the bow and gave it to Rama. Rama too dropped it into the ocean. All the monkeys and Rama and Lakshmapa also got upon it; when the sixty parardhas of monkeys mounted upon it, it reached the (other) shore according to (Rama’s) desire. Then the monkeys also having gone (here and) there, observed.

234-237. Then a demon named Atikaya saw the army of the monkeys and said to (i.e. told) Ravage (about) it. Ravapa too said: “Has our food fortunately come through the monkeys, or through the human beings — Rama and Lakshmapa?” Then, when the sun went to the west (i.e. when the sun was setting), Sugriva, along with innumerable very strong monkeys of large bodies like Hanumat, Jambavat etc., went to the side of (i.e. near) Lanka, entered the park, ate various fruits, drank water, made the demons guarding the park flee, seized the entire forest (by seizing the trees) one by one, and ran away. Then he went to Lanka, the city-gate, climbed the palace, shattered it, took every pillar and fought with the demons. Some broke to pieces the hall, pounded the houses, killed all the young and the old and women etc.

238-246. Then having known that one rampart was acquired by conquest, Ravaga ordered Indrajit The monkeys also fought with Indrajit, were frightened and ran away. Then Hanumat having come to know that all had gone out, so also knowing Ravapa, and calling the monkeys and having considered Ravaga, was delighted. Then Indrajit, remaining in the sky (i.e. air) only fought, and the monkeys did not notice him. Then Hanumat and Jambavat jumped into the sky and struck Indrajit with the peaks of mountains. Then he fell on the ground, and Lakshmana made him go to the world of Yama. Then Atikaya and Mahakaya struck the army of the monkeys in various ways, harassed Laksmana, fought with Rama, hurt Sugriva, fought with Hanumat and Jambavat. The two (i.e. Hanumat and Jambavat) defeated them, and capturing the two warriors, took them near Rama, and reported to him. Rama said to Atikaya:‘‘Tell (us) about the war between me and Ravaga and other very fearful ministers.”

247-248. Having divided the army, we shall first certainly have war (with you). There is a demon by name Vidyunmalin. He is very mighty. He is a strange fighter. He is visible or invisible when he fights. He alone will fight with all monkeys. Many other strong, great (warriors) who have been taught (the use of) weapons, have come. We two also shall fight with you. Having got into the Puspaka, from the other side Ravaija shall kill you only.

249-253. Other demons like Kumbhakarna also, taking their own forms, will surround and seize you; then they will show you to Sita and kill you near her only.

Rama said: “Oh, what cannot be accomplished by the powerful! The way of destiny is crooked.” Sugriva, getting very much enraged, looked angrily at Rama and said to him: “These two should be killed. They should not be released”. Rama said: “They should not be killed; they should be released. Bring garments and ornaments”. As soon as he said these (words), Hanfimat brought them, and Rama gave them to the two (demons). Having saluted Rama, (they said): “Shukra has said that when the wood bent at five places, which is seen at the gate of Lanka, is broken, Ravatja will be killed.

254-260. The order stated by Bhargava written down is: ‘Immediately after the cutting of the wood, he should go to the nether world.’ Therefore, cut off this wood in one effort by dropping your arrow into the five parts. Then, knowing your power, we shall have a very close fight.” Then knowing the words of Bhargava, Rama strung the bow just by touching the first end of it, and fixing the arrow on the bow, and just while making the demonsand Hanumat hear (the stringing of the bow), discharged an arrow. The arrow left the bow. The two demons marked the path of the arrow. The wood was cut off into five parts by the arrow. Seeing this they requested Rama: “Our children should be protected by you.” Rama said: “All right.” The demons entered Lanka. Then the monkeys went to fight at the rampart; everywhere they covered it with their hips, feet, knees, handsand backs and made it level, and then went to another rampart. Then that Ravana came (there), and made them flee by (striking them with) his arrows, and as he followed them, he went to Rama. He struck Rama also with five arrows. Then Rama wounded Ravapa with ten arrows.

261-275. Then a very fierce fight took place between the two. Ravapa struck (Rama) with ten arrows. Then the demon, with his body wounded by Rama’s arrows, became intent upon running (away). The monkeys and Lakshmapa killed crores of demons. Then the next day, Bibhisapa discussing (this) with Ravana, said these words to Ravana: “This is the time (to use) the third means of success against the enemy. Do not think of the fourth. The fourth one, which is wrong, is not recommended for one who acts according to (the rules of) material welfare. Knowing the power of the enemy and of his own, and if his own power is superior, then war is recommended. The opposite would be destructive. You who are weak should not fight with the strong Rama. He killed Valin with (only) one arrow; and you have known Valin before. He (killed) Marica with one arrow; and you too have fled. The brave demons are killed. Your son Indrajit also is killed. The excellent triad is broken; (so) do not fight with him. Accept his service after having given (back) Sita to him. The wood at the city-gate, crooked at five places, was cut off by Rama with one arrow. Therefore, Rama will kill you. For your sake many have perished; and many others will perish. О my brother, justice alone leads to happiness and not folly. Dismiss the loyal human wife who is embracing death, of the strong (Rama) after honouring her. There will be a series of calamities if you unite with her when she is unwilling. The union with a woman accompanied by stinking filth is censured. If there is detachment, then doing what is prohibited leads to unhappiness. If you love her, then there would follow your death, and then (you will go to) hell.

276-28la. In vain will you die today if you unite with her; and, О dear one, you will either abandon your religiously wedded wife, or she might also die. There will be this and other sin. I shall make to you another suggestion dear to and beneficial for all. Going to Rama and saluting and praising him say to him respectfully: ‘O Rama, loving those who have sought your refuge, forgive me. We all are vicious demons and are great sinners. Giving up (i.e. making us absolved of) the sin of kidnapping Sita, protect our sons. О Rama, we depend upon you. Protect or kill us as you wish.’ О Ravaga, we who, after having spoken like this, stand before that Rama, will have a stable life, and a stable kingdom.”

281b-283. Then Ravaga said (these) words: “Oh! you are not a demon, you are not brave; you do not know the eternal way of life of a king. The best way of life for the brave-and not for the impotent ones like you, is by means of resorting to another man’s wife, another man’s wealth, and another man’s kingdom. О prince, if you desire, join the enemy’s side; get out.”

284-288. Then Bibhishaga, having (first) gone to his abode, (and then) near Rama, sought his refuge. Then Ravaga went out of his city and fought with Rama. The (other) demons also fought with Lakshmaga and the monkeys. Rama was unable to kill Ravaga of a great might. Then he looked at Bibhishaga’s face, and struck with his arrow the spot with a mark as told by Bibh!shaga. Then Kumbhakarga took a great mace, brought about everything, swallowed many monkeys, and struck on the head of Rama with (his) mace. Then with a hundred sharp arrows Rama struck him. Kumbhakarga died.

289. Then Rama made Bibhisana perform the jraddha ceremony etc. of Ravaqa and others; he got a Shiva-temple erected in his name; he consecrated just that Bibhishaga only on the kingdom (i.e. as the king) of Lanka. He made Sita, purified by means of her entering the fire, salute Shiva andParvati; he who was given by the conqueror of (Tri-)pura full nectar-like power and life, got into the Pushpaka, crossed the ocean, settled his army on the other side, installed (a representation of) Shiva there, and being honoured by sages and gods went to Ayodbya.

290-291. Then accompanied by Bharata and others, and honoured by the citizens, Vasishtha and (other) sages, he went home. He honoured gods like Indra who had come to him by oifering them seats; having well honoured the monkeys, and having untied his matted hair, he was consecrated on the kingdom. Gods delighted by the elimination of Ravapa, said to Rama:

292. “You have put us back on our kingdoms (i.e. thrones); always protect us; you are the first (man) Vishnu; you have descended (on the earth) for curbing the wicked. By killing Ravaga along with his relatives, you have become the protector of the three worlds. Be happy with Lakshmf.” Saying so, they went to heaven.

293-298. Then the residents of Ayodhya, being very much delighted, said to Rama: “You have come (back) after having killed your enemies. You saw and met Shiva. Rama, fortunately you shine; fortunately you are protecting the subjects. You will perform sacrifices; youwill cause righteousness to grow.” Hearing these (words) of his citizens, Rama, having lotus-like eyes, honoured all the citizens with (i.e. by giving them) garments etc. Worshipping the sages along with all people, the righteous one said to them: “I hope your penance is prospering; I hope your sacrifices are performed well. I hope you are devoted to your wives. I hope you worship the lord. I hope your wives bring forth good progeny. I hope you (enjoy) all excellent pleasures.”

299. О descendant of Kakutstha, everything about the ascetics is well-settled. From here we (shall now) go home. Or, О king, what do y5u think?

300-305. Samhbu is pleased with him with whom brahmanas ate pleased. He with whom Shiva is pleased, becomes happy. Therefore, please go after taking food here.

Saying, “All right”, the hosts of sages ate excellent food, and congratulating him with blessings, and being delighted, they went to their respective abodes. Rama also, along with wife and younger brothers, was very much pleased. He who was dear to all people ruled over the kingdom free from bad elements. Even if a sinner listens to this episode, he becomes free from all sins, and reaches the highest Brahman. The man who would remember this (episode) would not meet with a calamity; so also the same is said about him who would narrate this episode.

Что делает отдел по эксплуатации и сопровождению ИС? Отвечает за сохранность данных (расписания копирования, копирование и пр.)...

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 будет с Землей, если ось ее сместится на 6666 км? Что будет с Землей? - задался я вопросом...

ЧТО И КАК ПИСАЛИ О МОДЕ В ЖУРНАЛАХ НАЧАЛА XX ВЕКА Первый номер журнала «Аполлон» за 1909 г. начинался, по сути, с программного заявления редакции журнала...

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