Produced by James Simmons.

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Transcriber's Note

This book was transcribed from scans of several different copies of the original found at the Internet Archive. The typesetters of the original book represented the letter a (with a macron above) as a (with circumflex above) when italicized, but this etext uses the macron throughout. Words in italics in this etext were italicized in the original book. I have corrected obvious misspellings (for example in one place the word "spices" was used when "spies" was clearly meant) but I've left variant spellings alone.

THE RAMAYANA

Translated into English Prose from the original Sanskrit of Valmiki

BALAKANDAM.

EDITED AND PUBLISHED BY

MANMATHA NATH DUTT, M. A.

Rector, Keshub Academy.

printed by Girish Chandra Chackravarti, Deva Press, 65/2, Beadon Street. CALCUTTA. 1891

[All rights reserved.]

FOR THE COMPLETE SET, IN ADVANCE. INCLUDING POSTAGE.

In India Rs. 16.

In Europe L 2.

THE RAMAYANA IN AN ENGLISH GARB.

The immortal Epic of Valmiki is undoubtedly one of the gems of literature,--indeed, some considering it as the Kohinur of the literary region, which has for centuries, and from a time reaching to the dim and far past been shedding unparalleled and undying halo upon the domain presided over by "the vision and the faculty divine." The burthen of the bard's song is the perpetual contest between good and evil,that is everywhere going on in this mysteriously-ordered world of ours,and which seemingly sometimes ending in the victory of the former,and at others in that of the latter,vitally and spiritually results in the utter overthrow and confusion of evil and in the triumph and final conquest of good. Rama sprung from the bright loins of the effulgent luminary of day, and bringing his life and being from a long and illustrious ancestry of sovereigns, Rama taking birth among the sons of men for chastising and repressing rampant Iniquity and Injustice, typifies the spirit of good that obtains in this world,--Ravana, that grim and terrible Ten-headed one, a Rakshasa by virtue of birth, and worthy to be the chief and foremost of Rakshasas by virtue of his many misdeeds and impieties, who challenges and keeps in awe the whole host of the celestials--"to whom the Sun did not shine too hot, and about whom the Wind did not dare to breathe," represents the spirit of unrighteousness and evil. Lakshmana, disregrading the pomp and splendours of princely life, to follow his beloved brother Rama into the forest, and cheerfully undergoing there a world of trials and privations, and daily and nightly keeping watch and ward over his brother and his spouse in their cottage,--and Bharata, stoutly and persistently declining, despite the exhortations of the elders and the spiritual guides, to govern the kingdom during Rama's absence in the forest, and holding the royal umbrella over his brother's sandals,are personations of the ne plus ultra of fraternal love, and consummate and perfect ideals of their kind. The righteous Bibhishana, who for Rama's cause forsook his royal brother, and set small store by the splendours of royalty, who suffered no earthly considerations to interfere with his entire and absolute devotion to his friend, embodies in his person the sterling virtues going under the precious name of friendship. The ever-devoted Hanumana glorying in the appellation of Rama's servant,--ever-prompt at the beck and call of his master to lay down his life--is the grandest and loftiest conception of the faithful servant that is to be found in all literature. Shall we say aught of Rama and Sita, or keep silence over themes too sacred for babblement and frofane mouthing? The kingdom is astir and alive with the jubilations of the populace at the prospect of Rama's coronation; pennons by thousands are streaming like meteors in the air at the tops of stately edifices; and drums and panavas and other musical instruments are sounding forth the auspicious anouncement. The royal household swims in a sea of bliss surging and heaving on all sides. Delight and Joy move about and laugh and talk under the names of Dacaratha and Kaucalya. Anon a thunder-clap bursts in the midst of the Merry-making, and converts delight into dole, the sounds of laughter and hilarity into loud wails and lamentations issuing from hearts knowing no consolation. All is lost! Rama is to be banished into the woods for fourteen years. He cheerfully makes up his mind and repairs to the forest in consonance with his father's promise. Sita steps forth--a divinity clad in flesh--Sita would follow the fortunes of her lord. She considers it as the height of undutifulness to remain behind, continuing to enjoy the pleasures of the palace, while her beloved Rama is leading a life of toils and privations in the remote woods. The daughter as well as the daughter-in-law of kings, brought up in the lap of luxury and amidst the soft ministrations of those pleasures that pertain to a royal household, Sita, the idol of every one's love and regard, boldly and with alacrity faces all the toils and terrors of a forest-life, in preferance to remaining in Dacaratha's residence, bereft of the company of her sweet lord.

All these and various other characters that figure on the fascinating and enchanting boards of Valmiki, have been developed fully and elaborately, and with and perfect consistency of portraiture through the length of his gigantic poem of Ramayana. Ravana standing before us in stupendous proportions as the personation of terror and wrong-doing, before whom the human spirit trembles as Sita in the Asoka wood; the lotus-eyed Rama self-forgetful and heroic, and possessed of the highest perfections that can adorn humanity, and through the extremes of misery and misfortune ever abiding by righteousness and truth; Sita the best and fairest of her sex, the embodiment of all loveliness and grace physical and mental, she who rose from the sacrificial fire of inspiration--a goddess in all her manifold perfections and unsurpassed exellences, whose name carries in the very mention a world of pathos; the faithful Lakshmana, aye cleaving to his brother on the perilous edge of raging battle, and in the dreary forest leading a life lorn and desolate,--these and others whom we forbear reluctantly to name, have been pourtrayed to the life; they are quick with the Promethean spark and occupy prominent positions in that ideal world brought into being by those mighty intellectual wizards--the poets; and are the perennial fountains of our joy and sorrow, never suffering the good and the beautiful to degenerate into cant and commonplace in our minds. Oh! the privilege of genius.

The influence exercised by the Ramayana upon the Hindus reaching down to the lowest strata of the society, is literally and in actual fact immense. Truly of the Ramayana it can be said in Baconian language that it has come home to the business and bosoms of all men. If there is one test which more than another distinguishes the true from the false in Art, it is the circumstance of a work influencing or not influencing life: a work that assimilates itself with the mental constitution of a nation, lending energy to impulse, contributing to clearness of thought, and ennobling and spiritualis- ing the higher emotions and aspirations, must by the very reason of its doing so, be true; while that which fails in doing so, is not the real and genuine thing and can well be spared. The Ramayana has become a household-word in Hindu Society, and expressions embodying the memories of incidents celebrated in the epic, pass current amongst all ranks of the people, being mouthed alike by high and low, by prince and peasantry the aristocracy and the nobility of the land, by merchants and mechanics, by cultivators ploughing the field, and by shepherds keeping the flock, by princesses and high-born dames in towering edifices, and the women of the peasantry plying their daily tasks, religionists and politicians and men of letters,--in short by the community universally. Such absolute and all-commanding and comprehensive sway and influence of literature is perhaps unknown in the West, with the single exception of the Bible. Rama's regime embodies the popular conception of administrative perfection--the ideal of a monarchy. Ravana is remembered not only in consequence of the prominent part he plays in the Ramayana, but also on account of his famous advice to Rama immediately before his death,--namely that the execution of evil projects should be deferred, but that good ones should be promptly executed,--a very sage counsel doubtless, answering partially to Macbeth's observation on hearing of Macduff's escape:

"----------From this moment

The very firstlings of my heart shall be

The firstlings of my hand------"

"The vow concerning the bow-breaking," applied sarcastically to a case of contumacy, "The war between Rama and Ravana is matched by that war alone," "Ravana's family." "Ravana hath been ruined by domestic disclosure," "Lanka hath met with destruction in consequence of excess of pride," "That won't render the Ramayana incorrect,"--these are some of the adages universally current in Hindu society, mixing constantly into common talk. Does not this unequivocally and unmistakably prove that the influence of Valmiki has entered into the pith and marrow of the nation, and vitally sways its intellectual and emotional tendencies?

Sita has become the grand exemplar to Hindu women as the embodiment of purity, chastity, and wifely fidelity. She has furnished Hindu ladies with the highest and noblest conception of their duties in their various and manifold relations in life. Her empire is both wide and deep over the hearts of her sex, performing for their eternal behoof spiritual services of incalculable worth. She should be looked upon as one of the greatest teachers of her kind--as a teacher in that highest and best sense in which Christ and Chaitanya, Nanat and Socrates are called teachers. Ah, who can say how many women have turned away in the budding prime of youth from the primrose path of dalliance, and have in preferance followed virtue, who alone is truly fair,--how many stirred and influenced by the example of her matchless self-sacrifice have firmly made up their minds to tread in her foot-steps? In like manner it may be said of almost all the principal characters of the Ramayana, that they have more or less deeply influenced the thoughts and sentiments of the people.

Further, the Ramayana has been all along a reservoir upon which subsequent writers have drawn ceaselessly. Indeed most of the succeeding poems owe to the Mahabharata and the Ramayana for their subjects. Not to mention writers of less note, even Kalidasa's self has dunk deep of that fountain. Bhababhuti not less celebrated has composed a poem treating of the latter part of Rama's life and saturated with a pathos which perhaps no other pen has surpassed.

To the antiquary and the student of oriental literature and manners, a knowledge of the Ramayana is simply indispensable. Together with the Mahabharata with which it is joined in popular parlance, and with which it goes hand in hand in compass and variety of information, but to which its superiority is pronounced in point of epic excellence and consistency and uniformity of execution, the Ramayana constitutes the great repository of wisdom and learning, the manners and customs of the ancient Hindus. Indeed, the adage current in our socity with regard to the Mahabharata, "What is not in Bharat (Mahabharat), is not in Bharat (India)" applies to Ihe Ramayana as well. In it, cosmogony and theogony, the genealogies of kings and princes,--of human and extra-human beings, of Ashuras and Danavas, of Yakshas and Gandharvas, and Shiddhas and Charanas; folklore and anecdotes and legends, and stories half- mythical and half-historical; descriptions of cities existing at a period long anterior to the age of Troy and Memphis, and the chronicles of kings that reigned before Priam and Busiris,--all these with others too numerous to enumerate, have been woven into the mighty web and woof of the magic drapery evolved by the so potent art of Valmiki.

Nor is the poem less interesting in a political point of view. It can hardly be questioned that all progress to be real and intrinsic must be developed out of the inherent tendencies of a nation--the feelings and sentiments and idiosyncracies into which it is born as well as those which have been stamped on its life and mind by the stress and exigencies of circumstances, social and political. For a nation, therefore, to govern another with such an object as that with which England has taken upon herself the Government of this country--namely, the progress and advancement of the children of the soil--a close and wide study of its laws, and institutions manners and customs, modes of thought and emotional proclivities becomes a thing of paramount interest. It is clear, hence, that to our rulers an acquaintance with such works as the Mahabharata and Ramayana is most important for wise and beneficient adminstration. Nor can it avail one to advance the seemingly unanswerable objection that treating of as they do a state of society divided from the real present by a huge and abyssmal gulf of time, such works can by no means serve as useful and faithful guides to the life and manners of Hindu society existing at this day. "In India," as Professor Monier Williams justly remarks, "the lapse of centuries is powerless in effecting radical changes in the foundation and constitution of Hindu society." The conservative character of the Hindu nation is proverbial. In India usages and observances, the rituals prescribed by the scriptures and the customs sanctioned by hoary age, are clung to with a tenacity that is proof against time and innovation; and those who think that England has materially swayed and influnced the social life of the people, labour, we make bold to say, under a lamentable delusion.

Having regard alike to the surpassing and matchless excellence of the poem itself both in its dramatic and lyric character, the extreme interest it possesses for antiquaries and students of oriental literature, and the importance with which its study is fraught politically to Englishmen, it is most desirable that the Ramayana should be presented before the public in an English garb. In consequence of its being composed originally in Sanskrit, it literally remains a sealed book to the majority of students. Few are the persons that can devote their time and energies to master Sanskrit--a language which of all languages existing on earth, is, in consequence of its highly complex and complicated grammar, as well as the indefiniteness which characterises it on account of its possessing countless synonyms, most difficult to master by a foreigner. Nay, we can perhaps safely go so far as to assert that very few amongst those Western scholars who have devoted their lives to the study of Sanskrit literature, have been able to enter into the spirit of that part of its vocabulary in which are couched those peculiarly Hindu ideas and sentiments that constitute the unique genius of the people. To translate, therefore, such a work as the Ramayana from the dead and indefinite Sanskrit into the living and real English, is, like unearthening a fossil and inspiring it with life; or rather like transferring a light from a bushel in which it has been hidden, to a mountain- top,--so that men may behold it and the surrounding objects by help of its grateful rays. Surely, to render a work from a dead tongue into a living language and specially such a language as English with all its resources, is literally taking it from its narrow and circumscribed sphere of influence, and placing it before the world at large--in fact, making it the common property and heritage of all mankind. The utility, therefore, we flatter ourselves, of this present literary undertaking, will recomend itself to all thinking-minds without any further elaboration on our part. Indeed, it would argue no common hardihood in him who despite common sense and reason, would endevour to maintain that the Epic of Valmiki published in an English garb (always provided that the execution do not fall far short of the requirements) would prove valueless as a contribution to the case of literature and culture.

In translating the Ramayana into English, we are concerned with a work composed by an illustrious ascetic passing his days in a hermitage in devout contemplation and the practice of rigid austerities and self-denial. It behoves us, therefore, to approach the task in a becoming spirit, with minds duly prepared and fitted. Let us, accordingly, begin by invoking Him whose presence can convert the foulest and the most unclean spot, pure and clean, "like the icicle that hangs on Dian's temple," or the hearts and aspirations of the Vestal Virgins, or pious saints ever engaged in meditating the Most High. May He in His infinite and eternal grace vouchsafe to purge our minds of all ignoble feelings and motives,--may He enable is to find delight in duty and doing His will! May our energies never flag while carrying the burden we have taken on our shoulders! May He enlighten our understanding to interpret aright and convey in clear and adequate language the great thoughts and sentiments of the sublime bard,--so that the English Ramayana being read by all the subjects of a Monarch on whose dominions the sun never sets, it may contribute to their constant profit and delight.

THE RAMAYANA IN AN ENGLISH GARB. .................................. BALAKANDAM. ....................................................... SECTION I. ...................................................... SECTION II. ..................................................... SECTION III. .................................................... SECTION IV. ..................................................... SECTION V. ...................................................... SECTION VI. ..................................................... SECTION VII. .................................................... SECTION VIII. ................................................... SECTION IX. ..................................................... SECTION X. ...................................................... SECTION XI. ..................................................... SECTION XII. .................................................... SECTION XIII. ................................................... SECTION XIV. .................................................... SECTION XV. ..................................................... SECTION XVI. .................................................... SECTION XVII. ................................................... SECTION XVIII. .................................................. SECTION XIX. .................................................... SECTION XX. ..................................................... SECTION XXI. .................................................... SECTION XXII. ................................................... SECTION XXIII. .................................................. SECTION XXIV. ................................................... SECTION XXV. .................................................... SECTION XXVI. ................................................... SECTION XXVII. .................................................. SECTION XXVIII. ................................................. SECTION XXIX. ................................................... SECTION XXX. .................................................... SECTION XXXI. ................................................... SECTION XXXN. ................................................... SECTION XXXIII. ................................................. SECTION XXXIV. .................................................. SECTION XXXV. ................................................... SECTION XXXVI. .................................................. SECTION XXXVII. ................................................. SECTION XXXVIII. ................................................ SECTION XXXIX. .................................................. SECTION XL. ..................................................... SECTION XLI. .................................................... SECTION XLII. ................................................... SECTION XLIV. ................................................... SECTION XLV. .................................................... SECTION XLVI. ................................................... SECTION XLVII. .................................................. SECTION XLVIII. ................................................. SECTION XLIX. ................................................... SECTION L. ...................................................... SECTION LI. ..................................................... SECTION LII. .................................................... SECTION LIII. ................................................... SECTION LIV. .................................................... SECTION LVI. .................................................... SECTION LVII. ................................................... SECTION LVIII. .................................................. SECTION LIX. .................................................... SECTION LX. ..................................................... SECTION LXI. .................................................... SECTION LXII. ................................................... SECTION LXIII. .................................................. SECTION LXIV. ................................................... SECTION LXV. .................................................... SECTION LXVI. ................................................... SECTION LXVII. .................................................. SECTION LXVIII. ................................................. SECTION LXIX. ................................................... SECTION LXX. .................................................... SECTION LXXI. ................................................... SECTION LXXII. .................................................. SECTION LXXII. .................................................. SECTION LXXIV. .................................................. SECTION LXXV. ................................................... SECTION LXXVI. .................................................. SECTION LXXVII. ................................................. AYODHYAKANDAM ..................................................... SECTION I. ...................................................... SECTION II. ..................................................... SECTION III. .................................................... SECTION IV. ..................................................... SECTION V. ...................................................... SECTION VI. ..................................................... SECTION VII. .................................................... SECTION VIII. ................................................... SECTION IX. ..................................................... SECTION X. ...................................................... SECTION XI. ..................................................... SECTION XII. .................................................... SECTION XIII. ................................................... SECTION XIV. .................................................... SECTION XV. ..................................................... SECTION XVI. .................................................... SECTION XVII. ................................................... SECTION XVIII. .................................................. SECTION XIX. .................................................... SECTION XX. ..................................................... SECTION XXI. .................................................... SECTION XXII. ................................................... SECTION XXIII. .................................................. SECTION XXIV. ................................................... SECTION XXV. .................................................... SECTION XXVI. ................................................... SECTION XXVII. .................................................. SECTION XXVIII. ................................................. SECTION XXIX. ................................................... SECTION XXX. .................................................... SECTION XXXI. ................................................... SECTION XXXII. .................................................. SECTION XXXIII. ................................................. SECTION XXXIV. .................................................. SECTION XXXV. ................................................... SECTION XXXVI. .................................................. SECTION XXXVII. ................................................. SECTION XXXVIII. ................................................ SECTION XXXIX. .................................................. SECTION XL. ..................................................... SECTION XLI. .................................................... SECTION XLII. ................................................... SECTION XLIII. .................................................. SECTION XLIV. ................................................... SECTION XLV. .................................................... SECTION XLVI. ................................................... SECTION XLVII. .................................................. SECTION XLVIII. ................................................. SECTION XLIX. ................................................... SECTION L. ...................................................... SECTION LI. ..................................................... SECTION LII. .................................................... SECTION LIII. ................................................... SECTION LIV. .................................................... SECTION LV. ..................................................... SECTION LVI. .................................................... SECTION LVII. ................................................... SECTION LVIII. .................................................. SECTION LIX. .................................................... SECTION LX. ..................................................... SECTION LXI. .................................................... SECTION LXII. ................................................... SECTION LXIII. .................................................. SECTION LXIV. ................................................... SECTION LXV. .................................................... SECTION LXVI. ................................................... SECTION LXVII. .................................................. SECTION LXVIII. ................................................. SECTION LXIX. ................................................... SECTION LXX. .................................................... SECTION LXXI. ................................................... SECTION LXXII. .................................................. SECTION LXXIII. ................................................. SECTION LXXIV. .................................................. SECTION LXXV. ................................................... SECTION LXXVI. .................................................. SECTION LXXVII. ................................................. SECTION LXXVIII. ................................................ SECTION LXXIX. .................................................. SECTION LXXX. ................................................... SECTION LXXXI. .................................................. SECTION LXXXII. ................................................. SECTION LXXXIII. ................................................ SECTION LXXXIV. ................................................. SECTION LXXXV. .................................................. SECTION LXXXVI. ................................................. SECTION LXXXVII. ................................................ SECTION LXXXVIII. ............................................... SECTION LXXXIX. ................................................. SECTION LXXXX. .................................................. SECTION LXXXXI. ................................................. SECTION LXXXXII. ................................................ SECTION LXXXXIII. ............................................... SECTION LXXXXIV. ................................................ SECTION LXXXXV. ................................................. SECTION LXXXXVI. ................................................ SECTION LXXXXVII. ............................................... SECTION LXXXXVIII. .............................................. SECTION LXXXXIX. ................................................ SECTION C. ...................................................... SECTION CI. ..................................................... SECTION CII. .................................................... SECTION CIII. ................................................... SECTION CIV. .................................................... SECTION CV. ..................................................... SECTION CVI. .................................................... SECTION CVII. ................................................... SECTION CVIII. .................................................. SECTION CIX. .................................................... SECTION CX. ..................................................... SECTION CXI. .................................................... SECTION CXII. ................................................... SECTION CXIII. .................................................. SECTION CXIV. ................................................... SECTION CXV. .................................................... SECTION CXVI. ................................................... SECTION CXVII. .................................................. SECTION CXVIII. .................................................

BALAKANDAM.

SECTION I.

The ascetic Valmiki asked that best of sages and foremost of those conversant with words, ever engaged in austerities and Vaidika studies, Narada saying,--"Who at present in this world is alike crowned with qualities, and endued with prowess, knowing duty, and grateful, and truthful, and firm in vow,--who is qualified by virtue of his character, and who is ever studious of the welfare of all creatures? Who is learned, hath studied society, and knoweth the art of pleasing his subjects? And who alone is ever lovely to behold? Who hath subdued his heart, and controlled his anger, is endowed with personal grace, and devoid of malice; and whom, enraged in battle, do even the gods, fear? Great is my curiosity to hear of such a person. Thou canst, O _Maharshi_[1] tell me of a man of this description." Hearing Valmiki's words, Narada, cognizant of the three worlds, said with alacrity,--"Do thou listen! Rare as are the qualities mentioned by thee, I will, O sage, having duly considered, describe unto thee a person endued with them. There is one sprung from the line of Ikshwaku, known by the name of Rama. He is of subdued soul and exceeding prowess; effulgent; endowed with patience; having senses under control; intelligent; learned in morality; eloquent; crowned with grace; the slayer of foes; broad-shouldered; possessed of mighty arms, a conch-shaped neck, fleshy jaws, and a broad chest; a powerful bowman; the repressor of foes; having plump shoulder-blades; of arms reaching down unto his knees; with a beautiful head, and a graceful forehead; and endowed with excellent might; having symmetrical limbs; and of a cool hue; and possessed of prowess; and having a well- developed chest; with expansive eyes; crowned with auspiciousness and favourable marks; knowing duty; firm in promise; aye engaged in the good of his subjects; of accomplished renown; furnished with knowledge; pure in body and spirit; modest towards superiors; versed in self-knowledge; like unto Prajapati himself; blest with prosperity; protecting all; the destroyer of enemies, and supporter of all living beings; and the stay of order, practising all the duties of his class; and preserving those cleaving unto him; versed in the profundities of the Vedas and the Vedangas; accomplished in archery; gifted with a good memory; ascertaining with rapidity the truth of things; the darling of all; unreproved; of unvanquished spirit; discerning; proficient in every branch of learning; ever resorted to by the good even as the ocean is, by the rivers; worthy of being honored; having an equal regard for all; and capable of filling the heart with ever-new sensations. Crowned with every grace; he enhanceth the joys of Kaucalya; being like unto the sea in gravity, and unto the Himavat in patience. In prowess, he is like unto Vishnu, and boasteth of the personal attractions of the Moon. In anger he resembleth the fire raging at the dissolution of all; and in forgiveness, he is like unto the Earth. In giving away, he is like unto (Kuvera) the Bestower of riches, and in truth, he is like another Dharma.

"Desirous of doing that which would be acceptable to subject, king Dacaratha, from fulness of affection, wished to instal as his associate in the kingdom his beloved and meritorious eldest son, Rama, of infallible prowess, and endued with sterling virtues, and ever intent on the welfare of the people. Beholding the provisions for the installation, that lady the king's consort, Kaikeyi, who had previously been promised two boons, even asked for these, viz., the exile of Rama, and the installation of Bharata. Bound by the ties of duty in consequence of that promise of his, king Dacaratha banished his favorite son Rama. In pursuance of his father's promise, and with the view of compassing the pleasure of Kaikeyi, that heroic one, commanded by his sire, wended into the forest. And on the eve of his departure for the forest, that enhancer of Sumitra's joy and favorite of his brother (Rama), his dear brother Lakshmana, endowed with humility, displaying brotherliness, followed him out of affection. And as Rohini followeth the moon, Rama's beloved spouse, sprung in Janaka's line--like unto an embodiment of Divine power-- dear (unto Rama) as life itself, and engaged in acts of good, and furnished with every auspicious mark, and the best of wives, followed Rama. Having been followed far by his father Dacaratha along with the citizens, Rama met with the virtuous and beloved king of the Nishadas; and then in company with Guha, Lakshmana,and Sita, dismissed his charioteer on the banks of the Ganges at Sringaverapura. Then wending from one wood to another, and having crossed many broad rivers, they, in accordance with Bharadwaja's directions, arrived at the Chitrakuta; and constructing a romantic abode, the three began to live there as they listed. And they spent their days in delight, even like gods and Gandharbhas. And when Rama had reached the Chitrakuta, king Dacaratha, distressed on account of his son, went to heaven, bewailing the latter. And when Dacaratha had ascended heaven, the mighty Bharata, although pressed by the Brahmanas headed by Vasistha, to rule the kingdom, did not wish for dominion. And that hero went after Rama into the forest, with the view of propitiating that worshipful one. And having come to the high- souled Rama, with truth for his prowess, he besought his brother, with every mark of respect. And Rama said unto Bharata these words,--"Thou too, O thou conversant with duty, art king." And the exceedingly generous, illustrious and mighty Rama of a cheerful countenance did not wish for the kingdom, in consonance with his father's injunction. And having made over unto Bharata, as his substitute on the throne, his own sandals, Bharata's elder brother repeatedly forbade him. And then Bharata,finding his desire not obtained,touched Rama's feet, and began to rule at Nandigrama, expecting the return of Rama. And when the auspicious Bharata, firm in promise and of subdued sense, had gone away, Rama again perceiving there the influx of citizens and others, eagerly entered Dandaka. And having entered that mighty forest, the lotus-eyed Rama slew the Rakshasa, Viradha, and saw Sarabhanga, Suitikshna, Agastya and Agastya's brother. And he then, directed by Agastya, gladly possessed himself of Indra's bow, the inexhaustible arrows, the scimitar, and the quiver. And while Rama was dwelling there with the rangers of woods, the sages came to him in a body for the destruction of the Asuras and Rakshasas. Thereupon in the presence of those ascetics like unto flaming fire, inhabiting the Dandaka forest, he promised to slay those Rakshasas in battle. And it was while he was living there that, that dweller of Janasthana, the Rakshasi Surpanakha, capable of assuming any form at will, was disfigured. And it was while living there in the society of the inhabitants of Janasthana, that Rama slew in battle the Rakshasas Khara and Tricira and Dushana, together with their followers, who all had been stirred up by the words of Surpanakha. And fourteen thousand Rikshasas were slain in that battle. And learning of the destruction of his relatives, Ravana wrought into frenzy by anger, sought the aid of a Rakshasa named Maricha. And although strongly dissuaded by Maricha,saying "Thou ought not to enter into hostilities with that powerful one. Do thou, therefore, O Ravana, excuse me!" Yet, disregarding those words of his, Ravana, urged on by Fate, went into that asylum in company with Maricha. And that one (Maricha) commanding illusions, having drawn far the king's sons (Rama and Lakshmana) he (Ravana) carried away Rama's wife, slaying the vulture Jatayu. And beholding the vulture slain and learning of the carrying off of Mithila's daughter, the descendant of Raghu, deprived of sense, bewailed in grief. And having with unassuaged sorrow burnt the vulture Jatayu, as he was searching for Sita in that wood, he fell in with a Rakshasa, Kavandha by name, of a dreadful and deformed shape. Having slain him, the mighty-armed one burnt his body,--and thereupon he went to heaven. And the Rakshasa addressed Rama, saying, "Do thou, O descendant of Raghu, repair unto the female ascetic, Savari, conversant with all systems of morality." Reparing to Savari, that destroyer of foes, gifted with exceeding energy, Rama, the son of Dacaratha, highly honored by Savari, met with Hanuman on the banks of the Pampa. Then, agreeably to Hanuman's advice, the exceedingly powerful Rama saw Sugriva and detailed unto him all, specially touching Sita. Then the monkey Sugriva, having heard all from Rama, was well pleased with Rama and in the presence of fire, made friends with him. Then the king of monkeys, out of friendship, mournfully related unto him all about his hostilities with Vali. And then Rama vowed that he would slay Vali. Thereupon the monkey described unto Raghava the prowess of Vali, and he feared lest Rama should not prove a match for Vali. And with the view of convincing Raghava (as to Vali's might), Sugriva showed unto him the huge corpse of Dundabhi, resembling a large hill. And looking at the skeleton, Rama endued with exceeding prowess, smiling the while, with his toe cast it off at the distance of full ninety miles. And with a single mighty shaft he pierced seven palmyra palms, a hill, and the sixth nether world, carrying conviction into Sugriva. Thus convinced, the mighty monkey well pleased went with Rama towards the cave called Kishkinda. And having arrived there, that best of monkeys Sugriva of a tawney and golden hue, set up loud roars. And at those mighty sounds, out came the lord of monkeys and having obtained Tara's consent, came before Sugriva for battle. Then Raghava killed Vali on the spot with a single shaft. And, in compliance with Sugriva's request, having slain Vali in battle, Raghava conferred the kingdon on Sugriva. Then that best of monkeys having summoned all the various monkeys, sent them in various directions it search of Janaka's daughter. Then at the suggestion of the vulture Sampati, the mighty Hanuman crossed the salt sea extending for a hundred yojanas. And arriving at the city of Lanka, ruled by Ravana, he found Sita in the midst of an Asoka wood, absorbed in thought. And then having shown her the sign, he related unto her all about the friendship between Rama and Sugriva, and having cheered Videha's daughter, he smashed the gate of the palace. Then having slain five generals, and seven counsellors' sons, and grinded the heroic Aksha, he was bound fast (by the arms of Indrajit). Then knowing that in virtue of the grand-sire's boon, he was free, he forgave those Rakshasas that were leading him (to Ravana). Then having burnt down the city of Lanka, with the exception of the place occupied by Mithila's daughter, the mighty one returned, with the intention of delivering the glad tidings unto Rama. And that one of immeasurable soul having come before the high souled Rama, and circled him, addressed him, saying,--"I have truly seen Sita." Then accompanied by Sugriva, Rama repaired to the shore of the mighty ocean, and with shafts resembling the sun, vexed the deep. Then that lord of rivers--the Ocean--showed himself. And agreeably to the advice of the Ocean, Nala constructed a bridge (over the water). By that bridge Rama went to the city of Lanka,--and slew Ravana in battle. And having recovered Sita, Rama experienced high shame (in consequence of Sita's having lived so long in Ravana's place), and used harsh language towards Sita in the presence of all. Incapable of hearing it, the chaste Sita entered flaming fire. Thereupon assured by Agni as to the sinlessness of Sita, Rama became exceedingly pleased, and was honored by all the deities. And at the great act of Rama's, the three worlds with all that was mobile and immobile in them, as well as the sages and gods, were well pleased with the mighty-souled Raghava. Then installing that foremost of Rakshasas, Bibhisana, on the throne of Lanka, Rama was perfectly easy, and rejoiced exceedingly. Then Rama, obtaining a boon from the celestials, revived the monkeys fallen in battle, and surrounded by friends, set out for Ayodhya on the car Pushpaka. And repairing to Bharadwaja's hermitage, Rama, having truth for his prowess, despatched Hanuman to Bharata. Then talking over past affairs, accompanied with Sugriva, Rama, mounted on the Pushpaka, departed for Nandigrama. Having arrived at Nandigrama, the sinless Rama sheared himself of his matted locks along with his brothers, and, laving regained Sita, got back his kingdom. And Dacaratha's son, the auspicious Rama, lord of Ayodha, hath been ruling those happy subjects of his, even like a father. (During his reign) his subjects will enjoy happiness, and contentment, and become hale, and grow in righteousness, and be devoid of mental disquietude and disease, and free from the fear of famine. And no person is to witness his son's death, and women will be ever chaste, and never bear widowhood. And no fear of conflagration (will exercise people), nor creatures be drowned in water. And no danger will come from the wind, --nor any suffer from fever. And no fear will come from hunger, Or from thieves. And cities and provinces will be filled with corn and wealth. And all will live happily as at the Golden age, And having performed with countless gold an hundred horse sacrifices, and bestowed with due rites ayutas and _kotis_[2] of kine on learned persons, and countless wealth on famous Brahmanas, Raghava will establish an hundred royal families, and will employ each of the four castes in its own duties. And having reigned for ten thousand and as many hundred years, Rama will depart for the regions of Braha. He that readeth this sacred, sin-destroying, merit-bestowing history of Rama like unto the Veda itself, becometh cleansed from all sin. And the man that readeth this Ramayana conferring length of days, after death, is honored in heaven, along with his sons, and grandsons, and relations. If a Brahmana readeth it, he attaineth excellence in speech; if a Kshatriya, he acquireth lordship over landed possessions; if a Vaisya, abundance of wealth in trade; and if a Sudra, greatness."

[1] Lit, a great saint. The word, however, signifies one belonging to a particular order of saints.--T.

[2] Ayuta is ten thousand; and koti is ten millions.--T

SECTION II.

Hearing those words of Narada, that one of virtuous soul, skilled in speech, together with his disciples, worships that mighty sage. And having received due honors, the celestial asking for and receiving permission (to depart), went to the etherial regions. And when Narada had left for the celestial regions, that holy person went to the banks of the Tamasa hard by the Jahnavi. And having arrived at the banks of that river, the pious one, observing a holy spot devoid of mud, spoke into his disciple standing by, saying,--"O Bharadwiya, behold this holy spot devoid of mud. And it is beautiful, and contains pleasant waters, even like the minds of good men. Do thou, child, put down thy pitcher, and give me my bark. I will bathe even in this Tamasa, the best of holy spots." Thus accosted by the high- souled Valmiki, Bharadwaja ever intent upon serving his spiritual guide, presented the sage his bark. And that one of subdued senses, having received his bark from his disciple, began to range around, surveying that extensive forest. In the vicinity of the wood, that worshipful one espied a pair of Kraunchas, emitting melodious notes, and ranging around in perfect peace of mind. At this juncture, a wicked-minded fowler, singling out the male without any cause of hostility, slew him in the very presence of the holy man. And observing him struggling on the earth, bathed in blood his help-mate began to bewail in piteous accents, at the prospect of her separation from her copper-crested oviparous husband, engaged in sport with extended plumage. Finding the oviparous one thus brought down by the fowler, the piety of that pious and righteous-souled Rishi was excited exceedingly. Then considering it to be an unrighteous deed, with a heart moved with pity, that twice-born one, beholding the weeping Kraunchi, spoke these words,--"O fowler, since thou hast slain one of a pair of Kraunchas, thou shalt never attain prosperity!" Having uttered this, he thought within himself, "What is this that I have said, afflicted with grief for the bird?" Revolving thus in his mind, that highly-wise one and best of sages addressed his disciple, saying,--"This speech that I have uttered is of equal feet and accents; and is capable of being chaunted according to measure to stringed accompaniment. Let it therefore go forth as a sloka as it has come out of my sorrow!" When the sage had spoken thus, his disciple, well pleased, assented to his excellent speech; and thereat that pious person was gratified. Then having duly performed his ablutions at that holy spot, the reverend sage retraced his steps, pondering over the incidents touching the sloka. And his disciple also, accomplished in learning, and of I meek demeanour, followed Valmiki, carrying on his back a pitcher filled with water.

Having entered the hermitage along with his disciple, that one knowing duty, while apparently engaged in diverse kinds of talk, revolved in his mind the circumstances connected with the verses. And it came to pass that desirous of seeing the best of sages, there arrived that lord and creator of all, the effulgent Brahma, furnished with four countenances. Beholding him, Valmiki rose up suddenly and, wondering greatly, humbly and silently stood before him with folded hands. And duly bending low in reverence Valmiki offered that deity water to wash his feet, and other things for reception. And having sat down on a highly-honored seat, that worshipful one enquired after the welfare of that sage Valmiki knowing no deterioration; and then asked him to be seated. And having been seated in the presence of the Grand-sire of all, Valmiki, his mind running upon the self-same subject, became plunged in thought. "What a sin hath been committed by that wicked-minded one, incited by hostile feeling, when he without cause slew that sweetly-singing Krauncha!" And thereupon, again lamenting that female Krauncha, he, in grief of heart, mentally recited those verses. Then smiling, Brahmft spoke unto that excellent sage,--"Those verses of thine which thou hast composed shall attain celebrity: no doubt need be entertained on this head. It is because I had intended so, that those verses had come out of thy lips. Do thou now, O best of saints, compose the entire history of Rama. Do thou relate unto the world the history of the righteous-souled and intelligent Rama crowned with qualities. And do thou, and thou hast heard it from Narada, relate all that is known, and all that is unknown to thee, O wise one, concerning Rama, and Lakshmana, and Videha's daughter, and all the Rakshasas. And even what is not known to Narada, shall be unfolded unto thee. And no words of thine in this poem shall contain an untruth. Do thou, therefore, compose into verses this delightful story of Rama. And as long as the mountains and the seas exist on earth, thy history of Ramayana will spread among men. And as long as this story of Ramayana shall retain currency, thou shalt reside both in this world and in mine." Having said this, the worshipful Brahma disappeared there. And thereat the sage and his disciples marvelled greatly. And his disciples sang those verses again and again; and, momentarily experiencing pleasure, said unto him with exceeding wonder,--"Those verses, composed of equal accents, and furnished with four parts, have been sung by the mighty saint, have, in virtue of frequent repetition, been associated with a world of pathos, and have attained the eminence of a sloka. And now it is the intention of that illustrious and self centered sage to compose the entire Ramayana in this metre."

The great ascetic Valmiki of gracious appearance and unparalleled renown has composed hundreds of verses in melodious measure, couching the significance of the history of Rama's line. Listen to the annals of the foremost of Raghu's race, and the destruction of the Ten-headed one composed by the ascetic, with Samasas, Sandhis, Prakritas, and Pratayas; and lucid with sweet and equally-accented words.

SECTION III.

Having heard the entire history of the intelligent Rama, capable of conferring religious merit and the two other cognate objects, as well as emancipation, Valmiki again sought to get insight into it. And, seating himself facing the east on a cushion of kusa grass, and sipping water according to the ordinance, he addressed himself to the contemplation of the subject through yoga. And by virtue of his yoga powers, he clearly observed before him Rama, and Lakshmana, and Sita, and Dacaratha together with his wives in his kingdom, laughing, and talking, and acting, and bearing themselves as in real life. And he saw into all that was endured by Rama firm in promise, with his wife for the third. And like an emblic myrobalan on his palm, that righteous-souled one, by virtue of his yoga, perceived all that had happened as well as all that would happen in future. And having truly seen everything by virtue of his contemplation, that magnanimous one set about recording the charming Rama's history. And agreeably to what had been related by the mighty-souled Narada, that worshipful saint composed the history of Ragu's line, conferring profit and pleasure, and impregnated with qualities fraught with them, and, like unto the ocean, abounding in riches, and captivating ear and mind. And Rama's birth, and mighty prowess, and kindness to all, and popularity, and forbearance, and good- ness, and truthfulness, and the wonderful converse he had with Viswamitra; and the nuptials of Janaki; and the snapping of the bow; and the hostilities of Rama with Rama (Parasurama); and the noble qualities of Dacaratha's son; and Rama's installation; and the enmity of Kaikeyi; and the obstacle in the way of the installation; and the exile of Rama; and the king's grief, lamentations, and departure for the other regions; and the grief of the subjects, and their dismissal by Rama to Ayodhya; and the tidings of the lord of Nishadas; and the charioteer's return; and the crossing of the Ganges; and Rama's interview with Bharadwaja; and his arrival at Chitrakuta in consonance with Bharadwaja's injunction; and Rama's building a mansion there and sojourn; and Bharata's arrival, and his propitiation of Rama; and Rama's offering oblations to the manes of his father; and the installation of the sandals; and Bharata's dwelling at Nandigrama; Rama's removal to Dandaka and destruction of Viradha; Rama's interview with Sarabhanga and meeting with Sutikshna; and Sita's companionship with Anusuya, and the latter's painting the former; and Rama's interview with Agastya, and his obtaining the bow from him; and the story of Surpanakha and her disfigurement; and the slaughter of Khara Tricira; and the exertions of Ravana; the destruction of Maricha, and the carrying away of Vaidehi; Raghava's lamentations, and the death of the king of vultures; Rama's encounter with Kavandha, (a headless demon) and his view of Pampa; Rama's interview with Savari, and his subsistence there on fruits and roots; Rama's lamentations, at Pampa, and meeting with Hanuman; the former's sojourn to the Rishyamukha, and interview with Sugriva; Rama's raising the confidence of Sugriva, and his friendship with the latter; and the encounter between Vali and Sugriva; the destruction of Vali, the establishment of Sugriva on the throne; and Tara's lamentation; the understanding between Rama and Sugriva as to the time for commencing the march; Rama's stay during the rainy season; and the ire of the lion of Raghu's race; the levying of forces; and the despatch of envoys in different directions; and the assignment by Sugriva of different quarters to the monkeys; the making over of his ring by Rama to Hanuman; Jambubana's discovery of the cave; the fasting of the monkeys on the shore of the ocean; Hanuman's interview with Sampati; Hanuman's ascension of the mountain, and his bounding over the main; and his sight of the Mainaka at the injunction of Ocean; the ring of Rakshasis; Hanuman's meeting with the Rakshasa Chyagraha; Hanuman's destruction of Sinhikaya; and Hanuman's sight of Lanka, and his entrance by night into Lanka; his ascertaining of conduct in times of helplessness; his journey to the tavern; and his sight of the inner apartments; and his sight of Ravana and of his car Pushpaka; his walk to the Asoka wood, and sight there of Sita; his presentation of the ring to Sita and converse with her; and the roaring of the Rakshasis; and dreaming of the dream by Trijata; Sita's handing a gem to Hanuman; and the breaking down of trees; and the flight of the Rakshasis, and slaughter of the slaves; and the wind-god's Son being taken captive; and his terrible roars while burning down Lanka; and his bounding back over the ocean; and the forcible possession of honey; and Hanuman's consoling Raghava, and handing him the gem; Rama's interview with Ocean; and Nala's constructing the bridge, the army's crossing of the ocean; and the nightly seige of Lanka; and Rama's interview with Bibhishana; the communication as to the means of destruction; and the destruction of Kumbhakarna and Meghananda; and the destruction of Ravana, and the recovery of Sita in enemy's city; and the sprinkling of Bibhishana, and the sight of Pushpaka; Rama's return towards Ayodhya, and meeting with Bharadwaja; despatch of Hanuman; and Rama's meeting with Bharata; and the installation of Rama; and the dismissal of all the forces; and Rama's pleasing his subjects, and renunciation of Sita,--all else besides concerning Rama on earth, that hath not yet taken place,--have been dealt with by the worshipful sage in the last book.

SECTION IV.