SECTION CXIX.

Having heard this grand story, Anasuyā cognizant of righteousness, smelling the head of Mithilā's daughter, embraced Sitā with her arms. "I have heard all that thou, describing the self-choice, hast spoken sweetly and beautifully in articulated letters and feet. O sweet-speeched one, I have been delighted with thy narration. But ushering in the auspicious night, the graceful Sun hath set. And there are heard the notes of feathered ones, which, after having gone about in search of food are resting now for the purpose of sleeping. And these ascetics having bathed, are wending their way in a body, carrying water-pitchers, their barks drenched with water. And the smoke arising from the fire-sacrifice duly performed by the ascetics,—reddish like the hue of the pigeon's neck, is seen, wafted by the wind. And trees of spare foliage appear dense (on all sides); and distance is no longer perceptible. And animals ranging in the night are going about all round; and those deer of the asylum are reposing on the daises. O Sitā, the night crested by the stars hath arrived; and, veiled in moonlight, appeareth the moon in the heavens. Go thou; I permit thee. Do thou seek the society of Rāma. I have been pleased with thy sweet converse. And, O daughter of Mithilā, do thou deck thyself before me. Do thou thus please me, my child, thou that lookest beautiful with excellent ornaments." Thereat, having adorned herself, Sitā, resembling the daughter of a celestial, bowing down to the feet (of the female ascetic), directed her steps towards Rāma. And that best of speakers, Rāghava, saw Sitā, decked with the ornaments affectionately presented by the ascetic; and he rejoiced thereat. Then Mithilā's daughter, Sitā, related unto Rāma all about her having been affectionately presented by the ascetic with attire, ornaments and the garland. Thereupon, witnessing the honor that had been accorded unto Maithili,— rare among men, Rāma became well pleased,—as also that mighty car-warrior, Lakshmana. Then Raghu's son, ministered unto by the ascetic, happily spent the delightful night there, with her face resembling the moon. On the night having passed away, those foremost of men, after performing their ablutions, enquired of the ascetics performing fire-sacrifices, who lived in the forest. Thereat the righteous ascetics ranging the forest said that all the sides of the forest were infested by Rākshasas. "Ferocious beasts feasting on blood, and Rākshasas, O Rāghava, living on human beings,—wearing various shapes, abide in this mighty forest. These eat up ascetics leading the Brahmācharya mode of life, who happen to be unclean or heedless. Do thou, therefore, O Rāghava, let them. This is the path of the Maharshis, who procure fruits in the forest. By this way thou wilt be able to enter the impracticable wild, O Rāghava." Thus addressed by the ascetic twice-born ones, and having been blessed by them, that repressor of foes, Rāghava, entered the forest in company with his wife and Lakshmana, like the sun entering a mass of clouds.

End of Ayodhyākandam.

[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
[3]An earthen or wooden water pot used by an ascetic.
[4]A kind of grass.
[5]The seat of an ascetic.
[6]A small piece of cloth worn by ascetics.
[7]The glomerous fig tree.
[8]A weapon commonly described as a stone set round with iron spikes.—T.
[9]A warrior coping with ten thousand persons, and protecting both his charioteer and steeds.—T.
[10]A warrior fighting ten thousand Maharathas.—T.
[11]A bracelet worn upon the upper arm.—T.
[12]Those elephants whose limbs are contracted are Bhadras; those whose bodies are fat, slack, and contracted are Mandras; and those whose bodies are lean and large are Mrigas.—T.
[13]Lit, incapable of being conquered.—T.
[14]Those that assume the staff and the kamandalu are reckoned the first order; while those that continue to live with their wives are considered as next in worth—T.
[15]The Kshetriya kings could marry wives from among Kshetriyas, Vaishyas and Sudras. The Kshetriya wife is called Mahishee, the Vaishya wife Vâvâtâ and the Sudra wife Parivriti.—T.
[16]A bracelet worn on the upper arm.—T.
[17]Lit. the thorns of pious ascetics.—T.
[18]Nara means a multitude, and Ayana, dwelling-place. He whose dwelling-place is a multitude, is Nārayāna. Metaphorically, the word means evidently, the Searcher of hearts.—T.
[19]A preparation of milk, and sugar.—T.
[20]She-bears.—T.
[21]She-monkeys.—T.
[22]Cow-tailed monkeys—T.
[23]Cow-tailed monkeys.—T.
[24]Being half-man and half-beast.—T.
[25]The ninth lunar mansion.—T.
[26]Otherwise called Uttarabhādrapada and Purvabhādrapada.—T.
[27]The ninth of the planets.—T.
[28]The Moon is a male in Sanskrit.—T.
[29]The text has Brahmānam. Vrihashpati is the Brahmā of the gods—Vrhashpatir devanam Brahmā,—according to Sruti—T
[30]Yama, the god of death.
[31]From Kakud, an emblem of royalty and Stha, residing,—meaning a prince, the grandson of Ikshwaku.—T.
[32]A complete army consisting of 1,09,350 foot, 65,610 horse, 21,870 chariots, and 21,870 elephants.—T.
[33]An army consisting of foot, horse, elephants, and cars.—T.
[34]Brāhmanas have to perform their daily devotions thrice,—in the morning, at noon, and in the evening.—T.
[35]The solar hymn of the Veda—T.
[36]Lit. the bodiless.—T.
[37]Ganges.—T.
[38]The legend is that when the saint Agastya had sucked up the ocean, the Ganges replenished it.—T.
[39]The text has Susrāva—he heard. Another reading is Tatas Susruvatus Sabdam—then they heard a sound,—which I adopt.—T.
[40]Grislea Tomentosa.—T.
[41]Cassia fistula.—T.
[42]Ægle marmalos.—T.
[43]Diospyros glutinosa.—T.
[44]Bignonia suave-olens.—T.
[45]Jujube.—T
[46]A particle of benediction, indeclinable.—T.
[47]Chakra means discus. These enumerations specify different kinds of the discus.—T.
[48]Pāca means noose—T.
[49]Skanda and Visakha.—T.
[50]The text reads, gamanam avaryya—obstructing passage. Evidently the reading is vicious—it should run gaganam avaryya—enveloping the firmament.—T.
[51]Sacrifice with burnt offering—T.
[52]The West.—T.
[53]The Himalaya.—T.
[54]Fire.—T.
[55]Fire.—T.
[56]Skanna means issuing from.—T.
[57]Garura.—T.
[58]The text has Narasresthas, put for Asamanja. Evidently this is an error. I make it a vocative.—T.
[59]The Bengali edition reads this sloka differently.—T.
[60]The eight Vasus, eleven Rudras, twelve Adityas and two Acwins.—T
[61]Science of Medicine.—T.
[62]Ap means water.—T.
[63]An asylum on the cast, otherwise called Beshalaksha.—T*
[64]Etherial air.—T.
[65]Lit. the performer of an hundred sacrifices, one of the appellations of Indra.
[66]The ancestors.
[67]Jamadagni, father of Parusurama.—T.
[68]A kind of wine prepared from molasses.—T.
[69]A preparation of milk and rice.—T.
[70]Maintainance of the perpetual fire.—T.
[71]Offerings to the spirits of air.—T.
[72]Burnt offerings.—T.
[73]Sacrifices performed with the exclamation of Swāhā and Vashat respectively.— T.
[74]Bi-monthly sacrifice, performed at change of the moon by persons maintaining a perpetual fire.—T.
[75]A ceremony performed at the full of the moon by persons maintaining a perpetual fire.—T.
[76]Gifts to Brāhmanas on occasions of sacrifice.—T.
[77]Barbarians.—T.
[78]A Daitya with the tail of a dragon, whose head was severed from his body by Vishnu; but being immortal, the head and tail retained their separate existence, and being transfered to the stellar sphere, became the author of eclipses.—T.
[79]An appellation of Sivā; meaning, who hath the bull for his vehicle.—T.
[80]Some texts have Mahodara.—T.
[81]A Brahmavādi is one who maintains that all things are Spirit.— T.
[82]Yama.—T.
[83]Indra.— T.
[84]Ursa major.—T.
[85]"And passion having my best judgment collied."—T. Othello.
[86]The Zodiac— T.
[87]Ascetic.—T.
[88]A mountain peak.— T.
[89]Cupid.— T.
[90]Cupid.— T.
[91]The text is very faulty. The literal meaning would be, "since thou hast not I have subdued my senses" which would be absurd. I have therefore rendered the passage freely.—T.
[92]Lit. grand-father. Here, a name of Brahmā meaning, the great father of all.—T
[93]Some texts read matam, for manas—meaning the same.—T.
[94]The text: And hearing of Dasaratha's arrival, the auspicious king Janaka honored him duly; and having obtained the aged monarch Dasaratha, he being delighted experienced the excess of joy.—T.
[95]The Bengal Text reads: From Maricha sprang Angiras; and his son was Prachetas; and Manu is Prachetas' son.—T.
[96]The Bengal Text: From Ikshwāku sprung Vikukshi.—T
[97]Gara, poison. Sagara means, with poison, i. e. here, one born with poison.—T.
[98]He incurred Vasishtha's curse, and was turned into Rākshasa. He took up water, intending to clear scores with Vasishtha; but at the request of his wife, desisted, pouring down the water at his own feet. Hence the name of Kalmashapada.— T.
[99]The commentator here seems to be in fault. He explains,— "By you have your royal ancestors been honored." Evidently an error. I differ from him. The particle cha (and) makes the point clear.— T.
[100]The Bengal text—Like Prajāpati himself.— T.
[101]The adjectival epithet is nityasatrughnah. In rendering it I follow the commentator, who is presumably learned in the peculiar associations of the literature. But the literal meaning may do as well: ever vanquishing his foes—T.
[102]Lit. with the fondness shown to a son.—T.
[103]Brahmā.—T.
[104]He who alone vanquishes an innumerable host of warriors is called an Atiratha.—T
[105]Vishnu.—T
[106]The Sanskrit abhishikta literally means sprinkled. But such a rendering would sound outlandish.—T.
[107]There is an alliterative beauty here in the original Lakshmivān Lakshmanagraja; which of course is impossible to be retained in the translation.—T.
[108]This is Mill's principle of free and equal discussion so lucidly upheld in his Liberty. The meaning in the text is obscurely expressed. The thought of the disspassionate is different from that of the passionate; and truth comes out from the friction of the two opposite forces.—T.
[109]Consists of Murā Valerian and such like drugs.—T.
[110]A religious rite, preparatory to any important ceremony, in which the Brāhmanas strew boiled rice on the ground, and invoke the blessings of the gods on the rites about to commence.—T.
[111]The religious fig.—T.
[112]Sacrifice, study, son, gift, enjoyment are the five means of clearing the debts one owes to the celestials, the saints the pitris, the vipras and self.—T.
[113]The celebrated hymn to the sun, the most sacred thing in all the Vedas.—T.
[114]Historically Rāma had but one wife. Mantharā here anticipated that Rāma would marry many wives like his father after the installation.—T.
[115]The story goes that desirous of testing the charity of Saivya, Indra and Agni assuming the forms of a hawk and a pigeon respectively, went to the king, the former pursuing the latter. The pigeon in a fright asked the protection of the monarch, whereon he granted it. But the hawk urged, 'why dost thou retain the food that has been appointed by Providence?' But the king declined, and cut off his own flesh and gave it unto the hawk.— T.
[116]This is a new coinage rendered necessary for the exegencies of translation. If 'first-born' is justifiable, 'own-begotten,' is also such.— T.
[117]The epithet Kritajnena may as well be rendered into general terms; such as 'who acknowledges services rendered onto him.' Here in translation I have followed the commentator who has restricted it to the special sense suitable to the occasion.— T.
[118]Here the commentators differ in fixing the age of Rāma at the time of his going to the forest. Rāma's age was under sixteen at the time of marriage, and after he was married to Sica he enjoyed her company for twelve years, when the proposal of installation was made. This makes totally an age of twenty-seven. In the text 'dasa saptacha' (ten and seven) ten years fall short which are to be made up by taking into account the age of ten being left out, preceding Rāma's entering into the second birth which begins at maunji-bandhana or initiation into the mysteries of the Vedic literature. Following the example of Bhashyakara Patanjali, the commentator, Rāmanuju has in the sentence 'dasa saptacha' supplied another (dasa) (ten) by means of ellipsis, thus giving an age of twenty-seven. This, however, contradicts the statement of Sitā to Rāvana in guise of an anchorite, informing him of the age of her husband being twenty-five. A modern annotator with great ingenuity has devised ways to make up this discrepancy. The age of Rāma was under sixteen, when Visvamitra asked his assistance in destroying Tārakā. 'Under sixteen' may mean fifteen or twelve as well. After marriage at twelve, Rāma enjoyed twelve years more the pleasure of home. This giving in total twenty-four, it is to be supposed that when he was exiled he stepped at twenty-five. The text 'dasa saptacha' is correct, considering the age of eight being left out preceding his second birth at the initiation into the mysteries of the Veda.
[119]The text has been here a little freely translated to make it compatible with the legend to which it refers. The ocean, thus goes the story, caused the grief of his mother. Upon which, Maharshi Pippyalada, through magical power, subjected him to agony of hell. This agony the mother of Rāma relates as the same that follows the sin of Brahminicide.
[120]Formerly the mind was for accepting the kingdom, and now for going to the forest as an exile. These are the two extremes here meant.—T.
[121]An inferior deity or demigod.—T.
[122]Deities of a particular class in which ten are enumerated; their names are Vasu, Satya, and so forth.—T.
[123]A deity personifying wind.—T.
[124]The sun.—T.
[125]The moon.—T.
[126]A class of manes or deified progenitors.—T.
[127]Those deities who protect the regions, vis., the son, moon, fire, wind, Indra, Yuma, Varuna, Kuvera.—T.
[128]The Vedas severally or collectively.—T.
[129]The body of laws as delivered by Manu or others.—T.
[130]The Garhyastabali or the daily offering of the householder, meant here, may be thus explained. After the performance of oblation unto the fire, the householder should present offerings to the lords of the four cardinal points.—Indra, Yama, Varuna, Soma and to their retinue. The offering for the Marutas should be placed on the threshold; for the presiding deities of the water in water; for the lords of the forest unto the wooden pestle arid mortar; for Sri and Bhadrakali on the grounds adjacent to the beddings on the side of the head and that of the feet respectively; for Brahmānspati and Vastupati on the site of the habitation; for Visvadeva and for day and night thrown in the air of the house, for Sarvatmabhuta scattered on the terrace. After offering to all these what remains should be thrown on the south for the manes. The offerings to the dogs, the fallen, the dregs of the people, the lepers, the crows and the worms and the insects should be placed on uncovered ground.
[131]It was generally believed that by certain processes of Yoga one acquired power to fly in the air.—T.
[132]A fabulous animal supposed to have eight legs and to inhabit particularly the snowy mountains.— T.
[133]A kind of deer, or rather the Bos Gruriniens erroneously classed by the Hindu writers amongst the deer.—T.
[134]A young deer.— T.
[135]Another reading is,—Beholding Rāma without his umbrella and walking afoot.— T.
[136]Another reading is,—The boon that you had well-pleased conferred.—T.
[137]Another reading,—Nor Mithilā's daughter.—T.
[138]Another reading is,—Nor any of these worlds.—T.
[139]Some texts—Living.—T.
[140]The North West Provinces text omits the lines inclosed within brackets.
[141]Musical instruments.
[142]Lit, fair-feathered, a name of Garura.—r.
[143]Another text reads vinisvasantan, joining it to narendram—foremopst of men.—T.
[144]Three consecutive showers, favourable to the crops.—T.
[145]Another reading is; What becomes of the virtue that we expect at thy hands?— T.
[146]The meaning is,—Trees will please Rāghava by spreading for him a bed of leaves and flowers.—T.
[147]The N. W. P. text has an additional couplet:—How will that exalted lady, Janaka's daughter, ever engaged in enjoyment, bear misery?—T.
[148]The N. W. P. text has an additional line:—And of the reprehensible Kaikeyi intent upon cruel deeds.—T.
[149]Varieties of deer.— T.
[150]When an eminent guest came to a person's house, he offered madhuparka, with a bull which was killed for his entertainment.—T.
[151]The N. W. P. text reads:—"And in that romantic forest abounding in various kinds of beasts and birds, with trees bearing a profusion of variegated flowers, and resounding with the roars of beasts and serpents, those ones and, who had conquered their senses, began to live happily."— T.
[152]Another reading is:—"And having with garlands made of wild flowers, fruits, roots, meat cooked according to the ordinance, water, Japa as prescribed by the Veda, grass, and faggot, worshipped the spirits, those descendants of Raghu, the auspicious Rāma and Lakshmana, in company with Sitā entered the graceful mansion."— T.
[153]Some read Eladhāni.—T.
[154]Some read Apharaparyatā.
[155]The river, according to some, is so named because it transforms the surrounding objects to stone.—T.
[156]Some make agneya an epithet to Salyakarshana, meaning, relating to the south-east.—T.
[157]According to Tirtha. Silāvahā is a stream having Agneya on one side and Salyakarshana on the other.—T.
[158]Lit., mighty mountains.—T.
[159]Uttaram, lit. north. Some texts read uttaran. It would mean countries lying to the north of Virāmatsya.—T.
[160]Some texts read muhus—momentarily.
[161]Some texts read atula in place of amala,—incomparable.
[162]The commentator renders amognani, inauspicious. I venture to differ from him.—T.
[163]Vaijayantena. Another meaning is, By the gate resembling that of Indra's palace.—T.
[164]The text is evidently corrupt. From the sequel it appears that Bharata had not seen the king at that time. The commentator, however, passes over the point in silence, which is to be accounted for by the slovenliness of the way of thought characterizing the Sanskrit commentators in general. An English commentator would have considered the matter as of very great importance, but his Hindu brother takes it quietly, and passes on with indifference.—T.
[165]Another interpretation is;—Whose virtue is their sole protector.—T.
[166]Angapratyangaja: lit., born from the limbs principal and minor. The commentator recounts the face, the breast, the abdomen, the hands and the feet as constituting the former; and eyes, fingers, &c., as the latter.
[167]Names of instruments.
[168]The Smriti lays down twelve days of mourning for kings, and sixteen for Ksbatriyas. Parasara, however, fixes ten days for Kshatriyas in general.—T.
[169]Hunger and thirst, ignorance and grief, sickness and death.
[170]One of the counsellors.—T.
[171]Nāga may also mean hypopotamus.—T.
[172]Meaning herself.—T.
[173]i.e. as thou hast done.—T.
[174]A preparation of butter-milk.
[175]Symplocos racemosa.—T.
[176]1 Minister. 2 Priest. 3 Heir-apparent. 4 General. 5 Warder. 6 Gatekeeper of the inner-apartment. 7 Jailor. 8 Treasurer. 9 Conveyer of the royal orders. 10 Pleaders. 11 Judges. 12 Members of the council. 13 Distributer of pay and provision to the army. 14 Journeymen. 15 Justice of the peace. 16 Protector of the frontiers of the kingdom. 17 Magistrate. 18 Guards of rivers, hills, forests, and fortresses.
[177]Hunting, gambling, sleeping in the day, calumny, addiction to women, wine, dancing, singing, playing, and roving without purpose.— T.
[178]Five kinds of fortresses.—T.
[179]Four kinds of means adopted for the governing and maintaining of a kingdom.—T.
[180]Seven pillars of a kingdom including the sovereign, counsellors &c.— T.
[181]Eight kinds of manifestation of anger.—T.
[182]Interest, desire and virtue.—T.
[183]The Vedas; agriculture and commerce āc. politics.—T.
[184]Peace, war. marching, halting, sowing dissensions, seeking protection.—T.
[185]Twenty classes of men with whom peace should not be contracted.— T.
[186]These five are called Prakritis,—minister, treasure, territory, fortress, chastisement.—T.
[187]Twelve classes of kings, who are ready to enter into a treaty, declare war or continue in a state of indifference.—T.
[188]A fivefold marching out for war.
[189]The import of the image.— T.
[190]The N. W. P. text has seven additional lines here, wanting in the other texts:—"That lord of the earth, our father Daçarātha, hath gone to heaven. On account of having adequately maintained his servants and governed his subjects, and virtuously given away wealth, our sire hath gone to heaven. And by virtue of supremely excellent and desirable acts, and sacrifices accompanied with dakshinas, that master of this world, our father Daçarātha, hath ascended heaven. And having celebrated many sacrifices and enjoyed luxuries, that lord of the earth, having attained a goodly age, hath gone to heaven."— T.
[191]The lunar days and months for propitiating the manes.
[192]Parākramam—The commentator says that the word means, Chandrāyana and other rites.—T.
[193]Murdhābhisikta—Murdhā, the head; Abhisikta, sprinkled; kings being consecrated by having poured on their heads, while seated on a throne, prepared for the purpose, water from some sacred stream, mixed with honey, clarified butter, and spirituous liquor, as well as two sorts of grass and sprouts of corn; the term applies to the Kshetriya as identified with the king, the duties of royalty belonging specially to the military caste.
[194]Black bees.

*** END OF THIS PROJECT GUTENBERG EBOOK THE RĀMĀYANA VOLUME ONE ***