SECTION II.
Hearing those words of Nārada, 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 Nārada had left for the celestial regions, that holy person went to the banks of the Tamasā 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 Tamasā, the best of holy spots." Thus accosted by the high- souled Vālmiki, Bharadwāja 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 Brahmā, furnished with four countenances. Beholding him, Vālmiki rose up suddenly and, wondering greatly, humbly and silently stood before him with folded hands. And duly bending low in reverence Vālmiki 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 Vālmiki knowing no deterioration; and then asked him to be seated. And having been seated in the presence of the Grand-sire of all, Vālmiki, 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 Rāma. Do thou relate unto the world the history of the righteous-souled and intelligent Rāma crowned with qualities. And do thou, and thou hast heard it from Nārada, relate all that is known, and all that is unknown to thee, O wise one, concerning Rāma, and Lakshmana, and Videha's daughter, and all the Rākshasas. And even what is not known to Nārada, 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 Rāma. And as long as the mountains and the seas exist on earth, thy history of Rāmāyana will spread among men. And as long as this story of Rāmāyana shall retain currency, thou shalt reside both in this world and in mine." Having said this, the worshipful Brahmā 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 Rāmāyana in this metre."
The great ascetic Vālmiki of gracious appearance and unparalleled renown has composed hundreds of verses in melodious measure, couching the significance of the history of Rāma'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 Rāma, capable of conferring religious merit and the two other cognate objects, as well as emancipation, Vālmiki 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 Rāma, and Lakshmana, and Sitā, and Daçarātha 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 Rāma 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 Rāma's history. And agreeably to what had been related by the mighty-souled Nārada, 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 Rāma'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 Viswāmitra; and the nuptials of Jānaki; and the snapping of the bow; and the hostilities of Rāma with Rāma (Parasurāma); and the noble qualities of Daçarātha's son; and Rāma's installation; and the enmity of Kaikeyi; and the obstacle in the way of the installation; and the exile of Rāma; and the king's grief, lamentations, and departure for the other regions; and the grief of the subjects, and their dismissal by Rāma to Ayodhyā; and the tidings of the lord of Nishādas; and the charioteer's return; and the crossing of the Ganges; and Rāma's interview with Bharadwāja; and his arrival at Chitrakuta in consonance with Bharadwāja's injunction; and Rāma's building a mansion there and sojourn; and Bharata's arrival, and his propitiation of Rāma; and Rāma's offering oblations to the manes of his father; and the installation of the sandals; and Bharata's dwelling at Nandigrāma; Rāma's removal to Dandaka and destruction of Virādha; Rāma's interview with Sarabhanga and meeting with Sutikshna; and Sitā's companionship with Anusuyā, and the latter's painting the former; and Rāma's interview with Agastya, and his obtaining the bow from him; and the story of Surpanakhā and her disfigurement; and the slaughter of Khara Tricira; and the exertions of Rāvana; the destruction of Māricha, and the carrying away of Vaidehi; Rāghava's lamentations, and the death of the king of vultures; Rāma's encounter with Kavandha, (a headless demon) and his view of Pampā; Rāma's interview with Savari, and his subsistence there on fruits and roots; Rāma's lamentations, at Pampā, and meeting with Hanumān; the former's sojourn to the Rishyamukha, and interview with Sugriva; Rāma's raising the confidence of Sugriva, and his friendship with the latter; and the encounter between Vāli and Sugriva; the destruction of Vāli, the establishment of Sugriva on the throne; and Tārā's lamentation; the understanding between Rāma and Sugriva as to the time for commencing the march; Rāma'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 Rāma to Hanumān; Jāmbubāna's discovery of the cave; the fasting of the monkeys on the shore of the ocean; Hanuman's interview with Sampāti; Hanumān's ascension of the mountain, and his bounding over the main; and his sight of the Maināka at the injunction of Ocean; the ring of Rākshasis; Hanumān's meeting with the Rākshasa Chyāgrāha; Hanumān's destruction of Sinhikāya; and Hanumān's sight of Lankā, and his entrance by night into Lankā; his ascertaining of conduct in times of helplessness; his journey to the tavern; and his sight of the inner apartments; and his sight of Rāvana and of his car Pushpaka; his walk to the Asoka wood, and sight there of Sitā; his presentation of the ring to Sitā and converse with her; and the roaring of the Rākshasis; and dreaming of the dream by Trijata; Sitā's handing a gem to Hanumān; and the breaking down of trees; and the flight of the Rākshasis, and slaughter of the slaves; and the wind-god's Son being taken captive; and his terrible roars while burning down Lankā; and his bounding back over the ocean; and the forcible possession of honey; and Hanumān's consoling Rāghava, and handing him the gem; Rāma's interview with Ocean; and Nāla's constructing the bridge, the army's crossing of the ocean; and the nightly seige of Lankā; and Rāma's interview with Bibhishana; the communication as to the means of destruction; and the destruction of Kumbhakarna and Meghanānda; and the destruction of Rāvana, and the recovery of Sitā in enemy's city; and the sprinkling of Bibhishana, and the sight of Pushpaka; Rāma's return towards Ayodhyā, and meeting with Bharadwāja; despatch of Hanumān; and Rāma's meeting with Bharata; and the installation of Rāma; and the dismissal of all the forces; and Rāma's pleasing his subjects, and renunciation of Sitā,—all else besides concerning Rāma on earth, that hath not yet taken place,—have been dealt with by the worshipful sage in the last book.
SECTION IV.
When Rāma had obtained his kingdom, that worshipful sage Vālmiki, composed the entire history [of that hero] in excellent metre and fraught with high meaning, saint recited twenty-four thousand slokas; and it consists of five hundred sections, and is divided into six Kandas with the Uttara. And having composed it, including as well fut incidents to happen afterwards, that lord reflected as to who should publish the same before assemblies. And as that great sage of purified soul was thus pondering, in came Kusi and Lava, in the guise of the sons of ascetics, and touched his feet. And he found those illustrious princes, the brothers Kusi and Lava, knowing morality, and living in a hermitage, and endowed with sweet voices,—apt at taking in the meaning of poetry. And finding them of a retentive endowment, and initiated into Vedic studies, that lord taught them how to interpret the Vedas, and that vow-observing one taught them the great Rāmāyana in full, treating of Sitā's life, and the destruction of Paulastya. And those sweet voiced brothers, resembling Gandharbas in grace, accomplished in music and dancing, and cognizant of Sthana and Murchhana, began to chant this poem delightful in recitation and in singing, set in three measures, and seven notes, and sung according to time to the accompaniment of stringed instruments, and fraught with the sentiments of love, pathos, risibility, the irascible, the terrible, and the heroic. And knowing the characteristics that go to make up the Drama, and gifted with mellifluous voices, those blameless princes, coming from Rāma's body, and resembling him, even as the reflection of the solar or the lunar disc resembles that disc, got by heart that excellent and moral story in its entirety; and those princes versed in the Fine arts, with a concentrated mind chanted it as they had learnt it, in the assemblies of ascetics and Brāhmanas and good men.
Once upon a time, those high souled and pious ones, furnished with every auspicious mark, chanted this poem in an assembly of ascetics of purified souls. Having heard this music, all the ascetics were seized with surprise, and with eyes flooded with tears, exclaimed, "Well done! Well done!" And well pleased, those saints cherishing Duty, praised the praiseworthy Kusa and Lava as they sang, saying—"Ah! what charming music! What sweetness of the verses! All this happened long ago, yet it seems as if we saw it before us." And unified with the theme, both of them singing together sweetly, and at a high pitch, by means of saraja and the other notes, they entranced the audience. And the two thus went on sweetly singing at a high pitch, praised by those mighty sages priding in their asceticism. Some one in the assembly pleased with them presented them with a water-pitcher; and some one of high fame, being delighted, made them a present of a bark garment; and some one gave them a dark deer skin;—and some holy thread,—and some, a kamandalu[3] and some great saint conferred on them a maunja[4] made girdle; and some person granted them a vrishi,[5] and some, a kaupina.[6] And then some ascetic, well-pleased, gave them an axe; and some, a red cloth; and some, a thread for tying up their matted locks; and some gladly gave a twine for binding faggots with,— and some, ascetic presented them with a sacrificial pot; and some, a quantity of fire-wood; and some, a seat made of adumvari[7]. And some exclaimed, "Swasti;" and some joyfully cried,—"May ye be long-lived!" And all those ascetics of truthful speech conferred on them blessings. And the sages said,—"Wonderful is the story! And, O ye accomplished in all kinds of music! beautifully have ye chanted and finished this poem, charming ear and heart, and conferring long life and prosperity,—which will afford themes to poets." And admired everywhere, on one occasion those singers were seen by Bharata's elder brother, in a street of Ayodhyā, sparsely scattered with stalls. And having had the brothers Kusa and Lava brought under his roof, that destroyer of enemies, Rāma, accorded those ones worthy of honor, a respectful reception. And having seated himself on a throne of excellent gold, in the midst of his brothers and counsellors, that lord, Rāma, beholding both the brothers, handsome and of modest demeanour, spoke unto Lakshmana, Bharata and Satrughna, saying,—"Do ye listen to the story, fraught with excellent sense and composed in excellent measure, as sung by these ones endowed with the divine afflatus." And then he ordered the singers to begin. Thereupon causing the down of the audience to stand on end, and ravishing their minds and hearts, they began to sing melodiously and distinctly and in as high a pitch as they could command, and in strains rivalling the notes of a Vina. And that song of theirs enchanted the ear of that assembly. And Rāma said,—"Although these Kusa and Lava, of rigid penances, look like ascetics, yet they bear on their persons the signs of royalty. And, besides, the story conduces to my fame. Do ye, therefore, listen to that history fraught with great worth!" And then commanded by Rāma, they began to chaunt according to the Marga mode, and Rāma seated in the midst of his court, was drawn to the music, anxious for the perpetuation of his history.