SECTION CXVI.
On Bharata having returned, while Rāma was dwelling in the woods, he noticed affright among the ascetics, added to a desire to remove to another place. And those ascetics that were living happily in the asylum in Chitrakuta, relying upon Rāma (for their protection), he found to be wrought up with anxiety. And by means of signs by the eye and contractions of the brow, they, afflicted with fear, were, alluding to Rāma, slowly speaking to each other. Perceiving their anxiety, Rāma apprehensive of himself, with joined hands addressed the patriarchal ascetic, saying, "0 reverned one, do ye find me deviating from the path of former sovereigns, or acting contrary to their practice,— which hath perplexed (the minds of) these ascetics? Have the sages seen my younger (brother), the high-souled Lakshmana, do anything from inadvertance that is unworthy of him? Doth not Sitā engaged in serving you, having to serve me, now minister unto you as a woman should?" Thereat a certain aged and decrepit ascetic, with his frame trembling, said upto Rāma ever kind towards creatures, "Where is the falling-off of that one of excellent character, engaged in offices of beneficence,—more specially with reference to ascetics? This fear arising from Rākshasas afflicts the ascetics because of thee and they, extremely agitated, converse with each other (on the subject). A Rākshasa named Khara, a younger brother of Rāvana, hath been harassing the ascetics dwelling in Janasthāna. And Dhrishta also a fearless and wicked Rākshasa feeding on human beings,—and the unrighteous Avalipta, cannot bear thee, my child. As long, my child, as thou hast been residing in this asylum, the Rākshasas have been plaguing the ascetics. And they show themselves sometimes in disgusting shapes, sometimes in horrible and dreadful ones,—in various frightful forms capable of frightening folks. And they throw execrable and unclean things among the anchorets, and torment those that happen to come before them. And they take delight in approaching asylums unperceived, and slaughtering ascetics, after having bound them by means of their arms. And on the occasion of sacrifices, they throw away the vessels containing sacrificial articles, pour water on the sacrificial fire and break vessels containing water. Eager to renounce this asylum infested by those wicked ones, and removing to another place, the sages today have been exhorting me (on the subject). And, O Rāma, ere this, those wicked ones have slain ascetics. Therefore we would renounce this asylum. Not far from here is a picturesque wood abounding in fruits and roots. Thither shall I betake myself together with my own folks. Khara shall also annoy thee. If thou think it proper, go hence in company with us. O Rāghava, although thou art vigilant, able, and in all ways capable, it would be unpleasant for thee to dwell here now in doubt."
When the anxious ascetic had said this, Rāma could not console him by his words. Then having paid homage unto Rāma, and spoken to him and encouraged Rāghava, the patriach ascetic renouncing the asylum, went away along with his own people. And Rāma having (for a time) followed the sage who was departing from that place, and having paid him respects, being permitted by them, well-pleased, and advised (as to what it behoved him to do), came to his quarters reposing there. (Thenceforth) Rāghava never for a moment left that asylum forsaken by the sages.—Rāghava having such qualities in his character as were likely to stand the sages in stead, the ascetics (that remained behind) ever followed Rāghava.
SECTION CXVII.
"When the ascetics had gone away, Rāghava reflected (as to his stay at that place); and from diverse reasons, he did not relish remaining there any further. "Here have I seen Bharata and my mother in company with the citizens. Overwhelmed with grief on my account, they ever recur to my memory. And in consequence of the troops of that high- souled one having quartered here as well as the dung discharged by his elephants and horses, this place has got exceedingly dirty. Therefore will I go to another quarter." Having settled this in his mind, Rāghava departed along with Videha's daughter and Lakshmana. And having arrived at Atri's asylum, that renowned one paid obeisance (unto the sage); and the reverend Atri also on his part received Rāma as a son. And having personally given Rāma respectful reception and entertainment, the ascetic regarded the exalted Lakshmana and Sitā with a gracious eye. And his aged wife having come there, Atri greeted her; and after she had been paid homage, the sage cognizant of virtue ever engaged in the good of all creatures, gladdened her (by presenting Sitā unto her.) And that best of sages said unto the pious fetnale ascetic, Anasuyā, engaged in offices of virtue, "Do thou accept Videha's daughter." And Atri related unto Rāma matters connected with the female ascetic, engaged in offices of virtue, "The people were ceaselessly burning in consequence of a drouth extending over ten years. O sinless one, that one resembling thy mother is this, by whom furnished with rigid asceticsim and adorned with voluntary penances, were created fruits and roots and the Jāhnavi was made to flow through the asylum; by whom were performed mighty austerities for ten thousand years,—in virtue of whose penances, disturbances to the asceticism of the sages ceased,— by whom ten nights were brought within the compass of a single one. Let Vaidehi always resort to this aged ascetic devoid of anger, who is worthy of being bowed down to by all creatures." When the saint had spoken thus, Rāghava saying, "So be it," turned his eyes to Sitā, and thus spoke unto that one knowing morality, "O princess, thou hast heard what hath been uttered by the ascetic. For the sake of thy own welfare, do thou speedily resort to the female anchoret. Do thou without delay resort unto the ascetic Anasuyā, who is worthy of being associated with, and who hath by virtue of her acts attained renown among men." Hearing these words of Rāghava, Mithila's daughter, the illustrious Sitā, drew near the righteous wife of Atri. Thereupon Sitā, announcing her name, saluted the pious and chaste Anasuyā, old, with slackened joints, with folds all over her skin, and her hair hoary from age, whose frame shook perpetually, like a plantain-leaf in the wind. Having paid homage unto that ascetic with her senses subdued, Vaidehi glad at heart, with joined hands, enquired after her welfare. Seeing the virtuous Sitā engaged in righteous acts, the old lady consoling her, said "By luck it is that thou regardest righteousness. O Sitā, having left thy kindred, and banishing pride, thou hast, O honored lady, followed Rāma staying in the woods. They that love their husbands, whether living in the city or the forest, whether well or ill disposed towards them, attain great state. Wicked, or libidinous, or indigent, a husband is a supreme deity unto a wife of noble character. Than the husband a greater friend find I none, O Vaidehi, who is worthy of being served both in this world and the next, and who is like imperishable asceticism. But bad women whose hearts hunger after carnality, and who lord over their husbands, do not get acquainted with the virtues and demerits (of their husbands); and range at their will. Mithila's daughter, surely women of this sort who are given to doing evil acts, reap infamy and fall off from righteousness. But worthy women like thee furnished with excellences, see a superior and better world, and range the celestial regions, like pious people. Therefore following this one, and adopting the course of chaste women, do thou prove the associate in virtue of thy husband,—and then shalt thou attain both fame and religious merit."
SECTION CXVIII.
Thus addressed by Anasuyā, Vaidehi devoid of malice, honoring her words, began, "That thou shouldst instruct me is no wonder in thee. I know that a woman's spiritual guide is her husband. Even if a husband should be poor and of a disreputable character, he should be ungrudgingly obeyed by the like of me. And to be said of one that is crowned with qualities, kind, self-controlled, of steady affection, righteous-souled, and who is dear as a father or a mother? The exceedingly strong Rāma beareth himself towards the other wives of the monarch as he doth towards Kauçalyā herself. Renouncing sense of self-importance, that heroic one conversant with righteousness, devoted to his king, regardeth as his mothers those on whom the monarch once cast his eyes. What my mother-in-law instructed me at the time that I was leaving for the lonely and fearful forest, is constantly present in my mind. And what also my mother taught me in presence of fire on the occasion of the bestowal of my hand, is also remembered by me. And, O thou engaged in acts of righteousness, I have not forgotten the words that my relatives said unto me, viz, the asceticism of a woman is ministering unto her husband. They did not teach any thing else. Having served her lord, Sāvitri is highly honored in heaven; and thou also, following the same course, by virtue of having served thy husband, hath secured heaven. And this foremost of females, this goddess of heaven, Rohini, is not seen for a moment without the moon. And prime women of this sort, firm in their husbands, are highly respected in the celestial regions by virtue of their pious acts." Hearing Sitā's words, Anasuyā, exceedingly delighted, smelling her head, spoke thus, pleasing Maithili, "By observing restrictions, I have earned great asceticism. By resorting to that energy, I would, O Sitā, confer a boon upon thee, O thou of pure vows. O Maithili, thy words are just and proper. I am well pleased (with thee). Tell me, O Sitā, what good shall I do thee?" Hearing her words, Sitā, surprized, said with a smile, unto that lady equipped with ascetic strength, "All this hath been done by thee." Thus accosted, that one cognizant of virtue, was still more pleased, and said, "I am exceedingly pleased (with thy words). I will attain a desire of mine. This noble and grand garland, this apparel, these ornaments, and this precious paste for adorning the person, presented by me— let these, O Sitā, grace thy person. These, worthy of thee will never be tarnished. O daughter of Janaka, daubing thy person with this excellent paint, thou wilt grace thy husband even as Sree doth the undeteriorating Vishnu." Thereupon Mithilā's daughter accepted those things presented unto her out of love, viz., the apparel, the paint, the ornaments and the garland. Having accepted those presents conferred on her from love, that illustrious one, Sitā, quietly sat beside the female ascetic with joined hands. Then as Sitā was sitting, Anasuyā firm in vow asked her concerning a thing that was near her heart, saying, "I have heard, O Sitā, that thou wert won by the renowned Rāghava on the occasion of a self-choice. O Maithili, that story I should like to hear, related at length. It therefore behoves thee to relate that unto me in detail." Thus addressed, Sitā, saying unto the ascetic engaged in pious acts, "Listen!" began to tell the story. "Mithilā's lord, the heroic Janaka, justly ruleth the earth, engaged in observing the duties of Kshatriyas. As he was ploughing a plain intended for a sacrifice, I rose from under the earth; and (in this sense) I am the daughter of that king. Tending me, with my body covered with dust, Janaka, engaged in throwing handfuls of dust (to level hollow spots), was struck with amazement. Being childless, he took me on his lap from affection, and saying—'This is my daughter', conceived affection for me. Then there were uttered words in the welkin, resembling those of a human being,—'O king, in all righteousness, this is thy daughter.' Then well-pleased, my righteous father,the king, lord of Mithilā, receiving me, attained mighty good fortune. Consigned unto the pious eldest noble one (queen), desirous of having offspring, I was brought up by that mild lady, with the tenderness of a mother. (In time) seeing me fit for the company of a husband, my father in distress was plunged in thought, like a poor man that hath lost his wealth. Even if the father of a girl be like unto Sakra himself on earth, he reapeth odium at the hands of his equals and inferiors. Perceiving this obloquy at a short distance, the king was plunged in a sea of anxiety, but could not cross it, like one that hath no raft. Knowing me as unborn from any female vessel, the lord of earth reflecting upon it, could not come upon a suitable and fit husband for me. Then as he reflected, this thought occurred to him 'I will righteously celebrate the self-choice of my daughters'. In the great sacrifice of Daksha, the high-souled Varuna had well-pleased conferred on Devarāta an excellent bow with inexhaustible arrows and a couple of quivers. Incapable of being moved on account of its weight, the kings could not even dream of bending the bow. Having obtained the bow, my truthful father said, 'No fear!' inviting at the same time the kings to an assembly of sovereigns. 'He that, raising the bow, shall string it, shall doubtless receive my daughter for his wife.' Seeing that best of bows in weight resembling a hill, the kings saluting it, go away, unable to move it. And it came to pass that after a long time, this highly effulgent Rāghava came to witness the sacrifice in company with Viçwāmitra. And Rāma having truth for his prowess, and the righteous Viçwāmitra were respectfully received by my sire. Then Viçwāmitra said unto my father, 'The descendants of Raghu, sons of Daçarātha, Rāma and Lakshmana, are anxious to behold the bow.' Thus accosted by the Vipra, my father brought the bow, and showed that celestial bow unto the princes. Thereupon, in the twinkling of an eye, bending it, the powerful (Rāghava) stringed the bow and drew it. And is he drew it vehemently, it broke in the middle in twain. And the sound of it was dreadful like unto the bursting of a thunder-bolt. Then raising an excellent vessel of water, my truthful father prepared to bestow me on Rāghava. And bestowed on Rāghava, I was accepted of him, after he had consulted the wish of his father, that lord, the master of Ayodhyā. And inviting my father-in-law, the old king Daçarātha, my father bestowed me on Rāma, having a knowledge of self. And my father bestowed on Lakshmana for his wife, my younger sister, the beauteous and chaste Urmilā. Thus was I bestowed on Rāma on the occasion of that self-choice. And ever since I have been devoted unto my husband, the foremost of those possessing prowess."
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.