Rāma having said this, Lakshmana, the slayer of enemies, burning in his native effulgence, said:—"O foremost of kings, this ancient account of the ascetic Vasishtha and the king Nimi is highly surprising and wonderful. But Nimi is a Kshatriya king and a hero—besides although initiated he did not forgive the high-souled Vasishtha." Being thus accosted Rāma, the Kshatriya-chief, said to the effulgent Lakshmana conversant with all Sastras—"O hero, forgiveness is not to be seen in all men. O Sauinitri, do thou hear attentively, the unbearable anger which was forgiven by the king Yayāti resorting to the quality of goodness. Yayāti, the enhancer or the prosperity of cities, was the son of Nahusha. He had two beautiful wives, one of whom was Sarmishthā, grand daughter of Aditi, the daughter of Brishaparva. She was the more beloved of the two; his other spouse was Devajāni, grand daughter of Usanas. She was not liked by her husband. Both of them gave birth to a son each and both the sons were beautiful and attentive. Puru was born of Sarmishtha and Yadu of Devajāni. Puru was the favourite son of the king, both on account of his mother and of his personal graces. Thereat Yadu, greatly sorry, said to his mother:—'Born in the race of the illustrious Vargava of unwearied actions, thou art going through mental afflictions and unbearable insults; therefore, O mother, let us both enter into fire. Let the king spend many nights with Sarmishthā—the daughter of a demon. Thou mayst withstand the insults but I shall never brooke them. Permit me, I shall, in sooth, renounce my life.' The son having, weepingly and distressingly, said this, Devajāni was greatly enraged and thought of her father. As soon as he was thought of by his daughter Vargava speedily came there and beholding her senseless and deprived from joy said 'Daughter, what is the matter?' The effulgent father having addressed his daughter repeatedly in this wise, Devajāni, enraged, replied:—'O foremost of ascetics, I shall either enter into fire, water, or drink poison—by no means I shall preserve this life of mine. Thou dost not know of the miseries and insults I have been subject to. Brahman, when a tree is neglected, those who live thereon are also distressed. The king having disregarded me, forsooth thou hast also been neglected.' Hearing the words of his daughter, Vargava, enraged said to the king Yayāti 'Thou art vicious-minded, O son of Nahusha; thou hast dishonored me and therefore in thy youth thou shalt be subject to decrepitude and infirmities of age.' Having thus imprecated the curse and consoled his sorrowful daughter the highly illustrious rishi Vargava repaired to his own habitation. Having thus conferred solace unto his daughter, that leading Brahman, effulgent as the sun, returned therefrom."
SECTION LXIX.
"Yayāti, the son of Nahusha, was greatly distressed on hearing of the ire of the preceptor Sukra. Thereupon meeting with the infirmities of age by the imprecation of the saint he said to his son Yadu:—'O Yadu, thou art cognizant of religion, do thou therefore take this decrepitude for me; I shall satisfy myself with various enjoyments. O foremost of men, I have not been yet satiated with worldly enjoyments—I shall therefore again take upon myself this decrepitude after having enjoyed all objects of sense.' Hearing those words of Yayāti, the foremost of men, Yadu replied:—'Let thy most favourite son Puru take upon himself this decrepitude. O king, thou hast deprived me from all things—what more, thou dost not allow me to come near thee. Let that Puru take this, with whom thou dost eat and live.' Hearing the words of Yadu, Yayāti said to Puru:—'O thou having large arms, do thou take the decrepitude for me.' Hearing the words of Yayāti, Puru, with folded hands, said:—'I am always ready to satisfy thy commands; and I have been favoured and honored by this command of thine.' Hearing those words of Puru Yayāti was highly pleased and attained to an excess of delight and then transferred his own decrepitude to him. Thereupon regaining his youth the king reigned in earth for many thousand years celebrating thousands of sacrifices. Thereupon after a long time Yayāti said to Puru 'O my son, do thou bring the decrepitude I have kept as deposit with thee—let it now assail me. I transferred it to you as a deposit. For this I shall take it back; be not sorry for this. I have been greatly pleased that thou hast satisfied my behests. I shall, now pleased, install thee on the royal throne.' Having thus addressed his son Puru, the king Yayāti angrily said to Yadu, the son of Devayani:—'Thou, vicious Rākshasa, art born of me in the shape of a Kshatriya, or else why shouldst thou disobey my orders? For this thou shalt never be a king. I am thy father and preceptor and still thou hast disregarded me. Thou shalt be the father of dreadful Rākshasas, O vicious minded; thy descendants shall be degraded from the lunar race and thy children shall be equally vicious-minded like thee.' Having thus imprecated Yadu, the royal saint Yayāti honored Puru, the enhancer of the prosperity of the kingdom, with installation and then retired to woods. Thereupon after a long time he breathed his last and went to the abode of the celestials. The highly illustrious Puru reigned piously in the foremost of cities Prathishtan. Yadu begot thousands and thousands of Rākhasas and being degraded from the royal family reigned in a city named Kraunchavana, hard to be got at. In this wise, according to the custom of the Kshatryas the king Yayāti took upon himself the imprecation of the preceptor Sukra, but he did not forgive him. I have thus related unto thee everything. O gentle one, we shall follow the examples of these illustrious men. And in that case we shall not be degraded like the king Nriga." While Rāma, having a moon-like countenance, was speaking thus, the stars became fewer in the welkin, and east, stricken with the early rays of the sun, appeared like damsel, clothed in a raiment coloured with the dye of flowers.
SECTION LXX.
Thereupon having performed the morning rites the lotus-eyed Rāma, in the early morning, sat on his royal throne and in the company of Brāhmanas and citizens engaged in looking into state affairs. The assembly consisted of the priest Vasishtha, the saint Kashyapa, ministers well versed in politics, other religious preceptors, moralists, members and kings. The assembly of Rāma, of unwearied, actions appeared like that of Mahendra, Yama and Varuna. Rāma said to Lakshmana, gifted with auspicious marks "O Saumitri having long arms, do thou proceed to the city-gate to receive those who have come here for business." According to Rāma's command Lakshmana, gifted with auspicious mark, arrived at the gate and called those who had come there for business. But none said that he had been brought there by any business. For there was neither disease nor poverty in the kingdom. During Rāma's regime the earth was filled with corns and Asadhis. Children young men and middle-aged people did not meet with death. The earth was governed piously so there was no obstacle. Thus during the administration of Rāma none was seen who wanted justice. Lakshmana, with folded hands, said to Rāma, "None has come for business." Thereat, Rāma, with a delighted heart, replied—"Do thou go, O Saumitri, and see if any one has come for business. Royal policy if properly adopted, impiety can stand nowhere. It is for the fear of the king that people protect one another. And although laws, instituted by me are protecting the subjects like so many arrows, still, O thou having long arms, do thou be engaged in governing the subjects." Being thus addressed Lakshmana issued out of the house and saw that a dog was waiting at the gate. Casting its looks around it was again and again barking. Beholding it in that plight the valiant Lakshmana said "O generous sir, what business has brought thee hither—do thou relate it confidentially." Hearing the words of Lakshmana the dog replied—"I wish to relate it unto Rāma, of unwearied actions, who is the refuge of all creatures and who declares fearlessness unto all." Hearing the words of the dog Lakshmana entered the beautiful palace to relate it unto Rāma. And having communicated it unto Rāma he issued out and said to the dog:—"If thou hast anything true to speak thou mayst come and communicate it unto the king." Hearing the words of Lakshmana the dog said—"We cannot enter into the houses of divinities, kings and Brāhmanas nor can we go there where is fire, Indra, the sun or the wind, for we are the vilest born; so I cannot enter there. For king is the personification of virtue and specially the king Rāma is truthful, well versed in the science of fighting and ever engaged in the welfare of all beings. He is perfectly cognizant of where the six qualities are to be applied—master of morality, knoweth all, seeth all and the best of beautiful. He is the moon, death, Yama, Kuvera, the giver of riches, fire, Indra, the sun and Varuna. O Saumitri, do thou go and communicate unto the king protecting his subjects that without his permission I do not wish to go there." Thereupon the highly effulgent and noble-minded Lakshmana entered the palace and said to Rāma:—"O thou having long arms, O thou the enhancer of Kausalyā's joy—I have communicated thine orders—I shall relate shortly everything regarding that; do thou hear. That dog, as a beggar, is waiting at the gate for thy commands." Whereto Rāma replied:—"Bring him speedily here who is waiting at the gate for business."
SECTION LXXI.
Hearing the words of Rāma the intelligent Lakshmana immediately sent for the dog and informed Rāma, who, on beholding it, said—"Do thou communicate thy desire unto me; be not afraid." Thereupon beholding the king Rāma, the dog, having his head cut off, said "The king is the protector of animals and their lord. The king is awake when the subjects are asleep and he protects them. By administering the laws properly the king protects piety. Without his shelter the subjects meet with destruction. The king is the lord and father of the whole universe. He is time, he is Yuga and he is the creation, mobile and immobile. He is called Dharma because he holdeth all. It is Dharma (virtue) that upholdeth all mankind. It is by Dharma that the three worlds are being preserved. It is Dharma or virtue that thwarts the enemies. It is virtue that governs the subjects duly. It is for this that virtue is called Dhārana or the holder. The virtue of preservation is the greatest and confers fruits in after life. There is nothing like virtue hard to acquire in this world. Charity, kindness, honoring the pious and innocent conduct constitute the chief virtues; for by those the well-being of this life and the next is brought about. O Rāghava, O thou of firms vows—thou art an example of examples. Thou art cognizant of the conduct of the pious. Thou art like an ocean, the refuge of all virtues. O foremost of kings, out of ignorance, I have spoken unto thee so many things. With my head downwards, I beg for thy satisfaction. Be not offended with me." Hearing those wise words of the dog, Rāma said—"What shall I do for thee? Do thou mention it confidentially." Whereto the dog replied, saying:—"It is by piety that a king governs his kingdom—it is by virtue that a king protects his subjects, becomes a refuge unto all and removes the fear of his men. Keeping an eye on this, O Rāma do thou hear, what I say. In the house of a certain Brahman there lives a beggar by the name of Sarvarthasiddha (i.e., who has got all his desires satisfied). And although I am innocent, he has for nothing hurt me." Hearing those words Rāma sent his messenger who brought Sarvarthasiddha, master of all subjects. Thereupon beholding Rāma in the assembly that effulgent and leading twice-born one said:—"O blameless Rāma, tell me what I shall do for thee." Whereto Rāma said—"O twice-born one, thou hast hurt this dog. What offence did it commit by thee that thou didst strike it severely with a rod. Anger is an enemy which taketh away life. Anger is a sweet-speeched enemy in the garb of a friend. It is the foremost of passions and like unto a sharp dagger. And it is anger that stealeth away every thing. It pilfers all that is acquired by asceticism, sacrifices and gifts. It is proper therefore by every means to kill anger. Passions are running amock on all sides like so many exceedingly wicked steeds. Being satiated with of all objects of enjoyments it is better to govern them by patience. By mind, actions, words and eyes a man should engage in the well being of people. He should not injure any body and be not addicted to any thing. The harm, that a mind not under control, can accomplish, is beyond the range of a sharp dagger, trodden serpent and of an enemy always enraged. Even the nature of one, who has learnt humility, cannot be trusted. He, who hides his nature, himself reveals his true self." Rāma, of unwearied actions, having said this, Sarvarthasiddha, the foremost of twice-born ones, said:—"Knocking about the whole day for alms I was highly enraged and struck this dog. It was sitting in the mid-way and I asked it again and again to move away. Thereupon, moving away and standing with reluctance, it stood fearfully on the road-side. O descendant of Raghu, I was at that time stricken with hunger, and struck it for its vicious conduct. O king of kings, I am guilty in this, and thou must punish me. O lord of kings, do thou administer punishment unto me,—I shall then be released from the fear of hell." Thereupon, Rāma asked all the ministers, saying:—"What is to be done now? What punishment is to be inflicted on him? We can protect subjects, if we can administer punishment proportionate to crime." Thereat, Vrigu, Angiras, Kutsa, Vasishtha, Kashya and other ascetics, the leading preachers, the ministers, the citizens, and other sages conversant with Sastras, present there, said:—"A Brāhmana should not be punished with death." The sages conversant with laws having said this, the ascetics addressed Rāma, saying:—"O Rāghava, a king is the governor of all—specially thyself. Thou art the chastiser of the three worlds, the eternal Vishnu." They all having said this, the dog began:—"Thou didst solemnly say 'What shall I do for thee?' Therefore, if thou art gratified with me, and if thou dost wish to confer boons on me, do thou appoint this Brāhmana as the head of family." Thereupon, having been thus honored and pleased and ascending an elephant, he proceeded to occupy his new dignified station. At this, the councillors of Rāma, surprised, said:—"O thou of great effulgence, he has not been punished. Rather thou hast conferred on him a boon." Hearing the words of ministers, Rāma said:—"You do not know the real truth of the whole thing—the dog knows it well." Being accosted by Rāma, the dog said:—"O Rāghava, I was the head of the family of Kālanjava. After the worship of the deities and Brāhmana and the feasting of the servants, male, and female, I used to take my food. I used to parcel out things duly, and my mind was not in the least attached to sin. I used to preserve with great care the articles belonging to the tutelary deities, was humble, good-natured and engaged in the well-being of all animals. Still I have fallen into this dreadful and wretched condition. O Rāghava, this Brāhmana is angry by nature, and impious, injures others, and is impatient, cruel, harsh in words and ignorant, and therefore shall degrade his seven generations up and down. He will by no means be able to discharge the duties of a head of a family. He, whom thou wishest to take to hell with her son, beasts and friends, should be engaged in the serving the Brāhmans and kine. For all his good actions, he is slain who steals the wealth of a Brāhmana, a deity, a woman, and a boy, and the riches given away by him. O Rāghava, one who pilfers the riches of a Brāhmana or a deity falls into a hell called Vichi. Even he who thinks in his mind of stealing it, goes once and again into hell." Hearing the words of the dog, the eyes of the effulgent Rāma were expanded with surprise. The dog went back from where it had come. In its pristine birth the dog was high-minded—it is now cursed for being born in a degraded state of existence. Thereupon, repairing at last to Vārānasi the dog took the vow of fasting.
SECTION LXXII.
There lived for a long time a vulture and an owl on a mountain extending over the banks of a river, resonant with the notes of cuckoos and filled with lions, tigers and various birds, situated in a pleasant forest abounding in trees near the city of Ayodhyā. Once on a time the vicious vulture alleging that the nest of the owl was his own, began to quarrel with him. O worshipful Sir, thereupon they both said:—"The lotus-eyed Rāma is the king of all people; let us go to him and he will decide to whom the nest belongs." Having thus settled the vulture and the owl, being impatient with rage, quarrelling with one another, appeared before Rāma and touched his feet. Beholding that lord of men, the vulture said: "O preserver of humanity, thou art the foremost of celestials and Asuras. O thou of great effulgence, thou art gifted with intelligence and learning more than Vrihaspati and Sukrachārya. Thou art cognisant of the good and bad conditions of creatures. In beauty thou art like the Moon and art irrepressible like the Sun. In glory thou art like Himalaya, in gravity like the Ocean, in prowess like the Patriarch, in patience like the Earth, and in velocity like the Wind. O Rāghava, thou art the preceptor of the mobile and immobile creation, gifted with all sorts of wealth, illustrious, devoid of a revengeful spirit, unconquerable, victorious, and master of all Sastras and laws. O foremost of men, hear. I have an application to thee. O Rāghava, I had built a nest for myself; this owl is now occupying it as his own; therefore, O king, do thou save me." The vulture having said this, the owl began:—"True, it is, O king, that in him are the portions of the Moon, Indra, the Sun, Kuvera and Yama, but there is in him also a portion of man. But thou art thyself the omnipresent deity, Nārāyana. Thou, impelled by thine own self, dost judge all creatures impartially; therefore, a portion of gentleness is well manifest in thee and therefore do people call thee, a portion of the Moon. O patriarch, in anger, punishment, gift and fear, thou art our giver, destroyer and protector,—it is for this that thou art called Indra. In energy thou art like fire irrepressible unto all creatures, and because thou dost spread thy lusture upon all creatures, that thou art called the Sun. Thou art the very lord of riches or art even superior to Kuvera; like Padmā unto the lord of riches, Sri is always by thee. Because thou dost discharge the functions of Kuvera, thou art the giver of wealth unto us. O Rāghava, thou lookest upon all creatures, mobile and immobile, with an impartial eye—thou dost regard thy friends and foes with impartiality, and thou art duly protecting thy subjects. O Rāghava, death pursues him with whom thou art offended—and it is for this reason that thou art styled by people 'the highly powerful Yama.' O foremost of kings, because thou art forgiving unto all creatures and a kind king that people sing thy glories as of a man on earth. The king is the strength of the weak and helpless and he is the eye of the blind and the refuge of those who have no shelter. Thou art also our king; therefore do thou listen to our petition. O king, entering into my nest, this vulture is oppressing me. Thou only, O foremost of men, art the divine chastiser of mankind." Hearing those words, Rāma sent for his councillors. The ministers of Daçaratha and Rāma, Vrishthi, Yayanta, Vijaya, Siddhārtha, Rāshtravarddhana, Asoka, Darmapāla the highly powerful Sumantra and others were well versed in laws, high-minded, conversant with all the Sastras, intelligent, born in respectable families, and adepts in counsel. Having invited them all and ascending his Pushpaka car, he went to the place in question, and, descending there, asked the vulture, "How long has this nest been made? Tell me, if thou remember it." Whereto the vulture replied:—"From the time mankind were first born and spread over the four quarters of the globe have I been living in this nest." The owl said:—"At the time when the earth was (first) adorned with trees that this nest of mine was constructed." Hearing these words, Rāma said to the councillors:—"That assembly is not an assembly where there are no friends—nor are they old men who do not dwell upon religious topics. That religion is not a religion where there is no truth and that truth is not the truth where there is hypocrisy. Those councillors are liars who do not give proper replies in time on the subjects they are well-informed on. He who does give reply to a question under the influence of passion, anger or fear, binds himself with a thousand nooses of Varuna, and at the expiration of full one year he is released from a single sin." Hearing these words, the ministers said to Rāma:—"O thou having a large mind, what the owl has said is true—the vulture has not spoken the truth. Thou art the evidence this, O great king—for the king is the last refuge of all—the root of the subject and the eternal religion. He who is punished by the king, is not doomed to a degraded state. He is, in truth, saved from the fear of hell and reaches a better state." Hearing the words of the ministers, Rāma said:—"Hear what is mentioned in the Puranas. Formerly the Sun, the Moon, the welkin with the stars, the earth with the mountains and forests—the three worlds, the mobile and the immobile, were under water. At that time only Nārāyana existed as the second Sumeru. In Nārāyana's belly was stationed the earth with Lakshmi. Having destroyed the creation and entered water, the highly effulgent Vishnu, identical with the souls of creatures, lay asleep there for many long years. Beholding Vishnu asleep after the destruction of the universe and knowing Vishnu of obstructed breath, the great ascetic Brahmā entered his abdomen. Thereupon, when a golden lotus sprang from Vishnu's navel. That great lord, ascetic Brahmā, originated therefrom and was engaged in austere penances for the purpose of creating earth, air, mountains, trees, men, reptiles and all animals born from womb or egg. At that time from the ears of Nārāyana originated two valiant and dreadful demons under the name of Madhu and Kaitabha. Beholding the Patriarch, there they were greatly enraged, and pursued him. Thereat, the self-born cried aloud hideously. Awakened by that sound, Nārāyana engaged in fighting with Madhu and Kaitabha, and slew them with his discus. And with their gore the whole earth was deluged. Thereupon, purifying the earth again, Hari, preserver of the world, covered it with trees. And various drugs were also created. And the earth was called Medini because it was filled with Medas marrow of Madhu and Kaitabha. It is for this that I hold, O ministers, that this house does not belong to the vulture, but to the owl. Therefore, this vicious vulture should be punished—for this wicked, vicious-minded one, robbing another's nest, is oppressing him." In the interval a voice was heard in the sky stating the true facts:—"O Rāma, do not slay the vulture,—for it has already been reduced to ashes by the force of Gautama's asceticism. O lord of men, this vulture, in its pristine birth, was a heroic truthful and pure king by the name of Brahmadatta. Once on a time a Brāhamana, by the name of Gautama, the very personification of Kāla, came to the house of Brahmadatta for food and said:—'O king, I shall feed in thy house for more than a hundred years.' Thereupon, offering that effulgent Brāhmana, with his own hands, water to wash his feet the king Brahmadatta, made arrangements for his meal. Accidentally flesh was mixed with the food of the high-souled Gautama. Being enraged thereat, the ascetic imprecated him with a dreadful curse and said:—'O king, thou become a vulture.' The king said:—'Be propitiated, O thou of great vows; do not imprecate me thus. I have, out of ignorance committed this offence. O great one, O blameless one, do thou act so that this curse may find termination.' Thereat understanding that this offence was committed by the king unwittingly, the ascetic said—'O king, in the race of Ikshwākus a king shall be born under the name of Rāma. O foremost of men, thou shalt be released from the curse when he shall touch thee.'" Hearing the voice in the sky, Rāma touched Brahmadatta. Thereupon renouncing his vulture from and assuming a beautiful body smeared with celestial perfumes, he praised Rāma and said:—"O thou conversant with piety, by thy Favour have I been saved from the dreadful hell—here hath ended my curse."