Hearing those sorrowful words of the Brahman, Rāma was greatly sorry and sent for Vasishtha, Bāmadeva, his brothers, citizens and councillors. Thereupon having entered the apartment in the company of Vasishtha, eight Brahmans blessed the king Rāma, resembling a celestial, saying "May victory crown thee." Mārkandeya, Maudgalya, Bāmadeva, Kashyapa, Kātyāyana, Javali, Gautama, and Narada—these eight leading Brāhmanas having taken their seats, Rāma, with folded hands, saluted them. And he showed due civilities towards his minister, citizens, Rishis and all others. Thereupon all the highly effulgent Rishis being accomodated with seats Rāma narrated duly before them the account of the Brāhmana and said. "This Brahman is waiting at the Palace-gate." Hearing those words of the poorly king, Nārada, in the presence of all other Rishis, replied:—"Hear, king, why this boy hath met with untimely death. And hearing this, O descendant of Raghu, do thou settle what thou thinkest proper. O king, in the golden age, only the Brahmans used to engage in asceticism. At that age, save the Brāhmanas no other caste used to lead the life of an anchoret. And for this, the Brahmans were the highest caste, effulgent in asceticism, shorn of ignorance, above death and conversant with three ages. Thereupon at the end of the golden age, Brāhmana's understanding became loose and the Tretā Yuga set in. At this age Kshatryas, gifted with the power acquired by pristine asceticism, were born. And those men, intent upon austere penances, that were born in the Tretā age, were more powerful and greater devotees than those in the former age. In the golden age the Brāhmanas were more powerful than the Kshatryas. But in the Tretā age the Brāhmanas and the Kshatryas were equally powerful. Thus in the Tretā age, not beholding prominence of the Brāhmanas greater than that of the Kshatryas, Manu and other religious leaders of the time composed the Sastra describing and setting in the four divisions of castes. In this wise the Tretā age was prolific with virtues of the four Varnas, and many pious sacrifices and was shorn of iniquities. But being attacked a little with iniquity, one portion of sin appeared on earth. And growing impious people lost their strength. And for houses and farms that were the property of the former age, people of the Tretā Yuga were possessed by envy, the outcome of the quality of darkness. And with the fading of impiety on earth during Tretā, the soiled sin of untruth appeared. And this iniquity stretching one footstep, the lease of people's lives, for sins, became limited. And the sin of untruth descending on earth, people, to avoid the extinction of life in consequence thereof, became truthful and engaged in many pious observances. During the Tretā age the Brāhmanas and Kshatryas engaged in austere penances and the Vaisyas and Sudras engaged in serving them. And the greatest piety of the Vaisyas and Sudras at that time consisted of serving the Brāhmanas and Kshatryas and specially for the Sudras the highest religion was to serve people of all Varnas. O foremost of kings, at the end of the Tretā age, Vaisyas and Sudras being fully overpowered by the sin of untruth, the Brāhmanas and the Kshatryas also grew feeble. And the second foot of impiety being ushered into the world the Dwāpara age set in. O foremost of men, during this age two legs of piety being cut off, impiety and untruth multiplied. And in Yuga named Dwāpara the Vaisyas engaged in devout penances. In this wise in three ages the three Varnas gradually engaged in ascetic performances. The piety of asceticism by Yugas gradually became established in three Varnas. But, O foremost of men, in these three Yugas the Sudras were not entitled to the virtues of devout penances. O foremost of men, the degraded caste—the Sudras, during thy regime, have engaged in austere penances. And in the Kali Yuga asceticism shall be established in the Sudras. O king, even in the Dwāpara, devout penances for Sudras were considered as impiety, what to speak of the Tretā age. O king, one Sudra, under the influence of vicious understanding has begun devout penances within thy kingdom. And for that reason this boy hath met with death. Calamity sets in that kingdom where a vicious-minded person commits an iniquity and that vicious wight and the king forsooth speedily repair to hell. The king, who piously governeth his subjects, receiveth the sixth portion of their study, asceticism and good actions. While the king is entitled to the sixth portion of everything why should he not fully protect his subjects? Therefore, O chief of men, do thou bring all informations of thy kingdom. And be then studious to repress vices wherever thou shalt find them. And by that, O foremost of men, the piety of the subjects shall be increased, the lease of their life shall be prolonged and this boy shall regain his life."
SECTION LXXXVIII.
Hearing the sweet words of the celestial saint Nārada Rāma was greatly delighted and addressing Lakshmana said:—"O gentle one, do thou console that foremost of twice-born ones and place the dead body of the boy in a jar full of oil. Let this body be protected by sweet-scented oil so that it might not be soiled by any means. See that it is not disfigured, its joints are not loosened and the hairs do not fall off." The highly illustrious Rāma, the descendant of Ikshwākus, thus commanded Lakshmana, gifted with auspicious marks, and thought of his car and desired it to come soon. Understanding his intention the golden car appeared before him in no time and saluting him said:—"O thou of long arms, thine chariot hath come." Hearing the sweet words of Pushpaka the king Rāma saluted the great ascetics, ascended the car with his burning bow, quiver and dagger and left Bharata and Lakshmana in charge of the city. And searching that Sudra devotee here and there Rāghava proceeded towards the west. And not beholding him there he went to the North bounded by the Himalayas. And even there he did not espy the Sudra ascetic and even the smallest iniquity was not seen there. Thereupon returning from that quarter the king journeyed the whole of east. And having sat on the Pushpaka car he saw that the eastern quarter was transparent like a looking glass and there was not the best touch of sin. From the east Rāghava proceeded towards the south and espied a big tank by the side of the Saivala mountain. On the banks of that pond one ascetic was performing the most austere penances with his legs upwards and head downwards. Thereupon approaching him, Rāma said—"O thou of good vows, blessed art thou; I do ask thee, now, O thou highly effulgent and grown old old in asceticism, in what Varna thou art born. I put this question out of curiosity. I am the son of king Daçaratha and my name is Rāma. For what art thou going through such hard austerities? Is it heaven or anything else that thou prayest for? O ascetic, I wish to hear of the purpose for which thou art performing such hard penances. Art thou a Brahman, or an irrepresible Kshatriya or the third caste Vaisya or a Sudra? Do thou speak the truth and thou shaft be crowned with auspiciousness." Hearing the words of Rāma, the ascetic, whose face was downwards, gave out his degraded birth and communicated unto him for what he was performing ascetic observances.
SECTION LXXXV.
Hearing the words of Rāma of unwearied actions, the ascetic, with his face downwards, said:—"O highly illustrious Rāma, I am born in the race of Sudras; and with a view to reach the region of the celestials with my body I am going through these austere penances. O Kākuthstha, I shall never utter a falsehood since I am willing to conquer the the region of gods. I am a Sudra and my name is Sambuka." The Sudra ascetic having said this, Rāma took out of scabbard a beautiful sharp sword and chopped off his head therewith. And that Sudra being slain, Indra, Agni and other celestials praised him again and again and showered flowers. And being greatly delighted, the celestials said to Rāma, having truth for his prowess:—"O thou of a great mind, thou hast nicely performed this god-like work. O slayer of foes, do thou now crave a boon. O descendant of Raghu, being slain by thee this Sudra hath been able to attain to the abode of the celestials." Hearing the words of the deities, Rāma, having truth for his prowess, said with folded hands to Purandara, of a thousand eyes:—"If the celestials are pleased, I beg for this boon that the son of the twice-born one may be restored to life. Do ye confer upon me this boon; this is my wished-for object. It is for my iniquitous conduct that this only son of the Brahman hath met with untimely death. Do ye restore him to life. I have promised before that leading twice-born one that I would restore his son to life—do ye therefore, make not me a liar." Hearing the words of Rāma the leading celestials delightedly said:—"Do thou return, O Kākutstha. The Brahmin boy shall immediately gain back his life and be united with his father, mother and friends. O Rāghava, with the death of the Sudra the boy has regained his life. Be thou at ease; may good betide thee. O foremost of men, we, too, return with delighted hearts. O Rāghava, we desire to behold the hermitage of the great saint Agastya. Having been initiated, that highly effulgent Brahman saint hath lived within waters for twelve years; his vow hath now terminated. O Kākuthstha, we shall now go to welcome that Muni. Do thou also follow us to see that saint." Saying "So be it!" to the words of the celestials that descendant of Raghu ascended his golden car Pushpaka. And having ascended spacious cars the celestials proceeded to the hermitage of Agastya born of a Kumbha. Rāma too also followed them. Thereupon beholding the celestials present the virtuous-souled Agastya, the jewel of asceticism, welcomed them particularly. Having accepted his worship and adored in return that great Muni, the immortals, delighted, proceeded to their abodes with their followers. The celestials having departed Rāma descended from Pushpaka and saluted that effulgent and foremost of Rishis Agastya. And having received due hospitality he sat there. Thereupon the highly effulgent and leading ascetic Kumbhajoni said:—"O Rāghava, I have been greatly delighted with thy coming. By my good fortune I have seen thee to-day. O Rāma, I love thee because thou art gifted with many qualities. O king, thou art my worshipful guest. I was thinking of thee. The celestials informed me that thou wert coming having slain the Sudra ascetic. Thou hast observed piety and hast given back life unto the dead child of the Brahman. Do thou spend this night with me, O Rāghava. Thou art the graceful Nārāyana. In thee the whole universe is established. Thou art the lord of all creatures and the eternal Purusha. Thou shalt go to thy city next morning in thy Pushpaka car. This ornament, O gentle one, hath been made by the architect of the celestials; its make is very beautiful and it is dazzling by its own lustre. By accepting this, O Kākutstha, do thou satisfy my desire. It is said that one attains to best fruits if he makes present unto his deity, of best articles he gets from another. Thou art the only worthy person to use this ornament. Thou art alone capable of conferring best fruits. Thou dost protect Indra and other celestials. Therefore I do duly present thee with this ornament. O king, do thou accept it." Thereupon meditating upon the duties of the Kshatryas, the heroic Rāma, the foremost of the intelligent, said:—"O illustrious Sir, the Brāhmanas only can accept presents—how can the Kshatryas do? To take gifts is the function of the Brāhmanas—for Kshatryas it is a source of censure. Besides, to receive presents from a Brāhmana, is highly culpable. Do thou therefore tell me, how I may accept this ornament." Hearing the words of Rāma, the great saint Agastya replied saying:—"O Rāma, O son of Daçaratha, at the beginning of the golden age, people had no king; but Vāsava was the ruler of the celestials. Therefore to obtain a king, men approached Brahmā, the god of gods and said 'O deity thou hast placed Indra as ruler over the celestials; therefore, O lord of creatures, do thou also confer upon us a king who shall be foremost among men; by worshipping him we shall be freed from all sins. We shall not live without the king—even this is our firm resolution.' Thereupon the Patriarch Brahmā sent for Indra and other deities and said:—'Do ye all give a portion of your respective energies.' Thereupon the deities gave each a portion of their own energies. Thereupon Brahma made a Khshupa or sound and therefrom originated a king under the name of Khshupa. And in his person Brahmā placed in equal proportions the energies of the deities. Thereafter he made Khshupa the foremost king of men. By virtue of the portion of Indra's energy the king Khshupa brought the earth under his control; by that of Varuna’s energy he fostered his own body; by Kuvera’s portion he conferred riches upon his subjects; and by that of Yama he governed them. Therefore, O Rāma, by virtue of Indra's portion, do thou accept this ornament and confer upon me the salvation." Hearing the words of the Muni, Rāma took from him that brilliant celestial ornament burning like the rays of the Sun. And having taken that excellent ornament, Dāçarathi asked the great saint Kumbhayoni, saying:—"Whence hast thou obtained this celestial ornament of a wondrous make? Who hast given thee this? Brahman, I do accost thee thus out of curiosity. Thou art the mine of many wonders." Whereto Agastya replied, saying "Hearken, O Rāma, how I did obtain this ornament in the Tretā age."
SECTION XC.
"O Rāma, in Tretā age, there was a huge forest extending over a hundred Yojanas divested of animals and men. In that forest I used to perform my austere penances. Once on a time I began to roam all over the forest being willing to see well every nook and corner of it. And I saw that it was impossible to ascertain how very pleasant that forest was. In every place there were trees with profuse sweet fruits and roots. In the middle I espied a pond extending over a Yojana. There was no moss in that deep, calm, clear and sweet water; there were lotuses and lilies and swans, Kārandāvas, Chakravakas and many other water fowls were playing in the waters. O lord of creatures, at no distance from that pond I saw an old, holy hermitage but there was no creature or animal around it. It was summer and I spent that night in that hermitage. Next morning leaving my bed I arrived at the banks of the pond and saw a plump dead body in the waters. None of its limbs was pale and its beauty was not spoiled. Beholding it and standing on the banks I began to meditate upon it. And thought I 'What is this?' In a moment I espied a beautiful car, swift-coursing like the mind and drawn by ganders. And I saw in that chariot a celestial person. He was being attended by Apasaras adorned with celestial ornaments and having lotus-eyes. Some of them were singing, some dancing and some playing on Mridanga, Vina and other musical instruments and some were fanning his lotus-like countenance with valuable, golden chowries, dazzling like the rays of the moon. O Rāma, the foremost of Raghu’s race, like unto the moon renouncing the summit of the Sumeru mount that celestial wight got down from his seat in the car and engaged in devouring the dead body. And having taken enough flesh he got down into waters and duly performed ablution. And thereafter that heavenly being again addressed himself for ascending the car. O foremost of men, beholding that heavenly being about to get up I accosted him, saying ‘Who art thou? I see, thou hast a celestial form, then why hast thou taken such an abominable food? O thou adored of the immortals, persons like thee should not take such meals. O gentle one, I have been striken with great curiosity and wish to hear all. Thine living upon dead body doth not appear agreeable unto me.’ O king, plainly and out of curiosity I put to him these questions. And hearing them, the celestial being related everything unto me."
SECTION CXI.
"O Rāma, hearing my words pregnant with sound reasoning, that heavenly being, with folded hands, said 'Hear, O Brahman, from what unavoidable cause hath proceeded this happy and again painful incident. There flourished in the days of yore a highly illustrious and powerful Vidarbha king under the name of Sudeva known over three worlds. He was my father. His two queens gave birth to two sons. My name is Sweta and the name of my youngest brother was Suratha. After the decease of my sire the subjects installed me on the throne and I governed them piously and carefully for a thousand years. By some reason I was informed of the extent of my life. And when I perceived that the lease of my life had well-nigh expired I entered into the life of Banaprasta. And having placed my brother Suratha on the throne I entered into a dense forest devoid of men and animals at no distance from this pond to perform devout penances. And I performed austerities for a long time near this pond. Having performed hard penances in this forest, for three thousand years I at last attained to the region of Brahmā. And albeit I had reached the Brahmā region I was still being assailed by hunger and thirst. And gradually I grew tired therewith. Thereupon approaching the patriarch Brahmā, the lord of three worlds, I said:—"O Brahmā, here there is no hunger or thirst; still why have I been brought to their control? Of what iniquity of mine is this fruit? O deity, tell me upon what I shall live?" Whereto the patriarch replied;—"O son of Sudeva, do thou live upon sweet savoured meat everyday? O Sweta, thou didst only look to the growth of thy person when thou didst perform rigid penances. O thou of a great mind, nothing grows, when nothing is sown. Thou didst only perform ascetic penances, but thou didst not make any gift of charity. It is for that reason, O my son, that thou art, even in heaven, being assailed by hunger and thirst. Thereupon do thou now live upon thine own dead body fostered by various food. By this thou shalt keep up thy being. O Sweta, thou shalt be relieved from this affliction when the irrepressible, great Saint Agastya shall reach that forest. O gentle one, even unto the immortals he can give salvation; what wonder it is that he shall relieve thee from the miseries of hunger and thirst." O foremost of twice-born ones, from the time of hearing those words of the great Brahmā, the god of gods, I have been engaged in this cursed work of feeding upon my own dead body. O Brahman, for many long years I have been living upon this corpse still I have not done with it. O Saint, I, too, derive satisfaction from it; I now understand that thou art the illustrious Agastya born of a Kumbha; for none else is capable of coming here; do thou therefore save me from this pain, who am afflicted with great miseries. O foremost of twice-born ones, O gentle one, do thou take this ornament; may good betide thee. Do thou be propitiated with me. O Brahman, I do confer upon thee, gold, riches various clothes, eatables, excellent ornaments and diverse other objects of desire and enjoyment. O foremost of Munis, do thou with compassion save me.' Hearing those words of the heavenly being, exciting pity, I accepted this ornament for saving him. And as soon as I took this ornament that human body of the royal saint disappeared. And the body being dissolved, the royal saint Sweta, greatly delighted, happily went to the land of immortals. It is for this reason, O Kākutstha, that royal saint, resembling Indra, conferred upon me this wondrous, celestial ornament."