उत्तररामचरितम् (महाकवि भवभूति - संस्कृत मूल एवं हिन्दी व्याख्या)

—I 14] UTTARARAMACHARITA. 193
Lakshmana —Queen ! these are the stupefying weapons
accompanied by charms which were handed down from the
venerable Kris'as'va to Vis'vamitra, and were presented by
him to my noble brother on the occasion of the destruction of
Tataka.
Rama —Salute, queen the divine weapons. ( Verse 15 )
The primeval seers, Brahma and others, having done penance
for more than a thousand years for the welfare of the Vedas,
had a vision of these (weapons) as (the manifestation of)
their own glories, full of penance (the result of penance).
Sita —I am favoured
Lakshmana —Here is the scene at Mithila.
Sita —Oh ! here my lord is represented, distinguished
by the beauty of his body, which is muscular, comely, soft,
resplendent and dark like an expanding fresh blue lotus,
having his charming grace beheld by my father motionless
from wonder, as he (my lord) snapped the bow of Sankara
with careless ease and with a round face engaging on account
of his locks.
Lakshmana —Behold noble lady, behold ! ( Verse 16 )
Here is your father and Satananda, son of Gotama, the family
priest of the race of Janaka, honouring the relatives Vasisht-
tha and others.
Rama —This is quite proper ( Verse 17 ) To whom
does not the marriage relation between the families of Raghu
and Janaka give pleasure, in which the son of Kusika himself
is the giver and receiver ?
Sita —Here are you, the four brothers, duly initiated for
matrimonial rites, the auspicious ceremony of tonsure (Godana)
having been just performed. Ah ! I feel I am in that very
place, on that very occasion again.
Rama —Even so. ( Verse 18 ) It seems to me to be
again that very time, O fair-faced one, when this hand of
thine with lovely bracelets put upon it, being joined with mine
by the son of Gotama, gladdened me, as if it were a great
festival incarnate.
Lakshmana —This is the queen. Here is the princess
Mandavi, here is the daughter in law Srutakirti.
Sita —And, dear brother, who is this other one ?
Lakshmana —(with a bashful smile, aside) Oh ! the
queen asks about Urmila (my wife). Good ! I will direct
17

194 TRANSLATION OF [ I 18-
her attention to something else (Aloud) Noble Lady, see,
this is a sight worth seeing And this is revered Bhargava.
Sita —(with alarm) I tremble
Rama —I salute thee, O sage
Lakshmana —Lady, behold, here is he who by
my noble brother—( Interrupting him in the midst)
Rama —( Rebukingly) Dear brother, there is much to
be seen, show us other scenes
Sita —( Looking at Rama with affection and great regard)
My lord ! this great modesty becomes you well
Lakshmana —Here we have arrived at Ayodhya.
Rama —(with tears) I remember Alas ! I remember
(Verse 19) Then my dear father was alive, we were just
married, and we were kindly cared for by our mothers
Gone are those days for us ! This Janaki too then, (Verse 20),
A child having a face the expression of which was engaging
by reason of her bud-like teeth, not very dense, some having
fallen off at intervals, and with fine locks dangling about the
temples gave delight to my mothers by her sweet limbs,
exceedingly charming delightful like the moonlight and
possessed of natural grace.
Lakshmana —Here is Manthara
Rama — (quickly passing to another point) O queen,
daughter of Videha's king (Verse 21) Here is that Ingudi
tree in the city of Sringavera, where our meeting with the
friendly king of the Nishadas took place
Lakshmana —(Laughing, to himself) Ah, my noble
brother has passed over (in silence) the behaviour of the
second mother
Sita —Oh here is the incident of tying the hair (into
knots)
Lakshmana —(Verse 22) That holy vow of leading a
forester's life, which the members of Ikshvaku's race observed
in their old age, after devolving royal authority upon their
sons was undertaken by my lord in his youth !
Sita —Here is the venerable Ganga with her limpid and
holy water
Rama —Goddess ! presiding deity of Raghu's race, I -
salute thee (Verse 23) It was when touched by thy
waters that Bhagiratha, having practised penance, in which

[-I. 23] UTTARARĀMACHARITA. 195

• physical pain was discarded, delivered the grand fathers of
  his father long after they had been consumed by the effulg-
  ence of Kapila through wrath, when in the sacrifice of Sagara
  they had cleft open the earth, while busied in searching for
  the horse Oh mother! of such fame do thou cherish
  kind thoughts for Sita, thy daughter-in law, even as Arundhati
  does
  Lakshmana -Here is the banian tree, Syama by name
  on the bank of the Kalindi, by the side of the road leading to
  Chitrakuta, pointed out to us by Bharadvaja
  Rama -(Looks at it longingly)
  Sita -Does my lord remember this region?
  Rama -Ah! How can I forget! (Verse 24) Where
  thou didst fall asleep, having laid down on my breast thy
  limbs, though dull on account of the fatigue caused by the
  tramp on the road (the distance) yet attractive because of
  their (natural) sportiveness, which were shampooed by my
  close embraces and which were void of strength like a crushed
  lotus fibre
  Lakshmana -Here is shown the obstruction caused by
  Viradha at the entrance of the Vindhya wood
  Sita -No more of this. Let me look at my first entrance
  into the southern forest, when my lord held over me with
  his own hand a palm leaf umbrella to keep off the sun
  Rama -(Verse 25) Here are these penance-groves on
  the banks of the mountain torrents, the trees of which
  are resorted to by hermits, in which (groves) sages that
  follow the moral observances and consider hospitality the
  highest duty, being householders that cook handfuls of wild
  rice, inhabit huts
  Lakshmana -Here is the mountain named Prasravana,
  situated in the middle of Janasthana, the darkness of which
  is rendered deeper by the ever drizzling clouds and the
  ravines of which resound with the river Godavari encircled
  by the forest in its vicinity which is blue, glossy and dense
  on account of the belt of thickly growing trees
  Rama -(Verse 26) Dost thou remember, lovely lady,
  the days which we two spent on that mountain being at ease
  as Lakshmana waited on us? Dost thou remember the Godavari
  with its sweet water and also our movements upon its

outskirts! Moreover (Verse 27) (Here) while we talked
at random something indescribable in a soft whisper on
account of our great love, our cheeks being laid closely together
and one arm of each locked up in a close embrace, the night
itself passed away, its hours flying away unnoticed.
Lakshmana—Here is Surpanakha in Panchavati.
Sita—Alas my lord, this is the last time I see you.
Rama—You that are afraid of separation this is a picture.
Sita—Be that as it may, a wicked person causes
unhappiness.
Rama—Good heavens! the incidents at Janasthana appear
as if they were taking place just now.
Lakshmana—(Verse 28) Then the wicked Rakshasas
resorting to the stratagem of a golden deer acted in such a
way that even now it grieves us though avenged (or remedied)
On account of the behaviour of my lord in the lonely
Janasthana, in which his senses were overpowered, even the
stone weeps, even the heart of adamant breaks.
Sita—(With tears to herself) Oh king! gladdener of
Raghu's race, thou wast so much afflicted for my sake.
Lakshmana—(Looking meaningly at Rama) My noble
brother, what is this? (Verse 29) These thy tears, like a
broken necklace of pearls, which, creeping along the ground
in shattered drops, roll in streams. Though restrained, the
emotion, which by its excess inflames (lit. fills) thy heart
can be inferred by others by the throbbing of the lips and
the nose.
Rama—Dear brother. (Verse 30) The fire of grief
which was caused by separation from my beloved, though
sharp, was at that time endured through a longing for
revenge, but being now re-kindled in my heart, it gives me
pain like a wound piercing the vitals of the heart.
Sita—Alas! Alas! I also through sorrow gone to
excess seem to behold myself separated from my lord.
Lakshmana—(To himself) Well, I will turn (the atten-
tion) to some other part. (Looking at the picture—aloud)
Here is a representation of the exploits and valour of the
revered father Jaṭāyu, the vulture king as old as one Manu.
Sita—Alas father, your fatherly love was carried out
to the end.

—I 30] UTTARARÂMACHARITA 197
Rama —Alas father, descendant of Kasyapa, king of
birds, where again can arise a great holy saint, like thee ?
Lakshmana —This is that part of the Dandaka forest
to the west of Janasthâna, called Chitrakunjavan, inhabited
by the headless demon Danu. Here is that hermitage of
Matanga on the mountain Rishyamuka, and here is that
saintly female of the Sabara tribe named S'ramana, this is
the lily pool called Pampa
Sita —It was here indeed, that my lord wept aloud,
losing his resentment and courage
Rama — Queen beautiful is this lake (Verse 31) On
this lake, in the intervals between the falling and rising of
tears, I beheld the tracts having white lotuses, which trembled
with their broad stalks being shaken by the wings of the
Mallikaksha geese singing indistinctly through joy, as full of
blue lotuses
Lakshmana —Here is the noble Hanuman
Sita —Here is that magnanimous Maruti, a great bene-
factor in that he rescued from its grief the whole world of
living creatures though it (rescuing) was carried out after
a long time
Rama —(Verse 32) Happily, it is he of mighty arms,
the increaser of the joy of Anjana, by whose prowess we as
well as the whole world are blessed (have attained our ends)
Sita —Dear brother, what is the name of this mountain,
on whose flowering kadamba trees the peacocks are dancing,
where, under a tree, my lord is painted with his glory dim-
med, all but his beauty and noble mien being gone, and
during a momentary fainting fit supported by you who
were weeping?
Lakshmana —(Verse 33) This is that well known
mountain called Malyavan, fragrant with the flowers of the
kakubha tree, on the top of which a fresh cloud is resting,
blue and glossy On this, my lord—
Rama —Desist, desist from this, I can endure no more,
that separation from Janaki seems to have returned for me
Lakshmana —Hereafter are represented the countless
exploits, each more wonderful than the other, of my noble
brother and of the noble monkeys and rakshasas, but the
queen here is tired, therefore I request that we take rest

198 TRANSLATION OF [ I. 33–
Sītā—My lord, by looking at this picture I have con-
ceived a longing and I have a request to make.
Rāma—Rather command me.
Sītā—I feel (wish) that I should once more wander in
those calm and majestic ranges of the woodland and that I
should again bathe in the divine Ganges, a plunge in which is
holy, purifying and cool.
Rāma—Dear Lakṣhmaṇa.
Lakṣhmaṇa—Here I am.
Rāma—The elders have just sent word that her longing
should be immediately gratified. Therefore prepare a chariot
that does not jolt and moves agreeably.
Sītā—My lord, you too should accompany me there.
Rāma—Oh hard-hearted one, do you need tell me
even this?
Sītā—Then am I pleased.
Lakṣhmaṇa—As my lord commands. (Exit Lakṣhmaṇa)
Rāma—Dear one! Let us sit here awhile near the
window.
Sītā—So be it. I am indeed overpowered by drowsiness
produced by fatigue.
Rāma—Therefore cling closely to me for accompanying
me there (when the chariot would come). (Verse 34) Let
there be thrown round my neck, as if reviving me, thy arm
covered with drops of perspiration, produced by excitement
and fatigue, and so having the splendour of a necklace of
moon-jewels pouring forth dew when kissed by the lunar rays.
(Helping her to do so with delight) my dear, what is this?
(Verse 35) I cannot decide whether it is pleasure or pain,
or stupor or sleep, or the creeping of poison or intoxication,
for whenever I touch thee, emotion distracting all my senses
clouds my mind, and shuts it up.
Sītā—It is your constant love for me, what else can
it be?
Rāma—(Verse 36) These kind words, lotus-eyed one,
that cause the withered flower of my life to bloom again,
delight me, and fascinate all my senses, are like nectar to my
ears and the elixir of my mind.
Sītā—Sweet-speaker, let us lie down for rest. (Looks
about for something to sleep on)

—I 36 ] UTTARARÂMACHARITA. 199
Rama —What are you looking about for, my dear?
(Verse 37) Ever since the time of my marriage, whether
in the house or in the forest, in childhood and after that in
youth, this arm of Rama has been thy pillow lulling thee to
sleep, and not resorted to by any other woman.
Sita — (Just in my sleep). It is so my lord, it is so
(sleeps)
Rama —Why has the sweetly speaking one gone to sleep
on my bosom? (gazing upon her) (Verse 38) She is the
prosperity of my house, she is a collirium pencil of ambrosia
to my eyes, this touch of hers is to my body abundant juice of
sandalwood, this her arm on my neck is a string of pearls cool
and smooth, what about her would not be pleasing, if—but
separation from her is intolerable.
Door-keeper — (entering) There has come, my lord.
Rama —Well who?
Female doorkeeper—Durmukha, your Majesty's perso-
nal attendant.
Rama — (To himself) Durmukha, the attendant of the
harem. He was sent by me as a spy among the citizens and
the country people. (Aloud) Let him enter. (Exit female
door keeper)
Durmukha (entering)—(To himself) Alas! How can I
tell the king such an inconceivable slanderous report of the
people against the queen Sita? Or such is indeed the duty of
me, an unfortunate man.
Sita —(Talks in her sleep) Ah! my gentle lord! where
art thou?
Rama — Alas! it is the same idea of separation suggested
by the picture, which is a cause of anxiety to the queen, and
produces disturbance of her sleep. (Stroking her body affect-
ionately) (Verse 39). Happy is that lucky man, with diffi-
culty is secured that unique thing viz. perfect identity in
happiness and misery, favourable in all conditions, where the
heart finds its solace, the flavour of which cannot be taken
away by old age, which ripens into firm attachment after
time has removed the veil (of reserve).
Durmukha —(Approaching) Victory to your Majesty!
Rama —Speak out what you have learnt.

200 TRANSLATION OF [ I. 39-
Durmukha—The citizens and the country people praise
your Majesty saying 'the good king Rama has made us forget
the great king Dasaratha'.
Rama—This is only praise. But tell me some fault in
order that it may be remedied.
Dur—(with tears) May your Majesty listen, (whispers in
his ear)something like this
Rama—Alas! terrible is the fall of this thunder bolt of
words (faints)
Dur—Take heart, my lord
Rama—(Coming to himself) (Verse 40)—Alas! Alas!
fie upon the stigma of dwelling in another's house, which,
though extinguished by miraculous measures with regard to
Sita, has again spread in all directions, through the evil work
ing of fortune, like the poison of a mad dog. Then what am I,
a wretched man, to do in this matter? (Reflecting, pathetic-
ally) Or what else (is there to be done?) (Verse 41) It
is the vow of the good to propitiate the world by any means
whatever, the vow which my father fulfilled by abandoning
me and his life together It was also just now that the
revered Vasisthha sent me a message (to the same effect)
Moreover (Verse 42) Woe to me, a cursed being, if to that
noble, unspotted character, which was rendered illustrious by
the kings of the solar race, the best of men, should attach
a foul report on account of my connection with it! Alas,
queen, prung from sacrificial ground, you, who hallowed the
earth by condescending to be born from it! Oh! thou
daughter of the house of Nimi and Janaka! Oh thou that
art endowed with a character approved of by the Fire,
Vasisthha and Arundhati Oh thou whose life is Rama, my
dear companion of the great forest! Oh thou that wast dear
to my father, O thou that speakest few words How is it,
that of thee, being such, such is the end! (Verse 43)
Through you the worlds are holy, but unholy are the words of
the people with regard to you. In you the world finds a
helper, but you will fall a helpless victim!! (To Dur)
Durmukha, say to Lakshmana—This your new king Rama
thus commands you, (in his ear) thus.
Dur—Alas! How is it that by listening to the mere
words of wicked men your Majesty has decided to act thus

—I 43 ] UTTARARÂMACHARITA. 201
ungenerously towards the queen who was then purified by
'fire and in whose womb is lodged pure progeny (of the
race of Raghu).
Rama —Peace How can the people of the town and the
country be wicked? (Verse 44) The race of Ikshvaku
is loved by the people, but unfortunately there has sprung
a germ of slander and as for that miracle at the time of her
purification who could believe if it happened at a remote
place? Go then
Dur —Alas queen (Exit)
Rama —Alas! how woeful I have become a wicked
man, the perpetrator of a very execrable deed (Verse 45)
Under a pretext I am handing over to death one, whom I
have brought up from childhood by giving whatever things
she liked and who has never dwelt apart from me through
affection, just as a butcher does a domestic bird Why then
do I, a sinner, not fit to be touched, defile the queen?
(So slowly raises the head of Sita and withdraws his arm)
(Verse 46) Leave me, O innocent one, who am a chandala
by my atrocious deeds. You are clinging to a deadly
poisonous tree taking it for a sandal tree (Rising)
Alas! The world of living beings is now turned upside
down, the purpose of Rama's life is at an end to-day The
earth is now a sterile withered wilderness, worldly life is with
out interest, full of worry is the body I have no refuge left
What can I do? What course is open to me? Or alas, mother,
(Verse 47) Life was put in Rama simply that he should
experience pain My life is like a nail of adamant driven into
the heart piercing it into its vital parts (and not wrung out)
Oh mother Arundhati, O venerable Vasishtha and Vis'vamitra,
O divine Fire, Oh goddess, the supporter of all creatures, Oh
father Janaka, Oh father, Oh mother, Oh dear friend Sugriva,
O gentle Hanuman, O my great benefactor Bibhishana, lord of
Lanka, O friend Trijata, you have been robbed, you have been
insulted by cursed Rama Or who am I to call on them now?
(Verse 48) For the high-souled persons are, I think, as it
were, polluted with sin when named by me, an ungrateful
villain. I, who, (Verse 49) Having discarded my beloved
wife, the ornament of my house, who went to sleep having
reclined on my bosom without any misgivings and heavy with

202 TRANSLATION OF [ I. 49—
the developed fœtus trembling with fear, ruthlessly cast her off
like an offering to the beasts of prey (Placing the feet of Sítá
on his head) Queen! Queen! This is the last time that the
head of Ráma will touch thy lotus like foot (weeps)
(Behind the scenes) Help! Help!
Ráma —Ascertain, ho, what it is
(Again behind the scenes) (Verse 50) Harassed by
the demon Lavana the multitude of sages, of austere penance,
living on the banks of the Yamuná, has approached thee, the
protector
Ráma —What! trouble from demons yet! Let me at
once send Satrughna for the destruction of this wicked lord
of Madhurá, the son of Kumbhínasí (Advancing a few steps
and then coming back) Alas! Queen, how will you fare in
this condition O mother earth, do thou take care of thy very
noble daughter Jánakí (Verse 51) (That Jánakí) who is
the sole blessing of the families of Janaka and Raghu and
whom, of pure character, thou broughtest forth in the holy
sacrificial ground (Exit weeping)
Sítá —O my gentle lord, where are you? (Rises hastily)
Oh, fie, fie Deluded by an evil dream I look upon myself as
if separated from my lord (Looking about) Alas! Alas!
My lord has gone away leaving me alone fast asleep, what can
this be! Well, I will get angry with him, if I am master of
myself when I see him Who waits there?
Durmukha (entering) — Queen, prince Lakshmana says—
the carriage is ready, your ladyship should mount it
Sítá —Here I mount it (Rising and walking forth)
My heavy fœtus throbs Let us go gently
Dur —This way, this way, Queen
Sítá —A bow to those whose wealth is their penance
(sages) My homage to the guardian deities of Raghu's race
my veneration to the lotus feet of my lord! Reverence to all
my elders (Exeunt all)
Act II.
(Behind the curtains) Welcome to her whose wealth is
penance (then enter a female ascetic in a travelling dress)
Fem Asc —Ah! here is the goddess of the wood waiting
on me at a distance, with an offering of leaves full of fruits
and flowers.

-II 1] UTTARARÂMACHARITA. 203
Goddess—(Entering and strewing the offering about)
(Verse 1) This wood is to be enjoyed by thee at thy will,
This is a blessed day for me for the meeting of the good with
the good happens with difficulty and by merit, the shade of the
trees, water, and whatever food is suitable for penance whether
fruits or roots—all alike is entirely at thy disposal.
Fem. As. —What shall I say to this? (Verse 2) A
conduct full of love, a restraint over speech pleasing on
account of its modesty, a mind naturally bent on doing good,
a blameless familiarity—This secret of (the conduct of) the
good, the savour of which is unaltered either in the beginning
or in the end, which is guileless and pure, is ever victorious.
(Both sit down)
Goddess —Whom am I to understand thee to be?
Fem. As. —I am Âtreyî.
Goddess —Noble Âtreyî, where do you come here from?
With what object in view do you enter the forest of Dandakâ?
Âtreyî —(Verse 3) In this tract there dwell many
who know the Omkâra, of whom Agastya is the chief, in order
to learn from them the knowledge of Vedânta, I wander here
having left the side of Vâlmîki.
Goddess —When other sages too wait upon that ancient
teacher of Brahma, the sage Prachetasa, for a complete study
of the Brahma lore, why dost thou, revered madam, endure
the trouble of a long journey?
Âtreyî —There is a great impediment to study there, and
this is why I have undertaken this long journey.
Goddess —What sort of impediment?
Âtreyî —Some kind of distinguished divinity presented to
that revered sage two boys wonderful in every respect, of an
age when they had just been weaned, they charm the hearts
not only of the sages, but of all creatures animate and
inanimate.
Goddess —Do you know their names?
Âtreyî —That same divinity declared their names to be
Kusa and Lava and revealed their power.
Goddess —What sort of power?
Âtreyî —They possess, it is said, the Jrimbhaka weapons
together with their secret spells from their very birth.
Goddess —Ha! that is indeed wonderful.

204 TRANSLATION OF [II 3-
Ātreyī -- And the venerable Vālmīki having taken
charge of them from the duties of a nurse brought them up
and looked after them. When their tonsure ceremony was
performed he carefully instructed them in the lores except
the three Vedas. Just after that in the eleventh year
from conception, he invested them with the sacred thread
according to the rite proper to the Kshatriya class, and taught
them the three Vedas. There is no possibility of persons like
me studying with these two possessing a very brilliant intellect
and a strong memory. For, (Verse 4) The teacher imparts
knowledge to the clever as well as to the dullard, but he does
not, indeed, give them the talent for learning nor does he take
it away, and there is a great difference between them with
respect to results, it happens thus: a pure jewel is able to take
in a reflection, not so a lump of clay and other things.
Goddess -- Is this the impediment to study (to which
you referred)?
Ātreyī -- There is another also.
Goddess -- What is that other?
Ātreyī -- Thereafter once the Brāhmaṇa sage went to the
river Tamasā for the mid-day bath. There he saw that one
out of a pair of herons was being shot by a hunter. He then
uttered divine speech, of well-regulated composition, which
suddenly manifested itself to him and which developed in the
form of the Anushṭubh metre. (Verse 5) 'Mayst thou
never attain rest, O Nishāda through eternal years, inasmuch
as thou slewest one of a pair of herons when it was maddened
by love.'
Goddess -- Wonderful! A new advent of metre different
from that of the Veda!
Ātreyī -- Then just at that time, the divine Brahmā, the
pro-creator of beings appearing before the revered sage, to
whom the light of Brahma in the form of speech had been
revealed, said -- 'Sage, thou art enlightened in the Śabda-form
of Brahma: describe, therefore the life of Rāma. Thy eye of
genius will be prophetic and will have its vision never obstruct-
ed, thou art the first sage who has seen the light of speech
and there is by thee the story of Rāma to be
composed in the metre called Anushṭubh which is the first
Śabdabrahma in that garb in the mortal world.'
Goddess -- Ah, then the world has been embellished.

-II 5] UTTARARÂMACHARITA; 205
Âtreyî — Hence it was I said that there was a great
hindrance to study
Goddess — This is right.
Âtreyî — I have rested, friend, now tell me the way to
the hermitage of Agastya.
Goddess — Leaving this place enter Panchavati, and go
along this bank of the Godavari.
Âtreyî — (with tears) Can this be the penance grove ?
Can this be Panchavati ? Is this river the Godavari ? Is
this mountain Prasravana ? Art thou Vasanti the goddess
of the woods that dwells in Janasthana ?
Goddess — All that is as you say
Âtreyî — Alas ! child Janaki. (Verse 6) Here is the
collection of trees, dear to you, coming up in course of con-
versation, which, being seen, makes you as it were stand before
our eyes, though you exist only in name.
Vasanti — (Shuddering, to herself) What ! existing in
name she said ! (Aloud) Worthy lady what misfortune hath
befallen the queen Sita ?
Âtreyî — Not misfortune only, but with scandal,
(whispers in her ear) thus, thus
Vasanti — Alas ! what a terrible stroke of fate. (so
saying swoons)
Âtreyî — Good Lady ! take comfort ! take comfort !
Vasanti — Oh dear friend ! Alas ! noble lady ! Is such the
lot of thy birth ? Oh friend Rama ! or enough of you ! Noble
Âtreyî, have you any news as to what became of queen Sita
after Lakshmana abandoned her and returned from the forest ?
Âtreyî — None, none
Vasanti — Oh misery ! How could this have happened
when the family was presided over by Arundhati and Vasishtha
and when the old queens were still alive ?
Âtreyî — The elderly persons were then at the her-
mitage of Rshyasrnga. The sacrificial session extending over
twelve years is now completed and Rshyasrnga having
honoured the elders has dismissed them. Then the revered
Arundhati said that she would not go to Ayodhya destitute as
it was then of her daughter in law. To this the mothers of
Rama gave consent. And the revered Vasishtha, in approval
of the same, spoke out the pure words that they would go to
the hermitage of Valmiki and stay there.

206 TRANSLATION OF [ II. 6—
Vasanti —And how is the king engaged at present?
Atreyi —That king has commenced a horse sacrifice.
Vasanti —Oh, fie! He has married too!
Atreyi —Heaven forbid, no, no.
Vasanti —Who then is his consort in the sacrifice?
Atreyi —A golden image of Sita.
Vasanti —Ha!—Oh! (Verse 7) who can fathom the
minds of extraordinary persons, which, though harder than
adamant, are yet softer than a flower?
Atreyi —The sacrificial horse consecrated by Vamadeva
has been let loose, and guards have been appointed for it
according to sacred rules, and Chandraketu, the son of
Lakshmana, who has learnt the traditional knowledge of the
heavenly missiles has been sent as their commander, followed
by a force consisting of the four divisions.
Vasanti—(with tears of affection and wonder) The son
too of Prince Lakshmana! Now, mother, there is life in me.
Atreyi —About this time a Brahmana threw the body of
his dead son before the gate of the king's palace and beating
his breast cried out "An outrage upon the Brahmanas." Then
while the compassionate Rama was considering that he was in
fault as untimely death could not come upon the subjects with-
out the fault of the king, suddenly an aerial voice was heard—
(Verse 8) "A man of the Sudra class, Sambuka by name,
has been performing a penance on the earth, his head must be
cut off by thee, O Rāma: by slaying him restore the Brāhmana
to life." As soon as he heard this, the lord of the earth, with
a drawn sword in hand, ascended the aerial car Pushpaka and
began to move in all quarters and by-quarters in search of
the Sudra ascetic.
Vasanti—A smoke inhaling ascetic, Sambuka by name, is
performing penance in this very Janasthana. Therefore I hope
noble Rama may again adorn this forest!
Atreyi—Friend, I go now.
Vasanti—Revered Atreyi, be it so, but the day has far
vhanced. (Verse 9) The trees on the banks having nests
(of birds) on them are honouring the Godavari with their
flowers having their stems loosened by the heat and falling
down on account of the shaking caused by the itching elephants
rubbing their round temples against them (the trees), the
barks of which have the insects drawn out by the beaks of

—II 9 ] UTTARARĀMACHARITA. 207
birds that scratch in the shade (for food) and on which flocks
of wearied pigeons and the wild fowls are cooing (They walk
about and depart). End of pure Vishkambhaka
(Then enter Rama, seated in the Pushpaka, his sword
drawn out, with a feeling of compassion)
Rama—(Verse 10) Oh! right hand, let fall the sword
on the Sudra ascetic, that it may revive the dead Brahmana
boy. Thou art a limb of Rama able to banish Sita exhausted
by her heavy fœtus whence canst thou then have pity?
(reluctantly striking) A deed has been done worthy of Rama
Will that Brahmana boy come to life again?
Heavenly person (entering)—Victory, victory to the
king. (Verse 11) When you, who can give protection even
against Yama, inflicted punishment on me, this child has been
restored to life and mine is this glory, I, Sambuka, bow down
before your feet with my head. Even death arising from the
contact of the good brings salvation
Rama—Both (the events) please us. Therefore enjoy
the fruit of your hard penance (Verse 12) May you
obtain those bright and blissful worlds, named Vairaja, the
worlds where are pleasures and delights and holy prosperity
Sambuka—All this glory is due to your favour only.
Of what use is penance here? Or rather I am greatly indebt-
ed to my penance. (Verse 13) That thou, the lord of
creatures and protector (of all), who art to be sought after in
this world, hast arrived seeking me, a wretched Sudra, having
traversed hundreds of yojanas, that is here the benefit due to
my penance, otherwise how couldst thou ever have come from
Ayodhya again into the wood of Dandaka?
Rama—What! Is this indeed Dandaka? (looking all
around) How now! (Verse 14) In one place glossy and
dark, in another unpleasant on account of their awful ex-
panse, here and there having the quarters resounding with
the hoarse roar of torrents, these stretches of the forest of
Dandaka, the ground of which is familiar to me, are again
seen, full of holy places, hermitages, mountains, streams,
chasms and difficult paths.
Sambuka—This is Dandaka assuredly. While living
here, your Majesty, formerly verily (Verse 15) Killed in
battle fourteen thousand and fourteen demons, and three
others, Khara, Dushana and Trimurdhan. On account of

which it has become possible for even country people like
myself to roam fearlessly in this Janasthāna, the abode of
ascetics
Rama —This is not only Dandakā but Janasthāna also?
Sambūka —Certainly These are verily the extensive
forests on the borders of Janasthāna stretching in the southern
direction, the caves of the mountains in which are full of
herds of wild and fierce animals and which (forests) cause the
hair of all beings to stand erect For instance, (Verse 16)
The borders of the wood are in some places noiseless and motion
less, in others resounding with the terrible roars of wild
beasts, having fires kindled in them by the breath of serpents
with broad hoods that have fallen asleep at their will, having
a little clear water in the hollows of their crevices, and in
which the moisture of the sweat of the python is drunk by
thirsty chameleons
Rama —(Verse 17) And I behold Janasthāna once
the abode of Khara And I perceive past occurrences as if
they were taking place before my eyes (Looking round in
all directions) The princess of Videha was exceedingly
fond of groves and these are indeed those woods What can
be more terrible than these? (with tears) (Verse 18) "I
will live with you in the fragrant forests" thus she said and
did take delight in these, such was her love (Verse 19)
A beloved person without doing anything drives away sorrow
by joy, for whoever has a dear person has a possession of
inestimable value
Sambuka —Then enough of these unbearable (woods)
Now let the noble one see these calm and majestic middle
forests, studded with mountains having the soft beauty of the
necks of peacocks tuneful from joy, adorned with clumps of
young trees affording dark thick shade and densely planted,
and where the herds of deer of different kinds wander fear
lessly (Verse 20) Here flow torrents, the numerous
streams of which are noisy as they struggle through the bowers
of Jambu trees, dark with their ripened wealth of fruit,
having water that is pellucid, cool and fragrant with the
flowers of the Vānīra creepers covered with the impassioned
birds (perching on them) (Verse 21). Moreover—Here
the growls of young bears, dwelling in the caves, deepened by

—II. 21] UTTARARÂMACHARITA 209
the echo, swell and the perfume, cool pungent and fragrant,
issuing from the joints of the Sâllaki trees split and scattered
about by the elephants, is spread abroad.
Râma —(Restraining his tears) Friend, may the path
called Devayâna be prosperous (safe) to you. Mayest thou
vanish towards the holy worlds !
Sambuka —Having first saluted the sage Agastya, that
old expounder of the knowledge of Brahma, I will enter the
everlasting abode. (so exit)
Râma —(Verse 22) How it is that I behold the
same wood once more to-day wherein we formerly lived for
a long time, both as hermits and house-holders, devoted to
our proper duties, and also tasting the flavour of worldly
pleasures! (Verse 23) These are those very mountains,
with peacocks uttering their notes on them, these are these
very forest lawns with intoxicated deer, these are those same
river banks, covered with beautiful Vanjula creepers, and
having Nichula trees that are deeply merged in water.
(Verse 24) This is the mountain Prasravana where the
river Godâvarî flows by, and which appears as if it were near
and is like a garland of clouds. (Verse 25) On the great
summit of this very mountain was the home of the vulture
king beneath it we found pleasure in those leafy huts, where
is the delightful border of the wood in which coo the noisy
birds and the dark beauty of the trees in which is reflected in
the water of the Godâvarî. Here therefore must be that
Panchavatî where there are spots which on account of our long
sojourn there witnessed an excess of all kinds of confidential
intercourse, and where a dear friend of my beloved, a sylvan
deity Vâsantî by name (dwelt). What is this that has to-day
befallen Râma ? For now, (Verse 26) My grief, having be-
come intense distracts me as if it were fresh, like fierce poison
juice after a long time violently bursting forth and circulating,
like a splinter of an arrow shaken with force from some cause
or other; like an ulcer, the mouth of which had been closed up,
re-opened in the centre of my heart. Nevertheless I shall see
those localities which were my former friends. (Observing)
Oh, the configuration of the objects is altered. For instance,
(Verse 27) where formerly there was the current of a river,
there now is the sand of the rivers, the density and thinness

210 TRANSLATION OF [ II 27-
of trees have been exchanged, seen after a long time I almost
think this wood to be a different one, but the situation of the
mountains assures me that it is the same. Oh! my attachment
for Panchavati seems to draw me forcibly when I am about to
avoid this place. (Pathetically) (Verse 28) How can
cursed Rama, after having destroyed his beloved, now alone
visit that Panchavati or leave without honouring it, wherein he
passed those days in her company as if in his own house, and in
long conversations about which we (Rama and Sita) ever
remained engaged afterwards?
Sambuka—Victory, victory to your Majesty! My lord,
the revered Agastya, having heard of your being in the
neighbourhood from me, sends you this message—'Having
prepared the auspicious rites for your descent from the aerial
car the affectionate Lopamudra awaits you, and so do all the
sages. Therefore come and honour us with your presence.
Afterwards having gone to your own country in the swift
Pushpaka, you will be ready for the As'vamedha sacrifice.
Rama—As the venerable sage commands.
Sambuka—Your Majesty then may direct the Pushpaka
in this direction
Rama—(Directing the Pushpaka) Revered Panchavati,
forgive Rama this momentary transgression of duty on account
of his regard for the elders.
Sambuka—See, see, my lord. (Verse 29) Here is
the mountain Kraunchavata, where the tribes of crows are
silent in the vast expanse of bamboo clumps whistling in the
wind, among which the flocks of owls hoot in the bowers which
are their homes; upon this the serpents, scared by the notes of
the peacocks running hither and thither, climb up on the
branches of the old sandal trees. Moreover, (Verse 30)
Here are these southern mountains with the peaks made blue
by the clouds resting on their points, and the waters of the
Godavari rumbling and roaring in the ravines, here are those
same holy confluences of the streams, the waters of which are
deep, which are awful with the roar of the waves rushing,
overwhelmed with dashing against one another. (Exeunt both)

—III. 1] UTTARARĀMACHARITA. 211
Act III.
(Then enter two Rivers).
One (River nymph) — Friend Muralā, why do you look to
be in haste?
Muralā — Friend Tamasā, I am sent by Lopāmudrā,
the wife of the sage Agastya, to the best of rivers, the
Godāvarī, to deliver this message — You know how since
the abandonment of his wife, (Verse 1) The grief of Rāma,
not manifest on account of his profundity but causing secret
and acute pain inside, is like a drug boiled in a closed pot.
And by that long continuance of sorrow produced by a calamity
happening to such a beloved person, which has now gone to
excess, good Rāma is now exceedingly wasted. On beholding
him my heart is as it were shaken to its very centre (stem or
root), moreover, now that good Rāma is returning, he must
certainly behold in the Panchavati wood those regions which
witnessed the affectionate confidences between him and his
wife, produced by dwelling together, and although good Rāma
is firm by nature, still owing to the violent agitation caused by
his excessive and overwhelming sorrow which must arise in
such circumstances, at every step serious occasions of mishaps
are to be apprehended for him in such places. Therefore
venerable Godāvarī, thou shouldst be on the watch: (Verse 2).
In every fit of distraction that comes upon good Rāma, refresh
his life with breezes from thy waves, sent up gently, cool with
particles of spray, carrying with them the scent of lotus
filaments.
Tamasā — This kindness is but fitting for affection that
Lopāmudrā has for Rāma, but a radical means of reviving
good Rāma is at hand to-day.
Muralā — How do you mean?
Tamasā — Listen. When long ago Lakshmaṇa had gone
after abandoning Sītā in the neighbourhood of Vālmīki's
penance-grove, the queen Sītā, when she found that the throes
of child-birth had come upon her, threw herself into the
stream of the Gangā on account of the extreme violence of
grief. And there at that very instant she gave birth to
two boys, and, being favoured by the venerable Earth and
Gangā, was taken to the nether world, and after they had
been weaned the goddess Gangā in person committed her two
boys to the care of the great sage Prāchetasa (Vālmīki).

212 'TRANSLATION OF [ III. 3-
Murala—(with astonishment) (Verse 3) Even the
unhappy turn of fortune of such persons proves very wonder-
ful when such (great) beings serve as instruments
Tamasa—But now the venerable Ganga having heard
from the lips of Sarayu of the expected visit of dear Rama
to Janasthana in connection with the Sambuka incident,
entertaining the same apprehension which affection made
Lopamudra to entertain, has come accompanied by Sita to
visit the river Godavari on the pretence of performing some
domestic rite.
Murala—The revered deity wisely thought so. For,
surely when dear Rama was in his capital, his attention being
taken up with those various occupations which are conducive
to the prosperity of the world, the distractions of his mind
were restrained whereas, being unengaged and having no
other companion but his grief, his entrance into Panchavati
will be a great calamity to him. How is queen Sita then to
comfort Rama?
Tamasa—The river Bhagirathi spoke, "Dear Sita, off-
spring of the sacrificial ground, to-day, as you know, is to be
the ceremony of tying the auspicious knot for counting the
twelfth year from birth of the long-lived Kusa and Lava.
Therefore worship with flowers gathered by thy own hand
thy ancient father in law the sun god, the dispeller of sin, the
progenitor of such a great family of royal saints belonging to
the race of Manu, owing to my power not even the sylvan
divinities shall be able to behold thee when thou art upon the
surface of the earth, much less mortals.' And I also received
this order "Tamasa, my daughter in law Janaki loves thee
much, therefore, be thou her companion.' And I now am
fulfilling my mission.
Murala—And I for my part will report this account
to the revered Lopamudra. I think that good Rama too
has arrived.
Tamasa—There emerging from a pool of the Godavari,
(Verse 4) Janaki comes to the wood, wearing a face beauti-
ful though with cheeks exceedingly pale and emaciated, by
the side of which her braid sways to and fro, as if she were
the incarnation of Pathos, or the pain of separation in
bodily form