Sri Rama - Sita's ordeal and return of Sri Rama Sita and Lakshmana to Ayodhya

(v) Sita's ordeal and

Return of Śrī Rāma, Sita and Lakshmana to Ayodhyā

Canto CXIV

Having greeted the foremost of all archers, Śrī Rāma, whose eyes resembled the petals of a lotus, that great sage (Hanūmān) submitted to him as follows: — (1) "You ought to see that divine princess of Mithilā, who is sorely stricken with grief, for whose sake this course of action was undertaken, which has (now) borne fruit. (2) Having heard of your consummate victory, that princess1 of Mithilā, who is over whelmed with grief, her eyes bedimmed with tears, longs to see you. (3) By her, who was full of trust in me because of the con fidence which had been inspired by me on a former occasion, I was spoken to in these words, 'I desire to see my husband', and her eyes were filled with an all consuming eagerness." (4)

Appealed to thus by Hanūmān, Śrī Rāma, the foremost of those who uphold the cause of virtue, was drenched with tears and suddenly became a bit thoughtful. (5) Drawing a deep audible breath, and casting his eyes on the ground, he spoke (as follows) to Vibhīsana, who closely resembled a cloud (in hue), standing near: — (6) "Bring here Sīta, a princess of the Videha territory, after she has bathed her head, has been anointed with heavenly fragrances and adorned with divine ornaments. Let there be no delay." (7) Hurriedly penetrating deep into the gynaeceum, when commanded thus by Śrī Rāma, Vibhīsana for

his part communicated his presence to Sīta (in the Asoka grove) through his own women. (8) Forthwith beholding the blessed Sīta, the glorious Vibhīsana, the ruler of Rākshasas , humbly submitted (as follows) to her, with palms joined over his head: — (9) "Anointed with heavenly fragrances and adorned with divine ornaments, (pray) mount the palanquin. May prosperity attend you! Your husband desires to see you, 0 princess of the Videha territory!" (10) Requested in these words, Sīta for her part replied to Vibhīsana as follows: — "Without having bathed, 0 king of rākshasas, I wish to see my husband (immediately)." (11) Hearing her answer, Vibhīsana submitted in reply: —"You ought to do the bidding of your husband, Śrī Rāma, (precisely) as he has enjoined you to do." (12)

Hearing the submission of Vibhīsana, the virtuous Sīta (a princess of Mithilā), who looked upon her spouse as a god and who was infused by devotion for her husband, said in reply, "So be it!" (13) Prevailing upon Sīta to ascend a brilliant palanquin covered with an exceedingly valuable cloth and guarded by numerous rākshasas, after she had laved her head, and had put on very precious garments and had been adorned with exceedingly valuable jewels and decorated, Vibhīsana then brought her (to the presence of Śrī Rāma). (1415) Approaching Śrī Rāma (the highsouled prince), and even after coming to know that he was (still) absorbed in thought, bent low and full of great Joy, he announced to him that Sīta had arrived. (16) Hearing that Sīta, who had lived long in the abode of a rākshasa, had arrived, Śrī Rāma (a scion of Raghu), the destroyer of enemies, was filled with indignation and joy and helplessness too. (17) Having seen Sīta, who had arrived in the palanquin, Śrī Rāma (a scion of Raghu) was bewildered as his thought was burdened by debate and he then spoke to Vibhīsana as follows: — (18) "Let Sīta (a princess of the Videha territory) come close to me, 0 gentle one, 0 lord of the rākshasas, who is ever absorbed in the thought of my victory!" (19)

Hearing this command of the scion of Raghu, Vibhīsana, o knew what is right, speedily began to disperse the crowd

Agni Pariksha, the fire ordal of Sita, Kangra, circa AD 1810, Nationalo Museam, Delhi

Rākshasas  clad in jackets and wearing turbans, their hands car rying staffs which made a jingling sound, paced all round, dispersing the warriors. (21) While being driven away collectively from the vicinity of the palanquin, the hordes of bears, monkeys and rākshasas moved to a distance. (22) A tremendous uproar, resembling the roar of a sea that was being lashed by a storm, arose even as these warriors were being driven away. (23) Seeing them being dispersed on all sides and therefore excited, Śrī Rāma (a scion of Raghu) stopped those who were dispersing them, out of kindness (for those who were being dispersed) and resentment (at the behaviour of the rākshasas who were dispersing them). (24) Consuming the rākshasas with his glances as it were, Śrī Rāma addressed in indignation the following reproachful words to the highly intelligent Vibhīsana: (25)

"Why, disregarding me, are these people being molested by you? (Pray) stop this annoyance. They are my own people. (26) Neither apartments nor costumes nor a protective wall nor again royal honours constitute a veil for a woman. Her character (alone) is her shield. (27) The appearance of a woman in public is not condemned in times of adversity,'in straits, in conflicts, during the selection of a husband (by a princess or daughter of a Ksatriya at a public assembly of suitors), at a sacrificial performance or at the nuptial ceremony. (28) The yonder Sīta is in distress and beset with difficulty. (Hence) there is no objection to her appearing in public, particularly in my presence. (29) Therefore, leaving the palanquin let Sīta seek my presence on foot alone. Let these denizens of the forest have a look at the princess of the Videha kingdom." (30)

Becoming thoughtful when commanded thus by Śrī Rāma, Vibhīsana reverently conducted Sīta to the presence of the for mer. (31) Laksmana and Sugriva as well as the monkey chief, Hanūmān, thereupon felt greatly distressed to hear the order of Śrī Rāma. (32) From his stern gestures, which were lacking in regard for his consort, they concluded Śrī Rāma (a scion of Raghu) to be displeased with Sīta. (33) Shrinking as it were

into her limbs out of modesty, and followed by Vibhīsana, the said princess of Mithilā approached her husband. (34) Sīta (who looked upon her spouse as a god) of (still) more gracious aspect regarded the agreeable countenance of her husband with astonishment, extreme delight and affection. (35) Gazing on the face of her beloved husband, which had not been seen (by her) for long and which was lovely like the full moon that has just risen, she forthwith actually dispelled the fatigue of her mind and her face shone at that time as the cloudless full moon.(36)

Canto CXV

Looking intently at the princess of Mithilā, who stood bent low by his side, Śrī Rāma proceeded to give expression to the feelings (concealed) in his heart: — (1) "You stand here won back (by me) after conquering the enemy on the field of battle, 0 blessed one! That which was most befitting to the highest heroic valour has been accomplished by me. (2) I have at tained the reward of my indignation; the wanton offence given to me (by your abduction) has been fully requited and the in dignity offered to me, as well as the enemy (who did it), have been wiped out all at once by me. (3) Today my heroism has been witnessed, today my exertion has become fruitful, today I have fulfilled my vow and today I am the master of myself once more. (4) You who were left alone were abducted by the demon of vitiated mind (Ravana); this dastardly act, aided by Providence, was avenged by my human prowess. (5) I would have been adjudged petty minded even though possessed of Qreat might, if the force of that might was not used for wiping out the insult that was inflicted. (6) The laudable achievement of the celebrated Hanūmān in the shape of leaping across the sea and the devastation of Lanka has borne fruit today. (7) The exertion of Sugriva, who exhibited his prowess on the battle field with his army, and tendered friendly counsel, is fruitful to

day. (8) Fruitful likewise is the exertion today of Vibhīsana, who personally sought my presence, deserting his (own) brother (Ravana) who was devoid of virtues." (9)

Hearing the speech of Śrī Rāma, (even) while he was speak ing thus, Sīta, her eyes wide open like those of a female deer, was bathed in tears. (10) The heart of Śrī Rāma, (even) as he beheld Sīta (the beloved of his heart) near him, was torn (within him) for fear of public scandal. (11) In the midst of monkeys and rākshasas (present on the spot) he actually spoke (as follows) to Sīta, whose eyes resembled the petals of a lotus, who wore dark curly hair (on her head) and was endowed with shapely limbs: — (12)

"That which ought to be done by a man to wipe out an insult has been accomplished by me by killing Ravana seeking (as I did) to redeem my honour. (13) Though difficult to approach for the world of mortals (for fear of Ravana) you have been won (back) by me (whose mind stands purified by austerity) in the same way as the southern quarter, which was difficult to assail for mortals was conquered by Sage Agastya, who had realized his self through austerities. (14) Let it be known to you, that (all) this exertion in the shape of war, which has been success fully carried through, thanks to the prowess of my friends (the monkeys and Vibhīsana), was not undertaken for your sake: may prosperity attend you! (15) This was, however, done by me in order to uphold my heroic status and I have wiped off the obloquy coming to me from all sides as well as the stigma on my illustrious House. (16) Thou standing before me, bearing the suspicion in regard to your character, you are extremely unfavourable to me just as a lighted lamp to one with eager eyes. (17) Therefore, I grant you permission, 0 Janaka's daughter; go wherever is your highest good, 0 Sīta. (All) these (ten) directions are around you, 0 auspicious one! There is nothing to be done on my part as far as you are concerned. (18)

"How can a man of dignity and glory, one who belongs to a noble family, take back a woman who has lived in the house of another man, even though he is drawn by her heart that is so  

noble? (19) While declaring widely the greatness of my lineage, how can I take you back when you were seized by Ravana and held in his polluting embrace and regarded by him with a lustful eye? (20) That purpose for which you have been won (back) by me, has been accomplished by me. I do not covet any right over you. You may (therefore) go, wherever your highest good is. (21) 0 auspicious one, I have done all this with resolute understanding. Set your mind on Laksmana or even on Bharata according to your happiness. (22) Or else set your mind on Satrughna or Sugriva or on the rākshasa, Vibhīsana, 0 Sīta, or do as it pleases your pleasure. (23) Seeing you, who are endowed with a charming and divine beauty and having lived in his abode, Ravana could not have endured the distressing separation from you for long, 0 Sīta!" (24)

Then, the honourable Sīta who deserved to hear loving words, having heard harsh words from her beloved, wept bitterly and shed torrents of tears and looked like a creeper struck down by the trunk of a lordly elephant. (25)

Canto CXVI

Hearing the harsh utterance, which caused her hair to stand on end, when spoken to thus by Śrī Rāma (a scion of Raghu) who was enflamed with the overpowering force of grief, Sīta (a princess of Videha territory), felt greatly afflicted. (1) That princess of Mithilā stood bent low with shame on hearing on that occasion, in the presence of a large gathering, the (foregoing) acutely harsh words of her husband, (the like of) never heard (by her) before. (2) As though pierced by those arrow like words, shrinking into her limbs as it were (with shame), that daughter of Janaka shed profuse tears. (3) Then, wiping her face, which was bathed in tears and tremulously she slowly addressed the following reply to her spouse: — (4)

"Why do you, address to me, 0 hero, such unworthy, fierce and harsh words, as a common man would do to an ordinary

woman? (5) 0 mighty-armed hero! I am not what you think me to be. Be restored to confidence on the oath of my own char acter. (6) Judging by the conduct of a few women you (seem to) distrust the (entire) womankind. (Pray) shake off this doubt if I am rightly judged by you. (7) 0 my lord, I was helpless when my limbs were touched, hence it is that man of passion and not my fate that should be blamed. (8) The heart which is under my control dwells entirely in you; but in regard to my limbs which had fallen under the sway of another, what could I do when I had no control over my limbs? (9) 0 bestower of honour, if despite our ever ripening love for each other, due to our long and intimate relationship, I still remain unknown to you/then I am undone forever! (10)

"When the eminent hero, Hanūmān, was dispatched by you in order to find me out, why, 0 king, was I not repudiated by you even while I was (still) in Lanka? (11) On receiving your message to that effect from Hanūmān, and having been renounced, 0 hero, by you, I would have in his very presence given up my life. (12) This useless exertion which you have put forth exposing your life to danger would not have been undertaken nor would your friends have been put to such fruitless hardship. (13) 0 jewel among the kings, you have been enflamed by grief and pronounce on womanhood as a man of pettiness would. (14) You have thought of me as the one descended from my father, but not as one who had her origin from the depths of the earth. 0 judge of character, you have not prized my exalted character. (15) My hand which was placed in yours in our early years has not been rightly judged. Nay, my devotion as well as my chastity and all that, has been put aside by you." (16)

Speaking thus, in a voice choked with tears and weeping (all the while), Sīta appealed (as follows) to Laksmana, who was absorbed in thought and feeling (sore) distressed: — (17) "0 Laksmana, prepare for me a pyre of fire; that is the only remedy against this calamity. I no longer desire to survive, destroyed as I am by false accusations. (18) I have been renounced by my husband, displeased as he is despite my virtues; I shall enter

 into fire, which is the only acceptable course for me." (19) Requested thus by Sīta (a princess of the Videha territory), Laksmana, the destroyer of hostile champions, looked at Śrī Rāma (a scion of Raghu), overcome as he was with indignation. (20) Having received the indication of his permission by Śrī Rāma's gesture, Laksmana the valiant son of Sumitra, prepared a pyre of fire in deference to the wishes of Śrī Rāma. (21) No one near and dear actually dared on that occasion to speak to or even look upon, much less pacify Śrī Rāma, who seemed standing as the destroyer of Time itself. (22) Circumambulat ing Śrī Rāma/whose head was bent low, Sīta (a princess of the Videha territory) approached the blazing fire. (23) Respectfully bowing down to the gods as well as to the Brahmanas the princess of Mithilā prayed as follows with joined palms in the presence of the fire: — (24)

"As my heart never turns away from Śrī Rāma, so may the god of fire, the witness of the world, protect me on all sides. (25) Since Śrī Rāma (a scion of Raghu) takes me to be unworthy, though of unimpeachable character, let the god of fire, the witness of the world, under such circumstances, protect me on all sides. (26) Inasmuch as I have never been unfaithful in act, thought and speech to Śrī Rāma (a scion of Raghu) who knows all the principles of righteousness, let the god of fire in that case afford protection to me. (27) Since the glorious sun-god, the wind-god, (the deities presiding over) the four quarters, and even so the moon-god, as also (the deity presiding over) the daytime and the (morning and evening) twilights and the night as also Mother Earth and others too likewise know me to be richly endowed with good character, let the god of fire Protect me." (28)

Saying so, and circumambulating the fire, Sīta (a princess of the Videha territory), with a self-possessed soul devoid of any doubt whatsoever, entered the flaming fire. (29) The huge Qathering present there, teeming (as it was) with children and old people, witnessed the resplendent princess of Mithilā en tering the fire. (30) Sīta, who was adorned with shining gold

ornaments and who herself was luminous like fresh refined gold fell into the flaming fire in the presence of all the people. (31) All created beings beheld that large-eyed Sīta, who shone like a golden altar, descending into the fire (lit., the bearer of sacrificial offerings) on that occasion. (32) Rsis (the seers of Vedic Mantras), gods and the Gandharvas saw that highly auspicious one penetrating deep into the fire (lit., the consumer of oblations) like the consummating offering of ghee. (33) All the women (present on the occasion) screamed on perceiving her, adorned as she was, falling into the fire like an unbroken stream of ghee, (duly) consecrated by the recitation of Mantras, falling into a sacrificial fire. (34) (The denizens of all) the three worlds (including) gods, the Gandharvas (celestial musicians) and Danavas (the demons), witnessed her falling (into the fire) like a goddess, subjected to a curse. (35) While she was entering into the flames, a loud cry filled with a dreadful awe, rose from the rākshasas and the monkeys (alike). (36)

Canto CXVII

Then Śrī Rāma, the very soul of righteousness, but afflicted in mind, having heard the cries of those who were thus wailing, was moved for a while to contemplation, his eyes filled with troubled tears. (1) Then again, Kubera (son of Sage Visrava who was the king of Yaksas) and Yama (the god of retribution) along with the Pitrs (the eternal manes) as also the thousand eyed Indra (the lord of gods), and, along with Varuna (the lord of divine waters), the glorious three-eyed Lord Siva (the great god) who bears the image of a bull on his banner, Brahma, the creator of the entire universe, the foremost of the knowers of Brahman (the Absolute), all these then gathering together and reaching the city of Lanka in their aerial cars, which shone brightly like the sun, approached Śrī Rāma (a scion of Raghu). (24) Lifting up their long arms, their hands adorned with jewels, the foremost of gods — these thirty gods — thereupon

 spoke (as follows) to Śrī Rāma (a scion of Raghu), who stood with joined palms (by way of salutation): — (5)

"You are the Originator of the entire cosmos, the foremost of those well-versed in the spiritual lore, and the suzerain Lord (of the cosmos), how do you inflict insult upon Sīta, looking on as you are at her falling into the fire (the bearer of sacrificial of ferings)? How do you not recognize yourself to be the Supreme Soul of all gods? (6) You are the very first of all the Vasus (a class of gods) Rtadhama (the seat of Truth). You are the self existent Creator of all the three worlds and the Lord and Master of all the people. (7) You are the eighth Rudra (Mahadeva) of the (eleven) Rudras and the fifth (VTryavan by name) among the Sadhyas (a particular class of celestial beings). The twin Aswins (the physicians of the gods) are your ears and the sun and the moon likewise constitute your eyes. (8) Nay, You are seen (to exist) at the end as also at the beginning, as well as at the middle (of the creation), 0 scourge of your enemies! And still you inflict insult on Sīta (a princess of the Videha territory) as a common man would do." (9)

Spoken to in these words by these protectors of the world, Śrī Rāma, a scion of Raghu, the lord of the universe and the foremost of those upholding the cause of righteousness re plied (as follows) to these jewels among the gods: — (10) "I regard myself as a human being, Rama (by name), sprung from the loins of (Emperor) Daśaratha. Still let the glorious, lord (Brahma), tell me that which I as such (really) am and whence I have come."(11)

Brahma (the creator), the foremost of the knowers of Brah man, replied (as follows) to Śrī Rāma (a scion of Kakutstha) who was speaking in this strain: — "0 Rama, the very embodiment of valour that is Truth itself; listen to my words of Truth.  You are Lord Nārāyana (Himself), the glorious god who wields the discus (Sudarsana). You are the (divine) Boar with a single tusk, the conqueror of your bygone as well as future enemies. (13) You are the imperishable Brahma (the Absolute), the Truth abiding at the beginning, in the middle, as well as

at the end (of the universe), 0 scion of Raghu! You are the supreme Law operating in (all) the worlds. Your forces (in the shape of your controlling agents) are spread all round; you are the four-armed Lord (Śrī Hari ). (14) You are the Wielder of the Sarhga bow, the Subduer of the senses, the Inner Controller and the Supreme Person, the invincible Visnu, the Wielder of a sword (called Nandaka) as well as Srī Krsna  endowed with great might. (15) You are Lord Kārtikeya (the commander of the celestial army) as well as the village headman. You are the faculty of understanding, strength, forbearance and sensecon trol. You are the origin as well as the end (of all). You are the Divine Dwarf (the younger brother of Indra) as also the exterminator of the demon Madhu. (16)

"You are the creator of Indra (in the form of Prajāpati, a creator of beings), the Supreme Ruler, Lord Visnu (who has a lotus sprung from His navel), who puts an end to all in combat. Eminent divine sages pronounce you to be fit to afford protection (to all) as well as the refuge (of all). (17) In the shape of the Vedas you are the great Bull with a thousand horns and a hundred heads. You are the first Creator of (all) the three worlds and the selfconstituted Lord (of all). (18) You are the refuge as well as the forbear of the Siddhas (a class of demigods endowed with mystic powers by virtue of their very birth) as well as of the Sādhyas (a class of celestial beings). You are the Sacrificial performance; you are the sacred syllable 'Vasat' (the chant word for the offering); you are the mystic syllable 'OM' (an appellation of God) and higher than the highest. (19) People neither know your origin nor your end nor who you are (in reality). You alone are manifest in all created beings, in the Light and in those who are the knowers of Light; (20) You exist in all the quarters, in the firmament, in mountains as well as in rivers. You are the glorious Being endowed with thousands of feet, hundreds of heads and thousands of eyes. (21)

"You sustain (all) created beings, the earth as also all the mountains. On the disappearance of the earth (at the end of the Cosmic day), you are seen (lying) on a huge serpent (known  

by the name of Śesa), on the waters. (22) You are the Cosmic Person (Lord Nārāyana) supporting (all) the three worlds as also the gods, the Gandharvas (celestial musicians) and the demons, 0 Rama! I (Brahma) constitute your heart, while Goddess SaraswatT, 0 Rama, your tongue. (23) The gods created by Brahma are the hair on your limbs, 0 Lord! Night has been recognized as the closing of your eyelids and the day as the opening of your eyelids. (24) And your Will forces appeared as the Vedas. The visible universe does not exist but for you. The entire Cosmos is your body and the earth constitutes your permanence. (25) Fire is your wrath and Soma, the Lord of Delight is your joy. You are Lord Visnu (who bears the mark of Śnīvatsa — a curl of white hair on His breast). The three worlds were covered by you in your three strides in the past. (26) After binding the exceptionally formidable Bali (the ruler of the three worlds) the mighty Indra was crowned king (by you). Sīta is (no other than) Goddess Laksmī (the divine consort of Lord Visnu), while you are (the same as) Lord Visnu. You (alone) are Krsna (who is all Truth, Consciousness and Bliss) and you are the Lord of created beings. (27)

"For the destruction of Ravana you entered a human semblance on this earth. That purpose of ours has been accomplished by you, 0 prince of those upholding the cause of virtue! (28) 0 Rāmā! You have killed Rāvana, (therefore) highly rejoiced, return to your divine abode. Unfailing, 0 Lord, is your valour; your exploits never go in vain. (29) Your blessed sight is unfailing in its affectivity; singing your praises (too) never goes in vain. Those who are full of devotion to you will never be unsuccessful on earth. (30) Those who are devoted to you, the Primeval and eternal Lord, the Supreme Person, likewise attain (all) their desired objects here as well as hereafter." (31)

Canto CXVIII

on hearing this excellent panegyric addressed by Brahmā

being constantly dwelling in you, the princess of Mithilā never thought of that rākshasa, even while being tempted in various ways and threatened (by him). (9) Accept the sinless princess of Mithilā of an everpure consciousness. I declare to you that she deserves no harsh word." (10)

Śrī Rāma the unrivalled speaker of the most auspicious words, having heard this, spoke to the god of Fire, the foremost among the gods who maintain the highest law of existence. His heart was utterly pleased and his eyes were blinded by tears of joy. He paused a little, — he the very soul of highest virtue, resplendent and bearer of extraordinary energy and great valour said: —(1112)

"Sīta was inevitably liable to this purificatory ordeal before the eyes of the people, since she, the auspicious one, had lived for a long time in the inner chambers (of the women) of Ravana;

(13) The world would murmur in regard to my acceptance of Janaki (Sīta) without a test and proof and they would accuse Rama, the son of Dasratha, of being a man of passion and foolishness. (14) I too know that Sīta, the daughter of Janaka and a princess of Mithilā, as one whose heart has place for none else and whose mind is secured in every possible way, for me. (15) She, the large eyed one, was protected by the force of the flaming effulgence of her purity, so that Ravana could have never transgressed the limits just as even the immense and vast ocean can never transgress its bounds. (16) Even then I had to bear the agony of the entry of Sīta into the fire, since Truth is my only resort, and I had to convince all the three worlds. (17)

Ravana, the embodiment of wickedness, was incapable of even thinking of laying his violent hands on the princess of Mithilā, since she was unattainable like a flaming tongue of "re. (18) She, the chaste one, is incapable of wavering de spite being in the inner apartments (of the women) of Ravana, since Sīta is inseparable from me even as light is inseparable from the sun. (19) The princess of Mithilā and the daughter of kanaka, is purest among all the three worlds. It is impossible or me to desert her, whose effulgence proclaims the truth of

her own being. (20) You are all the protectors of the world, with your hearts pouring on us the milk of love, your words always aim at the welfare of all, therefore your directions must be implemented by me indisputably, and that indeed will be the cause of welfare." (21)

Having said this, the great and mighty Victor, effulgent and renowned on account of the accomplishment of his deeds, the highly illustrious Śrī Rāma worthy of happiness, now united with his beloved Sīta; the scion of Raghu attained felicity. (22)

Canto CXXI

Wishing victory to Śrī Rāma, the tamer of his enemies, who having reposed during the previous night, had risen fresh, Vibhīsana spoke to him with joined palms as follows: — (1) "Various kinds of baths (such as hot and cold, perfumed etc.,) and cosmetics, garments and ornaments as also sandalpastes and heavenly garlands of various kinds are ready (for your use). (2) These women with lotuslike eyes; who are well versed in (the art of) decoration are at your service. They will duly assist you in bathing, 0 scion of Raghu!" (3)

Spoken to in these words, Śrī Rāma (a scion of Kakutstha) replied as follows to Vibhīsana: — "Invite you the monkeys headed by Sugnva to bathe. (4) That mightyarmed prince, Bharata, for his part, whose mind is set on virtue, who was ac customed to ease and who takes his stand entirely on veracity is suffering on my account. (5) In the absence of that son of Kaikeyī, Bharata, who is practising virtue, bathing, raiment and jewels are of no value to me. (6) (Ignoring everything else) ponder over the question as to how we may (be able to) reach Ayodhyā soon; for to anyone proceeding (on foot) to that city the route by which we have come is most difficult to tread. (7)

Requested in these words, Vibhīsana replied (as follows) to  

Śrī Rāma (a scion of Kakutstha): —"1 shall enable you to reach that city in the course of a day, 0 prince! (8) May prosper ity attend you! There is a heavenly and excellent aerial car, Puspaka by name, brilliant as the sun and belonging to my (half-brother), Kubera (the ruler of Yaksas), which was borne away by the very mighty Ravana after conquering the former in combat and which moves according to the will of its rider. Having been retained for your sake, it (still) continues with me, 0 warrior of unequalled prowess! (9-0) The yonder aerial car, which closely resembles a cloud, stands here (in Lanka), and by which transport you will reach Ayodhyā without any trouble. (11) If I deserve to be treated with kindness by you, if you think of any virtue in me and if there is any affection for me (in your heart), remain here awhile, 0 sagacious prince, along with your brother, Laksmana and with your consort, Sīta (a princess of the Videha territory). When I have entertained you with all the luxuries, you shall then depart, 0 Rama! (12-13) In the meantime, 0 Rama (pray) accept you with your (entire) army and host of friends my hospitality, which has been arranged for by me in accordance with the scriptures, full of affection as I am (for you). (14) I seek this favour (of you) out of affection, as well as with great esteem and a friendly feeling, 0 scion of Raghu! I am your servant and (as such) I am certainly not con straining you to do so." (15)

Requested thus, Śrī Rāma thereupon replied (as follows) to Vibhīsana while all the rākshasas and monkeys present there listened: — (16) "I stand honoured by you, 0 hero, by your most valued counsel as well as by your (military) efforts put forth with your whole soul and above all by your great friend ship. (17) Nevertheless I would never dare to turn down this re quest of yours (either), 0 ruler of rākshasas! My mind, however, "s impatient to see Bharata, that brother of mine, who came all the way to Citrakūta to take me back (to Ayodhyā) the other dav, yet whose prayer was not granted by me even though  besought me with his head bent low — and (my mother) Kausalyā' as also Sumitra and the illustrious Kaikeyī, as well as

my friend Guha, alongwith the people of Ayodhyā and the out lying districts (comprised in the kingdom of Ayodhyā). (1820) (Therefore) grant me leave (to go), 0 gentle one! I have (al ready) been honoured (by you in so many ways), 0 Vibhīsana. In no case should you feel disappointment, I beseech you, my friend! (21) Place your aerial car at my disposal quickly, 0 ruler of rākshasas! How can my continued stay here be considered advisable, now that my task has been accomplished?" (22)

Requested in these words by Śrī Rāma, Vibhīsana, the ruler of rākshasas, thereupon hastily invoked the presence of the aerial car (Puspaka) brilliant as the sun, whose parts were (all) made of gold and were picturesque, and seats made of cat's eye gems; which was full of attics and shone like silver on all sides; which was artistically decorated with whitish yellow pennons and flags with armorial bearings and graced with golden

mansions adorned with lotuses of gold; which was hung with networks of tiny bells and contained eyeholes set with pearls and was surrounded on all sides with rows of bells giving forth a melodious sound. (23-26) Announcing to Śrī Rāma that the said aerial car — which resembled a summit of Mount Meru (the golden mountain) and was the workmanship of Viswakarma (the architect of gods); which was graced with stately palaces decked with pearls and silver and provided with pavements inlaid with crystal and furnished with excellent and costly seats of cat'seye gems upholstered with highly valuable coverings; and which could not be assailed and was swift as thought — was ready, Vibhīsana stood there (awaiting Śrī Rāma's further command). (2729) The loftyminded Śrī Rāma with Laksmana (son of Sumitra) felt astonished to see the aerial car, Puspaka, which could go everywhere at will and which closely resembled a mountain, present on that occasion. (30)

Canto CXXVII

Hearing the supremely delightful news (of Śrī Rāma's im pending return to Ayodhyā), Bharata of unfailing prowess, the destroyer of hostile champions, commanded (as follows) Satrughna (the younger twin brother of Laksmana), who (too) felt delighted (at the news):— (1) "Let men of good conduct offer worship to their family deities as well as at all the temples in the city with fragrant flowers and to the accompaniment of (various) musical instruments. (2) Let bards well-versed in singing praises as well as in the Puranas (containing ancient legends, cosmogony, etc.,) as also minstrels, all those proficient in the use of musical instruments as well as courtesans from every quarter, the queen mothers as also the ministers, the troops stationed in the royal palace and drawing their emoluments from the palace itself, army men and their wives, the Erahmanas accompanied by the Ksatriyas (the members of the Lighting class), the leaders of the guilds of traders and artisans 

as well as their members issue forth to behold the moonlike countenance of Śrī Rāma."

Hearing the command of Bharata, Śatrughna, the destroyer of hostile champions, called together labourers working on wages and numbering many thousand and, dividing them into (so many) groups, ordered them as follows: —"Level all the low-ying areas as also the elevated grounds from this place, Ayodhyā, onwards (up to Nandigrāma). Of course let (all) the intervening temples be left alone (as they are). Sprinkle the whole (length of) land with ice-cold water. (37) Let others then strew it all over with parched grains of paddy and flowers. Also line with flags the streets of Ayodhyā (which is superior even to the foremost of cities). (8) Decorate the dwellings (on the roadside) till sunrise with garlands strung both sparsely and closely as well as with loose flowers of charming colours as also with five coloured ornaments. (9) Also let hundreds of men line the main road in order to see that it remains unobstructed."

Hearing the foregoing command of Śatrughna, (all the eight ministers, viz.,) Dhrsti Jayanta, Vijaya, Siddhārtha as also Arthasadhaka, Aśoka and Mantrapla and Sumantra too thereupon issued forth (on the back of elephants), full of joy (to receive Śrī Rāma and others), followed by thousands of elephants in rut, bearing standards and splendidly adorned. Other highly eminent chariot-warriors rode on elephants and female elephants provided with golden girths, on horseback or in chariots. Champions went forth surrounded by thousands of selected horses and even by still superior ones bearing stan dards and pennons, as well as by thousands of foot soldiers carrying javelins, spears and nooses. (10-14) Placing at their head Kausalyā' (the mother of Śrī Rāma) as well as Sumitra (the mother of Laksmana and Satrughna), seated in palanquins, all the consorts of Daśaratha thereupon issued forth (to meet Śrī Rāma and his party); and, accompanied by Kaikeyī (Bharata's mother), all reached Nandigrāma. (15-16)

Placing the wooden sandals of his elder brother (Śrī Rāma) on his head, taking the white parasol (intended for Śrī Rāma)

adorned with white garlands as well as two white whisks decked with gold and worthy of kings, surrounded by the foremost Of the Brahmanas (lit., the twice-born), leaders of the guilds of traders and artisans including the Vaisyas (members of the mercantile class) and the counsellors with garlands and ball shaped sweets in their hands and cheered by the blasts of conches and the roll of kettledrums as well as by panegyrists, the highsouled Bharata for his part, whose mind was set on virtue, who was wellversed in the secret of righteousness, and who was emaciated through fasting, who felt miserable, was clad in the bark of trees and the skin of a black antelope and who experienced joy even before the advent of his elder brother (Śrī Rāma) on hearing of it—went in advance with his ministers to meet Śrī Rāma. The earth shook as it were on that occasion due to the sound of the hooves of horses and the rattling of the felloes of the chariot wheels as well as on account of the blare of conches and the roll of drums. Accompanied by the trumpeting of elephants as well as by the blare of conches and the roll of drums, really speaking the entire city of Ayodhyā liter ally reached Nandigrāma (a village on the outskirts of Ayodhyā where Bharata spent the period of Śrī Rāma's exile).

Glancing round, Bharata addressed the following words to Hanūmān (the offspring of the wind-god): — (17-23) "Indeed I hope the levity which constitutes the (very) nature of monkeys has not been resorted to by you; for I do not behold Śrī Rāma, a worthy scion of Kakutstha, the scourge of his enemies. (24) Neither are to be seen the monkeys, who are able to change their form at will." When this remark was uttered by Bharata, Hanūmān forthwith replied as follows to Bharata of unfailing Prowess, revealing (to him) the truth (of the matter): —

"Here is heard the formidable roar of monkeys and bears, denizens of the woods, overjoyed to come across (on their way) trees ever yielding fruit, adorned with blossom, flowing with honey and rendered noisy by the humming of intoxicated bees  (all) through the grace of Sage Bharadwāja. A boon (to this effect) was definitely conferred by Indra, by virtue  

On the way to Ayodhyā on the Pushpaviman

 (Mewar)

of which, hospitality rich in all excellences was extended to you with your (entire) army when you paid your visit to him while going to Citrakuta to bring Śrī Rāma back to Ayodhyā (as also to Śrī Rāma with his army during his return journey to Ayodhyā). (25-28) I presume the army of monkeys is crossing the (sacred) Gomatī. Behold the cloud of dust raised near the grove of saltrees. (29) I think the monkeys are shaking the lovely grove of sal-trees. There is seen in the distance the well known heavenly aerial car, shining brightly like the moon, the aerial car created with his mind by Viśwakarmā (the architect of gods, who has been referred to here as Brahma by virtue of his creative talent), which has been secured by the high souled Śrī Rāma after killing Ravana along with his kinsfolk. (3031) This celestial aerial car, swift as thought, which is carrying Śrī Rāma and shines brightly as the rising sun, belongs to Kubera (the bestower of riches) by the grace of Brahma (who bestowed it on that god). (32) In the yonder car are with Sīta

(a princess of the Videha territory) seated the two heroic brothers, Śrī Rāma and Laksmana (scions of Raghu) as also Sugriva, (who is endowed with extraordinary energy) and the rākshasa Vibhīsana." (33)

Immediately the words "Here comes Śrī Rāma!" were loudly uttered (by Hanūmān), a clamour born of joy from the mouth of women, children, young men and the aged, thereupon reached the skies. (34) Standing on the ground, on alighting from their chariots, elephants and horses, the people beheld Śrī Rāma seated in the aerial car like the moon in the sky. (35) Standing highly rejoiced with joined palms, his face turned towards Śrī Rāma, Bharata thereupon worshipped Śrī Rāma (from afar) with offerings of water to wash his hands and feet with and other ar ticles; extending welcome to him in the true sense (Śrī Rāma's return being truly welcome to him). (36) Śrī Rāma (the elder brother of Bharata), who had large and long eyes (extending up to the ears) shone in the (said) aerial car created by Viswakarma with his mind, like the god (Indra) who carries the thunderbolt in his hand. (37) Bent low (with reverence), Bharata then saluted his (elder) brother, Śrī Rāma, who stood in the forepart of the aerial car (even) as one would salute the sun appearing on Mount Meru. (38) Duly permitted by Śrī Rāma, the said aerial car, which was unsurpassed (by another), had a swan (as it were) yoked to it and was endowed with extraordinary speed, descended to the earth's surface. (39) Feeling delighted, when lifted on to that aerial car and approaching Śrī Rāma, Bharata of unfailing prowess, greeted him once more. (40) Fully rising (from his seat) and placing on his lap Bharata who had fallen within the range of his sight after a long time, Śrī Rāma (a scion of Kakutstha) joyfully embraced him. (41) Approaching Laksmana (and embracing him) as also Sīta (a princess of the v'aeha territory), Bharata, the scourge of his enemies there in joyously saluted her and mentioned his name too. (42) "narata (son of Kaikeyī) also embraced Sugriva (the ruler of monkeys), Jāmbavān (the king of bears) and Angada (son of "a", Sugrīva's elder brother), as also Mainda, Dwivida, Nīla and

Rsabha, too. (43) He further embraced fully Susena and Nala (son of Viswakarma, who constructed the bridge across the sea), Gavaksa, Gandhamadana, Sarabha, as well as Panasa. (44) "Assuming a human semblance, the celebrated monkeys, able to change their form at will, felt highly rejoiced, duly inquired of Bharata his welfare on that occasion. (45)

Embracing Sugriva, the foremost of monkeys, prince Bharata, a jewel among the virtuous, who was endowed with ex traordinary energy, said, "You are a fifth brother to us four (brothers),0 Sugriva! A friend is made through (beneficence actuated by) goodwill (and a friend is as good as a brother), while maleficence is that which distinguishes an enemy." (46 47) To Vibhīsana as well, did Bharata then address the follow ing kind words: — "By good fortune an exceedingly difficult task has been accomplished by you as an ally (of Śrī Rāma)." (48) Having greeted Śrī Rāma as well as Laksmana (his elder twin), the valiant Satrughna too bowed reverently at the feet of Sīta on that occasion. (49)

Approaching Kausalyā' (his own mother), who looked pale and had got emaciated through grief (born of separation from her husband as well as from her two sons and daughterin law), Śrī Rāma, who was bent low (with reverence), clasped the feet of her mother, bringing excessive delight to her mind. (50) Having greeted Sumitra (the mother of Laksmana and Satrughna) as well as the illustrious Kaikeyī (Bharata's mother, who had brought renown to Śrī Rāma and happiness to gods and Rsis, nay, to the entire universe), he then approached (and greeted) all (the rest of) his mothers as well as Sage Vasistha(his family priest).(51)

With joined palms all the citizens (of Ayodhyā) said to Śrī Rāma, "Blessed is your arrival here, 0 mightyarmed prince, the enhancer of Kausalyā''s delight!" (52) Śrī Rāma, the elder brother of Bharata, beheld thousands of joined palms held tightly by the citizens like (so many) fullblown lotuses. (53) Taking the wooden sandals bestowed on him by Śrī Rāma, Bharata for his part, who knew what is right, himself placed them below the

feet of Śrī Rāma (a ruler of men). With joined palms the said Bharata spoke to Śrī Rāma: — "Here is your entire kingdom held in trust (by me) so long, rendered back (to you) by me. (54-55) Accomplished of purpose is my birth today and my desire (too) stands consummated in that I see you, its king come back to Ayodhyā. (56) Review you your exchequer, storehouses, palace and army. Everything has been increased tenfold by me by virtue of your moral force."(57) Seeing the said Bharata, who was (so) fond of his elder brother, speaking as above, the monkeys began to shed tears as also the rākshasa, Vibhīsana. (58)

Placing Bharata on his lap in excessive joy, Śrī Rāma (a sci on of Raghu) then flew with his (entire) army (of monkeys and bears) in that aerial car to the hermitage of Bharata. (59) Alighting from the top of the aerial car with the army on reach ing the hermitage of Bharata, Śrī Rāma (a scion of Raghu) stood on the ground for the time being. (60) Śrī Rāma for his part then said to that aerial car, which was unsurpassed (by any other), "Let thee be gone and serve as a transport to the glorious Kubera (son of Sage Visrava). I grant you leave (to depart)." (61) Proceeding in a northerly direction when duly permitted by Śrī Rāma, that aerial car, which was unsurpassed (by any other), then flew to the (celestial) abode of Kubera (the bestower of riches). (62) Impelled by the advice of Śrī Rāma, the heavenly aerial car, Puspaka, which had (once) been seized by the rākshasa (Ravana) returned with all speed to'Kubera. (63) Lovingly pressing the feet of his family priest (sage Vasistha), who was his (great) well-wisher, (even) as Indra, the suzerain lord of immortals, would press the feet of Sage Grhaspati (the preceptor of gods), the powerful Śrī Rāma (a scion of Raghu) sat by his very side though apart (from him) on a splendid seat. (64)

Rama is enthroned, circa 1725/50, Mughal style

Museaqm Rietberg, Zurich

Canto CXXVIII

Placing his joined palms on his head (as a token of sub mission), Bharata, the enhancer of Kaikeyī's joy submitted (as follows) to his elder brother Śrī Rāma, of unfailling prowess:

"This kingdom (of Ayodhyā) was bestowed on me (by you) and my mother (too) was gratified (thereby). I (for my part hereby) give it back to you (just) as you conferred it on me."

Rama and Sita, Pahari, 19th century Courtesy: Govt. Museam and Art Gallery, Chandigarh (India)