Canto 9 - Chapter 10: An account of Sri Rama's pastimes

Discourse X

An account of Śrī Rāma's pastimes

Śrī Śuka resumed : From (the loins of) Khaṭwāṅga sprang up Dirghabāhu (the long-armed one), of whom was born Raghu of wide renown. From (the loins of) the latter sprang up the great king Aja, of whom Daśaratha was born. (1)
Again entreated by the gods, Lord Śrī Hari Himself (who has already been seen by you in your mother's womb and) who is (entirely) constituted of Brahma (the Absolute), assumed the role of a son to (the blessed) Daśaratha—appearing in (as many as) four forms under the names of Śrī Rāma, Bharata, Lakṣmaṇa and Śatrughna—Himself in His entirety and His brothers as His part manifestation. (2)
The story in the form of a chronicle of the aforesaid Śrī Rāma (the Spouse of Sītā) has (already) been narrated in detail, O Parikṣit, by seers (like Vālmiki) who had realized the truth, and has undoubtedly been heard by you time and again. (I shall accordingly content myself with reproducing it only in a nutshell.) (3)
Having abandoned for the sake of (redeeming the pledge of) His father (King Daśaratha) (His title to) kingship, He roamed about from forest to forest by His lotus-feet, which were too soft (even) for the touch of the (petal-like) hands of His beloved Consort (Sītā), His fatigue from the journey being relieved (now and again) by (the blessed) Hanumān (the monkey chief) and His own younger brother (Lakṣmaṇa, who accompanied Him to the forest and kneaded His feet and other limbs alongwith Hanumān). (The deity presiding over) the ocean was terrified by the (very) display of His brows knit in anger excited by the (grievous) separation from His Darling (Sītā), which had been brought about by the mutilation of Śūrpaṇakhā (sister of Rāvaṇa, the demon king of Laṅkā, so-called because she had nails as big as a winnowing basket, nay, whose nose and ears were chopped off by Lakṣmaṇa at the instance of Śrī Rāma, an incident which provoked Rāvaṇa to steal away Sītā in the absence of Śrī Rāma and Lakṣmaṇa). May that Lord of Kosala (Oudh)—who (subsequently) caused a bridge to be built across the sea and exterminated the host of wicked demons (including Rāvaṇa) even as a wild fire consumes a (whole) forest—protect us! (4)

(Earlier) in the course of a sacrificial performance of the sage Viśwāmitra, Mārīca and other demon chiefs, who roamed about (and carried on their nefarious activities) at night, were beaten by Him (all alone), Lakṣmaṇa standing (aloof) as a mere spectator. (5)
Picking up in the midst of an assembly of world-renowned heroes the formidable bow of Lord Śiva, lying in a hall (specially) built for the choice-marriage of Princess Sītā and brought (conjointly) by three hundred men, He strung it and, (then) drawing it, broke it in the middle, O protector of men, as sportfully as an immature elephant would snap a stick of sugar-cane! (6)
Having won (as the prize for his feat of valour). Śrī (the goddess of beauty and prosperity)—whose virtues, disposition, age, limbs and appearance (eminently) matched His, (nay,) who (in the form of a golden streak) had (already) secured an honourable place on His bosom and who (now) bore the name of Sītā—He tamed, while on His way (back of Ayodhyā) the overgrown pride of Paraśurāma (the chief of the Bhṛgus), who had thrice seven times swept the earth clean (even) of the seed of the Kṣatriya race. (7)
The Lord accepted with His head bent low the command of even His uxorious father (King Daśaratha), who was bound by the cords of truthfulness, and, relinquishing (His claim to) the throne, (of Ayodhyā), the (imperial) fortune, His loving relations (mother and so on), friends and dwelling-place—even as an ascetic (who has shaken off all attachment) would give up the ghost, left for the woods along-with His (divine) Spouse (Sītā). (8)
(While in the forest) He mutilated the features of Śūrpaṇakhā (the sister of the demon king) a woman of unclean mind, slew her kinsmen, numbering (not less than) fourteen thousand, Khara, Dūṣaṇa and Triśirā being the foremost (of them), and roaming about with an irresistible bow in His hand, led a hard life (in order to teach a lesson to humanity). (9)
Observing the demon Mārīca deputed in the form of a weird (golden) deer, O protector of men, by Rāvaṇa (the ten-headed monster)—whose passion had been kindled on hearing a description of Sītā (from the lips of Śūrpaṇakhā)—and drawn away from His hermitage (by the aforesaid deer), He forthwith killed Mārīca with an arrow (even) as Virabhadra (who was no other than Lord Śiva) slew Dakṣa* (a lord of created beings). (10)
On Sītā (the Daughter of Janaka, the ruler of the Videha country, now known as Tirhut in north Bihar) having been (forcibly) carried away in the forest during His absence by Rāvaṇa (the vilest of the demons), even as (a sheep is snatched away by a wolf), the Lord, who was (thus) disunited from His beloved Consort, wandered in that forest alongwith His (younger) brother (Lakṣmaṇa) like a forlorn creature, exemplifying in that way the (sad) plight of those attached to women. (11)
Having cremated (like a devoted son) Jaṭāyu (the king of vultures)—who had (all) his (stock of) Karma wiped out through his (heroic) action (in the shape of a duel with the mighty Rāvaṇa) for His own sake (for the deliverance of His beloved Spouse from the clutches of that tyrant)—the Lord slew the demon Kabandha (who had stretched his arms to seize Him). (Then,) cultivating friendship with the monkeys (Sugrīva, Hanumān and others) and ascertaining through them, when Vāli had been killed, the whereabouts of His Darling, the Lord—who behaved as a human being even though His feet are worshipped (even) by Brahmā (the birthless creator) and Lord Śiva (the Source of creation)—marched with the forces of Sugrīva (the ruler of the monkeys) to the seashore. (12)
The deity presiding over the ocean found the crocodiles and alligators in it agitated by a fierce glance cast by Him in seeming anger (provoked by his failure to appear before the Lord in spite of His waiting for him for three days without food and water), nay, its very roar silenced through fear. (Therefore,) assuming a living form and taking articles of worship on his head, he approached the Lord's lotus-feet and spoke as follows:—(13)
"Dull-witted as we are, O infinite Lord, we ate unable to know You, the most ancient Person, the immutable supreme Ruler of (all) the worlds. (Surely) You are (no other than) that Lord of Prakṛti (consisting of the three Guṇas) from whose Sāttvika aspect sprang up hosts of divinities, from whose Rājasika aspect, the (various) lords of created beings and from whose Tāmasika aspect appeared the lords of ghosts. (14)
(Be pleased now to) march (across the ocean) at Your will; slay Rāvaṇa (the refuse of his father, the sage Viśravā), who (by his atrocities) makes the three worlds weep; recover Your Spouse, O valiant One; (and) for the expansion of Your fame construct here a bridge, reaching which monarchs intent on the conquest of the (four) quarters may sing Your glory." (15)
Having (accordingly) constructed across the sea a bridge with mountain-peaks of every description—full of trees the boughs of which were shaken by the hands of monkey chiefs (who handled them)—the Lord, accompanied by armies (of monkeys) led by Sugrīva, Nīla and Hanumān, entered under the guidance of Vibhīṣaṇa (the fortress of) Laṅkā, already burnt (by Hanumān in course of his quest for Sītā). (16)
With its sports grounds, granaries, treasuries, doorways, city-gates, council-chambers, porticos and pigeon-cots occupied by the army of monkey chiefs and its platforms, flags, jars of gold (placed on both sides of its entrances) and crossroads being destroyed, the city shook like a river churned by herds of elephants. (17)
Perceiving this (calamity), Rāvaṇa (the lord of the demons) deputed Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and others, his son (Meghanāda), Prahasta, all his followers headed by Atikāya and Vikampana and afterwards (his younger brother) Kumbhakarṇa (to meet the invading army). (18)
Accompanied by Sugrīva (the lord of the monkeys), Lakṣmaṇa (His own younger brother), Hanumān (son of the wind-god), Gandhamādana, Nīla, Prince Aṅgada (Sugrīva's nephew and heir-apparent), Jāmbavān (the king of the bears), Panasa and others, Śrī Rāma (too) marched against that army of the demons, which was difficult to penetrate, armed as it was with cutlasses, Sūlas (sharp-pointed steel weapons), bows, Prāsas (darts), Rṣṭis (double-edged swords), javelins, Tomaras (iron clubs) and swords. (19)
Meeting in a single combat the hostile army (consisting of elephants, foot-soldiers, chariots and cavalry, all the aforesaid generals of Śrī Rāma (the Lord of the Raghus)—Aṅgada and others—struck with trees, rocks, maces and arrows the demons whose Lord, Rāvaṇa, had (all) his good luck wiped off by the abduction of Sītā. (20)

Enraged to see the destruction of his army and mounting the aerial car (viz., Puṣpaka that had been snatched away by him from Kubera, the god of riches), Rāvaṇa (the lord of the demons) forthwith marched against Śrī Rāma—shining brightly in a splendid heavenly car brought by Mātali (the charioteer of Indra)—and struck Him with sharpened arrows having crescent-shaped heads. (21)
Śrī Rāma said to him, "O refuse of ogres, I, whose prowess cannot be prevailed against, shall award this very day to you, who have cast (all) shame to the winds—(even) as Kāla does to a perpetrator of sin—the fruit of your detested action consisting in the fact that our beloved spouse was stolen away during our absence by your wicked self, who behaved like a dog." (22)
Scolding him thus, the Lord discharged (at him) an arrow fitted (by Him) to His bow and it split his heart, hard as adamant. Like a virtuous soul whose stock of merit is exhausted, he fell from his aerial car, vomiting blood through his ten mouths, in the midst of his people crying "Dear me! Dear me!!" (23)

Issuing forth from Laṅkā in (their) thousands, with Mandodari (the principal consort of Rāvaṇa), Rākṣasa women now rushed, weeping bitterly, to the spot (where Rāvaṇa lay dead). (24)
Hugging each her own relations struck down by the shafts of Lakṣmaṇa (Śrī Rāma's younger brother), they helplessly wailed in loud tones (as follows), beating their person with their own hands:—(25)
"Alas, undone we are, O lord! O Rāvaṇa, who made the (whole) world weep (by your tyranny)!! Bereft of you and overrun by the enemy, whom should Laṅkā seek as its protector? (26)
Swayed by passion, you did not realize, O highly blessed one, such (extraordinary) power of Sītā's glory, by which you have been reduced to this (miserable) plight! (27)
Widowed is this Laṅkā as well as we, O delight of your race! (Nay,) your body has been made the food of vultures and your soul rendered fit for hell. (28)

Śrī Śuka continued : Encouraged (commanded) by Śrī Rāma (the uncrowned King of Kosala), Vibhīṣaṇa (the youngest brother of Rāvaṇa) performed for the benefit of his Kinsmen (Rāvaṇa and others) whatever is ordained (in the scriptures) by way of obsequies according to the procedure laid down for a sacrifice intended to propitiate the manes. (29)
The Lord then saw in a retreat in the Aśoka garden His most beloved Spouse (Sītā) emaciated due to the disease of separation from Him and seated at the foot of a Śīṃśapā (Aśoka) tree. Observing Her in that wretched plight Śrī Rāma was filled with compassion. Bestowing on Vibhīṣaṇa the rulership of the Rākṣasa hordes, (the city of) Laṅkā and longevity extending to the end of the Kalpa, and (first) helping Sītā—the lotus of whose countenance was now blooming with joy caused by His full vision—to mount the aerial car (Puṣpaka), the Lord, who had (now) completed His vow of residing in a forest (for fourteen years), stepped into the car (Himself) alongwith His two brothers (His half-brother Lakṣmaṇa and His adopted brother Sugrīva) and, (further) accompanied by Hanumān, flew (back) to His capital (Ayodhyā), showered over on the way with flowers offered by the guardians of the (various) worlds, His (heroic) deeds being joyfully celebrated (all along) by Brahmā (the creator) and others. The highly merciful Lord (however) felt (much) pained to learn about His (younger) brother (Bharata), who, covering himself with the bark of trees, was living on barley boiled in the urine of cows, wore matted locks (on his head) and slept on the ground strewn with blades of (the sacred) Kuśa grass. Hearing of Śrī Rāma having arrived, Prince Bharata placed on his head the latter's wooden sandals (lent to him by the Lord as a token of love) and, accompanied by the citizens (of Ayodhyā), his ministers and family priests, proceeded from Nandigrāma—where he was camping (with a vow not to enter Ayodhyā till Śrī Rāma's return)—to meet his elder Brother in the midst of songs and sounds of musical instruments and (further) accompanied by (great) exponents of the Vedas, repeatedly chanting in loud tones (sacred texts from) the Vedas, by flags with gilded edges, chariots of gold decked with flags of various colours, noble horses with trappings of gold, warriors protected by gold armours, traders (of every description), courtezans and servants following on foot, and (also) taking with him royal insignia (in the shape of an umbrella, chowries and so on) and (valuable) commodities (jewels etc.), of every description (great and small by way of presents). Placing the sandals before Śrī Rāma, he dropped down at His feet, his heart and eyes moistened with love, and stood with joined palms and eyes full of tears. Keeping him folded in His arms for a long time and bathing him with tears flowing from His eyes, Śrī Rāma Himself alongwith Lakṣmaṇa and Sītā offered His greetings to the Brāhmaṇas as well as to those (others) who were most deserving of honour and was (in His turn) saluted by the people. (30—41)
Observing their lord returned (home) after a long time, the inhabitants of north Kosala joyfully danced, waving their upper cloths and showering flowers on Him. (42)
Bharata took His pair of wooden sandals; Vibhīṣaṇa alongwith Sugrīva (who stood severally on His right and left), a chowrie and an excellent fan (respectively); and Hanumān (son of the wind-god, who stood behind the Lord) held the white umbrella (over Him). (43)
Śatrughna (the youngest brother of Śrī Rāma) bore His bow and the pair of quivers; Sītā held the Kamaṇḍalu (water-pot of cocoanut-shell) containing the water of sacred lakes and rivers; Aṅgada carried His sword and Jāmbavān (the king of the bears), His shield of gold, O protector of men! (44)
Seated in (the aerial car named) Puṣpaka, attended by (the aforesaid dancing) women and panegyrized by bards, the Lord shone brightly, O king, like the rising moon in the midst of minor planets. (45)

Welcomed by His (younger) brothers, the Lord too entered the festive city and, on entering the royal palace, duly honoured His stepmothers (Kaikeyī and so on), His own mother (the blessed Kausalyā), preceptors (Vasiṣṭha and others), His equals in age as well as those younger than He, and was honoured (in return) by them. (Likewise) Sītā and Lakṣmaṇa too met them in a befitting manner. (46-47)
Rising (from their seats), like dead bodies returning to life, the aforesaid mothers of these princes placed their sons on their lap and, bathing them all over with a flood of tears, shed their grief (of separation from them). (48)
Causing the matted locks (of Śrī Rāma) to be unravelled, the sage Vasiṣṭha (His preceptor) alongwith the elders of His race (the Raghus) bathed Him with the water of (all) the four oceans (in the four quarters) and other (sacred) waters (even) as the sage Bṛhaspati (the preceptor of the gods) bathed Indra (the ruler of the gods). (49)
Having thus washed His whole body including His head, nay, clad in beautiful attire and adorned with wreaths of flowers and ornaments, the Lord shone with His (younger) brothers (Bharata, Lakṣmaṇa and Śatrughna) and (divine) Consort (Sītā), who were (all) well-adorned (with jewels) and elegantly dressed. (50)
Won over by His brother (Bharata) through prostrations, Śrī Rāma accepted the throne (of Ayodhyā) and like a father protected the people (of His kingdom), who were (all) devoted to their respective duties and endued with the characteristics of their (own) Varṇa (grade in society) and Āśrama (stage in life); while they (in their turn) recognized Him as their father. (51)
So long as Śrī Rāma—who knew what is right and brought happiness to all created beings—reigned as king, time was like Kṛtayuga (Satyayuga, the first Yuga) though (actually) Tretā (the second Yuga) prevailed. (52)
Forests, rivers, mountains, Varṣas (subdivisions of a Dvīpa), Dvīpas (principal divisions of the globe) and oceans, all yielded the desired objects of the people, O chief of the Bharatas! (53)
While Śrī Rāma—who is the same as Lord Viṣṇu—ruled as king, mental and bodily ailments, old age, self-disparagement, sorrow, grief, fear and fatigue were non-existent. (Nay,) death too did not overtake the unwilling. (54)
(Strictly) observing the vow of having (only) one wife (throughout His life) and conducting Himself like a sage even though a king, the pious Lord Himself (scrupulously) performed His household duties (just) in order to give a lesson (to the world). (55)
By Her affection, obedience, amiables disposition, intelligence and bashfulness, Sītā, who was not only virtuous but meek through humility and knew His intention, captivated the mind of Her (divine) Spouse. (56)

Thus ends the tenth discourse, forming part of the Narrative of Śrī Rāma, in Book Nine of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahārhsa-Sarhhitā.