Canto 9 - Chapter 11: The other pastimes of Sri Rama

Discourse XI

The other pastimes of Śrī Rāma

Śrī Śuka resumed: Guided by His preceptor (the sage Vasiṣṭha), the divine Śrī Rāma Himself propitiated—by means of sacrificial performances conducted with excellent material—His own Self in the form of Lord Viṣṇu, representing all the gods on His person. (1)
(At the conclusion of the sacrifices) the Lord gave away (by way of sacrificial fees) the eastern quarter to the Hotā, the southern quarter to the Brahmā, the western quarter to the Adhwaryu and the northern quarter to the Udgātā (the chanter of Sāmaveda). (2)
To His preceptor He gave away the entire land that remained at the centre, recognizing (as He did) that the Brāhmaṇa (alone) was entitled to the whole of this earth, Himself being free from (all) craving. (3)
In this way Śrī Rāma (who had given away His valuables and cash too) was left with the ornaments and the two pieces of cloth He had (on His person); and Empress Sītā (Daughter of Janaka, the ruler of the Videha country) too was left (only) with Her Maṅgala-Sūtra* (every other ornament even on Her person having been given away by Her to Brāhmaṇa ladies). (4)
Delighted to witness the most praiseworthy parental affection of the Lord, who is (so) fond of the Brāhmaṇas, they however returned (all) that to Him and spoke as follows, their mind moistened with affection—(5)
"As a matter of fact what has not been given to us by You, O Lord, O Ruler of the universe, when (we know that), entering our innermost heart, You wipe out our ignorance by Your (divine) splendour? (6)
Hail to Lord Śrī Rāma, a votary of the Brāhmaṇas, the foremost of those enjoying excellent renown, whose wisdom knows no obstruction and whose (holy) feet are cherished by those who have given up (all forms of) violence. (7)

On a certain night, while moving about incognito and unperceived (in the capital) with the intention of knowing the mind of the people, Śrī Rāma overheard the (following) remarks of someone concerning His own Spouse (Sītā):—(8)
"I would have you no more, a wicked and unchaste woman that you are, since you have lived in the house of another. King Rāma, who is excessively fond of his wife, may retain Sītā (in his house); (but) I am not going to accept you again (in any case)." (9)
Forsaken by Her (divine) Consort (Śrī Rāma), who was afraid of the ignorant and myriad-mouthed world, which could not be easily placated, Sītā reached the hermitage of the sage Vālmiki (son of Pracetā, the god of water). (10)
Being enceinte, She gave birth, when the time came, to twins who became (severally) known as Kuśa and Lava. The sage (Vālmiki) performed the (purificatory) rites concerning them. (11)
The two sons of Lakṣmaṇa were called Aṅgada and Citraketu; while Takṣa and Puṣkala were the two sons of Bharata, O lord of the earth! (12)
(Further) Subāhu and Śrutasena were the two sons of Śatrughna. In the course of his conquest of the (four) quarters Bharata slew Gandharvas (celestial musicians) in tens of millions and, bringing their wealth (to Ayodhyā), presented it all to the King (Śrī Rāma). Again, getting rid of the demon, Lavaṇa by name, son of Madhu, Śatrughna for his part founded on the site of (the forest of) Madhuvana a city known as Mathurā (13-14)
Having committed Her sons (Kuśa and Lava) to the care of the sage (Vālmiki) and contemplating on Śrī Rāma's feet—so the tradition goes—Sītā, who had been exiled by Her (divine) Spouse (and could no longer bear separation from Him) found Her way into the bowels of the earth (that parted asunder to take Her). (15)
Hearing of this and recalling Her manifold virtues, Śrī Rāma, the almighty Lord, could not restrain His grief, even though He tried to suppress it by force of reason. (16)
Excessive fondness of men and women for each other is always such as brings fear (and grief in its train) even to powerful souls, and much more to a voluptuary whose thoughts are riveted on his household! (17)

• The auspicious thread with a piece of gold at the centre worn by married women round their neck as long as their husband lives.

Since then for (a period of) thirteen thousand years without interruption the Lord poured oblations into the sacred fire, observing (a strict vow of) celibacy (throughout). (18)
Leaving, in the heart of those who remember Him, an impression of His feet—tender as a pair of young leaves—pierced (earlier) by the thorns of the Daṇḍaka forest, Śrī Rāma then left for His own effulgent (divine) realm. (19)
Extirpation of demons through the instrumentality of multitudes of missiles and the bridging of the ocean—this is no praise to Śrī Rāma (the Lord of the Raghus), who assumed a form for the sake of sport at the entreaty of the gods and whose glory is absolutely matchless and unsurpassed. Did monkeys (actually) serve as His helpmates in disposing of the enemy? (No, not at all, Destruction of demons was as good a sport on His part as enlisting the help of monkeys for that purpose.) (20)
I seek as my protector the aforesaid Lord of Raghus, whose unsullied glory—which is capable of destroying (all) sins and serves as an adornment for the elephants guarding the (four) quarters (pervades all the quarters)—sages sing in royal courts even to this day, and whose lotus-feet are touched by the crowns of (even) rulers of heaven (like Indra) and custodians of wealth (like Kubera, the god of riches). (21)
(All) those people of the Kosala country by whom He was lovingly touched or fully observed or seated by their side or even followed (while moving about) reached the goal which Yogis (those adept in Yoga or deep meditation) attain to. (22)
A man treasuring up (in his mind) the narrative of Śrī Rāma through the repeated process of hearing, and pledged to (a vow of) tenderness (cessation from violence), O Parikṣit, is freed from the shackles of Karma (in the shape of virtue and sin, which make for transmigration). (23)

The king (Parikṣit) submitted : How did the said Lord Śrī Rāma conduct Himself and how did He behave towards His (younger) brothers (Bharata, Lakṣmaṇa and Śatrughna), who were His own selves (part manifestations)? How, again, did they (Bharata and others) as well as His subjects and residents of Ayodhyā (in particular) behave in their turn towards Him, their (almighty) lord? (24)

Śrī Śuka replied : Śrī Rāma (the Ruler of the three worlds) now charged His (younger) brothers with the conquest of the (four) quarters, and Himself looked round the city with His followers (attendants), allowing Himself to be seen by His people. (25)
With its roads sprinkled all over with perfumed water and (fragrant) drops of temporal fluid (emitted by elephants in rut), the city looked highly inebriated (exhilarated) as it were to see her lord arrived. (26)
It was adorned with domes of gold set on the top of palaces, city gates, council-chambers, sanctums and temples, as well as with flags. (27)
It had festal arches erected by means of (fresh) arecā-nuts joined with their foot-stalks and banana trees (fixed in the ground), strips of beautiful cloths, mirrors, tapestries and wreaths of flowers. (28)
With articles of worship in their hands citizens met Him at various points and pronounced their benedictions (on Him) with the prayer, "Protect, O Lord, this (earth), lifted up of yore by Yourself (in the form of the divine Boar)!" (29)
On learning that their lord had arrived (there) after a long interval, the people—both men and women—forthwith climbed up to the top of their mansions with intent to see Him, leaving their household (duties), and showered flowers on the lotus-eyed Lord, their eyes (still) unsated. (30)

The Lord then returned to His palace occupied (in the past) by His own predecessors, rich in unlimited treasures of every kind and equipped with an invaluable variety of articles of household use. (31)
It was graced with entrances having thresholds of coral, rows of pillars of cat's-eye, transparent floors of emerald and walls of shining crystals, wreaths of various colours, flags, cloths, gems and canopies, pearls effulgent as consciousness and (all) luxuries coveted by men, fragrant incenses and lights and decorations of flowers, and attended by men and women akin to gods and lending charm to ornaments themselves(32—34)
In that palace the said Lord Śrī Rāma, the foremost of wise men revelling in the Self, enjoyed life, so the tradition goes, with His beloved and affectionate Spouse, Sītā. (35)
Nay, the Lord, whose feet—tender as young leaves—are contemplated upon by men, enjoyed pleasures of sense each at its proper time for very many years, taking care not to twist (the principles of) righteousness. (36)

Thus ends the eleventh 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.