Pātāla-khaṇḍa · Chapter 116
Sourceसूत उवाच- संध्यावंदनकर्मक्रियतामिति रामो मुनिमाचष्टायम् । उष्णद्युतिरप्यस्तमुपैति द्विजकुलमेतन्नीडमुपैति १। स्वयमपि संध्यावंदनकामोऽव्रजदुत्तरदिशमुज्झितयानः । हाहाहूहूकृतसंगीतिर्बंदीप्रमुखप्रस्तुतकीर्तिः २। गौतमीतटमुपेत्य राघवो वायुनंदनसुधौतपद्युगः । जांबवत्कृतकरावलंबनः प्रापदुत्तमनदीं तु गौतमीम् ३। करद्वये धृतकुशः स राघवः प्रागमद्वरुणदिशामथोत्तमाम् । दत्वा ततोऽर्घत्रितयं यथाविधि प्रहृष्टरोमाथ जजाप सोंऽतरे ४। संप्रार्थयित्वा वरुणं यथाक्रमं शंभुं वसिष्ठं प्रणनाम राघवः । ताभ्यां कृताशीरगमन्मनःपदं हनूमता क्षालित पादपंकजः । जुहाव वह्नीनथ बंदिमागधैः संस्तूयमानोऽथ विनिर्ययौ बहिः ५। प्रहसच्चंद्र किरणैः सुधालिप्तमिवांबरम् । प्रसन्नताराकुसुमं वितानमिव सर्वतः ६। अथागच्छत्सौधतलं वृद्धामात्येन कल्पितम् । नानासनसमोपेतं सभास्थानं ययौ नृपः ७। अथ मुनिं ह्युपवेश्य स राघवः स्वयमपि प्रथमासनमाभजत् । कपिगणाः परितः पृथुविग्रहा रचनयास्थितिमाप्रतिपेदिरे ८। सुखस्थितं नृपमभिवीक्ष्य स द्विजो वचस्तदा समुचितमाह शंभुः । इहस्थितो भवति समस्तपूजितः कथं कथा नृपवर वर्तते गुहायाम् ९। आकर्ण्याथ रघूद्वहो द्विजवचः शुश्रूषुरासीत्कथां । तत्रस्थो निपुणं निवार्यवचनं सर्वैः श्रुतं तत्क्षणात् । शुश्रूषामि कथं महाद्भुततया स्वात्माश्रयामन्यथा । रक्षोबाधनवादिनीमथनृपः किंत्वेतदित्याह च १०। कुंभश्रोत्रवधः पुरा समजनि प्राप्तो दशास्यो वधं । पश्चादित्ययमन्यथा विरचितं रामायणं भाषते । कोऽयं विप्रवरः समस्तजनता नास्तिक्य संपादको । राज्ञांस्थानमुपेत्य वक्ति समया दंड्योऽथ पूज्योऽथवा ११। अथाह जांबवानमुं रघूत्तमं कथां प्रति । रामायणं न तावकं त्विदं हि कल्पितं मतम् । समस्तमत्र विस्तराद्वदामि देव तच्छृणु । पंकेरुहस्यसूनुतो मया श्रुतं पुराह्यभूत् १२। जांबवंतं विज्ञाप्य रामचंद्रो वचनमाह १३। श्रीराम उवाच- कीर्तय पुराणं मे शुश्रूषुः कुतूहलादहं प्रणीतं तत्केन च विज्ञातम् १४। जांबवानथ बभाषे हि विधात्रे नमो नमस्तथैव विधुभूषणकेशवाभ्याम् १५। अथ पुरातनं रामायणं कथयामि १६। यस्य श्रवणेनाखिलजन्मसंपादित पापक्षयो जायते १७। अथ तथापि दशरथो दशरथसमानरथी महीयसा बलेन सुमानसनामनगरजिगीषया पंकेरुहसुतसुतं वसिष्ठमाहूय नमस्कृत्वा मुनिदत्तानुज्ञः शताक्षौहिणीसेनया सहारुह्य तुरंगमं चंद्र समानशरीरमतिरोषसमाविष्टो विष्टरश्रवसमाराध्य दंडयात्रां चकार १८। साध्यो नाम स्वीयया सेनयावृतो दशरथाभिमुखमाययौ योद्धुं युद्धं चान्योन्यमभूत् १९। मासमेकं युद्धं कृत्वा दशरथस्तं साध्यं जग्राह २०। अथ साध्यसूनुर्भूषणोनामाल्पपरिवारो युयुधे दशरथेन २१। दशरथोऽपि साध्यसूनुं भुवोभूषणमवलोक्य योद्धुमेव नैच्छत् २२। कथमेतादृशं हन्मि चास्मिन्हतेऽस्य कथं पिता भविष्यति कथं तन्माता कथमप्रौढयौवनाप्रियार्या २३। अमुष्य हि देहे समालिंगनचुंबनपरिवर्तन नवीनतरदलारविंदपदानि कुसुमानीव दृश्यंते २४। एतत्समानवर्णवया एतादृशः सुभगः परमप्रीतिवर्द्धनोनाम पुत्रो भल्लूकभक्षितोमृतःस्मृतिपथं प्राप्यापि मां रक्षयितुमिच्छतीव मम हृदयमन्यथा करोति इति मनसा वितर्क्यातिबालकं ग्रहीतुमारभत् २५। स च साध्योपि पराधीनो बभूव २६। स च कुमारेण सह पराजय खेदमपि मत्वा सुखमध्युवास च २७। दशरथोऽपि तत्र मासं स्थित्वा तत्पुत्रसंदर्शनसुखमवलोक्याचिंतयत् २८। अहो सर्वदुःखापनोदनक्षममेतन्मुखावलोकनं पुत्रसंवर्द्धनंनाम सर्वराष्ट्रिको मम जयः पुत्रवियोगमनुस्मरतो दुःखाय केवलं भवति २९। तदस्य पृच्छां करोमि कथमीदृशो जायते पुत्र इति वितर्क्य तमपृच्छत् ३०। साध्योऽपि सकलमोक्षमार्गं क्षितीशायादिशत् ३१। हरीशानौ सहाराध्य सर्वैकादशीरुपोष्य द्वादशीषु ब्राह्मणानाराध्य तत्तत्कालभवं फलपूर्वमन्नाद्यं व्यंजनं पुष्पं च न्यायेन संपाद्य कपिलाघृतेन केशवं स्नापयित्वा मुद्गचूर्णेन संलिप्य स्वादूदकेन स्नापयित्वा सुरभिपाटीरं स्वयमुद्घृष्टं मृगनाभ्यागुरुसारेण वासमेतं देवांगं सर्वमुपलिप्य तुलसीदलैर्यूथिकाकरवीरनीलोत्पलकमल कोकनदद्रो णकुसुम मरुवदमनक गिरिकर्णिकाकेतकीदलपूर्वैर्यथासंभवमभ्यर्च्य द्वादशाक्षरेण पुरुषसूक्तेन वा नाम्ना षोडशोपचारेण वाराध्य प्रणम्य नृत्यं कृत्वा देवं क्षमापयेत् ३२। तथा व्रतानि विचित्राणि नारायणप्रीणनाय कुर्य्यात् ३३। प्रसन्नो भगवान्मुनिरीप्सितं पुत्रं यच्छति तदमुमाराधयस्वेति दशरथमुक्तवान् ३४। स चापि साध्यं तत्र स्थाप्य गत्वायोध्यां तथा सर्वं कृतवान् ३५। अथ पुत्रकामेष्टौ समाप्तायामाहवनीयाद्यज्ञमूर्तिः शंखचक्रगदापाणिरुदतिष्ठत् । राजानं च वरं वृणीष्वेत्युक्तवान् ३६। स च राजा वव्रे पुत्रानतिधार्म्मिकान्दीर्घायुषश्चतुरोलोकोपकारकान्देहीति ३७। अथ राजमहिष्यश्चतस्रः कौशल्या सुमित्रा सुरूपा सुवेषा चेति ३८। राजानमब्रुवन्देव प्रतियोषमेकेन पुत्रेण भवितव्यम् ३९। अथ कौशल्योवाच एष यदि प्रसन्नो देवस्तदायमुत्पद्यतां मम ४०। राजोवाच- मम यदिष्टं तदयं प्रार्थ्यते हरिः । विष्णोप्रसीददेवेश कमलापते शंखचक्रगदाधरविभीषणसृष्टिसमस्तलोकपालादिपूजित पादयुगलशाश्वतहरे नमस्ते नमस्ते एवं स्तुतो भगवानथ राजानमाह ४१। माधव उवाच- तव पुत्रो भविष्यामि कौशल्यायाम् । अथ चरुं प्राविशद्धरिः । तं चरुं हि चतुर्धा विभज्य भार्य्याभ्यो दत्तवान् ४२। अथ कौशल्यायां रामो लक्ष्मणः सुमित्रायां सुरूपायां भरतः सुवेषायां शत्रुघ्नो जज्ञे खात्पुष्पवृष्टिश्च पपात ४३। अथ चतुराननः स्वयमुपेत्य जातकर्मादिकाः क्रियाश्चक्रे ४४। त्रिभुवनाभिरामतया राम इति नाम चक्रे रूपशौर्य्यादिलक्ष्मीयोग्यतया लक्ष्मण इत्यपरस्य भुवं भारात्तारयतीति भरतः शत्रून्हंतीति शत्रुघ्न इति नामानि कृत्वा ब्रह्मा स्वभवनं जगाम शिशवश्च वृद्धिमीयुः ४५। अथ पादसंचारिणं बालचंद्र संकाशदर्शनं बिंबाधरमुन्नततिलप्रसूननासं पुरश्चूलिकालंबमान-रत्नपत्रकं श्रवणलोललंबमानकुंडलं वक्षःस्थलविचलित स्थूलमुक्ताहारं विलसत्कार्तस्वरो ब-ह्वलयं सिंजन्मणिकंकणरत्नांगुलीयकं हेममणिरचितश्रोणिसूत्रं सिंजन्ननूपुरोपशोभितपादमंगुलीयोपशोभितपादमध्यांगुलीयकं वज्रांकुशसरोजलांछनशोभितोरुपादतलं तूणीरसदृश जंघं करिकरसदृशोरुं विस्तृतजघनं सूक्ष्ममध्यंवर्तुलावर्तकं गंभीरनाभिमिंद्रनीलशिलाविशा-ल वक्षःस्थलं कंबुग्रीवंचंद्रबिंबसदृशवदनमर्द्धचंद्र सदृशललाटं नीलकुटिलकुंतलं क्रोडासक्तंधूलिभिरापांडुरं फुल्लपद्मदलारक्तविलोललोचनं महेश्वरमिवोद्धूलितभूतिं महेश्वरमिव दिगंबरं रामं कुमारं राजा दशरथो दृष्ट्वा हर्षपरिपूर्णहृदयः पुत्रमालिंग्य चुंबित्वा वक्षस्यालिलिंग दृढम् ४६। अथ कुमारोपि पार्श्वेनास्यांकमारोप्य कलकलितलोचनो यत्किंचिदुवाच ४७। याचमानमितस्ततो वीक्षमाणः तात गच्छेशये तात क्रीडामि तातेत्यादिपुत्रसुखमनुभूयानुभूय निर्वृतिं ययौ ४८। अथ कदाचिद्भोक्तुमागते राजनि रामचंद्रो बालक्रीडासक्तहृदयो बहुक्रीडनकरकमल उत्प्लुत्य धावमानो नरपतिपुरःस्थितमणिखचितसुवर्णभाजनस्थमन्नं वामकरेण गृहीत्वा राजनि चिक्षेप इदमपि राजा सुखाय मेने । एतादृशान्यन्यानि चकार रामचंद्रः ४९। अथ कदाचित्क्रीडमाने रामे वात्या राममपातयद्रामश्च रुदन्नपतत् ५०। एतस्मिन्नंतरे ब्रह्मराक्षसो राममगृह्णाद्रामश्च मूर्च्छामाप ५१। अथ सहचरो बाल इतस्ततो रोरूयमाणो रामं तथाविधं राज्ञे व्यज्ञापयत् ५२। अथ राजा राममादाय वसिष्ठमाह किमिदं रामस्येति पप्रच्छ ५३। अथ वसिष्ठो भस्मादायाभिमंत्र्य ब्रह्मराक्षसं मोचयामास ५४। पप्रच्छ को भवानिति स चाहाहं वेदगर्वितो ब्राह्मणो बहुशः परधनमपहृत्य ब्रह्मराक्षसो जातो मे निष्कृतिं विचारय ५५। वसिष्ठ उवाच- इदानीमितः परमेकवर्षशतोपभोग्यं राक्षसत्वं नरकं भागीरथीस्नानमेकं शिवाय बिल्वपत्रशतं समर्प्य ततः स्नात्वा पापाद्विमुक्तो भवसीति ५६। कदाचित्तादृशं कृतपुण्यं तव पदं प्रयच्छामि तदुपरिशिष्टां गतिं भजेति वसिष्ठवाक्यमाकर्ण्य ब्रह्मराक्षसो वसिष्ठोपदिष्टपुण्यवशाद्दिव्यशरीरो भूत्वा नमस्कृत्वा स्वर्गं जगाम ५७। अथ रामं प्राप्तेकाले उपनीय वसिष्ठो वेदानध्यापयामास षडंगानि मीमांसाद्वयं नीतिशास्त्रं चाध्यापयामास ५८। अथ धनुर्वेदमायुर्वेदं भरत गांधर्व वास्तु शाकुन विविधयुद्धशास्त्राणि च ५९। अथ विवाहं कर्तुकामेन राज्ञा दशरथे नानानादेशजनपतीन्प्रति दूताः प्रेरिताः ६०। अथ कश्चिच्छीघ्रमागत्य राजानमिदमब्रवीत् ६१। राजन्विदर्भदेशाधिपतिर्विदेहोनाम राजा तस्य पुत्री वैदेही होमलब्धारूपेण लक्ष्मीसमा सर्वलक्षणसंपन्ना रामयोग्या विद्यते स च तां दातुं राजा रामायोद्यतः तद्गम्यतां शीघ्रमिति ६२। अथ वसिष्ठादीन्प्रेषयामास ते च तत्र गत्वा तां च निरीक्ष्य लग्नं निश्चित्यायोध्यामेत्य राजानमुक्त्वा रामसहिताः पृथिवीपतिसमेताः शीघ्रं विविध करि तुरग शकट शिबिकांदोलिकाभिरतिसुभगरूपभोगविलासक्रियानिपुणा विदितविविधचेष्टागंधर्वाः कामशास्त्रसुकुशलाः मृदुकठिनपृथुपयोधरासन्न कंठाः स्थूलसूक्ष्मललाटबिंबदशनच्छदमुखपंकजाः कुटिलकुंतलदीर्घकेशधम्मिल्लाः कनकपत्रकर्णाः स्नानचेष्टयोत्थितरोमशोभित जपाकुसुमरक्तदशना विशदविस्फुरच्छफरीलोचनाः शुक्तिकासदृशश्रवणाः नक्षत्रसदृशस्थूलमुक्ताफलोपशोभितनासापुटा मुकुरसदृशकपोलास्तिलप्रसूननासिका आनम्रमध्यप्रदेशचूचुका इंद्रगोपप्रतीकाशाधरपुटदशनक्षताः समदीर्घकांगप्रदर्शनास्थितसर्वप्रदेशवर्तुला नातिमांसलाः पिंडकाग्रंथिनीव्योवलितबाहुमूला अनतिचिरकालोत्थितरोमतया हरिद्रा वर्णतया च कर्णिकारदलसदृशबाहुमूला मृदुस्निग्धवर्तुलसूक्ष्ममध्यप्रदेशाः कठिनस्थूलवर्तुलामग्नचूचुकपरस्परस्थानाक्रमणस्पर्द्धि पयोधरमध्यलब्धपदकपयोधरोपरिचंचलविविधमणिमय हारोपशोभित वक्षःस्थलाः पयोधरपरितो लब्धपदतया तरुणदृष्टिपरम्परतया असमानयानाभिकूपोपरितन रोमराज्योपशोभितोदरप्रदेशा भज्यमान मध्यस्थलीकरणएव वलीत्रयोपशोभित मुष्टिग्राह्यमध्याः करिकरोपमजघनप्रदेशा अरोमसदृशमृदुस्निग्धामला समजान्व्यः कदलीस्तंभसंनिभोरुयुगला आमग्नजानुकृशकुशवर्तुलपिंडिकारहितजंघा आमग्नगुल्फा आसूक्ष्मस्निग्धा दीर्घदीर्घांगुली पादानूपुररवाह्वयमानमदना हंसमतंगजगमना दक्षिणांगुष्ठस्पर्शिकच्छाग्रा उपरिकच्छं नीवीं कृत्वा करद्वययुता वस्त्रप्रदेशकंठमप्रावृत्या परवसनपरिभागा वृतस्तनवसना परभागे वामांस एव दक्षिणपार्श्वगतेन दशाभागेन नाभिप्रांतेन प्रवेशितोपशोभितगात्रयष्टयो योषितो विवाहमंगलकर्मकरणायानेकश आगच्छन् ६३। बालिकाश्च विद्युल्लतांशुशोधितगात्रयष्टय उद्भिन्नकुचकमलकुड्मलविविधहारोपशोभिवक्षसो यत्किंचिद्भाषिण्योऽतिचपलमृदुगतयो वृद्धवनिताश्चागच्छन् ६४। अथ विदेहे पुरतः क्रोशमात्रे चूतवनिकायां विविधविटपविस्तरप्रदेशविविधविहंगकूजिता-कर्णनदत्तकर्णवनहरिणशाववत्यां महारजतनिर्मितोच्चनीचप्रासादोपशोभितप्रदेशविविधविहंगायां हेमवल्कलसंवीतभसितो-द्धूलितशरीरजटिलमुनिगणध्यानोपासनोपशोभितवृक्षमालायां विविधविद्यधरवधूपयोधरभाराभिभूतविचरिततरंगसरसीयुतायां सरस्तीरमिलितसैरंध्रीयुवतिभिराहूयमान तरुणजनायां नानावर्णकुसुमसौरभवासिताशेषप्रदेशायामितस्ततो रिरंसया प्रदर्शितस्फारशफरीविलोचनतरलचक्षुषा प्रभाविलसितशरीरवेश्याजनायां विविधाश्चर्ययुतायां दशरथः सामात्यपुरोहिताभिरामरामादिपुत्रसहितः सुखमुवास ६५। अथ वैदेहोऽपि मिथिलां नानापताकोपशोभितां विविधप्रासादगोपुरोद्यानदेवतायतनोपशोभितामन्योन्यकेलिचतुरयुवतिजनानुकीर्णामुशीरविरचितमहाप्रपां सुकेलीजनोपशोभितविशिखां । विविधपण्योपशोभितरथ्यां तत्रतत्र ब्रह्मघोषशोभितमठां प्रतिमंदिरं मीमांसादिव्याख्यानसंपादि सामाध्ययनां सुपुण्यहविर्गंधसामादिस्वरपदक्रमश्रुतिब्राह्मणवाटिकामनेकपरिवृढमंदिरप्रवेशनिष्क्रीतागुरुकुंकुमाध्वर्य्युवेषां मृदुलवसन तांबूल रक्तदंतच्छदकामिनीमृदुवचनकठिनवचनकरसंज्ञानिर्द्धारित प्रतिवचनविविधोपायना हरणकरजनोपशोभितां मृदुधवलजघनपरिवीतवस्त्रोपरिभागेन स्निग्धवर्तुलपरस्परसंघर्षपयोधरमध्यप्रदेशोपशोभित वामांसकंदोपशोभितवनितां विविधमुक्ताहारजपासंकाशदशनच्छद मंदहासमालाकारसहस्रोपशोभितां पुण्यासवसाधनमंदिरां तत्रतत्र विचित्रतोरणां विशुद्धवीथिकां तत्रतत्र स्थापितकल्पपादपां रंभाविभूषितद्वारां पुरीं शोभितां शोभयामास ६६। अथाभिकलनार्थं विलासिन्यो निशादूर्वाक्षतामंत्रमंगलकज्जलितकैशिकधमिल्ललताग्रंथि-त जटोपशोभित सीमंतशीर्षशोभितनासामुखविचित्राभरणार्हणहेमपात्रावस्थिताज्यगुग्गलु फलादिसौभाग्यद्रव्यमुद्वहंतीभिः स्त्रीभिरन्यैरपिशोभितजनैः स राजा निर्जगाम ६७। तदानीं मंगलतुर्यघोषादेव दुंदुभिभेरीनिःसाणमर्दलशंखादिनादाः प्रादुर्बभूवुः ६८। गायकाश्च मंगलानि जगुः ६९। मंगलवेदवाक्यानुपाठेन वैदिकाः ब्राह्मणाः । कुलपाठका भेरीघोषेण कृत्स्नमाकाशमापूरयन् ७०। अथान्योन्याक्षतपूर्वमंगीकुर्वंतः सूतबंदिजनादिभिः स्तूयमानाः पुरं प्रविविशुः ७१। विदेहनगरात्पश्चिमभागे निर्मितं मंदिरं दशरथः प्रविवेश ७२। अवशिष्टाश्च यथायोग्यं भवनं विविशुः ७३। अथ नारदो मिथिलां तदानीमेवागच्छत् ७४। विदेहोऽपि देवर्षिमभिपूज्य स्वागतं दृष्ट्वा भोजनं कारयित्वा। सुखासीनाय मुनये सघनसारं तांबूलं दत्वा व्यज्ञापयत् ७५। श्वो विवाहे भवान्स्थातुमर्हति कारयितुं विवाहम् ७६। नारद उवाच ७७। श्वो हि नक्षत्रं सूर्यनक्षत्रदर्शनं तत्र विवाहो न कर्तव्य इति ७८। अथ मौहूर्तिकं वृद्धगार्ग्यमाहूय राजा पप्रच्छ क्व विवाहमुहूर्तः ७९। श्व इति गार्ग्य उवाच ८०। राजा च नारदं गार्ग्यं चोदीक्ष्य भो इदमित्थमिति पप्रच्छ ८१। अथ नारदो गार्ग्यमुवाच ८२। कथमुक्तं लग्नं दास्यसि ८३। अथ गार्ग्यो विषघटिकाश्च विहाय लग्नं दास्यामि इत्युवाच ८४। नारदोपि ब्रह्मवचनानि किं न जानासीत्युक्तवान्गार्ग्यम् ८५। गार्ग्यस्तुष्टस्तान्दोषानपठत् ८६। उल्का च ब्रह्मदंडश्च मोघः कंपस्तथैव च । सर्वकार्यविनाशाय दृष्टा वै ब्रह्मणा पुरा ८७। प्रतिष्ठासु विवाहेषु मौंजीबंधाभिषेकतः । अन्येषु सर्वकार्येषु विषनाडीर्विवर्जयेत् ८८। अतः परं तु कार्य्याणां करणेन च दोषभाक् । विवाहादिषु कार्येषु दोषमेव वदाम्यतः ८९। उल्का दहेत्कुलं सर्वं ब्रह्मदंडो विनाशयेत् । मोघस्तु मरणा यस्यात्कंपः कंपाय कर्म्मणः ९०। इति नारदोक्तमाकर्ण्य गार्ग्यो मुनिर्मौनपरोऽभवत् ९१। दध्यौ रविं ग्रहपतिं विहाय विषनाडीर्विवाहः क्रियतमिति ९२। नारद उवाच- कथं ब्रह्मवचनम् ९३। सूर्य उवाच- देशभेदेन व्यवस्थोदिता तदस्मिन्देशे विवाहो विषघटिकां विहाय कर्तव्य एव ९४। नारदोप्यनुमेने ९५। उवाच श्वः पराह्णे च क्षत्त्रविवाहश्च भवेदतः स्वयं वरार्थं नृपा आगच्छंतु तन्नृपदूतान्प्रेषय ९६। अथ राजा दशरथानुमतेन सर्वानेव नृपानागमय्याचिंतयत् कथं सर्वानेव तिरस्कृत्य वैदेही रामाय देयेति ९७। अथ रात्रौ मुहुर्मुहुर्निःश्वस्य निद्रालुरपि न निद्रामाप ९८। अथ मध्ये निशं राजा शुचिर्भूत्वा त्र्यंबकं सांबिकं मंगलदुकूलधारिणं कमलभवपुरुषोत्तमशक्र-प्रमुखनिखिलदेवैर्भृगुप्रमुखमुनिवरैर्हाहाप्रमुखगंधर्वैस्तुंबुरुप्रमुखैश्च श्रुतिस्मृतीतिहासपुराणैर्मूर्तिमद्भिश्च सिद्धविद्याधरादिमातृकागणैश्च नंदीप्रमुखगणैश्च सेव्यमान पादकमलं सर्वामंगलपरिमोचकमतिपुण्यसलिलया गंगया निष्कलं केन चंद्रमसा सेव्यमान शिरोभागं वामांकारूढया गिरिजया प्रदीयमानवीटिं सहासं सकामं सहावेक्षणमाददानं गोक्षीरसदृशं प्रतिकूलकस्तूरिकासदृशकंठं मृदुसूक्ष्मस्निग्धजटाभिर्विरचितकपर्दं विशुद्धकार्तस्वरकुंडलोपशोभितगंडभागं द्विरष्टवर्षवयसं गोक्षीरसदृश स्थूलमुक्ताफलकौसुंभवर्णांचलेनावेष्टितशिरोभागं विविधरत्नविरचितकार्तस्वरभूषितवक्षःस्थलमतिधवलोपवीतेनोपशोभितशरीरमंबिकानुलग्नकुंकुमारुणसुगंधिशरीरमीक्षमाणं तर्जमानकाममार्गणं कोटिकंदर्पसदृशं मनसाचिंतयत् ९९। जजाप शतरुद्रियं जुहाव च तेनैव कामाहुतीः प्रास्तुवच्च पुरुषसूक्तेन १००। अथ तादृश एव महेश्वरस्तत्र प्रादुरभूत् १०१। अथ राजा नमस्कृत्यास्तुवीत १०२। राजोवाच- क्षितिसलिलगगनपवनदहनरविशशियजमानमूर्तिभिरष्टमूर्ते विश्वमूर्ते लोकमूर्त्ते त्रिभुवनमूर्ते वेदपुराणमूर्त्ते यज्ञमूर्ते स्तोत्रमूर्त्ते शास्त्रमूर्त्तेस्वधामूर्त्ते नारायणमूर्त्ते सर्वदेवतामूर्त्ते त्रयीमयत्रयीप्रमाणत्रयीनेत्रसा-मप्रियवसुधाराप्रियभक्तिप्रियभक्तसुलभाभक्तविदूरस्तुतिप्रिय धूपप्रिय दीपप्रिय घृतक्षीरप्रिय द्रो णकरवीरप्रिय श्रीपत्रप्रिय कमलकह्लारप्रिय नंद्यावर्तप्रिय बकुलप्रिय यूथिकाप्रिय कोकनदप्रिय ग्रीष्मजलावासप्रिय यमनियमप्रिय नियतेंद्रियप्रिय जपप्रिय श्राद्धप्रिय गायनप्रिय गायत्रीप्रिय पंचब्रह्मप्रिय सदाचारप्रिय गोत्रोत्सादिकमलभवहरिहरनयनसमर्चित पादकमलजयप्रद हरिप्रार्थितजलोत्पादितचक्रप्रदर्शकृत्स्मृतियुक्तिप्रद स्मृतमंगलप्रद मृत्युञ्जय नमस्ते नमस्ते १०३। इति स्तोत्रमाकर्ण्य भगवान्भवो राजानमुवाच वरदोऽहं वरं वृणु १०४। राजोवाच श्रीमन्मम कन्या वैदेही रामाय दित्सिता स्वयंवरे कुलरूपबलोत्साह संपन्नानेकभूपराक्षसविप्रादिसर्वप्राणिसमागमे रामाधिकबलो यदि तामग्रहीष्यत् तदा वचनमनृतं मम पापं च भविष्यति १०५। प्रत्युत दशरथोऽपि सर्वानेवागतान्विजेतुमलं क्षत्रकदनश्च रामो यद्यायास्यति तर्हि मम सुतां किं करिष्यति वा किंकिं वा प्रेषयिष्यति कीदृशं कारयिष्यति मम किंवा करिष्यति सर्वथा हि प्रभूतबलवाहनो नरपतिरशेषमपि त्रिभुवनं हन्यात् किमुत मामल्पसत्वं किमुत बहुना भवानेव शरणं ममोपायं वद यथा विवाहे श्रेयो भविष्यति रामश्च जामाता भविष्यति १०६। शंभुरपि तथा करोमीत्युवाच १०७। राम एव नाथः सीताया भविष्यति रामं च कृत्वा स्वस्त्यद्यैव करिष्यामि गृहाणाजगवं धनुरिदम् १०८। राजोवाच- किमेतेनाजगवेन धनुषा स्वयंवरे सीतां रामं प्रापय १०९। शंकर उवाच- इदं धनुरसज्यं मे यस्तु सज्यं करिष्यति तस्मै देया मया सीता प्रतिज्ञामेवमाचर ११०। इत्येवमुक्त्वा भगवान्गणैरंतर्दधे हरः । अथादातुं धनू राजा न शशाकातियत्नतः १११। अथोज्ज्वलं शतसहस्रगजबलं समाहूय गृहाणेत्युवाच ११२। स चापि मातुलं नत्वाट्टहासं कृत्वोत्प्लुत्य धनुर्द्वाभ्यां कराभ्यामुद्दधार जानुपर्यंतं मातुलो मारीचः श्रुत्वा एकाकी विप्रवेषं कृत्वा विदेहमयाचत वैश्वदेवांते प्राप्तमतिथिं मामवैहि ११३। राजोवाच- स्वागतं भो इदं ब्रह्मन्नासनं तत्र निषीदेति ११४। स चातिथिस्तथेत्युक्त्वा निषसाद ११५। अथ राजा जलमादाय पादौ प्रक्षाल्य गंधपुष्पाक्षतैरभ्यर्च्य महाजं तस्मै निवेद्य भोजनाय प्रार्थयामास ११६। स चापि तदन्नं षड्रसोपेतं सौवर्णभाजनगतमीक्षमाणइवेतस्ततो विलोकयामास ११७। तस्मिन्नेवावसरे सीता पद्मकिंजल्कप्रभेषदरुणवसनं बिभ्रती नीलकुटिलकुंतलैश्चलद्भिर्यूनां मनांस्याकर्षयद्भिः प्रेक्षमाणदृष्टिभग्नकलैरिव स्त्रीणां चित्तमीदृशमिति दर्शयद्भिरिवोपशोभित-ललाटानंगचापसुभ्रूपद्मपत्रारुणविलोचना तिलप्रसूननासामृदुस्निग्धरो मशकपोलानंतरा रक्तोष्ठराक्तासनमाणिक्यनिभदाडिमीदशना जपाकुसुमारुणाधरातिशोभितचिबुकाशुक्ति-कर्णासमदीर्घकंठातिमांसलवक्षाः पीनोद्भिन्नकुचकुड्मलानेकहारोपशोभिता सुभगाका-। रानतिमांसलबाहुलता मुग्धायतसमानांगुलिशिखापद्मारुणपल्लवाविविधबहुरत्नांगुलिभूषणामुष्टिग्राह्यमध्यासु रोमराजिगंभीरनाभिः पृथुजघनाकरिकरोरुस्तूणीरजंघासुपादकमला-नूपुरादि पादविभूषणा पादांगुलीभूषिता विकसितसौगंधिकं विदधती भुंजानमारीचस्य पुरतश्चागता ११८। वीक्ष्यासावचिंतयदेनां कथमपहरामि कथमालिंगामि कथमन्यत्किंचित्करोमीत्येवमवसरमलभमानस्तूष्णीमेव विनिर्गतः ११९। अथ देवा धनुःसज्जीकरणाय यतमाना अहंपूर्विकया विद्यमाना अन्योन्यतिरस्कारेण महेंद्रः प्राप धनुरुत्तमं प्रांतद्वयात्परं नावनमयितुं शशाक १२०। अथ सूर्यो धनुरादाय नमयन्नेव निपपात १२१। वायुर्बलवतां श्रेष्ठो जग्राहाजगवमथ स्वेनैव करेणोत्कर्षयन्नधः पपात धनुश्च वायोरुपरि पपात अहसंस्तदा सर्वे १२२। एतस्मिन्नंतरे तुरगवरमारुह्य बाणासुरः सहस्रबाहुरनेकानेकशिरोभिर्दैत्यैः परिवृतः प्रह्लादसमेतो विदेहपुरीमाजगाम १२३। अथ स्वविभूषणोद्भासितां दिशं कुर्वन्स्वतेजसापयशसो देवताः कुर्वन्नानाविधगीतं शृण्वन्द्व्यंगुलमात्रेण शक्तो विरराम १२४। प्रह्लादोबलिश्चैवधावातेऽथविरेमतुः १२५। अथ राक्षसेषु तूष्णींभूतेषु राजानोऽतिबलिनः समागता ज्याबंधाशक्ता अपसृत्य तस्थुः१२६। अथ ब्राह्मणाः समागताः १२७। अथ विश्वामित्रो धनुरादाय एकांगुलपर्यंतं सज्यं कृत्वा विरराम निवृत्ताश्चापरे १२८। अथ दिनमात्रे धनुषि तूष्णींभूतेषु राघवः सहानुजैरागत्य धनुर्निरीक्ष्यास्पृशत् १२९। अथ राजकुमाराः शतशः समागताः सर्वाभरणभूषिता धनुर्दृष्ट्वापस्पृशुर्न चालनक्षमाः १३०। अथ दाशरथिप्रमुखाःकुमाराः समागताः १३१। अथ वेत्रझर्झरपाणयः समागमन्सर्वानेवापसारयामासुः १३२। अथ रामो लक्ष्मरणहस्तं गृहीत्वा सर्वाभरणभूषितो धनुरासाद्य स्पृष्ट्वा नत्वा प्रदक्षिणीकृत्य धनुरादायोद्दधार १३३। तदादानसमये सर्व एवैत्य सहासमूचुः अत्र भग्ना महारथा इति १३४। अथ स रामो धनुर्ज्यास्थानमवनमय्य धनुषि जानुं कृत्वा सज्यमेककरेणोत्पादयन्कोट्यामनामयत् १३५। अथसज्जीकृतं दृष्ट्वा सर्व एव नासाग्रन्यस्तांगुलयोऽभवन् १३६। रामोऽपि ज्यामन्वनादयत् । तेन नादेन सर्वेषां मनांसि क्षुभितान्यासन् १३७। रामेणसज्यितं धनुरिति सर्वत्र वादः संजातः १३८। जनकोऽपि सीतां रामाय ददौ राजभिश्च युद्धं कृत्वा तान्निर्ज्जित्य स्वपुरीमागात् १३९। अथैकदा दशरथो रामं यौवराज्येभिषिच्य सुखी बभूव सर्वप्रजारंजनाच्च रामो राजानुमत इति सर्वप्रजावादोऽभूत् १४०। अथ कैकयदेशाधिपतितनया सुवेषा रामं राजानमसहमाना राजानमुवाच मम वरदानावसर इति राजाचिंतयत्किं देयमिति १४१। देव्युवाच-। चतुर्दशवर्षाणि रामो वनं विशतु पालयतु राज्यं भरतः १४२। राजानृतवचनदोषभयात्कथंकथमपि स्वीचकार १४३। अथ वसिष्ठं भावितयावोचत रामो वनाय निर्गच्छति अस्य किंवा भवेदिति विचार्य शुभाशुभं ब्रूहि १४४। वसिष्ठो विचार्य सहर्षं राजानमुवाच १४५। गत्वा वनं निखिलदानववीरहंता शंभोरनेकविधपूजनमातनोति । सीतावियोगरुषितः कपिसेनया च तीर्त्वोदधिं दशमुखं च निहंति रामः १४६। आगम्य राज्यं रघुनंदनोऽपि बहूनि वर्षाणि समातनोति । प्रशस्तकीर्तिर्निखिलेपि लोके शर्वेण देवेन चिरं न्यवात्सीत् १४७। सुपुत्रयुक्तो बहुयज्ञयाजी परिवृढः सर्वगुणाधिकश्च १४८। इति वसिष्ठवचनं श्रुत्वा दशरथो रामगुणाननुस्मरन्नित्युवाच श्रेयो मे मरणं रामस्य निर्गमने इति १४९। अथ रामो मातरं पितरं गुरुं च वसिष्ठं पितृपत्नीर्नमस्कृत्य वनाय जगाम १५०। अथोपवने दिनमेकं स्थित्वा जटाः कारयित्वा वल्कलं वासो धृत्वैकोपवीती कृतदंतशुद्धिरेकेनोपवीतेन जटां बद्ध्वा भस्मोद्धूलितसर्वांगो भसित निष्ठुरकायो मुक्ताफलदाममणिव्यत्यस्त रुद्राक्षमालामुरसि दधानोऽल्पभूषणाधिभूषित सीतासहायो लक्ष्मणानुचरो विवेश वनांतरम् १५१। अथानेक राक्षसांस्तस्मिन्निजघान भवानिव निखिलं चकार सीतापहरणादिनिखिलमपि भवता यथातथा स्याथ सुग्रीवाश्रममृष्यमूकपर्वतं रामो जगाम निबिडच्छायाचूतवृक्षमासाद्य लक्ष्मणसहायः परिश्रयमकल्पयत् । वृक्षे तु धनुषी आरोप्यासीनलक्ष्मणांके शिरः कृत्वा हरिचर्मशय्याशयनोलक्षितांगीतिं शृण्वन्वृक्षफलं निरीक्षमाणो वानरमेकं मणिकुंडलं हेमपिंगलं सदृढबद्धमौंजीकौपीनमच्छोपवीतिनमतिचंचलं फलमादायात्मनिविक्षिपंतं पुष्पमंजरीश्च किरंतं गानमनुकुर्वंतं व्यजनेन रामं वीजयंतमारुह्य शाखामपि तथा वीजयंतमाबद्धचूतफलमात्रं रामो वीक्ष्य लक्ष्मणमभाषत १५२। लक्ष्मण कोऽयं कपिरिति १५३। लक्ष्मणोऽपि न जान इत्युवाच अथ रामः समाहूय कस्य त्वं किं नामत्येपृच्छत् १५४। स च सुग्रीवस्य हनूमानित्युवाच १५५। रामं नत्वा सुग्रीवमेत्य नत्वा देवनारायणइवापरः पुरुषो युवा मेघश्यामो जटी आजानुबाहुरतियशस्वी सूर्यसंकाशेन सहापरेण नरेण इहास्ते १५६। अथ तरुच्छायाधः संस्थितौ सर्वलक्षणसंपन्नौ राजपुत्रौ दृष्ट्वा उक्तश्च ताभ्यां सुग्रीवाय निवेदयेति तत्त्वयि निवेदितम् १५७। अथ सुग्रीवः सत्वरमुत्थाय पुष्पसलिलादिद्रव्यमादाय पादप्रक्षालनादिकं कृत्वा फलानि समर्प्य व्यज्ञापयत् १५८। कौ युवां किमर्थमागतौ राजपुत्रौ तपस्विनाविति सुग्रीववचनमाकर्ण्य लक्ष्मणेनाभाषत रामः १५९। दशरथतनयावावां रामलक्ष्मणौ दुष्टनिग्रह शिष्टपरिपालनाय वनं गताविति १६०। अथ सुग्रीव आह युवयोरुपकारमपकारं कार्यमस्तीति लक्ष्यते १६१। अन्यथा सेनासमेतावागमिष्यतः लक्ष्मण आह अस्ति कार्यांतरम् अमुष्य भार्या केनापहृता न ज्ञायते तामन्वेष्टुमागतौ तदेवावयोः कार्य्यमन्यदानुषंगिकम् तदर्थमपि जलधिं तराव अपि पातालं प्रविशाव अपि नाकं साधयावः अपि महेंद्रं पातयावः अपि बलिनं हनावः किमपि कुर्वहे १६२। सुग्रीव उवाच- रावणेनापहृतया कयाचिद्ध्रियमाणागतया विभूषणानि कानिचित्परित्यक्ता निगतानि मया संगृहीतानि तानि दर्शयामीत्याभाष्य रामं मंदिरमागमय्य दर्शयामास १६३। रामोऽपि निरीक्ष्य निश्चित्य प्ररुद्य क्व गतोऽसौ रावण इति पप्रच्छ स च दक्षिणामाशां गत इति बभाषे १६४। अथ रामस्तेन सख्यमकरोत् अपृच्छच्च किमर्थमिह भार्य्याहीनः स्थित इति १६५। सुग्रीव उवाच-। मम भ्राता वाली महाबलो ममभार्य्यां राज्यं चापहृत्य किष्किन्धायामास्ते युद्धेन चाहं पराजितः तद्वधाय सर्वथा मम चिंता यथासौ त्वया निहन्यते तथाहमपि सागरं बद्ध्वा परतीरे लंकायां स्थितां सीतां रावणेनापहृतां तव समर्पयामीत्याभाष्य शपथं कृत्वा सुग्रीवो वालिनातिबलिना युद्धायाहूतेन युयुधे १६६। रामोप्यनंतरमनिश्चयाद्वालिनं नाहनत् १६७। अथ सुग्रीवः पलायितो राममिदमभाषत १६८। तव चित्तमविज्ञाय प्रवृत्तोऽहमरणाय १६९। रामोपि युवयोर्विशेषाज्ञानान्मया तूष्णीं भूतं चिह्नितं त्वा निरीक्ष्यतं हन्मि १७०। अथ सुग्रीवश्चिह्नं कृत्वा वालिनं युद्धायाहूय समतिष्ठत १७१। तारा बभाषे वालिनम् १७२। सहायवानिव लक्ष्यते सुग्रीवो नोचेदेवं नाह्वयति ज्ञातं मया रामलक्ष्मणौ दशरथतनयौ नारायणांशौ भूभारावतरणाय समागतौ तावस्य सहायभूतौ १७३। वाल्युवाच- नीतिमान्राम इति मया श्रुतः । नहि बलवंतं विहाय दुर्बलं भजते तादृशः समायातु वा रामः प्रतिपन्नमधिकं कृत्वा बिभेति वीरो यदि रामः स्वयं युद्धाय यातस्तदा युद्धं कर्तव्यमित्याभाष्य तारां संभाव्य सुग्रीवयुद्धाय निर्य्यातः १७४। अथ मुष्टियुद्धमन्योन्यमभूत् १७५। रामोऽपि वालिनं जघान १७६। पपात च वाल्याह चाशस्त्रयुद्धे वा बाणघातोऽथ शोणितसर्वांगो बभूव १७७। अथ तारा चांगदश्च समागत्य व्यथितौ बभूवतुः १७८। अथ राघवं वानराः समायाता वाल्युपांते निपेतूरुरुदुश्च १७९। अथ तारा रामं बभाषे शास्त्रकुशलाः शूरा धार्मिका राघवाः पुरा चापि राम कथं पापमकार्षीः १८०। न क्षत्रधर्म्मं जानीषे राजगणसेवितम् १८१। अन्योन्यं युद्ध्यतोर्युद्धे जयो वा मरणं भवेत् । अन्यो यदितयोर्हन्याद्ब्रह्महा स निगद्यते १८२। किं वैरेण वालिनमाहनः किं वानरमांसाशया १८३। अभोज्यं वानरं मांसं यद्यात्मनोऽप्रियात्सुखाभावादपरेषामपि तथाभावं मन्यसे अहो विमोहाद्यदिमामादातुमिदं कृतमेकपत्नीव्रतं तव १८४। यदि रावणहृतां सीतामानेतुं सुग्रीवसहायाय कृतमेवमेव हा महदंतरं बलवृद्धेन महाबलेन वालिना सद्भावेन दिनकरावर्तितांतरे सीतामानेतुं समर्थेन स्मरणागतरावणदानमर्थेन वानरराजेन पंचाशत्परार्द्धवानरभल्लूकसेनावता आत्मकार्येण सिद्ध्यत इति किं सुग्रीवेणाल्पवी-र्येण सप्तपरार्द्धसेनापतिना कपिना किं सिद्ध्यति कार्यं वचनवतः १८५। अहो ज्ञातं सर्वदेव भद्रं यदुक्तोसि १८६। वक्ति च रामः पृथिवीपतिना मया दुष्टनिग्रहणं कार्यं शिष्टपरिपालनं च वालिना सुग्रीवमहिषी रुमापहृता राज्यं च अतश्च न तादृग्वधे दोषः १८७। तारोवाच- सुग्रीवोऽपि तर्हि वध्यो दुंदुभिना युद्ध्यता वालिना बिलेप्रविष्टेन वत्सरं तत्रोषितं तदंतरे च मामपहृत्य राज्यं च कृतं सुग्रीवेण तं पूर्वमपि पश्चात्तं हंतु १८८। राम उवाच-। कियत्कालात्पूर्वमिदं च वद १८९। तारोवाच- षष्टिवर्षसहस्रादर्वाकशीतितमे वर्षे रक्षोयुद्धे सुग्रीवेण राज्यमपहृतम् १९०। पुनश्च वर्षांतरे प्राप्तेन वालिना सुग्रीवः पलायितः १९१। अपहृता तस्य भार्या राज्यं चापहृतम् १९२। तस्मिन्नेव दिने भवतः पितुर्दशरथस्याभिषेकः १९३। राघव उवाच- मया पितुरनुशासनाद्राज्यगतदुष्टनिग्रहणं कृतम् । गुरुवचनस्यानुल्लंघनीयत्वात्तदपहरणवेलायां यो राजासनाचरत् १९४। अथवा स्वतंत्रौ मृगौ मृगयोर्हतश्च वाली मृगाणामन्योन्यं दारणाद्य जगुप्सा च १९५। यतो मम मृगयावदाथवा मृगाणाम् । चलितस्थितबद्धानां चलद्भ्रांतपलायिनाम् । अथावसृजतासंगमुज्झिता मृगया तथा १९६। मृगयाशास्त्रविधितो मृगयेयं मया कृता । दर्शनादर्शनाभ्यां च धावताधावता तथा १९७। अवरोहात्परं स्थानं सात्विकानां प्रभिद्यते । राज्ञश्च मृगयाधर्मो विना आमिषभोजनम् १९८। अथ रामवचनमाकर्ण्य सर्व एव प्राकंपयञ्छिरांसि १९९। वाली बभाषे राममंजलिमस्तके निधाय नमस्ते राम शृणु वचनं मम २००। शंखचक्रगदापाणिः पीतवासा जगद्गुरुः । नारायणः स्वयं साक्षाद्भवानिति मया श्रुतम् २०१। त्वां योगिनश्चिंतयंति त्वां यजंति च यज्विनः । हव्यकव्यभुगे कस्त्वं पितृदेवस्वरूपधृक् २०२। मरणे चिंतयानस्य त्वां विमुक्तिरदूरतः । सत्वं मे दर्शनं प्राप्तो राम मे पापसंक्षयः २०३। गृहाण बाणं काकुत्स्थ व्यथितो भृशमस्म्यहम् २०४। अथ रामस्तथेति बाणमादाय वालिनमुवाच किमिष्टं दीयतां वद २०५। कपिरुवाच- यदि प्रसन्नो भगवान्मम सद्गतिं देहि २०६। अयं सुग्रीवस्तथा रक्षणीयोंऽगदोऽथ तारा च मया पापिनापराधः कृतस्तत्फलमनुभूतम् २०७। अथ रामं पश्यन्नेव वाली ममार स्वर्गं च गतः २०८। अथ सुग्रीवं राज्येऽभिषिच्य स्वयं वनं विवेश २०९। अथ तेन सहायेन जलधिसमीपं गत्वा क्व लंका क्व सीता क्व चारातिरिति सुग्रीवमाह रामः २१०। अथ हनुमानाह प्रविश्य लंकां विचित्य सीतां सर्वतत्त्वमवगत्य युद्धं संधिर्वा कर्तव्यः तदुदधिलंघनाय किंचित्समादिशतु भगवान् २११। अथ सुग्रीवमाह रामः । कथमेतद्घटत इति २१२। कपिरुवाच- मम वानरा भल्लूप्रमुखाः कोटिशः संति २१३। एकं नियुज्य सर्वमाकलय्य यथायुक्तं तथा करणीयम् २१४। अथ जांबवानाह । हनूमानेको गच्छतु बुध्यतु लंकाम् २१५। अथ हनूमानगमल्लंकापुरं विचित्य सीतामशोकवनिकायामासीनां तथा च संभाष्य विश्वासं कृत्वा वनं बभंज वनरक्षकांश्च २१६। बद्धो रक्षसा लंकां दग्ध्वा उत्तरकूलं गत्वा रामं दृष्ट्वा वृत्तांतं कथयित्वा तूष्णीमतिष्ठत् २१७। अथ रामः सर्वैर्विचारयामास जांबवानुवाच रामेण लंका कपिभिर्विनश्यतीति नारदेन ममोक्तम् २१८। अथ सागरोत्तरणे यत्नतया स्थेयम् २१९। अथ रामः शंकरमाराध्य सर्वं निवेदयित्वा त्वदुक्तं करोमीति वचनमुक्त्वा शिवमभ्यर्च्य प्रणतो भूत्वा व्यजिज्ञपत् २२०। हे महादेव महाभूतग्रास महाप्रलयकारण महाहिभूषण महारुद्र शंकर परमेश्वर विरूपाक्ष नागयज्ञोपवीतकरि कृत्तिवसन ब्रह्मशिरः कपालमालाभरभूषण –नरकास्थिभूषणभसित परनारायणप्रिय शुभचरित पंचब्रह्मादिदेव पंचानन चतुर्वदन वेदवेद्य भक्तसुलभा भक्तदुर्लभ परमानंदविज्ञान पर पूषदंतपातन दक्षशिरश्छेदन ब्रह्मपंचमशिरोहरण पार्वतीवल्लभ नारदोपगीयमान शुभचरित शर्व त्रिनेत्र त्रिशूलधर पिनाकपाणे कपर्दिन्ननेकरूपधर वृषभवाहन शुद्धस्फटिकसंकाश चतुर्भुज नानायुध दक्षिणामूर्ते ईश्वर देवपते गंगाधर त्रिपुरहर श्रीशैलनिवास काशीनाथ केदारेश्वर भूषणसिद्धेश्वर गोकर्णेश्वर कनखलेश्वर पर्वतेश्वर चक्रप्रद बाणचिंतापादक मुरहर पूजितचरणकमल सोमसोमभूषण सर्वज्ञ ज्योतिर्मय जगन्मय नमस्ते नमस्ते २२१। एवं स्तुवतो रामस्य पुरतो लिंगमध्यकोपेतस्तेजोमयमूर्तिराविर्बभूव २२२। अभयवानथ पुनः पद्मासनासीनमुमाधिष्ठितांकमीशमामुक्तसर्वाभरणं सुकांतिकिरीटिनं हैमवतीकटिस्पर्शं करद्वयेनाभयवरप्रदं तरंगितानेकदिशाभिः । पूर्णतेजस्विनं हासमुखं प्रसन्नवदनं ददर्श रामः २२३। परमेशितारं ननाम बद्धांजलिपुनश्च दंडवत्पपात २२४। अथ रामं परमेश्वरोऽपि वरं वृणु त्वं वरदोऽहमित्युक्तवान् २२५। राम उवाच- लंकां गमिष्यामि समुद्रतरणे उपायमेकं मम देहि शंभो २२६। शंभुरुवाच- ममाजगवं धनुरस्ति तत्कालरूपमविकल्पं वा भवति । तदारुह्य समुद्रं तीर्त्वा लंकामाप्नुहि २२७। रामस्तथेति निश्चित्य सस्माराजगवम् २२८। आगतं धनुस्ततश्च रामोऽपूजयत् २२९। अथ हरो धनुरादाय रामाय दत्तवान् २३०। रामोऽपि जलधावपातयत् २३१। आरुरुहुः सर्वे वानरा रामलक्ष्मणौ च षष्टिपरार्द्धं तेषामसंख्येषु वानरेषु धनुरारूढेषु निकामं ययौ २३२। धनुस्तटं वानराश्च ततस्ततो गत्वा निरीक्षयामासुः २३३। अथातिकायो नाम रक्षः कपिबलमालोक्य रावणायोक्तवान् २३४। रावणोऽपि किं कपिभिः शाखामृगैः किं वा मानुषाभ्यां रामलक्ष्मणाभ्यां किमायातं। दैवागतमसकं भोजनमित्युवाच २३५। अथ सुग्रीवः पश्चिमावलंबिनि भास्वति हनूमज्जांबवदादिमहाबलैश्चातिकायैरसंख्यातैर्लंकापार्श्वं गत्वा उपवनं प्रवश्यि नानाफलानि खादित्वा पयः पीत्वोपवनरक्षिराक्षसान्विद्राव्य सर्वविपिनमेकैकशो गृहीत्वा प्राद्रवन्लंकां गोपुरं च गत्वा समारुह्य प्रासादं च विशीर्यैकैकशः केचित्स्तंभमादाय रक्षोभिर्युयुधुः २३६। एके च शालां बभंजुर्गृहाणि चूर्णयामासुर्बालवृद्धस्त्रीजनादिकं सर्वमेव निजघ्नुः २३७। अथैकं प्राकारं निर्जितमाज्ञाय रावण इंद्रजितं संदिदेश २३८। इंद्रजिता च युद्धं वानराः कृत्वा भीताः पलायिताश्च २३९। अथ हनूमानखिलं निर्गतमाज्ञाय रावणं ज्ञात्वा वानरानाहूय निर्भर्त्स्य सेनां महतीं कारयित्वा दशमुखं कल्पयित्वा मोदयामास २४०। अथ खस्थ एवेंद्रजिद्युयुधे न च वानरास्तं दृष्टवंतः २४१। अथ हनूमज्जांबवंतौ खमुत्पत्य पर्वतशिखराभ्यामिन्द्रजितं निजघ्नतुः २४२। अथ भुविपपात तं लक्ष्मणश्च यमलोकगामिनं चकार २४३। अथातिकायमहाकायौ वानरसैन्यं बहुशो हत्वा लक्ष्मणं पीडयित्वा रामेण संयुध्य सुग्रीवं कृत्वा हनूमज्जांबवद्भ्यां युयुधाते पराजितौ गृहीत्वा तौ च योद्धारावादाय रामसमीपं गत्वा रामाय न्यवेदयताम् २४४। अतिकायमभाषत रामः २४५। रावणस्य मम युद्धं ब्रूहि सचिवानामन्येषां महाभयानां च २४६। अतिकाय उवाच- निश्चितमिदं पुरास्माभिः कार्यं सेनां विभागशः कृत्वा विद्युन्मालीनाम राक्षसो महाबलो विचित्रयोधी दर्शनादर्शनयोधी वानरैः सर्वैरेक एव युध्यते २४७। अपरे च बलिनो महांतः शिक्षितास्त्राश्चागता आवां च युवाभ्यां युध्यावो रावणः पुष्पकमारुह्यापरभागेन त्वामेव निहनिष्यति २४८। अन्ये च राक्षसाः कुंभकर्णमुखाश्चात्मरूपं कृत्वा त्वां परिवार्य गृहीत्वा सीतायै दर्शयित्वा तत्संनिधावेव हनिष्यति २४९। रामः प्राह अहो बलवतां किमसाध्यमेवं भवति दैवगतिः कुटिला सुग्रीवोऽतिकोपनः सक्रोधं दृष्ट्वा राममुवाच २५०। वध्यावेतौ न मोचनीयौ २५१। रामः प्राहावध्यौ मोचनीयावेतौ वसनानि भूषणान्यानयेत्युक्तमात्रे हनूमता तान्यानीतानि रामस्ताभ्यां दत्तवान् २५२। नत्वा यदेतल्लंकाद्वारे दृश्यते दारुपंचवक्त्रं शुक्रेणोक्तमेतेन च्छिन्नेन रावणो हन्यते २५३। अथ च दारुच्छेदनसमनंतरं पातालं गंतव्यमिति भार्गवभाषितं शासनं लिखितम् २५४। तस्मात्त्वमिदं दार्वेकप्रयत्नैकबाणनिपातेन पंचधाच्छिंधि ततस्तव शक्तिं ज्ञात्वा युद्धमतिदृढं कुर्वीमहि २५५। अथ भार्गववचोविज्ञाय रामः पूर्वकोट्यां स्पर्शमात्रेण सज्यं कृत्वा धनुषि बाणं संयोज्य रक्षोभ्यां हनूमताश्रावयन्नेव बाणं मुमोच २५६। बाणं धनुषश्चलितं तौ राक्षसौ बाणमार्गं निरीक्षमाणौ दारु बाणेन पंचधा च्छिन्नं निरीक्ष्य रामं व्यज्ञापयतामावयोः शिशवो रक्षणीयास्त्वयेति तथेत्याह रामः राक्षसौ लंकां प्रविष्टौ २५७। अथ प्राकारयुद्धं कर्तुं वानरा गत्वा सर्वतो वरणमात्रं हि पार्ष्णिभिः पादैर्जानुभिः करैः पृष्ठैश्च तलसमं कृत्वा द्वितीयप्राकारं गतास्तदा च रावणः समागत्य सर्वानेवेषुभिर्द्रावयित्वा तदनुगच्छन्राममगात् २५८। अथ राममपि पंचभिर्बाणैर्विव्याध २५९। अथ रामो दशभिर्बाणै रावणं सव्रणं चकार २६०। अनयोरतिदारुणमन्योन्यं युद्धं बभूव २६१। रावणो दशभिर्बाणैर्विव्याध २६२। अथ रामबाणैश्च क्षतशरीरो राक्षसः पलायनपरोऽभवत् २६३। वानरा लक्ष्मणश्च कोटिकोटिराक्षसानघ्नन् २६४। अथपरस्मिन्नहनि विभीषणो रावणं विचार्येदमुवाच २६५। तृतीयोपायकालोऽयं चतुर्थं न विचारय । चतुर्थो विपरीतो न शस्तः शस्तार्थकारिणः २६६। परस्य चाऽत्मनः शक्तिं विदित्वा चाऽत्मनोऽधिकाम् । तदा युद्धं प्रशस्तं स्याद्विपरीतं विनाशकम् २६७। रामेण बलिनानैव युद्धं ते दुर्बलस्य च । एकेषुवालिहन्ताऽसौ वालिर्ज्ञातस्त्वया पुरा २६८। मारीचमेकबाणेन भवानपि पलायितः । निहता राक्षसाः शूरा इन्द्र जिच्च सुतो हतः २६९। वरेण्यत्रितयं भग्नं तेन युद्धं च नैव ते । दासभावमथो वाऽपि दत्त्वा सीतामथाऽप्नुहि २७०। गोपुरस्थं तथा दारु पञ्चवक्त्रमथेषुणा । चिच्छेद पञ्चधा तेन रामस्त्वां मारयिष्यति २७१। त्वदर्थं बहवो नष्टा नाशमेष्यंति चापरे । एको न्यायः सुखार्थाय न च मौढ्यं सहोदर २७२। मानुषीं मृत्युसंयुक्तामनिच्छन्तीं पतिव्रताम् । पत्नीं बलवतश्चापि पूजयित्वा विसर्जय २७३। अनिच्छन्त्याः समायोगे भवेद्दुःखपरंपरा । दुर्गन्धमलसंयुक्तो नारीसङ्गो जुगुप्सितः २७४। विरक्तिरथ चेज्जाता दुःखायाकार्यवर्तनम् । अनुरागोयदि भवेन्मरणं नरकं ततः २७५। आत्मनो मरणं व्यर्थं तस्याश्चाद्य समागमे । त्यागो वा मरणं तात धर्मपत्न्यास्तथा भवेत् २७६। एवमादि तथाऽन्यच्च कश्मलं संभविष्यति । अन्यदाख्यामि ते वाक्यं सर्वेषां च प्रियं हितम् २७७। गत्वा रामान्तिकं नत्वा स्तुत्वा विज्ञाप्य राघवम् । क्षम राम महावीर शरणागतवत्सल २७८। तामसा राक्षसाः सर्वे वयमेते सुपापिनः । सीतापहारजं दोषं त्यक्त्वा पुत्रानवेहि नः २७९। त्वदधीना वयं राम रक्ष वा मारयेच्छया । इत्युदीर्य पुरस्तस्य राघवस्य स्थिता वयम् २८०। स्थिरायुषो भविष्यामः स्थिरराज्या दशानन । अथाऽहं रावणो वाक्यमहो नो राक्षसो भवान् २८१। न शूरो राजधर्मं च न च जानासि शाश्वतम् । परनारीपरद्र व्यपरराज्यनिषेवया २८२। शूराणामुत्तमो धर्मो न षण्ढानां भवादृशाम् । शत्रुपक्षं समालिग्य निर्गच्छेच्छा हि चेन्नृप २८३। अथ बिभीषणो मन्दिरं गत्वा रामान्तिकं गत्वा तं शरणमभजत् २८४। अथ रावणः पुरान्निर्गत्य रामेण लक्ष्मणवानरै राक्षसा अपि युयुधिरे २८५। अथ रावणं महाबलं हन्तुमशक्तोरामो विभीषणमुखमवलोक्य तदुक्तचिह्नपदं बाणेन निर्भिद्यामारयत् २८६। अथ कुम्भकर्णो महागदामादाय सर्वं निष्पाद्य वानराननेकशो भक्षयित्वा रामोत्तमाङ्गं गदयाऽहन् २८७। अथ रामो निशितबाणशतेन तमहन्ममार कुम्भकर्णः २८८। अथ विभीषणेन रावणादेः श्राद्धादिकं कारयित्वा शिवालयं तन्नाम्ना कारयित्वा तमेव लङ्काराज्ये विभीषणमभिषिच्य सीतामग्निप्रवेशशुद्धामुमामहेश्वराभ्यां नमयित्वा पुरहरेण दत्ताखिलामृतबलायुष्यः सुपुष्पकमारुह्य जलधिमुत्तीर्य पारावारतटे सेनां समवस्थाप्य शिवप्रतिष्ठां तत्र कृत्वा मुनिभिर्देवैरभ्यर्चितोऽयोध्यामगमत् २८९। अथ भरतादिसमुपेतो नागरैर्वसिष्ठेन मुनिभिश्चाभ्यर्चितःस्वगृहमगमत् २९०। आत्मनाऽगतानिन्द्रा दिदेवानासनादिनाऽभ्यर्च्य वानरान्संपूज्य मुक्तजटोऽभिषिक्तो राज्ये रावणवधहर्षिता देवा राममूचुः २९१। त्वयाऽत्मराज्ये स्थापिता वयं नः सर्वदा परिपालय त्वमादिनारायणो देवो निखिलदुष्टनिग्रहार्थमवतीर्णो रावणं सबान्धवं हत्वा लोकत्रयरक्षकोऽसि श्रिया सह सुखी भवेत्युदीर्य स्वर्गं गताः २९२। अथायोध्यावासिनो रामं प्रहर्षिता ऊचुः २९३। हत्वा शत्रून्समायातो दृष्ट्वा प्राप्तोऽसि वै शिवम् । दिष्ट्या त्वं राजसे राम दिष्ट्या पालयसे प्रजाः २९४। त्वया यज्ञाः करिष्यंते त्वया धर्मो विवर्धते । इतिपौरवचःश्रुत्वारामो राजीवलोचनः २९५। वस्त्रादिभिरथोसर्वान्नागरान्समपूजयत् । मुनीनुवाचधर्म्मात्मापूजयित्वाखिलैर्जनैः २९६। कच्चित्तपःसमृद्धंवःकच्चिद्यज्ञःस्वनुष्ठितः । कच्चित्स्वदारनिरताःकच्चिदीशोभिपूज्यते २९७। कच्चित्सुप्रजसोभार्याःकच्चित्सर्वंसुखोत्तरम् २९८। मुनय ऊचुः - त्वयि राजनि काकुत्स्थ सर्वं स्वस्थं तपस्विनाम् । गच्छामहे पदमितः किं वा त्वं मन्यसे नृप २९९। राम उवाच- यस्य विप्राः प्रसीदंति तस्य शंभुः प्रसीदति । यस्य प्रसीदतीशानस्तस्य भद्रं भविष्यति ३००। तत्कृत्वा भोजनमिह गंतुमर्हा अनंतरम् । अथेत्युक्त्वा मुनिगणाः कृत्वा भोजनमुत्तमम् ३०१। अभिवर्ध्यतमाशीर्भिर्हृष्टाः स्वं स्वं पदं ययुः । रामोऽपि परमप्रीतः सभार्यश्च सहानुजः ३०२। अकंटकं स कृतवान्राज्यं सर्वजनप्रियः । शृणोत्येतदुपाख्यानं यः कश्चिदपि पातकी ३०३। सर्वपापविनिर्मुक्तः परं ब्रह्माधिगच्छति । न दुर्गतिर्भवेत्तस्य यश्चेदं स्मरते नरः ३०४। यश्चापि कीर्तयेत्तस्य एवमेतदुदीरितम् ३०५। इति श्रीपद्मपुराणे पातालखंडे शिवराघवसंवादे पुराकल्पीयरामायणकथनंनाम षोडशोत्तरशततमोऽध्यायः ११६।
sūta uvāca- saṃdhyāvaṃdanakarmakriyatāmiti rāmo munimācaṣṭāyam | uṣṇadyutirapyastamupaiti dvijakulametannīḍamupaiti 1| svayamapi saṃdhyāvaṃdanakāmo'vrajaduttaradiśamujjhitayānaḥ | hāhāhūhūkṛtasaṃgītirbaṃdīpramukhaprastutakīrtiḥ 2| gautamītaṭamupetya rāghavo vāyunaṃdanasudhautapadyugaḥ | jāṃbavatkṛtakarāvalaṃbanaḥ prāpaduttamanadīṃ tu gautamīm 3| karadvaye dhṛtakuśaḥ sa rāghavaḥ prāgamadvaruṇadiśāmathottamām | datvā tato'rghatritayaṃ yathāvidhi prahṛṣṭaromātha jajāpa soṃ'tare 4| saṃprārthayitvā varuṇaṃ yathākramaṃ śaṃbhuṃ vasiṣṭhaṃ praṇanāma rāghavaḥ | tābhyāṃ kṛtāśīragamanmanaḥpadaṃ hanūmatā kṣālita pādapaṃkajaḥ | juhāva vahnīnatha baṃdimāgadhaiḥ saṃstūyamāno'tha viniryayau bahiḥ 5| prahasaccaṃdra kiraṇaiḥ sudhāliptamivāṃbaram | prasannatārākusumaṃ vitānamiva sarvataḥ 6| athāgacchatsaudhatalaṃ vṛddhāmātyena kalpitam | nānāsanasamopetaṃ sabhāsthānaṃ yayau nṛpaḥ 7| atha muniṃ hyupaveśya sa rāghavaḥ svayamapi prathamāsanamābhajat | kapigaṇāḥ paritaḥ pṛthuvigrahā racanayāsthitimāpratipedire 8| sukhasthitaṃ nṛpamabhivīkṣya sa dvijo vacastadā samucitamāha śaṃbhuḥ | ihasthito bhavati samastapūjitaḥ kathaṃ kathā nṛpavara vartate guhāyām 9| ākarṇyātha raghūdvaho dvijavacaḥ śuśrūṣurāsītkathāṃ | tatrastho nipuṇaṃ nivāryavacanaṃ sarvaiḥ śrutaṃ tatkṣaṇāt | śuśrūṣāmi kathaṃ mahādbhutatayā svātmāśrayāmanyathā | rakṣobādhanavādinīmathanṛpaḥ kiṃtvetadityāha ca 10| kuṃbhaśrotravadhaḥ purā samajani prāpto daśāsyo vadhaṃ | paścādityayamanyathā viracitaṃ rāmāyaṇaṃ bhāṣate | ko'yaṃ vipravaraḥ samastajanatā nāstikya saṃpādako | rājñāṃsthānamupetya vakti samayā daṃḍyo'tha pūjyo'thavā 11| athāha jāṃbavānamuṃ raghūttamaṃ kathāṃ prati | rāmāyaṇaṃ na tāvakaṃ tvidaṃ hi kalpitaṃ matam | samastamatra vistarādvadāmi deva tacchṛṇu | paṃkeruhasyasūnuto mayā śrutaṃ purāhyabhūt 12| jāṃbavaṃtaṃ vijñāpya rāmacaṃdro vacanamāha 13| śrīrāma uvāca- kīrtaya purāṇaṃ me śuśrūṣuḥ kutūhalādahaṃ praṇītaṃ tatkena ca vijñātam 14| jāṃbavānatha babhāṣe hi vidhātre namo namastathaiva vidhubhūṣaṇakeśavābhyām 15| atha purātanaṃ rāmāyaṇaṃ kathayāmi 16| yasya śravaṇenākhilajanmasaṃpādita pāpakṣayo jāyate 17| atha tathāpi daśaratho daśarathasamānarathī mahīyasā balena sumānasanāmanagarajigīṣayā paṃkeruhasutasutaṃ vasiṣṭhamāhūya namaskṛtvā munidattānujñaḥ śatākṣauhiṇīsenayā sahāruhya turaṃgamaṃ caṃdra samānaśarīramatiroṣasamāviṣṭo viṣṭaraśravasamārādhya daṃḍayātrāṃ cakāra 18| sādhyo nāma svīyayā senayāvṛto daśarathābhimukhamāyayau yoddhuṃ yuddhaṃ cānyonyamabhūt 19| māsamekaṃ yuddhaṃ kṛtvā daśarathastaṃ sādhyaṃ jagrāha 20| atha sādhyasūnurbhūṣaṇonāmālpaparivāro yuyudhe daśarathena 21| daśaratho'pi sādhyasūnuṃ bhuvobhūṣaṇamavalokya yoddhumeva naicchat 22| kathametādṛśaṃ hanmi cāsminhate'sya kathaṃ pitā bhaviṣyati kathaṃ tanmātā kathamaprauḍhayauvanāpriyāryā 23| amuṣya hi dehe samāliṃganacuṃbanaparivartana navīnataradalāraviṃdapadāni kusumānīva dṛśyaṃte 24| etatsamānavarṇavayā etādṛśaḥ subhagaḥ paramaprītivarddhanonāma putro bhallūkabhakṣitomṛtaḥsmṛtipathaṃ prāpyāpi māṃ rakṣayitumicchatīva mama hṛdayamanyathā karoti iti manasā vitarkyātibālakaṃ grahītumārabhat 25| sa ca sādhyopi parādhīno babhūva 26| sa ca kumāreṇa saha parājaya khedamapi matvā sukhamadhyuvāsa ca 27| daśaratho'pi tatra māsaṃ sthitvā tatputrasaṃdarśanasukhamavalokyāciṃtayat 28| aho sarvaduḥkhāpanodanakṣamametanmukhāvalokanaṃ putrasaṃvarddhanaṃnāma sarvarāṣṭriko mama jayaḥ putraviyogamanusmarato duḥkhāya kevalaṃ bhavati 29| tadasya pṛcchāṃ karomi kathamīdṛśo jāyate putra iti vitarkya tamapṛcchat 30| sādhyo'pi sakalamokṣamārgaṃ kṣitīśāyādiśat 31| harīśānau sahārādhya sarvaikādaśīrupoṣya dvādaśīṣu brāhmaṇānārādhya tattatkālabhavaṃ phalapūrvamannādyaṃ vyaṃjanaṃ puṣpaṃ ca nyāyena saṃpādya kapilāghṛtena keśavaṃ snāpayitvā mudgacūrṇena saṃlipya svādūdakena snāpayitvā surabhipāṭīraṃ svayamudghṛṣṭaṃ mṛganābhyāgurusāreṇa vāsametaṃ devāṃgaṃ sarvamupalipya tulasīdalairyūthikākaravīranīlotpalakamala kokanadadro ṇakusuma maruvadamanaka girikarṇikāketakīdalapūrvairyathāsaṃbhavamabhyarcya dvādaśākṣareṇa puruṣasūktena vā nāmnā ṣoḍaśopacāreṇa vārādhya praṇamya nṛtyaṃ kṛtvā devaṃ kṣamāpayet 32| tathā vratāni vicitrāṇi nārāyaṇaprīṇanāya kuryyāt 33| prasanno bhagavānmunirīpsitaṃ putraṃ yacchati tadamumārādhayasveti daśarathamuktavān 34| sa cāpi sādhyaṃ tatra sthāpya gatvāyodhyāṃ tathā sarvaṃ kṛtavān 35| atha putrakāmeṣṭau samāptāyāmāhavanīyādyajñamūrtiḥ śaṃkhacakragadāpāṇirudatiṣṭhat | rājānaṃ ca varaṃ vṛṇīṣvetyuktavān 36| sa ca rājā vavre putrānatidhārmmikāndīrghāyuṣaścaturolokopakārakāndehīti 37| atha rājamahiṣyaścatasraḥ kauśalyā sumitrā surūpā suveṣā ceti 38| rājānamabruvandeva pratiyoṣamekena putreṇa bhavitavyam 39| atha kauśalyovāca eṣa yadi prasanno devastadāyamutpadyatāṃ mama 40| rājovāca- mama yadiṣṭaṃ tadayaṃ prārthyate hariḥ | viṣṇoprasīdadeveśa kamalāpate śaṃkhacakragadādharavibhīṣaṇasṛṣṭisamastalokapālādipūjita pādayugalaśāśvatahare namaste namaste evaṃ stuto bhagavānatha rājānamāha 41| mādhava uvāca- tava putro bhaviṣyāmi kauśalyāyām | atha caruṃ prāviśaddhariḥ | taṃ caruṃ hi caturdhā vibhajya bhāryyābhyo dattavān 42| atha kauśalyāyāṃ rāmo lakṣmaṇaḥ sumitrāyāṃ surūpāyāṃ bharataḥ suveṣāyāṃ śatrughno jajñe khātpuṣpavṛṣṭiśca papāta 43| atha caturānanaḥ svayamupetya jātakarmādikāḥ kriyāścakre 44| tribhuvanābhirāmatayā rāma iti nāma cakre rūpaśauryyādilakṣmīyogyatayā lakṣmaṇa ityaparasya bhuvaṃ bhārāttārayatīti bharataḥ śatrūnhaṃtīti śatrughna iti nāmāni kṛtvā brahmā svabhavanaṃ jagāma śiśavaśca vṛddhimīyuḥ 45| atha pādasaṃcāriṇaṃ bālacaṃdra saṃkāśadarśanaṃ biṃbādharamunnatatilaprasūnanāsaṃ puraścūlikālaṃbamāna-ratnapatrakaṃ śravaṇalolalaṃbamānakuṃḍalaṃ vakṣaḥsthalavicalita sthūlamuktāhāraṃ vilasatkārtasvaro ba-hvalayaṃ siṃjanmaṇikaṃkaṇaratnāṃgulīyakaṃ hemamaṇiracitaśroṇisūtraṃ siṃjannanūpuropaśobhitapādamaṃgulīyopaśobhitapādamadhyāṃgulīyakaṃ vajrāṃkuśasarojalāṃchanaśobhitorupādatalaṃ tūṇīrasadṛśa jaṃghaṃ karikarasadṛśoruṃ vistṛtajaghanaṃ sūkṣmamadhyaṃvartulāvartakaṃ gaṃbhīranābhimiṃdranīlaśilāviśā-la vakṣaḥsthalaṃ kaṃbugrīvaṃcaṃdrabiṃbasadṛśavadanamarddhacaṃdra sadṛśalalāṭaṃ nīlakuṭilakuṃtalaṃ kroḍāsaktaṃdhūlibhirāpāṃḍuraṃ phullapadmadalāraktavilolalocanaṃ maheśvaramivoddhūlitabhūtiṃ maheśvaramiva digaṃbaraṃ rāmaṃ kumāraṃ rājā daśaratho dṛṣṭvā harṣaparipūrṇahṛdayaḥ putramāliṃgya cuṃbitvā vakṣasyāliliṃga dṛḍham 46| atha kumāropi pārśvenāsyāṃkamāropya kalakalitalocano yatkiṃciduvāca 47| yācamānamitastato vīkṣamāṇaḥ tāta gaccheśaye tāta krīḍāmi tātetyādiputrasukhamanubhūyānubhūya nirvṛtiṃ yayau 48| atha kadācidbhoktumāgate rājani rāmacaṃdro bālakrīḍāsaktahṛdayo bahukrīḍanakarakamala utplutya dhāvamāno narapatipuraḥsthitamaṇikhacitasuvarṇabhājanasthamannaṃ vāmakareṇa gṛhītvā rājani cikṣepa idamapi rājā sukhāya mene | etādṛśānyanyāni cakāra rāmacaṃdraḥ 49| atha kadācitkrīḍamāne rāme vātyā rāmamapātayadrāmaśca rudannapatat 50| etasminnaṃtare brahmarākṣaso rāmamagṛhṇādrāmaśca mūrcchāmāpa 51| atha sahacaro bāla itastato rorūyamāṇo rāmaṃ tathāvidhaṃ rājñe vyajñāpayat 52| atha rājā rāmamādāya vasiṣṭhamāha kimidaṃ rāmasyeti papraccha 53| atha vasiṣṭho bhasmādāyābhimaṃtrya brahmarākṣasaṃ mocayāmāsa 54| papraccha ko bhavāniti sa cāhāhaṃ vedagarvito brāhmaṇo bahuśaḥ paradhanamapahṛtya brahmarākṣaso jāto me niṣkṛtiṃ vicāraya 55| vasiṣṭha uvāca- idānīmitaḥ paramekavarṣaśatopabhogyaṃ rākṣasatvaṃ narakaṃ bhāgīrathīsnānamekaṃ śivāya bilvapatraśataṃ samarpya tataḥ snātvā pāpādvimukto bhavasīti 56| kadācittādṛśaṃ kṛtapuṇyaṃ tava padaṃ prayacchāmi tadupariśiṣṭāṃ gatiṃ bhajeti vasiṣṭhavākyamākarṇya brahmarākṣaso vasiṣṭhopadiṣṭapuṇyavaśāddivyaśarīro bhūtvā namaskṛtvā svargaṃ jagāma 57| atha rāmaṃ prāptekāle upanīya vasiṣṭho vedānadhyāpayāmāsa ṣaḍaṃgāni mīmāṃsādvayaṃ nītiśāstraṃ cādhyāpayāmāsa 58| atha dhanurvedamāyurvedaṃ bharata gāṃdharva vāstu śākuna vividhayuddhaśāstrāṇi ca 59| atha vivāhaṃ kartukāmena rājñā daśarathe nānānādeśajanapatīnprati dūtāḥ preritāḥ 60| atha kaścicchīghramāgatya rājānamidamabravīt 61| rājanvidarbhadeśādhipatirvidehonāma rājā tasya putrī vaidehī homalabdhārūpeṇa lakṣmīsamā sarvalakṣaṇasaṃpannā rāmayogyā vidyate sa ca tāṃ dātuṃ rājā rāmāyodyataḥ tadgamyatāṃ śīghramiti 62| atha vasiṣṭhādīnpreṣayāmāsa te ca tatra gatvā tāṃ ca nirīkṣya lagnaṃ niścityāyodhyāmetya rājānamuktvā rāmasahitāḥ pṛthivīpatisametāḥ śīghraṃ vividha kari turaga śakaṭa śibikāṃdolikābhiratisubhagarūpabhogavilāsakriyānipuṇā viditavividhaceṣṭāgaṃdharvāḥ kāmaśāstrasukuśalāḥ mṛdukaṭhinapṛthupayodharāsanna kaṃṭhāḥ sthūlasūkṣmalalāṭabiṃbadaśanacchadamukhapaṃkajāḥ kuṭilakuṃtaladīrghakeśadhammillāḥ kanakapatrakarṇāḥ snānaceṣṭayotthitaromaśobhita japākusumaraktadaśanā viśadavisphuracchapharīlocanāḥ śuktikāsadṛśaśravaṇāḥ nakṣatrasadṛśasthūlamuktāphalopaśobhitanāsāpuṭā mukurasadṛśakapolāstilaprasūnanāsikā ānamramadhyapradeśacūcukā iṃdragopapratīkāśādharapuṭadaśanakṣatāḥ samadīrghakāṃgapradarśanāsthitasarvapradeśavartulā nātimāṃsalāḥ piṃḍakāgraṃthinīvyovalitabāhumūlā anaticirakālotthitaromatayā haridrā varṇatayā ca karṇikāradalasadṛśabāhumūlā mṛdusnigdhavartulasūkṣmamadhyapradeśāḥ kaṭhinasthūlavartulāmagnacūcukaparasparasthānākramaṇasparddhi payodharamadhyalabdhapadakapayodharoparicaṃcalavividhamaṇimaya hāropaśobhita vakṣaḥsthalāḥ payodharaparito labdhapadatayā taruṇadṛṣṭiparamparatayā asamānayānābhikūpoparitana romarājyopaśobhitodarapradeśā bhajyamāna madhyasthalīkaraṇaeva valītrayopaśobhita muṣṭigrāhyamadhyāḥ karikaropamajaghanapradeśā aromasadṛśamṛdusnigdhāmalā samajānvyaḥ kadalīstaṃbhasaṃnibhoruyugalā āmagnajānukṛśakuśavartulapiṃḍikārahitajaṃghā āmagnagulphā āsūkṣmasnigdhā dīrghadīrghāṃgulī pādānūpuraravāhvayamānamadanā haṃsamataṃgajagamanā dakṣiṇāṃguṣṭhasparśikacchāgrā uparikacchaṃ nīvīṃ kṛtvā karadvayayutā vastrapradeśakaṃṭhamaprāvṛtyā paravasanaparibhāgā vṛtastanavasanā parabhāge vāmāṃsa eva dakṣiṇapārśvagatena daśābhāgena nābhiprāṃtena praveśitopaśobhitagātrayaṣṭayo yoṣito vivāhamaṃgalakarmakaraṇāyānekaśa āgacchan 63| bālikāśca vidyullatāṃśuśodhitagātrayaṣṭaya udbhinnakucakamalakuḍmalavividhahāropaśobhivakṣaso yatkiṃcidbhāṣiṇyo'ticapalamṛdugatayo vṛddhavanitāścāgacchan 64| atha videhe purataḥ krośamātre cūtavanikāyāṃ vividhaviṭapavistarapradeśavividhavihaṃgakūjitā-karṇanadattakarṇavanahariṇaśāvavatyāṃ mahārajatanirmitoccanīcaprāsādopaśobhitapradeśavividhavihaṃgāyāṃ hemavalkalasaṃvītabhasito-ddhūlitaśarīrajaṭilamunigaṇadhyānopāsanopaśobhitavṛkṣamālāyāṃ vividhavidyadharavadhūpayodharabhārābhibhūtavicaritataraṃgasarasīyutāyāṃ sarastīramilitasairaṃdhrīyuvatibhirāhūyamāna taruṇajanāyāṃ nānāvarṇakusumasaurabhavāsitāśeṣapradeśāyāmitastato riraṃsayā pradarśitasphāraśapharīvilocanataralacakṣuṣā prabhāvilasitaśarīraveśyājanāyāṃ vividhāścaryayutāyāṃ daśarathaḥ sāmātyapurohitābhirāmarāmādiputrasahitaḥ sukhamuvāsa 65| atha vaideho'pi mithilāṃ nānāpatākopaśobhitāṃ vividhaprāsādagopurodyānadevatāyatanopaśobhitāmanyonyakelicaturayuvatijanānukīrṇāmuśīraviracitamahāprapāṃ sukelījanopaśobhitaviśikhāṃ | vividhapaṇyopaśobhitarathyāṃ tatratatra brahmaghoṣaśobhitamaṭhāṃ pratimaṃdiraṃ mīmāṃsādivyākhyānasaṃpādi sāmādhyayanāṃ supuṇyahavirgaṃdhasāmādisvarapadakramaśrutibrāhmaṇavāṭikāmanekaparivṛḍhamaṃdirapraveśaniṣkrītāgurukuṃkumādhvaryyuveṣāṃ mṛdulavasana tāṃbūla raktadaṃtacchadakāminīmṛduvacanakaṭhinavacanakarasaṃjñānirddhārita prativacanavividhopāyanā haraṇakarajanopaśobhitāṃ mṛdudhavalajaghanaparivītavastroparibhāgena snigdhavartulaparasparasaṃgharṣapayodharamadhyapradeśopaśobhita vāmāṃsakaṃdopaśobhitavanitāṃ vividhamuktāhārajapāsaṃkāśadaśanacchada maṃdahāsamālākārasahasropaśobhitāṃ puṇyāsavasādhanamaṃdirāṃ tatratatra vicitratoraṇāṃ viśuddhavīthikāṃ tatratatra sthāpitakalpapādapāṃ raṃbhāvibhūṣitadvārāṃ purīṃ śobhitāṃ śobhayāmāsa 66| athābhikalanārthaṃ vilāsinyo niśādūrvākṣatāmaṃtramaṃgalakajjalitakaiśikadhamillalatāgraṃthi-ta jaṭopaśobhita sīmaṃtaśīrṣaśobhitanāsāmukhavicitrābharaṇārhaṇahemapātrāvasthitājyaguggalu phalādisaubhāgyadravyamudvahaṃtībhiḥ strībhiranyairapiśobhitajanaiḥ sa rājā nirjagāma 67| tadānīṃ maṃgalaturyaghoṣādeva duṃdubhibherīniḥsāṇamardalaśaṃkhādinādāḥ prādurbabhūvuḥ 68| gāyakāśca maṃgalāni jaguḥ 69| maṃgalavedavākyānupāṭhena vaidikāḥ brāhmaṇāḥ | kulapāṭhakā bherīghoṣeṇa kṛtsnamākāśamāpūrayan 70| athānyonyākṣatapūrvamaṃgīkurvaṃtaḥ sūtabaṃdijanādibhiḥ stūyamānāḥ puraṃ praviviśuḥ 71| videhanagarātpaścimabhāge nirmitaṃ maṃdiraṃ daśarathaḥ praviveśa 72| avaśiṣṭāśca yathāyogyaṃ bhavanaṃ viviśuḥ 73| atha nārado mithilāṃ tadānīmevāgacchat 74| videho'pi devarṣimabhipūjya svāgataṃ dṛṣṭvā bhojanaṃ kārayitvā| sukhāsīnāya munaye saghanasāraṃ tāṃbūlaṃ datvā vyajñāpayat 75| śvo vivāhe bhavānsthātumarhati kārayituṃ vivāham 76| nārada uvāca 77| śvo hi nakṣatraṃ sūryanakṣatradarśanaṃ tatra vivāho na kartavya iti 78| atha mauhūrtikaṃ vṛddhagārgyamāhūya rājā papraccha kva vivāhamuhūrtaḥ 79| śva iti gārgya uvāca 80| rājā ca nāradaṃ gārgyaṃ codīkṣya bho idamitthamiti papraccha 81| atha nārado gārgyamuvāca 82| kathamuktaṃ lagnaṃ dāsyasi 83| atha gārgyo viṣaghaṭikāśca vihāya lagnaṃ dāsyāmi ityuvāca 84| nāradopi brahmavacanāni kiṃ na jānāsītyuktavāngārgyam 85| gārgyastuṣṭastāndoṣānapaṭhat 86| ulkā ca brahmadaṃḍaśca moghaḥ kaṃpastathaiva ca | sarvakāryavināśāya dṛṣṭā vai brahmaṇā purā 87| pratiṣṭhāsu vivāheṣu mauṃjībaṃdhābhiṣekataḥ | anyeṣu sarvakāryeṣu viṣanāḍīrvivarjayet 88| ataḥ paraṃ tu kāryyāṇāṃ karaṇena ca doṣabhāk | vivāhādiṣu kāryeṣu doṣameva vadāmyataḥ 89| ulkā dahetkulaṃ sarvaṃ brahmadaṃḍo vināśayet | moghastu maraṇā yasyātkaṃpaḥ kaṃpāya karmmaṇaḥ 90| iti nāradoktamākarṇya gārgyo munirmaunaparo'bhavat 91| dadhyau raviṃ grahapatiṃ vihāya viṣanāḍīrvivāhaḥ kriyatamiti 92| nārada uvāca- kathaṃ brahmavacanam 93| sūrya uvāca- deśabhedena vyavasthoditā tadasmindeśe vivāho viṣaghaṭikāṃ vihāya kartavya eva 94| nāradopyanumene 95| uvāca śvaḥ parāhṇe ca kṣattravivāhaśca bhavedataḥ svayaṃ varārthaṃ nṛpā āgacchaṃtu tannṛpadūtānpreṣaya 96| atha rājā daśarathānumatena sarvāneva nṛpānāgamayyāciṃtayat kathaṃ sarvāneva tiraskṛtya vaidehī rāmāya deyeti 97| atha rātrau muhurmuhurniḥśvasya nidrālurapi na nidrāmāpa 98| atha madhye niśaṃ rājā śucirbhūtvā tryaṃbakaṃ sāṃbikaṃ maṃgaladukūladhāriṇaṃ kamalabhavapuruṣottamaśakra-pramukhanikhiladevairbhṛgupramukhamunivarairhāhāpramukhagaṃdharvaistuṃburupramukhaiśca śrutismṛtītihāsapurāṇairmūrtimadbhiśca siddhavidyādharādimātṛkāgaṇaiśca naṃdīpramukhagaṇaiśca sevyamāna pādakamalaṃ sarvāmaṃgalaparimocakamatipuṇyasalilayā gaṃgayā niṣkalaṃ kena caṃdramasā sevyamāna śirobhāgaṃ vāmāṃkārūḍhayā girijayā pradīyamānavīṭiṃ sahāsaṃ sakāmaṃ sahāvekṣaṇamādadānaṃ gokṣīrasadṛśaṃ pratikūlakastūrikāsadṛśakaṃṭhaṃ mṛdusūkṣmasnigdhajaṭābhirviracitakapardaṃ viśuddhakārtasvarakuṃḍalopaśobhitagaṃḍabhāgaṃ dviraṣṭavarṣavayasaṃ gokṣīrasadṛśa sthūlamuktāphalakausuṃbhavarṇāṃcalenāveṣṭitaśirobhāgaṃ vividharatnaviracitakārtasvarabhūṣitavakṣaḥsthalamatidhavalopavītenopaśobhitaśarīramaṃbikānulagnakuṃkumāruṇasugaṃdhiśarīramīkṣamāṇaṃ tarjamānakāmamārgaṇaṃ koṭikaṃdarpasadṛśaṃ manasāciṃtayat 99| jajāpa śatarudriyaṃ juhāva ca tenaiva kāmāhutīḥ prāstuvacca puruṣasūktena 100| atha tādṛśa eva maheśvarastatra prādurabhūt 101| atha rājā namaskṛtyāstuvīta 102| rājovāca- kṣitisalilagaganapavanadahanaraviśaśiyajamānamūrtibhiraṣṭamūrte viśvamūrte lokamūrtte tribhuvanamūrte vedapurāṇamūrtte yajñamūrte stotramūrtte śāstramūrttesvadhāmūrtte nārāyaṇamūrtte sarvadevatāmūrtte trayīmayatrayīpramāṇatrayīnetrasā-mapriyavasudhārāpriyabhaktipriyabhaktasulabhābhaktavidūrastutipriya dhūpapriya dīpapriya ghṛtakṣīrapriya dro ṇakaravīrapriya śrīpatrapriya kamalakahlārapriya naṃdyāvartapriya bakulapriya yūthikāpriya kokanadapriya grīṣmajalāvāsapriya yamaniyamapriya niyateṃdriyapriya japapriya śrāddhapriya gāyanapriya gāyatrīpriya paṃcabrahmapriya sadācārapriya gotrotsādikamalabhavahariharanayanasamarcita pādakamalajayaprada hariprārthitajalotpāditacakrapradarśakṛtsmṛtiyuktiprada smṛtamaṃgalaprada mṛtyuñjaya namaste namaste 103| iti stotramākarṇya bhagavānbhavo rājānamuvāca varado'haṃ varaṃ vṛṇu 104| rājovāca śrīmanmama kanyā vaidehī rāmāya ditsitā svayaṃvare kularūpabalotsāha saṃpannānekabhūparākṣasaviprādisarvaprāṇisamāgame rāmādhikabalo yadi tāmagrahīṣyat tadā vacanamanṛtaṃ mama pāpaṃ ca bhaviṣyati 105| pratyuta daśaratho'pi sarvānevāgatānvijetumalaṃ kṣatrakadanaśca rāmo yadyāyāsyati tarhi mama sutāṃ kiṃ kariṣyati vā kiṃkiṃ vā preṣayiṣyati kīdṛśaṃ kārayiṣyati mama kiṃvā kariṣyati sarvathā hi prabhūtabalavāhano narapatiraśeṣamapi tribhuvanaṃ hanyāt kimuta māmalpasatvaṃ kimuta bahunā bhavāneva śaraṇaṃ mamopāyaṃ vada yathā vivāhe śreyo bhaviṣyati rāmaśca jāmātā bhaviṣyati 106| śaṃbhurapi tathā karomītyuvāca 107| rāma eva nāthaḥ sītāyā bhaviṣyati rāmaṃ ca kṛtvā svastyadyaiva kariṣyāmi gṛhāṇājagavaṃ dhanuridam 108| rājovāca- kimetenājagavena dhanuṣā svayaṃvare sītāṃ rāmaṃ prāpaya 109| śaṃkara uvāca- idaṃ dhanurasajyaṃ me yastu sajyaṃ kariṣyati tasmai deyā mayā sītā pratijñāmevamācara 110| ityevamuktvā bhagavāngaṇairaṃtardadhe haraḥ | athādātuṃ dhanū rājā na śaśākātiyatnataḥ 111| athojjvalaṃ śatasahasragajabalaṃ samāhūya gṛhāṇetyuvāca 112| sa cāpi mātulaṃ natvāṭṭahāsaṃ kṛtvotplutya dhanurdvābhyāṃ karābhyāmuddadhāra jānuparyaṃtaṃ mātulo mārīcaḥ śrutvā ekākī vipraveṣaṃ kṛtvā videhamayācata vaiśvadevāṃte prāptamatithiṃ māmavaihi 113| rājovāca- svāgataṃ bho idaṃ brahmannāsanaṃ tatra niṣīdeti 114| sa cātithistathetyuktvā niṣasāda 115| atha rājā jalamādāya pādau prakṣālya gaṃdhapuṣpākṣatairabhyarcya mahājaṃ tasmai nivedya bhojanāya prārthayāmāsa 116| sa cāpi tadannaṃ ṣaḍrasopetaṃ sauvarṇabhājanagatamīkṣamāṇaivetastato vilokayāmāsa 117| tasminnevāvasare sītā padmakiṃjalkaprabheṣadaruṇavasanaṃ bibhratī nīlakuṭilakuṃtalaiścaladbhiryūnāṃ manāṃsyākarṣayadbhiḥ prekṣamāṇadṛṣṭibhagnakalairiva strīṇāṃ cittamīdṛśamiti darśayadbhirivopaśobhita-lalāṭānaṃgacāpasubhrūpadmapatrāruṇavilocanā tilaprasūnanāsāmṛdusnigdharo maśakapolānaṃtarā raktoṣṭharāktāsanamāṇikyanibhadāḍimīdaśanā japākusumāruṇādharātiśobhitacibukāśukti-karṇāsamadīrghakaṃṭhātimāṃsalavakṣāḥ pīnodbhinnakucakuḍmalānekahāropaśobhitā subhagākā-| rānatimāṃsalabāhulatā mugdhāyatasamānāṃguliśikhāpadmāruṇapallavāvividhabahuratnāṃgulibhūṣaṇāmuṣṭigrāhyamadhyāsu romarājigaṃbhīranābhiḥ pṛthujaghanākarikarorustūṇīrajaṃghāsupādakamalā-nūpurādi pādavibhūṣaṇā pādāṃgulībhūṣitā vikasitasaugaṃdhikaṃ vidadhatī bhuṃjānamārīcasya purataścāgatā 118| vīkṣyāsāvaciṃtayadenāṃ kathamapaharāmi kathamāliṃgāmi kathamanyatkiṃcitkaromītyevamavasaramalabhamānastūṣṇīmeva vinirgataḥ 119| atha devā dhanuḥsajjīkaraṇāya yatamānā ahaṃpūrvikayā vidyamānā anyonyatiraskāreṇa maheṃdraḥ prāpa dhanuruttamaṃ prāṃtadvayātparaṃ nāvanamayituṃ śaśāka 120| atha sūryo dhanurādāya namayanneva nipapāta 121| vāyurbalavatāṃ śreṣṭho jagrāhājagavamatha svenaiva kareṇotkarṣayannadhaḥ papāta dhanuśca vāyorupari papāta ahasaṃstadā sarve 122| etasminnaṃtare turagavaramāruhya bāṇāsuraḥ sahasrabāhuranekānekaśirobhirdaityaiḥ parivṛtaḥ prahlādasameto videhapurīmājagāma 123| atha svavibhūṣaṇodbhāsitāṃ diśaṃ kurvansvatejasāpayaśaso devatāḥ kurvannānāvidhagītaṃ śṛṇvandvyaṃgulamātreṇa śakto virarāma 124| prahlādobaliścaivadhāvāte'thavirematuḥ 125| atha rākṣaseṣu tūṣṇīṃbhūteṣu rājāno'tibalinaḥ samāgatā jyābaṃdhāśaktā apasṛtya tasthuḥ126| atha brāhmaṇāḥ samāgatāḥ 127| atha viśvāmitro dhanurādāya ekāṃgulaparyaṃtaṃ sajyaṃ kṛtvā virarāma nivṛttāścāpare 128| atha dinamātre dhanuṣi tūṣṇīṃbhūteṣu rāghavaḥ sahānujairāgatya dhanurnirīkṣyāspṛśat 129| atha rājakumārāḥ śataśaḥ samāgatāḥ sarvābharaṇabhūṣitā dhanurdṛṣṭvāpaspṛśurna cālanakṣamāḥ 130| atha dāśarathipramukhāḥkumārāḥ samāgatāḥ 131| atha vetrajharjharapāṇayaḥ samāgamansarvānevāpasārayāmāsuḥ 132| atha rāmo lakṣmaraṇahastaṃ gṛhītvā sarvābharaṇabhūṣito dhanurāsādya spṛṣṭvā natvā pradakṣiṇīkṛtya dhanurādāyoddadhāra 133| tadādānasamaye sarva evaitya sahāsamūcuḥ atra bhagnā mahārathā iti 134| atha sa rāmo dhanurjyāsthānamavanamayya dhanuṣi jānuṃ kṛtvā sajyamekakareṇotpādayankoṭyāmanāmayat 135| athasajjīkṛtaṃ dṛṣṭvā sarva eva nāsāgranyastāṃgulayo'bhavan 136| rāmo'pi jyāmanvanādayat | tena nādena sarveṣāṃ manāṃsi kṣubhitānyāsan 137| rāmeṇasajyitaṃ dhanuriti sarvatra vādaḥ saṃjātaḥ 138| janako'pi sītāṃ rāmāya dadau rājabhiśca yuddhaṃ kṛtvā tānnirjjitya svapurīmāgāt 139| athaikadā daśaratho rāmaṃ yauvarājyebhiṣicya sukhī babhūva sarvaprajāraṃjanācca rāmo rājānumata iti sarvaprajāvādo'bhūt 140| atha kaikayadeśādhipatitanayā suveṣā rāmaṃ rājānamasahamānā rājānamuvāca mama varadānāvasara iti rājāciṃtayatkiṃ deyamiti 141| devyuvāca-| caturdaśavarṣāṇi rāmo vanaṃ viśatu pālayatu rājyaṃ bharataḥ 142| rājānṛtavacanadoṣabhayātkathaṃkathamapi svīcakāra 143| atha vasiṣṭhaṃ bhāvitayāvocata rāmo vanāya nirgacchati asya kiṃvā bhavediti vicārya śubhāśubhaṃ brūhi 144| vasiṣṭho vicārya saharṣaṃ rājānamuvāca 145| gatvā vanaṃ nikhiladānavavīrahaṃtā śaṃbhoranekavidhapūjanamātanoti | sītāviyogaruṣitaḥ kapisenayā ca tīrtvodadhiṃ daśamukhaṃ ca nihaṃti rāmaḥ 146| āgamya rājyaṃ raghunaṃdano'pi bahūni varṣāṇi samātanoti | praśastakīrtirnikhilepi loke śarveṇa devena ciraṃ nyavātsīt 147| suputrayukto bahuyajñayājī parivṛḍhaḥ sarvaguṇādhikaśca 148| iti vasiṣṭhavacanaṃ śrutvā daśaratho rāmaguṇānanusmarannityuvāca śreyo me maraṇaṃ rāmasya nirgamane iti 149| atha rāmo mātaraṃ pitaraṃ guruṃ ca vasiṣṭhaṃ pitṛpatnīrnamaskṛtya vanāya jagāma 150| athopavane dinamekaṃ sthitvā jaṭāḥ kārayitvā valkalaṃ vāso dhṛtvaikopavītī kṛtadaṃtaśuddhirekenopavītena jaṭāṃ baddhvā bhasmoddhūlitasarvāṃgo bhasita niṣṭhurakāyo muktāphaladāmamaṇivyatyasta rudrākṣamālāmurasi dadhāno'lpabhūṣaṇādhibhūṣita sītāsahāyo lakṣmaṇānucaro viveśa vanāṃtaram 151| athāneka rākṣasāṃstasminnijaghāna bhavāniva nikhilaṃ cakāra sītāpaharaṇādinikhilamapi bhavatā yathātathā syātha sugrīvāśramamṛṣyamūkaparvataṃ rāmo jagāma nibiḍacchāyācūtavṛkṣamāsādya lakṣmaṇasahāyaḥ pariśrayamakalpayat | vṛkṣe tu dhanuṣī āropyāsīnalakṣmaṇāṃke śiraḥ kṛtvā haricarmaśayyāśayanolakṣitāṃgītiṃ śṛṇvanvṛkṣaphalaṃ nirīkṣamāṇo vānaramekaṃ maṇikuṃḍalaṃ hemapiṃgalaṃ sadṛḍhabaddhamauṃjīkaupīnamacchopavītinamaticaṃcalaṃ phalamādāyātmanivikṣipaṃtaṃ puṣpamaṃjarīśca kiraṃtaṃ gānamanukurvaṃtaṃ vyajanena rāmaṃ vījayaṃtamāruhya śākhāmapi tathā vījayaṃtamābaddhacūtaphalamātraṃ rāmo vīkṣya lakṣmaṇamabhāṣata 152| lakṣmaṇa ko'yaṃ kapiriti 153| lakṣmaṇo'pi na jāna ityuvāca atha rāmaḥ samāhūya kasya tvaṃ kiṃ nāmatyepṛcchat 154| sa ca sugrīvasya hanūmānityuvāca 155| rāmaṃ natvā sugrīvametya natvā devanārāyaṇaivāparaḥ puruṣo yuvā meghaśyāmo jaṭī ājānubāhuratiyaśasvī sūryasaṃkāśena sahāpareṇa nareṇa ihāste 156| atha tarucchāyādhaḥ saṃsthitau sarvalakṣaṇasaṃpannau rājaputrau dṛṣṭvā uktaśca tābhyāṃ sugrīvāya nivedayeti tattvayi niveditam 157| atha sugrīvaḥ satvaramutthāya puṣpasalilādidravyamādāya pādaprakṣālanādikaṃ kṛtvā phalāni samarpya vyajñāpayat 158| kau yuvāṃ kimarthamāgatau rājaputrau tapasvināviti sugrīvavacanamākarṇya lakṣmaṇenābhāṣata rāmaḥ 159| daśarathatanayāvāvāṃ rāmalakṣmaṇau duṣṭanigraha śiṣṭaparipālanāya vanaṃ gatāviti 160| atha sugrīva āha yuvayorupakāramapakāraṃ kāryamastīti lakṣyate 161| anyathā senāsametāvāgamiṣyataḥ lakṣmaṇa āha asti kāryāṃtaram amuṣya bhāryā kenāpahṛtā na jñāyate tāmanveṣṭumāgatau tadevāvayoḥ kāryyamanyadānuṣaṃgikam tadarthamapi jaladhiṃ tarāva api pātālaṃ praviśāva api nākaṃ sādhayāvaḥ api maheṃdraṃ pātayāvaḥ api balinaṃ hanāvaḥ kimapi kurvahe 162| sugrīva uvāca- rāvaṇenāpahṛtayā kayāciddhriyamāṇāgatayā vibhūṣaṇāni kānicitparityaktā nigatāni mayā saṃgṛhītāni tāni darśayāmītyābhāṣya rāmaṃ maṃdiramāgamayya darśayāmāsa 163| rāmo'pi nirīkṣya niścitya prarudya kva gato'sau rāvaṇa iti papraccha sa ca dakṣiṇāmāśāṃ gata iti babhāṣe 164| atha rāmastena sakhyamakarot apṛcchacca kimarthamiha bhāryyāhīnaḥ sthita iti 165| sugrīva uvāca-| mama bhrātā vālī mahābalo mamabhāryyāṃ rājyaṃ cāpahṛtya kiṣkindhāyāmāste yuddhena cāhaṃ parājitaḥ tadvadhāya sarvathā mama ciṃtā yathāsau tvayā nihanyate tathāhamapi sāgaraṃ baddhvā paratīre laṃkāyāṃ sthitāṃ sītāṃ rāvaṇenāpahṛtāṃ tava samarpayāmītyābhāṣya śapathaṃ kṛtvā sugrīvo vālinātibalinā yuddhāyāhūtena yuyudhe 166| rāmopyanaṃtaramaniścayādvālinaṃ nāhanat 167| atha sugrīvaḥ palāyito rāmamidamabhāṣata 168| tava cittamavijñāya pravṛtto'hamaraṇāya 169| rāmopi yuvayorviśeṣājñānānmayā tūṣṇīṃ bhūtaṃ cihnitaṃ tvā nirīkṣyataṃ hanmi 170| atha sugrīvaścihnaṃ kṛtvā vālinaṃ yuddhāyāhūya samatiṣṭhata 171| tārā babhāṣe vālinam 172| sahāyavāniva lakṣyate sugrīvo nocedevaṃ nāhvayati jñātaṃ mayā rāmalakṣmaṇau daśarathatanayau nārāyaṇāṃśau bhūbhārāvataraṇāya samāgatau tāvasya sahāyabhūtau 173| vālyuvāca- nītimānrāma iti mayā śrutaḥ | nahi balavaṃtaṃ vihāya durbalaṃ bhajate tādṛśaḥ samāyātu vā rāmaḥ pratipannamadhikaṃ kṛtvā bibheti vīro yadi rāmaḥ svayaṃ yuddhāya yātastadā yuddhaṃ kartavyamityābhāṣya tārāṃ saṃbhāvya sugrīvayuddhāya niryyātaḥ 174| atha muṣṭiyuddhamanyonyamabhūt 175| rāmo'pi vālinaṃ jaghāna 176| papāta ca vālyāha cāśastrayuddhe vā bāṇaghāto'tha śoṇitasarvāṃgo babhūva 177| atha tārā cāṃgadaśca samāgatya vyathitau babhūvatuḥ 178| atha rāghavaṃ vānarāḥ samāyātā vālyupāṃte nipetūruruduśca 179| atha tārā rāmaṃ babhāṣe śāstrakuśalāḥ śūrā dhārmikā rāghavāḥ purā cāpi rāma kathaṃ pāpamakārṣīḥ 180| na kṣatradharmmaṃ jānīṣe rājagaṇasevitam 181| anyonyaṃ yuddhyatoryuddhe jayo vā maraṇaṃ bhavet | anyo yaditayorhanyādbrahmahā sa nigadyate 182| kiṃ vaireṇa vālinamāhanaḥ kiṃ vānaramāṃsāśayā 183| abhojyaṃ vānaraṃ māṃsaṃ yadyātmano'priyātsukhābhāvādapareṣāmapi tathābhāvaṃ manyase aho vimohādyadimāmādātumidaṃ kṛtamekapatnīvrataṃ tava 184| yadi rāvaṇahṛtāṃ sītāmānetuṃ sugrīvasahāyāya kṛtamevameva hā mahadaṃtaraṃ balavṛddhena mahābalena vālinā sadbhāvena dinakarāvartitāṃtare sītāmānetuṃ samarthena smaraṇāgatarāvaṇadānamarthena vānararājena paṃcāśatparārddhavānarabhallūkasenāvatā ātmakāryeṇa siddhyata iti kiṃ sugrīveṇālpavī-ryeṇa saptaparārddhasenāpatinā kapinā kiṃ siddhyati kāryaṃ vacanavataḥ 185| aho jñātaṃ sarvadeva bhadraṃ yaduktosi 186| vakti ca rāmaḥ pṛthivīpatinā mayā duṣṭanigrahaṇaṃ kāryaṃ śiṣṭaparipālanaṃ ca vālinā sugrīvamahiṣī rumāpahṛtā rājyaṃ ca ataśca na tādṛgvadhe doṣaḥ 187| tārovāca- sugrīvo'pi tarhi vadhyo duṃdubhinā yuddhyatā vālinā bilepraviṣṭena vatsaraṃ tatroṣitaṃ tadaṃtare ca māmapahṛtya rājyaṃ ca kṛtaṃ sugrīveṇa taṃ pūrvamapi paścāttaṃ haṃtu 188| rāma uvāca-| kiyatkālātpūrvamidaṃ ca vada 189| tārovāca- ṣaṣṭivarṣasahasrādarvākaśītitame varṣe rakṣoyuddhe sugrīveṇa rājyamapahṛtam 190| punaśca varṣāṃtare prāptena vālinā sugrīvaḥ palāyitaḥ 191| apahṛtā tasya bhāryā rājyaṃ cāpahṛtam 192| tasminneva dine bhavataḥ piturdaśarathasyābhiṣekaḥ 193| rāghava uvāca- mayā pituranuśāsanādrājyagataduṣṭanigrahaṇaṃ kṛtam | guruvacanasyānullaṃghanīyatvāttadapaharaṇavelāyāṃ yo rājāsanācarat 194| athavā svataṃtrau mṛgau mṛgayorhataśca vālī mṛgāṇāmanyonyaṃ dāraṇādya jagupsā ca 195| yato mama mṛgayāvadāthavā mṛgāṇām | calitasthitabaddhānāṃ caladbhrāṃtapalāyinām | athāvasṛjatāsaṃgamujjhitā mṛgayā tathā 196| mṛgayāśāstravidhito mṛgayeyaṃ mayā kṛtā | darśanādarśanābhyāṃ ca dhāvatādhāvatā tathā 197| avarohātparaṃ sthānaṃ sātvikānāṃ prabhidyate | rājñaśca mṛgayādharmo vinā āmiṣabhojanam 198| atha rāmavacanamākarṇya sarva eva prākaṃpayañchirāṃsi 199| vālī babhāṣe rāmamaṃjalimastake nidhāya namaste rāma śṛṇu vacanaṃ mama 200| śaṃkhacakragadāpāṇiḥ pītavāsā jagadguruḥ | nārāyaṇaḥ svayaṃ sākṣādbhavāniti mayā śrutam 201| tvāṃ yoginaściṃtayaṃti tvāṃ yajaṃti ca yajvinaḥ | havyakavyabhuge kastvaṃ pitṛdevasvarūpadhṛk 202| maraṇe ciṃtayānasya tvāṃ vimuktiradūrataḥ | satvaṃ me darśanaṃ prāpto rāma me pāpasaṃkṣayaḥ 203| gṛhāṇa bāṇaṃ kākutstha vyathito bhṛśamasmyaham 204| atha rāmastatheti bāṇamādāya vālinamuvāca kimiṣṭaṃ dīyatāṃ vada 205| kapiruvāca- yadi prasanno bhagavānmama sadgatiṃ dehi 206| ayaṃ sugrīvastathā rakṣaṇīyoṃ'gado'tha tārā ca mayā pāpināparādhaḥ kṛtastatphalamanubhūtam 207| atha rāmaṃ paśyanneva vālī mamāra svargaṃ ca gataḥ 208| atha sugrīvaṃ rājye'bhiṣicya svayaṃ vanaṃ viveśa 209| atha tena sahāyena jaladhisamīpaṃ gatvā kva laṃkā kva sītā kva cārātiriti sugrīvamāha rāmaḥ 210| atha hanumānāha praviśya laṃkāṃ vicitya sītāṃ sarvatattvamavagatya yuddhaṃ saṃdhirvā kartavyaḥ tadudadhilaṃghanāya kiṃcitsamādiśatu bhagavān 211| atha sugrīvamāha rāmaḥ | kathametadghaṭata iti 212| kapiruvāca- mama vānarā bhallūpramukhāḥ koṭiśaḥ saṃti 213| ekaṃ niyujya sarvamākalayya yathāyuktaṃ tathā karaṇīyam 214| atha jāṃbavānāha | hanūmāneko gacchatu budhyatu laṃkām 215| atha hanūmānagamallaṃkāpuraṃ vicitya sītāmaśokavanikāyāmāsīnāṃ tathā ca saṃbhāṣya viśvāsaṃ kṛtvā vanaṃ babhaṃja vanarakṣakāṃśca 216| baddho rakṣasā laṃkāṃ dagdhvā uttarakūlaṃ gatvā rāmaṃ dṛṣṭvā vṛttāṃtaṃ kathayitvā tūṣṇīmatiṣṭhat 217| atha rāmaḥ sarvairvicārayāmāsa jāṃbavānuvāca rāmeṇa laṃkā kapibhirvinaśyatīti nāradena mamoktam 218| atha sāgarottaraṇe yatnatayā stheyam 219| atha rāmaḥ śaṃkaramārādhya sarvaṃ nivedayitvā tvaduktaṃ karomīti vacanamuktvā śivamabhyarcya praṇato bhūtvā vyajijñapat 220| he mahādeva mahābhūtagrāsa mahāpralayakāraṇa mahāhibhūṣaṇa mahārudra śaṃkara parameśvara virūpākṣa nāgayajñopavītakari kṛttivasana brahmaśiraḥ kapālamālābharabhūṣaṇa –narakāsthibhūṣaṇabhasita paranārāyaṇapriya śubhacarita paṃcabrahmādideva paṃcānana caturvadana vedavedya bhaktasulabhā bhaktadurlabha paramānaṃdavijñāna para pūṣadaṃtapātana dakṣaśiraśchedana brahmapaṃcamaśiroharaṇa pārvatīvallabha nāradopagīyamāna śubhacarita śarva trinetra triśūladhara pinākapāṇe kapardinnanekarūpadhara vṛṣabhavāhana śuddhasphaṭikasaṃkāśa caturbhuja nānāyudha dakṣiṇāmūrte īśvara devapate gaṃgādhara tripurahara śrīśailanivāsa kāśīnātha kedāreśvara bhūṣaṇasiddheśvara gokarṇeśvara kanakhaleśvara parvateśvara cakraprada bāṇaciṃtāpādaka murahara pūjitacaraṇakamala somasomabhūṣaṇa sarvajña jyotirmaya jaganmaya namaste namaste 221| evaṃ stuvato rāmasya purato liṃgamadhyakopetastejomayamūrtirāvirbabhūva 222| abhayavānatha punaḥ padmāsanāsīnamumādhiṣṭhitāṃkamīśamāmuktasarvābharaṇaṃ sukāṃtikirīṭinaṃ haimavatīkaṭisparśaṃ karadvayenābhayavarapradaṃ taraṃgitānekadiśābhiḥ | pūrṇatejasvinaṃ hāsamukhaṃ prasannavadanaṃ dadarśa rāmaḥ 223| parameśitāraṃ nanāma baddhāṃjalipunaśca daṃḍavatpapāta 224| atha rāmaṃ parameśvaro'pi varaṃ vṛṇu tvaṃ varado'hamityuktavān 225| rāma uvāca- laṃkāṃ gamiṣyāmi samudrataraṇe upāyamekaṃ mama dehi śaṃbho 226| śaṃbhuruvāca- mamājagavaṃ dhanurasti tatkālarūpamavikalpaṃ vā bhavati | tadāruhya samudraṃ tīrtvā laṃkāmāpnuhi 227| rāmastatheti niścitya sasmārājagavam 228| āgataṃ dhanustataśca rāmo'pūjayat 229| atha haro dhanurādāya rāmāya dattavān 230| rāmo'pi jaladhāvapātayat 231| āruruhuḥ sarve vānarā rāmalakṣmaṇau ca ṣaṣṭiparārddhaṃ teṣāmasaṃkhyeṣu vānareṣu dhanurārūḍheṣu nikāmaṃ yayau 232| dhanustaṭaṃ vānarāśca tatastato gatvā nirīkṣayāmāsuḥ 233| athātikāyo nāma rakṣaḥ kapibalamālokya rāvaṇāyoktavān 234| rāvaṇo'pi kiṃ kapibhiḥ śākhāmṛgaiḥ kiṃ vā mānuṣābhyāṃ rāmalakṣmaṇābhyāṃ kimāyātaṃ| daivāgatamasakaṃ bhojanamityuvāca 235| atha sugrīvaḥ paścimāvalaṃbini bhāsvati hanūmajjāṃbavadādimahābalaiścātikāyairasaṃkhyātairlaṃkāpārśvaṃ gatvā upavanaṃ pravaśyi nānāphalāni khāditvā payaḥ pītvopavanarakṣirākṣasānvidrāvya sarvavipinamekaikaśo gṛhītvā prādravanlaṃkāṃ gopuraṃ ca gatvā samāruhya prāsādaṃ ca viśīryaikaikaśaḥ kecitstaṃbhamādāya rakṣobhiryuyudhuḥ 236| eke ca śālāṃ babhaṃjurgṛhāṇi cūrṇayāmāsurbālavṛddhastrījanādikaṃ sarvameva nijaghnuḥ 237| athaikaṃ prākāraṃ nirjitamājñāya rāvaṇa iṃdrajitaṃ saṃdideśa 238| iṃdrajitā ca yuddhaṃ vānarāḥ kṛtvā bhītāḥ palāyitāśca 239| atha hanūmānakhilaṃ nirgatamājñāya rāvaṇaṃ jñātvā vānarānāhūya nirbhartsya senāṃ mahatīṃ kārayitvā daśamukhaṃ kalpayitvā modayāmāsa 240| atha khastha eveṃdrajidyuyudhe na ca vānarāstaṃ dṛṣṭavaṃtaḥ 241| atha hanūmajjāṃbavaṃtau khamutpatya parvataśikharābhyāmindrajitaṃ nijaghnatuḥ 242| atha bhuvipapāta taṃ lakṣmaṇaśca yamalokagāminaṃ cakāra 243| athātikāyamahākāyau vānarasainyaṃ bahuśo hatvā lakṣmaṇaṃ pīḍayitvā rāmeṇa saṃyudhya sugrīvaṃ kṛtvā hanūmajjāṃbavadbhyāṃ yuyudhāte parājitau gṛhītvā tau ca yoddhārāvādāya rāmasamīpaṃ gatvā rāmāya nyavedayatām 244| atikāyamabhāṣata rāmaḥ 245| rāvaṇasya mama yuddhaṃ brūhi sacivānāmanyeṣāṃ mahābhayānāṃ ca 246| atikāya uvāca- niścitamidaṃ purāsmābhiḥ kāryaṃ senāṃ vibhāgaśaḥ kṛtvā vidyunmālīnāma rākṣaso mahābalo vicitrayodhī darśanādarśanayodhī vānaraiḥ sarvaireka eva yudhyate 247| apare ca balino mahāṃtaḥ śikṣitāstrāścāgatā āvāṃ ca yuvābhyāṃ yudhyāvo rāvaṇaḥ puṣpakamāruhyāparabhāgena tvāmeva nihaniṣyati 248| anye ca rākṣasāḥ kuṃbhakarṇamukhāścātmarūpaṃ kṛtvā tvāṃ parivārya gṛhītvā sītāyai darśayitvā tatsaṃnidhāveva haniṣyati 249| rāmaḥ prāha aho balavatāṃ kimasādhyamevaṃ bhavati daivagatiḥ kuṭilā sugrīvo'tikopanaḥ sakrodhaṃ dṛṣṭvā rāmamuvāca 250| vadhyāvetau na mocanīyau 251| rāmaḥ prāhāvadhyau mocanīyāvetau vasanāni bhūṣaṇānyānayetyuktamātre hanūmatā tānyānītāni rāmastābhyāṃ dattavān 252| natvā yadetallaṃkādvāre dṛśyate dārupaṃcavaktraṃ śukreṇoktametena cchinnena rāvaṇo hanyate 253| atha ca dārucchedanasamanaṃtaraṃ pātālaṃ gaṃtavyamiti bhārgavabhāṣitaṃ śāsanaṃ likhitam 254| tasmāttvamidaṃ dārvekaprayatnaikabāṇanipātena paṃcadhācchiṃdhi tatastava śaktiṃ jñātvā yuddhamatidṛḍhaṃ kurvīmahi 255| atha bhārgavavacovijñāya rāmaḥ pūrvakoṭyāṃ sparśamātreṇa sajyaṃ kṛtvā dhanuṣi bāṇaṃ saṃyojya rakṣobhyāṃ hanūmatāśrāvayanneva bāṇaṃ mumoca 256| bāṇaṃ dhanuṣaścalitaṃ tau rākṣasau bāṇamārgaṃ nirīkṣamāṇau dāru bāṇena paṃcadhā cchinnaṃ nirīkṣya rāmaṃ vyajñāpayatāmāvayoḥ śiśavo rakṣaṇīyāstvayeti tathetyāha rāmaḥ rākṣasau laṃkāṃ praviṣṭau 257| atha prākārayuddhaṃ kartuṃ vānarā gatvā sarvato varaṇamātraṃ hi pārṣṇibhiḥ pādairjānubhiḥ karaiḥ pṛṣṭhaiśca talasamaṃ kṛtvā dvitīyaprākāraṃ gatāstadā ca rāvaṇaḥ samāgatya sarvāneveṣubhirdrāvayitvā tadanugacchanrāmamagāt 258| atha rāmamapi paṃcabhirbāṇairvivyādha 259| atha rāmo daśabhirbāṇai rāvaṇaṃ savraṇaṃ cakāra 260| anayoratidāruṇamanyonyaṃ yuddhaṃ babhūva 261| rāvaṇo daśabhirbāṇairvivyādha 262| atha rāmabāṇaiśca kṣataśarīro rākṣasaḥ palāyanaparo'bhavat 263| vānarā lakṣmaṇaśca koṭikoṭirākṣasānaghnan 264| athaparasminnahani vibhīṣaṇo rāvaṇaṃ vicāryedamuvāca 265| tṛtīyopāyakālo'yaṃ caturthaṃ na vicāraya | caturtho viparīto na śastaḥ śastārthakāriṇaḥ 266| parasya cā'tmanaḥ śaktiṃ viditvā cā'tmano'dhikām | tadā yuddhaṃ praśastaṃ syādviparītaṃ vināśakam 267| rāmeṇa balinānaiva yuddhaṃ te durbalasya ca | ekeṣuvālihantā'sau vālirjñātastvayā purā 268| mārīcamekabāṇena bhavānapi palāyitaḥ | nihatā rākṣasāḥ śūrā indra jicca suto hataḥ 269| vareṇyatritayaṃ bhagnaṃ tena yuddhaṃ ca naiva te | dāsabhāvamatho vā'pi dattvā sītāmathā'pnuhi 270| gopurasthaṃ tathā dāru pañcavaktramatheṣuṇā | ciccheda pañcadhā tena rāmastvāṃ mārayiṣyati 271| tvadarthaṃ bahavo naṣṭā nāśameṣyaṃti cāpare | eko nyāyaḥ sukhārthāya na ca mauḍhyaṃ sahodara 272| mānuṣīṃ mṛtyusaṃyuktāmanicchantīṃ pativratām | patnīṃ balavataścāpi pūjayitvā visarjaya 273| anicchantyāḥ samāyoge bhavedduḥkhaparaṃparā | durgandhamalasaṃyukto nārīsaṅgo jugupsitaḥ 274| viraktiratha cejjātā duḥkhāyākāryavartanam | anurāgoyadi bhavenmaraṇaṃ narakaṃ tataḥ 275| ātmano maraṇaṃ vyarthaṃ tasyāścādya samāgame | tyāgo vā maraṇaṃ tāta dharmapatnyāstathā bhavet 276| evamādi tathā'nyacca kaśmalaṃ saṃbhaviṣyati | anyadākhyāmi te vākyaṃ sarveṣāṃ ca priyaṃ hitam 277| gatvā rāmāntikaṃ natvā stutvā vijñāpya rāghavam | kṣama rāma mahāvīra śaraṇāgatavatsala 278| tāmasā rākṣasāḥ sarve vayamete supāpinaḥ | sītāpahārajaṃ doṣaṃ tyaktvā putrānavehi naḥ 279| tvadadhīnā vayaṃ rāma rakṣa vā mārayecchayā | ityudīrya purastasya rāghavasya sthitā vayam 280| sthirāyuṣo bhaviṣyāmaḥ sthirarājyā daśānana | athā'haṃ rāvaṇo vākyamaho no rākṣaso bhavān 281| na śūro rājadharmaṃ ca na ca jānāsi śāśvatam | paranārīparadra vyapararājyaniṣevayā 282| śūrāṇāmuttamo dharmo na ṣaṇḍhānāṃ bhavādṛśām | śatrupakṣaṃ samāligya nirgacchecchā hi cennṛpa 283| atha bibhīṣaṇo mandiraṃ gatvā rāmāntikaṃ gatvā taṃ śaraṇamabhajat 284| atha rāvaṇaḥ purānnirgatya rāmeṇa lakṣmaṇavānarai rākṣasā api yuyudhire 285| atha rāvaṇaṃ mahābalaṃ hantumaśaktorāmo vibhīṣaṇamukhamavalokya taduktacihnapadaṃ bāṇena nirbhidyāmārayat 286| atha kumbhakarṇo mahāgadāmādāya sarvaṃ niṣpādya vānarānanekaśo bhakṣayitvā rāmottamāṅgaṃ gadayā'han 287| atha rāmo niśitabāṇaśatena tamahanmamāra kumbhakarṇaḥ 288| atha vibhīṣaṇena rāvaṇādeḥ śrāddhādikaṃ kārayitvā śivālayaṃ tannāmnā kārayitvā tameva laṅkārājye vibhīṣaṇamabhiṣicya sītāmagnipraveśaśuddhāmumāmaheśvarābhyāṃ namayitvā purahareṇa dattākhilāmṛtabalāyuṣyaḥ supuṣpakamāruhya jaladhimuttīrya pārāvārataṭe senāṃ samavasthāpya śivapratiṣṭhāṃ tatra kṛtvā munibhirdevairabhyarcito'yodhyāmagamat 289| atha bharatādisamupeto nāgarairvasiṣṭhena munibhiścābhyarcitaḥsvagṛhamagamat 290| ātmanā'gatānindrā didevānāsanādinā'bhyarcya vānarānsaṃpūjya muktajaṭo'bhiṣikto rājye rāvaṇavadhaharṣitā devā rāmamūcuḥ 291| tvayā'tmarājye sthāpitā vayaṃ naḥ sarvadā paripālaya tvamādinārāyaṇo devo nikhiladuṣṭanigrahārthamavatīrṇo rāvaṇaṃ sabāndhavaṃ hatvā lokatrayarakṣako'si śriyā saha sukhī bhavetyudīrya svargaṃ gatāḥ 292| athāyodhyāvāsino rāmaṃ praharṣitā ūcuḥ 293| hatvā śatrūnsamāyāto dṛṣṭvā prāpto'si vai śivam | diṣṭyā tvaṃ rājase rāma diṣṭyā pālayase prajāḥ 294| tvayā yajñāḥ kariṣyaṃte tvayā dharmo vivardhate | itipauravacaḥśrutvārāmo rājīvalocanaḥ 295| vastrādibhirathosarvānnāgarānsamapūjayat | munīnuvācadharmmātmāpūjayitvākhilairjanaiḥ 296| kaccittapaḥsamṛddhaṃvaḥkaccidyajñaḥsvanuṣṭhitaḥ | kaccitsvadāraniratāḥkaccidīśobhipūjyate 297| kaccitsuprajasobhāryāḥkaccitsarvaṃsukhottaram 298| munaya ūcuḥ - tvayi rājani kākutstha sarvaṃ svasthaṃ tapasvinām | gacchāmahe padamitaḥ kiṃ vā tvaṃ manyase nṛpa 299| rāma uvāca- yasya viprāḥ prasīdaṃti tasya śaṃbhuḥ prasīdati | yasya prasīdatīśānastasya bhadraṃ bhaviṣyati 300| tatkṛtvā bhojanamiha gaṃtumarhā anaṃtaram | athetyuktvā munigaṇāḥ kṛtvā bhojanamuttamam 301| abhivardhyatamāśīrbhirhṛṣṭāḥ svaṃ svaṃ padaṃ yayuḥ | rāmo'pi paramaprītaḥ sabhāryaśca sahānujaḥ 302| akaṃṭakaṃ sa kṛtavānrājyaṃ sarvajanapriyaḥ | śṛṇotyetadupākhyānaṃ yaḥ kaścidapi pātakī 303| sarvapāpavinirmuktaḥ paraṃ brahmādhigacchati | na durgatirbhavettasya yaścedaṃ smarate naraḥ 304| yaścāpi kīrtayettasya evametadudīritam 305| iti śrīpadmapurāṇe pātālakhaṃḍe śivarāghavasaṃvāde purākalpīyarāmāyaṇakathanaṃnāma ṣoḍaśottaraśatatamo'dhyāyaḥ 116|
English translation
Sūta said :
1-4. Rāma said to the sage: “Perform the rite of the (evening) prayer; this sun is setting; this flock of birds is going to the nests.” Having abandoned his conveyance, he himself, desiring to offer his prayers went to the northern direction. Songs were sung by (the gandharvas ) Hāhā , Hūḥū. His glory was praised by the chief bards. Rāma went to the bank of Gautamī . His pair of feet was washed by Hanūmat (the son of Vāyu ). His hand was supported by Jāmbavat. He reached the excellent river Gautamī. Holding kuśa (i.e. darbha ) in both his hands that Rāma went to the excellent quarter of Varuṇa (i.e. the Western direction). Having made a respectful offering to the deity according to the proper rite, Rāma who was delighted, muttered (the hymn) in his mind (i.e. silently).
5-8. Rāma, after having solicited Varuṇa, saluted, in due order, Śambhu and Vasiṣṭha . Being blessed by them, he went to the deity (i.e. reflected upon the deity) in his mind, and after his feet were washed by Hanūmat, he offered oblations into the fires. Then, being praised by bards and panegyrists, he set out. The sky was, as it were, smeared with bright rays of the moon, and was, as it were, a canopy everywhere having the flowers of bright stars. Then he went to the palace. The king (i.e. Rāma) went to the assembly-hall fashioned by the old minister and having many seats. Then that Rāma, having made the sage sit, himself occupied the first seat. The groups of monkeys with large bodies were seated around him in (proper) order.
9-13. Seeing the king comfortably seated, that brāhmaṇa Śambhu then said proper words: “O best king, you, honoured by all, remain here. What is the thing in your heart i.e. what is your desire?” The descendant of Raghu , having heard the brāhmaṇa’s words, desired to hear a story. His clever words were just then heard by all. “I desire to hear a wonderful tale referring to me or telling about the destruction of the demons.” Then the king said this: “The murder of Kumbhakarṇa took place first and Rāvaṇa was killed afterwards. Who is this best brāhmaṇa who, causing ungodliness (to spread) among all the people, narrates it in a different way after having gone to the king’s place? Should he be punished or honoured by me?” Then Jāmbavat spoke to this best of the Raghus about the story. “This is not your Rāmāyaṇa (i.e. not your account as told by Vālmīki ). This is recognised as prepared (by someone else). O lord, now I shall tell it in detail. Listen to it. It was formerly heard by me from the son of the lotus-born ( Brahma ).” Requesting Jāmbavat, Rāmacandra said (these) words:
Śrī Rāma said :
14-18. Narrate that tale of the past. I have curiosity to listen to it. Who propounded it and who knew it?
Then Jāmbavat spoke: Salutation to the Creator (i.e. Brahmā ), so also salutation to ( Śiva ) having the moon as his ornament and to Viṣṇu . Now I shall narrate the ancient Rāmāyaṇa, by listening to which sin committed during the entire existence perishes. King Daśaratha who was equal to ten warriors fighting from chariots, who was full of great wrath, desired to conquer with his great army the city named Sumānasa . He called Vasiṣṭha, the son of the lotus-born (Brahmā), and saluted him. Permitted by the sage, he, mounting upon a horse having a body (white) like the moon, and saluting Viṣṇu, took out the expedition with an army of a hundred akṣauhiṇīs .
19-27. Sādhya (the king of that city), surrounded by his own army, faced Daśaratha to fight with him. The war between the two took place. Having fought for a month, Daśaratha seized that (king) Sādhya. Then, Sādhya’s son Bhūṣaṇa , having a few attendants, fought with Daśaratha. Daśaratha too, observing Sādhya’s son to be the ornament of world, did not desire to fight. (He thought:) ‘How (should) I kill one like this? When he is killed, what will be (the condition of) his father, his mother and dear wife of full-grown youth? On his body are, as it were, seen flowers, having the receptacles of lotuses with fresher petals, due to embraces, kisses and rollings. My son, similar to him in complexion and age, handsome like him, causing great delight, eaten up by a bear (and thus) dead, comes to my recollection (i.e. I remember him). He, as it were, desires to protect me. He changes my mind.’ Thus thinking in his mind, be commenced seizing the boy. That Sādhya also became subservient (to Daśaratha). He too, looking upon the depression due to the defeat as joy, lived happily with the boy.
28-33. Daśaratha also, living there for a month, and observing that pleasure which one gets from seeing the son, thought: ‘Oh! this seeing the face of this (boy) is capable of removing all sorrows. Nourishing a son is equal to my conquering of all countries. It just makes me who remember the separation from (i.e. death of) my son, unhappy. Therefore, I shall ask him how such a son is born.’ Thinking like this, he asked him. Sādhya also showed the entire path of salvation to the king (i.e. to Daśaratha): “(A man) should worship Viṣṇu and Śiva together. He should fast on all the Ekādaśī -days. He should propitiate brāhmaṇas on the Dvādaśī-days. Having justly procured the food, sauce, along with the seasonal fruits and flowers, he should bathe (the image of) Viṣṇu with cow’s milk and besmear it with the powder of kidney-beans. Then he should bathe (the image) with pleasing water, and besmear the entire body (of the image) of the deity with fragrant sandal rubbed by himself, and with excellent musk; then having worshipped (the image) with Tulasī -leaves, and jasmine flowers, karavīra -flowers, blue and other lotuses and red lotuses, with droṇa -flowers, with maruva, damana , girikarṇikā , and ketakī -leaves, as are available, he should propitiate the deity with (the hymn of) twelve syllables, with the Puruṣa-sūkta (hymn) or with the repetition of the deity’s name or with the sixteen requisite articles, should salute (the deity), and after dancing, should apologise to the deity. So also he should practise vows to please Viṣṇu.
34-40. The revered sage, being pleased, gives the desired son. So propitiate him.” Thus he spoke to Daśaratha. He too installed Sādhya there (i.e. on the throne), went to Ayodhyā , and did all like that. When the sacrifice to obtain a male issue was over, the image of the sacrifice having a conch, a disc and a mace in the hands, came up from the Āhavanīya [1] and said to the king: “Ask for a boon.” The king chose (four) sons; he said to (the deity): “Give me four sons who would be very pious, would have a long life, and help the world.” The king had four queens: Kauśalyā , Sumitrā , Surupā and Suveṣā. They said to the king: “O lord, let one son be born to each wife (of you).” Then Kauśalyā said: “If this god is pleased, let him be born of me.
The king said :
41. This Viṣṇu is solicited (to give that) which is desired by me: “O Viṣṇu, O lord of gods, O lord of Kamalā , O you holder of a conch, a disc, and a mace, O you fearful one, O you whose couple of feet is saluted by all like the regents of the quarters in the creation, O you eternal one, O Hari , be pleased. My repeated salutations to you.”
The lord, thus praised (by the king), said to the king.
Viṣṇu said :
42-45a. I shall be born as your son on Kauśalyā.
Then Viṣṇu entered the oblation of rice and barley boiled for presentation to the gods and manes. The king divided that oblation into four parts and distributed them among his wives. Then Rāma was born from Kauśalyā, Lakṣmaṇa from Sumitrā, Bharata from Surupā, and Śatrughna from Suveṣā; and a shower of flowers fell from the sky. The four-faced (Brahmā) himself came and performed the ceremonies like those performed at the birth of a child. He named Rāma as Rāma due to his being extremely pleasing in the three worlds; he named the second son Lakṣmaṇa for his being fit due to wealth and qualities like form and valour; (he named the third son) Bharata, since he protected the earth from burden; (he named the fourth one) Śatrughna, since he killed the enemies.
45b-46. Having named them thus Brahmā went home and the children grew. King Daśaratha having seen the boy Rāma who walked, who looked like the young moon, whose lips were like the bimba -fruits, whose nose was high and was like the sesamum-fiower, whose jewelled leaf(-like ornament) moved in front of his crest, from whose ears ear-rings were dangling, the necklace of big pearls on whose chest was dishevelled, whose golden bracelets were bright, whose jewelled bracelets and rings were tinkling, whose girdle was fashioned with gold and gems, whose feet looked charming due to the jingling anklets, whose middle toes were adorned with rings, whose large soles of the feet were adorned with the marks of a diamond-pin, a goad and a lotus, whose shanks were like quivers, whose thighs were like the trunks of elephants, whose hips were large, whose waist was slender, whose navel was round like an eddy and deep, whose chest was large like an emerald-rock, whose neck resembled a conch, whose face was like the orb of the moon, whose forehead was like the half (i.e. crescent) moon, whose hair was dark and curly, who was engaged in playing, who had become grey due to dust (particles), whose eyes were reddish like the petals of a fully blown red lotus, who was dusted as Śiva with the sacred ash, who was naked like Śiva, had his heart full ofjoy, and having embraced and kissed his son, he firmly clasped him against his chest.
47-49. Then the boy also got on his lap from one side, and with his eyes charmingly fixed on him said something. The king, looking at his son asking (for things) here and there and saying, ‘Father, I go; father, I sleep; father, I play’ and thus repeatedly deriving joy from his son, became happy. Then once, when the king had come (to the dining hall) to eat, Rāmacandra, with his mind attached to child-sports, and having many toys in his lotus-like hand, was jumping and running, and taking with his left hand the food from the golden plate, decked with gold, and lying before the king, threw it on the king. This too the king looked upon as pleasure (i.e. even this act of Rāma pleased the king). Rāmacandra did such and other (acts).
50-55. Once when Rāma was playing, a stormy wind knocked him down, and he fell down crying. In the meanwhile the ghost of a brāhmaṇa seized Rāma and he fainted. Then the boy, his companion, crying hither and thither, informed the king of Rāma in that condition. Then the king took Rāma and spoke to Vasiṣṭha. He asked him: “What is this (that has happened) to Rāma?” Then Vasiṣṭha took sacred ash, consecrated it, and got rid of that ghost of the brāhmaṇa. He asked him: “Who are you?” and he said: “I am a brāhmaṇa, proud of (my knowledge of) the Vedas . Having frequently snatched away the wealth of others, I became a Brahma-ghost. Think of my acquittance.”
Vasiṣṭha said :
56-57. From now onwards you will experience demonhood (i.e. will live like a demon), (go to hell,) and then (after having) a bath in Gaṅgā , and having offered a hundred bilva -leaves to Śiva, and then (again) having bathed, you will be free from sin. If you might do (acts of) religious merit like that I shall give you a (good) status, and after that enjoy an excellent position.
Hearing these words of Vasiṣṭha, that ghost of a brāhmaṇa, due to (the acts of) religious merit as advised by Vasiṣṭha, got a divine body, and having saluted (him), he went to heaven.
58-60. Having invested Rāma with the sacred thread at the proper time, Vasiṣṭha taught him the Vedas, the Vedāṅgas , both the Mīmāṃsās , and science of politics; he also taught him archery, the science of medicine, science of music [2] and dramaturgy, and of singing, the science of building houses, of omens [3] , and various rules of war. Then Daśaratha who desired to get (Rāma) married, sent his messengers to the kings of various countries.
61-62. Then one messenger quickly came to the king, and said: “O king, the lord of the Vidarbha country is the king Videha by name. His daughter is Vaidehī whom he obtained from a sacrifice. She is like Lakṣmī in beauty; she is endowed with all (good) characteristics. She is proper for Rama . The king is ready to give her (in marriage) to Rama. So go (to that king) quickly.” Then he (i.e. Daśaratha) sent Vasiṣṭha and others. They went there, and having found out an auspicious moment, decided it; (then) they came to Ayodhyā and informed the king; and with Rāma, and with kings, they quicky (went) with many elephants, horses, carts, palanquins, swings.
63. Many ladies came there to celebrate the auspicious ceremony of marriage. They were very beautiful and were skilled in the acts of pleasures and amorous pastimes. They knew the various acts of gandharvas. They were adept in the science of love. Their breasts were soft and hard, and reached their necks. Their lotus-like faces had big and small foreheads and bimba-like lips. Their braids had curly and long hair. They had put on golden ornaments on their ears. Their teeth appeared reddish due to the japā flowers, adorned by the down rising due to the act of bathing. Their eyes were clear and tremulous like the small glittering fish. Their ears were like conches. Their noses were adorned with big pearls resembling the stars. Their cheeks were like mirrors. Their noses were like sesamum flowers. The nipples of their breasts were slightly bent in the middle. The wounds made by the teeth (of the lovers) on their lips resembled the indragopa insect (of red and white colour). Their bodies appeared even and tall. They were round in all parts. They were not very fat. The top knots of their garments were like balls. Their armpits were bent round. The armpits resembled the petals due to the down recently standing up and due their colour like that of turmeric. Their waists were soft, glossy and had fine circles. Their breasts looked charming on account of various jewelled necklaces dangling on the breasts with the neck ornament in between the two breasts, hard and large, and with the nipples slightly sunken in. Their bellies looked beautiful due to the uneven line of the short hair growing on the region round their deep navels, that had secured a foot round their breasts as a result of a series of the glances of the young. Their bellies were adorned with three folds, and their middle (part i.e. waist) could (just) be seized with the fist. Their hip-regions resembled the trunks of elephants. Their knees were soft, glossy, clean and even. The pairs of their thighs were like the plantain trees. Their shanks had the knees slightly sunken in, were round and without fleshy swelling. Their ankles were slightly sunken in. Their feet had fine, glossy short and long toes, and were challenging Cupid with the jingling of the anklets. They were walking like swans and elephants. The ends of their lower garments touched their right toes. Above the hem of the lower garment, they had made folds which they had held in both their hands; their necks were not covered with garments (but) the garments (i.e. the bodices) of the breasts were covered with the upper garments. Their slim bodies were adorned with the fringes oftheir garments (hanging) from their left shoulders to their right sides.
64. Young girls, with their slim bodies purified with lightning (-like) (bright) silken garments, with their breasts adorned with various necklaces (put on) the breasts resembling lotus-buds that had shot up, talking something, and walking quickly (yet) gently (also had come there).
65. Old ladies also had come there. Then in a little wood of mango-trees, at a distance of a krośa (two miles) from Videha, Daśaratha, along with his ministers and family priests, and along with his sons like the lovely Rāma, camped comfortably. The young ones of the deer in it listened to the cooing of the various birds in the extensive regions of many bushes; in it there were various birds in the regions adorned with high and low palaces fashioned with gold; the row of trees there were adorned with the meditation and worship of the hosts of sages who were covered with the garments of campaka -barks, whose bodies were dusted with sacred ash and who had matted hair; which had a lake, the ripples on which were disturbed, being overpowered by the burden of the breasts of many young wives of vidyādharas ; in which young men were invited by the young maid-servants who had gathered on the banks of the lake; the entire region of which was made fragrant with the flowers of many colours, in which prostitutes, with a desire to enjoy, had their bodies shining with the unsteady brilliance of their eyes resembling the small glittering fish, and largely exhibited here and there.
66. The king of Videha also decorated the city of Mithilā with many banners, with various palaces, city-gates, gardens and temples; it was crowded with young ladies skilled in sporting with one another; the great supply of water of the city was embellished with sandal; its highways were adorned with people engaged in charming sports; its streets were decorated with various commodities; the places of learning everywhere were graced with the sound of (the recital of) the Vedas; in every house the study of Sāmaveda was done along with explanations of the Mīmāṃsā ; where the orchards of the brāhmaṇas were having the fragrance of auspicious oblations and were full of the sacred texts like Sāmaveda recited with accents, and with each word being pronounced in its original form and independently of the phonetic changes and in due order; in which, at the entry of lordly abodes there were rewards like agaru (sandal), saffron and the abodes of the Adhvaryus ; in which were ladies graced with bulblike left shoulders looking charming due to the middle region of the breasts that were glossy and round, and that were rubbing against each other, and due to the upper part of the soft, white garment worn round the hips; which was graced with thousands of florists, smiling gently with their teeth resembling many pearl-necklaces and lips (red) like japā flowers; in which were abodes where pleasing spirituous liquors could be had; it had beautiful arches everywhere; its paths were clean; at every place desire-yielding trees were planted; its gates were adorned with plantain trees.
67-72a. The king went out with ladies who carried auspicious articles like turmeric, dūrvā , sacred rice grains, collyrium for the hair, braids, head charming due to parting of the hair, beautiful ornaments for the nose, face, so also articles like ghee , guggalu (a fragrant gum resin) and fruits put in golden pots; and (he was) also (accompanied) by other persons who had adorned themselves. At that time, the auspicious sound of the musical instruments, the sounds of small and big drums and of conches etc. became audible. The singers also sang auspicious (songs). The brāhmaṇas well-versed in the Vedas filled the entire sky with the auspicious Vedic recitals, and the family preceptors filled it with the sound of drums. Then they, accepting one another after giving sacred rice grains (to one another) and being praised by bards and panegyrists, entered the city.
72b-87. Daśaratha entered the abode made in the western part of the city. The rest (of the people) also duly entered the abode. At that time only Nārada had come to Mithilā. King Videha worshipped the divine sage and looking to his reception, fed him, and giving tāmbūla with camphor to the sage who was comfortably seated, said to him with respect: “Tomorrow (is my daughter’s) marriage. Please stay on to get the marriage (-ceremony) performed.”
Nārada said :
Tomorrow the stars such as the solar stars would (only) be seen. The marriage should not be celebrated on that day.
Then the king, having called his astrologer Gārgya , asked him: “Which is the auspicious time for the marriage?” Gārgya said: “Tomorrow”. Then the king looking up at Nārada and Gārgya asked (i.e. said): “Oh, this is so.” Then Nārada spoke to Gārgya: “How can you give the auspicious moment?” Then Gārgya said, “Avoiding the inauspicious time, I shall give (i.e. state) the auspicious moment.” Then Nārada also said to Gārgya, “Do you not know the words of Brahmā?” Gārgya, who was pleased, quoted the faults: “Formerly Brahmā has observed that a meteor, the curse of a brāhmaṇa and causeless trembling lead to the destruction of the entire undertaking.
88-92. Except in the rites of thread ceremony and consecration, in all other (auspicious) rites like the installation (of images), marriages, a man should avoid inauspicious moments. One who performs the rites after (these are avoided) is not at a fault. Afterwards I shall tell about the defect in rites like marriages”. “A meteor would burn the entire family; a brāhmaṇa’s curse would destroy (it); the causeless tremor would lead to death and to the disturbance of the rite.” Having heard (these words) uttered by Nārada, the sage Gārgya became silent. He thought (to himself): ‘Avoiding the Sun, the lord of Planets, and inauspicious time, the marriage should be performed.’
Nārada said :
93. How are the words of the brāhmaṇa? (i.e. what does the brāhmaṇa say)?
The Sun said :
94-95. The arrangement is said to (be based) on the difference in regions. In this country the marriage must be celebrated by avoiding the inauspicious time.
Nārada also consented.
96-98. He said: “The kṣatriya -marriage will take place tomorrow afternoon. So let the kings come for the self-choice marriage. O king, send messengers (to the kings).” Then, having brought all the kings with Daśaratha’s consent, the king thought: ‘How should Vaidehī be given to Rāma, after condemning all (other) kings?’ At night, he though sleepy, did not get sleep.
99. At midnight the king, having purified himself mentally thought of Tryambaka who was with Ambā (i.e. Pārvatī ), who had worn an auspicious silken garment, whose lotus-1ike feet were being served by all gods led by Brahmā, Viṣṇu and Indra , by the leading sages like Bhṛgu , by gandharvas led by Hāhā, by Tumburu (and others), so also by the sacred texts, the codes of Jaws, historical works and Purāṇas in bodily forms, so also by the hosts of divine mothers, by siddhas , vidyādharas, and by the attendants led by Nandin , who removed all inauspicious things, whose region of the head was being wait ed upon by Gaṅgā of holy water and by the spotless moon, to whom a tāmbūla was being offered by Girijā (i.e. Pārvatī) seated on his left lap, who took it with a smile, willingly and with a glance, who was (fair) like cow’s milk, whose neck was (having the colour) opposite to that of musk, who had arranged his matted hair with soft, fine, glossy, clotted hair, the regions of whose cheeks were graced with pure, golden ear-rings, whose age was twice eight (i.e. sixteen), whose region of the head was wrapped up with a skirt having the colour of large pearls like cow’s milk and of Kausumbha, whose chest was adorned with (ornaments) of gold decked with various jewels, whose body was graced with a very white sacred thread, whose body had become reddish and fragrant due to the saffron (from) Pārvatī’s body touching his body, who was observing and deriding Cupid’s arrow, who resembled a crore of Cupids.
100-102. He (i.e. the king) muttered the Śatarudriya (hymn); with that (hymn) only he offered desired oblations and praised (Śiva) with the Puruṣa - sūkta (hymn). Then the king saluted him and praised him.
The king said :
103. O you, having eight forms (constituted) by earth, water, sky (i.e. ether), air, fire, the sun, the moon (and) the sacrifices, O you of a universal form, O you of the form of the world, O you of the form of the three worlds, O you of the form of the Vedas and the Purāṇas, O you of the form of sacrifice, O you of the form of Nārāyaṇa , O you of the form of all deities, O you full of the three (Vedas), O you the authority on the three (Vedas), O you having eyes in the form of the three (Vedas), O you loving the Sāma ( Veda ), O you to whom the capital of Kubera is dear, O you who are (easily) accessible to your devotees, O you who are away from those who are not your devotees, O you who like praise, O you who like incense, O you who like a light (to be waved in front of your representation), O you who like ghee and milk, O you to whom droṇa and karavīra are dear, O you who like śrī-leaves, O you to whom lotuses and white lotuses are dear, O you who love Nandin’s curly hair, O you who love bakula , jasmine, kokanada , a watery place in summer, O you who like restraints and curbs, O you to whom one with one’s senses controlled is dear, O you who love muttering of a hymn, O you to whom śrāddha is dear, O you who love singing, O you to whom the Gāyatrī (-hymn) is dear, to whom the five, Brahmā (and others) are dear, O you to whom good conduct is dear, O you whose feet are worshipped by the three, viz. Indra, Brahmā, Viṣṇu, O you who manifested the disc sought for by Viṣṇu and produced from water, O you who give recollection and reasoning, O you who grant auspiciousness when remembered, O you victory on the earth, my repeated salutation to you.
Having heard this hymn of praise Lord Śiva said to the king: “I shall grant (you) a boon. Ask for one.”
The king said :
105-108. O lord, I desire to give my daughter (in marriage) to Rāma. If, in the gathering of all beings like many kings, demons, brāhmaṇas, someone of a superior strength and endowed with (birth in a noble) family, power and energy takes her away then my words would be falsified, and sin will come to me; (and) on the other hand, when Daśaratha capable of destroying the kṣatriyas comes to conquer all these, so also when Rāma (comes), then what will my daughter do? Whom will the king, with a big army and horses and elephants, send? What will he get done? What will he do to me? He may destroy all the three worlds. Moreover, for me of a small energy you alone are the refuge. Tell me the remedy so that it would be helpful to the marriage, and Rāma will be my son-in-law.
Śambhu also said: “I shall do like that. Rāma only will be the husband of Sītā . Today only I shall do auspicious things for Rāma. Take this Ājagava bow (of mine).”
The king said :
109. What is the use of this Ājagava bow? You yourself (should) take (i.e. marry) Sītā to Rāma.
Śaṅkara said :
110-113. Make this pledge: “This bow is not strung. I shall give Sītā (in marriage) to him who will string it.”
Speaking like this, Śiva vanished with his attendants. Even with a great effort the king could not take up the bow. Then calling Ujjvala , having the strength of a thousand elephants, he said to him: “Take (this bow).” He too, saluting his maternal uncle, having laughed loudly, having jumped, raised the bow with his two hands upto his knees. The maternal uncle (of Rāvaṇa), viz. Mārīca , alone put on the garb of a brāhmaṇa, and solicited (king) Videha: “Know me to be a guest who has come at the end of the offering to all deities.”
The king said :
114-117. Welcome to you. O brāhmaṇa, this is the seat. (Please) be seated on it.
The guest also, saying, ‘All right’ sat there. Then the king took water, washed his feet (with it) and after having worshipped him with sandal, flowers and sacred rice grains, and having offered him (the cooked meat of) a big goat, requested him to eat it. He too, as it were looking here and there, saw that food having six flavours and put in a golden plate.
118. At that time only Sītā came there. She had the splendour of lotus-filaments. She had put on a reddish garment. Her forehead was graced with hair which was dark and curly, which was unsteady, which attracted the minds of young men, which spilt up the sight of the seer, thereby as it were showing that ladies’ hearts are like this only. Her eyebrows were like Cupid’s bow. Her eyes were reddish like lotus-petals. Her nose was like the sesamum. Her reddish lips were close to her glossy, hairy cheeks, and resembled rubies. Her teeth were like (the seeds of) a pomegranate. Her lips were reddish like the japā flowers. Her chin was very beautiful. Her ears were like oyster-shells. Her neck was even and long. Her breasts were fleshy. The bud-like breasts were round and raised. She looked beautiful with many necklaces. Her figure was beautiful. Her creeper-like arms were not very fleshy. She was innocent. The tips of her fingers were moderate, even and were dyed with the alaktaka dye. She had put on various jewelled rings. She was holding a white lily. She came in front of Mārīca who was eating.
119-122. Seeing her, he thought: ‘How shall I kidnap her? How shall I embrace her? How shall I do something else?’ Thus (he thought). (But) not getting an opportunity, he just quietly went out. Then the gods strove to string the bow. They stood there competing with one another and disdaining one another. Indra reached that excellent bow. But he was not able to do more than (just) bending the two ends. Then the Sun took the bow, but fell down while bending it. Vāyu, the best among the mighty, seized the Ājagava bow and while lifting it with his own hand, fell down; and the bow fell on him. All laughed at that time.
123-128. In the meanwhile, demon Bāṇa having a thousand arms, surrounded by demons with many heads, and accompanied by Prahlāda came there after having mounted upon an excellent horse. Then, making the directions bright with his ornaments, making the gods void of glory by means of his glory, hearing many songs, he was able (to lift it to the height of) two fingers, and gave up. Prahlāda and Bali also ran, but they also stopped. When the demons became quiet, very powerful kings arrived there, were unable to string the bow, (so) went away (i.e. withdrew) and remained (there). Then brāhmaṇas came there. Then Viśvāmitra took the bow, and after stringing it upto the length of a finger, stopped. The others retired.
129-132. And then in the space of the day, when the bow was silent, Rāma came with his brothers, and observing the bow, touched it. Then princes, adorned with all ornaments, came in hundreds. They saw the bow, touched it, but were unable to move it. Then other boys, led by Daśaratha’s (other) sons arrived (there). Then men having canes and drums in their hands came there, and drove away all.
133. Then Rāma holding the hand of Lakṣmaṇa and adorned with all ornaments reached the bow, touched it, saluted it, went round it keeping it to his right. Then he took it, and lifted it.
134-138. When he took it, all laughed and said: “Here (i.e. in the attempt at lifting it) very mighty warriors have failed.” Then that Rāma, bent the place of the string of the bow, and putting his knee on the bow, strung it, raised it with one hand, and bent it at the tip. Seeing the bow strung (by (Rāma) all kept their fingers on the tips of their noses (i.e. were amazed). Rāma also made the twang of the bow. Due to that sound the minds of all were agitated. Everywhere there was the talk; “Rāma has strung the bow”.
139-141. Janaka too gave Sītā to Rāma. Having fought with the kings, and having vanquished them, he came to his own city. Then once Daśaratha consecrated Rāma as the heir-apparent, and became happy. There was a talk among all the subjects that Rāma was liked as a king due to his pleasing the subjects. Then, Suveṣā, the daughter of the king of Kaikeya , not enduring (that) Rāma (was to be) the king, said to the king (i.e. Daśaratha): “This is the time for granting my boons.” The king thought: ‘What should be given (to her)?’
The queen said :
142-144. Let Rāma enter (and live in) a forest for fourteen years. Let Bharata look after the kingdom.
Due to the fear of lying the king somehow accepted (her demand). Then he spoke to Vasiṣṭha about (Rāma’s future): “Rāma is going out to the forest. What will happen to him? Having thought (about it) tell (me) (what is) good and (what is) bad (in his future).”
145-148. Vasiṣṭha thought over (it), and gladly spoke to the king: “Having gone to the forest, he will kill all the brave demons. He will worship Śiva in many ways. Rāma, being angry due to being separated from Sītā, will cross the ocean with the army of the monkeys, and will kill Rāvaṇa. Having come (back to Ayodhyā), Rāma will rule for many years. Having had great fame in the entire world, he will live for a long time with god Śarva (i.e. Śiva). He will be endowed with good sons, will perform many sacrifices; he, the lord, will be superior to all in virtues.”
149-151. Hearing these words of Vasiṣṭha, Daśaratha, remembering the virtues of Rāma, spoke thus: “When Rāma goes out (of my kingdom), it is better for me to die.” Then Rāma, having saluted his mother, father, preceptor Vasiṣṭha, the preceptor’s wife, left for the forest. Then having lived for one day in the park, having arranged the matted hair, having put on a bark-garment, having worn one sacred thread, having cleaned his teeth, having tied his matted hair with one sacred thread, having dusted his entire body with sacred ash and thus looking rough, wearing on his head a rosary in place of a necklace of pearls and jewels, accompanied by Sītā adorned with a few ornaments, and followed by Lakṣmaṇa, entered the interior of the forest.
152-154. Then he killed many demons in it; did everything like you; everything like Sītā’s being kidnapped took place as in your case; then he went to Ṛṣyamūka mountain, to the hermitage of Sugrīva ; and having found a mango tree with a dense shadow, put up there a resort with the help of Lakṣmaṇa. He put the two bows on the tree; put his head on Lakṣmaṇa’s lap, and lay on a bed of deer-hide; listened to a known song; observed the fruit of the tree; he (then) saw a monkey, having jewelled ear-rings, tawny like gold, with the girdle of muñja grass firmly tied around his privity, having, a clean sacred thread, being very fickle, taking a fruit and throwing it to himself, scattering flowers and shoots, imitating the song, fanning Rāma with a fan, fanning him, even after having climbed the branch of the tree, having tied only the mango fruits, and said to Lakṣmaṇa: “Lakṣmaṇa, who is this monkey?” Lakṣmaṇa also said: “I do not know”. Then Rāma called (the monkey) and asked him: “To whom do you belong? What is your name?”
155-157. He said, “I am Hanūmat (the servant) of Sugrīva.” Having saluted him (i.e. Sugrīva; he said): “There is a man, who is like another Viṣṇu, who is young, who is dark like a cloud, who has matted hair, whose hands reach his knees, who is extremely glorious, and who is accompanied by another man resembling the sun. The two princes, endowed with all good characteristics are staying in the shade of a tree. They saw me and said to me: ‘Inform Sugrīva.’ Therefore, I have informed you.”
158-161. Then Sugrīva quickly got up, took materials like flowers and water, and having washed their feet etc., having offered fruits, he said respectfully: “Who are you, young men? What have you, ascetic princes, come (here) for?” Having heard (these) words of Sugrīva, Rāma, with Lakṣmaṇa, said: “We two are Daśaratha’s sons, Rāma and Lakṣmaṇa. We have come to the forest for curbing the wicked and protecting the good.” Then Sugrīva said: “It appears that your help is harmful; otherwise you would have come with an army.”
162. Lakṣmaṇa said: “There is another mission. This one’s wife has been kidnapped by someone. We do not know (by whom). We have come to search for her. That is our (main) mission. Other (things) are incidental. For that we would even cross the ocean, we would even enter the nether world, we would even go to heaven, we would even knock down Indra, we would even strike Bali; (in short) we would do anything.”
Sugrīva said :
163-165. I shall show you certain ornaments dropped by a lady who was kidnapped by Rāvaṇa and collected by me. Saying so, and inviting Rāma to his abode, he showed them (to Rāma and Lakṣmaṇa). Rāma too observed them and having decided (that they were Sītā’s ornaments), wept and asked: “Where has that Rāvaṇa gone?” He replied: “He has gone to the southern direction.” Rāma formed friendship with him (i.e. Sugrīva) and asked him: “Why do you remain here without your wife?”
Sugrīva said :
166-173. My very mighty brother Vālin , having snatched away my kingdom and my wife, lives in Kiṣkindhā . I was defeated by him in a battle; all my anxiety is about killing him. If you kill him, then I also, restraining the ocean, will offer you Sītā kindnapped by Rāvaṇa and living in Laṅkā on the other shore (of the ocean).
Speaking like this, and taking an oath, he invited (i.e. challenged) Vālin for a fight, and fought with him. Then Rāma too, not being certain (about the identity of Vālin), did not kill him. Then Sugrīva fled, and said these (words) to Rāma: “Not knowing (what was in) your mind, I set out to die” Rāma also (said): “Not having particular knowledge about you two, I kept quiet. Having observed (i.e. recognised) you who would have a mark, I shall kill him.” Then Sugrīva making a mark (on his person), invited (i.e. challenged) Vālin for a fight. Tārā said to Vālin: “It appears Sugrīva has some companion. Otherwise he would not challenge like this. Rāma and Lakṣmaṇa, Daśaratha’s sons, and portions of Viṣṇu, who have come to lessen down the burden of the earth, have become his companions.”
Vālin said :
174-179. I have heard that Rāma has political wisdom. A man like him would not leave a strong man and resort to a weak one. Let Rāma come. He will be frightened after taking the one who has approached him as superior. If Rāma himself comes to fight, then fight has to be gone through.
Having said so and honoured Tārā, he went out to fight with Sugrīva. Then between the two a fight of fist took place. Rāma too struck Vālin; Valin fell down. He said (to Rāma): “You have struck (me) with an arrow in a fight without weapons.” His entire body was full of blood. Then Tārā and Aṅgada came (there) and were afflicted. Then the monkeys came to Rāma, fell near Vālin, and wept.
180-184. Then Tārā said to Rāma: “Formerly the descendents of Raghu were well-versed in sacred texts, brave and righteous. How is it, O Rāma, that you have committed a sin? You do not know the way of the life of a kṣatriya, which is followed by hosts of kings. In a fight (between two warriors) fighting with each other, victory or death would take place. The one who kills the other one (not fighting) is called the killer of a brāhmaṇa. Have you killed Vālin due to enmity or with a desire for (eating) the flesh of a monkey? The flesh of a monkey is not to be eaten. If you think that others are like that (i.e. like you) because of the absence of happiness (i.e. unhappiness) of you, or if you, through infatuation, have done this to take me (away), then (you have to remember that) you have the vow of having one wife (only).
185-187. If you have done this for (getting) Sugrīva’s help to bring (back) Sītā kidnapped by Rāvaṇa, then there is a great difference (between Vālin and Sugrīva). Your mission would succeed when Vālin, rich in might, able to bring (back) Sītā in a day, able to give (you) Rāvaṇa (just) when you remember him, and having fifty parārdhas of the army of monkeys and bears, is there. Then what is the use of Sugrīva, the monkey who is the general of seven parārdhas (of army), who has little might? What mission of you who keep your promise, would succeed” “O! what you have said and which is auspicious to all is understood (by me).” Rāma says, “By me who am a king, curbing of the wicked and the protection of the good is to be done. Vālin took away Sugrīva’s wife Rūmā and his kingdom also. Therefore, there is no sin in killing one like him.”
Tārā said :
188. Then Sugrīva also should be killed. Vālin, fighting with Dundubhi , entered a cave, and remained there for a year. In the meantime, Sugrīva kidnapped me and ruled (over Vālin’s kingdom). Therefore kill him first, then him (i.e. Vālin).
Rāma said :
189. Tell me before which time this took place.
Tārā said :
190-193. In the eightieth year before sixty thousand years Sugrīva took away the kingdom in a battle with the demons. Then when a year was over Vālin made Sugrīva flee. He took away his wife and kingdom also. On that day only the consecration of your father Daśaratha (as a king) took place.
Rāghava said :
194-196. By the order of my father and due to the custom of not transgressing the words of elders, I curbed the wicked in his kingdom. At the time of her being kindnapped, he who was the king, did not act (properly). Or the beasts are free. Valin, one of the two beasts, is killed. Beasts tear off one another and dislike one another. Say, since my hunting is of the beasts that are moving, stationary or bound, or of those moving away, getting confused and having fled, when I parted company (with the king), I had given up hunting.
197-199. I have executed this hunting according to the rules of the science of hunting—(sometimes) running, and (sometimes) not running. The spot higher than a creeping plant in case of those belonging to the same family, is pierced through ( obscure ). Hunting without eating the flesh (of the animal killed) is the rule in the hunting done by a king.
Having heard Rāma’s words, all nodded their heads.
200-205. Having put the hollow made by his palms on his head, Vālin said to Rāma: “I salute you, O Rāma; listen to my words. I have heard that you are actually Viṣṇu himself having in his hands a conch, a disc, and a mace, wearing a yellow garment, and the master of the world. The meditating saints think of you (only). The sacrificers offer sacrifices to you. You alone enjoy the oblations to deities and dead ancestors. You take up the form of the deities and the manes. The salvation of him who thinks about you at the time of his death, is not far away. That you, O Rāma, is (today) seen by me. My sins have perished. O you descendant of Kakutstha , take your arrow. I am very much afflicted.” Then, Rāma, saying, ‘All right’, took an arrow and said to Vālin, “Tell (me) what desired thing should be given (to you).”
The monkey (i.e. Vālin) said :
206-209. If the revered one is pleased, then give me beatitude. Thus, Sugrīva should be protected by you, so also Aṅgada, and Tārā (also should be protected). I, a sinner had committed a sin; I have experienced its fruit.
Then looking at Rāma, Vālin died and went to heaven. Then (Rāma), having consecrated Sugrīva as the king, entered the forest.
210-212. Then, Rāma, with him as his companion, went near the ocean, and said to Sugrīva: “Where is Lanka ? Where is Sītā? Where is the enemy?” Then Hanūmat said: “May the lord order whether after having entered Lanka, having looked for Sītā, and having known the full truth, truce or war should be made. What suggestion do you make for crossing the ocean?” Then Rāma said to Sugrīva: “How can this take place?”
The monkey ( i.e. Sugrīva) said :
213-214. I have crores of monkeys led by bears. Having appointed one (of them), and having known the whole (truth), what is proper should be done.
Then Jāmbavat said :
215-217. Let Hanūmat alone go and know (i.e. find out all about) Lanka.
Then Hanūmat went to the city of Laṅkā, looked for Sītā seated in the Aśoka -grove, talked to her, secured her confidence, devastated the grove and baffled the demons. He was bound by the demon (Rāvaṇa); he burnt Laṅkā, went to the northern shore, saw Rāma, told him the account, and remained silent.
218-220. Then Rāma had consultations with all. Jāmbavat said: “I was told by Nārada that Rāma will destroy Laṅka through the monkeys. So we should strive to cross the ocean.” Then Rāma propitiated Śaṅkara , and told him: “I shall do whatever is told by you.” Uttering these words, having worshipped Śiva and having saluted him, he said (to him) respectfully:
221. “O great god, O you who swllow great beings, O you the cause of the great deluge, O you having ornaments of the great serpents, O Mahārudra , O Śaṅkara, O highest god, O Virūpākṣa , O you having the serpent as your sacred thread, O you having the garment of an elephant’s, hide O you having the ornament of the string of skulls, O you having the ornaments of the demon’s bones, O you to whom ash is dear, O you who love Nārāyaṇa, O you of an auspicious conduct, O you the god of the five like Brahmā etc., O you who are known by the five-faced one, the four-faced one, and the Vedas, O you who are easily accessible to your devotees and difficult to be obtained by non-devotees, O you who are great joy and knowledge, O you who knocked the teeth of the great Pūṣa , O you who cut off Dakṣa ’s head, O you who removed the fifth head of Brahmā, O you dear to Pārvatī, O you whose auspicious life (-story) is sung by Nārada, O Śarva, O you having three eyes, O you trident-holder, O you having the bow (called Pināka ) in your hand, O you having matted hair, O you having many forms, O you having the bull (viz. Nandin) as your vehicle, O you resembling a clear crystal, O you having four hands, O you having many weapons, O Dakṣiṇāmūrti , O lord, O god, O lord, O you having Gaṅgā (on your head), O you conqueror of Tripura , O you having your abode on Śrīśaila , O Kāśīnātha , O you the ornament of Kedāreśvara, O Siddheśvara , O Gokarṇeśvara , O Kanakhaleśvara, O Pārvatīśvara, O giver of the disc, O you who removed the worry of Bāṇa, O you whose lotus-like feet are worshipped by the conqueror of Mura , O Soma , O you, having the moon as your ornament, O you omniscient one, O you full of lustre, O you full of the world, salutation, salutation to you.”
222. Before Rāma who was praising like this, an image, full of lustre, and remaining in the Phallus, appeared. He granted fearlessness also.
223-225. Rāma saw the lord who was seated in the posture called padmāsana , who had Pārvatī on his lap, who had tied (i.e. put on) all ornaments, whose crown was very bright, who touched the waist of the daughter of Himavat , granting a boon of fearlessness with both hands, full of lustre due to many wavy directions, whose face was smiling, whose face was pleased; with his palms joined he saluted the highest lord, and again fell (i.e. prostrated before him) like a staff. Then the lord also said to Rāma: “You ask for a boon; I am the giver of boons.”
Rāma said :
226. I shall go to Laṅkā. O Śambhu, give (i.e. show) me a way to cross the ocean.
Śambhu said :
227-233. I have the Ājagava bow; it becomes (i.e. changes itself) according to the time and has no alternative. Having got on it, having crossed the ocean, reach Lankā.
Rāma, saying, ‘All right’, remembered the Ājagava (bow). The bow came (there). Rāma then worshipped it. Then Śiva took the bow and gave it to Rāma. Rāma too dropped it into the ocean. All the monkeys and Rāma and Lakṣmaṇa also got upon it; when the sixty parārdhas of monkeys mounted upon it, it reached the (other) shore according to (Rāma’s) desire. Then the monkeys also having gone (here and) there, observed.
234-237. Then a demon named Atikāya saw the army of the monkeys and said to (i.e. told) Rāvaṇa (about) it. Rāvaṇa too said: “Has our food fortunately come through the monkeys, or through the human beings—Rāma and Lakṣmaṇa?” Then, when the sun went to the west (i.e. when the sun was setting), Sugrīva, along with innumerable very strong monkeys of large bodies like Hanūmat, Jāmbavat etc., went to the side of (i.e. near) Laṅkā, entered the park, ate various fruits, drank water, made the demons guarding the park flee, seized the entire forest (by seizing the trees) one by one, and ran away. Then he went to Lankā, the city-gate, climbed the palace, shattered it, took every pillar and fought with the demons. Some broke to pieces the hall, pounded the houses, killed all the young and the old and women etc.
238-246. Then having known that one rampart was acquired by conquest, Rāvaṇa ordered Indrajit The monkeys also fought with Indrajit, were frightened and ran away. Then Hanūmat having come to know that all had gone out, so also knowing Rāvaṇa, and calling the monkeys and having considered Rāvaṇa, was delighted. Then Indrajit, remaining in the sky (i.e. air) only fought, and the monkeys did not notice him. Then Hanūmat and Jāmbavat jumped into the sky and struck Indrajit with the peaks of mountains. Then he fell on the ground, and Lakṣmaṇa made him go to the world of Yama . Then Atikāya and Mahākāya struck the army of the monkeys in various ways, harassed Lakṣmaṇa, fought with Rāma, hurt Sugrīva, fought with Hanūmat and Jāmbavat. The two (i.e. Hanūmat and Jāmbavat) defeated them, and capturing the two warriors, took them near Rāma, and reported to him. Rāma said to Atikāya: “Tell (us) about the war between me and Rāvaṇa and other very fearful ministers.”
Atikāya said .
247-248. Having divided the army, we shall first certainly have war (with you). There is a demon by name Vidyunmālin. He is very mighty. He is a strange fighter. He is visible or invisible when he fights. He alone will fight with all monkeys. Many other strong, great (warriors) who have been taught (the use of) weapons, have come. We two also shall fight with you. Having got into the Puṣpaka , from the other side Rāvaṇa shall kill you only.
249-253. Other demons like Kumbhakarṇa also, taking their own forms, will surround and seize you; then they will show you to Sītā and kill you near her only.
Rāma said: “Oh, what cannot be accomplished by the powerful! The way of destiny is crooked.” Sugrīva, getting very much enraged, looked angrily at Rāma and said to him: “These two should be killed. They should not be released”. Rāma said: “They should not be killed; they should be released. Bring garments and ornaments”. As soon as he said these (words), Hanūmat brought them, and Rāma gave them to the two (demons). Having saluted Rāma, (they said): “ Śukra has said that when the wood bent at five places, which is seen at the gate of Laṅkā, is broken, Rāvaṇa will be killed.
254-260. The order stated by Bhārgava written down is: ‘Immediately after the cutting of the wood, he should go to the nether world.’ Therefore, cut off this wood in one effort by dropping your arrow into the five parts. Then, knowing your power, we shall have a very close fight.” Then knowing the words of Bhārgava, Rāma strung the bow just by touching the first end of it, and fixing the arrow on the bow, and just while making the demons and Hanūmat hear (the stringing of the bow), discharged an arrow. The arrow left the bow. The two demons marked the path of the arrow. The wood was cut off into five parts by the arrow. Seeing this they requested Rāma: “Our children should be protected by you.” Rāma said: “All right.” The demons entered Laṅkā. Then the monkeys went to fight at the rampart; everywhere they covered it with their hips, feet, knees, hands and backs and made it level, and then went to another rampart. Then that Rāvaṇa came (there), and made them flee by (striking them with) his arrows, and as he followed them, he went to Rāma. He struck Rāma also with five arrows. Then Rāma wounded Rāvaṇa with ten arrows.
261-275. Then a very fierce fight took place between the two. Rāvaṇa struck (Rāma) with ten arrows. Then the demon, with his body wounded by Rāma’s arrows, became intent upon running (away). The monkeys and Lakṣmaṇa killed crores of demons. Then the next day, Bibhīṣaṇa discussing (this) with Rāvaṇa, said these words to Rāvaṇa: “This is the time (to use) the third means of success against the enemy. Do not think of the fourth. The fourth one, which is wrong, is not recommended for one who acts according to (the rules of) material welfare. Knowing the power of the enemy and of his own, and if his own power is superior, then war is recommended. The opposite would be destructive. You who are weak should not fight with the strong Rāma. He killed Vālin with (only) one arrow; and you have known Vālin before. He (killed) Mārīca with one arrow; and you too have fled. The brave demons are killed. Your son Indrajit also is killed. The excellent triad is broken; (so) do not fight with him. Accept his service after having given (back) Sītā to him. The wood at the city-gate, crooked at five places, was cut off by Rāma with one arrow. Therefore, Rāma will kill you. For your sake many have perished; and many others will perish. O my brother, justice alone leads to happiness and not folly. Dismiss the loyal human wife who is embracing death, of the strong (Rāma) after honouring her. There will be a series of calamities if you unite with her when she is unwilling. The union with a woman accompanied by stinking filth is censured. If there is detachment, then doing what is prohibited leads to unhappiness. If you love her, then there would follow your death, and then (you will go to) hell.
276-28la. In vain will you die today if you unite with her; and, O dear one, you will either abandon your religiously wedded wife, or she might also die. There will be this and other sin. I shall make to you another suggestion dear to and beneficial for all. Going to Rāma and saluting and praising him say to him respectfully: ‘O Rāma, loving those who have sought your refuge, forgive me. We all are vicious demons and are great sinners. Giving up (i.e. making us absolved of) the sin of kidnapping Sītā, protect our sons. O Rāma, we depend upon you. Protect or kill us as you wish.’ O Rāvaṇa, we who, after having spoken like this, stand before that Rāma, will have a stable life, and a stable kingdom.”
28lb-283. Then Ravaṇa said (these) words: “Oh! you are not a demon, you are not brave; you do not know the eternal way of life of a king. The best way of life for the brave-and not for the impotent ones like you, is by means of resorting to another man’s wife, another man’s wealth, and another man’s kingdom. O prince, if you desire, join the enemy’s side; get out.”
284-288. Then Bibhīṣaṇa, having (first) gone to his abode, (and then) near Rāma, sought his refuge. Then Ravaṇa went out of his city and fought with Rama. The (other) demons also fought with Lakṣmaṇa and the monkeys. Rāma was unable to kill Rāvaṇa of a great might. Then he looked at Bibhīṣaṇa’s face, and struck with his arrow the spot with a mark as told by Bibhīṣaṇa. Then Kumbhakarṇa took a great mace, brought about everything, swallowed many monkeys, and struck on the head of Rāma with (his) mace. Then with a hundred sharp arrows Rāma struck him. Kumbhakarṇa died.
289. Then Rāma made Bibhīṣaṇa perform the śrāddha ceremony etc. of Rāvaṇa and others; he got a Śiva-temple erected in his name; he consecrated just that Bibhīṣaṇa only on the kingdom (i.e. as the king) of Laṅkā. He made Sītā, purified by means of her entering the fire, salute Śiva and Pārvatī; be who was given by the conqueror of (Tri-) pura full nectar-like power and life, got into the Puṣpaka, crossed the ocean, settled his army on the other side, installed (a representation of) Śiva there, and being honoured by sages and gods went to Ayodhyā.
290-291. Then accompanied by Bharata and others, and honoured by the citizens, Vasiṣṭha and (other) sages, he went home. He honoured gods like Indra who had come to him by offering them seats; having well honoured the monkeys, and having untied his matted hair, he was consecrated on the kingdom. Gods delighted by the elimination of Rāvaṇa, said to Rāma:
292. “You have put us back on our kingdoms (i.e. thrones); always protect us; you are the first (man) Viṣṇu; you have descended (on the earth) for curbing the wicked. By killing Rāvaṇa along with his relatives, you have become the protector of the three worlds. Be happy with Lakṣmī.” Saying so, they went to heaven.
293-298. Then the residents of Ayodhyā, being very much delighted, said to Rāma: “You have come (back) after having killed your enemies. You saw and met Śiva. Rāma, fortunately you shine; fortunately you are protecting the subjects. You will perform sacrifices; youwillcause righteousness to grow.” Hearing these (words) of his citizens, Rāma, having lotus-like eyes, honoured all the citizens with (i.e. by giving them) garments etc. Worshipping the sages along with all people, the righteous one said to them: “I hope your penance is prospering; I hope your sacrifices are performed well. I hope you are devoted to your wives. I hope you worship the lord. I hope your wives bring forth good progeny. I hope you (enjoy) all excellent pleasures.”
The sages said :
299. O descendant of Kakutstha, everything about the ascetics is well-settled. From here we (shall now) go home. Or, O king, what do you think?
Rāma said :
300-305. Śamḥbu is pleased with him with whom brāhmaṇas are pleased. He with whom Śiva is pleased, becomes happy. Therefore, please go after taking food here.
Saying, “All right”, the hosts of sages ate excellent food, and congratulating him with blessings, and being delighted, they went to their respective abodes. Rāma also, along with wife and younger brothers, was very much pleased. He who was dear to all people ruled over the kingdom free from bad elements. Even if a sinner listens to this episode, he becomes free from all sins, and reaches the highest Brahman . The man who would remember this (episode) would not meet with a calamity; so also the same is said about him who would narrate this episode.
[1]: [1] : Āhavanīya—A consecrated fire taken from the householder’s perpetual fire, the eastern fire; the other two fires being: (i) Gārhapatya—one of the three fires perpetually maintained by a householder, which he receives from his father and transmits to his descendants and from which fires for sacrificial purposes are lighted, and (ii) Dakṣiṇa—the southern fire.
[2]: [2] : Bharata—Science of music and dramaturgy.
[3]: [3] : Śakuna—Science of omens.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 17689, revision 336206 (2022-04-20T02:00:28Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc365428.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.