?r?mad v?lm?ki r?m?yana (english translation) by Rāmāyana Satsang

While Bharata was narrating to his friends the dream seen by him the previous night, the messengers from Ayodhyā arrive in his presence and, bowing low to Bharata, communicate to him the orders of Sage Vasistha. Having heard of the welfare of all from the mouth of the messengers, the prince takes leave of his maternal grandfather and others and departs for Ayodhyā.

Finding Bharata oppressed and sad, his friends try to beguile him by means of music and narration of stories. But when the prince does not return to his normal mood even then, they inquire of him as to what makes him pensive and Bharata tells them how he saw a bad dream the previous night.

With the concurrence of Mārkandeya and other sages, Vasistha despatches messengers to call back Bharata and Śatrughna from their maternal grandfatherís. They leave forthwith for the capital of Kekaya and quickly enter that city.

Attributing the rise and fall of a kingdom to the presence and disappearance of its ruler, Mārkandeya and other great sages, who attended the kingís court the following day, urge Vasistha to install any of the princes on the throne immediately.

Resting the head of the lifeless monarch in her own lap and severely reproaching Kaikeyī, Kausalyā grievously mourns for Śrī Rāma and other exiles. Holding back Kausalyā - who was lamenting with her arms placed round her deceased husbandís bosomó and consigning the Emperor’s dead body to a trough filled with oil, the ministers and other functionaries return each to his own abode in the evening.

When the Emperor did not wake up even though roused by means of panegyrics sung by bards, accompanied by musical instruments played upon for the same purpose, the ladies of the gynaeceum conclude by other means that the king is dead; and soon after commences the loud wail of Kausalyā, Sumitrā and other queens.

Daśaratha continues to tell Kausalyā how, having sought the presence of the aged parents of the deceased, he apprised them of the sad incident and escorted them to the river bank, where their son lay dead; how, clasping the boy to their bosom, they both piteously wailed and offered libations of water to his spirit for its benefit; how, invested with an ethereal body, the spirit ascended to heaven while consoling the aged couple and finally how, having cursed the king that he too would meet his death in his agony of separation from his son, the ascetic couple gave up the ghost and attained the Supreme. Having thus related the story of his imprecation and loudly lamenting, the Emperor breathes his last with the thought of Śrī Rāma foremost in his mind.

Waking from sleep after a while and recalling his sinful deed, which spelt death to him, Daśaratha proceeds to tell Kausalyā how, while he was Prince Regent of Ayodhyā, he went out a-hunting in the forest one day and heard during the last watch of the night the sound of a hermit boy filling his pitcher with water by submerging into Sarayū river. Mistaking the gurgling sound for the trumpeting of an elephant, Daśaratha hit the boy with an arrow, which dug deep into his body and mortally wounded him. On approaching his quarry he discovered the fatal blunder and tendered his heartfelt apology to the hermit boy, who asked him to extract the arrow from his body and report the matter to his aged parents. The boy died immediately the arrow was taken out of his body.

When reproached in harsh words by Kausalyā, though already feeling disconsolate through separation from his sons and daughter-in-law, Daśaratha falls into a swoon recalling his past sin in the form of killing a hermit boy, which was responsible for his present misfortune. On waking from his swoon he tries with folded hands to conciliate Kausalyā and on the latter reciprocating his sentiments, the Emperor is lulled into a nap.

Apprehending danger to the king from his inability to bear the grief caused by separation from Śrī Rāma, Kausalyā, though foremost among devoted wives, twits Daśaratha.

Sumantra does not succeed in soothing the agony of Kausalyā, who tossed about on the floor due to excess of grief over her separation from Śrī Rāma, even though he consoles her by telling her that Śrī Rāma, being resolute and high-minded, was living in the forest free from agony.

To satisfy the Emperor's curiosity, Sumantra tells him further of Śrī Rāma’s departure for the forest, and also apprises him of the pitiable condition of the animate as well as of the inanimate creation in his realm as also of his capital consequent on Śrī Rāma’s exile. Hearing of the woeful tale, Daśaratha raves like a madman in many ways in the presence of the charioteer-minister.

Bewailing the lot of Śrī Rāma, Sītā and Laksmana, who did not in anyway deserve the hardships they were undergoing in the forest, the Emperor urges Sumantra to deliver their parting message and the charioteer proceeds to tell him what they said.

Having been told of Śrī Rāma’s departure for Citrakūta by the spies of Guha and taking leave of the latter, Sumantra drives back to Ayodhyā. Entering the royal gynaeceum, he submits to the Emperor what he reported earlier to the citizens who followed his chariot. Daśaratha and Kausalyā fall into a swoon to hear about Śrī Rāma’s departure for Citrakūta and all the inmates of the gynaeceum burst into a wail from agony.

Moving further next morning and rejoicing on the way to see the loveliness of the forest, the party reaches Citrakūta and enters the hermitage of Vālmiki. Making up his mind to sojourn there with the permission of the sage, Śrī Rāma gets Laksmana to erect a hut of leaves for themselves and, worshipping the deities presiding over the structure, they solemnly enter their abode at a propitious hour.

Sage Bharadwāja tells Śrī Rāma and Laksmana, even as they set out on their journey to Citrakūta, the route by which they should proceed. Accompanied by Sītā, Śrī Rāma and Laksmana cross the Yamunā on a raft prepared by themselves. In the evening they halt on the bank of the Yamunā alongwith Sītā, who is rejoiced to get fruits and blossoms of her liking.

Set out on his journey for the Dandaka forest with Sītā and Laksmana, Śrī Rāma reaches at dusk the hermitage of Sage Bharadwāja in the vicinity of the confluence of the holy Gangā and Yamunā rivers. Paying due honours to Śrī Rāma and his party, the sage recommends Citrakūta as the fittest place for him to sojourn in. Spending the night in discourses on various topics with him, the sage grants him leave early next morning to depart for Citrakūta.

Apprehending trouble for Kausalyå and others at the hands of Kaikeyī, Śrī Rāma, who was seated at the foot of a banyan tree and was a past master in the art of persuasion, persuades Laksmana to the best of his ability to return to Ayodhyā. Laksmana, however, pleads inability to survive in his absence and does not budge an inch from his resolution to stay with his eldest brother. Śrī Rāma, therefore, yields and sets his seal to his continuing with him during his exile.

While about to step into the boat brought by Guha’s men and asked by Guha if he could be of any further use to the prince, Śrī Rāma enjoins him to obey the Emperor. Importuned by Sumantra to take him as a personal attendant to the forest, the prince declines his loving offer and, expostulating with him, sends him back to Ayodhyā. Entangling their locks into a thick mass with the milk of a banyan tree, procured by Guha, Śrī Rāma and Laksmana with Sītā get into the boat. On reaching the middle of the stream, Sītā offers prayers to Mother Gangā (the deity presiding over the stream) and after crossing the river all the three halt for the night at the foot of a tree.

Expressing his readiness to guard the Crown prince and his consort, keeping awake the whole night, Guha importunes Laksmana to repose. Reminding Guha of Śrī Rāma’s greatness, Laksmana, however, tells him that even though the duty of guarding his princely brother and his consort could as well be entrusted to Guha, he felt that he did not deserve to lie down in the presence of his elder brother and sister-in-law and preferred to remain awake. Expressing grief for his royal father and loving mothers he therefore spends the night talking with Guha.

Standing with his face turned towards Ayodhyā, Śrī Rāma bids farewell to his birth-place and, sending back the people hailing from the countryside, who had come to see him, and crossing the frontiers of Kosala, Śrī Rāma reaches the bank of the holy Gangā. Alighting from the chariot under an Ingudī tree standing on the bank, he goes forward to meet Guha, the chief of the Nisādas, who had come to meet him. Nay, worshipping the evening twilight and taking water only (for food and drink), the prince lies down on the ground to repose for the night; while Sumantra, Guha and Laksmana spend the night talking together.

Having covered a long distance in the meantime, Śrī Rāma finishes his morning bath and devotions and, having crossed the Vedaśruti, Gomatī and Syandikā rivers, presses forward talking with Sumantra.

Told of Śrī Rāma’s departure for the forest by the citizens, who had gone out with Śrī Rāma and returned, unable as they were to find out the tracks of his chariot, their wives reproach Kaikeyī and break into lamentation.

The citizens that had followed Śrī Rāma in his journey to the forest woke to find Śrī Rāma and his party gone and begin to reproach themselves. Overcome with grief they hunt up the tracks of his chariot; but unable to find them, they helplessly return to Ayodhyā in utter despondency.

Having reached the bank of the Tamasā and thinking of the plight of the people of Ayodhyā, Śrī Rāma lays himself down on a bed of leaves bewailing the lot of his parents and feeling reassured by the thought of Bharata’s noble qualities; while Laksmana opens his dialogue with Sumantra on the divine excellences of Śrī Rāma. Waking up in the meantime, Śrī Rāma urges the charioteer-minister to drive the chariot in such a way as to put the citizens, that had accompanied them, off the scent and lead them to think that the chariot had turned back towards Ayodhyā instead of proceeding towards the forest. He then mounts the chariot alongwith Sītā and Laksmana and presses on to the forest.

When the citizens that followed Śrī Rāma in his journey to the forest refuse to return even when pleaded by Śrī Rāma in many ways, unable as they were to bear separation from him, Śrī Rāma, with Sītā and Laksmana, gets down from his chariot and begins to walk. The citizens try to deflect him from his course and persuade him to return, but in vain. At the close of the day they all reach the bank of the Tamasā.

Establishing the greatness of Śrī Rāma, Sumitrā, who is a pastmaster in eloquence, assuages Kausalyā’s grief.

The Lament of Kausalyā.

Śrī Rāma having departed for the forest in an exceptionally swift-going chariot, Daśaratha vainly seeks to cover the intervening distance on foot. The very dust raised by the chariot having disappeared after a while, the Emperor feels doubly disconsolate and drops to the ground. When Kaikeyī comes forward to support him, he scolds her and asks her not to touch his person. Kausalyā then lifts him up and persuades him to return. His personal attendants take him to the latterís apartments and, seeing him plunged in grief, Kausalyā seats herself beside him and begins to lament in various ways.

The ladies of the royal gynaeceum bewail the exile of Śrī Rāma and others and the citizens of Ayodhyā too are reduced to a miserable plight.

Going clockwise round Daśaratha (as a token of respect), Sītā, Rāma and Laksmana greet him. Accompanied by Sītā, Śrī Rāma salutes Kausalyā. Laksmana too hails Kausalyā first and then his own mother, Sumitrā. Sumitrā for her part tenders salutary advice to her son. The princes and the princess having mounted the chariot, Sumantra flicks the horses. The citizens that had assembled, closely follow the chariot; but unable to keep pace with its swift movement, they return desolate. Daśaratha too runs after the chariot alongwith Kausalyā and others, but being unable to walk begins to totter and stops short on the road yielding to the remonstrances of his wise ministers.

Sent away by Daśaratha, Sumantra gets a chariot ready to take Śrī Rāma and his party to the forest and Sītā adorns herself with jewels brought by the Chancellor of the Exchequer. Kausalyā tenders opportune advice to her daughter-in-law and the latter bows to it. Śrī Rāma comforts Kausalyā and offers apology to his other mothers, who burst into a wail.

Incensed to hear the loud wailing of those present at the scene, on Sītā being dressed as a hermitess, Daśaratha reproaches Kaikeyī. While departing, Śrī Rāma entreats his father to take care of his mother.

Śrī Rāma urges his servants to fetch the bark of trees for being used as his wearing apparel. At this Kaikeyī herself brings them the desired dress, which both Śrī Rāma and Laksmana cover themselves with, taking off their princely robes. Sītā, however, finds it difficult to wear the bark supplied to her and ultimately puts it on over her own dress with the help of Śrī Rāma despite the remonstrances of Vasistha, who severely castigates Kaikeyī for her cruelty in exiling them.

Daśaratha instructs Sumantra to take a detachment of the army and the exchequer alongwith Śrī Rāma, to which Kaikeyī objects and insists on his being sent into exile without any resources on the analogy of Asamañja, son of the kingís forefather, Sagara. Another minister of the king, Siddhārtha by name, who was present there, opposes Kaikeyī and urges that the analogy of Asamañja, who was a perverse lad, could not be applied in the case of Śrī Rāma, who possessed an ideal character and deserved in every way to be installed in the office of Prince Regent. In the event of Kaikeyī vetoing the proposal, the king threatens to accompany the heir-apparent.

Hoping that by being provoked to anger Kaikeyī might come round and relax her insistence on sending Śrī Rāma into exile, Sumantra harshly reproaches her, reminding her of her mother’s misbehaviour towards her husband (Kaikeyī's father). Kaikeyī, however, remains adamant and does not budge even an inch from her purpose.

Apprised of Śrī Rāma’s arrival by Sumantra, Daśaratha commands him to usher in Śrī Rāma with his consort. Seeing the Emperor fall unconscious at the very sight of the heir-apparent, the ladies of the royal household start wailing piteously. On Śrī Rāma’s soliciting his permission to retire to the woods, the king enjoins him to take his father captive and ascend the throne. Śrī Rāma in his turn consoles his father by assuring him that he has no hankering for royal fortune and that to him obedience to his fatherís command is of utmost importance. Daśaratha, however, falls unconscious again at the very thought of his separation from Śrī Rāma and Sumantra as well as all the ladies of the gynaeceum follow suit.

Having distributed his immense riches among the Brāhmanas and others, Śrī Rāma, accompanied by Sītā and Laksmana, proceeds to his father’s gynaeceum to take leave of him. Remaining unruffled even on hearing en route the diverse talks of the citizens gathered here and there, with melancholy writ large on their faces, the royal trio reach their destination and urge Sumantra to apprise their royal father of their arrival.

Having received gifts of jewels and ornaments from Śrī Rāma and Sītā, Suyajña invokes divine blessings on the couple. Enjoined by Śrī Rāma, Laksmana then bestows silk costumes and ornaments etc., on the sons of Sage Agastya and others. Urged by his wife, a sage, Trijata by name, approaches Śrī Rāma and seeks riches from him. Śrī Rāma thereupon bestows on him thousands of cows and distributes his remaining wealth among other Brāhmanas as well as among his relations and dependants.

Hearing the dialogue of Śrī Rāma and Sītā, Laksmana seeks his permission to accompany him to the forest. Śrī Rāma desires him to stay in Ayodhyā in order to look after his mothers. But seeing his insistence, he agrees to take him as well and urges him to bring Suyajña and other Rsis, accounting them worthy of receiving gifts from him.

Though consoled by Śrī Rāma in many ways, Sītā did not change her mind and seeing her insistent on accompanying him, Śrī Rāma agrees to take her to the forest and asks her to prepare for the journey and to give away all her personal belongings in charity.

Sītā continues to implore Śrī Rāma to take her to the forest alongwith him. Śrī Rāma, however, is adamant and goes on consoling her and asking her to stay on in Ayodhyā.

Bringing home to Sītā the austerity and hardships of forest life, Śrī Rāma tries once more to dissuade her from her insistence on accompanying him to the forest.

Exhorted by Śrī Rāma to stay in Ayodhyā to look after his parents, Sītā submits in reply that she being his counterpart, her exile is implied in his and insists on her being taken with him since she would not be able to bear separation from him.

Beholding Śrī Rāma depressed in spirits and lustreless with frustration writ large on his countenance, Sītā, who knew nothing about the interruption of his installation and had been eagerly and joyfully awaiting his return, inquires about the cause of his dejection and is told how his installation has been stopped and how he is going to be sent into exile by his father, and exhorted to look after her father-in-law and mothers-in-law as before and to treat Bharata and Śatrughna as her own brothers or sons and never to harbour malice towards them.

Having received the motherís benedictions for the journey, Śrī Rāma falls at her feet and proceeds to the apartments of Sītā in order to see her.

Finding Śrī Rāma firm in his obedience to the command of his parents, Kausalyā (Śrī Rāma’s mother) urges him to take her alongwith him. On being told, however, that it was incumbent on a matron whose husband was alive to remain with the latter and serve him, she consents to Śrī Rāma’s departure to the forest.

Enraged to hear the exhortation of Śrī Rāma, Laksmana urges in reply that the word of their father was worth ignoring inasmuch as it was divorced from righteousness and, further emphasizing the predominance of personal effort over destiny, persuades Śrī Rāma to take up arms against those who interfere with his installation and occupy the throne of Ayodhyā by force. Śrī Rāma, however, pacifies Laksmana and impresses on him the imperative necessity of their carrying out the command of their father.

Śrī Rāma pacifies Laksmana, denying the instrumentality and laying the entire who was angry with Kaikeyī, by of Kaikeyī in his banishment blame on his own fate.

Consoling Kausalyā in her grief over the impending exile of Śrī Rāma, Prince Laksmana opposes the idea of Śrī Rāma’s leaving for the forest and, censuring Daśaratha, makes up his mind to accompany his eldest brother. Kausalyā too deters Śrī Rāma from going into exile, branding Kaikeyī’s command as unjust. Śrī Rāma, however, justifies the command on the ground of its being countenanced by the Emperor and requests his mother to grant him leave and perform auspicious rites connected with his departure.

Even as Śrī Rāma issued forth from the palace of Queen Kaikeyī, the inmates of the gynaeceum burst into a piteous wail, extolling the princeís virtues. Mother Kausalyā embraces and pronounces her benedictions on Śrī Rāma as the latter approaches her and falls at her feet. On being apprised of the circumstances that had brought him there, she falls to the ground overwhelmed with grief, and weeps bitterly expressing her deep sorrow.

Having agreed to leave for the forest, Śrī Rāma proceeds to take leave of his mother Kausalyā.

Questioned by Śrī Rāma as to what preyed on his father's mind, Kaikeyī tells him all that had happened in the meantime and sternly urges him to depart for the woods.

Śrī Rāma drives in state to his father’s gynaeceum, beholding en route the charms of Ayodhyā, hearing the blessings and encomia of his friends and relations and ravishing the eyes of all on-lookers, and on reaching his destination sends back his retinue and seeks the presence of his royal father alone.

Seeking the presence of Śrī Rāma, Sumantra communicates to him the Emperor’s command asking Sumantra to bring Rāma with him, and departs. Mounting his gold chariot and accompanied by Laksmana, who holds an umbrella over the formerís head and waves a pair of chowries in order to fan him, and followed by a number of elephants and horses, Śrī Rāma drives in state to see Daśaratha, listening en route to his own glory sung by jubilant men and women.

While going out of the gynaeceum to bring Śrī Rāma, Sumantra sees Vasistha and others as well as a number of kings waiting at the gate and hastens back to announce their presence to the king. He is, however, sent back to fetch Śrī Rāma and forthwith enters the latter's apartments.

Citing other instances of the Emperor’s fidelity to truth and threatening to lay down her life in the event of his not carrying out her wishes, Kaikeyī insists on his sending Śrī Rāma into exile at once and does not desist from her purpose even when railed at by her husband. In the meantime Sumantra makes his appearance in the gynaeceum and, extolling the Emperor, reminds him of his intention to install Śrī Rāma as Prince Regent and eventually leaves the gynaeceum in order to summon Śrī Rāmaa at the instance of the Emperor.

Further tormented by Kaikeyī through her importunity to have the boons granted by the Emperor implemented, the latter piteously wails his lot and reproaches her. The sun having set in the meanwhile, the Emperor continues till the following morning his solicitations to Kaikeyī to allow Rāma to be installed as Prince Regent. But, Kaikeyī remaining adamant, the king in his extreme anguish of mind sinks down unconscious on the floor and, on regaining his consciousness, stops all music pertaining to the occasion of the king’s quitting his bed.

Extolling the virtues of Śrī Rāma and showing him undeserving of exile, the Emperor endeavours to dissuade Kaikeyī from her pertinacity in sending Śrī Rāma into exile. Quoting the examples of Hariścandra and others, Kaikeyī, however, redoubles her insistence. The Emperor for his part rebukes her in harsh words and goes the length of falling at her feet in order to bring her round but in vain.

Egged on by Kaikeyī to grant her desire, Daśaratha gives his word of honour to her to that effect. Invoking the presence of gods as witnesses and reminding the Emperor of what took place during the conflict of gods and demons, Kaikeyī asks of him the two boons promised by him in the shape of exiling Śrī Rāma for a period of fourteen years and installing Bharata as Prince Regent.

Having told off Sumantra and others to get together necessaries for the installation of Śrī Rāma, Daśarathaa calls on Kaikeyī to break the happy news to her. Not finding her in her apartments, however, he makes inquiries from the portress, who tells him of her presence in the sulking-chamber. The Emperor calls on her there and, lifting her up, cajoles her.

Kaikeyī, whose heart was poisoned by the malicious gossip of Mantharā as aforesaid, takes a vow to see that Rāma is sent into exile and Bharata installed as Prince Regent, and asks Mantharā herself how to secure that consummation. Mantharā tells her how in the course of a conflict between gods and demons, in which Daśaratha’s help was enlisted by the gods, the queen, who had accompanied her husband to the field of operations and had rendered valuable assistance to him at a critical juncture, was offered a couple of boons, which she had kept in abeyance. Mantharā now asks Kaikeyī to demand the banishment of Rāma and the installation of Bharata against the two promised boons. Kaikeyī accordingly throws away her ornaments and lies down on the bare floor in the sulking-room in a sullen mood.

While Mantharā was thus trying to impress on Kaikeyī’s mind that the installation of Śrī Rāma on the throne of Ayodhyā would spell disaster to Bharata, Kaikeyī for her part went on harping on Śrī Rāma’s virtues and maintained that his installation as Prince Regent was quite welcome to her. Mantharā, however, goes on labouring her point and urges Kaikeyī to interrupt the installation

Beholding the festivities and finding Kausalyā bestowing large gifts of money on the Brāhmanas, Mantharā, a hunchback hereditary maid- servant of Queen Kaikeyī, who had accidentally ascended the roof of the palace, inquires of Śrī Rāma’s erstwhile nurse the occasion for the festivities and, on being told of Śrī Rāma’s forthcoming installation, feels enraged and, approaching Kaikeyī, instigates her to stop the installation. Kaikeyī, on the other hand, feels rejoiced over the news and gifts her a jewel as a token of her pleasure.

Enjoined by sage Vasistha, Śrī Rāma undertakes a vow to bathe early next morning, worship the gods and sleep for the night on a mat of Kuśa grass. On waking up the next morning, he says his Sandhyā prayers and Brāhmanas wish him a propitious day. The citizens decorate the city in order to give it a festal appearance and it is thronged with men eager to witness the installation of Śrī Rāma as Prince Regent.

At the instance of the Emperor, Vasistha calls at Śrī Rāma’s palace and instructing him alongwith Sītā to fast for the night, returns to Daśaratha. Permitted by the sage, the Emperor adjourns the assembly and retires to the gynaeceum.

Apprehending obstruction of Śrī Rāma’s installation from an ominous dream, Daśaratha summons Śrī Rāma immediately and asks him to observe certain sacred vows preliminary to installation alongwith Sītā. Bidding him go by his father, Śrī Rāma enters his mother's gynaeceum and, after receiving her blessings, retires alongwith Sītā, already present there, to his own palace.

Urged by the Emperor to solemnize the installation of Śrī Rāma as Prince Regent, Vasistha enjoins in his turn Daśaratha’s ministers, Sumantra and others, to get ready all requisites for the ceremony. Sent by Sumantra, Śrī Rāma in the meantime calls on his father, who announces his decision to install him as Prince Regent and also tenders some opportune advice to him. Śrī Rāma’s chums break the news to Śrī Rāma’s mother, Kausalyā; treasuring in his mind the exhortation of his father and bowing low to him, Śrī Rāma returns to his own apartments.

Daśaratha apprises the assembly of his intention to retire from active rule after relegating the power to Śrī Rāma’s able hands and the councillors with one voice ditto the proposal and urge the Emperor to expedite matters.

Bharata having left for his maternal grandfather’s capital along with Śatrughna, Emperor Daśaratha makes up his mind to install Śrī Rāma as his Regent and, summoning a number of princes for consultation, confers with them on the subject.

On the departure of Paraśurāma, Śrī Rāmaa hands over the bow of Lord Visnu to Varuƒa (the god of water) and, sending his army ahead, King Da‹aratha enters Ayodhyā. After some days Prince Yudhājit, Bharata’s maternal uncle takes away Bharata and Śatrughna to his fatherís capital.

Fitting the arrow to the bow of Lord Visnu and declaring it as unfailing, Śrī Rāma asks Paraśurāma to point out at whom it may be discharged, and at the instance of the latter puts an end to his title to the (ethereal) worlds earned by him through his austerities. Recognizing Śrī Rāma to be no other than Lord Visnu and taking leave of him, Paraśurāma withdraws to Mount Mahendra in order to resume his austerities.

Turning a deaf ear to Daśaratha’s prayer, Paraśurāma relates the history of the bows belonging to Lords Śiva and Visnu and challenges Śrī Rāma to string the bow of Lord Visnu in his possession.

Taking leave of Janaka and Daśaratha, Viśwāmitra returns to his own hermitage and, accepting large wedding presents, Da‹aratha too turns back to Ayodhyā alongwith his sons and their newly- wedded brides. On the way the irascible and redoubtable Paraśurāma, a sworn enemy of the Ksatriyas, suddenly appears before them, axe in hand, and Vasistha and the other sages accompanying the party offer worship to him.

Janaka escorts Daśaratha and his four sons clad in nuptial attire to the pavilion erected for the wedding. Placing Viśwāmitra and Śatānanda ahead, Vasistha conducts the marriage ceremony. Śrī Rāma and his three brothers clasp the hand of Sītā and her sisters. Singing and dancing for joy, the gods rain heavenly flowers on the brides and bridegrooms.

Vasistha and Viśwāmitra jointly ask for the hand of the two daughters of Kuśadhwaja in favour of Bharata and Śatrughna and Janaka acquiesces in the proposal. Thereupon Daśaratha gets his sons to perform the rite of Samåvartana and himself performs the Nāndīśrāddha.

Recounting his own pedigree, Janaka offers the hand of his two daughters, Sītā and Ūrmilā, to Śrī Rāma and Laksmana, respectively.

Janaka sends for his younger brother, Kuśadhwaja, from Sānkāśyā. Invited by him, Daśaratha meets Janaka at the latterís palace, where at the instance of Daśaratha, Vasistha glorifies the race of Ikswāku.

With a large number of followers, Daśaratha proceeds to Mithilā for the wedding and is received with signal honour by Janaka and his people and comfortably lodged.

Reaching Ayodhyā, the counsellors of Janaka tell Daśaratha how Śrī Rāma broke the bow of Lord Śiva in Janaka’s custody and won the hand of his daughter, and convey to him their masterís invitation for the wedding, on which Daśaratha makes up his mind in consultation with Vasistha to depart for Mithilā at an early date.

Urged by Viśwāmitra, Śrī Rāma bends the bow, sent by Janaka to the sacrificial hall, in order to string it and in the process breaks it, whereupon Janaka with the concurrence of Viśwāmitra sends his counsellors to Ayodhyā to invite Emperor Daśaratha for the wedding.

On Viśwāmitra apprising Janaka of the eagerness of Śrī Rāma and Laksmana to see his famous bow, Janaka reveals to him its glory and tells him how he got it as well as Sītā and also of his pledge to give her in marriage to Śrī Rāma if he would string it.

On Viśwāmitra not ceasing from his austerities even on his being conferred the title of a Brahmarsi by Brahmā, Vasistha, as urged by gods, recognizes it and here ends the narration of Śatānanda. Having worshipped Viśwāmitra, King Janaka then returns to his palace.

Petrifying by means of a curse Rambhā, the celestial nymph sent by Indra to wean him from his austerities, Viśwāmitra resolves upon a further course of austerities.

Brahmā pays a visit to Viśwāmitra at Puskara and rewards him with the status of a Rsi (seer). There he feels enamoured of Menakā, a celestial nymph deputed by Indra, and enjoys life with her for ten years. At last he realizes his folly and retires to the Himålayas, where he renews his austerities and is rewarded with the status of a Maharsi by Brahmā. Still dissatisfied, he prosecutes his austerities with renewed vigour.

On reaching Puskara, while Ambarīsa is taking rest, Śunahśepa approaches Viśwāmitra, who was practising austerities there, and inquires of him a means of escaping death without meeting with the king’s opposition, whereupon Viśwāmitra teaches him a prayer each for propitiating Indra and Lord Visnu, respectively, by reciting which the boy secures release from Ambarīsa’s bondage and the latter gets the reward of the sacrifice without sacrificing him.

The animal to be sacrificed at the sacrificial performance of King Ambarīsa having been stolen away by Indra appearing in disguise, the arch-priest enjoined the king to secure a human beast as a substitute. Wandering in search of such a beast, Ambarīsa saw the sage Rcīka at Bhrgutunga and requested him to hand over his juvenile son in exchange for a hundred thousand cows. On the parents declining to part with their eldest and youngest sons, the middle one, Śunahśepa by name, voluntarily offered himself for being sold and the king returned with him to his capital.

At the instance of Viśwāmitra the sages assembled at his hermitage commence a sacrifice; on the gods failing to appear at the sacrifice to accept the offerings, Viśwāmitra sends Trisańku bodily to heaven by dint of his own spiritual power, but the latter is expelled by Indra, on which Viśwāmitra stops him in the air and proceeds to create a new heaven and desists from his purpose only on the gods granting his desire.

Viśwāmitra assures Trisańku of his help, sends word to a number of sages, inviting them to conduct a sacrifice for Trisańku, and pronounces a curse on those who decline to come.

Having been repulsed by Vasistha’s sons as well, Trisańku gets ready to seek another priest, whereupon he is degraded by the curse of Vasistha’s sons to the position of a Cāndāla and approaches Viśwāmitra with the same request.

Viśwāmitra embarks on a severe course of austerities with a view to attaining Brahmanhood. In the meantime, King Trisańku of Ayodhyā requests Vasistha to conduct for him a sacrifice which may enable him bodily to ascend to heaven and, on Vasistha declining to comply with his request, approaches his sons for the same purpose.

With his Brahmanical staff alone Vasistha renders ineffectual all the mystic missiles discharged by Viśwāmitra, whereupon the latter condemns military strength and makes up his mind to practise austerities with a view to attaining Brahmanhood.

His entire army having been exterminated by the warriors produced by Śabalā and his hundred sons reduced to ashes by the very roar of Vasistha even as they assailed him, Viśwāmitra retires to the Himālayas for austerities and, receiving a number of missiles from Lord Śiva, tries them on the inmates of Vasistha’s hermitage; VVasistha meets him with a mere staff appropriate to a Brāhmana.

On Viśwāmitra attempting to take her away by force, Śabalā seeks to know Vasistha’s mind, and at his instance produces a multitude of warriors that disperse Viśwāmitra’s army.

Heartily entertained alongwith his army by Vasistha with delicious foods and drinks yielded by his cow of plenty, Viśwāmitra asks of him the cow, which Vasistha declines to part with.

Vasistha enjoins his cow of plenty, Śabalā by name, to yield necessary articles for entertaining Viśwāmitra.

At the request of ›atånanda, Viśwāmitra tells him how Ahalyā was redeemed by Śrī Rāma and entertained him with the help of her husband. And Śatānanda in his turn commences narrating to Śrī Rāma the story of Viśwāmitra.

Śrī Rāma and others reach Mithilā and are received in advance by King Janaka, headed by his family priest, Śatānanda; Viśwāmitra satisfies their curiosity about the two princes of Ayodhyā.

At the intercession of the gods, Indra is supplied with testicles of a ram; Ahalyaā gets back her pristine celestial form at the very sight of Śrī Rāma, the moment he enters the hermitage, and the two divine brothers are entertained by the lady with the help of her husband.

Having stayed overnight at Viśālā as an honoured guest of Sumati,Śrī Rāma, accompanied by Viśwāmitra and the other sages, heads towards Mithilā (the capital of King Janaka) and, on reaching on the way a deserted hermitage and, inquiring about it, is told by Viśwāmitra how Ahalyā, wife of Sage Gautama, whose hermitage it was, was subjected to a curse by her husband.