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atha trtiyah sargah atha tesam mithilaprasthanamaha- vedayitva rsirat sa maithila- dattamajagavayajnasucanam | vellitam jigamisam tayoh ksana- dankayad hrdi, tatah prayatavan || 1 || gatvaro'pi gamito nu mantharam tatkumara- sukumaratadhiya | tvaryamana iva conmanastaya jno vyalambata pathe'tvarista ca || 2 || dhanvamargananisangadharinau nurvicestitamamu vibibhratau | vedinam tamanusasraturgurum devarajadhanadatmajaviva || 3 || caksurapyajani cittameva no nisthitam munikayam nisamyatoh | thitkaro'pi pathi kasthakuttako - tah sravah kimu tayorhared manak ? || 4 || 54

CANTO III 1. That great sage (Visvamitra) on giving the information about the bow-sacrifice marked in an instant their wish (the wish of Rama and Laksmana) in their hearts to go and left. 2. The wise one (the sage Visvamitra) even though in the habit of walking walked slowly thinking of the tenderness of the young ones. Then (marking) their anxiety hastened. He walked on the path both ways, slowly and quickly. 3. Carrying the bows and arrows the two of them adopting the actions of human beings followed that knowledgeable one (Visvamitra) as did the sons of Indra and Kubera Brhaspati. 4. Continuing to listen to the talk of the sage not only their mind but also eyes also fixed. For this reason got would the bird Darvaghata which was uttering the sound thit catch their ear? .55

trtiyah sargah sriramacaritabdhiratnam sarvapatakaharam sa jahnavim vandana''plavanapanadarsanaih | sastravit pathi vilokya sammukhe'- strarthavedinamuvada raghavam || 5 || atha saptabhirgangam varnayati- thayyathayyiti mrdangavadinim tat-tadaravamisat, surapagam | tvantaramgakara - nartinim kala- jnassupasya, srnu me'tha gitikam || 6 || smrtyupagamanato hima'pyasau tigmarugurugiva jadyamantayet | mandyasamgatikatha tu ka, yatah prajna ! tavakapadadabhudiyam || 7 || tigmabhanukulajo bhagiratho bhagyavaniha samanayad hyamum | namra rama ravivamsabhusana vandanam prakatayasva karma tat || 8 || sarga esa jagatisrjo vidhe- varnanatisayasimanirgatah | lokapataka-nipata-karmane kalpate gatavikalpakalpanam || 9 || 56

5. The sage well-versed in the scriptures (sastras) seeing in front the Ganga which washes away all the sins with bowing, bathing, drinking (of its water) and seeing spoke to Rama who was versed in the missiles. 6. You, well-versed in arts, the Ganga by way of different sounds (lit. this or that sound) is beating the drum (mrdanga) which results in the production of the sound thayya and which dances (with the movement of) hands which are its waves and then listen to my song. 7. By the very thought of itself even though ice cold it brings to an end the frozenness (the other meaning: the ailments) as does the sun; not to speak of those who keep company to it. O the wise one, it has come out of your feet. It is but meet that it should take away dullness. 8. It was lucky Bhagiratha, the scion of the solar race, who brought it here (= on the earth). O Rama, the humble one, the ornament of the solar race, bow to it. 9. The creation of the Creator is beyond description. It is in a position to remove the doubts of the people with regard to its capacity to remove the sins of the people. 57

priya sthalambujadrsi vanasriyo yah sada ghanarasam tanoti, sah | sadhu pura iha bhati, yena sa dhuksitatmabhavadavamasyati || 10 || ratnavaidyamiva sosita'hitam dinasamsritajanartinasanam | nakikamyamayi rama ! te yatha''- tmantaram jalamidam sumanmahe || 11 || viskirastatanagasraya api cakravakacatakasukadayah | ksayyaduskrtacayah syuratra, nai- nah sa eva taratiti yo'mbupah || 12 || sarvametaduditam nisamya sa vandanadyakrta karma raghavah | dasyamicchuriva tatpadostada'- bhidrutaughamisatah surapaga || 13 || gangaya'bhiramate mano mama- tah ksapeyamiha niyatam guro | sad-gireti kathito munirgatim bhissatamiva hitasano'tyajat || 14 || 58 trtiyah sargah

10. That mass of (its water) which spreads a thick sheet of it serving as the lover giving great joy to the Lady Forest Fortune with the land lotuses serving her eyes, looks charming for she extinguishes the kindled forest conflagration of passion. = 11. O Rama! This water is the enemy of dryness, like Dhanvantari [the terms sosito 'ham can go with both Rama and Dhanvantari, in the case of Rama it may mean 'who has eliminated all his enemies' (sositah ahitah satravah yena); in the case of Dhanvantari it may mean sositayah ksyarogasya ahitam, enemy of Tuberculosis], which removes the torment of the lowly people who take recourse to it, which even the heavenly beings also like to have. We think it is another form of yours. = 12. Here it is not the deer which drinks its water that swims (across the worldly ocean) but also the birds perching on the trees on its banks like cakravakas, sparrows, parrots and so on who have their sins gone. 13. On listening to all that had been said, Rama offered prayers etc. to it. The Ganga under the pretext of the water flowing to him wanted to be the slave of his feet as it were. 14. The venerable one, my mind finds delight in the Ganga. So the night may be spent here. Having been addressed with these nice words the sage gave up further journey like the one partaking of the wholesome food the rotten one (lit. burnt) one. 59

trtiyah sargah sriramacaritabdhiratnam sajjanakramakaram vilokayan mudritadhikaranadyupadravam dravyavat sujanacittavat paya ityuvaca raghurat sa laksmanam || 15 || dvabhyam svamukhena ramo gangam varnayati- varsita iva paratmana sudhah sindhusaktavisadosaha imah | dhuncate'tra ruja apa ekada''- bhih sritabhiramaro bhaved bhavi || 16 || aryatam drutamanarya etyaho yah svabhavapatitah sa puyate | sarvadosasami gangamambbidam varnita patitapavini hyasau || 17 || sa stuvanniti surapagam para- masnuvana iva modamaplutah | cailamambu ca supitamadadhau vandanadyakrta karma cakhilam || 18 || atha caturbhistatratyasramadidarsanamaha- samyagatra jaghanayitam sprsan daivamohi pulinam mrdujjvalam | varninam pradadrse'muna''sramah priy suparvasarito'nukulagah || 19 || 60

15. Seeing the water which has whales and crocodiles in it and has the likeness with wealth which has many slips and also has the likeness with the mind of a good man which follows the style of the decent people and which is free from the troubles like mental anguish, he, Rama, spoke to Laksmana : The description of Ganga in two verses by Rama himself: 16. The Supreme One has showered forth nectar as it were (in the form of the Ganga water) which removes the poison associated with ocean. The waters remove (=cure) diseases. Taking recourse to them even once, a worldly being may attain immortality. 17. An evil man turns good quickly, one fallen by nature gets purified. This water of the Ganga removes all impurities. It is said to be the purifier of the impure (lit. fallen). 18. In this way eulogizing the Ganga he took bath in it in a state of bliss as it were and put on the nice yellow clothes as also drank to his fill the water and performed ritual like offering worship to it. The description of the Asramas there in four verses: 19. Touching very well the soft and the bright sandy bank, which served its [Ganga's] thigh and which could entice even the celestial beings he saw along the bank of the Ganga a hermitage dear to Brahmacarins. 61

yajvanam nigamaparadrsvanam darsanam vyadhita tatra raghavah | sarma nityamiva tasya te tathai- nah ksapiksanamavapya natrpan || 20 || sa prabhutripathagarajo'ncita- cangacatvaravicumbikundalah | sarvamatmarati yogimandalam vandate sma parivandate sma ca || 21 || guptasannijadhanaih sa gandhikai- nopamairyatibhirasisa''drtah | peyamambu paripiya tarpyapi- tah pratastha rsina'nujena ca || 22 || anantaram yatramaha- kausalam prakatayan gateriva salkasalkamanuyan samadhvanah | yati gadhitanayah sma, tau gurum nandanaviva tamanvagacchatam || 23 || visalagamanamaha- darsayan pathi visalikam budho'- vardhayad rasikayostayormudam | dhanyatam tadavanisvarena cai- nahksayad dhrtavata'rcito yayau || 24 || 62 trtiyah sargah

20. There Rama saw the performers of sacrifices, the repositories of the Vedic lore. Similarly they too could find no satiation in his sight which takes away sin and which is (nothing but) constant (unending) wellbeing. 21. That Lord with his ear-rings kissing (= touching) the beautiful courtyard adorned with the dust (= sands) of the Ganga bowed to the circle of the Yogins delighting in (the introspection) of the self and eulogized it. 22. Well-received with blessings by the ascetics of the likes of the musk-deer with their good wealth (the knowledge of Brahman) he drank the drinkable water even though satiated (with the sight of the ascetics) of her and proceeded on from here along with the sage and the younger brother. 23. The son of Gadhi (Visvamitra) covered the even path stretch by stretch showing thereby skill in walking as it were, and the two of them (Rama and Laksmana) followed him like the sons. 24. On the way showing them (the city of) Visala the wise one added to their delight and went ahead having been duly honoured by its ruler who earned blessedness because of the removal of his sins (with the visit of the sage). 63

trtiyah sargah athastadasabhih padyaih gautamasramam nirdisannahalyoddharam varnayati- sa pracandatarusandamanditam mudritotkajanasamgamasramam | draksyamanamupalaksya laksmata ityuvaca raghunandanam munih || 25 || vatsa sadhvidamabhuttapovanam gam prapannamiva nandanam pura | bhirnrnam samupajayate'dhuna ye'pi duramavalokayantyadah || 26 || dhairyayanamavalambya purvato ye viseyuraphala na te, yatah | naksadhaturiva naksatamiham''- hista gotamaparigraho'smatam || 27 || martyata dvijanita ca vijnata vaggimata ca munita kva casmata ? | nityameva phalamarjitamhaso'- vasyabhogyamiha samsrtatmanam || 28 || visnurarthita ihamaraih pari- nutya ramavapusa yada bhavet | naryasau sutariteti no matam, sa tvamadya laghu tarayeramum || 29 ||

Now follows the description of the hermitage of Gautama and the restoration of Ahalya [turned into stone to her original form of a woman] in eighteen verses: 25. The sage noticing the hermitage through the indications, the hermitage which was adorned with a grove of lofty trees and where the entry (lit. unions) of sensuous people was taboo spoke to Rama thus: 26. My child! Earlier this hermitage used to be very nice as if Nandana (= the garden of Indra) had descended on the earth. Now it scares people even when they have a look at it (even) if they do so from a distance. 27. Those who taking recourse to the carriage of fortitude at the very start enter into it do not go unsuccessful, for, it was here that the wife of Gotama (= Ahalya) got turned into stone like the root naksa into naksa. 28. What a contrast between being a human being, a Brahmana, a wise person, an orator and a sage and being a stone. People of this world have to reap the fruit of their sin. 29. When Visnu requested by gods after being praised by them would appear in the form of Rama that woman would revert to her original form. This is my view, So you quickly help her. 65

trtiyah sargah sriramacaritabdhiratnam drsyatamucitamastyasau sila sobhate sma silajivika yatah | viryato hi niyateh susilika yeyamah susilika'bhavallaghuh || 30 || silibhavasyadikaranamaha- soma aicchadaganeyataraka- mandito'pi gurudaratarikam | vatsa ! bhuridayito vrsa tatha priy babhuva kila gotamastriyah || 31 || saccaritrasya kuto duscaritesu pravrttirityata aha- yadvadapatati daivato gado darsitocitaviharabhojanam | sastasilamapi badhate tathai- nahkanah pratanakarmana'rjitah || 32 || pancabhistasya uddharanam samarthayate- kala akalayate'nukulatam lagniki ca subhata munistriyah | nitya esa niyamo niriksyate sabhya-samga udayaya kalpate || 33 || 66

30. Look at the rock (sila). It is but meet that she got turned into rock (sila) for she had subsisted (prior to her being turned into rock) on the fallen grains (silathe author plays here upon the similarity of the sound of the two words, sila and sila and fancies a connection between them). Earlier she was susilika (susila), of good conduct, but due to the power of adverse fate turned into a good stone-only one vowel, i.e. i got shortened in her case: susilika<susilika. 31. Even though the moon surrounded (lit. adorned) by innumerable stars fell in love with the star which is the wife of Guru (Brhaspati) [the word guru has the connotation here of a teacher], the wife of a teacher [which is a heinous act], in the same way, O child, Indra who had many wives became a lover, it is said, of the wife of Gotama. 32. Just as disease grips a person who has proper movements and diet by chance (lit. by fate), in the same way the bit of sin accruing to him through old action torments even the one of good conduct. 33. The time is favourable for the wife of the sage (Ahalya) and the Lagna is auspicious. It is a universal rule that the contact with the decent ones leads to good (lit. rise). 67

drsyate'rka iha padapurita''- sah stutastrijagata, tatha bhavan | krosaduhsthitiriyam pratiksate dhenukeva sadanekapam tvakam || 34 || trtiyah sargah ksattrasunurasi tat ksaterava, martyaradasi hi martyamuddhara | yacisadhurasi yacitam srnu prsthado'si na, na prsthamarpaya || 35 || thiriti ninado nisamyate vitabhitivipadah patattrinah | sa sthiratvamiva vakti nastato'- mah sa sapamaya osya sosyatam || 36 || dharmihrdbhramaranirajanmana namranakimukutamsuragina | devasindhujanina trivikrama- nartina nijapada silam sprsa || 37 || 68

34. Here is seen the sun praised by the three worlds with the quarters filled with its rays (padas). So are you with your foot (pada). In a bad state with her cries she awaits you who provides protection to many a good people like a cow in a house its protector who could rescue it from that state or like a she elephant fallen in bad state due to separation from the good elephant [the word sadanekapa used in the text is capable of different interpretations. It could mean satah anekan pati, one who provides protection to many a good people. If anekapa were to be taken in the sense of hastin, elephant, then it could mean a good elephant. If it is disjoined as sadane akapam, it could mean one who can save (=rescue) from sorrow, in the house: sadane in the house, akapa = aka = sorrow, pa = to protect, to save]. = 35. You are a Ksatriya's son, so protect (me) from harm [done to me in the form of having been turned into stone]. You are a king of mortals, restore me a mortal, to my original form. You are good to supplicants. Listen to what I beg of you. You never show your back. Show not your back [now]. 36. The sound 'thir thir' of a bird whose torment of fear has taken leave is being heard. This provides indication as it were of my being stationary. So you stay here and cure the disease of my curse. 37. Touch the stone with your foot which is the lotus for the hearts of the pious people, the bees, which is tinged with the hue of the rays of the crowns of celestial beings, which have given birth to Ganga and which sports the three steps. 69

trtiyah sargah silavandanamaha- sa smitojjvalamukho raghudvaho mastakena munisasanatrajam | tyajitam suvidhinauhya gautama- gehinim samanamacchilamayim || 38 || dvabhyam ahalyayah satitvadharmatyagamalocayannuddharamaha- satyasau svapatisatyasauhrda yeyamrsyanukrdindravancita | dharmamatyajadadharmamardana- marthatastu na, tato hrda sucih || 39 || ityavetya hrdaye nininda sa vasavam kumativasavancitam | pancabana iva sankitah sivo- rah sthali laghu silam pada'sprsat || 40 || dvabhyam silato narirupe parinatim varnayati- tatksane samajani prabha'smato meghatastadidiva prasrtvari | vamsato manirivoccakasati guptapavakasikharaneriva || 41 || na sthito na iva dhatupurvakah samskrtam paya ivotthitam dadhi | pasyatah kila janasya bijita- nam praroha iva naryabhucchila || 42 || 70

Description of the worship of stone: 38. Rama with the face aglow with smiles obeying the command of the sage (Visvamitra) (lit. wearing on his head the garland of the command of the sage released by him) through good luck bowed to Gautama's wife turned into stone. In two verses is described the restoration of the original form of Ahalya after criticizing her renunciation of the rules of chastity: 39. The chaste woman has true love for her husband. She on being deceived by Indra assuming the form of the sage (her husband, Gautama) gave up the right path, the annihilator of the wrong one. But that really was not so. She was pure in heart. 40. Knowing this he condemned Indra cheated by his vicious mind. He [then] in trepidation like Kama in the case of touching the bosom of Siva touched lightly or quickly the stone with his foot. In two verses is described the turning of the stone into a feminine figure: 41. That very moment there issued forth light from the stone like the lightning spreading around from a cloud, the jewel shining upward from a bamboo, the flame arising from the fire-producing wooden stick which has the fire hidden in it. 42. Like n as the initial of a root changing to n, like the milk mixed with whey getting into the form of curd, like a sprout from a grain sown, the stone turned into a woman before the very eyes of the people. 71

trtiyah sargah atha caturbhih (kalapakena ) ahalyakrtam darsanam nirdisan ramasvarupam varnayati- ramamagrata udiksya sanuja- mamsamaisvaramakhandamavyayam | sajyadhancasaratunadharinam tyaktadambhamatisaumyavigraham || 43 || pasyatam hrdayanetraharinam ratrinayakavijitvarananam | kratvadhisamatilambidoyurga- mamsasausthavatiraskrtarpabham || 44 || jyesthabhanumaripaksinam varo- stham radacchaviparastakundakam | sresthapadmanayanam smitojjvalau- sthaprabhaptacibukam suvaksasam || 45 || guptasindhu dadhatam malandhakau- nairnakham'sumunibhih sritam padam | yuktamangavibhaya sriyeva sa tam dharanamitakamdhara'namat || 46 || yugmena ahalyakrtam stutim darsayati- priy bhavamstribhuvanasriyah prabho, yam hi sisnihisati priyeva sa | darsyate khalu tadantare tvaya saktiman sva iva sa, svarupata || 47 || 72

In four verses (Kalpaka) is described the figure of Rama as Ahalya had seen it: 43-46. Seeing in front Rama along with his brothers, a partial incarnation of the Lord, the whole (lit. without parts), the imperishable, carrying the quiver and the strung bow with an arrow in it, with no pride, with a gentle appearance, captivating the eyes and the hearts of the onlookers, with the face overshadowing the moon, the in-charge of the sacrifices, with very long arms, excelling the bull in the build of the shoulders, the sun in the month of Jyestha for the birds, the enemies, with fine lips, excelling the Kunda flower in the sheen of the teeth, with the eyes like the best of lotuses, with the chin receiving the lustre of the lips bright with smile, with fine chest, carrying the hidden Ganga, taken recourse to by the sages in the form of the rays of the nails dispelling darkness (the evil deeds), united with the lustre of the body as with Laksmi, she (Ahalya) bowed with her neck bending as far as up to the earth. Eulogy (of Rama) by Ahalya in two verses: 47. Lord, you are dear to the glory of the three worlds whom she wants to love like a beloved. O the possessor of Sakti (power) in her (the glory) you know your own self [the glory of the three worlds is nothing but your own self, that being your Sakti according to the principle saktisaktimator abhedah, the power and possessor of the power are non-distinct from each other. 73

. raksanadasi tato dvitiyavat thah sakheva paramekako'rthatah | suprasannamanasetyahalyaya tam pranutya purato nyasadyata || 48 || ( yugmam ) adhisthitahimalayasya gautamasya yogabalenagamanamaha- prasthito himavatah sa gautamah krtyametadavasaya yogatah| tirnasindhviva mano nyavartata namsato'pyasukaram hi yoginam || 49 || pranamadikamaha- hincadadbhutamudaptadarsanam tairvyavandyata sa kausikadibhih | yukta adita rsisvaro'pyalam tam sadehaminamapya canamat || 50 || gautamakrtamahalyasvikaramaha- prakrtimakrtimaptavatimiva krsatanu - sata-nutagunam satim | tirita-taritatamayitam munih priyatamam yatamandyamupagamat || 51 || 74 trtiyah sargah

48. You appear to be distinct (lit. second) because you provide sustenance (lit. protection, raksana) [since for being a sustainer the existence of the sustained is necessary. So the artificial distinction between them, the Tribhuvansrih and the Lord] like th which appears distinct from its associate t. In this way praising him in a happy mind Ahalya prostrated before him. Description of the arrival of Gautama from the Himalaya through Yogabala, the Yogic power: 49. Having come to know through (the power) of Yoga his deed Gautama proceeded from the Himalaya like the mind turning back after crossing the oceans. There is nothing difficult even in its infinitesimal part for the Yogins. Description of obeisance, etc.: 50. He with his sight causing surprise and delight was greeted by Kausika (Visvamitra) and others (Rama, Laksmana and Ahalya). Even though united with him already, the great sage bowed to the Lord having come up to him in bodily form. The acceptance of Ahalya by Gautama: 51. The sage accepted without hesitation his chaste wife (lit. not being slow) who had assumed the human figure as though nature come to assume that, with her qualities eulogized by hundreds of ladies. She who was first hidden (in the form of stone) and had subsequently become manifest (in her original form). 75

ahalyayah paticchandanuvartitvamaha- yatha vasisthasya vadhurarundhati kamya tatha sa'sya rucirarundhati | yatha sivasya''hitakaya-sodhana yatharthyatah sa'sya sati yasodhana || 52 || tatsukhapraptya gautamo ramam taccaranam ca dvabhyam stauti- yausitam sukhamagad muniryato'- vandata pramadarddhidhama tam | raghavam ca caranam ca tasya tam jyesthavadghrtapunarbhavam param || 53 || namrapriyo'rjitasukirtiruco vadanyah samsnigdhalaksmana rju ramaya sametah | yokta ca kovida rguktadadhica rktham tustam padam vijayate raghuraja rddham || 54 || trtiyah sargah 76

Description of Ahalya's following the wish of her husband: 52. Just as Arundhati was the wife of Vasistha, so was she, not coming in the way of his likes [Arundhati is here taken in the literal sense of a+rundhati, not obstructing, not coming in the way of], was likeable to him. Just as Sati was the wife of Siva who had renounced her bodily form in the same way he had a chaste wife in reality [not in name only] who had her bodily form restored and had earned fame [lit. had fame as her wealth]. [There is pun in the words sati and ahitakayasodhana]. With the happiness [in getting back his wife in her original form] Gautama praises Rama and his foot: 53. Because of which the sage had got the happiness that goes with the association with a woman, he paid obeisance to Rama and that excellent foot of his, the abode of happiness and prosperity which eliminates rebirth like the month of Jyesstha which takes away from Punarbhava (a kind of plant) its re-growth [punarbhava also means nails. It connected with caranam would also hint at the meaning 'which has nails', dhrtah punarbhavah nakhah yena]. 54. Whom are dear his devotees, who has earned the glow of good fame, who is magnanimous, who loves Laksmana, who is straightforward, who is accompanied with Laksmi, who unites the yogins with him, who is learned, who has uttered the name of Dadhica in the Vedic hymns [The author is Dadhica, of the gotra of Dadhici. Hence the special mention of his name here], who is the joyful abode of prosperity-may victory be to that Rama. 77

ramasya vinayapurvakam mithilanagaragamanamaha- maivam vyanaktu gurutam mama gautamarse cchattram dvija na iti tam prativandya vandyam | pritya'nujena samanuvrajito munim ca- tyasannamapa mithilanagaram sa ramah || 55 || janakakrtam nagaripravesanam nirdisannupasamharati- matva munim raghuvarena ca laksmanena hirena nilamanineva suvarnamaptam | padyena va''rcya nayanena ca jataharse- tih svam purim samanayajjanako'bhiramam || 56 || trtiyah sargah iti srikavirajasukavina srinityanandasastrina viracite ramanke sriramacaritabdhiratne mahakavye dhanvantarinama trtiyah sargah samaptah || 3|| 78

55. Sage Gautama, do not express your estimation of me in this way. Brahmanas are the umbrella for us (= are our protectors-just as the umbrella protects from rain and sunshine). In this way greeting him, the adorable one, in his turn, he, Rama, accompanied with his younger brother (Laksmana) and the sage (Visvamitra) reached the city of Mithila. 56. Taking the arrival of the sage (Visvamitra) with Laksmana and Rama as the diamond with sapphire, exuding respect with his lotus-like eyes, Janaka happy at their arrival took them to his beautiful city. With this concludes the Third Canto of the Mahakavya Sriramacaritabdhiratna of Nityananda Shastri called Dhanvantari