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atha caturthah sargah nagaradarsanartham anumatimaha- tato nivrttau nijanityakarmanah syatamimau puh susamacanaviti | bhinnantaro'pyasayacuncuraprati- sedhyau vihartum muniranvamamsta tau || 1 || tribhirviharanaprakaramaha- kandarpacaitraviti kaminijanaih sandhyanayogaviti yogibhirmatau | bhavarthasabdaviti tau kavisvare- randolayantau svakatham viceratuh || 2 || drstva drsa purvamapurvamadhvara- vatam hrda'hladata bhuri raghavah | bhasamahe tatra kimadbhutam muhu- ryagena modeta hi yajnapurusah || 3 || thakaravarnastamivanugaminam kailasavasiva kuberamasritam | kalanidhih saumyamivotkamunmana- yisad hasan rama uvaca laksmanam || 4 || 80

CANTO IV Visvamitra gives permission to see the city: 1. Then the sage Visvamitra though himself of different disposition yet adept at knowing the heart's desire of others gave permission to see the beauty of the city, in that they could appreciate it, to Rama and Laksmana, who had finished their morning duties and did not deserve a refusal to go. Description of their stroll in three verses: 2. The beautiful young maidens thought the two, Rama and Laksmana, were Cupid and Caitra, the ascetics thought the two were concentration and meditation and the poets perceived them as the word and the meaning (blended together), thus the two roamed around as if spreading the news about themselves (that they are in the vicinity). 3. Having seen at first with his eyes the extraordinary sacrificial grounds, Rama felt immense pleasure in heart. In this matter we do not express surprise again and again since Yajnapurusa (i.e. Visnu) delights in the sacrificial ceremonies. 4. Smiling gently and excited Rama spoke to Laksmana who followed him like the letter th the letter t or like Kubera who had taken refuge with Siva or like the planet mercury the moon. 81

caturthah sargah sriramacaritabdhiratnam dvabhyam mithilam varnayati- purdrsyatam drsyatara nimisvara- vamsodbhavairya paripalita nrpaih | datte sudhamasritavadbhirullasa- ttamaih srita dyauriva vai budhaimudam || 5 || varanganakelikalaniketanam rajyam smarasyeva yadasti kaminam | devapriyam brahmavicaranaspadam vitasprhebhyo'pi ca bhatyadah puram || 6 || dvabhyam kridavanam varnayati- vatsa'gratah kelivanim tu pasya, ya- ramya drupuspabharanairlatam'sukaih | menadanadaih kusalani prcchati navabjagandhairupakarsativa nau || 7 || manye sarohamsaravena gayati ya vadayatyapyaligunjavallakim | cakramsca kiraniva nartayatyasau tanoti durvasthalametadasanam || 8 || tatratyam gaurivandanamaha- vivahakamyannavivahito jano vamajano'bhipsurananyakantatam | satisukhiyan yuvaloka utsuko namnamyate namyapadamihesvarim || 9 ||

Description of the city of Mithila in two verses: 5. Look at this beautiful city which is maintained (protected) by the kings of the family of Nimi. Being protected by the delightful and the learned people occupying the houses it offers happiness just as the gods in heaven get happiness being protected by the nectar. 6. This city, the abode of amorous activities of the beautiful young maidens, is like the city of Cupid for people under the influence of love, (is) dear to gods, is a place for reflecting on Brahman and is also dear to those who are free from any yearnings. Description of gardens in two verses: 7. Son, look at this pleasure grove in front of you (which is) beautifully adorned with ornaments of flowers on the trees and with the garments of creepers is as if attracting both of us with the fragrance of new lotuses enquiring about our well-being with the sounds of the peacocks. 8. I think, this pleasure grove is as if singing with the sound of swans in the lake, playing the Vina in the form of the buzzing of bees making the ruddy goose and the parrots dance, and with bent (panic) grass it spreads for us the seat. Description of worship of Gauri: 9. The unmarried people desirous of being married, the married women desirous of having their husbands devoted to themselves only, the excited young men desirous of being blessed with devoted wives offer profuse worship to goddess Gauri whose feet deserve it.

rajakumariparijanam varnayati- calaksiminah kucacakrayugmavan rarajyamanoccalacailaviciman | mahipakanyanucariganah purah syadah sravantya iva drsyatamayam || 10 || pancabhih sitam varnayati- bhavya'bdhivasasthalaja'pyayonija rameva devisvatha tasu sodusu | tanoti sita'mrtameva candrama- syabheva purna vikalankadarsana || 11 || bhiyeva no bhati ciram tadit, prati- sedham gatevarkavibha'pi samnidhau | candi siva'bhudidamudbhavatparam namnantyamum stotrarata sarasvati || 12 || sadoditam hinakalankamaksayam samagramasya mukhamindumandalam | tyakta'vikase jalajanmani drsau vara sukasyeva mrdustu nasika || 13 || calamsu kundagrati dantasausthavam nasagramuktapyadharena sonati | draksayate vagathava sudhayate jane sthitah kamburayam galacchalat || 14 || caturthah sargah 84

Description of the attendants of the princess: 10. Look at this group of female attendants of the princess in front looking like the swift motion of the river with their upper garments moving like waves, with their fishlike eyes rolling and with their breasts resembling a pair of ruddy goose birds. Description of Sita in five verses: 11. Here is the blessed Sita, who is without origin as she was born of the earth endowed with clothes of ocean, who accompanied by her friends looks like Laksmi among the goddesses, who showers ambrosia, who among the stars is like the light of the full moon devoid of any blemish. 12. At Sita's birth, the lightning as if afraid does not shine for long near her, the sun's lustre also does not hold its own in front of her, hence Gauri becomes an angry woman, and Sarasvati engaged in singing the hymns of praise bows to her (Sita) again and again. 13. Her face is like the full moon but without any blemish, for ever ascending, undecaying; her eyes are like those two lotuses which never fade and her nose is charming like the nose of a parrot but soft. 14. The beauty of her teeth having the beauty of moving light beams surpasses the beauty of kunda flowers, the pearl adorning the tip of her nose picks up the red hue from her lips, her speech is sweet like grapes or like nectar and I think her neck is as if the conch itself is placed (superimposed) on it by mistake.

dhatto'bjanalopamitim bhujau muhu- manobhuvah kancana-golike kucau | panyanghripankeruha-nabhi-vardhramaih sevalinim smarayatiha mamiyam || 15 || narendraputri bhujagam mano haret samjayate'rttamama hanta vikriya | yat spandate'sya mama drk ca savyika - tah kim bhavennama vidhervicestitam ? 啷�16 || atha dvabhyam tayormiyo darsanenanuragam sphutikaroti- viyanmanivamsamanirmanivaka- vatyamiti khyan virato rato'pyabhut | sa tam sikhivabhraghatam dadarsa, tam- yaminyadhisam ca cakorikeva sa || 17 || makandamakandalitam pikiva sa, sa tam milindo nalinimivaihata | surasravantiva sametya sagaram tam ramamullolayati sma janaki || 18 || ramaya tatha taddarsanam kathamucitamabhudityata aha- ramastadalokamavet priyankara- mamhaskaram striksanamavidannapi | dardrasti suryo hi vidhicchaya'bjinim sasi tatha kairavinimiti smaran || 19 || caturthah sargah

15. Sita, here, reminds me of a river with her arms holding the semblance of lotus stalks, her two breasts of the two small golden balls of Cupid, her hands and feet of lotuses and the navel of a whirlpool. 16. The daughter of the king (Sita) attracts my mind which moves fast like a snake just as the physician's daughter attracts a serpent. In my heart alas! arise feelings of love. That Sita's left eye and my right eye throb indicate that destiny has something in store (that I do not know). The following two verses describe how love blossoms between the two on seeing each other: 17. Rama, the jewel of the solar race, though stricken with love in that garden of flowers, desisted from falling in love. He looked at her as a peacock looks at the assemblage of clouds and she looked at him as the greek partridge looks at the moon (the lord of night). 18. Sita desired Rama just as the cuckoo desires the fully ripe mango. Rama also desired Sita as the bee desires the lotus. Sita evoked desire in Rama just as the celestial Ganges agitates the ocean for coming into contact with it. 19. Knowing that looking at women (with such intentions) is sinful yet Rama goaded by destiny and remembering that the sun (goaded by destiny) looks at the lotus again and again; and the moon looks at the water lilies decided to be agreeable (favourable).

punastadvisaye ramasya vicaramaha- ramabhrdarambhasubha'bhidho yatha'- thah samyagakaraviparyayo'pyaham | priya rama sampratameva sampratam yam saiva sitetyanurajyatityavait || 20 || atha navabhih sitayah purvanuragadasam varnayati- sakhiganam projjhya raghudvahagnina jatukrtaika'bhramadatra maithili| gatrena bhinnapi tameva sa hrda manoja-jadyena jadikrta''srayat || 21 || vandikrta'pyantarabandhanalaye namnanti ca dhyayati pasyati sma tam | vikse svamasya nu hrditi tena tu- rah purnamaurnod vasanena seksita || 22 || pratiksamanamapi viksya sa sakhim tirohita kunja iveksate sma tam | jnatva smitairmarma vivrnvatim ca ta- mavarnayat sa varavarnini vanim || 23 || nunnatmana seti cicinta yat kriya- pathe'pi nakhyayi maya'nyapurusah | laksmya iva srivara esa lokabhrd yanmati me'ntarna parastadadbhutam || 24 || 88 caturthah sargah

Rama's view about this: Sriramacaritabdhiratna 20. From the very beginning I have an auspicious name like [the indeclinable] atha. Even with change of form [while Laksmi is white, I am dark] I am Ramabhrt, the supporter of Rama. With reversal of the a of Rama, Rama becomes Rama much like atha which with the reversal of its a becomes tha which means that which protects from fear. Since I am Ramabhrt, it is proper that beloved Rama, who is Sita now, should accept me with love. Description of Sita's love-lorn condition in nine verses: 21. Sita wandered about in the garden all alone leaving her friends, turned motionless, being under the spell of Cupid (love), yet melted like lac with the fire which was Rama and though separate from him physically, had taken refuge in him in her mind. 22. Though captive in the prison of her own heart she sees, thinks and bows again and again to him only. Rama ponders. I see myself in her heart and as she is seen thus, she covers her bosom completely with the garment. 23. Though seeing that her friend is waiting for her, Sita looked at Rama hiding herself behind a bower and finding that the feelings of her heart are being revealed to her (=her friend) by her smiles, the beautiful Sita started describing the grove. 24. Inspired by her inner self Sita thought to herself. I had not uttered the word anya purusa, a synonym of prathama purusa. It is surprising that this protector of the people (Rama) is in my heart and not comparable to any other just as Laksmi keeps in her heart Visnu who pervades all the worlds. 89

pipasyate rupa-sudha'sya me'muna turya'rthasarasya labheva caksusa | vaco'mrtam kim pibatiti bodhitum calacchruteh parsvamivavabhati yat || 25 || narendraputro'yamananyavrtti me nirdista isto vidhineva rocate | devi prasidatvadhuna tu me'nyatha satva tanum dustavidhih pratusyatu || 26 || kailasamapnotu sivaprabhavatah, keyyat payodheruta, va'nale dhanuh | yah santi rajnam madavaptilalasah priya ivanena sahaiva yantu tah || 27 || yadapyayam svalpavaya mahamahah kamam na jayyah paramugrasaktina | rahah parabhutimavapya yuthapai- nat kim palayeta kisorakesari ? || 28 || tam samyagetam hrdayesvaro mama vratam prapuryanniyatavratatmanah | janmaitu saphalyamatheti secchati tam nyasya citte nyavrtannrpatmaja || 29 || 90 caturthah sargah

25. These eyes of mine are desirous of drinking the nectar of Rama's beauty as if to obtain the bliss of salvation. These same eyes spreading upto the ears want to know whether the ears drink this nectar of Rama's speech. 26. This prince, in whom I have undivided attention and who is indicated by destiny to be my beloved, is dear to me. O Gauri, be pleased now, otherwise evil fate will be pleased with my emaciated body. 27. May the bow (which is kept as a bet) either reach the Kailasa mountain by Siva's grace, or submerge into the ocean or enter into the fire. Those desires of the kings of winning my hand (in marriage) may depart with this bow like the beloveds. 28. Although Rama is young, yet he possesses great prowess. Could he not string the bow with his fierce valour? Does the young lion run away facing defeat in a solitary place from the head of the herd of deer? 29. O Omniscient God! Fulfil completely this vow of mine as I am steadfast in this course of conduct. Then, keeping Rama in her heart wishing that her life should find (reach) its goal, the princess (Sita) left the place. 91

caturthah sargah sriramacaritabdhiratnam ramasya nirvatanamaha- priyo'pi bhaktivratayogasalinam yogyam mudam tamanubhuya bhuyasim | bhratra suteneva vinamramaulina tatah prayatah svamanahsthaya taya || 30 || tadanintanim ramasyavasthitimaha- laksmidharo'nvarthataya sa sitaya manahsthaya'ntahsthasikho yatha sikhi | no dhatupurvo na iva kriyasthito'- numiyate sma'nya ivarsina''ditah || 31 || visvamitraditrayasya dhanuryajne gamanamaha- jagama nita janakena sadaram gadheyamukhyatritayi-sikhitrayi | makhasthalam rajabhirasu purvato'- hampurvikapurvamapurvamasritam || 32 || asanopavesanamaha- snehad dhanuryajnavidhananiscita'- had nirmitam prak kaladhautavistaram | vijnam nrpo'dhyasayatobhayanvitam namro gurum sakra ivasvisamyutam || 33 || 92

30. On seeing Sita suitable, Rama the darling of those who are endowed with devotion, austerities and yoga feeling highly elated with his head bent in humility left that place with Sita in his heart, along with his brother Laksmana just as a father returns with the son. Description of Rama's state of mind from that time onwards: 31. Visvamitra assumed that Rama looked a different person in his activities having become Laksmidhara (spouse of Laksmi) in the true sense with Sita residing in his heart like the fire whose flame is within in the manner of n in the form of n as the initial of the root in the verbal process. The departure of the three, Rama Laksmana and Visvamitra with Visvamitra leading to the area of the sacrifice: 32. Respectfully led by Janaka the three, headed by Visvamitra, the son of Gadhi, looking like the three fires, (viz., the southern fire, the house holder's consecrated fire and garhapatya) were quickly taken to the excellent sacrificial grounds which had already been occupied by kings desirous of being the first. The three take their seats: 33. King Janaka full of humility affectionately seated Visvamitra together with Rama and Laksmana on the golden seat already made, on the day prior to the one that was scheduled for the ceremony of fixing the sacrificial bow, as if Indra was seating his preceptor Brhaspati together with Asvini Kumaras. 93

dvabhyam tatratyam ramasobhamaha- yatisvaranurupurassarastada sambhusito laksmana-diptirasina | panna''bhapithodaya-parvatodayi- nah pratarudyata ivababhau vibhuh || 34 || suraih suresah sthaviraih sisuh priyo mitram vayasyairdayito'nganajanaih | trata prapannai ripubhiryamastatha''- nandaspadam brahma matah sa yogibhih || 35 || darpannrpanityuduvaca vandirad vardhisnumutsahamativa vardhayan | dhanurvivrnvan karacestitairapi- nah sampravisto dhanusiva daksinaih || 36 || dvabhyam dhanurbhangaya vandina udghosanamaha- bhrajisnujisnutva-yasascikisaya tatha mahadhanvadhrtam jigisaya | ramhaskrta devasutodvivaksaya darpena rajnam saha namyatam dhanuh || 37 || yiyasyatam gehamuta prayasyatam tosad bhujo va'ntadidrksaya''syatam | bhrantva bahurvirajanah pura mahau- tuh sarparajiva vrtha'tra suritah || 38 || caturthah sargah

Description of Rama's grace in two verses: 34. At that time the Lord (Rama) seated on the shining seat looked beautiful like the sun rising in the morning from the eastern mountain, preceeded by his charioteer Aruna in the form of Visvamitra, the foremost of selfcontrolled ones and adorned with the clustre of rays in the form of Laksmana. 35. The gods perceived him as Indra, the old people as a beloved child, the young as a friend, the women as their beloved, the dependents as their protector, the enemies as the god of death and the yogins as Brahman, the abode of absolute bliss. {Note: One object being perceived differently by different people makes for the figure of speech Ullekha here}. 36. The bard with the gestures of his right hand describing (pointing) the bow of Siva, like the sun traversing the Sagittarius of the Zodiac (dhanu rasi) spreading his rays in the southern direction, increasing the ever increased enthusiasm, spoke to the kings proudly. In two vereses the head bard announces the fixing of the bow: 37. The kings, desirous of earning glorious fame of being victorious with a mind to conquering the great bowwielders driven with a desire to marry Sita, should quickly bend the bow crushing the pride of the kings. 38. Either you all go home or show in satisfaction the prowess of your arms, and if you want to see the end result out of curiosity you may sit down. Earlier many brave men had tried to show their prowess deluded as 95

tatra rajnam vyavasitamaha- saudamanipatamiva'sahisnavo bhrajisnavastadvaca unmadisnavah | trapam dhanuskotimatha'sprsan sama- maheh phanam sthasnumiva''hitundikah || 39 || nutva suran dhanvani dhanvitatmasu darpadathaisucchvasitesu ko'pyavak | sarasanam cenna, vane sara''sanam yanmauninamasti tadeva bhajyatam || 40 || rajoraganamiva dhanvanam yada manag narendrairapi katumaisi no | syado nadanamiva darsinam tado- dapadi kolahalakah kutuhalat || 41 || yiyamsurantah paratapasankaya tapena samdhacyutijena ceritah | bhasvaniva''vahita ullasan puna- ryagahrto vahniriva'vadannrpah || 42 || rajnam vaiphalye janakavacanamaha- nirojasah kotiranutviso dasa- tyamsurna cauko'pyasaranna yaddhanuh | prayah sthite'pi grahamandale vinai- nalanchanat ko dyati naisikam tamah ? || 43 || caturthah sargah 96

they were about the bow, just as a big cat shows its bravery at Sesanaga, under the illusion that it is a small snake. 39. Unable to bear his words which fell like lightning the illustrious kings, touched the tip of the bow and felt ashamed simultaneously; as if the snake-charmer had made the hood of the snake rise up firmly. 40. When the kings having paid obeisance to their presiding deities, out of pride bent themselves like the bow to lift Siva's bow and failing to lift which sighed, somebody said, "If the bow is not broken then you all may meditate like the sages sitting on the grass." 41. When the great Indra-like kings could not move even slightly the king of the bows just as the curers of snake poison cannot move the king of serpents (Vasuki) even slightly, then out of curiosity, the people assembled to witness the show, raised great noise as if a wave of big rivers had gushed in. 42. Apprehensive of the grief of others (the assembled kings) while desirous of restraining himself yet propelled by grief of breaking his vow, King Janaka, resplendent like the sun invoked at the ceremony the fire brought for the rites and spoke thus: At the failure of the kings (spoke Janaka): 43. A crore (= a large number) devoid of energy or with very little energy cannot overpower the lustre of the sun though one. Similarly the bow could not be moved even a little (by all the kings). But for the moon, the multitude of stars cannot remove the darkness of the night. 97

sarvamsaha bhartrgatamavirata- mapya tyajanti nijaviramatrtam | hita'malasyamalasadgunamimam tapakrudha darsayate dhanurbhuvam || 44 || janakavacanam kutra kutra katham katham parinatamityaha- janakanrpativaniti sruta banavarsam narapatihrdihrdya bhaktacitte sudha srih | kalitavikacaviratvambuje ramaceta - syatha kamalavane varamsta namaliniva || 45|| sarvesam maunadharanamaha- kuryam kimnu vinajnaya munipaterityeka samghatmana caturthah sargah lesah ksatrakulaujaso'sti nahi va ko'piti tenarsina | jagratyagrajanau karomi kimaham nameti saumitrina tavat kimcana maunameva vighrtam maunasya rajye sthite || 46 || ramasyotthanaya visvamitravacanamaha- deveneva hrdi sthitena rabhasannutro'bravit kausiko vatsottistha vinamratasahajaya'lamsankaya me'dhuna | mata te raghuvira virajanani viragraniste pita yenoddrpya dhanurbhuvam sphutayatimam virapatni dhara || 47 ||

44. The earth tolerant of everything seeing the impotancy of her husbands (the kings) realizing that she would no longer bear brave sons, even holding her clear and charming qualities, shows her anger born of this agony by raising her eye-brows in the form of this bow with shining dark string. How did Janaka's words affect different people is described now: 45. The words of King Janaka when heard by the kings were like the shower of arrows on their head, like the beloved shower of nectar in the heart of the devotees and in Rama's heart, the lotus expanding (opening up) with the sentiment of bravery, these words were like a female bee hovering in the lotus grove. Description of the silence of everybody: 46. Rama with his self rooted in the prevailing (established) moral law, maintained silence thinking as to what he could do without the permission of sage Visvamitra. Sage Visvamitra wondered if any particle of Ksatriya valour was left in anybody or not. When such silence prevailed Laksmana also took resort to silence thinking that he could not do anything in the presence of his elder brother Rama. Visvamitra's words to prompt Rama to get up: 47. Inspired by the Omniscient One seated in his heart Visvamitra hastily spoke to Rama thus: "Son, do not be apprehensive about me due to your inborn humility. Get up, O Rama, your mother has given birth to a brave son and your father is foremost among the brave. 99

dhanurbhagaya ramasyotthanamaha- vandyametam giramrsipate ramacandro nisamya nirmayaitatpranatimamuna''samsumna''sasyamanah | mitreneva priya-jaya jayetyucyamano'nujena caturthah sargah taranathastama iva dhanurbhanktumuttisthati sma || 48 || dhanurbhagayodyate rame strinam sambhrantavacanamaha- sadrk-cetascorah ksitipatikisorah smaravapu- rvaristhe kodande'nukrtayamadande bata patan | lasatyaindrih piva himasikhariniva''kramanakrt ksanadenaksinamiti bhanitivina'kkanadanu || 49 || tadanintanam sitakrtam devasrayanamaha- natvam gato na iva samprati rephayogat samsiddharug virugabhut kila yanmukhenduh | pasyantyasau janakaja tadidam visesa- nanavidhan sumanaso manasopadadhyau || 50 || laksmanasyodghosanamaha- nakadhinayakamivahvayamana uccai - risayitam tadanujo bhujamunnamayya | nadirhi dhaturiva naditaya yuto'la- mutsahavardhanarasapluta ityavadit || 51 ||

That is why this earth, wedded to brave King Dasaratha and full of pride displays her eyebrows in the form of this bow." Rama gets up to break the bow: 48. Hearing these commendable words of sage Visvamitra, having paid obeisance to him, being blessed by him who wanted to give him his blessings, with younger brother Laksmana uttering the words of victory like a friend, Rama got up to break the bow just as the moon rises to dispel the darkness. As Rama proceeded to break the bow, the bewildered women speak out: 49. This prince, handsome like Cupid, captivator of our heart and eyes, is going to attack the distinguished bow which is like the staff of death as if the son of Indra, Jayanta is going to attack the Himalayas. This way the women with eyes like those of deer were speaking sweet words like the sweet sound of the Vina. Just at that time Sita was pleading with gods: 50. Seeing this, [hearing the remarks of the women expressing doubt about Rama's ability to break the bow] Sita, whose moon-like face with its natural glow turned lustreless just as n becomes n due to the Sandhi rules started specially remembering the many gods in her mind. Laksmana's declaration: n 51. Rama's younger brother Laksmana raising his arms resembling the shafts of a plough, as if challenging Indra or raising his voice loudly rising from the navel like the verbs beginning with na spoke these words full of the sentiment of valour inspiring courage. .101

tatra dvabhyam dhanurutthapanamaha- caturthah sargah tattvam cintaya he sthire, phanipate ksirabdhivayum tyaja, ma kurmesvara kurmakelikalanam kurya hi kuryatyadhah | vasyam dikkarino manah kuruta, ma liddhumva manak sallakim, dhuh sahya ksanamesa dasarathiruttabhnati raudram dhanuh || 52 || ' sitam sammadayan ripun vimadayannunmadayannapyalam tapyamscetasi tapayamscapalayan ksmam, diggajannamayan | yatnat samghatayan bhatan, vighatayamscoddavayan katara- nuccaiscapamudancayan vijayate ramo mano mohayan || 53 || atha jyatamkaram varnayati- gamtva yogijanairguhamapi grhisthayam manak sthiyatam, tavat kimcana kacchapim kuru karad duram giram devate | rajano laghucapamanarasikah karnau pidhadhvam ksanam mammanyadhvamidam prabhuttata-dhanu-tamkrtih sruyate || 54 || capabhangam sucayati- sakrantatrasasangah svabhujabalakalajivinam kelirangah sistodvahanusangah khalu janakasuta'bhistalabhaprasangah | namnamyarthista -sangah pratibhataprthivipalinam cabhisango romancotthanacangah sphurati raghuvarakrstakodandabhangah || 55 ||

Description of lifting of bow in two verses: 52. O earth! stay still; O Sesanaga, stop inhaling the air of milky ocean; O king of turtles stop playing the amorous sports as the earth is sinking. O Quarter elephants! keep your mind under control and desist from eating Sallaki plant for a while. Be prepared to carry the weight of the earth for a moment as Rama, the son of Dasaratha is going to lift the bow of Siva. 53. Bringing joy to Sita, completely crushing the pride of the enemies, igniting jealousy in the heart of the already jealous ones, shaking the earth, bending the quarter elephants, carefully gathering the warriors,, disuniting and chasing away the cowards, Rama, attracting minds and lifting the bow high, attains victory. The twang of the bow-string: 54. The yogins though retired to the caves should stay momentarily as the householders; O Goddess of Speech! keep your Vina away from your hand for some time, O kings! who find pleasure in the twang of the small bowstrings, cover your ears for a moment. Pay utmost heed to my words: The twang of bow, lifted by Rama, is being heard. Description of breaking of the bow-string: 55. The breaking of the bow stretched by Rama implied the end of the fear of even of Indra, a theatre of sport for those who earn their living by the strength of their arms (i.e. the warriors), the occasion of obtaining the desired object by Sita the proposal of whose marriage had been announced, the wish fulfilment of the devotees who bow again and again, the defeat of other contestant kings giving rise to a thrill (of happiness and wonder). 103

laksmanoktimupasamharati- hitva svamarthamajahat paramatmano'rtham niyam pararthamabhivakti yatha hi dhatuh | yatnattatha prabhuyaso'nuja ityuvaca'- tha'vacayatsa vibudhanvibudhamsca nake || 56 || caturthah sargah indragamanamaha- paulomyadhisvara upait kutukam didrksu- rairavatam ca hayamucchravasam vihaya | raksya babhuva yata ekatarena purva'- nutrasyatisvasanabhangabhayat tatha'nyah || 57 || so'yam dhanurbhangah kam prabhavamudapadayadityata aha- garha ksatrakulasya viryamasatam mano dhanurdharinam toso matsarinam mado bhrgupaterdhyanam pinakesituh | dunatvam janakasya tasya duhituscadhih samadhirvidhe- ramho darsijanasya ceti sakalam bhagnam samam dhanvana || 58 || sivasyagamanamaha- pinakabhrd gorhi pinakabhanjanat trasabhisanki tamapasya padra ait | dagdhatmabhughancana atmano'pi tam satrutvasodham prabhumalulokisuh || 59 || 104

Conclusion of Laksmana's statement: 56. Just as one abandons one's own motive but not the purpose of the Higher Self and just as a verb leaves its own meaning and denotes the other meaning when the suffix nic is added to it, in the same way Laksmana, emphatically proclaiming the glory of the lord (Rama) also inspired the learned people and the gods in heaven to also sing the glory of Rama. Arrival of Indra: 57. Desirous of witnessing the wonderful event, Indra, the spouse of Paulomi leaving behind his elephant Airavata to protect the earth in the eastern direction and his horse Uccaihsravas who would otherwise get agitated due to the breaking of the bow, reached there. The impact of the breaking of the bow on different things: 58. Along with Siva's bow were also destroyed the censure of the Ksatriyas, valour of the brave, the satisfaction of the jealous, the self respect of Parasurama, meditation of Siva, sorrow of Janaka, the mental agony of his daughter (Sita) and concentration of Brahma (Creator) and the sin of all the spectators. Arrival of Siva: 59. Siva, desirous of seeing Lord Rama who had taken revenge by breaking his (Siva's) bow because earlier Siva had burned Kamadeva, the son of Visnu, came on foot leaving behind his vehicle, the bull, thinking that it would get scared by the sound of the breaking of the bow.

brahmana agamanamaha- rathanmaralat tata eva vicyuto'- thesvasabhangaccalitah samadhitah | namrah svahaneradhikarthasadhakam caturmukho'vindata ramadarsanam || 60 || rangasyale sitaya agamanamaha- srnkhalanugatasakhyupetaya gamgayeva suciviciyuktaya | vesaramyaracanamanojnaya ranga esa samabhusi sitaya || 61 || varanamalaparidhapanamaha- putri videhanrpaterhrdayastharama reje harinmaniciteva suvarnabhusa | supattaya svakarayorvaranasraja sa tam, seva tatkiranamatmaruca, yuyoja || 62 || adhuna svayamvaramaladharinim ramakandharam varnayati- caturthah sargah gangevormivilasa'sitasarasijinivaptalaksminivasa, gadheyanandavasavaniravanipatiprarthyakamapravasa | kujatparavatasadita-viruta-kalasattrirekha'dhivasa''- lekhya ramasya bhasa'dyutadati varanasragdhara kandhara sa || 63|| 106

Arrival of Brahma: Sriramacaritabdhiratna .60. Slipping from his chariot, the swan, with his meditation disrupted because of the breaking of the bow humble Brahma, getting up from his meditation, saw Rama in person which was more meritorious than the loss incurred by him in the disruption of his meditation (which leads to Formless Supreme Being). Arrival of Sita in the Assembly Hall: 61. The assembly hall became decorated with (the presence of) Sita looking enchanting, bedecked with beautiful attire, accompanied by her friends following her in a row resembling the Ganga with pure waves. 62. Sita, the daughter of the king of Videha, with Rama in her heart, looking resplendent like the golden jewel studded in the blue gem, united Rama with the bridegroom's garland, (= put the garland in Rama's neck) which she carried firmly in her hands just as that (the gold ornament) unites with its lustre the ray of that (the blue gem). Description of Rama's neck with Svayamvara garland: 63. Rama's shoulder looked extremely pretty having been endowed with the (bridal) wedding garland looking like the Ganga adorned with the waves, or the abode of Laksmi in the blue lotus, or the pleasure abode of Visvamitra sending into exile the desired objects of the (envious) kings, the abode of the excellent art of the sound and the three excellent lines picked up from a pigeon when it cooes. 107

sriramadarsanam prasamsan sargamupasamharati- vyaloki matsaryadhiya'pi yaih prabhuh sarvaistada tairaghameva haritam | jayatyado ramamukhendudarsanam yat prapya na prapyamihasti kimcana || 64 || iti srikavirajasukavisrinityanandasastriviracite sriramacaritabdhiratne mahakavye ramamke dhanurnama caturthah sargah samaptah || 4|| caturthah sargah 108

Conclusion of the Canto with the praise of Rama's sight: 64. Whoever of those who looked at Rama with envious mindset, all their sins were destroyed, and those, who obtained the sight of Rama's moon-like face at its supreme splendour (with affection), for them there remained nothing else to be obtained. With this concludes the Fourth Canto of Sriramacaritabdhiratna of Nityananda Shastri called Dhanus. 109