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atha pancamah sargah mithilatah saketam prati patrikapresanamaha- guptikrtamatha janakascaradhvana hastaksarabhramarabhrtam supatrikam | malamiva'bhyupadisatim karagraham saketapuryadhipataye vyasarjayat || 1 || dyanti sutadvayakusala'labhasucam dharmatmano manasi nrpasya patrika | matrtrayasya ca paramodamatata''- tmabhipsitagama iva patrikagamah || 2 || nirvarnya tam sma bharata unmanayate sanmaturo ganapati -patrikamiva | daksyat pathannatha mumude'dhikadhikam dhinvantyalam svanipathitah supatrikah || 3 || atha vivaharambhasambharamaha- parvottamagatimiva tam tada carai- tim menire subahu nrpadayo janah | priy cotsavo vyajani puro'nkasamgamad yam sajjanah samupajijivuradarat || 4 || 110

CANTO V Despatch of the letter from Mithila to Saketa: 1. Thereafter Janaka sent through a messenger the auspicious letter to the lord of Saketa (Dasaratha) in an envelope informing about the wedding of Rama and Sita, bearing the hand-written words that looked like a garland of flowers with bees seated. 2. The letter removing the anxiety in the mind of the pious King Dasaratha due to the absence of any news of the welfare of the sons (Rama and Laksmana) brought supreme happiness to all the three mothers-Kausalya, Sumitra and Kaikeyi. The arrival of the letter was as if the loved one had himself arrived. 3. Looking at that letter Bharata felt as pleased as Karttikeya on seeing the letter from Ganesa. He read that letter cleverly and felt increasingly happy. The good letters when read by one's own self give great joy. Preparation for the beginning of the wedding: 4. The king and others paid special regard to the arrival of (messengers) as the arrival of an auspicious festival. The festival was like the beloved of the city as it was taking place within it (as if the beloved was seated in the lap of the city), which the good people supported out of respect.

gurvajnaya narapatina nimantrito heramba ullasitamanah samagamat | natva sa tam parinayapatrika adat sarve'njasa'ntikamusita ivayayuh || 5 || hitva vrtha - sthitamamaratvamuttamam tosavaham naravara-varsma bibhratah | ramasya tam parinayanotsavasriyam modadupayayuramara didrksavah || 6 || laksmim vahan bhata iva janyasambhrama- manjutsavavyatikarasucinim mukhe | neda yatha hyubhayapadarthamaptava- nagre tato janakacaravrajo'vrajat || 7 || janya-prayanamaha- cancad-rathavali-parirajita-dvija- simorjitebha-samadhirudharajaka | tangatturangama-vilasannrpatmaja- yasit padatibhiratha janya-samhatih || 8 || te samsmrtaprabhumukhapadmadarsana vanya- hrta api mithilam drutam yayuh | netrantaratmabhirabhicoditah pathi nadyambujadhigamasamutsukikrtaih || 9 || pancamah sargah 112

5. At the behest of his teacher Vasistha King Dasaratha invited Ganesa who arrived there happily. The king bowed to Ganesa and gave him the wedding invitation. (On receing the invitation) everybody came there immediately as if they were staying closeby. 6. Desirous of watching the beauty of the wedding festival of Rama the gods came there happily to witness taking human forms which bring joy, shedding the mantle of godhood which has no meaning [for them]. 7. The faces of the messengers looked charming indicating as they did the festivities marked by the hurry of the bridegroom's party like the charming faces of the soldiers for whom the hustle and bustle of the battle is an attractive festival. Just as the verb nedr is used both in Atmanepada as well as Parasmaipada, in the same way the group of Janaka's messengers, as if belonging to both sides, that of the groom and the bride, proceeded in front of the procession. Speaking about the marriage procession: 8. Brahmins, headed by Vasistha, adorned the beautiful rows of chariots; the kingly class was seated on the elephants of unlimited power; the princes mounted the swift moving horses sportively. In this way the marriage party on foot, chariots, elephants and horses proceeded in a procession. 9. On the way the people though attracted by the lotuses blooming in the rivers and the forests yet inspired by their mind's eyes remembeing the lotus face of Rama were more eager to see him. (So they) reached Mithila hurriedly. 113

sambandhinoh sammelamaha- vandyam nrpam parisarametya purvato'- namnamyata'nganagata eva maithilah | gatva pada sa tamanamattatha mitho tvadrg milet sukrtita ityasamsatam || 10 || natva nrpam janakanrpo'tha kotiso dinarakanupahrtavan krtanjalih | stirna'grimangakamupaguhya tau mitho tvacam sukham bahu bhajatah sma cantaram || 11 || visvamitradisammelanandamaha- bahvadarat sthitimadhivasite nrpe hute tatha sapadi munau saraghave | darpadiva pranativaropagudhajah pancamah sargah kah ka mudo'krsata na kam kamatmasat || 12 || janyavalernagarapravesamaha- citram janam tatatarumaghnati tato'- trasnukrta'khilapasupaksisamhatih | kulankasavadapi hi janya-vithika'- tanti sanairjanakapurabdhimavisat || 13 ||

Description of the greeting of the relatives: 10. King Janaka who had already reached the open grounds at the outskirts of the city, bowed again and again to Dasaratha who was worthy of respect. Dasaratha also bowed to Janaka approaching him on foot. They both greeted each other, praising each other as if saying that relatives like you (= them) are obtained by one's merit only. 11. Then King Janaka greeted King Dasaratha with folded hands and gifted him crores of gold coins. They both embraced each other with open arms experiencing immense joy not only of the contact of each other's body but also of the coming together of their innermost selves (hearts). The joy of meeting sages Visvamitra and others: 12. When king Dasaratha was settled with great respect in the guest house, he immediately called for sage Visvamitra who was there along with Rama and Laksmana. What and whom did the joy from the obeisance (to elders), blessings (lit. the boons) from them (elders) and embraces not bring under out of pride as it were. The entry of the marriage procession into town: 13. It is amazing that the marriage procession, moving slowly, entered the ocean-like city of Janaka like a river (entering the ocean) not uprooting on its way the trees growing on its banks, viz., the people of the city (and) not frightening the congregate of birds and animals. 115

varopacaram varnayati- mantrairiva srutaya umaramagiro nutva varam naravapusah sugitibhih | prapuh sudha- rasarasanaphalam, ca so'- pyanviksya tah smitakusumairivarcayat || 14 || bhavyah striyo nanrturathojjaguryada ramyam mahisyupacarati sma tam varam | dvare krte ksanamiti toranotsave janyanjananjanakajana apujayan || 15 || pancamah sargah panigrahanam varnayati- syanne dvijesa-rgamrte, sukhe'nile, sakhadvaye hutasikhi carsinodite | sa svagrahijjanakasutakaram varo natmendriyanyapi tatrpuh prasamsinam || 16 || atha tribhih padyaih sita-sakhyormiyo marmikam narmalapamaha- ramyam prabhostanususama-sudham piba - myaksneti tam yadavadhi viksate vadhuh | ma sambhrameriti mani-bhitti-bimbato vastunchati vadati sakhiti sa'gadit || 17 ||

Description of the welcome of the bridegroom: 14. Parvati, Laksmi and Sarasvati like the three Vedas, donning the form of human beings sang the glory of Rama, the bridegroom, with mantras, thus obtaining the fruit of their nectar-like tongue. Rama also recognised them and worshipped them as it were with flowers in the form of his smiles. 15. When beautiful damsels started dancing and singing loudly the queen worshipped the handsome bridegroom (by putting the forehead mark etc.). When for a moment the toranotsava (the arch festivity) was performed at the gate of the palace the friends and the relatives of Janaka welcomed the people from the bridegroom's side. Description of the marriage ceremony: 16. With the exalted Brahmins chanting the Vedic mantras, as if it was the nectar flowing from the moon, the pleasant breeze blowing and the preceptors from both sides repeating the traditional texts of both the sides, Rama married the daughter of Janaka. On this occasion not only the soul but also the senses of the admirers were satiated. The poignant dialogue of Sita and her friends in three verses: 17. While Sita drinks the nectar-like beauty of Lord Rama's beautiful body, I will drink this thing (the nectar-like beauty) reflected in the bejewelled mirror on the wall and so not be in a hurry. When her friend spoke thus Sita said: 117

sadhici bho abudhamaham bhavanmukhot- tham srnvati vacanamito hi daksinam | krtva viparyayamadhuna'syatah param tvamalapisyati jana esa vamatah || 18 || 'rakta'sita tava drgabhud yatha tatha matva nu mam vadasi kimi ' tyavak sakhi | ma sambhramerbhavasi tathaiva raginai- nankena vausadhi, riti tamavag vadhuh || 19 || agnipradaksinamaha- vahnim tato'krta yatanatpradaksinam neta nisah saha nisayeva ramyaya | trayya samam vidhiriva sitaya varo yah sriyuto'styakhilakrtapradaksinah || 20 || devaih srutairapi ca naraih sumaistatha vanherhutairmrgamadakunkumadravaih| gandham vahan bahu bahu gandhavahako dharmo yatha pracaritavan samantatah || 21 || dvabhyam janya-jemanamaha- vastrani sabharanamathodvahat sakhi - samlapajam smitasarasam mudam dadhat | kale kutuhalarasamicchu jemitum sastrakramat sthitamihajanyamandalam || 22 || pancamah sargah

18. O friend, hearing the words spoken by you so far I thought you to be in my right side (you speak in my favour). Now why have you reversed the order? From now on I will talk to you from the left side (= I will be opposed to you). 19. (The friend replies) Your eyes. which were black (asita) are now red (due to anger or love). Therefore feeling that I am opposing you, you speak to me like this? Sita, the bride, replies: Do not be in a hurry. You (also) will be like that (red) with a lover like a herb with the moon though not united with him (asita + abaddha). Thus spoke the bride to her (her friend). 20. Then he, the bridegroom, led Sita around the fire carefully looking like the moon accompanied with night or Brahma with the three Vedas. He who is endowed with Laksmi and around whom all (Indra, Surya, Agni) move, is going around the fire today. 21. Gods and men showered flowers on the bride and the bridegroom and objects full of musk and saffron were offered to the fire. Thus the wind, following its own nature, blew in all directions carrying with it many kinds of fragrances. Description of partaking of food by the marriage party in two verses: 22. In time the marriage party attired in (beautiful) clothes, wearing ornaments, happily conversing and smiling with friends, desirous of enjoying the marriage festivities assembled here to dine in accordance with the injunctions of the scriptures. 119

tatraditah pacanagrhadhikarina'- rtye hi ye'rpanavisaye niyojitah | te ballavah prathamata asitambhava nyastasanam vyadhisata bhojyasadhanah || 23 || vastu kramat sakrdasitam jighatsitam santrpya tairna paramasaki khaditum | sughranata tvahrta vimanaganapi kham sunyamityahaha ! tada matam janaih || 24 || pancamah sargah dvabhyam yautukam varnayati- citriyitan prathamamudiksya yautukam traptva punarnilayamapipsatah suran | kutikrta'mitamanihemapatraruk- tamkarakavanupadinau nicakratuh || 25 || gandhadvipan kalitajhalanjhalanmuda tejobhrtastaralataramsturangaman | rama naran rathasibika dadacca ga meghayitam nrpatiradarsayannijam || 26 ||

23. In this matter, everything was already arranged by the incharge of the kitchen. The mats were laid by the appointed bearers who served a variety of food items offering gratification. 24. Each item was eaten once only, although the desire was there but feeling full they, the members of the marriage party, could not eat more (since the items were many). The aroma of the food items drew out the gods mounted on their chariots leaving the space (ether) empty. That is why akasa is sunya was the verdict given by the people. (Or if the gods were carried away by the aroma of the food what to say of the birds? Hence the space was sunya empty). Description of dowry in two verses: 25. The gods first looked at the dowry with astonishment, then they felt ashamed and wanted to go back to their abode (knowing that the dowry was much more than their own wealth). They were crestfallen (with humiliation) on approaching the ornaments of dowry following the resonant sound of the unlimited pearls, gems and gold kept in heaps. 26. King Janaka gave away the scent-elephants (gandhadvipas) which flapped ears in happiness, the majestic swift moving horses, women, chariots, palanquins and cows as dowry thus showing himself of the nature of a cloud which sends forth its showers. 121

laksmanadinamurmiladibhih saha vivahamaha- putritrayam kulabhavamurmiladikam trayyai nrpo'dita kila laksmanadaye | sobhamayanatha sakala varorubhih kamam, vidheh srutibhirivananendavah || 27 || sitayah prasthapanamaha- tusyantyapi priyaduhiturgamena sa raksantyalam dhrtimapi durmanikrta | stanyam payo'ksijamapi muncati cira- dasvasya tam vyasrjadudasrumambika || 28 || raja'vadat svavirahakataram sutam janihi bho dasarathameva mam sada | dakse ! tatha svasuravadhum svamataram sarma'stu te hrdi dhara ramamisvaram || 29 || ramyodhuro'tha gamanavadya-vadanot- thah sajjitaniva vidadhad varanugan | svarge'bhito vaditumiva priyam kha-di- gamsan samanaviratamanase dhvanih || 30 || janyavraja'nucaritaramamanvitam gavo'pi tam janakasutam pratasthusim | mandam tato drutagati duramanvayan vijnayate pasubhirapi priyadarah || 31 || pancamah sargah

Description of the marriage of Laksmana etc. with Urmila, etc.: 27. Janaka gave away Urmila (Mandavi and Srutakirti) born in his family to Laksmana (Bharata and Satrughna) in marriage. All four bridegrooms with their brides were looking mighty charming as do Brahma's four moon-like faces with four Vedas. Sending off of Sita: 28. Though satisfied (at having found a suitable bridegroom for his daughter), the mother, controlling even her selfcommand, felt sad at heart at the time of Sita's departure. Out of her affection for Sita there flowed milk from her breasts and tears from her eyes. She could send her off taking a long time consoling her (Sita) who was crying. 29. King Janaka spoke to his daughter Sita who was disconsolate at her separation (from home): "Daughter, you should always look upon Dasaratha as myself and your mother-in-law as your mother. You should give Rama a place in your heart (as your husband). May you be happy." 30. Then the sweet and loud sound arose from the instruments indicating the departure as if informing the bridegroom's followers to get ready (to leave). The sound of the instruments spread in all directions in heaven and in ether as if to announce (the completion) of the happy event of the wedding of Rama and Sita. 31. The wedding procession followed Rama, even the cows looking for Sita when she was departing, Rama following her to a long distance first slowly and then at a swifter pace. Even the animals show consideration to those whom they love. 123

labdhe nrpau pura upasalya eyatuh panthanamipsitamanuyapya kausikam | suslaghaya kathamapi manayannatha tam maithilam dasaratharad nyavartayat || 32 || atha tribhih parasuramasamagamanam varnayati- gatva manag manujapatih sa bhasuram tejobharam samupasarantamaiksata | tucchetaraprakrtiratarkayattaram tasmin muhuh kimidamiti svacetasi || 33 || minna dyutirna ca na caleti no tadid, bhavyakrtirnahi yata esa, no sasi | rathya ratho'pi ca nahi, nayamaryama, pancamah sargah toso na me manasi, sikhi tu dhumavan || 34 || varteta no harirapi, no caturbhujah sisto vidhih kila nahi, no caturmukhah | thassambhavedapi nahi, na trilocanah pratyaksamah ! parasudharo'sti bhargavah || 35 || athaikavimsatya padyaih parasuramaprasangam varnayati- muktva ratha 'dyajasuta esa vandate ' khairvihvalairiti vadato'pi bhupateh | dvitrani yan sapadi padani bhargavo 's - jaih samlapet kimu hari ' rityupaiksata || 36 || 124

32. On reaching the outskirts of the city the kings (Dasaratha and Janaka) showed Visvamitra the path he wanted to traverse. King Dasaratha praised King Janaka profusely and somehow persuaded him to return. Description of Parasurama's arrival in three verses: 33. King Dasaratha had hardly gone a little distance when he saw a resplendant mass of light approaching him. The king of generous disposition wondered as to what that could be and kept debating about that in his mind. 34. This lustre is not smooth (agreeable), nor is it moving, it cannot be then lightning. Since it is not of gentle appearance it cannot be the moon, nor can it be the sun because it has no chariot and no horses, nor is it fire since it is without smoke. My mind is not at rest. 35. This person cannot be Hari (Visnu) as he is not possessed of four arms nor is he wise Brahma as he is without four faces. He could not be Siva for he has no three eyes. Ah! he is clearly Parasurama wielding his axe! Description of Parasurama episode in twenty-one verses: 36. As King Dasaratha with his senses agitated (feeling depressed) alighted from his chariot saying "This son of Aja, bows to you"; Parasurama walking a few steps quickly and showing disdain said: "Will the lion now speak with the son of a goat?" [There is pun here on the word aja which also means goat apart from denoting Dasaratha's father]. 125

nidhyaya tam ksataharakarmukam krudha yujyeta ka pratikrtirityamunnayan | yajnopavitamapi kuthara - katthaya mandyam nayan parasudharo'vadan madat || 37 || no madbhayat kila yadamarsi kenacidu rama tvayesadhanurabhanji tanmadat | jyaropanavadhi tu saheta saisave yadbhanjanam taditi na bahujantakah || 38 || nairajakam krtamamuna srutam nahi ? cchadmatigam tadavanidanamapyaho | ramakhyaya kimanukarosi rajabi- jyamso'smyaham dvijanikulasya pasubhrt || 39 || mantri dhrtasana rsirarghyapadyavan ha pahi dehyabhayamiti bruvanjanah | baddhanjalisphuritalavangapugakai- lah parthivo'pi ca cakita vyalokayan || 40 || sa prag namanniti vinisamya raghavo jayyam vidannapi tamajeyamunnayan | gatram didhaksumiva rudagnimantayan mandasmitairamrtarasairivagadit || 41 || pancamah sargah

37. Looking angrily at Rama who had broken Siva's bow, and thinking as to how to retaliate (to Rama's action), Parasurama proudly praised his Parasu (axe) undermining the importance of (his) sacred thread (though he was a Brahmin). 38. Nobody dared touch the bow of Siva out of fear of me, but you O Rama, have broken it due to pride. Had you just stopped at fixing the bow-string, I would have tolerated, you being just a young boy. But I, the destroyer of the Ksatriyas, cannot tolerate the breaking of the same. 39. Have not you heard that I had made the earth devoid of Ksatriyas and given away (in charity) the earth without any deceit? Why do you, belonging to the royal lineage imitate me by (using) the word Rama of my name Parasurama although I, the wielder of the axe, am a scion of a Brahmin family? 40. While the minister carried a seat in his hand, sage (Vasistha) water for drinking and washing the feet, the king (Dasaratha) with folded hands cardamom , cloves and betelnuts the people, looked on in perplexion saying: Give protection, give freedom from fear. 41. On hearing this, Rama first bowed to Parasurama even before saying anything. Knowing well that he could conquer him but realizing that he did not deserve to be conquered, he (Rama), with his nectar -like gentle smile started to speak, thus dousing the fire of anger which was consuming Parasurama's body as it were. 127

vandyo'si no bhrgupativamsabhusana namnamyate punariti te padadvayam | virocitam yatitumaham nahi ksamo rosoddhure parasudhare'pi bhargave || 42 || ramo bhavan parasuyuto'smi kevalo matto'dhiko dvija rsirarpako jayi | padasritah kimanukarotu kimkaro dadhyat prabham na padamanih- siromaneh || 43 || prastavato vyavasitavatsu rajasu sadhyam maya''caritamabhaji yaddhanuh | darpastu sa, prathamata eva cestyate kah saktiman kramikapanam hyupeksate || 44 || garjannayo haririva bhargavo'vadat tvadrg naman namayati mam dhanumiva | tusto'smi nedrsanamanena, manditah, sampujito dahana ivarghyavarina || 45 || matveti laksmana ' ucitam hi badavo hatma'sya yad vacanarasairna samyati ' | madhuryavad badaramivaha nisthuram namnanti laksmana iti renukatmaja || 46 || 128 pancamah sargah

42. O ornament of the family of Bhrgu, you are worthy of obeisance by us. I bow profusely before your feet. I am not capable of attempting any heroic deed, as you, O Bhargava, are very angry and are also wielding the axe. 43. I am only Rama but you are Parasurama. You are therefore superior to me. You are not only a Brahmin but also a sage, a benefactor and victorious. I am a servant at your feet. How can I imitate you? The jewel on the feet can never attain the lustre (glory) of the jewel on the head. 44. The proposal was whichever king would break Siva's bow (will marry Sita). When (other) kings made efforts (but failed to fulfil this proposal) I did the right thing in breaking the bow which was easy to fix. The question of pride arises only if it was done prior to the proposal. No brave (capable) person would ignore the betting come to him in his turn. 45. Thereafter, roaring like a lion, Parasurama spoke: Persons like you bend me like a bow with your humility. I am not satisfied with this bending of yours. I am slowed down (in my anger) just as fire becomes weak when worshipped with water of oblation but does not get extinguished. 46. Laksmana having realized that the Brahmana's (Parasurama's) mind cannot be pacified by Rama's sweet words, as he is like Vadavagni which cannot be pacified by water etc, spoke, using the words like the fruit of Jujube, which are soft from outside but hard inside: "O son of Renuka! I, Laksmana, bow to you again and again." 129

pancamah sargah sriramacaritabdhiratnam rabhih samairdhrtamapi tat srtam na tad mammamsi yanna dhanuramarsi madbhayat | samyag - yaso - janakasutapti-sammukhe tyaktva bhavadbhayamakhilan nyaliyata || 47 || pakse gate tvamupagato, na tad dhanu ramahvaye yadi mamata'sti, grhyatam | kratvadikam, na tu dhanuradi bhusuro mammanyate bahu manasiti visrutam || 48 || ajnam ksamam naya sisumityrsisvarom yace'bhayam bhavata iti ksitisvarah | caksuh sudha dvijapatitah sravantu ta- bhrateti tam prakupitamanvanesata || 49 || tattadvacamsyavaganayan sa kopabhu- ramsannijat parasumavancayat kare | ramastada pura upasrtya sadara- mabruta, mam kathaya nijaparadhinam || 50 || manyo'si bhoh ! piturapi ke vayam puna- ryad vattyayam tadatikrpabalena vah | bhasa sisorlaghurapi sahyatam guro, vandarave nahi kila ko'pi kupyati || 51 ||

47. If you believe that the bow of Siva was not even touched by the kings out of fear from you, it is not so because, all of them held it but could not move it even. In the face of attainment of good fame and winning Sita your fear abandoned all of them and went into hiding. 48. It is fifteeen days the bow was broken and you have reached here now. The bow is no more of you. If you have the sense of ownership of the word Rama in my brother's name you are welcome to take that. It is well known that a Brahmin, in his heart, has great (er) regard for performing sacrifices than in the bow and the like. 49. The best of the sages (Vasistha) requested Parasurama to forgive Laksmana as he is only a boy, he being ignorant (not conversant with proper behaviour). The King (Dasaratha) said: I beg you for protection. His Rama's brother (Bharata) implored that angry one (Parasurama) saying: "Let nectar-like glance flow from you the best of Brahmins!" 50. He (Parasurama), the abode of anger, ignored all these words and brought down the axe from his shoulder, and placed it in his hand. Then Rama stepped upto him and said respectfully: "Please speak to me as I have done wrong to you." 51. You are respected even by our father. Who are we then? Whatever he (Laksmana) says, says through your benign grace. O the honourable one, bear with even the frivolous talk of the youngster. Nobody gets angry with somebody who is offering obeisance. 131

6 pustarthaya raghuvarabhasaya muni- rastamgatakrudahirivestagathaya | krcchrad vadan 'prthukataya''mbarisato'- tah sodarat plavasa ' iti vyamukta tam || 52 || tvasta svavardhakamiva parsumahita- mekantayan sa rsiruvada raghavam | varnyeta kim girisadhanurhyanami yad ramadhuna nvidamajadhanva namyatam || 53 || jagranmahajagaramivatha raghavo dharmapriyah sapadi cakarsa tad dhanuh | mandibhavanmahasamuvaca tam ca, bho jna procyatam kathamanuyamyamoghatam || 54 || ityam dvijah srutivisayam nayannayam tigmatvisa'gniriva krso'muna'vadat | rama'muna jahi mama lokamarjita- mamsudyuta raviriva teja aindavam || 55 || vandye tatha krtavati tam vidan vibhum coksam stuvannatha sa munih padam yayau | brahmarsayo raghuvaramabhyavardhayan vitva bhayam bhrgupatimanvagadiva || 56 || pancamah sargah

52. On hearing Rama's poetic words full of meaning, the snake of his anger was pacified just as a snake is pacified by mantras. You are jumping around being a child because of your brother Rama who is from the family of Ambarisa. Speaking thus he left him (Laksmana) with difficulty. 53. Just as a carpenter keeps away his tools similarly that sage (Parasurama) taking his Parasu( axe) away spoke to Rama taking him aside: You have bent the bow of Siva, there is nothing great about that. "Now you bend this Visnu's bow". 54. The righteous (scion of Raghu race Rama) instantly pulled the bow (of Visnu) which was like a mighty awakened python. This enfeebled Parasurama's lustre. So he (Rama) said to him: "You are omnicient. Please tell me as to how I should follow the unfailingness of it." 55. On being addressed like this by Rama Parasurama losing his lustre like fire by the sun, said: "Rama! Destroy the heavenly worlds earned by me with this like the light of the sun's rays the lustre of the moon." 56. When, Rama, the venerable, accomplished that, sage Parasurama recognised him to be omnipresent Visnu and praising him in pleasant words worshipped him and went back to his abode. The Brahmarsis praised Rama. The fear, following Parasurama as it were, went away. 133

parasurame gate ramasammanamaha- ramam suvaidyamiva nasitasamnipatam modannivaritamahabhayasamnipatam | pitradayo gatagada iva manadrstya - pasyamstatha sumunayastvasamana drstya || 57 || rathyan gajamsca varnayati- rathyo manorathamivaksajavo ratham svam modad vahan supathi kaih pathikairna drstah | dani kalibhya iva ghurnitadrg dvipasco- rahpattaghattitatanatkrtighosighantah || 58 || asvataram varnayati- suslistabhimanara - ratricari - hidimba- mukto ghatotkaca ivasvataro dhurinah | khah siddhavarnasamudaya iva svayonau subhrajate sma militadviravakrtih san || 59 || ustram varnayati- pancamah sargah mandikrtadvirasanam rasanam sanimba''- haranmukhorukuharat samadam vivrnvan | yatnad yayau svayuvatiriva madyapata''- sah parsvasammukhagata maya iksamanah || 60 ||

Honour bestowed on Rama after Parasurama's departure: 57. Just as a good doctor cures the fever (caused by the derangement of the three humours of the body) in the same way Rama, removed the great fear (caused by Parasurama) and was looked at respectfully by his father Dasaratha in delight as if they had been cured of a disease. The good sages looked upon him (Rama) in a special manner (knowing him to be Visnu). Description of chariots and elephants: 58. The horses driving their chariots happily on their path like the sense-organs driving the desires, were seen by all the travellers. The elephants, with the rut flowing and eyes reeling due to the rut were going ringing the bells hanging on their chests like donors of Kali age proclaiming their charity loudly. Description of the mules: 59. Just as Ghatotkaca was born of the marriage between the well-embraced man Bhima and the demoness Hidimba, similarly the mules, in their species born of mare and donkey, are looking fine like the combination of two letters r and v making the letter kh. Description of the camel: 60. The camel lolling out its tongue putting to shame the tongue of the serpent, the big cavity of its mouth munching margo (neem) looking towards both the directions moved on under the direction of its rider just as a drunk man, under the impact of intoxication looks on the women on both the sides and in front. 135

margiyam vrksakrtam sammanamaha- namra eva pathi padapo mumo- caicchikam kusumavarsanam prabhau | chattracamaravidhi ca darsayan pitsatam kalaravairjayam jagau || 61 || atha bhumikrtam sammanamaha- tustito duhitrkantameksya bhu raghavam sthalasarojalocanaih | devamarcadupapuspakesaraih sadvalaih sadadhilajadurvika || 62 || ayodhyapauranamabhyudgamanamaha- ramam puriparisare namitesacapa- jyam dhvastaraksasamududhavidehakanyam | rama naro'bhyudayita dayitavalokam modadananyarucidrsti samalulokan || 63 || puri- pravesamaha- mandasmitamrtarasairadhinojjanam sa hari cakoramiva samprati ramacandrah | baddhoruvandanikamala udaktalajai- lah satpatho'hnadiva tam puragopurasya || 64 || iti srikavirajasukavisrinityanandasastriracite ramanke sriramacaritabdhiratne mahakavye srinama pancamah sargah samaptah || 5|| pancamah sargah

The respect shown by the trees on the way: 61. On the way the trees bending and showering flowers on Rama of their own volition, were fanning him like a chowrie and providing him shade like an umbralla by their branches, and were singing the song of victory under the pretext of chirping of birds. The respect shown by the earth: 62. The earth satisfied on seeing lovingly her son-in-law, Lord Rama, with her eyes in the form of lotuses grown on the earth worshipped him with flowers, saffron and greenery treating them as curd, rice and durva grass respectively. Welcome by the residents of Ayodhya: 63. The resident men and women of Ayodhya assembled together at the outskirts of the city to see handsome Rama who had bent the string of the bow of Siva, who had vanquished the demons and who had married the daughter of king of Videha, with absolute concentration, and the feeling of full joy. Entering the city: 64. At that time charming Ramacandra delighted the residents who were like cakora bird, with the nectar of his gentle smile. Excellent paths of the city portal were calling him out as it were with big welcome garlands hung and the fried rice and cardamom etc. strewn on it. With this concludes the Fifth Canto of Sriramacaritabdhiratna of Nityananda Shastri called Sri. 137