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dvabhyam vadhuvarapravesamaha- atha sasthah sargah parthivasya grhamapa sa pasca- dutsavarcitasurah savadhukah | kelikautukakalakusalanam caruganavidhina vanitanam || 1 || syandita - smitasudham sasinam va''- ratrikena vidhina''rcya sabharyam | jyayasi tamalamaiksata mata yatnah krtanatim ca nanathe || 2 || caturbhirvaivahikottarotsavamaha- nyapa loka iha gana - sunatyaih samsrutairvararasaisca sumalyaih | datta-bhojanarasaih srutija -''ksa- tvaca - nasa-rasanottha- sukhani || 3 || puskalam vipada apadaranko'- nahsamudha-paramodakajatam | puskaram vipada apa daram ko nah ! sa mudha-para-moda-ka-jatam || 4 || 1. "yamakadau bhavedaikyam vabordalo ralostatha | " ityuktanayat 'puskalam puskaram ' atra na yamakatvahanih |

CANTO VI Description of the entry of the bride and the bridegroom: 1. After that Rama, along with his bride (Sita) entered the king's palace where he worshipped the family deities in festivities marked by the women singing sweetly in proper manner. 2. The mother (Kausalya) spreading the nectar of her smile like the moon, worshipping Rama with Sita by waving a light in proper manner, looked at him to her heart's content. Both Rama and Sita paid obeisance to her and she (Kausalya) blessed them fully. The festivities pertaining to the occasion of marriage are described, in the flowing four verses: 3. The people of Ayodhya experimented the pleasure of satisfying all the five sense organs, viz., ears, eyes, skin, nose and tongue by experiencing joys of singing, enactment of plays, application of saffron, the garlands and the tasty food. 4. Those who were lame and were very poor, to them also heaps of sweet-meats of very high quality were made available through carts. There was none at that time who had fear of problem, of the form a lotus arising from water-like joy of foolish persons and enemies which could delight the enemies. 139

sasthah sargah sriramacaritabdhiratnam nisthitena vidhina janita ye vardhitasca saha rajasutena | tatsahopayamita asubhamste yanti dhanyapadavim saha dhanyaih || 5 || masa ityakali dampatibhistaih sangavasaramapi ksanavat tat | tannivedanamivapya ca pusa tosalambitakaro nvasasantvat || 6 || samdhyam varnayati- bhajyamanasamakami-vi-yoga ranjiteva ravina taruraji | tamtanityarunabham sma ca samdhya bhajyamanasamakamiviyoga || 7 || raksitamsurapi va malinena tapyate samayayogamavapya | grasyamanamabhitastimirenau- jah samaptimagamaddhi kharamsoh || 8 || sa vyarajadudurajasamajah kala induraghupatyudayena | manksu yah kharamahobhrguratnad mandamandagatakanti nililye || 9 || 140

5. Those who were born with and grew up with the princes by good fortune shone getting married along with him. In association with the blessed the people also get blessed. (The poet here describes the love of the couples mentioned above and not of this tutelary deity (Rama) keeping in mind the norm of a Mahakavya). 6. The newly weds counted each moment spent with their beloveds to be one month. As if at their request the sun gave them solace by happily withdrawing back his long (hands) rays (i.e. the sun had set). Description of twilight: 7. The row of trees on which the birds who also had the same desire, was looking red due to the rays of the (twilight) sun falling on it. The twilight spreading the golden (lit. ruddy) splendour withheld the separation of each loving couple. 8. Sometimes under the influence of Time even that whose light is well-protected comes under torment when in contact with a dirty thing. Being eclipsed all over by darkness the light of the sun was just over. 9. In time the group of kings like the group of stars shone with the rise of the moon, the group that would hide itself hurriedly with the lustre diminishing slowly from the sun, the jewel of the Bhrgu race (Parasurama) 141

sasthah sargah sriramacaritabdhiratnam namritendurapi ka na mukhena'- vaptasucyudayamanamadindum | yaicchadipsitasukham, sati kale vasyatam sakatiretyudupasya || 10 || atha sambhogam varnayati- rajyamatmabhuvi sasati kama- matyajat sapadi ka nahi manam ? | padapadmapatanam ta patinam tu dambhikacchalamiva hyupacarah || 11 || vrngita'pi sahajatrapaya ya patyurantikamanayi sakhibhih | sprstamatragrhadehalika sa sannapat sapadi ka'pi nivrtta || 12 || nandini - parijana - svajanaisca''- distasatkulavadhucitasiksa | grahitavasatiradrtavantam meti sa''ha dhavamasviva rambha || 13 || kalpitasvapana-santadrganya roddhumajnapitamapyanabhistam | rajyavat pradadade navacumbam yam pura'pa dayito na sayatnah || 14 ||

10. Who is the woman who with her face at one time vanquishes the rising bright moon and at another time bows to her (the moon) for the sake of her beloved's happiness just as a cart sometimes is under the control of the boat and at another time carries the boat. 11. While Kamadeva, the god of love is reigning supreme which woman would not forsake her pride immediately. Falling at the lotus feet of their beloveds by the husbands is merely a deceitful pretext (to destroy the pride of their wives). Portrait of a newly married shy bride: 12. The new bride brought to her beloved by her friends who forced her to leave her natural shyness, came back immediately with faltering feet having merely touched the threshold of the bedchambers. 13. The new bride instructed by her sister-in-law, her other in-laws and by her own family as to how the new bride of a good family should conduct herself was made to enter the chamber but when her husband showed respect by addressing her as 'Rambha' she quickly said 'No'. 14. Yet another bride from whom her husband could not get a fresh kiss even after making an effort [and] had her eyes closed due to an imagined sleep not wanting (to be kissed) though aroused; herself gave a fresh kiss to her beloved (husband) like a kingdom. 143

ramaniyakarasena hi rantu- mahvayantyatha varam sprsa meti | garbhitam sadubhayarthapadena mattadrk ciramacumbi vadanti || 15 || narmakilamapara tvadharostham kanksayantamatha tatksatakaram | ksattra ah ksatakrdityalalajjad ya tatah prathamameva lalajje || 16 || gatvarah pramadikananatah prak tejasa''rdya kucakumbhikakumbham | tundakupyupari capi satrsno bhavyamapa vasanam priyasimhah || 17 || nanu sitaramayoralinganam katham na varnitamityata aha- rasmivantamiva ramamupeta tejaudgatirarajata sita | sririvasti hi yayorjagatiyam mandyametadupagudhakatha tat || 18 || bhangayantarena sitaramayoh premanam varnayati- satyasau hrdayamasya sudhama tyaktabhinnadayitasrayabhavat | satyasauhrdayamasya sudhama'- ndhormivad hrdi sato'krta bhartuh || 19 || 144 sasthah sargah

15. Desirous of treading the path of pleasure, the bride addresses her beloved saying with intoxicated eyes the words capable of double meaning: sprsa ma, do not touch me and touch me. Thus speaking she was profusely kissed by her husband. 16. Another bride whose husband desired to kiss her lips and then injured the lips, also shamed him saying that a protector now has become the hurter. But before that she herself felt ashamed. 17. Just as a lion even after having pierced the forehead of an elephant by its strength, being thirsty still, feels the need of a water reservoir, similarly a lover moving from the face of his bride and not feeling satisfied even after having pressed her breasts, with the thirst of desire for the cavity of her navel reached the beautiful garment [below it]. The reason why Sita and Rama's embrace is not described: 18. Sita is resplendent being internally with Rama as the light is with the sun. This world is the beauty emanating from both. Hence to describe their embrace is just foolishness. In a different style is described the love of Sita and Rama: 19. Just as a blind person, not finding any support outside, takes resort to the innermost divinity is his heart, so had Sita of good physique on exercising good effect found her permanent abode within Rama's heart as Rama had not taken to any other woman and his heart was the beautiful abode for her as he had true love for her.

sitaramayornavasangapramodamaha- jisnusacyupamayornavasangai- tendriyarthasukhayorhrdi yunoh | riktasagara ivamrtapuro yah pramoda udagad, na sa varnyah || 20 || ramasya nidradhinatam varnayati- ramameksya sakalatramayata''- mantrya jrmbha - sahacaritatandraya | stutyamadidayita'hrta nidra punyavantamanurajyati sarvah || 21 || prabhatam varnayati- nastamantakabhiyeva nisatai rama utthitavatistamuhurte | laksyate sma vidhure vidhureko yad babhau janakajamukhacandrah || 22 || nadyate sma surasadmasu sankho gadyate sma batubhih srutipathah | ramyate sma saha cakravihangaih syandate sma surabhistanadhara || 23 || sasthah sargah atha kadapi dasarathasya sabhapravesam prastuvannagrimam kathamarabhate- jagameti velodite'rke kadapi naresah sabhamait khala yam tu narhan | syati preksya yastasya paksisituh kim catuhsalake syad bhujangaprayatam ? || 24 || 146

The description of the bliss emanating from the new union of Rama and Sita: 20. The joy that arose in Rama and Sita with new union which was like the union of Indra and Saci or of young men and women who experience the happiness of sense pleasures was beyond description. It was like the filling of empty ocean with flow of nectar. Description of Rama coming under the influence of sleep: 21. Seeing Rama, the worshipful one, the protector of the universe, with his wife (Sita), Nidra, the beloved of the Adipurusa did not come herself. She first incited Tandra, accompanied with yawning (Jrmbha). Everybody loves the virtuous. Description of dawn: 22. When Rama woke up at the early part of the day all nightly creatures, out of fear of death, ran away. Only the moon was left who also lost her lustre because of the beauty of Sita's moon-like face. 23. The conch shells were blowing in the temples. Young students were reciting the Vedas. The pair of ruddy geese was dallying together. The milk of the cows was pouring forth. With Dasaratha's entry into the council hall (royal court) the story is carried forward: 24. The time passed in this way. One day, as the sun came up, King Dasaratha entered the council hall where the wicked did not deserve an entry. One who destroys a serpent by its very sign in the square of four buildings, with that Garuda can the serpents enter? 147

tatra pranatya sukhaprcchayeksaya trata nrnamadrta nrn yathocitam | gambhiratam vyanktumivatha tadrsam manvindravamsarhamidam vaco'bravit || 25 || dvabhyam raja svakiyam vrddhatvam varnayati- namram vapurgurunativyasanadiveda- meyanti rajabalayo'rdhaviparyayacca | kalasya karnanikate vadatah 'kuru dra - ' grocisnudantakiranah sitaromarohah || 26 || sasthah sargah danta viveke sati 'dantavipra'- ndaja dvija ' ityupaghustakosan | kan smarayantiha na madrsan nrn prattam subante svamadantabhavam || 27 || ato vaktavyamasayam prakatayati- vinyasya raghava ito nijarajyabharam vedarthavedini visisramisami vrddhah | saktya vidherhi vikalo ghumanau tamisra - hartavyatamusasi muncati purnacandrah || 28 || 148

25. King Dasaratha duly paid respect (to everybody) by paying obeisance [to elders], by asking about the welfare (of the ministers) and by just a glance at the assembled people. Then he, the Indra among the family of Vaivasvata Manu in order to give expression to his seriousness spoke words worthy of his family in serious tone. Description of his old age by the king in two verses: 26. This body is bending by habit as it were by bowing before the elders. The taxes from the states are coming in full amount but due to old age the body is deteriorated. Grey hair near the ears are looking like the bright teeth of death as if saying 'O king make haste' 27. Which men like me who have it from the lexicons that 'teeth, Brahmins and the birds are twice-born' (i.e. they reappear after they are dead (or broken), do the teeth at the dawn of perceptive knowledge not remind that the tooth does not appear again just as in grammar danta becomes adanta in the chapter of Subanta. Who knows better than me that my teeth gone are not going to come back? In the following verse is explained what is meant by this statement: 28. Being old now, I want to pass on the burden of my kingdom to Rama who is well versed in the Vedas, as I want to rest. Just as the full moon on seeing by law of nature her capacity to remove darkness is deteriorating at dawn, she passes the task of removing the darkness to the sun. 149

athaikadasabhirvasisthakrtam ramagunanuvadamaha- pramitaksaramaya munih sa giram visadam jagada radarug-visadam | syati ramacandra iha tapamapi tulayannapi pratapanam tapanam || 29 || matva mukhamrtakaramrtavairi ke'nye halavisam vibhavinastarunastyajantah | raksanti dharmamasuhrnmrganasakarma- nyamhamsi kintu mrgayupamita bhajante || 30 || ramam samudramiva sindhugano gunaugho modadalabdhasaranah saranam prapannah | rajah pare yamupajivya ghana ivaite jivanti jiva- sukhajivana - jivanaptah || 31 || varsonmukhabdamiva nrnanuranjayantam lola drso'sitaruca muhuranjayantam | caksusyamum kalayatam hi sadaiva jatai- nahkarma liyata upasthita - daivajataih || 32 || vidravayatyariganan hvayati svapaksan ramasya kevalamaho yudhi simhanadah | dhamdhamdhamatkrtiparo hi jayanakasya ravo dhinoti suhrdo'suhrdo dunoti || 33 || sasthah sargah 150

In the following eleven verses Vasistha extols the qualities of Rama: 29. Then Vasistha spoke authentic words in pure speech illumined by his bright teeth. Although he is radiant like the sun who emits the heat, yet Rama like the moon removes the sorrows of this world. . 30. Who others among the prosperous youth forsaking the poison-like liquor which is the enemy of nectar [in the form of the sweet speech which emanates from] the moon-like face uphold Dharma in their act of destroying the deer in the form of enemies? Those however who are hunters only, attain sin. 31. Just as rivers, not finding any other resort, take resort in the ocean happily, similarly the abundant merits take resort in Rama happily. Just as the clouds take water from the ocean to give life to the beings in the same way, other kings give life to their subjects taking strength from Rama's qualities to provide livelihood to them. 32. Just as people look longingly to the cloud which gives rain similarly Rama, with his dark complexion (provides happiness) to the eyes of all the people. By merely looking at Rama whose eyes are endowed with collyrium, the sins (of people) which are due to fate, are destroyed. 33. A mere roar, like that of a lion, by Rama, in the battlefield makes his enemies run and invites his allies. When the victory drums are vibrant with sounds then it crushes the spirit of the enemies and provides joy to friends. 151

ksattrasya dharmamanusrtya kumarabhave sampadyamanamakhavighnavidhanahetun | hatva nisacaraganan dhrtakausikajnam tvamesa dhanyatamamaprathayat prthivyam || 34 || sakto'nukulayitumeva mahisyavapta- ramyodbhavo'pi jananih samabhakti tisrah | bhangam nayan kila tamamsi samanatabha- gamsurbhajet trijagatirdivijo'pi suryah || 35 || dardrsyate yuvatibhiryadapi svakanta- darsa, sa tastu bhaginiyati bhaktabharyah | sasyatra kairavatatih priyabandhu-ritya harsam nayatyapahrtaksanada'ndhavastrah || 36 || subhrataro'pi bharatapramukhah srayanti tiksnat svakiyaniyamat tamami samasyah | nam thadika iva param savisesakasyam capyakrtim kila samantarayatnavargah || 37 || yastam na muncati ca yam nahi dharmasamdha''- gastim yatha disamagastyamunisca tam sa | tyajyeta tena na vadhurna taya sa nuna- ncakse'hameva na, param tvamapityasankam || 38 || sasthah sargah 152

34. This Rama even at a young age fulfilling the duty of a Ksatriya following the command of Visvamitra, destroyed the demons who were the cause of creating obstructions in the performance of yajnas, made you (i.e.Dasaratha) and the earth most blessed. 35. Rama even though born from queen Kausalya is capable of having same devotion for all the three mothers, just as the sun though born in heaven by removing the darkness with the rays distributed equally serves the three worlds. 36. Although Rama is very much looked upon as a beloved by the young ladies, he who is devoted to his wife Sita, looks upon them as his sisters just as the moon (behaves as a lover) towards the night by removing her clothes of darkness yet delights the row of lotus flowers treating them like a loving friend. 37. Just as the letters tha, da, and dha which are uttered from the same place i.e murdha, the top of the palate with the same internal effort and are, all of them, of the form of a bow take support from na (which is supported from the head and the nose) in the same way Bharata, Laksmana and Satrughna of similar appearance, position and ideas resort to him (Rama) by hard routine of service who looks like a bow and is adorned with a forehead mark. 38. Rama never forsakes moral boundary and moral boundary also does not leave Rama just as the southern direction does not leave sage Agastya and sage Agastya also does not leave the southern direction. Therefore Rama never leaves Sita nor Sita leaves Rama (both are inseparable). Not only I proclaim this truth you also say it fearlessly (without hesitation). 153

atah svasya sabhapatermantavyamasayamaha- artham cikirsati sa, no tu dhanayatiha'- gastyo'bdhimaculukayat, kimudanyati sma ? | tyaktva ciram nrpa vidamkuru viddhi karyam bhrajisnuvamsamanaye disa yauvarajyam || 39 || sabhyanam yauvarajyasambharatvaradarsanena sargamupasamharati- taduktamabhrambu krsivala iva'- ram prapya hrstah parisadvalah param | tad-yauvarajyarthamupattasistayo'- thavaptarajya iva te tvaramadhuh || 40 || sasthah sargah iti srikavirajasukavina srinityanandasastrina viracite ramanke sriramacaritabdhiratne mahakavye rambhanama sasthah sargah samaptah || 6|| 154

39. Rama is eager to perform his duties not for the greed for wealth just as sage Agastya drank up the ocean not because of his thirst. O king, without delay, you take note of what you have to do. You give the status of Heir Apparent to illustroious Rama, the gem of the family. Ending the Canto with the courtiers watching the arrangements for the ceremony of anointing (Rama as) Heir Apparent: 40. Just as the farmers feel very happy on getting the rainwater in the same way the courtiers on hearing the words of Vasistha felt extremely delighted. Those who were ordered to prepare for the ceremony of giving the rank of Heir Apparent to Rama, felt as if they had got the kingdom and made haste. With this concludes the Sixth Canto of the Mahakavya Sriramacaritabdhiratna of Nityananda Shastri called Rambha 155