365bet娱乐

atha navamah sargah sriramasya citrakutaviharam sucayati- tatra tvadravabhimatasita- tose rame viharati jatu | syantra''syendorvacanasudhettham kamra'prinad yuvaticakorim || 1 || dvabhyam nadim (mandakinim ) varnayati- thayyathayyetyanukrtavadya ya nrtyatyurmikaravilasaih | madhuryapuritasikhigana satsamgitam bhajati nadiyam || 2 || sankhaih sapaih sikatilatiram varsasvaptaih pradisati te'rghyam | ritya'syanti tviyamudabindu- ndharmistheva'rpayati ca padyam || 3 || ekena sahacaram mrgamanuyantim mrgim varnayati- manju vasam rajatasuvarna- carum dravyakaramapi muktva | rikte yantim priyamanu mugdhai- nim pasya tvam svamanuharantim || 4 ||

CANTO IX Rama's wandering in Citrakuta: 1. There, on the Citrakuta mount, while Rama in order to entertain (amuse) Sita as desired by her strolled around, from his moon-like face there flowed the charming nectar of words which provided joy to young female partridge. Description by Rama of the river Mandakini: 2. This Mandakini river practices fine music imitating the musical instrument with her sounds of thaiya, thaiya, dances with the gestures of her hands (in the form) of waves and sings with song of the peacock filled with the quality of sweetness (madhurya). 3. This river like a righteous lady offers you arghya (respectful offering) with the conch shells filled with water come on its sandy bank in the rainy season and sprinkling water drops in proper manner is providing you with water for washing the feet. Description of a female deer following her mate-the male deer: 4. Look at this innocent female deer, having left the beautiful resting place (home), a store house of beautiful articles of gold and silver, following her beloved in the wilderness as if imitating you as you have also left prosperous Ayodhya following me in this forest. 207

navamah sargah sriramacaritabdhiratnam kusramanam varnayati- sraddhahinah sramanasaranyam- manyo manyoriva tanuragre | nam'sonmuktah srama iva seso dharmadhvajyastyabhisikhi, so'stu || 5 || susramanam varnayati- manjudhyanamrtarasamagno- nityasraddhavrata rsirajah | punyatmaiso'sya vadanaparvai- nankam drastum prabhava cakori || 6 || anvayavyatirekabhyam sramanabhavam vivinakti- manye yo'stasmaramadamanyu- bhiksalobho gatamudamanyuh | gacchantam tam paramahimanyu- cchettum na'latyapi satamanyuh || 7 || tisthantam manmathamadamance ragadvesa'libhujagadastam | ghastum prattam kumatipisacya vajri naiva prabhavati patum || 8 ||

Description of an unworthy recluse: 5. In front of you is this ascetic devoid of faith who takes himself to be the refuge of other mendicants but is anger personified. He is devoid of even a particle of knowledge and [his renunciation] is just an effort wasted, [if from sramana na is taken-out, the remainder; sesa, will be srama, effort only]. He carries symbols of righteousness like matted hair and is like the fire burning in front of him. Well, let it be as it is. Description of a good ascetic: 6. This ascetic, the blessed soul, who is immersed in the nectar-like joy of agreeable meditation, always practicing faith, is the best among the ascetics. You be like a female partridge to see his face shining like the full moon. Analyses asceticism by excluding distinction and by logical connection: 7. I believe he has renounced desire, pride, anger, joy, sorrow and greed for alms. Even Indra cannot destroy him who has obtained the excellence of Supreme Brahman (through Yogic practices). The other ascetic: 8. He is seated on the couch of desire and passion bitten by the scorpion and snake of attachment and enmity respectively, held by the demoness of insanity for her food. Even Indra cannot protect him. 209

navamah sargah idrso grhastho'pi muktim labdhumarhatiti jivanmuktipatham darsayati- so'yam garhye'pyapahrtalepo'- bhyastasrisa'nghriyugalabhaktih | gacchan marge janaka iva''tma- cchandanmukto janakasute ! syat || 9 || aliptata'sakyatve'pi muktihetubhutam caryam nirdisati- maryadam yastyajati na dharmya hanim labham ca muhuruduhan | tejo bhakteh sudadhadahinau- jah so'bhyeti prabhupadamante || 10 || dvabhyam puspavatim varnayati- sasto gandho hvayati na nau he'- nu vasyam pasyeh kusumavanim tam | rimhimbijankibhiriva jhilli- sabdairmantrairvasayati ya tvam || 11 || trutyantibhirnijasumanobhih supayatam mahayati sa tvam | dakse ! tam pratyupacara drstyo- nah syat pratyadara upahasah || 12 ||

Even a householder like an ascetic deserves to obtain enlightenment -thus the path of Jivanmukti is shown here: 9. Janaki! This (ascetic) though a householder, has overcome his attachment to the world, with his devotion constantly turning towards the lotus feet of Sri Visnu, following the path [shown in sruti and smrti. Like king Janaka he will attain salvation by himself automatically as a natural course. Indications of the deeds which are the courses of salvation even when one is unable of detachment from the worldly affairs: 10. He who does not abandon the bounds of righteousness, who repeatedly considers the gains and losses of action done [rightly and wrongly], who bears the lustre of devotion with vigour undiminished attains the feet of the Lord in the end. Description of the flower garden in two verses: 11. The sweet fragrance of flowers is definitely inviting us. Therefore we must go to that (the flower garden) which is casting a spell on you with the mantras containing rin hrim letters in the form of the sounds made by the black bees. 12. O clever one, this flower garden is worshipping you who have come [to it] nicely with the dropping of its flowers. You should also reciprocate by worshipping it with your benevolent glance. Not acknowledging the respect shown by the other person in the same manner gives rise to ridicule. 211

dvabhyam bhangaya tiryakcestamaha- sanke, cakranga-harinacakram varna'bhinne kumuda - trna-bje | yatyalaksyam gatidugurojat putam drstvauka iha bhavatya || 13 || jisnu uru karamiti kumbhi- tah stambham tam rujati kadalyah | samyag yanna prabhavati jetum yassatrum, tatsakhamapi so'rdet || 14 || dvabhyam gramavasam varnayati- gramam mrtsacchadikrtavasam mosasanka''vrtavrti- ghasam | daksastri-sthapita- sukarisam sastam pasya'nugrha-halisam || 15 || rajyet svastho'pyarucitanako'- thatma'mattah samudiha nrnam | madhye'cchagacchavirayamapta'- jah satsadhuh sasurabhikhalyah || 16 || caturbhih krsisthitim varnayati- pamphulti dragiha krsirasa- pakaih sardham sramikrsikanam | tire yat sa bhavati tatinya renau gomutra - malayutayam || 17 || 212 navamah sargah

Description of the action of animals in an oblique way in two verses: 13. On seeing that this habitat has been sanctified by you and due to the similarity of your gait, eyes and breasts I suspect that the swan, the dear and the pair of ruddy goose have hidden themselves in white lily, grass and lotus respectively. 14. The elephant's trunk cannot excel the beauty of your thighs, hence, he is uprooting the trunk of the plantain tree (which also has likeness to your thighs). It is but proper that one gives pain to the friend of one's enemy when one cannot conquer the enemy. Description of villages in two verses: 15. Look at this beautiful village where each house is made of clay and thatched roof, the fence around the house is covered with grass to obstruct the entry of the thieves, (on the fence) the dried cowdung cakes are beautifully placed by the clever women, each house has a plough and handles. 16. The village in the middle is crowded with goats yet is without the beauty of the goats for it has the beauty of the trees of (Citrakuta) mountain, there are charming good people yet it has crowd of cows and oil cakes. People here are healthy yet do not desire heaven, men here are happy yet they are without arrogance. Description of agriculture in four verses: 17. In this place the earth bears full fruit of agriculture quickly with the fulfilment of the wishes of the hard working farmers because of the river's bank which has the cow's urine and cow dung mixed with the earth. 213

haste savye dhrtalakutasrug nutyah saksadiva sikhihotri | madhyevyaghrajinamabhivahni taram svaheva vadati raksi || 18 || samvyakhyabhuriva krsisanca gamya, yasmadabhimukhamanca | tosadhvanidvijamukharam ca'- vagapyasyam sphutayati canca || 19 || namradatte silamatha vapra- renuparyunchati kanamesa | natvam satvam vidhimiva vetti- harsistrinam patusu ca dhurya || 20 || sailaviharam nirdisati- harate hi manohrdayam hrdayam, nudatiti tatah sunagah sunagah | maninupura-succa-ranaccarana- dvayato'ta kalapi-hite'pihite || 21 || padmakaram varnayati- candranane sukamalam kamalam karoti naccham tadagavisayam visa-yantranartham | caityayite'tra madhupa madhupanalubdha vartma'pi sampidadhate dadhate ca modam || 22 || navamah sargah

18. The farmer, with a staff in his right hand looks like a praiseworthy agnihotra priest personified with a sacrificial ladle in his right hand, with fire in front, sitting on the tiger's skin and uttering loud sounds like svaha. 19. The agricultural land should be taken to be like a stage for a speaker on which there is table made of wooden planks and there is also a puppet made of straw who though dumb yet with the sounds uttered by birds with delight appears to be garrulous. 20. Here on the agricultural land, the modest, devoted wife of the ascetic, foremost among clever women and best among ascetic woman, collecting the grains on the dust of this land, displays her knowledge of grammar as she knows the grammatical rules of natva and satva. Description of stroll in the forest: 21. The beautiful mountain endowed with good trees attracts the heart and then inspires you too. Therefore, O Sita, in this open place beneficial to the peacocks you should stroll around with your feet resounding with the loud sounds of your bejeweled anklets. Description of the lotus pond: 22. O moon-faced Sita! Does this beautiful lotus not adorn the pond? Not a single tree is here where the bees greedy for drinking the honey of flowers on finding a place do not feel delighted. 215

tribhirmunivrttim prasamsan santarasam sphutikaroti- navamah sargah subhru rajati bhalasimani para bhutirna vedadhvani grivasammukhameva bhati na mukham kincaksamalapadam | vesa-pravarane na ta prakarane yesam tatha komalai- tu na-tvak-chit, kusalam ghanam tvanupadam, tan pasya dhanyan munin || 23 || sangah santirathancchalam mrgakulam panam jhariyam jala- maharah khalu kandamulakaphalam vasastatha valkalam | gamyo dhyanapatho'thava srutapatho va'ranyabhumipatho'- tah saklesabhavaprapancasamanam dhanyam munerjivanam || 24 || susthanam yadi citrakutasikhari, kim svahpuri va puri, griva cet tulasiya- malya, kalita, mukta'stu muktalata | vasascedatavikutirakagrhah, kim svargrha va grhah, yadyasti svamukhe harerjaparasah, kim syat sudhaya rasah || 25 || 216

Bringing of the sentiment of Tranquillity by eulogizing the life of the ascetics: 23. O beautiful-browed Sita! Look at these blessed sages on whose forehead shines the best of ashes but the path of the Vedas is not disregarded, whose portion of the space facing the neck is the place for the rosary of beads but the mouth is not given to utter angry words, whose attire made of delicate deer skin has holes but there are no (holes) shortcomings in their activities; everywhere there is sound (unhindered) well-being but [there is hindrance in the form of the] kusa mats which are spread at every step. 24. The life of the ascetic is indeed blessed as he has all: peace and innocent deer for company, water for drinking from waterfalls, roots and fruits for food, clothes made of tree barks, there is no coming and going except on the path of meditation or the path of the Vedas or the forest region. Therefore they are free from the suffering from worldly concerns and worldly bondage. 25. If an ascetic gets to live on the peaks of the beautiful Citrakuta what is the use of heaven or of the city (Ayodhya)? If the neck is adorned with Tulasi garland the pearl necklace can be abandoned. If for living space huts in the forest are available then the mansions (of Ayodhya) or of heaven are of no use. If one has the sweet taste of the Hari's name in the mouth what is the use of the taste of nectar? 217

yugmena venuna varnayati- cankramyate'drirayamunnatabahu nakam tatpraptaye viracayatyadhirohinim va | sarvasaham ca divamekayativa kimva, vamsairuta dradhayativa nabhovitanam || 26 || samsatyuta'tra vasatirabhisarikanam sandehinah kratubhujah svabhujairivaibhih | draghisthatam ca parinahamasau mimite modena va haripadabjamitasya khasya || 27 || bhumisirnakusumaprakaram khaniratnanikaram ca varnayati- manye'yi bhaumi ! tava pelavapadapadma- hanicchide drusumasamstaramastrta'drih | baddhadarah subhrtabhavyabhavat-prasuti- ' lah pasyativa khaniratnadrsaisa yat tvam || 28 || nirjhara-prapatam varnayati- atmambharin duravatanjharapatadambhad distyaisa siksayati klrptaparopakarah | tanvangi kanana-nijanka uduhya bhustvam stanyam pravarsayati sailakucadutaho || 29 || 218 navamah sargah

Description of the bamboos in two verses: 26. The mountain Citrakuta, with its raised arms of bamboo shoots is going and going (climbing) upward to reach the heaven or is creating a flight of steps to reach there. Or may be, by uplifting the bamboos it is making heaven and the all-tolerant earth as one or may be it is strengthening the canopy of the sky 27. Or with his arms in the form of bamboos it gives indication of the living quarters of the women going to meet the gods who are having doubts. Or with his arms of bamboos (the Citrakuta) measures the expanse and length of the ether which was measured by the lotus feet of Visnu with joy. Description of the clustres of flowers strewn on the earth and of the pile of jewels from the mine: 28. O Sita, the daughter of the earth! This mountain has spread a bed of flowers from its trees to destroy the damage (caused by the straw) to your delicate lotus feet. I think this mountain, full of respect, who has looked after well the beautiful earth, your birthplace, is looking at you with its eyes of jewels of the mine. Description of waterfall: 29. O delicate- limbed one! This mountain having done good (filling the ponds) from its waterfalls is as if teaching a lesson in benevolence to the small pits which fill themselves only or may be the earth carrying you in her lap of this forest is feeding you with the milk in the form of this water of the waterfall flowing from the breast-like mountain. 219

tatratyam abhisarikavinodamaha- dyanti smarajvaramiha priyasamgamena'- tha''lapamavidadhate'bhisrta guhasu | vrttantasucakajana iva kicakastu tam chidradharina ime bahirullapanti || 30 || atha sannamrtunam saha-samagamam sucayati- site muda'bhimukhita iva lokapatra tavat samaguranuragyavalokapatrah | yatraprabandhananibandhitabandhukama- scaksumsi nah sadrtavah saha bandhukamah || 31 || tatra caturbhirvasantam varnayati- vidyotate prathamamesa puro vasantah sesam sariramatanorrtusucito rat | satsu sriya madhurimeva rasesu kante'- tah kim vasantatilakam tilakam dadhati || 32 || succhatra-camarakamamraka-sasyasirsam grivasmagarbhamanimalyamathalimala | varyanamanjariramusya vibhati mauli- scarcikyamesa dharate sumacandananam || 33 || navamah sargah

Description of recreation of the ladies going out to meet their lovers over there: 30. Here on this mountain, in the caves coming by themselves to the appointed places for meeting their lovers, the ladies pacify their fever of love and talk intimately (with their lovers). The hollow bamboos like the men with faults who speak outside about the events, are, as if, betraying their (of lovers) words outside. Description of six seasons at one and the same time: 31. The six seasons that are worthy of beholding by the devotees who have employed Cupid to arrange for ushering in their journey and who are desirous of controlling together our six eyes (belonging to the three of us), have presented themselves here together happily at one time under the direction of God, the protector of the world. Description of spring in four verses: 32. O beloved, first this spring season looking beautiful before us (due to its relation to Cupid) is as if it was the remains of Cupid's body. Just as Madhurya is the sweetest rasa among the six of them, in the same way, spring being the best in beauty among the six seasons, the king among them, bears the flower named vasantatilaka as the mark of kingship. Vasanta is described as a king: 33. The small mango trees and the spikes of the grains look as if they are the umbrella and the crown for king, the row of bees decorate the neck like the garland of blue sapphire jewels, the excellent mango sprouts are like the crown and the flowers look as if the king has smeared sandal paste on his body. 221

pistatakairiva palasasumaih prapurnam tat pranganam yuvajanaya surocate'dya | sarve stuvanti pikavandina uccavamsa- vamsim girirdhamati nrtyati te'ntaratma || 34 || srutva'sya yogamabhinandasi menduvaktre ! tvancapyaham, mithunamenamayam tatha nau | rago ratisca ramano ramani ratiso 1 manye rasesa rturat ca samam durapah || 35 || itah param caturbhigrasmam varnayati- syandanam kharakharamsutapita- vayurupamadhirudha uddhatah| nagnayanjanamupait tapastatho- rahsthalam pratapanatratastudan || 36 || caksate 'kuru karanka ' mityami kakavandina imam kusasanam | rajyate'lamanukulavadina sakhyamagatavata paramtapah || 37 || yam striyeva paritaptavatyaya''- radhitam ca suhrda davagnina | melayantyati kadasisa'dhunai- navraja ajananirbhavatviti || 38 || 1. 'ajayanih ' iti pathantaram | 222 navamah sargah

34. This open space in front of you filled with Palasa flowers (Butea Frondosa) looking like powdered colour, is liked by the youth. The group of cuckoos is singing praises like bards, the mountain is playing the flute of its bamboos, seeing which your inner self is dancing (with joy). 35. O moon faced one! Hearing about the advent of spring, you offer me greetings and I offer greetings to you. We both as a couple greet this spring season and the spring greets us in reciprocation. It is a very rare occasion that we have here love, the sthayibhava rati (the permanent condition of mind), the lover, the beloved as well as Cupid. I think it is difficult to have the foremost Rasa Srngara (sentiment of love) as well as the spring (the foremost season) simultaneously. From here onwards the description of summer season in four verses: 36. The harsh summer season seated on the chariot of wind heated by the fierce heat of the scorching sun has arrived forcing the people to be naked by taking off their clothes. It looks as if a tyrant has pierced the hearts of the people with the weapon of heat. 37. These crows are now the bards who keep saying 'grab whatever is in hand', now only bad administration is left or only the seat made by kusa grass is left. It tortures others, feels happy with those who speak what is favourable and is friendly with them. 38. The herds of deer like women are cursing the summer season: 'May they not be born', the season, which is worshipped by his friend, the forest conflagration and the scorching winds.

priyate hrdayamisaduhaya'- tascalema himavantamanviti | cailamujjhati tusaragharmi hi- vagni- taptamaha ! so'pi gairikam || 39 || itah param caturbhirvarsavarnanamaha- nirbibhrana jaladharamalamalam sa pravrdu dyam ksanaruci-maulim maulim | ksityam nunam padamiha dhatte, dhatte kam no dhatri sprsati ca balam va'lam || 40 || tanvannrtyam svaninadavarhi barhi tosam siradhvajanrpasute ! sute | vasastulyan ghanajaladhara-dhara- natra''dhatte ksitiranighasan ghasan || 41 || ramyam ramyam drgamrtavarsam varsam rajye rajye sarucivilokam lokam | jemam jemam sadasanajatam jatam navyam navyam dradhayati kamam kamam || 42 || vairayante pratitati nadyo, na dyo- raloke'bdairapahrtarupam rupam | nunne vataih kvacana sadabhre'dabhre kancit kalam sphurati sabhanurbhanuh || 43 || navamah sargah 224

39. The heart finds some consolation thinking that we should move from this place towards a snowy mountain. But alas! Even Himalaya, scorched by heat is sweating and is removing his mountain clothes of the form of red chalk [which melts under the impact of heat]. Description of the rainy season in four verses: 40. The rainy season wearing the garland of blue jewels (sapphires) in the form of row of clouds, holding the crown of lightning on the forehead of sky, surely places her foot in the lap of her foster mother earth. Which mother (foster mother) does not nourish properly a person as her child (the earth nourishes all). 41. O Daughter of Siradhvaja (Janaka) the peacock raising the volume of its voice while dancing emits joy. Here in this place, the earth, putting on the showers of dark clouds, which are like her clothes, bears the grass, the food for cattle, where there was no grass earlier. 42. This rain, which is enchanting to the eyes, showering nectar whom people in all states are watching with longing is increasing extremely desires (passion) by feeding people with a variety of delicious foods grown. 43. The rivers are being hostile to the banks (by breaking the dams). I do not see the sky whose beauty is snatched away by the clouds. Sometimes, the sun with his rays is seen only for some time when some dark clouds are removed by the winds. 225

athah caturbhih saradam varnayati- thayyathayyiti ravodhamrdanga'- namnamat-sitagarut-kalagana | prastaviti saradam saridetam tiryagamsukadhara parinotum || 44 || rajate rajaniracchanabhaska madyativa lasadindu nabhasca | yati cendururucandrika abham vestyate pratibhu candrikaya'pi || 45 || diksu ruk saradija narinartti tamtaniti ca mudam nayanesu | sarsariti jaladaih saha keki vamvaniti ca vidhim sva-pidhanam || 46 || prahvahamsanivahaih sarasivai- navrajaih sphurati sadvalavati | ya pura gama - srtirbahuvarsa- duhsama, 'dya tu na sarada-viryat || 47 || itah param caturbhirhamantam varnayati- khinnastanutranyapi ye'mucan pura te'mi varasinapi bibhrate'dhuna | nanvagatam pasya himartumudyatam caracarotklesa imam kusitalaih || 48 || 226 navamah sargah

Description of the autumn season in four verses: 44. Wearing the attire in the form of the birds living on her banks, this Mandakini river, with the sound of thaiya thaiya in her waters resembling the sound raised by the playing of the drums and with the melodious voice of the swans, is welcoming the advent of this autumn season. 45. The night is resplendent with a clear sky. The sky with the moon shining brightly is delighted with joy and the moon receives the beauty from abundant moonlight. Each place is enveloped by the moonlight. 46. The beauty born of the autumn season is dancing in all the directions, increasing the joy in the eyes. The peacock is running along with the clouds and is begging the Creator for a place for itself to hide. 47. The green meadow looks charming with the groups of deer like a lake with the groups of swans attached [to it]. The pathways which were difficult to tread earlier due to excessive rain are not so now due to the effect of the autumn season just as the difficult scripture due to a gap of many years becomes easier by the grace of goddess of learning. Description of the winter season in four verses: 48. Look at the approaching winter season, which is engaged in torturing the animate and inanimate beings by severe cold. Those people who earlier (in summer) feeling distressed took off their clothes which protect the body, the very same people now wear thick clothes (i.e. satakas, dhotis).

prabham prabhesasya patam ca pavakam tirah priyam pakamatho picum payah | jnatveti padyani vidherya asrayet tam haimani rug na kadapi badhate || 49 || caracaram caru bhiyeva dhunvati rajyam titamsustuhinasya tivrata | meyam sprsat smeti jano'dya kunkumai- nanabhilipto jvaladulmukayate || 50 || tanoti ya sitkrtimananantara- dakampamana dhrtaromaharsana | vameksana sa surate ratesvaram lilisurakhyatyaha ! haimamasanam || 51 || ante caturbhih sisiram varnayati- vasantapancamyupajatimesa dhamgha - ravam svam pataham vivrnvan | prahasya kakva sthaviran hima tirobhavantam sisiro'nurundhe || 52 || vate paraskandini nirdhano'pi lilisate samjna iha'dya janvoh | nanvesa cet prajna upanatasya- scakasti dohsvastikaguptahrtsvah || 53 || navamah sargah

49. He who is able to partake the things beginning with the letter p, viz, the light of the sun, clothes, fire, one's beloved in privacy, the sweetmeats (prepared with health- giving medicines) etc., mulberry and milk [prabha, pata, pavaka, priya, paka, picu, payas) as a sacred command, does not suffer from winter diseases. 50. The severity of the winter season, causing the animate and inanimate beings to shiver thoroughly out of fear as it were is desirous of spreading her kingdom (of cold). In order not to be touched by the extreme cold people smear themselves with saffron and musk giving the appearance of a burning firebrand. 51. (In this season) A woman (during copulation) shivering with cold uttering words from inside her mouth giving out the sound sit with thrill of horripilation desirous of tight embrace says [to her lover] that there should be no journey undertaken in this cold weather (season). Description of cold season in four verses: 52. On the day of Vasanta Pancami (fifth day of the bright half of the month of Magha), with the sound of dham dham on the drums announcing and communicating its advent it with humour implores the Hemanta season which is disappearing, (to again come back), mocking the old people with the change of the voice. 53. In this world even a poor man when the sharp cold wind attacks, wants to hide himself by putting his head within his knees joined together. But if he is wise, then making a svastika with his two arms, protecting his heart like wealth with his head bent, he looks good. 229

balat ksatosthi prabhuna kalanka- lamkarini candrakaleva ya''bhat | tanujasanna, sisira sthiteh sa trapaudya-rahorabala'vati svam || 54 || antimamistam nivedayan sriramah prastutamupasamharate- karoti hinam tapa - krsnapakso'- tha piva hemanta - vadata - paksah | yamantato'rtham sisirastamaho maninyamum bhunksva nisendulaksmim || 55 || navamah sargah srisitaramayo rahah kelinirupanena sargamupasamharati- sa procyeti viremivan, sahacari tatsahacaryonmada'- vadidenamiti tvaya virahita vartyam nu cet, ka dasa ? | namrasyam sravadasru ceti vacatim, na syat tathetyarpito- rah slesena manoramam ramayato ramasya reme manah || 56 || iti srikavirajasukavina srinityanandasastrina viracite ramanke sriramacaritabdhiratne mahakavye madiranama navamah sargah samaptah || 9||

54. In this season, a woman whose lower lips are bitten forcefully by her lover under the influence of passion with her ornament in the form of that spot looking like a digit of the moon can get away by blaming it on the weather and save herself from the Rahu-like bashfulness. Finally conveying what he likes concludes: 55. O proud one, during summer the nights are small just as the dark half of the month makes the beauty of the moon weak and during cold weather the nights are long just as the bright half of the month increases the beauty of the moon. But in cold season the day and the night are divided in exactly half and half. Therefore during (cold) season, you should enjoy the beauty of the moon. Conclusion of the Canto with the description of the love sports at a secluded place of Sita and Rama: 56. Having spoken to Sita in this way Rama stopped. Sita, his companion rejoicing in his company, said: If I were without you (in Ayodhya) what would have happened (to me)? Saying this she felt shy and tears started rolling down her eyes. Rama said: It should not happen and felt happy in heart by fondling her, the beautiful one. With this concludes the Ninth Canto of the Mahakavya Sriramacaritabdhiratna of Nityananda Shastri called Madira. 231