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atha dasamah sargah atha sriramasya dandakaranyaprasthanamaha- sujna ayodhya atra lokah punah pra- gritya''gaccheyurnanviti jnaptatarkah | vasyo'nyedyuh sa prasthito dandakan drak sanke saisa'bhut prerana vaisvadevi || 1 || dvabhyamatridarsanamaha- kindu啶縭e'trerasramam praptavan so'- tascandro va tam pranamat pranamattam | caritrasyatma sa'nasuyam tanum va''- sinnityam hrsta''rohini prapya sita || 2 || ninyate pritau dampati visramavi- tyamsam kalasyanyonyamabhasamanau | viryenatho tau viprayuktau niyatya ye samyuktah prak te viyuktah syurante || 3 || anantaram margagamanam varnayati- nassobham dhatte prak tato vai yatha sa ramo'tah pascat tau tathaucityupetau |

CANTO X Description of Rama's departure for Dandakaranya: 1. Having conveyed his thinking that the people of Ayodhya might visit them here again as they did earlier, Rama, the self-controlled one, immediately, the next day, departed for the Dandaka forest. My feeling is that that was the urge of all the gods (for fulfilling the mission of destroying Ravana). Description of meeting with sage Atri: 2. After a short distance he came upon sage Atri's hermitage. Rama bowed to Atri who was happy as if he had got his vital breath, as if he was the moon being delighted on seeing Atri, its place of birth. Sita the soul of righteousness happily sat next to Anasuya who was the embodiment of righteousness as if Rohini, the wife of the moon was sitting there. 3. Rama and Sita engaged in conversation with Atri and Anasuya and taking rest and having passed some time were separated by the force of destiny. Those who first come together are separated in the end. [This is the way of life]. Next is description of proceeding on the path: 4. Just as n looks beautiful before the letter t similarly Rama looked beautiful and the two (Sita and

gharmam tarsam ca srantimamandavato vesanto vanyasrisca tesamaharsuh || 4 || dandakaptim munisammelam caha- ramo yunjano dandakam yogamalpa- ghanaih prapnot sa dhyana-dhibhyam sahabhyam | vandyam tam yuktam yoginastannivasah pratyudyataste'pujayan pujayantam || 5 || munikrtam raksovinasarthanam tatsvikrtim caha- yatnad raksam tam sarsipanktiryayace yarta''sid bhitya'tratyaratrimcarebhyah | - thayya-thayyeti hadayanti mrdanga- ntusta svikrtya'kirtayat kirtimante || 6 || dasamah sargah viradhahananamaha- dundubhyunnadam tam mrdangam vibudhya dustastatra''yat krsnarupo viradhah | bhettaram yajnan samvidanah sa ramah kayannispunyattam vimukticakara || 7 || 234

Laksmana) like [the letters] t and th followed him respectively in proper order. On the way their sweat, thirst and fatigue was removed by soft breeze, pond and the beauty of the forest respectively. Description of arrival in Dandakaranya and meeting with the sages: 5. Rama entered Dandaka in a few days accompanied by the two (Sita and Laksmana) meditation and knowledge. Therefore the inhabitants of Dandaka, the Yogins received him to pay homage to him (Rama), the adorable and the worshipful one. Description of the request of the ascetics for the destruction of the demons and Rama's acceptance of it: 6. The sages of Dandaka forest who were tortured with fear of the demons requested him to protect them carefully from the demons inhabiting the forest. Rama accepted to do the same so that the sages feeling satisfied sang the glory of the lustrous Rama by playing the drum making thaiya thaiya sounds. Description of the killing of Viradha: 7. Hearing the loud sound of the tabor like the sound of the drum, the wicked demon Viradha of dark form came there. Recognizing him to be the destroyer of the sacrifices Rama released him from the body, which was devoid of any merit. 235

sarabhanga-darsanam- yatnat prapat so'thasramam sarabhanga- mutpannarthaptim tatpatim tam ca natva | tattat siddham tat-svahprayanadi drstva'- mamsta svam dhanyam dhanyadhanyo'pi ramah || 8 || sutiksna-darsanamaha- darsam darsam sa brahmadhamna sutiksnam sasvat samsantam catmanamna sutiksnam | yaganusthanarthesu vittam vasistham manyah prahrsyaccasmarattam vasistham || 9 || sa preksya preksyam tam svabharyanujabhyam supritah sardham pritavadbhyam nitantam | grivam bhaktim va namayitvonnamayya vodha sitayah sadaram pranyapaptat || 10 || agastyadarsanamaha- matva'gastyarsim samnikrstam prakrstam haram hrddharyam bhaktimuktabhrtatvat | paryetyakrsto raghavastadgunaudhai- rvandyam vanditva'vindadanandavrndam || 11 || dasamah sargah

Meeting with Jatayu and going to Pancavati: 8. Rama, the blessed among the blessed carefully reaching the hermitage of Sarabhanga and bowing to its master who had obtained the fruit [of his meeting with him (Rama)] seeing the preparation for the sage's ascent to heaven etc. considered himself to be blessed (lucky). Meeting with Sutiksna: 9. Venerable Rama, again and again looked at him who was Sutiksna by name, fiery with the lustre of penance yet actually the very embodiment of peace, famous in the performance of the sacrifices, best among the selfcontrolled sages. Seeing him, he was reminded of his own preceptor Vasistha and felt happy. 10. The husband of Sita (Rama), together with his wife and younger brother who were extremely happy looked at the sage, worthy of seeing with immense delight and bowing his head before the sage, taking the path of devotion to great height, paid obeisance respectfully. Meeting with Agastya: 11. Knowing that the sage Agastya who was very near and who was like an exalted garland worthy of wearing on his chest on account of having the pearls of devotion, Rama attracted by the clustre of his qualities approached him, paid his obeisance to the worshipful one and obtained immense joy. 237

agastyabhraturdarsanamaha- tasya bhrajisnum bhrataram bhratr-bhaktya samjnam tyaktva tad-bhratr- namnaiva vittam | nidhyaya dhyayam dhyayamantah prapurna''- bham bhanum bhanubhrajiteja vavande || 12 || athagastyasramiyam prasthanikam samvadam caturbhiraha- upadade'gastigira'tha tatta- tsmaran manasyeva hareh sa sastram | yiyasuruce ca natananastam tvamadya drstva saphalo'smi yogin || 13 || mahamunih svastigira samanda- hasanmukhannirgataya'rcayamstam | badham harisyantamuvaca yuktya'' bandar huh sadhusangam hi mithah krtartham || 14 || agastyakrtam pancavativarnanamaha- dasamah sargah preksya pancavati sukhamrtaghati godavariya tati, yatrollasapatiyasi chavinati kheled yatha markati | caruh kekijhati-pika'li-nikati-krd ya'sti natyodughati, sthityai tatra jatiya simani kutimadhehi yat tvam jati || 15 || 238

Meeting with Agastya's brother: Sriramacaritabdhiratna 12. Rama, endowed with the lustre like that of the sun, having seen his (Agastya's) brother who was resplendent and who had made himself known as the brother of Agastya since he had abandoned his own name out of devotion for him, his brother, remembering in his mind the fully orbed sun, paid his obeisance to him. The following four verses describe the exchange of words (conversation) at the time of being seen off from the hermitage of Agastya: 13. Rama by order of Agastya accepted the weapons of Visnu and remembering the same in his heart desirous of leaving said to him with his head bowed, 'O Yogin, on account of meeting with you, I feel fulfilled. 14. The great sage smiling softly, honouring Rama who was taking away the obstacles (caused by the demons) by his (Agastya's) words of blessing escaping his lips (lit. mouth) said in skillful speech that the meeting of good souls brings to each other success in their respective objectives. Pancavati as described by Agastya: 15. Situated on the bank of the Godavari river, the beautiful Pancavati like the pitcher of nectar of bliss, clever in dalliance, with its beauty itself as a dancer, plays like a monkey. It with the dance of peacocks, the singing of cuckoos and the humming of bees displays the three features of dramatics. O Rama, since you are a tapasvin wearing matted locks you lay a cottage for your stay within the boundary of the trees. 239

manjulam vakyamapiya karnadhvana harahurarasam panapatryeva sah | ballabhasih sraja sragvinim kalpite- lah svamurtim dharan raghavah prasthita || 16 || tribhirdampatyormargavisramavinodamaha- dasamah sargah paniyaya gate'nuje pathi tarucchaye striya sa sthito'- danksid bimbaphalam tada suka itah sita'tibhita sati | guptikrtya bhayam tu vismayamiva prapta'ngulicchadito- sthetyabruta nirosthya 'mastyatha gatih sesa'ciram yata tat ' || 17 || namrasyo'pi sa tiryagiksitavadhubhirutvacestasciram citte kautukasammadananubhavan ramo'bravit sasmitam | ksemam kaccidanosthya - vakya - kusale bimbosthi te'tra sthite patyau drastumapicchatu tvadadharam ko nama, damstam tu kim ? || 18 || samprapya tanvi suka esa taveva nasam purvaih subhairdasati costhavidambi bimbam | nam yallabheta trsito'pi vane svapunya- dabhyeti yad dhrtajalah khalu laksmano'yam || 19 || 240

16. Rama, drinking the charming words of Agastya through the passage of his ears as one drinks grape juice from the cup, wearing on his person like a garland the dear blessing of Agastya having uttered his praise departed from there. Description of the diversions of the couple for removing the fatigue on the way in three verses: 17. On the way when Laksmana went to fetch water, Rama sat under the shade of a tree with Sita. At that time a parrot tried to prick at Sita's lips mistaking them to be Bimba fruit which frightened Sita very much. Yet hiding her fear, showing as if surprised, she covered her lips with her fingers and uttered the words without using any letters which originate from lips (saying)- Is the journey still left? You should proceed quickly [asty atha gatih sesa ciram yata tat- no labial letter here]. 18. Rama, though his head was bent, saw with oblique eyes, his wife's effort at show of fear and feeling amused in his heart said with a smile, 'O Sita, you are clever at speaking without using words (spoken) from lips. O Sita with your lips like the Bimba fruit, who dares to look at your lips with pervert mind, while I, your husband am present here let alone bite them? 19. O delicate one, this parrot having obtained a nose similar to yours due to its auspicious merits is picking at the bimba fruit which resembles your lower lips. A thirsty person, due to his merits, finds water even in a jungle. Here Laksmana has come with the water. 241

jatayurdarsanam pancavatigamanam caha- sastam priyamiti vadan sa jatayuso'gre yogam sametya pathi pancavatimavapa | janjanyamanaparamapramado munimsca namnamyate sma ca kutim sukhamadhyuvasa || 20 || atha surpanakhagamanamaha- bibhrana visamam samimiva tanum vyattanana jatucid bherivodbhavati suraktanayane ulke iva vyanjati | darpacchurpanakhabhidha nisicari jatya'pyatanti diva cancatkikasamalabharihrdayatra''gad yatha surpanakhabhitiprabhavam vyavarnayati- dasamah sargah dakini || 21 || puspadanaratastapasvivanita vallau niliya sthita, namra maturadhomsukam ca savari - bala drutam pravisan | staram staramathajinairnijatanum balarsayo'serata, lanti vallabhaprsthamasrayamaho ! saptasvavamsya-madaneksanamatramugdha adhyasta sita bhayat || 22 || taistaih svamayikabalairdhrtaramyarupa | kelikalakula- kalapi-kalena nunna - nangam sriteva sutanustamuvaca saivam || 23 || 242

Meeting with Jatayu and going to Pancavati: 20. Thus speaking happily to his wife, Rama met Jatayu on the way and reached Pancavati. Thereafter experiencing great delight and paying obeisance to the sages he lived happily in a cottage. The arrival of Surpanakha on the scene: 21. Having a strong body like that of Sami tree, with her mouth wide open, emitting sounds like a kettle drum, showing her meteor-like red eyes, wearing on her chest the garland of skulls which moved to and fro a demoness full of arrogance of the name of Surpanakha who though roamed at night, came like a Dakini there (near Rama's cottage) during the day. Impact of the fear of Surpanakha: 22. Out of fear of Surpanakha, the wives of the hermits who were busy picking up flowers, stayed hidden in the creeper, the children of the Bheel women went quickly into the lower garments of their mothers, the children of sages (the young hermits) lay covering their bodies with the deer skins, Sita stood taking shelter behind her husband. 23. Enchanted by a mere glance of Cupid-like Rama, she assumed a pretty form with her various magical powers, under the influence of desire aroused by the sweet and indistinct sounds of the peacock expert in amorous skills. With a beautiful body, over-powered by passion, she spoke to Rama in this manner:

sriramam prati surpanakhaya vacanam- matto'pyadhika kimasti sita ? he raghava ! ya kataksa - laksmya | susodhayisuriva saran smarasyai- nankam mukhato dvighayitumicchuh || 24 || girin maya nirvisa janakim tyaja- rim manyamano masakam trnaya va | rameta yad tvadrsa eva madrsa sakam tathedrksajanastvamudrsa || 25 || sriramasya surpanakham prati prativacanamaha- tattannisamya ghuradavadat suvrtta- . lamkara adikavigumpha iva prasannah | caitrena sammila palasini laksmanena dasamah sargah vasyo'smi madhavikaya kila madhavo'ham || 26 || tadeva prakarantarena samarthayate- janakasutaya sastriko'ham sada hariniksane ! nanu madanujo'janirjane tvamapyadhuna'dhava | yadavasitavan daivo'yogo'dya darsa iva sphura- npratipadiva me tyajya vidyarthino'pi milenduna || 27 ||

24. 'O Raghava! Is Sita more beautiful than me? She, with beauty of her side-long glances wants to change Cupid's five arms into six and with her facial beauty wants to divide the moon into two parts.' 25. You, who regard the enemies as insignificant as a small mosquito, should leave Sita and enjoy the mountains with me. A person like you should move about with a person like me. And a person like her (Sita) should move about with a person like him (Laksmana). Sri Rama's reply to Surpanakha: 26. On hearing these remarks of her Rama, happy like the creation of Adikavi Valmiki endowed with good alankaras, the ornaments of poetry said: 'O Palasini (meat-eater), [pala = meat, asini = eater; the other meaning of it is a creeper of that name which grows in Caitra] you should keep company with Laksmana who is like Caitra (the month of that name). I, who am Madhava (Visnu; the other meaning, the month of Vaisakha) is completely under the spell of Madhavi [=Laksmi, Sita; the other meaning of Madhavi is a creeper of that name that grows in Vaisakha]. The same idea is conveyed in other words: 27. O doe eyed one! I am always with my wife, the daughter of king Janaka, my younger brother Laksmana is indeed without his wife here and I understand that you also do not have a husband. The impropriety of your meeting together, according to destiny no longer holds today on the day of new moon (amavasya). By me another woman should be abandoned just like a student who should not study on the first day of the lunar night (pratipada). Therefore you should keep company with brother who is like the new moon. 245 my

surpanakhaya laksmanopagamanamaha- dasamah sargah tyaktva tam kila kamuki tadanu sa saumitraye'tisthata yam ramyam ramayantyabhudaviratam srirama-sevapriya | tasmat sa pratibadhnatimapi krtim tamaha, samyacchati- dasyai dasa ihesvarasya, nahi so'dasya tu samyacchate || 28 || laksmanasya surpanakham prati phalitam uttarapradanamaha- tamicari - svamini kamayasva he'- tah svaminam raghavamatmakaminam | pritisca raktih samayoh priyankara tadasu satyapaya hrtpradanatah || 29 || surpanakhayah puna ramam prati prarthanam tatrasaphalyam caha- matva vacoyuktimarthyamanatha nathibhavam nathanatham nanatha | steni loptram va'sya hardam tu hartum na prabhutsa hrtsthasita'rkadiptya || 30 ||

Surpanakha's approach to Laksmana: 28. She, who was under the spell of passion, left Rama and then came to charming Laksmana indicating her intentions, Laksmana who was constantly delighted by the beloved in the form of Rama's service, spoke to her who was like a hindrance in his work (of serving Rama), 'In this world God's servant gratifies God's female servant but does not gratify her who does not serve the Lord'. Laksmana replies to Surpanakha: 29. You are the mistress of the night creatures. Therefore you should have desire only for Raghava, my master and the object of your desire, as love and infatuation give pleasure to the two who are of equal status. Therefore by offering your heart (to Rama) you should immediately prove it. Surpanakha's request to Rama again and lack of success: 30. Thinking that the clever words of Laksmana were with the motive of her welfare the helpless Surpanakha begged Rama, the lord of gods to be her husband. But she, the thief, could not steal the heart of Rama, the object of theft because of the lustre of the sun in the form of Sita positioned in his heart (which would not allow her to steal Rama's love in the absence of darkness). 247

laksmanasya surpanakhayah karnanasikacchedanamaha- vidatyathatmavighnameva janakim ksanaprabham svasatyudagrato'bhisartumaihata ksapacari | stanatyatah sma raghavambudastadingitanuga- dasamah sargah ssa yamiko'sina'cchinat tadiyakarnanasikam || 31 || laksmanakrtam tad-garhanamaha- mandam tato ratricarim jagarha sa, ha dhik prabhum te'vyayamaninam kharam | kastam, kriyayuktyupasargako yatha'- pih kamacararthamapiha sasti yah || 32 || surpanakhayah kharopagamanam tadvrttasucanam caha- kiskrtksepamativyayotthitamapi krodhodbhavam vyanjati kindrpyasyapahanmi te madamiti nyakkurvati prasthita | dham va vyakrtireva sa raghuvaram satposadhrtyarthakam ramam sadvyanubandhamakhyamta kharapreksa - patham samsrita || 33 ||

Chopping off of Surpanakha's ear and nose by Laksmana: 31. Thinking that Sita, the lightning, looking charming momentarily or with the festivity [in the form of the interesting dialogue between the two; ksana has been used here in the two senses of moment and festivity] was an obstruction to her meeting with Rama, that demoness breathing heavily, tried to attack Sita, whereupon Rama roared like a dark cloud and understanding Rama's intentions, Laksmana, the watchman cut off her ears and nose with a sword. Laksmana's condemnation of her: 32. Cursing the self-willed demoness, Laksmana said: 'Shame on the demon Khara the destroyer of the sacrifice, who thinks himself to be immortal. How painful he rules the kingdom for wilful acts just as the word api though itself an avyaya (immortal or unchanged) yet combined with affixes like pra etc. with the verbs gives the unrestrained meanings. Surpanakha goes to Khara and informs him: 33. Expressing her anger by flaying her arms around even though in great pain, insulting Laksmana with the words, viz., why are you so proud, I will crush your pride, she left. The ugly demoness came into the sight of Khara and informed him about Rama, the protector of good people, full of fortitude, with his two followers like the root dha in grammatical system with two meanings, viz., upholding and protecting. 249

atha kharasya ramasya ca yuddhabhigamanamaha- matva sarvamidam kharah prakupitah senanvitah prasthitah dasamah sargah sa vyangam dvividhatrinim cyutakacam randam puraskrtya tam | hitva so'pi laghu dhanumapi saram tadvat striyam canujam tosadahvayamanamenamanaghah sagham jighamsuryayau || 34 || tribhiryuddham varnayati- jayya caturdasasahasracamuh kimityam gate sma citramamarah stryanujau ca sena | matva mrganiva mrgaririmamstu bharta''- cankramyata kramata ahata cesuvarseh || 35 || guptikrtan khalu janasthitidarsaratrya hamsah kara iva sara raghunandaniyah | tadvasarosasi vibhati samulaghatam daksyena jaghnuriha ratrimatandhakaran || 36 || tatpascat kharadusanatrisiraso ratrincaranikini- tosan brahma iva ksanah sa hatavan yamya-triyamaniva | gambhiram samaghosi sankhamurajaih sattamra- cudaistatha''- rjad ramah suyaso'pi margasitipaksaikadasicandravat || 37 ||

Khara and Rama leave for a fight: 34. Hearing all this, Khara full of anger, departed with his army led by Surpanakha, the widow, with her limbs shorn with two-fold flow (the flow of blood from the chopped off nose and ears and flow of tears), her hair dishevelled. On the other side Rama, the faultless, picked up his bow and quick-flying arrow and leaving his wife and younger brother proceeded in happiness with the intent of killing the sinful demon who was challenging him. The following three verses describe the battle: 35. The gods as well as his wife and brother wondered if Rama would be able to defeat the army of fourteen thousand demons (single-handedly). The lord Rama, like a lion, considering those demons in the army as deer attacked them and struck them with the shower of his arrows. 36. In this place [Dandakaranya] Rama's arrows like the rays of the sun, killed completely with dexterity the mass of darkness of demons who were hidden by the amavasya like janasthana when there appeared the dawn in the form of that day. 37. Thereafter Rama destroyed the army headed by three demons Khara, Dusana and Trisiras, the providers of joy to the army of demons, just as the Brahmamuhurta destroys the night of the three paraharas (watches, time roughly calculated as three hours). The sages announced the victory by the deep sounds of conch and the tabor jut as the cocks announced the day and Rama earned good fame like that of the moon on the night of the eleventh day of the dark half of the month of Margasirsa. 251

laksmanakrtam surpanakhayah punah prahasam kalpayati- dasamah sargah dhanvi laksmana attahasakutuko jatu bhramantim vane, rikte surpanakhamuvaca kharanah satkarni kim svasti te | vakroktim vinisamya sotthitanavamarsaprakarsa nijo- rah pattam sprsati karena vivrtotkarsa''ha nasyetaram || 38 || surpanakhayah prativacanamaha- subhraje'dya kharadikatrayalayad vigra'pi visrotrika'- gribhutoccarito galo'styavarajo yat sto drsau cagrajau | vodharah kila te trayatrijagatah pada iva traipada he vacataka parsake'pi sati te sesa'sti vacalata || 39 || (nirnasikyam ) tato laksmanasya prativacanamaha- mandasmitaih kathitavan sa idam nisamya pingaksi ! kalakavalibhavato drsau te | gacchecchidam na gala uccaritauka eke- lah sa prabhustyajatu lalana- bhavatastam || 40 || 252

Ridicule by Laksmana of Surpanakha again: 38. One day Laksmana in a jocular mood inquired of Surpanakha wandering alone in the forest: 'O Kharana, the sharp-nosed one (or who has khara her brother itself as her nose), are you all right? On hearing his taunt (full of pain) with her anger mounting with fresh fierceness, hitting at her chest with her hands, displaying her strength she spoke the words which could be uttered without the use of nose. Reply of Surpanakha: 39. Even though bereft of my nose and my ears by the annihilation of Khara, Dusana and Trisiras I shine (radiate). I shall have my throat in the form of my younger brother Vibhisana, of high character with loud voice and my eyes, two elder brothers (Ravana and Kumbhakarna). Those three are indeed the upholders of three worlds like the three steps of Visnu [who had in the form of Vamana measured the whole world with his three steps]. But O Laksmana, you are still babbling although Parasurama had cut asunder the creeper of your babbling. Laksmana's reply: 40. On hearing this Laksmana replied smiling softly, 'O ruddy-eyed one! Your two eyes, Ravana and Kumbhakarna will soon be devoured by death. Vibhisana, like the neck, which performs the act of speech which is incomparable, Lord Rama will spare out of indulgence (for his devotee) or you being a woman. 253

kruddhayah surpanakhaya ravanam prati gamanamaha- tena tasya vacoghrtahavanena tatpratighanalo'- nalpahetinidarsano'priyadarsano'lamadhuksata| dasamah sargah natrpaddhativacikam kila sa''dina'ntakalaksanam desavamsaravim prayapya, gata''tmanapi tamisvaram || 41 || kruddhasya ravanasya maricopagamanamaha- nanvasyastu vaco nisamya kutukadamulaculam gato manyum ravana ekarupasusamam sitam jihirsurvrajan | hartavya nahi pasyato raghupateh setyuhamano hrdi tavat karya-sahayatarthamagaman mayavi - maricakam || 42 || tadanintanim maricasya paristhitim varnayati- nirniyantikamagatam raghuvaram sundasya sunustada japyam ramajapam japannapi bhayat tamakrtim bhavayan | garbhagara-tale vasannapi grhe dattva kapatargalam madhye'pyaiksata ramamahvaya iva vyastatvatastu sthitam || 43 || 254

The angry Surpanakha goes to Ravana: 41. The words uttered by Laksmana acted as the offering of ghee in the fire of her anger the proof of which was evident by the weapons of flames, which were kindled fiercely. Surpanakha sent the message, telling the events from the beginning to the end to Ravana, the sun of her country, yet not satisfied with that, herself went to him, the king of the demons. Angry Ravana goes to Marica: 42. Out of curiosity to hear from the beginning to the end, Ravana having heard her words got very angry and started to go to abduct Sita of unequalled beauty, but debating in his heart that she could not be abducted while Rama looks on, he approached the deceitful Marica to assist him in the task. Description of Marica's circumstances at that time: 43. At that time remembering his face when Rama had pricked him at the end of the arrow, Marica, out of fear repeated the name of Rama, worthy of japa and even though staying at the bottom of the inner chambers in his house putting a bolt on the door, remained agitated as if he had, heard the name of Rama in an altered (separated) form [=so scared was he of Rama that in his own name he could have the feeling of Rama: without i and r+a, m+a Rama; Marica > ra (in reverse order a r>ra, m a, ic dropped]. 255

ravanamaricayormelanamaha- hastaistasya mukhaisca sardhamarare samsabdite raksaso dasamah sargah rinasveda uvaca kaska iti sa, smahetyasau ravanah | svastim prag jahadesa ra-sravanato'thante samasvasya tu- rahsamslesanato'milad vighatitadvah sarma ca''prcchata || 44 || atha dvabhyam tayoh samlapamaha- ante tadasayamavetya sa tadakeyo'- nukhyapya ramabhujaviryamathanubhutam | ma strimani-hrtikrte sprsa bhogabhuma- nyantaya suptamahimityupadistavamstam || 45 || tampathyam so'priyamapathago'syopadesam nirastha- dasannanto'gadamiva gadi sva'gadankaramauleh | tavat tva'ntam naya iti sarut svoktimamredayamsce- ramcakre tam, yadi didharisa, rukmarankabhaveti || 46 || svarnamrgibhutasya maricasya kutiragamanamaha- susreyah parato vadhena tadito netyantaratarksa sa grivabhagavibhavitadbhutavibho vaiduryasrngankitah |

Meeting of Ravana and Marica: Sriramacaritabdhiratna 44. When Ravana knocked at the door with hand and making sound of arare with his mouth, Marica sweating asked: Who was that? Ravana replied: 'I am Ravana'. At first he had heard only this letter Ra and stopped breathing (out of fear) but after hearing the complete word, felt comforted and on opening the door, greeted him with an embrace and asked about his welfare: The following two verses comprise the conversation between the two: 45. In the end, understanding his (Ravana's) motive [of abducting Sita], Marica, son of Tadaka spoke of the strength of Rama's arms as experienced by himself and advised him: Even though you have abundance of earthly pleasure in order to get the jewel-like woman (Sita), do not touch for your destruction the sleeping snake. 46. Ravana with his end near, transgressing the right path ignoring Marica's good advice as unpleasant just as a patient whose end is near, refuses the medicine of the best of doctors, full of anger, repeating his words again and again that he would kill him encouraged him to become the golden deer if he had the wish to live. Marica proceeds towards the cottage of Rama and Sita after disguising himself as a golden deer: 47. At the end Marica thought it was better to be killed by someone else (i.e. Rama) than by one of his own (i.e. Ravana). He then changed himself into a golden deer with his neck displaying extra-ordinary beauty, the horns (adorned) studded with Lapis Lazuli and the hooves 257

vegannilamanimayikrtakhuro diprananah kancanai- dasamah sargah natvam prakrtameva krttrimamapi vyanjan kutiram yayau || 47 || taddarsanena sitaya hathavidhanamaha- samyak srita janakaja nijavallabhanka- mamrasrita vikacakancanakandaliva | gacchantyativa kutukam mudamadbhutam ce- tah preksya tam hathamadhat karasaccikirsuh || 48 || tatra kaverutpreksanamaha- niscinmah khalu ravanasya nrpateh sadviprakaro graho janma prapa tatha videhaduhiturnaryah kurangakrtau | ghatam kartumatho catuspadanayoh sadvigrahatma babhau, nasyetro trnanasamatra, sa tu yo ramam hrdapyasrayet || 49 || atha sriramakrtam svarnamrgalaksikaranam varnayati- caksuh saram ca raghurad dadhadekatanam tattatsthalimanusaramstadatatyamanam | traiyaksamurjitamiha'nvakarot kuranga namnamyamanamapi connatamajighamsuh || 50 ||

made of sapphire with a glowing face. Displaying his artificial form as if it was natural golden deer, he reached Rama's cottage quickly. Sita's insistence on seeing the golden deer: 48. Just as a well blossomed golden Campaka Creeper takes support of the mango tree similarly, Sita (daughter of Janaka) well seated in her husband's lap, seeing from there that deer, filled with extreme curiosity, joy and astonishment desiring it insisted to hold it in her hand. Poet fancies: 49. It looks as if two bad omens, viz., Ravana's obstinacy and that of the woman (Sita), the daughter of the king of Videha, took birth in the form of the deer. The fourfooted deer, put on the garb of a beautiful body to destroy the two omens. Of those the ones who take resort to Rama in heart cannot be destroyed like a straw [Ravana was destroyed but not Sita for she had Rama in her heart]. The aiming of the golden deer by Rama: 50. Rama with his eyes and arrow fixed (on the deer), following the same (deer) who was taking him to different paths and places with an intention of killing it who was sometimes contracting itself, sometimes taking high strides, imitated the energy of the threeeyed Siva (going after Brahma). 259

sariratyagena maricasya paramapadalabhamaha- sastrahato'tha sa tu 'laksmana pahi site renau luthantamiti kaitavato ' 'pi jalpan | naikaksarojjhita upaid harino haritvam kesiksita vimalitantyadasastaranti || 51 || sitahathakrtam laksmanapresanamaha- nasteva tattu vinisamya jagada sita ramanujam, sa gudhito'tra paraih sasinjah | ghantapathe svabhiriva dviradah saghanto'- vah sya iti grahakatuh prajighaya sa tam || 52 || sitaharanamaha- tatrantare dasamukhah sramanibhavan so'- tah sevadhe sriyamiva'paharo'harattam | supritabhitahrdasavadhiropya samya- gritya ratham ca rudatim caladrk cacala || 53 || jtayuso ravanena yuddhamaha- vadhvastu tena hrtimeksya jatayusa'rtya varsiyasa'pi yuyudhe rurudhe ca margah | cancca vyalekhi ca nakhaih sthitasakti, kintu nadrih sa bhettumudasahyamuna''khumneva || 54 || dasamah sargah 260

Marica obtains salvation by departing from the body: 51. Marica, hit by the weapon, acting deceitfully uttering the word 'O Sita', 'O Laksmana' protect me who am rolling on the ground' with the syllable na dropped (from his name harina) attained the status of Hari i.e. Visnu, Those who are purified by Visnu during the best part of their bodily existence, cross over the worldly ocean. Sita insisted and sent Laksmana to help: 52. Hearing that (sound) Sita felt devastated and said to Laksmana that Rama twanging the bow-string had been surrounded by the enemy demons like an elephant with his bell by dogs on the main road. So be his protector. Saying that, bitter in her persistence, she sent him away. Abduction of Sita: 53. Meanwhile, Ravana, the thief, in the guise of a mendicant abducted from that place Sita who was like a treasure chest. Pleased with himself yet afraid in his heart, he, placed the weeping Sita in the chariot carefully and went away with his eyes looking around apprehensively. Jatayu's fight with Ravana: 54. Jatayu feeling pain on seeing his daughter-in-law being abducted, though advanced in age, fought with him and obstructed his path. As long as he had strength in his body he attacked him with his beak and nails but could not rend him asunder just as a mouse cannot split the mountain. 261

ante jatayurdhikkrtasya ravanasya gamanamaha- hastena mrtyumapi ramasamasya narheta tvadrk mamartiriti sa vyaramattamuktva | vamo vidhih sthitimivasya sa tam grhitva lilye vihayasi ca sighramavapa lankam || 55 || dasamah sargah vilapavyajena sitaya ravanaprarthanadhikkaram indragamanam caha- nastam natha niraksa mam ksayamarim nitva, na matma tanu magacchasu, vane vinaiva vasa ma, no nau vibhinnam manah | hantetiva vilapya dhig vidadhatim kravyad - dasasyarthanam vegad dvadasabhirnakaravacanaih sitam mudendro yayau || 56 || indrasya havisyannadanamaha- sujnatasilah kila tam sa samya- gritya hatarim priyamapsyasiti | vandyam samasvasya vivandya ca medhyam havirdivyamagat svalokam || 57 || atha ramasya kutim prati nivartanamaha- vartmanyudiksya puratah sahasakrto'ntyam tatranujasya nijapadagatesca mandyam | drak ksepayan pragata aiksata so'rkavamsya- jyestho'tavimiva kutim mahila-vihinam || 58 ||

Ravana's departure in the end with Jatayu cursing him: 55. A person like you, does not deserve death even at the hands of a person like Rama. That is my pain. Saying this he desisted. Ravana whose fate was not in his favour like the life of Jatayu, taking Sita disappeared in the sky and reached Lanka quickly. The rejection of Ravana's overtures in the garb of lamentations by Sita and the appearance of Indra: 56. O Lord, destroy this enemy, protect me who am destroyed, you are my soul, so you should come quickly to your body (i.e. me), do not be in the forest without me. [Though we are separate] our minds are one. Alas! Thus wailing and cursing Sita quickly rejected Ravana's overtures using the syllable n twelve times. Pleased with this Indra came to her. Indra offered Sita (the oblation of his) sacred food: 57. Indra, recognising duly Sita's worthy conduct and knowing that she would obtain Hari (Rama) after the destruction of the enemy (Ravana) approached the worshipful Sita in proper manner, consoled her, paid his obeisance, offered her sacred food from heaven and returned to his own world. Rama's return to his hut: 58. Seeing on the path his younger brother coming towards him and falling at his feet quickly who had acted rashly, Rama censured him for his foolishness and his own slow movement. Rama the eldest of the dynasty of the sun, came to the cottage and found it bereft of Sita, his wife, which looked like a barren place in the forest. 263

dvabhyam ramasya visadam varnayati- ramo visadya samayacata pancabhutam ghatyasti me'mrtamayi kva dhare'mbu tejah | vah sarvagah satatagah pradisatvayainam pratyaksayambara hrta yadi khecarena || 59 || dasamah sargah tyaktaitad- ramano'tra rajyagarima'ri rukmarupyairyatha'- pa'mbho renubharaih saro'laghu marau, na'ramsta yasyah purah | daksa sa kva nu padminiti vilapan sadhyag-dvirepharavam yatnad dvadasabhirhi rephavacanaih ksipnurvyacarit prabhuh || 60 || atha dvabhyam jatayuh samnidhyamaha- sapranakanthakrtaramajapo'srapurna- cancaputaksiyugalo dadrse jatayuh | sarvam vadantamatha tam tvajinancalena van punyavata iva vijayati sma ramah || 61 || sasnehamasrusalilaih snapayan sa ' tata ! ma cintaye ' tyapamrjan svajatabhirenam | nitva sukham ca karasevanato gatasum yatnaddadaha pitrto'pyadhikam nyavapta || 62 || 264

Description of Rama's sorrow in two verses: 59. Experiencing grief Rama inquired from the five elements- O earth O water, O agni! Where is my Sita who is like the (gemstuded) watering pot, full of nectar, O wind, the all-pervading, moving constantly show me where Sita is, O Akasa show me if she is taken away by some bird (or Raksasa). 60. Where is Sita who did not like this enemy-like kingdom full of gold and silver without me but she has now abandoned this husband of hers like a disagreeable pond full of sand and without water in a desert, just as the bee, not seeing the lotus, wanders around grieving, similarly in the absence of Sita the best of women, the lord saying in grief where is that clever, charming woman categorized as padmini went about casting aside (=drowning) assiduously the humming of the bees close by with the twelve words with r. Description of Rama's approach to Jatayu in two verses: 61. Rama saw Jatayu, with his breath coming from the heart to his throat, repeating the name of Rama, his beak full of blood and eyes full of tears. He related the full account [of the abduction of Sita by Ravana as experienced by him] while he was relating all this, Rama was fanning the virtuous Jatayu with the corner of his deer skin which was like sacred breeze. 62. Bathing him affectionately with the water of his tears he wiped him with his matted locks and said, 'O father, please do not worry'. In this way giving him joy by serving with his own hands as he breathed his last, he cremated him very carefully and performed the rites of libations more than he performed for his father. 265

atha kabandha- vidhvasamnamaha- dasamah sargah vamam so'nvisyan kusumitalatavellitayamatavyam- nakram manyarthi salaharipayodhavivapnot kabandham | rantam svoparyakramanamavadhid raksasam tam ca so'pi vartamuce'rthyam divamadhigatastatkaraptantyakarma || 63 || dvabhyam sabarisaksatkaramaha- naktamcaroktimanusrtya sa samjigamsu- rarcarthasamcitasudhaphalakandamulam | satkarmakirtitagunam, trsito mahendre- bhah svarnadimiva, sucim sabarim dadarsa || 64 || distya prekse tvam lokaratneti purna sah sriramo'staut tam ca sa tam krtartha | prahladya'mubhyam bhuktasamyakphalabhyam sthane'trabhaji sve savaryapriyatvam || 65 || sabarikrtam pampavarnanamaha- pampapuskarini tatasthahariniyuyairmanoharini ya svarnirjhariniva tapajarini sammodasamcarini | matuh samsmarini payahprasarini padmatinirharini sampreksyeti kanikrtoktirabhanid dyam capa bhillimani || 66 || 266

Description of the annihilation of demon 'Kabandha: 63. While searching for Sita in the forest which looked as if it was trembling being covered with creepers laden with flowers, he found the demon Kabandha just as a person searching for jewel in the waves of the ocean. finds instead an alligator. Rama killed Kabandha as he attacked him. Kabandha whose last rites were performed by Rama spoke significant words while departing for heaven. Description of Rama's meeting with Sabari in two verses: 64. Following the words of the demon Kabandha, desirous of meeting Sabari, who possessed qualities praised by the Brahmins, who had collected nectar-like fruits and bulbous roots for worshipping (Rama), he saw pure Sabari who had vanquished desire, anger, passion, pride and hatred as if Airavata had obtained the sacred celestial Ganga. 65. O the best jewel of mankind, I am blessed in seeing you in person. Sri Rama fulfilling her desire, praised her and she feeling satisfied praised him. Having enjoyed properly the fruits by both Rama and Sabari which gave them pleasure, he shattered the unpleasantness due to her caste. Description of Pampa by Sabari: 66. The Pampa river enchanting with herds of female deer roaming on its banks you need to see. The river destroys the grief like the celestial Ganga spreading joy. Its smell of lotuses travels very far. It has waves of water, which remind one of a mother who wishes to feed milk. 267

ramasya tatah prasthanamaha- disamarkaviyoginim tatha drsamapyekamagastimasritam | ksubhitena hrda jigahisu- jagadatma vidhinerito'calat || 67 || pampadarsanamaha- nandanmilindasumavrndavaram dadarse- katmyena puspasamayena samam sametam | manjurmilolatarasarasikam sa pampam jampatya- sampadamatah smarati sma ramah || 68 || dasamah sargah iti srikavirajasukavina srinityanandasastrina viracite sriramacaritabdhirale ramanke mahakavye airavatanama dasamah sargah samaptah || 10|| 268

With these few words the jewel of the Bheel women (Sabari) went to heaven. Rama departs from there: 67. The self of the universe, took to, as if propelled by destiny, with agitated mind the direction followed by Agasti (the southern direction) separated from the sun as also the eyesight which too is equally placed in that it forced of... with the sun behind it]. Description of the sight of Pampa 68. He (Rama) saw in all attention Pampa appearing together with the spring season having clusters of beautiful flowers with happy bees on them and with the lotuses or cranes swaying in its charming waves. With that he came to remember the joys of matrimonial life. With this concludes the Tenth Canto of the Mahakavya Sriramacaritabdhiratna of Nityananda Shastri called Airavata. 269