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atha caturdasah sargah atha dvabhyam sriramajanakyoh pathi samlapamaha- adyaho vanavasanavadhih samaptah svastutko bharata udiksaniya eva | megham mam saruci sikhi pratiksate sa dharmatma'vadaditi gam praharsinim strim || 1 || sabdairityasakrdudiritaih priyasya tairhrsta smitavadana tamaha sita | ristva'riniti vadato'dya tirnasamdha- vak-sindhostava suvacah srnomi distya || 2|| kiskindhatah sugrivadivadhunam sahanayanamaha- tattatsamlapitakrtapriyavinodo'- tha'vapnot pathi kapirajarajadhanim | baddhasah samamanayat tato vadhuh sa hunkara- sphutitamudam sahanuganam || 3 ||

CANTO XIV Conversation between Rama and Sita in two verses: 1. How good! Today the limit for exile in the forest comes to an end. Tomorrow we have to meet Bharata who would be eagerly waiting for us.. He is looking forward to see me keenly like a peacock a cloud. The righteous one said these gladdening (praharsini) words to his wife [with the clever indication of the name of the metre Praharsini here, the figure of speech is of the name of Mudra]. 2. Happy with these words uttered by her husband repeatedly smiling Sita said to him: 'How lucky, that I hear nice words of you who are uttering these words, you who after killing the enemies have crossed the ocean of vow. Taking the wives of Sugriva etc. along from Kiskindha: 3. Beguiling himself with all kinds of talks with his wife, he (Rama) reached on the way the capital of the lord of monkeys (Sugriva). From there he took along with him the expectant wives of his followers who gave vent to their joy by uttering cries of hum. Meeting with Bharadvaja: 4. That foremost of the sages (Bharadvaja), the inhabitant of Prayaga, of good Sanyasa [who follows the rules of Sanyasa well], the best among the castes (=a Brahmana), given to doing good, the achiever of the 369

bharadvajadarsanamaha- sunyasah pravaramunih prayagavasi varnagyah sa hitaparastrivargapurah | nassaksadiva khalu varna uttamangayah kaih punyad raghupati-sangajanna drstah ? || 4 || caturdasah sargah nijagamanasucanaya ramasya bharatam prati hanumatpresanamaha- gaccha tvam bharatamitisvarena bhaktya - vanmukhyapyakathi gane'nilaprajaiva | kotyamapyatirucidipinam maninam yassyat tatsthiti-sughato gavesyate sah || 5 || dvabhyam bharatahanumatoh samagamam varnayati- yudvaikavratamiva bodhakrjjayoktya tam gatva'madrayadayam tadagamoktya | dattva kim samamanrnibubhusuranga ! tvamprinamyahamitiso'tisamcukoca || 6 || 370

three-fold aims of life, as also beyond the three-fold end, i.e., who has achieved liberation, deserving of offer of respect with the bowing of the head, he is verily like the letter n which is easy to write, which is the best of the letters (it being both cerebral and nasal), which completes the three groups of letters [ka-varga, cavarga and ta-varga whose place of articulation is cerebra]. Who are they who did not see him through the merit accruing on account of association with the Lord of the Raghu race (Rama)? [The figure of speech here is Pun, Slesa the adjectives of the sage going with the letter n with whom he is compared]. Dispatch of Hanumat to announce to Bharata his (Rama's) arrival: 5. Even though the whole group was present there, the Lord (Rama) asked the son of Wind (Hanumat) only with his face hung downwards with devotion to go to Bharata. Even though there be millions of shining gems, the one that only fits in is sought after. Description of meeting of Bharata and Hanumat in two verses: 6. Hanumat gladdened Bharata by giving him the news of his (Rama's) arrival just as a bard does the one given to fighting battles with the word 'be victorious'. O dear! I would like to please you by repaying the debt, which may match the good news you have given me. But what it could be? Bharata was overcome with hesitation in this. 371

vidvamstam sa vinayato'vadat, sada no'- vadbhyah kim nvanucara adade bhavadbhyah | yogyatvad yadakaravam svakaryameva vinde'to'pi bharata darsanam param te || 7 || caturdasah sargah ayodhyavasinah prati satrughnadvara sriramagamavrttasucanamaha- dhitsum tam cirata udanta-sanmarandam purlokam ghupatipadapadmabhrngam | vardhisnustadanuja asayantratarpit, kam prinatyabhimatavrttasucana no ? || 8 || ayodhyayah sriramam prati pratyudgamanamaha- adya'ho svavasavihara istasabdah samhrsto'sitavapuresa ramabhadrah | khyeyah kim, madhupamivasu puspakastham yam mukta'bhisarati padmini hyayodhya || 9 || 372

7. The wise one said to him humbly. I am your servant. What have I to have from you who always protects us? I due to my ability did my duty. For me that is more important that I see you. Satrughna informing the residents of Ayodhya of the news of Rama's arrival: 8. His blessed younger brother satiated the people of the city (Ayodhya), the bees at the lotus feet of Rama who were thirsty for long by making them partake the good quality honey in the form of the news of (Rama's arrival). Whom does the desired information not please? Ayodhya receiving Rama: 9. What a joy! Today can this Rama whose movement is under his control (=he can move about wherever he likes), whose words are pleasant, glad, of dark complexion be described? Him stationed in the aerial car Puspaka Ayodhya (=the people of Ayodhya) which was left by him herself goes out to meet in haste like a Padmini woman or an army formation of a particular type as if he were a bee on a lily which can move about wantonly, whose humming is pleasing, who is of dark hue, whom the lotus which it had forsaken earlier itself opens up [in this verse all the adjectives of Rama going with bee the figure of speech is Pun, Slesa].

pauranam sriramadarsanotsukyam varnayati- dhanya ye'ksajayaratascaturdasa'bda- namsan va'sahisata kalpikanjanaste | dattaksah prati pativahanam kada''ya- tvasanne na iti na sehire ksanamsam || 10 || caturdasah sargah pauranam vimanadarsanam varnayati- brahmah kim sitagarudahyariharerva manvanairiti sujanairvimanamante | ne'bhyasam dadhibhirivatmarupamaiksi yo yasmai yatata, iyat sa tat, skhalan va || 11 || sriramasya bharatena prajabhisca melanamaha- matpratyudgati-sukhito'nujah sapauro ha ksamo'lamiti drgasru rama ujjhan | yatnattam krtanatimalilinga, baddhana sah prasvasayadupayan prajasca namrah || 12 || 374

Description of the eagerness of the citizens for seeing Rama: 10. Blessed are those who given to controlling their senses bore with fourteen years as if they were the parts of the Kalpas (yugas, aeons). They had fixed gaze at the car that was carrying their Lord as to when he would come to us and could not bear with even a fraction of a moment [for fourteen years they waited and waited but now when, he, Rama, was near them, the wait even for a fraction of a moment was getting too much for them]. The spotting of the car by the citizens: 11. Is it the swan of Brahma or Garuda of Visnuspeculating thus the good people finally saw the aerial car like those who realize Supreme Knowledge by practicing it. One who puts in efforts for whatever [object] gets it even if one falters in between. The union of Rama with Bharata and the subjects: 12. My younger brother (Bharata) is happy in receiving me along with the citizens (Saying) 'Oh ! Very weak' and shedding tears Rama embraced him who felt strain in offering him obeisance and consoled the humble subjects by going to them who had pinned heir hopes in him.

pauranam sriramadarsanotsukyam varnayati- dhanya ye'ksajayaratascaturdasa'bda- namsan va'sahisata kalpikanjanaste | dattaksah prati pativahanam kada''ya- tvasanne na iti na sehire ksanamsam || 10 || caturdasah sargah pauranam vimanadarsanam varnayati- brahumah kim sitagarudahyariharerva manvanairiti sujanairvimanamante | ne'bhyasam dadhibhirivatmarupamaiksi yo yasmai yatata, iyat sa tat, skhalan va || 11 || sriramasya bharatena prajabhisca melanamaha- matpratyudgati-sukhito'nujah sapauro ha ksamo'lamiti drgasru rama ujjhan | yatnattam krtanatimalilinga, baddha'' sah prasvasayadupayan prajasca namrah || 12 ||

Description of the eagerness of the citizens for seeing Rama: 10. Blessed are those who given to controlling their senses bore with fourteen years as if they were the parts of the Kalpas (yugas, aeons). They had fixed gaze at the car that was carrying their Lord as to when he would come to us and could not bear with even a fraction of a moment [for fourteen years they waited and waited but now when, he, Rama, was near them, the wait even for a fraction of a moment was getting too much for them]. gata The spotting of the car by the citizens: 11. Is it the swan of Brahma or Garuda of Visnuspeculating thus the good people finally saw the aerial car like those who realize Supreme Knowledge by practicing it. One who puts in efforts for whatever [object] gets it even if one falters in between. The union of Rama with Bharata and the subjects: 12. My younger brother (Bharata) is happy in receiving me along with the citizens (Saying) 'Oh! Very weak' and shedding tears Rama embraced him who felt strain in offering him obeisance and consoled the humble subjects by going to them who had pinned heir hopes in him.

ramasya pujyanamabhivadanam tatkrtam tadasasanam caha- ramo vah padakrpaya'dya tirnasamdho jalpannityanamadrsimsca sa svamatrh | vamsam no, jagadapi, bho ! bhavan na kopi- sancakre sucayitumityakatthi taih sah || 13 || caturdasah sargahh bharatasatrughnabhinandanapurvakam ramasyayodhyam prati gamanamaha- satrughnam sa sanatimagrajaikabhaktam tajjyestham punarabhinandya tannivase | gurvajna'pahrtajato'carad rathenai- nanvitam purapathamasitamgavinam || 14 || dvabhyam sriramasammukhasthamayodhyam varnayati- sthane patakangulibhirhryantyatho pasyantyayodhya svagavaksalocanaih | yiyasumuttoranavandanasrajai- syatiti tam dragabhimukhyupaidiva || 15 || tisthatyupante'pyupasalyapaddhate rame'tra saketapuri-ksitih ksanat | ghanisthamutsekamitetyuduhaya'- vah sarvabhunamapi manurajyati || 16 ||

Rama bowing to the respectable and their good wishes to him: 13. With grace of your feet, Rama has today fulfilled his vow. Saying this he bowed to the sages and his mothers. They told him that it is not their family but also the whole world that he had been able to glorify, no one else can do this. Rama leaves for Ayodhya after being welcomed by Bharata and Satrughna: 14. After blessing Satrughna who bowed to him and who was totally devoted to his elder brother, he (Bharata) with matted hair removed under the orders of the elders left in a chariot for the city on a path which had deer and well-fed cows. Description of Ayodhya in front of Rama: 15. Thereafter calling with fingers in the form of buntings and watching with the eyes in the form of windows appeared in front of him hurriedly that one to whom he was wishing to go with the decorative garlands on the lofty main gates. 16. When Rama was in its vicinity the land of the Ayodhya city got a quick thorough watering (utseka). She was feeling proud (utseka) because she seems to have felt that the protector of all the lands has love for her only (for choosing her to be his abode). 377

dvabhyam paurikrtam sriramadarsanam varnayati- capankato vividusiti rathe sa nebhe turyad druta bhavanakhandatalad dvitiyam | varnyam prabhum niravavarnata varnini tam yam lokayantyahaha saptamabhumikasthah || 17 || caksusyamanjanamapasya niranjanam ca''- lokyanjanam siti dadhaviva hrddrso'nya | kelikalabhavanaga dadrsurna tam ca- sminneva ye bubudhire saphalatvamarthe || 18 || bharatena karitam dhanavrstimaha- sve diyamane yatamanasena sve diyamane yatamanasenah | dharmi camupo bharatena sisto megho maghoneva samantavrstyai || 19 || caturdasah sargah ramabhisekasya nirvighnasiddhyartham vasisthasya ganesanukulanamaha- nitantanirvighnatayaiva ramam yoksyan vasisthastvadhuna'bhisiktya | yatnadanaut pritamapi dvipasyam tiryannapi prak- skhalito'vadhatte || 20 || 378

Glimpse of Rama by the citizens: 17. A beautiful woman from the indication of bow having come to know that he is on a chariot and not on an elephant ran down hurriedly from the fourth floor to the second one and saw the Lord (Rama) worthy of sight, he whom those in the seventh stage see [a pretty lady was able to see the Lord on the second floor only while the Siddhas are able to have his view on the seventh stage (lit. floor). That was really creditable for her]. 18. Another one leaving the collyrium good for the eyes and seeing the niranjana, the one with no darkness (i.e. the Supreme Brahman), placed him in her heart and eyes like the dark collyrium while those who were in the entertainment house did not see him and took their fulfulment in being in that only [in being in the entertainment house]. Description of shower of wealth by Bharata: 19. With his mind set on saving the wealth the righteous military chief was instructed by Bharata to give away his wealth (in charity) with his army putting in its might in showering it all over like Indra the cloud. Vasistha's trying to win the favour of Ganesa for Rama's coronation without any hindrance: 20. Let the coronation be absolutely without any hindrance with this idea Vasistha uttered eulogy of Ganesa with full force though he was pleased already. Even a bird or animal, if it has committed a mistake earlier, becomes conscious. 379

vaitalikamukhena sriramam prati rajyasri - svikaram sucayati- dasavaktrajayartvanagateh satakrtvo'pyudito'tyajo hi yam | vararadiva nagnikam nrpa- rsabha, tam vrnvadhuna nrpasriyam || 21 || saheti vaitalikabharatirita harantyasesasya janasya manasam | srakkamyayeva'paravaktramasrita'- nistham svarupam parivartya niryayau || 22 || kimcitprakaraparivartanenaparasya vaitalikasya kathanamaha- dasamukha - vijayartuna''pluta samitamadam bharatasaya'nkita | vata parirabhatam raghudvaha- rsabhamadhuna nrpasampadanjasa || 23 || sriramarajyabhisekasambharam varnayati- sastanyastasamasta-vastukaganam prodgirnavinakvanam caturdasah sargah talottalitanartakiya-caranam gandharvaganolbanam | niryadgandha-sudhupanabhighusrnam pistataprktanganam cakre'gre sphutayan vidhih svamanrnam ramabhisekaksanam || 24 || 380

A bard informs the acceptance of kingship by Rama: 21. The best of kings! (Rama!) just as a good groom does not have sex with a wife who has not had the start of the menses in the same way even though urged hundreds of times you avoided the kingship till the menses in the form of victory over Ravana had been achieved. Now you accept the kingship. [lit. have for yourself the glory of the kingship, nrpasrih]. 22. Captivating the hearts of all the people the speech of the bard as if hurrying up took the course to the mouth of another (aparavaktra) bard simultaneously in a slightly changed form [Here the name of the metre Aparavaktra is cleverly indicated through its use in the sense of the mouth of another person. Hence the figure of speech here is Mudra]. 23. May the royal fortune embrace quickly the best of the scions of the Raghu race (Rama) with no pride, the fortune who has had bath after the period of menstruation and who has the imprint of Bharata's hope or wish. Preparation for Rama's coronation: 24. Destiny clearing itself of debt brought forth the occasion of the coronation of Rama which was a festival (ksana is capable of double meaning of occasion and festivity, utsava) which had all the mass of auspicious objects piled up, which was resounding with the notes of the lyre, where the feet of the dancers were swinging with the marking of time, which was distinguished by the singing of the Gandharvas, where the fragrance of the unguents, the musk and saffron was issuing forth out, where the courtyard was besmeared with perfumed powder. 381

sriramasya rajyasanarohanamaha- ramo gurukti-mukutam sirasa dadhau prag modat, prabhutvamukutam tu tadanvadhitsat | rajyasanam ca saha vallabhaya''ruroha caturdasah sargah yadvad harih sacikaya saha ratnasanum || 25 || sriramasya rajyatilakamaha- muncatsu vipravanitanivahesu sukta - pathan vyadhat satilakam mukutam vasisthah | siddham na istamabhivardhasa isa distya tvamiksate yadadhipam jana ityanaut tam || 26 || tribhi ramarajyabhisekotsavam varnayati- brahma manksu gira samam sitagarudyanena tatragato'- martya indrapurogama api purah praptasca vaimanikah| lokitvaiva jaradgavena ciritam sankakaram sankaram, kam nartham ganarad vyadhat tava sutah prak prapta ityastuvan || 27 ||

Rama's ascending the throne: Sriramacaritabdhiratna 25. First Rama placed in joy the very words of the preceptor Vasistha as also the elders as the crown on his head. He wished to place the crown of authority subsequent to it. He ascended the throne along with his beloved wife just as did Indra with Sacika (Saci) the mount Sumeru. His anointing as the king: 26. With the groups of Brahmanas who were chanting hymns Vasistha performed the coronation rite together with anointing of Rama. He eulogized him in the words: O Lord, our desire is fulfilled in that the people see you as the ruler. Thank God, you are to be congratulated upon. Description of the festivities at Rama's coronation in three verses: 27. Brahma came there quickly in his vehicle of swan (lit. the white bird) and the gods led by Indra also reached there in their aerial cars. Seeing Sankara having taken long because of [his vehicle] the old bull and so full of apprehension [about the reaction of others about his late arrival at such an important occasion as Rama's coronation] [the other gods like Brahma] praised as to which work his son Ganesa who had reached earlier has not accomplished? [even if Sankara was late, his son being already there, he should, therefore, not have any worry]. 383

caturdasah sargah kayacidapsarasa nrtyavisesaprarthane'svikrte tatsampadanartham kasyacit kautukopahasanipunasya devayuvakasya yuktim darsayannaha- pratyakhyatavinartana ganapati yuna'psara namita yastaut, tat-kavarim vidan phanadharim tadvahanakhurdutah | yat pasparsa tadiyanabhikuharam tat sotpluta sambhramat tiryak-sammukha-parsva-prsthaga-bhujotksepairvyanartit svayam || 28 || ityaditridasaprahasakutukaih srikosaladhisvara- dampatyoh smitamadito dvigunitam paurestadanimtanam | patpadmapranatipraharsi-hanumadvyakasmikotpucchana- visvag-vidrutakamini- kilakilakolahalaih kalpitam || 29 || bharatasya yauvarajyapadanamaha- tramsanuyatamiva tiyamadhisa adya- pascattyacintanayutam sahajam trtiyam | pasyan, dviyuktamiva tiyamatha dvitiyam ghnam capadam saminamityakarod yuvesam || 30 ||

When nymphs refused to perform a particular dance when requested to do so, a divine youth who was adept in interesting jokes adopted a particular device. That is described in the following verse. 28. A nymph who had declined dance was made to go to Ganesa by a young (god). She eulogized him. Thinking her tresses of hair as a female snake his vehicle, the rat ran away and entered into the cavity of her naval because of which that very moment she jumped up and began to dance [i.e. under no pressure and persuasion] with the movement of the arms [to ward off the rat touching the different limbs of her body] sideways, frontside, back-side and in curvature. 29. With these types of curious jokes of god's the smile of Kosala ruler couple (Rama and Sita) of that time was doubled by the citizens which could be inferred through the kila kila noise occasioned by the women running all over by the sudden raising of the tail by Hanumat in joy at the bowing at his (Rama's) lotus-like feet. To appoint Bharata as Heir Apparent: 30. The Lord (Rama) seeing the brother (Laksmana) who was the third like the suffix tiya which follows its part of tr (tr+tiya) and who was given to thought about the first (Rama) and the one next to him (Bharata) [who was thinking as to how he the third one could become Heir Apparent when the second one, Bharata, was there] made the second one like the tiya following dvi, the remover of the adversities, the peaceful one, the Hair Apparent. 385

dvabhyam sriramasya mangalamasamsati punyausadhyabhivardhidarsanasudham sitollasaccandrikam caturdasah sargah yam rajyasana-purvagiryudayitam pada''milanmarutam | vegat sataparaksanam pradadrsuh santascakorah, sphura- daisvarya'khilasatkalah sa haratu sriramacandrastamah || 31 || cara'gacchatramudbhasam samsaktaramanirucam | mitraraksam sraye tatam tam ramam dvistimacchami || 32 || chatrabandhacitram | ra ccha 13 mi ca mu 64 dva caruni ma ra kta sa sam sti ksam dvi sra mam ye sa ta tam 2. rajyacchatram varnayannaha yah sriramatapatrottananahrtadrsah subhruvah svarnakumbho'- paptat sopanapanktavakuruta sa rutam 'tham thatham tham thatham thah '| thenakrsto yuvoce patatu nanu karastho, na turahstha, eta- drajyacchatrasya samyam tvadhipatikrpayaivaita vaikunthaloke || 33 ||

Prayer for the welfare of Rama in two verses: 31. May Rama the moon whose bright vibhutis are all the good arts in him, remove the darkness, the sorrow. The nectar of his sight leads to the growth of the herbs which are merits, his shining moonlight is Sita, he has risen from the eastern mountain which is his throne, his feet Hanumat is touching like the moon whose rays the breeze is entering, he has parasol over him like the moon who affords protection from the sun, him the good people see with force like the cakora birds. 32. I take refuge with Rama who subdues those who are hostile to him, whose lustre is up, the charm of whose wife (Sita) unites with him, who protects friends and who is the umbrella for the moving and unmoving (stationary) things, the umbrella which is lustrous, which protects from the sun, (mitra =sun), which removes those which are opposed to it (the heat of the sun) and which carries on it lustre of the jewels (samsaktara + mani + rucam) [this verse can be written in such a way as to fit in with the picture of an umbrella. Such a composition is called Chatrabandha]. The parasol of the kingdom: 33. With eyes carried away by the spread of Rama's parasol the golden pitcher of a charming (lit. with good eyebrows) lady fell on the flight of steps and produced the sound tham thatham tham thatham thah. Drawn by tha a young man said that let this (pitcher) held in hand fall but not the one on the breast (stana). Through the grace of the Lord may this (your pitcher-like breast) attain similarity with the parasol of his kingdom in 387

sriramapujarthinam srisarayusnanagamanamaha- matva'ntaradhyamkaranim vagahana- camatkrtim svambu vimucya sad-ghanah riramsaya na'pitu tad- bubhursaya tam sarakham vardhamivasrayamstatam || 34 || dvabhyam sarayum varnayati- sarvairadarsi sarayuh kila yatra sa'dho- vastra'mbuna'pi bahiriddhamukhiva vesya | pathojinisakulajaih samitapratira- paih sevyate'ntaranisam madhupairbahisca || 35 || caturdasah sargah prahnatmanamapi krsatyaghamasritana- muccaih subham ca disati sasubha mala ya | yajnasisindhuriva bimbitatatyagaistu tejonidheriva suta sarayurbabhau sa || 36 ||

Vaikuntha [when you attain Vaikuntha through the grace of Rama, then your pitcher-like breast due to eternal youth will acquire similarity with his (Rama's) parasol]. Bath in the Sarayu of the worshippers of Rama: 34. The good people in the form of the clouds having showered their waters [in the form of the wealth] taking the miracle of entering into it and having a dip in it, the river Sarayu, as bestowing riches, came to its bank as if it were the shore of an ocean. They had the desire of accumulating riches and not enjoying them. Description of Sarayu in two verses: 35. Everybody saw the Sarayu which though having the water serving her lower garments appeared with bright face which inwardly is taken recourse to constantly by the lotus stalks and the young ones of the Sakula fish while outwardly it is done so by the bees. The Sarayu appears like a harlot who is enjoyed inside (the house) by the rich people and outside of it by the drunkards (madhu-madya, liquor +pa = to drink). 36. That Sarayu looked charming which though washing the sins of others, the humble ones, was pure, which though giving away well-being in good measure was still united with it (well-being). The Sarayu is like the Ganga [and should therefore be white] but with the reflection of the trees on its banks was looking like the Yamuna (lit. the daughter of the sun). 389

sriramapujarthinam srisarayusnanagamanamaha- matva'ntaradhyamkaranim vagahana- camatkrtim svambu vimucya sad-ghanah riramsaya na'pitu tad- bubhusaya tam sarakham vardhamivasrayamstatam || 34 || dvabhyam sarayum varnayati- sarvairadarsi sarayuh kila yatra sa'dho- vastra'mbuna'pi bahiridvamukhiva vesya | pathojinisakulajaih samitapratira- paih sevyate'ntaranisam madhupairbahisca || 35 || caturdasah sargah prahnatmanamapi krsatyaghamasritana- muccaih subham ca disati sasubha'mala ya | yajnasisindhuriva bimbitatatyagaistu tejonidheriva suta sarayurbabhau sa || 36 || 388

Vaikuntha [when you attain Vaikuntha through the grace of Rama, then your pitcher-like breast due to eternal youth will acquire similarity with his (Rama's) parasol]. Bath in the Sarayu of the worshippers of Rama: 34. The good people in the form of the clouds having showered their waters [in the form of the wealth] taking the miracle of entering into it and having a dip in it, the river Sarayu, as bestowing riches, came to its bank as if it were the shore of an ocean. They had the desire of accumulating riches and not enjoying them. Description of Sarayu in two verses: 35. Everybody saw the Sarayu which though having the water serving her lower garments appeared with bright face which inwardly is taken recourse to constantly by the lotus stalks and the young ones of the Sakula fish while outwardly it is done so by the bees. The Sarayu appears like a harlot who is enjoyed inside (the house) by the rich people and outside of it by the drunkards (madhu-madya, liquor +pa = to drink). which 36. That Sarayu looked charming which though washing the sins of others, the humble ones, was pure, though giving away well-being in good measure was still united with it (well-being). The Sarayu is like the Ganga [and should therefore be white] but with the reflection of the trees on its banks was looking like the Yamuna (lit. the daughter of the sun).

tribhirjalakridam varnayati- eka priya''ttakucatumbayuga tatara, tanme'pi tumbabalamityapatajjale'nya | daksyat tathaiva sa harih kumiva''krsat tam khyatam vrthanukaranam hyupahasabijam || 37 || nanvicchet ka priyatamasevalapa- manandam no iha sarayutirante ? | yuktam minankaghanarase'rtham sadhno- syamsaih sarvairna sakhi jalasrih khyata || 38 || patya viharasi rasike thakkurapujarthakam ca te snanam | nra sahacariteva stri manatya punah sasankam kim ? 啷�39|| caturdasah sargah

Description of water sports in three verscs: 37. A damsel with her lover holding her tumba-like breasts swam while the other with the view that she too has the strength of tumba (in the form of breasts) with her jumped into water. The latter one her lover pulled out from the water skilfully by holding her tumbas, the breasts like Visnu the earth. The unreasoning imitation is known to be a source of ridicule. Conversation of two girl friends: 38. One of them says: Which woman would not like to enjoy at the edge of the bank of the river Sarayu which is lined with beautiful moss the service of and the talk with the lover? The other comments: Friend, it is but meet that you fulfil your mission (=wish) in full in the water with fish. The first [denying this] says: No. I have (just) described the beauty of water. [the metre here is Jaladharamala which is clearly indicated by the first part of the same, jala through the word jalasrih. The figure of speech is Apahnuti]. 39. The first one: O you the loving one, you enjoy with your husband (and not with your lover) and your bath is for the worship of the Lord (Rama). Why have you then spoken to me apprehensively like a woman who is with (another) person? 391

sarayughattam varnayanjananamudyanagamanamaha- yatretyadika- narmasuktisudhaya vag - janyamapyanjasau- caturdasah sargah nan klesam tanucittayoh samayita ''sit tirtha-ghatto mahan | natva'nte sarayu - pradesamatha tam svardampati - prakkrto- rahsamslesavisirnaharamagamannudyanamutka janah || 40 || atha caturbhih puspavacayam varnayati- sacchakhinam vikaca- saurabhavanti purvam puspani cinma iti pupluvire plavangah | trasta api ksanamatah patitani tani paurastriyo'lurupahasya kusahase'smin || 41 || trasto darsanamatratastata ito dhavan pratipreritah sarvaih sarvata ucchalan kimapi kimkartavyasammohitah | gatva puspacayaikatana-ganikollolam'sukam balakai- nah kascit kutukaprahasapatubhih pravesi dhurtervitaih || 42 || prestham raghava-sitayoh kimiti sat kundam priyangvadikam tyaktva madhavikam ca patalamatho yuthim sthalabjam tatha | svargiyani sumani canta ucitam tatpada-tadvaktravad gehinya svapatingitena jagrhe nilambujam cambujam || 43 ||

Description of the Ghat of Sarayu and the visit of the people to a garden: 40. There was a big river ghat which removes quickly the affliction of the body and the mind as also of the speech with the nectar of the jokes referred to before. Finally [after they have had the bath in the river with its water sports] having bowed to the Sarayu region the eager people went to the garden which had in it the garlands broken by the embraces of the celestial couples. Description of gathering of flowers in four verses: 41. The monkeys jumped up to gather the fragrant flowers of the good trees before the citizens could do so. The ladies of the city even though scared for a while laughing at their misadventure gathered them, the fallen ones. 42. Scared by the mere sight (of the people) running hither and thither and turned away by every one jumping up not knowing what to do a young fawn was made to enter by the roguish paramours in curious jokes into the tossed garments of a harlot intent on gathering flowers. 43. Which one (of the flowers) is the favourite of Rama and Sita? A house wife catching the hint of her husband finally went in for the appropriate blue and the red lotus flowers which resemble his (Rama's) feet and her face respectively leaving aside the Kunda (which blossoms in autumn), Priyangu etc. (which blossoms in winter), Madhavika (which blossoms in spring) Patala (which blossoms in summer), the Yuthi, Jasmine (which blossoms in the rainy season), the land-growing lotus (Sthalabja) (which blossoms in autumn) and the celestial flowers. 393

matvadhikani vanitakarapallavani hinanjahuh sumanasah kila pallavan svan | yadrama-pujana- gatah prasava itiva te tairnagaih saha na celurapi tvanrtyan || 44 || caturdasah sargah janaih krtam sitaramapujamaha- parjanyam sasacikamrtvija iva svahanvitam va'nalam undevisahitam gana iva tato ramam sasitam janah | dvistanapyabhayaih karaprasaranaih saccandrakantaniva josam dravitavantamindumiva sajyotsnam dvija, arcayan || 45 || tadanintanam sriramasya bhasanamaha- varnetara ivasrama nijanijam raksantu velam sada, grhnanto niyatam karam striyamivavantu ksitisah ksitim | satkarmadaya isatam nijakrtervarna amatya iva bhadram dharma ivaidhatamiti vadan ramo vyamuncat sabham || 46 ||

44. Thinking the tender-leaf-like hands of the ladies superior to themselves the flowers gave up their tender leaves as do the women of good mind the lechers. The flowers being meant for the worship of Rama, as also the trees which produced them, did not shake, they [looked] dancing. The worship of Rama and Sita by the people: 45. Then the people worshipped Rama along with Sita like the sacrificers Indra along with Saci or fire along with Svaha or Ganas Siva along with Parvati or the Brahmins the moon with moonlight which quietly melts [the beings] like the moon-stone of good quality by stretching the hands like rays which indicate no fear even to enemies. Rama's address at that time: 46. Let the stages of life (like Brahmacarya) keep themselves within their limits like the oceans to their shores, let the kings protect the earth drawing the taxes like those who do so when they hold the hand of a woman [the word kara here is used in its two-fold meaning of tax and hand], let the castes like the Brahmins etc. go on with their six-fold duties [reading, teaching, receiving charity, giving charity, performing sacrifices, helping others perform them] like ministers. Let the well-being which is Dharma itself grow. Saying this Rama dismissed the assembly. 395

suhrdam nivasartham ramasya svaprasada-pradarsanamaha- tvangattungaturamgamam sadatithisthairyoktaye'jamgamam caturdasah sargah milannetramitamgamam krtamanidipti - priya - samgamam | yatva tadhrdayamgamam svasadanam svamyaha sakamgamam syat sthityayidamanga manju suhrdam svarbhutiparamgamam || 47 || dvabhyam dampatisamlapamaha- ksantavyah kila me'paradhagarima masiva sarvayusi trisyama iva yaccaturdasa samastyakta'si kante maya | yo'yam so'sti mamapi, tad vidhi-balam, yaddhyartavelocitam, bhunmaivam punarityupamsuvadatoryunorvilaso'vrdhat || 48 ||

Rama showing his palace to his friends for their stay: 47. Arriving at that beautiful palace of his the Lord (Rama) told his companion (Laksmana): O dear, may this charming one which excels even the heavenly luxury be the place for the stay of friends (like Sugriva, Angada, Hanumat, etc.), the palace where the tall horses are shuffling, where the elephants are standing still closing their eyes to indicate as it were the steadiness of the good guests (and) which is illumined by the light of the jewels. Talk of the couple in two verses: 48. Rama: 'Darling, forgive my great offense in keeping away from you for fourteen years in the entire life-span like three nights in a month [when due to menstruation a husband has to keep away from wife and not to have sex with her]. Sita: 'That offense is mine too [she had also to avoid sex due to the austerities going with the rules of exile]. That is the working of fate which goes with the life in adversity (arta + vela+ucitam) [here another meaning that is suggested with a different break-up of words is "what was seen at the time of menstruation: artave+locitam, i.e. even when the menstruation had been there, nothing could be done, that was the fate]. May that not happen again. Talking in this way in secret the dalliance of the youthful couple reached climax. 397

mitrasyaiva krpabalena milita kante, raveh kim, nahi, caturdasah sargah patyuh, kanta tavaiva, no adhipateh, kim valino, no priye | tisthasyaptaratotsava saha maya yadrajadhanyamiha tvantasya trijagatpateriti rumasugrivayorgosthyabhut || 49 || vanaranam vamdi - vacasa grhasmrtim darsayati- minaksisamgatanamiti naravapusam vanaranam sukhena'- yat kalo bhurirapyamsa iva, sa rabhasah ko vaded, yatayamah | vandi brahme kadacit, ksana idamagadit svapayogena parya- nigdhvam bhoh ! sranti-kittam, raghupatimadhuna''rcya''sugarha bhaveta || 50 ||

The talk between Ruma and Sugriva: 49. Sugriva: 'O darling! It is through the favour of a friend (mitra =friend) that we are united. Ruma: Is it of the sun (mitra=sun) ? Sugriva: No, of the Lord. Ruma: Is it yours? Sugriva: No, of the Master: Ruma: Is it Valin? Sugriva: No darling. In whose capital you stay with me in full sexual enjoyment, it is through the favour of that Lord of the three worlds. In this way Sugriva's and Ruma's conversation went on. Monkeys feel nostalgic about their home on hearing the words of the bards: 50. In this way, the monkeys spent a lot of their time in the company of their womenfolk in all happiness like the one-thirtieth part of a zodiac. The happiness, nobody could say, had become stale by one watch. One day a bard early morning uttered these words: 'O you have removed the dirt of fatigue through the mechanism of sleep. Now after paying respect to Rama, you go out to enjoy fresh air (asuga-vayu, arha= deserving of) [the meaning here is after the removal of the dirt, malasodhana, to have fresh air, vayusevana is considered good for health, the guests however take the word asugarha in a different sense: asu + garha, thinking of their homes] and think of your home quickly (get back to your home from where you had been away for so long). 399

angadahanumatsamlapadvara bhaktisvarupam nirupayati- jampatyullasitam na hanta vidhina dattam hanumamstavai- caturdasah sargah nah sambandhabhida sada -subhagaya'ham ramabhaktya rame | panyastriva vibhati sa bahu-rata, sa sririvedrsyapi yatnattaikapatih pareti hanuman pratarjahasa'ngadam || 51 || sriramasya ratriyapanam varnayati- phalitadhuna tava kamavalli, natha pavita mam kada ? lalitakalita-harigitika'yodhya trpedahamapi yada | tvamapiha nivaseriti diva''lapato hareh svapne nisa mineksanasukhasanga-sukhatarasayino'gat pati - disa || 52 ||

Explanation of the nature of Bhakti, Devotion through conversation between Angada and Hanumat: 51. The conversation between Angada and Hanumat on getting up in the morning: Angada: 'How sad! Fate has not provided you with a happiness of being a couple. Hanumat: I revel in the devotion to Rama which has no connection with sin and which is a joy forever. Angada: She (the devotion to Rama, Ramabhakti) has union with many like a harlot [and to unite with her should, therefore, be improper]. Hamunat: Laksmi is also like that. She also seems to be uniting with many but in reality has only one husband whom [Visnu] she has got for herself as her husband with effort [and so consequently] is Supreme. In this way Hanumat joked with Angada in the morning. Spending up night by Rama: 52. [The conversation between heaven and Rama in dream:] Heaven: O Lord! The creeper of your desire has yielded fruit (i.e. your desire has been fulfilled with the killing of Ravana and the like). When will you purify me [by setting your feet on me?] Rama: When Ayodhya as also myself will be fully satisfied by acquiring the singing gently of the virtues of the Lord [lalitakalitaharigitika. The poet here cleaverly indicates the name of the metre too which is Harigitika. The figure of speech here is Mudra]. If you cannot wait [till then] you (O heaven) also stay here. 401

caturdasah sargah pratah sabhayam sitanugatasya ramasya magadhakrtamabhinandanamaha- yatyesa ramabhadram hyanu suhala-vinispadita sitika ya- jjanmaksetre'rthabije'rpita iha vidhinendre ca vrste phalidam | natvoktam magadhenetyusasi sadasi gam rama akarnya tusta- scakruh sugriva - vatatmaja - bharatakanistha-'srapesah pranamam || 53 || ramasya danam sarvesam prasthanam caha- suro dane dadau pragaganitasumanin magadhaya prahrsya- droma ramo'tha tebhyah, saruci hanumate'datta haram ca sita | pitroh putre prasado mayi subahu hareresa haro yadittham matva'sau hrdyadhattam, pranatidhrtavarah prasthitaste ca ante sriramacaritasvarupam nirupayan prakrtamupasamharati- hatva moham yathatma sumatihrtamabhi- bhrajate suddharupe, tvannityananda hrtva yuvatihrtamarim bhasi saketake'smin | sarve || 54||

! Canto XIV Sriramacaritabdhiratna In this way in conversation with heaven in dream the night of Rama who was enjoying happier sleep in the company of his wife passed along with the lord of the night (i.e. moon). The welcome of Rama followed by Sita in the court by the bards: 53. This Sitika (Sita) follows Ramabhadra like the furrow caused by a good plough. In her birthplace this (Bharatavarsa) was blessed (lit. fulfilled) by Fate with rain by Indra and with sowing the seed of the mission (of distruction of Ravana and the like). On hearing these words of the bard uttered with a bow in the morning Rama felt happy. Sugriva, Hanumat, Bharata, Laksmana and Vibhisana paid obeisance to him. Giving of gifts by Rama and the departure of everybody: 54. Bold in giving gifts Rama in horripilation first gave to the bard countless good quality gems followed by Sita with a gift of brilliant necklace to Hanumat. That the put it parents have great love for me with this idea he on his heart and all of them left after bowing (to Rama and Sita). Finally is described the nature of the life history of Rama with which the work is brought to a conclusion: 55. Just as Jivatman, the Individual Self after getting rid of the ignorance [which is the root cause of the creation] shines in the pure Supreme Self, in the same way O Rama who are a joy forever [Nityananda; here the author cleverly records his name also] you shine in this Ayodhya after killing the enemy, the abductor of a young 403

milannetrairitistairmunibhirabhinuto rama rddhasvarajyo'- yat sammodam sasito dadaduditamaha- bhaktaye muktimattvam || 55 || caturdasah sargah iti sriyodhapuramaharajasritena dadhica (dadhimatha ) kasalyopakhyena srimadhava - kavindratanu-janusa vyasa srivaidyanatha- nandanena kavirajasukavina srinityanandasastrina viracite sriramacaritabdhiratne mahakavye sudhanama caturdasah sargah samaptah || 14 || || antimam nivedanam || bhuribhrantitamobhrtat paritudatkamadinirbhartsakat sanmoha-prabhusasanacca sadasatpataccaradyautikat | sad-yantrat tilayantrayantranarujah samsarakaragrhat prapte rajyamahotsave raghupa te vandi na mucyeta kim ? ||

woman. In this way praised by the sages with eyes closed with his prosperous kingdom giving salvation to a good devotee Rama along with Sita attained great happiness. With this concludes the Fourteenth Canto of the Mahakavya Sriramacaritabdhiratna of Nityananda Shastri called Sudha. The last prayer of the author: O Rama, on the festive occasion of your coronation would not a prisoner get release from the prison of the world which is full of darkness in the form of great delusion, which has reprimanders in the form of piercing Kama etc., where the rule of the great master, the ignorance, prevails where the wicked people are the thieves and the gamblers, which has a lock [in the form of bondage] (and) which gives pain as would a machine that presses the sesame seeds (to extract oil). 405