The following is an unabridged English translation of Canto 1 of Śrī Nārāyaṇa Paṇḍita’s Saṅgraha Rāmāyaṇa of the Madhva-sampradāya.

INTRODUCTION

I offer my respectful obeisances unto the worshipable Supreme Brahman known as Nārāyaṇa revealed by [the mercy of] Brahmā, Śiva, Indra and other Lords of the demigods, pervading space and time by His own qualities, free from all impurities, endowed with auspicious senses filled with knowledge and bliss, and bestowing us great and affectionate care.¹ May the jewel of ornaments for the girdle of the earth, the jewel of all astonishment, the jewel of all pastimes, the jewellike supreme deity of the daughter of the ocean, a touchstone jewel for His worshippers in the universe, the jewel of the sky for the lotuslike saints and the jewellike son of Kausalyā shine in the world of my heart.² We worship Hanumān who has become a poet with narrations of Lord Rāma’s glories, his mind a temple churned from the ocean of the mahā-vyākaraṇa.³ Obeisances unto Mukhya-prāṇa Bhīma whose chest shone as a rubbing stone to test the several goldlike heroes.⁴ Obeisances unto the milk ocean of Madhva within whom lies Lord Nārāyaṇa on the bed of Ananta-śeṣa, filled with the liquid essence of complete knowledge, with waves of exalted statements about the supremacy of the Lord. May my great spiritual master sporting in the pleasing ocean of Mūla Rāmāyaṇa, a mine of jewellike excellent statements [about Lord Rāma], be pleased.⁵ May the cowlike words of Vālmīki which has taken shelter of the feet of the mountainlike Lord Rāma and depending on whose milklike essence poets, like newborn calves, sustain themselves, purify you.

In the beginning, there was only Lord Nārāyaṇa, an ocean of uncountable perfect qualities. Though self-satisfied, He was enjoying with charming Ramā. Like professional reciters [glorify] a king, the Upaniṣads glorified the Supreme Lord who had dissolved the universe [into Himself] and had exhibited the pastime of sleep.⁶ Though fulfilled in His endeavors, the Supreme Personality of Godhead desired to create all creatures of this world beginning with the demigods, demons and human beings for the prosperity of His devotees.⁷ Lord Vāsudeva, who can [easily] deliver all like a ripe cucumber from its stem, united with His dear wife Lakṣmī named Māyā.⁸ This Lord Hari appeared as the destroyer named Saṅkarṣaṇa, the husband of Lakṣmī named Jayā, and by whose greatly burning flames the universe becomes like a drop of ghee.⁹ Though He became Pradyumna, the husband of the Lakṣmī named Kṛti, for creating everything, and though nonmaterial, He was untransformed. This is the wonderful pastime of the Lord. Then He appeared as Aniruddha, the beloved husband of Śānti, for the maintenance of the universe.¹⁰

Let there be no doubts about the possibility of death of this person, though of five forms as mentioned.¹¹ He became of ten forms, twelve forms, a hundred and a thousand forms. Though one, He is unlimited.¹² That wonder is a manifestation of His mystic opulences. All of the innumerable qualities of the one beyond the three modes of material nature such as knowledge, bliss, independence and control over the universe are indeed nondifferent from His bodies. In Him there exist no distress, destruction, dependence on others or any other defect such as birth at all time and in all manner. Pañcarātra, Brahma-tarka and similar scriptures along with the Vedas and the Vedānta, accompanied by the Purāṇas and Itihāsas are the evidence for these teachings.

While bringing about an agitation of the three modes of material nature, the unmanifested Lord created the unmanifested Pradhāna, the mahat-tattva and the false ego said to be of three kinds: the gross elements, senses and the demigods. Due to their lack of knowledge and capacity, despite their endeavors to create the brahmāṇḍa, all those elements with their presiding deities took shelter of the Supreme Lord Śārṅgī (Viṣṇu). The Supreme Lord created this brahmāṇḍa as a place of residence with those elements after entering into them. The mercy of the completely perfect Lord and master is the sole cause of this creation.

CHAPTERS 1-8

That thousand-eyed Puruṣa created the expert creator, the four-faced Brahmā. Then Brahmā [created] the demigods, demons, humans and so on. After creating the [four] sages beginning with Sanaka who were extremely renounced yogīs, and after observing that they were not endeavoring to participate in the activity of creation, Brahmā, the beloved devotee of Lord Urukrama, became angry.¹³ From the forehead of Brahmā who was angry and in meditation appeared a son, Rudra, the predominating deity of false ego, who expanded the process of creation. In order to increase the population, the sages headed by Marīci were born from the senses of the spiritual master of all living creatures, Brahmā, like seeds from a tree. From Marīci, Kaśyapa, the seed of the tree of the whole world, was born. From Kaśyapa and Aditi, Vivasvān [was born] like fire from the araṇi wood. The son of Vivasvān, [was] the Manu named Śrāddhadeva, the Lord [of mankind], in whose dynasty shone jewellike kings such as Ikṣvāku.

In the dynasty of extremely powerful kings pure like pearls in a necklace, the brilliant pendant of that necklace, King Daśaratha, was born. That king who protected the earth of seven islands with a single royal flag resided in the city famous as Ayodhyā. When he was maintaining the earth, the four-legged bull [of] dharma possessing the two horns of artha and kāma, and carrying the load of mokṣa, factually prospered.¹⁴ [In that kingdom,] no one unfavorable to him and desirous of his favor or favorable to him and desirous of a fight [with him] was found by that magnanimous and great hero.

Apart from his sonlessness, no defect of any kind was noticed in that king so devoted to pleasing his citizens just like [no defect is noticed] in the moon apart from its characteristic markings resembling a rabbit.¹⁵ Not obtaining a son from his three wives, he became filled with anxiety like a mīmāṁsaka [becomes filled with anxiety] upon not attaining a decisive ascertainment of the nature of reality from a study of the three Vedas.

The king, greatly feverish upon not having a son and not finding relish anywhere, called Sumantra and other ministers and discussed with them as follows, “I shall perform the Aśvamedha sacrifice to please the Lord of the world in order to obtain sons. When the Lord who is affectionate to His devotees is satisfied with us, what is unobtainable? O Sumantra, quickly bring the experts in proper recitation of mantras and other performances of yajñas, the officiating priests and our guru Vasiṣṭha. Indeed, the kṣatriya community should strengthen the brāhmaṇa community just as the wind [strengthens] fire.” Noticing the brāhmaṇas fixed on Vedic scriptures brought to him by his minister as soon as he had ordered thus, the king repeatedly bowed down to them without any pride and with great devotion, placing Lord Vāsudeva, the source of delight to the entire universe, in his heart.

CHAPTERS 9-14

These five [brāhmaṇas] shone in the palace of King Daśaratha like the [five] fires: Suyajña, Vāmadeva, Jābāli, Kāśyapa and Vasiṣṭha.¹⁶ With the unanimous consent of those realized souls and their dependents, the king then gathered the ingredients for the Aśvamedha sacrifice.

After offering his obeisances, Sumantra, who knew how to counsel in confidence, spoke the following in privacy to the happy-faced king hankering for sons: “O king, listen to what I have to say. The greatly powerful Sanat-kumāra had narrated the following in an assembly of the sages:

‘Vibhāṇḍaka of terrible penance is the dear son of Kāśyapa. From this Vibhāṇḍaka, Śrīmān Ṛśyaśṛṅga will be born like fire from the araṇi wood. The king of Aṅga, Lomapāda, will bring that sage Ṛśyaśṛṅga, excellent in the study and practice of Vedic teachings and absorbed in brahmacarya, to his kingdom.¹⁷ There will be rain here in Aṅga when women, deceiving Ṛśyaśṛṅga by dressing as sages, bring him. Then, upon obtaining rain in his kingdom, the king of Aṅga, who had been anxious out of fear of lack of rain in his kingdom, will give in charity his daughter named Śāntā [to Ṛśyaśṛṅga] like a price for having brought about the rain. Bringing this sage to his kindom, the king named Daśaratha will have him conduct a sacrifice. Lord Adhokṣaja will become his son Rāma. The very pleasing moonlight of the fame of that descendant of Raghu will dispel the dense darkness of this world and delight His devotees.’

“This narration by Sanat-kumāra, confidential even to the demigods, was heard by me. Therefore, invite that sage from Lomapāda’s home.”

After listening to the narration related by him, with Vasiṣṭha’s consent, Daśaratha, the king of Kosala, personally went and brought Ṛśyaśṛṅga, the best of sages.

When the sacrificial horse was brought after it had circumambulated the earth, the king was initiated into a fire sacrifice on the northern bank of Sarayū. Being summoned by Emperor Daśaratha whose opulences were like that of Kuvera, the treasurer of the demigods, kings came [to the sacrifice] like vaiśyas, bringing gifts. All of the citizens, their eyes enthusiastic to witness the great festival of their master, and while glorifying his prowess, came to the yajña-śālā. In that place, these words [were] constantly [heard]: “Sit down [and] eat again and again!” “Drink [this]!” “Put on this dress!” The words, “Please give us” were never ever heard.¹⁸

Ṛśyaśṛṅga and Vasiṣṭha, expert in karma-kāṇḍa procedures, properly executed the Aśvamedha-yajña, the king of sacrifices, with sacrificial priests endowed with good qualities. Thinking of Lord Keśava in the sacrificial mantras, procedural rules, instruments, performers, fires, place and time, they executed their prescribed duty spotlessly.¹⁹ Vāyu and other demigods were delighted by the performance of the iṣṭi sacrifices, and the offerings of the pravargya sacrificial oblations, the three savana sacrificial oblations of soma juice and various sacrificial animals. Indeed, who can describe that sacrifice whose sponsor was Daśaratha, performer was Vasiṣṭha, the dear son of Brahmā, and result was the appearance of Lord Rāma?

Observing that all of the directions, though donated personally to the priests, were returned to him, Daśaratha gave in charity a hundred million gold coins and a hundred thousand cows to the priests.²⁰ The master of the four varṇas, Daśaratha, gave in charity silver coins four times in quantity to that of the gold coins and offered [the priests] obeisances on the ground saying, “May Lord Viṣṇu be pleased with us.”²¹ Then all of the citizens, gratified by the cloudlike descendant of Raghu, Daśaratha, who showered upon them ten million gold coins, shone as if they were refreshed.²² The king took out and smilingly gave his bracelet in charity to a poor begging brāhmaṇa.²³ The entire population worshipped him who was devoted to the brāhmaṇas. The brāhmaṇas spoke words of benediction to the liberal and humble king and his wives, his sins burnt up by the fire of the Aśvamedha-yajña.²⁴

The sage Ṛśyaśṛṅga performed the iṣṭi sacrifice that produces sons with the mantras of the Atharva-śiras to free the king from obstructing karmic reactions. Then the yogī Ṛśyaśṛṅga saw [that] the demigods had arrived with Indra for their share of the havi oblation and spoke to them with his palms joined in submission: “This intelligent king, a performer of the Aśvamedha-yajña, has executed the iṣṭi sacrifice and has taken shelter of you, desiring sons.²⁵ Please be fully satisfied with him. He desires incomparable sons, famous in the three worlds. Because [some] work has to be executed for the demigods, please permit this.”

Being solicited thus for the sake of the king by the austere sage Ṛśyaśṛṅga, those demigods granted him a benediction for the king and went to Satyaloka.

The demigods offered their obeisances unto Lord Brahmā, the creator of the universe, and, with their palms joined in submission, told [him], “O master, protect the unprotected citizens [of the three worlds] assailed by two rākṣasas. Two powerful sons of Viśravā had executed austerities tirelessly and even obtained a benediction from you of being unconquerable by all creatures. Kumbhakarṇa’s very terrible elder brother Rāvaṇa causes the world to cry. That ten-headed one conquered the ten directions effortlessly. With [his] twenty pestlelike hands, that mischievous [demon] has smashed the grainlike bodies of the creatures like flattened rice, roasted by [their] firelike fear [of him], and devoured [them]. Oh, killing and tearing apart demigods, subordinate demigods, brāhmaṇas, kṣatriyas and even others, he wanders [freely] like a lion [kills, tears apart] deer [and wanders freely]. That terrible one has taken any extremely charming treasure or treasurelike living being that he sees in the world to Laṅkā. That cruel one who steals jewellike women decorated with jewels as soon as he sees them considers the pollution of ladies of noble families to be his decoration. Waiting to displease the devarṣis, this person of abominable behavior constantly presents obstacles for the performance of austerities, Vedic study and sacrifices. Filled with astonishing prowess, he has routed us, the loka-pala demigods headed by the great Indra, just as the best of elephants [routs] goats. O master, if the means to destroy this indestructible person is not described [by you], universal destruction will be attained [even] without Rudra, time or death.”

Upon hearing these words of the demigods, Lord Brahmā spoke with a smiling face: “Indeed, this is desired by Him, our provider and maintainer. O dear ones, that Lord Śārṅgī, to whom all of us offer taxes [in the form of worship], being dependent [on Him] like bulls with pierced noses, will grant auspiciousness.”²⁶

Having spoken this much, Lord Brahmā who is born of a lotus, along with Lord Śiva and the demigods, then went to the bank of the milk ocean. The nectar-drinking demigods saw the milk ocean, white as a pearl necklace, [to be] like a reflection of the ocean of the fame of the Supreme Personality of Godhead. [They saw that the milk ocean] was shining with streams of pearls like the city of Lord Murāri [and] ornamented by high waves that were like the walls of a fortress. [They saw that the milk ocean] had a sound as deep as a prayer [offered to the Lord], [was] internally agitated [as if out of curiosity], [and] as if a greatly dancing devotee of the Lord who is compassionately attached to His devotees.

The lotus-born Brahmā, Śiva and other demigods came to its shore and glorified the Supreme Lord of extensive fame with satisfied minds: “Our obeisances unto You who sleeps on Ananta-śeṣa. Our obeisances unto You who displays various pastimes. Our obeisances unto You who are without beginning, end and middle. Our obeisances unto You, Nārāyaṇa. O master, how wonderful it is that Your Lordship alone causes the dissolution, creation, maintenance, protection, enlightenment, delusion of the universe as well as the transmigration of conditioned souls according to their karmic reactions and the liberation of worthy souls. Despite constantly singing Your qualities which are unlimited in nature, one by one or in groups, we do not reach the end [of Your glories]. How [is it possible] for others?²⁷ O Lord, as long as the fire named Rāvaṇa does not burn up the universe, please accept the sonhood of Daśaratha, destroy that fire by the increasing ocean of Your heroism and make Your exclusively surrendered devotees free from calamities.”

Beseeched thus by the demigods who had offered Him obeisances, the Lord of ancient form, His splendor like that of rising suns, dressed in a yellow garment, beautifully ornamented and exposing His Kaustubha jewel, and charming to the mind, became visible.

CHAPTERS 15-17

Delighting the celestial deities with the moonlight of His mild smile, Lord Hari completely allayed [their] fear with a voice as grave as the thundering of clouds: “O demigods, be free from anxiety and be in good health in your heavenly planets. O children, without any delay I will kill your enemy who has conquered the three worlds.”

Upon hearing [those words] spoken by Lord Uttamaśloka that were nectar to their ears, their purpose accomplished, the demigods went to the heavenly planets from there.

From the blazing fire of the iṣṭi sacrifice of King Daśaratha, by the order of Lord Nārāyaṇa, arose a great being sent by the Lord of creatures, of shining luster. That being gave the king pāyasa filled up to the brim of a golden vessel saying, “This will grant you sons,” and quickly disappeared in that very fire. Then the king called his blessed and beloved queen Kausalyā and gave her a major portion, half, of that sweet milk rice. Then, that devotee of Lord Hari gave half a portion of the pure sweet rice from the remaining half to sweet-smiling Sumitrā. Then he gave a half of the remaining half to Kaikeyī. Then he gave the remaining half to Sumitrā again. After relishing those portions of the pāyasa, the queens shone greatly just as the wives of bumblebees with delighted minds [shine greatly] after relishing the features of the spring season. Those excellent women obtained a child each in the womb from that sinless descendant of Raghu just as the directions [obtained] the moon, the cause of happiness, from the bright fortnight.

Understanding the descent of the mace-wielding Lord Hari in the home of King Daśaratha, the self-born Brahmā personally called the demigods and said this: “Though completely perfect in Himself, the Supreme Lord, the reservoir of compassion, has incarnated to bless us. Serve Him who is worthy of being served by incarnating on the surface of the earth. Generate offspring in ṛkṣa women, vānara women and other women, and personally [becoming] your own sons, take birth with good qualities.²⁸ Formerly Dharma, the upholder of Vedic dharma, took birth from my mouth when I was yawning as the ṛkṣa Jāmbavān to destroy the rākṣasas.”

In order to execute the order of Lord Brahmā, they immediately took birth [on earth]. Some [took birth as] black-faced golāṅgūla monkeys, [some as] ṛkṣas, [some as] vānaras, [and] others as humans. Mukhya-prāṇa Vāyu, the best of the devotees of Lord Uttamaśloka and the best of all in the universe [except Lord Brahmā], became [the person] named Hanumān.²⁹ Indra became [the vānara] named Vālī. Candra [became] Vālī’s son Aṅgada. Sūrya became [the vānara] named Sugrīva [and] Agni [became the vānara] named Nīla. To serve the Almighty Lord, Varuṇa became Suṣeṇa, Viśvakarmā was born as Nala, [and] the Aśvinī-kumāras were born as Mainda and Vivida. The five Maruts Prāṇa, Apāna, Vyāna, Udāna and Samāna took birth here as [the vānaras named] Gaja, Gavākṣa, Gavaya, Vṛṣa and Gandhamādana. The best of the Maruts—Panasa and Śatavali—who had taken birth as portions of the Vasus [now] took birth as [the vānaras] named Śveta and Sampāti. Bṛhaspati of great intelligence appeared as [the vānara] named Tāra. Śacī, the queen of the great Indra, became [the vānarī] Tārā, Tāra’s sister. Kuvera became Katthana. Nirṛti [became] Durmukha. Prior [to Hanumān’s appearance], the best of Maruts had appeared as Kesarī. Parjanya was born as Śarabha. Most of them [appeared as their] own sons. Ṛṣis, gandharvas, siddhas and others also took birth in the thousands. Angered, they could tear apart the earth. They could lift mountains. With nails and teeth as their weapons, their strength increased to that of ten thousand elephants. Born in various species, expert in varieties of warfare, they served the husband of Ramā of unlimited prowess of unlimited kinds.³⁰ This earth was decorated all over by them like other mountains whose wings had not been cut off [and] like thick monsoon clouds.

When the Vaivasvata-manvantara had arrived in Tretā-yuga during Uttarāyaṇa, on the auspicious ninth lunar day of the bright fortnight of the month of Caitra, when Jupiter and the moon had conjoined on the horizen in Cancer in the nakṣatra Punarvasu, with the sun in Aries [and] five planets exalted in their own [houses], the Supreme Person directly appeared with His own plenary portions from Kausalyā who had become thoroughly purified through divine austerities as if [He had appeared] from direct experience of Himself.³¹ The devotees of the Lord became happy in mind whereas the nondevotees became frightened. When the unborn [Supreme Lord] took birth, the entire universe became tranquil. Pleasing showers of flowers, chants of “jaya” and the sounds of kettle-drums of Brahmā and other best of the demigods filled Ayodhyā.

In order to render menial service to the Supreme Lord, Ananta Śeṣa, the bed of the unlimited Lord, appeared as the son of Sumitrā [on a day] of Āśleṣā-nakṣatra in Karkaṭa-rāśi when the sun was in the ascendant. The disc of the disc-wielding Lord that destroys the demons became the most handsome son of Kaikeyī. Then Pāñcajanya, the killer of the unborn children of the enemies of the demigods, also took birth as the son of Sumitrā with a desire to serve his master. It is the opinion of saints that the first form of the four-formed Mukunda was the eldest son [and that] the three other forms entered into the other three sons. Śatrughna [became] this Aniruddha. Pradyumna became Bharata. Saṅkarṣaṇa, the destroyer [of the worlds] became Lakṣmaṇa at this time.³²

The sonless king, having attained excellent sons, immersed in an ocean of delight, did not know any other duty like a poverty-stricken man after attaining a treasure. All of the citizens, protected by the caretaker of the citizens like his own sons, understood that he now had sons and rejoiced in every house. At this time, there was an unprecedented great festival in Ayodhyā for the men and women. [Daśaratha’s] servants danced [and] sang [in joy]. The moon of the faces of the sons brought delight to the lotus ponds of the queens [and] quickly brought about the fulfillment of the ocean of the desire of the king [to have sons].

Having purified himself, the king approached his newly born sons [and] before anyone else touched them, placed his priest Vasiṣṭha in front and performed the jāta-karma ceremony. Just as the blessings pronounced upon the children by the brāhmaṇas were unlimited, the wealth given in charity by the king to the brahminical community [was unlimited]. Then the king along with his well-wishers, the brāhmaṇas reciting the Vedas, gave a name to Lord Nārāyaṇa of unlimited names. Rāma [got] the name “Rāma” because of being very pleasing to all or because of being self-satisfied or because the Lord [was] dark green as an emerald. Saintly persons know Him to be Rāma because of His eternal intimate relationship with Ramā or because He possesses liberality and the goddess of fortune or else because of charming the hearts of women.³³ In this world, the elder son of Sumitrā, endowed with the characteristic qualities of a sādhu was named Lakṣmaṇa. The younger [son of Sumitrā] was considered Śatrughna.³⁴ [Saintly authorities] state Kaikeyī’s son to be Bharata, the one filled with auspicious qualities. Thus, those boys with the splendor of the commander-in-chief of the demigods got [their respective] names. The king also had anna-prāśana and other saṁskāras performed for his beloved sons by brāhmaṇas experienced in the Vedas.

Initiated [and] disciplined, They learnt the Veda along with the Vedāṅgas, [the usage of] all weapons and the arts pertaining to Dhanur Veda.³⁵ [They were] peaceful, sense-controlled, valorous, splendorous, superior with appropriate qualifications, shy [of sinful activities] and famous. Those gods on earth [were] like [their] father’s life-airs, [their] gurus’ servants, the worlds’ presiding deities [and] their mothers’ children.³⁶ Lakṣmaṇa did not leave His worshipable elder brother Lord Hari [even when He] was sleeping, sitting, standing, going [somewhere], playing [or] preparing [to do something]. Likewise, Śatrughna [did not leave] His elder brother Bharata. By His playful sports, beautiful smiles, the outer corners of His eyes that resembled bumblebees, speech that stole the heart of the goddess of speech herself, the master of Lakṣmī in the form of Lord Rāma who possessed very auspicious limbs caused His family members to attain delight.

CHAPTERS 18-26

Then, being affectionate to his sons, the emperor, King Daśaratha, along with his ministers, considered getting his sons married.³⁷

Like the final conclusion of an [unaccomplished] task, Viśvāmitra, the friend of saints, was [then] seen in that royal assembly by the king who contemplated [on getting his sons married] for a long time.³⁸ Pleased [to see] the best of sages, the king got up [from his seat], [and] along with Vasiṣṭha, respectfully gave [him] an exalted seat, ceremonially worshipped [him] and said this: “O Lord, devotees of the Supreme Personality of Godhead are naturally complete. Still, for our benefit, we will carry out [any] activity desired by you.³⁹ Indeed, those who have accepted Nārāyaṇa as their goal in life, desiring to attain the blessings of His devotees, wander in the world not for their sake like illuminating suns.”

Upon hearing the words of the king, the brāhmaṇa Viśvāmitra replied: “These [words] spoken by you, a great soul of a great dynasty, is appropriate. My fire sacrifices have been repeatedly destroyed by two very cruel rākṣasas. Desirous of protecting those sacrifices, I have taken shelter of you. Even my curse on them, who cannot be killed by the benedictions of Brahmā and Śiva and who are offenders of saints, would be rendered useless like fire on lakes. Quickly engage your eldest and best son, the lotus-eyed Rāma, to kill them. Your ultimate good is assured. O king, I know your son’s prowess that can be known from the Vedas, [prowess] that cannot be countered by the suras or asuras.⁴⁰ Your brāhmaṇas, Vasiṣṭha and others also [know about His prowess].”

Hearing these words of Viśvāmitra, the king, terrified in apprehension of the fire of separation from his son, fainted. Having gained his consciousness in a muhūrta, the king, again in pain, sighed deeply and very piteously told the best of sages: “Please do not take my son Rāma, a very tender boy who increases [our] happiness, who has no knowledge of war or weaponry. Having suffered for nine thousand years with a desire for sons, O sage, I am now delighted by the moonlike face of Rāma. I cannot tolerate being without Him even for a moment just as [I cannot tolerate being without] my life-airs. O brāhmaṇa, therefore, may Rāma not be taken! Take me, an expert winner of wars many a time along with [my] army of four divisions in order to battle these mystic rākṣasas.⁴¹ If the rākṣasas take shelter of Rāvaṇa and attack you, all of us would be destroyed. The entire world will be topsy-turvy. Why should we get into a whimsical quarrel with Rāvaṇa by [hearing] whose name the demigods including Indra run away in fright? Please consider this too. This body is maintained by [me], a kṣatriya-bandhu, in order to [protect] cows and brāhmaṇas.⁴² Therefore, as long as my life-airs [are in this body], I will fight your enemies.”⁴³

The fire in the form of the ascetic Viśvāmitra that had been burning in the past with the fuel of the dry wood in the form of offenses committed by the rākṣasas burnt even more fiercely by the clarified butter in the form of Daśaratha’s words. Noticing the sage Viśvāmitra’s swelling of anger, Vasiṣṭha told the king: “O king, it was firmly promised by you, ‘I will certainly do whatever you desire.’ O descendant of Raghu, having promised a [dhārmika] person who has requested help, a vipra, a brāhmaṇa engaged in Vedic studies, a person [appropriately qualified and] desirous of engaging in yajña, and a devotee of Lord Viṣṇu [something], you should not undo it.⁴⁴ Indeed, the great glory of this son of yours, by which when angered He can burn the fourteen worlds, is concealed. Viśvāmitra, also a powerful, great devotee of Lord Nārāyaṇa, will provide assistance to your son though He is [Himself] capable. Viśvāmitra, a former great chariot-fighter, is experienced in [the use of] the hundred weapons previously produced by Jayā and Suprabhā, the daughters of Dakṣa, and more. Therefore, O Emperor, Rāma should go with the sage. The rākṣasas should be killed. The performances of fire sacrifices should be protected.”

Upon hearing Vasiṣṭha’s words, Daśaratha, the descendant of Raghu, became very happy, offered Rāma and Lakṣmaṇa to Viśvāmitra and sent Them off.

With bows on Their strong arms, talking auspiciously to each other, equipped with quivers, those two heroes, despite being youths, followed the sage, smiling pleasantly. Upon seeing Them following Viśvāmitra like the immortal Indra and Viṣṇu following Bṛhaspati, the citizens of Ayodhyā became delighted.

Having proceeded for more than half a yojanā on the pathway, Viśvāmitra, the best of the knowers of [those] paths, spoke [the following] to Lord Keśava on the southern bank of the Sarayū: “Dear child, I will utter the mantras Balā and Atibalā which were [originally] taught by Brahmā, which pacify hunger, thirst and so on, and which provide all desirables.”

Though omniscient [and] His desires are always fulfilled, [as] the teacher of civilized behavior, the descendant of Raghu listened to the two mantras from the best of the brāhmaṇas who had spoken thus.⁴⁵

Honored by the sage, Princes Rāma and Lakṣmaṇa comfortably [and] happily passed that night on the bank of the river Sarayū. Then, having performed [their] sandhyā rites at dawn, those effulgent ones went to the āśrama dear to Kāmadeva at the confluence of Sarayū and Gaṅgā.⁴⁶ They stayed for that night in that place where Kāmadeva became devoid of a body because of the flames from the [third] eye of the beloved of the daughter of Himavān.⁴⁷

[The next day], with great wonder, great sages worshipped Lord Hari who had arrived there bearing the name Rāma. Seeing the face of that descendant of Raghu, the humble sages [were] pleased thinking, “[Today is] an auspicious day for us”, [and] happily executed their sandhyā worship [in the Lord’s very presence].

Climbing on to a boat nearby, the two princes and the sage crossed the roaring waters of the Gaṅgā through the waters of the Sarayū. Then, noticing a terrible forest while passing, Rāghava asked, “O tiger among sages, whose terrible forest is this?”

Being thus addressed, the brāhmaṇa Viśvāmitra said, “O Rāma, these districts were formerly Malada and Karūśa, prosperous by Indra’s blessings. Tāṭakā, the daughter of a yakṣa named Suketu, had formerly become unslayable with the strength of ten thousand elephants by Lord Brahmā’s benediction. That wife of Sunda and mother of Mārīca attained the nature of a rākṣasī along with her son and mercilessly eats humans here.⁴⁸ O respectable one, look at [these] skulls and bones of cows and brāhmaṇas, very rarely to be seen by persons like You! What do You think?”

When Viśvāmitra, the one dear to the sages, said this and became quiet like a sage, he entered the residence of Tāṭakā, a forest, with Rāma and Lakṣmaṇa. When Rāma, the best of bowmen, twanged [His] bow, that sound, like a spark of fire, scorched Tāṭakā’s earhole for a moment. Even before deer, birds and other creatures in the forest, terrified by the sound woke up, that rākṣasī got up and came [in front of Rāma]. [Despite] seeing her with a large body and great prowess, her mouth wide open like a great cave and her hands stretched, Rāma stood undisturbed. Repeatedly sounding an uproar with extreme force like that of a hurricane, that rākṣasī showered a rain of dust upon that prince. Then, upon seeing that mystic Tāṭakā showering stones, the Lord who has Garuḍa on His flag cut her two terrible hands with His arrows. Her lips and nose cut by Lakṣmaṇa, the son of Sumitrā, that enemy of the saints who could assume any form she liked disappeared [and] threw a shower of weapons.

Then the sage told Rāma who was embarrassed to have to kill a woman, “O child, this rākṣasī is a killer of saints. Kill her! Kill her!”⁴⁹

Within a moment and effortlessly, the wielder of the disc Sudarśana put her who had surrounded [Him] in circles in a bed of arrows. Noticing her approaching [Him], desiring to bestow the path of Bhagavad-dharma to [His] devotees, the Supreme Personality of Godhead split asunder Tāṭakā’s heart with an arrow by His own expertise.⁵⁰

Saying, “All glories! All glories! [Our] obeisances unto You, the master of the worlds! May this seed of victory become a desire tree!”, the delighted demigods showered flowers upon Lord Rāma’s head.

CHAPTERS 27-46

Greatly honored by the sage, the Lord of the universe, along with His younger brother, passed that night there. At early morning, He carried out His prescribed duties [of sandhyā-vandana]. The sage privately gave Rāma all weapons: the weapon of Viṣṇu, Brahmā as well as those of Śiva, Agni and others. Considering it his duty, [the sage Viśvāmitra] also taught the omniscient maintainer of the universe the means to withdraw [them and gave Him] weapons that cause the opponents to yawn. Brahmā and other controlling deities of [those] weapons surrounded Him who is understood by realized saints and with their palms joined in submission spoke thus: “O master, we [are] but Your servants.” The great soul Lakṣmaṇa, the son of Sumitrā [and] the killer of His enemies, also obtained from Viśvāmitra all of the great weapons such as those of Brahmā.

Permitting those [controlling deities to depart until He needed them], the omniscient descendant of Kakutstha proceeded [on the way] and [upon] seeing an āśrama nearby, asked the brāhmaṇa, “What [is] this place?”

Viśvāmitra, the son of Gādhi, told Him, “Dear child, this great āśrama was formerly occupied by the greatly powerful Lord Viṣṇu Himself [in the form of Vāmana]. Many saints engaged in austerities here have attained the perfection [of their austerities]. Therefore, [it attained] the name Siddhāśrama [“the āśrama of the perfected ones”] for Lord Adhokṣaja [the presiding deity of this āśrama] is the giver of that perfection. Lord Hari, beseeched here by the demigods terrified by Bali’s power and by the austerities of Kaśyapa, then became Aditi’s son. Lord Vāmana of lovely eyes, certainly an opponent of the enemies of the demigods, apparently begged for three steps [of land] from Bali as a pastime. As soon as the world containing the three planetary systems was given by Bali Mahārāja, the Supreme Personality of Godhead, the smallest of the small became the greatest of the great. This [is] the astonishingly powerful āśrama of that Lord Trivikrama.⁵¹ I and other sages reside here, O greatly intelligent [Rāma]!”

Talking thus, the sage and the princes while engaging in auspicious talks entered that āśrama. A festival overtook the eyes of the sages [there] while the sun entered the ocean.⁵²

Then, along with the seven sages, Viśvāmitra inaugurated a six-day yajña on the order of Rāma, the Lord of Kosala.⁵³ Then, when the most glorious sixth day of that best of fire sacrifices had begun, the entire sacrificial ground blazed in fire [and] there was a great sound of loud crying. Upon hearing a confused noise from the sky and noticing two shameless rākṣasas, Lord Rāma said, “Lakṣmaṇa, get ready!” and took His bow. Before those rākṣasas could pollute the sacrifice with blood, fat and other bodily secretions, the Lord of sacrifice released a dreadful arrow [at them].⁵⁴ Having been thrown over a hundred yojanas by the prowess of the arrow released by Rāma, Mārīca thought, “I am dead,” [and] dove into the ocean of salt water. Then, taking another arrow blazing like fire, He sent the great-armed Subāhu to the home of Yamarāja.⁵⁵ Then, Lord Rāma severed the heads of the meat-eaters with His bows as if they were ripened fruits of the Tāla trees. Some [of the rākṣasas] ran away [just by seeing His prowess].

After completing the sacrifice, the sage Viśvāmitra, surrounded by the brahminical community, offered Lord Rāma abundant blessings and greatly glorified [Him]. When that night had ended, in the assembly of sages, the king of sages told Lord Madhusūdana and His younger brother these sweet words: “O Rāma, an excellent svayaṁvara for the daughter of Janaka has been announced on earth. Oh, all are going to Videha, eager to see the great festival. O prince, of course, kings are going [to that svayaṁvara] desiring her. We will go and see that great festival there.”⁵⁶

Having spoken thus, the excellent sage, surrounded by the sages and with Rāma and Lakṣmaṇa, went to the sacred northern region. Upon reaching the edge of Śoṇa, the king of rivers, the great sage camped there for the night along with his disciples as well as Rāma and Lakṣmaṇa. Showing [Lord Rāma] the places formerly belonging to Kuśika’s sons, the ascetic spoke about those worth speaking about. Viśvāmitra, a descendant of Kuśa, described his birth from the king of great strength named Gādhi, the son of Kuśanābha [and] the grandson of Kuśa, to Lord Rāma.

Then, early in the morning, the brāhmaṇas along with Rāma and Lakṣmaṇa departed, quickly arrived at the banks of Gaṅgā in the afternoon [and] took rest. Rāma, the descendant of Kakutstha, along with His younger brother, accepted the sacrificial remnants from that place, considering them to be like nectar, and for the clear understanding of the saints, the Almighty Lord inquired from the sage: “From whom did this river Gaṅgā come? And how did she come to earth?”

Questioned thus by Lord Rāma, the sage spoke for the welfare of the saints: “There were two wonderfully qualified daughters of Himavān, the presiding deity of the Himālayas: Gaṅgā who became a celestial river, [and] Umā [who became] Lord Śiva’s wife. Lord Śiva engaged in conjugal pastimes with Umā. [Even] in a celestial thousand years, neither of them experienced defeat. When their conjugal activities were stopped by the demigods frightened of his potent semen, Lord Hara discharged his semen on Gaṅgā, fire and earth. That potent semen which could not be sustained by anyone [and] which grants prosperity to the saints joined together [and] became the beautiful boy Skanda, the beloved son of Lord Śivā and Pārvatī-devī. [Learned authorities] call him Kārttikeya, Āgneya and Gāṅgeya whom Indra, the master of the demigods, appointed as the commander-in-chief [of his army] and destroyed [his] enemies.⁵⁷ Śiva and Umā [then] situated themselves in austerity for the satisfaction of Lord Vāsudeva. Such is the nature of that great goddess Umā.

“[Now] hear about Gaṅgā’s descent [to this world]. Formerly, at the time of placing His three steps [over the universe], Gaṅgā, the water that had come from the disc-wielding Lord’s foot, was born from Himavān for some reason, [but] she returned to the heavenly planets.

“There was a king named Sagara, a great devotee of Lord Nārāyaṇa. He was prior to all of You [in Your dynasty]. Formerly, he had engaged in austerities with a desire to have sons. From one wife, he had a son named Asamañjasa who was destined to generate progeny. From another, he had sixty thousand powerful sons. That one son, who himself had a son, was a yogī frightened of material association. Pretending to be cruel and being rejected by his father, he went to the forest.

“Once, Sagara was initiated into an Aśvamedha sacrifice. Having become invisible, Indra stole his sacrificial horse.⁵⁸ Searching for the sacrificial horse, Sagara’s [other] sons dug the earth up to the ocean. Thus, the ocean became a son of Sagara. The princes [considered] the supreme source of illumination named Lord Kapila to be the one who had stolen the sacrificial horse [and] rushed to kill [Him] like fireflies [rushing] towards fire.⁵⁹ The fire that emanated from Lord Vāsudeva’s eyes when opened burnt them [immediately to ashes]. That is no wonder for Lord Hari who destroys everything [at the time of creation]. Searching for the horse, Aṁśumān, the son of Asamañjasa, reached [Lord Kapila’s āśrama]. He offered obeisances unto the Supreme Lord and said, ‘O Lord, please forgive [us for our offense].’ Desirous of benefiting [Aṁśumān], the Lord spoke these peaceful words that showered nectarean mercy, ‘Dear child, take the sacrificial horse.’

“Quickly bringing the horse [to his kingdom], the young [and] great [Aṁśumān] of peaceful mind successfully completed the sacrifice inaugurated by his grandfather. Indeed, a peaceful man can be courageous and powerful. In order to send his uncles, who had died on account of offending the brāhmaṇa Lord Kapila, on the path to the heavens, he executed austerities on the order of the best of the dvijas to bring about the descent of Gaṅgā.⁶⁰

When that king died without accomplishing that purpose [and] when his son Dilīpa also [died without accomplishing that purpose], Dilīpa’s son Bhagīratha situated himself in austerity [for that purpose]. King Bhagīratha met Gaṅgā by the mercy of Lord Brahmā but he could not find a person in the three worlds to withstand her while she was falling [from the heavenly regions]. Only after satisfying Lord Hara, the best of the Vaiṣṇavas fit to withstand Gaṅgā who emanates from the lotus feet of Lord Viṣṇu, did he cause that river to descend [to this earth] through austerity. Having led her who was as white as a pearl necklace, whose movement was astonishing and who had become Jahnu’s daughter, King Bhagīratha sent his forefathers to the heavens by sprinkling her water on their bodies. O Rāma, so pleasing to our minds, it is not astonishing [that] this Gaṅgā, constantly associating with Lord Hari’s lotus feet, destroys even great contamination, [for] hearing about, contemplation upon and glorification of Lord Viṣṇu [lead] to the supreme abode [Vaikuṇṭha].”

CHAPTER 47-65

The night passed away like a moment for the twice-born obedient to the Supreme Lord glorified in pious verses along with Lord Rāma by engaging in narrations like this.

The princes of Kosala with many sages and Viśvāmitra crossed the celestial river [Gaṅgā] on a boat to reach its northern bank. They entered a greatly prosperous and large city named Vaiśālī that was previously constructed by King Viśāla and which was filled with beautiful houses. The sage recounted to that descendant of Raghu about the origins of the king of Viśāla as well as his dynasty by whose members the city of Vaiśālī shone:

“All of the devas and asuras previously churned the milk ocean. The churning rod for that activity was the Mandara mountain [and] the rope [was] the king of serpents, Vāsuki. The thousand-handed Supreme Personality of Godhead steadied the mountain by going above it [as Ajita] and by going below it as the merciful tortoise incarnation. When the devas and asuras became exhausted while this was going on, Lord Ajita caught the serpent and churned the Mandara mountain, His armlets and earrings moving about. Candra, Indirā (Lakṣmī) and others [as well as] a pleasing host of apsaras appeared from the ocean. Lord Hari in the form of Dhanvantari carrying a pot of nectar [also] appeared. Deluding the asuras who had stolen the nectar [from Dhanvantari] out of delusion, the killer of asuras, assuming the form of a woman, stole the nectar [from them] and gave it to His own devotees.

“Having lost her sons again in the battle between the devas and asuras, Diti deceived her husband and conceived a child in her womb whom Indra cut into pieces.⁶¹ Because Indra told [those pieces], “Don’t cry!” after cutting the child in the womb [into pieces], they [were] named Maruts [and] became dear to the great Indra.⁶² The Supreme Lord’s devotees’ opulences will certainly be superexcellent. Others’ opulences [will be] to the contrary. In this regard, instances like the above have been noticed [in the scriptures].

“Authorities say that Alambusā was very attractive among those apsarās [who had appeared from the churning of the milk ocean]. Viśāla was born from her and Ikṣvāku, Your forefather.”

Having noticed the great persons who were talking thus [and] who had entered the city Vaiśālī, Sumati, the intelligent descendant of Viśāla, worshipped them. Learning [about the princes] from the words of the brāhmaṇa Viśvāmitra, the king again honored Rāma and Lakṣmaṇa who were fit to be honored by the entire world and most handsome in the world. Having passed the night there, the descendant of Raghu left that city in the early morning and reached a forest near Mithilā where there was a mild breeze. Pointing out to another āśrama at the edge of that forest near Mithilā, Viśvāmitra, the son of Gādhi, spoke these sweet words to Lord Madhusūdana:

“In order to stop Gautama’s excessive austerity, the king of the devas, carrying out his duty to the devas, enjoyed [Gautama’s] wife in his āśrama here.⁶³ The sage Gautama entered his āśrama, understood the situation and becoming angry, cursed, ‘May your paramour become useless!⁶⁴ O unchaste woman, may you become a stone!⁶⁵ You will [again] become a woman by Rāma’s glance.’ Thus, the sage, a reservoir of mercy, also provided his wife Ahalyā a means to become free from this curse.⁶⁶ The forefathers and devas cut out the testicles of their ram and fitted it on Indra, the king of the devas, by their mystic power. Thus, he became the one with the testicles of a ram.⁶⁷

“Please remove the pain in the heart of the great Indra, Your devotee.⁶⁸ May You have mercy upon this auspicious lady as [You are] a reservoir of mercy.”

When this was spoken by Viśvāmitra, the holder of the Śārṅga bow happily went to [Gautama’s] āśrama [and] looked at Ahalyā who had turned into a stone with a charming glance. Merely by His glance, she became a beautiful woman, pleasing to her peaceful husband. This is not astonishing for Lord Hari by the playful movement of whose eyebrows the entire universe has been created. Filled with devotion, Gautama, with his wife Ahalyā, fully worshipped Lord Rāma of excellent character, while also honoring Viśvāmitra.

Then, having arrived at a vast expanse of land to the north-east, the Lord of sacrifice saw Janaka’s sacrificial arena. Along with Viśvāmitra, Lord Rāghava resided at a solitary and pure place not very far from that sacrificial arena filled with people.

Upon hearing that Viśvāmitra had arrived along with two unprecedented personalities, King Janaka, along with the sage Śatānanda and others, approached [them]. People from various villages who had come to the sacrificial festival and residents of the city including women and children came to see Lord Rāma. Having appropriately worshipped the sage along with his disciplic family members, looking at the Lord of the universe, the king spoke these words to the sage:

“Who is this best of men, handsome, dark like an emerald, His eyes like lotus leaves, endowed with fresh youth? Indeed, who is He with the shoulders of a lion, with a wide chest, His face like the full moon, with a deep navel, His neck shaped like a conchshell and His arms strong? Not surprised at anything, His face is always smiling, and His movement is like that of the king of elephants. He is learned and intelligent. O sage, who is this, so humble while speaking measured words with immeasurable meaning? He is Cupid to women. Yet, He is a servant of learned persons like you. He is nothing but death to His enemies, and the Supreme Personality of Godhead Hari to the yogīs. This extremely tender boy is a festival for the eyes of the people. We cannot tolerate His lotus feet touching the earth! Who is this other person standing next to Him, resembling Him whom this red-lipped one constantly follows like a shadow?”

When the king inquired thus with a pure heart in the presence of many persons, the expert son of Gādhi, Viśvāmitra, slightly smiled and spoke these words:

“Oh, this is Daśaratha’s dear charming son, the Supreme Person named Rāma, desirous of carrying out the work of the devas. This is His dearest younger brother, Lakṣmaṇa of auspicious characteristics. I brought Them from Ayodhyā to Siddhāśrama.

“Killing the rākṣasas, Rāma easily protected my fire sacrifice. He also released Ahalyā from the curse of Sage Gautama by glancing [at her]. This best of archers wants to see your bow. It seems that that bow of yours has become a testing stone for goldlike archers! O hero, accept Him who is endowed with all auspicious qualities as your son-in-law, just as the presiding deity of the milk ocean previously [accepted] the ancient person Nārāyaṇa [as his son-in-law].”⁶⁹

Having heard these words of the son of Gādhi, the greatly blissful Śatānanda, the son of Gautama, spoke to the beloved descendant of Raghu:

“O Lord Rāma, O Lord of the universe, welcome to You and Your younger brother! It is very auspicious that my mother has been given life by Your merciful Lordship. I think that this great sage Viśvāmitra is fortunate in this world for Your Lordship, the Supreme Person, follows [him] like a disciple.

“O Rāma, this son of Gādhi [was] formerly a greatly powerful king [who] had stolen the Kāma-dhenu cow of Vasiṣṭha, the best of sages. That Kāma-dhenu destroyed the king’s strength through cowherds and others generated from various parts of her body in the form of the śakas, mlecchas and yavanas.⁷⁰ Having satisfied Lord Mahādeva, the king obtained all weapons including the Brahmāstra. He fought with Vasiṣṭha using them. Vasiṣṭha, the son of Brahmā, approached Viśvāmitra in battle with Lord Viṣṇu’s Brahma-daṇḍa. By the mercy of the Supreme Brahman, Lord Viṣṇu, that weapon devoured those weapons [launched by Viśvāmitra]. The son of Gādhi [then] became capable through Vaiṣṇava austerity and took Triśaṅku, who had been made a caṇḍāla by Vasiṣṭha’s sons, to Svarga [that he had created for him]. He protected Śunaḥśepa who was made into a sacrificial animal for a sacrifice. Again, he engaged in fierce austerities while remembering Lord Vāsudeva. By the desire of Indra, his austerities were destroyed through lust for Menakā and then anger at Rambhā, and then he again engaged in austerities. Without food, breath, movement or any bodily disturbance, he then performed austerities for several tens of thousands of years for the pleasure of the disc-wielding Lord Viṣṇu. Due to his great austerities, his status as a rājarṣi, ṛṣi, maharṣi and brahmarṣi was, one by one, recognized by Lord Brahmā and other demigods. This affection of Yours for this brāhmaṇa whom Lord Vāsudeva had favored so much is not very surprising.”

Lord Rāma heard these words of the son of Gautama [and] looked at Viśvāmitra. [Though] all-knowing, He heard various topics in different places, imitating the ordinary populace. There is no possibility of even slight ignorance in Rāma whose form is ever-existing and conscious and who is the sole illuminator of the entire universe [just as] no amount of darkness whatsoever can ever be seen in the sun, which is nothing but illumination.

CHAPTERS 66-67

Then, on the next day, King Janaka, his cherished desires [now] satisfied, offered his respects to Viśvāmitra, brought him along with Rāma to his sacrificial arena, [and being] expert in speech, humbly spoke these words:

“O son of Gādhi, when I was ploughing the earth for a sacrifice, [we noticed that] there was a fortunate girl within the earth! Because [she was found] on the path of the plough, [we called her] Sītā, like the prosperity of a great treasure for a poverty-stricken man.⁷¹ When the girl [was] fully grown up like the full moon, an anxiety entered into me for a long time. How can I give her to an unqualified man, like the three Vedas unto a man of the lowest varṇa?

“An excellent jewel of bows was obtained [by me] by pleasing Lord Śambhū by our long austerities and which cannot be moved [by anyone] other than Lord Śiva [himself] just as the bhū-maṇḍala [cannot be moved by anyone] other than Ādi Varāha. Formerly, in Dakṣa’s sacrifice, Lord Śiva, not obtaining his share [of the offerings], mutilated the demigods with this [bow]. Then, upon being pleased [with them by their prayers], he who is more easily satisfied joined those parts of their bodies with them.

“‘I will give my daughter only to him who can tie this bow.’ This declaration of mine was spread out all over the world like the rays of the thousand-rayed sun.

“Reputed princes, the best of valiant warriors and daityas including the best of the yakṣas and rākṣasas quickly arrived here for the svayaṁvara like the best of swans [assembling] at a pond, the shelter of lotuses. Some heroes, upon seeing the bow, some having come near it, others upon touching all over the bow, others upon moving it, became non-heroic and went away. Some others went away, frightened upon seeing those persons. Those proud warriors who desired to carry the bow perspired, fell on the ground and fainted.

“The ten-headed Rāvaṇa and others not worthy of lamentation fell into a lamentable state of affairs, [so] what to speak of others? Those cheats, though stronger than me, [and] though desirous of kidnapping [my] daughter by force, could not do [so]. They came to me for a war for one year. [But] the excellent benediction from Lord Brahmā [was] my strength.⁷²

“Rāghava can certainly lift [this] bow [and] may Sītā, who is similar [to Him], follow Him, her husband, like the moonlight that follows the full moon [and] like the sunlight [that follows] the sun.”

The broad-minded brāhmaṇa [Viśvāmitra then] told the king who had spoken thus, “O king, may the bow that neutralizes heroism be quickly brought!”

Then, on the king’s order, by means of a benediction from Lord Śiva himself, the excellent weapon of Lord Śiva that was carefully concealed in an iron casket fitted with eight wheels was dragged and brought over by excellent heroes numbering five hundred. The sage told Lord Mukunda, “Child Rāma, string this jewel of bows.” Upon being instructed thus, the Lord, the son of King Daśaratha, stood up while muttering “Oṁ.”⁷³

Upon seeing Rāma, the Lord of the worlds, His charming cheeks surrounded by moving earrings and Himself an ocean of beauty, approaching the bow, there was mutual talk between the women [residing] there:

“Kausalyā who gave birth to this very attractive boy is fortunate indeed. The best of kings, the descendant of Raghu, Daśaratha is also fortunate for this destroyer of all miseries has called him, ‘father.’ It is false to s