The following is an abridged English translation of Canto 2 of Śrī Nārāyaṇa Paṇḍita’s Saṅgraha Rāmāyaṇa of the Madhva-sampradāya.

CHAPTERS 1 TO 2

When Rāma whose form is filled with all auspicious qualities increased in brilliance with His beloved wife like the moon with the moonshine, King Daśaratha shone in complete perfection with the waves of prosperity like the king of the rivers.¹ The king rejoiced even more upon hearing the news of his son Bharata who had gone to the home of His maternal grandfather Kekaya with Śatrughna for a long time to study several arts. When the innumerable transcendental qualities of Rāma were spoken by people in assemblies, streets, houses and shops, the king’s heart and the people shone in complete [satisfaction] and magnanimity.

Consulting his important ministers such as Sumantra and brāhmaṇas absorbed in spiritual mantras, King Daśaratha invited his excellent neighboring kings and all of his subjects to coronate Rāma.² Surrounded by his associates, the king was resplendent with the respect offered in the assembly like Indra with the devas in Svarga and like the moon with the stars in the sky.

Emperor Daśaratha controlled the force of his cherished desires and spoke the following words: “If all of you think so, we can appoint my young son Śrī Rāma as the crown prince.” [Upon hearing these words,] the hairs of the citizens stood on their end. Their eyes were filled tears of joy. Rāma was in their hearts. They joined their palms in supplication and placed them above their heads. Their faces blossomed and they said, “Very good! Very good!”

When the residents of the city and countryside and the king’s bodyguards desired to speak more, the elders in the assembly knowing their views suddenly spoke the following words rich in meaning: “This large populace is always coronating Rāma in their minds and speech. O ruler of the worshippable, O king, perform your duty of conducting a grand coronation [for Śrī Rāmacandra]. O master of the citizens, like a loadstone [attracts] iron pieces through its rays of magnetism, your son attracts the minds of citizens in the mode of goodness with His natural and innumerable auspicious qualities. Indeed, your beloved son is factually Nārāyaṇa, the primary shelter of all living beings.

“A learned scholar may count the particles of dust on earth. Who can count your son’s transcendental qualities?³ He is smaller than the smallest, greater than the greatest, heavier than the heaviest and lighter than the lightest. He is the controller of all. His desires become fulfilled. He is independent and is filled with [all] opulences. Merely by the movement of His eyebrows, Rāma can bring about the creation, maintenance and annihilation of the worlds with Brahmā, Śiva and Indra, for such are the powerful abilities of a [true] hero. The moon of His fame defeats the full moon, for the moon of His glory does not merely cause the kumuda to fully blossom and the heavens delighted, it is also full in the dark and bright fortnights and is absolutely spotless.⁴ Mahālakṣmī herself obtained Him on the pretext of having become the daughter of a king after piercing the earth. Piercing through the earth, Mahālakṣmī herself became a daughter of a king and obtained Śrī Rāma out of her greed for Him [though] the prosperity of her beauty is unlimited and unparalleled in all the worlds. Let us establish this Rāma [as the crown prince]! This great being has none equal or superior to Him in knowledge. He knows about everything in existence—in the past, present or future—in all detail, just as one would know about an excellent necklace in his hand. He constantly relishes His own bliss that is not meager or reproachable. His mind is not disturbed by the disease of attachment to women, kingdom, treasury and so on.

“Rāma possesses six qualities, five features and three potencies. He causes three ascensions and possesses three perfections. He possesses all of these in two forms—in terms of the teachings of the Vedic scriptures and the artha-śāstra.⁵ The supremacy of Brahmā, the prowess of Śiva and the opulence of Indra as well as the auspicious qualities of others are [merely] reflections of Rāma’s transcendental qualities. Kāmadeva, the moon, the sun, Kuvera and the earth endeavor to imitate this flag of Raghu’s dynasty in terms of His beauty, cooling effect, brilliance, wealth and tolerance respectively. Your son is the best in the three worlds [for] He is complete with generosity, sweetness, auspicious tolerance, heroism, gravity, intelligence, greatly noble behavior and innumerable other transcendental qualities.

“Are His wishes not fulfilled? He obtains whatever He wants anywhere at all times. So how can lust ever attack your son? He is Sītā’s husband and Brahmā’s master. Nothing pleasing to Him is destroyed and there is no possibility of Him having to be with anything displeasing to Him. Anger is thus defeated by Him and it worships the dust of His lotus feet. Abandoning this kingdom, He can even happily and suddenly depart to the forest. He can even give Himself to the saints. Greed has no place in Rāma. How can delusion exist in Him by whose mercy delusion and other contamination [in the heart] become destroyed? How can darkness exist in the sun when dense darkness is dispelled at sunrise? Saints refer to the prideful conception that one has good qualities that do not exist in him as false ego. There is not even a bit of false ego in Rāma because there is no auspicious quality that does not exist in Him. Noble souls state that the mental anxiety, ‘He is not under my control,’ is envy. If He under whose control this universe is envious, horses would have horns.⁶

“Pride, inattention, fear, distress, lamentation, hunger, thirst and the defects due to kapha, pitta and vāyu do not exist in Rāma who has been described in the Śruti as āditya-varṇaṁ tamasaḥ parastāt.⁷ Every good quality is in Rāma and every defect is absent in Him.

“O king, what is the need for more talk when sense perception, logical inference and Vedic testimony are the evidence in this regard? He is forgiving, tranquil, sweet in speech, content, always devoid of cruelty, of unparalleled glory. Rāma has been accepted by the moving, nonmoving and the unintelligent as an ocean of auspicious qualities.

“O king, for your own good, give the kingdom to Rāma who is naturally perfect just as the arghya water is offered to the ocean that is the source of jewels and just as a lamp is offered to the sun that illuminates the three worlds.”

Vasiṣṭha and other spiritual masters among the assembly who had constantly experienced Rāma’s affection spoke thus.⁸ Honored by everyone, Daśaratha then promised to hand over the earth to his well-behaved son.

CHAPTERS 3 TO 4

After Daśaratha spoke, the large crowd danced in delight. The words “Good! Good!” was heard everywhere. Observing the people’s love for his son, the king shone with the drops of tears that had fallen from his eyes resembling pearls.

He spoke the following to Vasiṣṭha and other senior brāhmaṇas: “I will coronate the lotus-eyed Rāma as the crown prince. There is Puṣya-yoga tomorrow and it is recommended in this month that conjoins with the nakṣatra Citrā. Kindly order for the ingredients to coronate Him on this occasion according to the scriptural regulations.”

When Brahmā’s son was thus requested by Daśaratha, he quickly requested for various ingredients for the coronation: new clothes, jewels, honey, all kinds of herbs, golden pots and water from a hundred holy places. Men quickly arranged for them and all other kinds of items on the order of Vasiṣṭha.

“Sumantra, quickly bring Rāma who charms my heart!” On this order of the king, the minister got on his chariot and departed to Rāma’s home. With his palms joined in supplication, Sumantra informed the lotus-naveled Lord about His father’s order and the Lord immediately got on that chariot.⁹ Surrounded by his neighboring kings, the emperor in his palace saw his son arriving and was extremely pleased in mind.

Rāma had the complexion of a dark lotus. He was an allurement for Lakṣmī. His face resembled the full moon. He was naturally and slightly smiling. That hero’s form was like that of a lion. His gait was that of a pride elephant. He was superior to everyone. His eyes were red like lotus leaves. He was decorated with all kinds of ornaments. Every part of His body was beautiful. He pleased every sense of the onlookers. He was the Lord of all who had arrived. He glanced at those who glorified Him by saying, “All glories to Rāma!” and brought about their auspiciousness. He spoke moderately and His smile preceded His speech. The king saw his son from a distance. Rāma was a father to His devoted people. He resembled Yamarāja to His enemies. He was [recognized as] the Supreme Brahman by the God-realized. The lotus eyes of the king were not at all satiated even by repeatedly drinking the most rare nectar of Rāma’s charming beauty.

Rāma got down from the chariot. His earrings shook [as He moved] and He was charming to the mind. Daśaratha was happy [to meet] His son who had climbed up to the palace and who had stooped low [with humility]. With His hands that imitated the sprout of the pārijāta plant, He offered His obeisances unto the feet of His father after uttering His name.¹⁰ The king, not following the proper sequence of prescribed conduct, placed the detached Rāma, who was bowing down to offer him [full] obeisances, on his lap and then delightfully embraced Him. When the king did this, he drenched his son with tears of joy. He fulfilled all of his purposes when he then told Rāma, “Become the emperor.” When He sat on a throne made of pure gold on the order of His father, the Lord of the universe surpassed in brilliance the illuminator of the world that had reached the Udaya mountain.¹¹

Words of fragrance esteemed by members of the assembly emanated from the lotus lake of the king when the moon of Rāma had risen: “On the pretext of making You the crown prince, I will coronate You who possess all good qualities [to rule] over the kingdom. My child, please permit this activity. My dear, I will retire after handing over the responsibility of maintaining the earth to You who are capable of shouldering this responsibility, [for] my endeavors have become feeble due to old age.”

Rāma accepted the request of His father and [thus] satisfied him. He then reached His home. Then the king also entered his inner quarters.

The king then saw inauspicious omens and because he knew about omens, he became worried. He again called his son and spoke to Rāma in private: “I have worshipped [Lord Viṣṇu] through sacrifices. I have given in charity. I have enjoyed [my life within scriptural bounds] and I have properly carried out my specific duties. But the result of all those activities, coronating You [as the crown prince, seems] impossible. There are inauspicious omens in my dreams and wakeful state that portend my death, that will bring about obstacles to my plan. By the mercy of Lord Vāsudeva, my obstacles can be removed. Today, You and Your wife should fast and take up vows [to become successfully coronated].”

Thus instructed by His father, He went to His mother’s inner quarters and saw Kausalyā absorbed in worshiping Lord Nārāyaṇa. Upon hearing about her son’s prosperity, Queen Kausalyā had been worshipping Lord Adhokṣaja with Sumitrā. Rāma and Lakṣmaṇa offered obeisances unto them. Desirous of Rāma’s prosperity, Queen Kausalyā had taken up a vow of silence [while worshipping Lord Nārāyaṇa]. With her eyes full of tears, she [now] lovingly spoke to her beloved son: “Blessings upon You, my child Rāma! Protect the saintly and discipline the miscreants. O master of earth, protect this earth as if she is Your daughter.” Having thus pronounced blessings upon her son, she performed auspicious rituals for His prosperity. Rāma then permitted Lakṣmaṇa to depart and left for His own house with Sītā-devī.

On the order of the king, the priest, Brahmā’s son, quickly went to Rāma’s home that was as beautiful as the residence of the husband of Lakṣmī. Ornamented by humility, the husband of Śrī and the guru of the three worlds immediately got up from His seat and worshipped the guru Vasiṣṭha in accordance with śāstra. Having taken initiation into the vows pertaining to His coronation according to scriptural regulations, the capable Rāma gave a golden ornament and 10,000 cows to the priest Vasiṣṭha in charity. Rāma offered oblations in the sacrifice, ate haviṣyānna and then fasted with His wife. He then fixed His mind on Himself, the [source of] illumination named Nārāyaṇa. Controlling His speech, He who sleeps on Śeṣa slept that night on a nice bed of darbha grass with Janaka’s daughter on the instruction of the sage Vasiṣṭha. In Ayodhyā, there was an unprecedented great festivity among the people. They were excited about Rāma’s coronation and spoke to each other: “The coronation will take place when the sun rises. Oh, when will the sun rise? When will we see Rāma after the coronation with Sītā?” Talking like this, the residents of the city and country, children, the elderly and women stayed awake [the entire night]. They simply spoke about Rāma. In every house, assembly, street and pasture, the citizens congregated with eagerness for the great festivity and glorified Rāma. On the order of the emperor, the men decorated the entire city with garlands, large and small flags and so on, and by sweeping and cleaning it. The residents of Kosala were not the only ones satisfied with the nectarean experience of devotion to Rāma; everyone in the three worlds including Indra and the other cardinal devas were satisfied for the king of Kosala was in fact the Lord of the three worlds.

CHAPTERS 5 TO 13

Kaikeyī had a relative and maidservant who was born in and grew up at her house. This hunchbacked maidservant named Mantharā climbed on top of [Kaikeyī’s] palace and saw the city. Noticing that the city was decorated with satisfied and joyful people with excellent musical instruments being played, that wicked lady inquired from a nurse: “Auspicious lady, what is this great festivity going on in the city? Why is Rāma’s mother distributing abundant charity to the brāhmaṇas?” When she was asked thus, the nurse spoke to her as if while dancing, “Oh, Rāma is being coronated. Decorate yourself nicely!”

Mantharā became extremely pained at heart and agitated in fury with red eyes like a female cobra struck by a stick or a tigress whose cubs have been taken away. She was directly the personification of misfortune and had come to live on earth due to some other reason. She had been thrown under Rāma’s feet and she grew up with full-fledged animosity towards Rāma. She immediately came down from the roof. With long sighs due to her physical exertion, she then ran towards Kaikeyī who was sleeping at her home while crying, “Alas, I am now lost!” Upon hearing those words from near, Kaikeyī woke up immediately in agitation and asked her, “What happened?” The deceitful Mantharā told her, “A great danger has come about! The king is coronating Rāma!” Kaikeyī became delighted upon hearing this and gave Mantharā an ornament for having informed her of this. She then spoke the following words, “Auspicious lady, there is no danger here [because] the king’s sons Rāma and Bharata are equally my sons. The eldest son is the best. He is magnanimous and worshipped by the people. How can I hate Him when He is devoted to me the way He is [devoted] to His mother?”

When Queen Kaikeyī spoke thus, the unfortunate Mantharā threw away the ornament. Mantharā then spoke again to her while despising her, “You have been unjustly treated because of your humility and you are certainly immersing yourself into a calamity. Innocent and inexperienced Kaikeyī, taking the side of your co-wife [Kausalyā], the king has cheated you! Look at Rāma’s coronation happening when Bharata and His younger brother have gone away. Lakṣmaṇa will simply follow Rāma just as Śatrughna follows Bharata. If your co-wife’s beloved son Rāma is coronated, you and your son will have to become servants of Kausalyā. Even Bharata’s descendants will be servants, for he who is not the son of a king cannot become the king.¹² [Only] Rāma’s descendants will be able to become kings. The hero Rāma’s animosity is hidden [in His heart]. He can banish Your son [at any time]. But out of your affection for Rāma, you are attached to doing that which is undesirable for your son. Backed by austerity, learning and strength, Diti’s sons pierced through Aditi’s sons as soon as they discovered a fault.¹³ This is the eternal nature of kṣatriya-dharma.”

When the hunchback spoke thus, Kaikeyī developed the nature of a tormenting woman and said, “This is true. O hunchback, how can the kingdom [go] to my son? On what ethical basis can Rāma be banished from the kingdom? He is ethical, humble, affectionate to the people and equal to the very life of His father?”

When Kaikeyī spoke thus, Mantharā smiled gently and asked her, “Gentle Kaikeyī, have you forgotten the two boons that your husband had given you? Beautiful-faced Kaikeyī, quickly ask for these excellent boons: the entire kingdom for Bharata and the exile of Jānakī’s husband.¹⁴ If Rāma resides in the forest under vows for fourteen years, He will be entirely uprooted and Bharata will make the people affectionate to Himself.”

When Kaikeyī heard Mantharā’s opinion in detail, she quickly embraced her maidservant and smilingly said, “Good! Good!” In her delight, she gave her own earrings to the hunchback. Then, in accordance with Mantharā’s opinion, she quickly went to the house of anger and slept there.

The lotus-eyed king arranged for the ingredients for the coronation and the festivity and then went to Kaikeyī’s residence. Remembering his wife Kaikeyī of sweet smiles, he came under the control of passion. He did not see her in her bedroom that was illuminated by jewels. He was disturbed with the thought, “Where is my wife?” When he entered the house of anger, he saw his youthful wife sleeping on the bare floor. The king called out to Kaikeyī who had resolved to engage in sins, “O my beloved!” and approached her. He embraced her just as one might take hold of a snake if he considers it to be a flower garland and said, “O long-eyed lady, give up your distress! O lady who speaks sweetly like a parrot, speak to me. O beloved, how is it that you didn’t come to me? I am hurt by the arrows of Cupid. O queen, in this land surrounded by four oceans, who born outside of the brāhmaṇa community should be punished if he has committed an offense unto you? O thin-waisted one, like a desire tree I will right now give all that you want [for] I belong to you. O lady of sweet smiles, get up with a smile!”

Upon hearing the words of her husband, Daśaratha’s beloved wife spoke these words: “O king, always be truthful to your promises, O best of the knowers of dharma! In the past, during a war between the divine and demoniac beings, didn’t I protect you during the  war with the rākṣasas with the knowledge given to me by a vipra when you were wounded by arrows? O king, you had lovingly given me two boons. I now request you who can be [thus] requested. [Though] I am your beloved, I am in distress!”

Upon hearing these words of sweet syllables spoken by the crooked Kaikeyī that resembled the song sung to trap a deer, the heroic Daśaratha became bewildered [by Cupid] and spoke the following words, “O beautiful-faced Kaikeyī, I promise on my son Rāma whom I love more than my very life that it is true that I had given you two boons as you had desired.”

Hearing the king’s promise [to fulfill those two boons now], her eyes slightly widened and she then spoke the following thunderboltlike words that destroyed the auspiciousness of the world: “The witnesses of dharma are the witnesses for your promise, O king! If Rāma is dear to you, give me these two boons: By means of these very arrangements for coronation, coronate Bharata and send Rāma to the forest for fourteen years!”

The king’s heart was pierced by the arrow of those words. He immediately fell down on the ground like an uprooted tree. The arrow of words released by Mantharā with the power of the arrow of Kaikeyī caused the king to fall on the ground [though] he could not be pushed on to the ground even by the arrows of the daityas. The king was overcome by sorrow and perplexity for some time. He somehow regained his consciousness and lay on the floor in distress.

Wiping the drops of tears greatly heated up by his anger and sorrow, he sighed long breaths, looked at Kaikeyī and told her, “Fie up you! Fie upon you! You are devoid of intelligence and you think yourself intelligent when you have evil intelligence. You are like a shameless talkative actress, like a noisy ṭiṭṭibhī bird! Though you are naturally soft, you are devoid of compassion like a dagger. Though from a good family, you have been subdued by [my] enemies. [By the arrangement of providence,] you have been accepted by me just so that I can perish! You sinful woman, having banished Rāma from His home, me from my body, Bharata from His affection for you, you will cause Bharata to fall into the lower worlds!

“I can never ever be without Rāma just as the day cannot exist without the sun, just as the lotus cannot exist without water and just as the embodied soul cannot exist without the vital airs. Bharata will not reside in a city abandoned by me and Rāma just as the mind cannot exist in the body abandoned by the life air and the living entity. You are Bharata’s mother, my wife and Aśvapati’s daughter. [Yet] you destroy the reputation of the three of us who are devoted to dharma. You have spoken unprecedented words worthy of condemnation that have burnt up all good qualities you have had in the past. Who has ever become envious of Rāma? He is pleasing to all creatures. He is an ocean of auspicious qualities. He is straightforward and is unenviable. You have told me in the past, ‘I consider Rāma and Bharata to be equal.’ How can you reject Rāma who serves you more than Bharata? How can I tell the spotless Rāma to go to the forest? And how can I see His greatly lamenting young wife after Rāma leaves her?

“You are honored by residents of the city and country as possessing all good qualities. Give up this one defect in your thinking which will defile everything in you. O lady with beautiful thighs, I will give everything you want other than these two boons. O queen,  I offer you my obeisances and beg for your favor! Beautiful lady,

protect me. I am miserable, old, most dear to you and in a state of excessive lamentation.”

Observing her husband rolling on the ground while lamenting, Kaikeyī of great pride spoke the following words: “O king, if you don’t grant me these two benedictions, your reputed fame, dedication to Vedic dharma and other good qualities will perish because of your false words. Śibi and others have given up their bodies in the past to honor the truth of their words while you cannot even give the kingdom to your son after promising so! You want to coronate Rāma to rule over the kingdom and enjoy with Kausalyā. This is your ambition. You portray yourself as being a wise person, but you are evil in nature. I will become successful if I can see my proud co-wife Kausalyā become distressed for just a single day. I will drink terrible poison in front of you and die if you do not fulfill your promise.” Having said this, she became silent.

“Oh, Rāma!” Saying this, the king fell down on the ground and fainted. [When he regained his consciousness,] he repeatedly beseeched her with words of consolation. But she still did not slacken her determination. Then he became angry and told her, “Sinful lady, I reject the hand of yours that I had accepted after uttering [appropriate] mantras [in wedding]. It is not fit for me [for] it is the cause of my exile of Rāma. As soon as Rāma learns about my bestowal of these two boons, He will quickly go [to the forest]. He is straightforward [but] I am less fortunate. He won’t protect the kingdom as I desire.”?

For Daśaratha whose heart was wounded by Kaikeyī and who consequently lamented thus, the three yāmas of the night appeared to be a thousand yāmas in duration.¹⁵

Early in the morning, Sītā’s husband was glorified by the māgadha reciters, “Rāma, like the luster of the sun, Your prowess is to provide the ultimate form of beautiful existence to the world.”¹⁶

On that festive occasion, the jewels shone because of their beautiful rays. The varied ornaments [on Rāma] shone because of those jewels. Rāma with His beloved Sītā shone because of those ornaments. The entire world of moving and nonmoving beings shone because of that great being.

CHAPTERS 14 TO 19

When the sun arose, the saintly Sumantra, the best of [Daśaratha’s] ministers, quickly went to the king’s inner quarters. He entered the lovely inner quarters and was not restrained by the gatekeepers. When he saw the king, he thought that he was asleep and so spoke the following to wake him up, “Blessings upon you, O king! Please wake up! O master of the citizens, when you are asleep, they are also asleep and when you are awake, they are also awake. The neighboring kings and all your subjects headed by your ministers are waiting for you in the assembly hall for they are eager to see the great festivity. Having gathered all ingredients for the coronation, Vasiṣṭha and other sages are hurrying about here [since] they are engaged in your welfare. On your order, auspicious mantra recitation has been performed in the presence of the handsome Rāma who is decorated and with His wife. Please do the needful quickly.”¹⁷

Upon hearing his assistant’s words, the king became filled with shame and sorrow. Daśaratha’s head turned his head down and he was quiet. Kaikeyī spoke at that time, “In his delight about Rāma, the emperor has been awake throughout the night. So he is probably still asleep. Bring Rāma here quickly.”

The minister thought that she spoke the truth and left. [While leaving,] Sumantra noticed ministers and priests by the gateway. They told him, “Quickly inform the king that the blazing sun has risen and that all of the ingredients [for the coronation] have been gathered.” Then Sumantra hurried out of fear that [the auspicious] time would pass away and re-entered the inner quarters. He glorified the king and woke him up [with these words], “O friend of the great Indra, O destroyer of the great asuras, O long-lived emperor, O father of Rāma, please get up quickly.”

Sumantra’s words of glorification were more intolerable for the king than Kaikeyī’s cruel worlds for he feared being separated from Rāma. The king told the minister, “My friend, why do you glorify a dead person? While I am alive, let me see Rāma at least for a moment. Bring Him quickly!”

Sumantra was somewhat taken aback [upon hearing this] and worried in anxiety [with the thought], “What is this?” He then quickly went to Rāma’s abode. It was filled with delighted and prosperous people. It had seven golden walls. That residence superseded the residence of Indra. It was equal to Vaikuṇṭha. Sumantra entered that residence.

Sumantra saw Lord Rāma sitting on a golden couch covered with deer skin. The Lord was smeared with sandalwood pulp that was as red as the blood of a boar. He was served by Sītā-devī who had a charming cāmara fan in her hand. Sumantra offered his respects to Rāma and told Him, “The king wishes to see You.” Rāma acknowledged the sidelong glance of Sītā-devī that brings about auspiciousness to the entire world and got on a chariot that was as brilliant as the sun.¹⁸ Prince Rāma, the Lord of the universe, departed from His residence with several warriors like a great lion departs from its cave.

Ladies got up on beautiful mansions. They and the men around Him saw Rāma and then spoke to each other, “There is no chaste lady equal to Sītā in the three worlds [for] she has attained Rāghava as her beloved husband just as Lakṣmī attains Mukunda. What kind of pious activities have been performed by Kausalyā and the king that they could embrace Rāma and be happy [by calling Him], ‘O my child’? Oh, we now delight upon getting Rāma as our auspicious king like humans upon getting heavenly nectar and like the poor upon getting abundant wealth!” The Lord proceeded while honoring with His smiling glance the people who happily spoke such interesting words.

Upon entering the king’s residence that resembled the home of the king of the devas, Lord Rāma offered His respectful obeisances unto His father and mother Kaikeyī. The king wanted to say, “My child, may You live long!” But no words came out of his mouth. [Rather] tears fell from his eyes.

Despite knowing about everything, the Supreme Lord of all imitated the ways of this world. He noticed His father’s distress and asked Queen Kaikeyī [about it], “Mother, why is my father distressed? What offense did he notice in Me? Did you commit any offense due to pride? Please tell Me, your son, the truth.”

Kaikeyī’s mind was deceitful. She was hard-hearted because she was wicked. Upon hearing the words of Rāma, she smilingly spoke to Him as follows: “Dear son, neither You nor I nor anyone else has not committed any offense. The king had given me two boons but is repenting out of fear of You. My child, if You have nonduplicitous devotion to Your father, protect him from his crisis of dharma.¹⁹  I will tell you [about the two boons] if You promise [to have them fulfilled].”

When she told Him thus, the Supreme Personality of Godhead told her, “Which activity pleasing to My father will I not do? I can drink poison or enter the blazing fire [if that is pleasing to Him]. Mother, please quickly request the forgiving king to forgive Me.  I have promised you in truth about the two boons My father had given you.”

When the Lord had promised her thus, that cruel lady told Him, “In the past, when I had protected Your father, he granted me two boons. I have requested him to fulfill those boons now, at this appropriate time. Though he has granted me these boons, out of affection for You, he doesn’t speak to You [about it]. The king’s order is this: austerely live in the forest for nine and a five years and Bharata should protect the earth.”

When she told the descendant of Kakutstha this, He said, “I will happily go to the forest. Send messengers to Bharata, bring Him here and coronate Him nicely. Mother, We are detached, not materialistically dhārmika. But why didn’t My father not order Me this directly?”

When He told her this, the deceitful Kaikeyī told Him, “Your father values his prestige.²⁰ He doesn’t tell You this out of embarrassment. I will tell You his inner intentions. Your father will not eat as long as You are in Ayodhyā. Go quickly! Otherwise you will transgress the order of Your superior authority.”

When the Kālī of Kaikeyī who pains the hearts of all [onlookers] spoke thus, the king said, “Fie on you! Oh, how difficult this is!” He fell on the ground and fainted. Rāma said, “Queen Kaikeyī, I will [first] see My mother and pacify Sītā. Then I will go as an ascetic. Mother, as the wife of the saintly king, please tolerate [this delay]. May Bharata absorbed in service to Our father protect the earth.”

When the king heard the pure and auspicious words of Rāma, he cried out loud without restraint, “Oh, Rāma, Rāma! O my child!” The spiritual master of the world circumambulated the king who had become unconscious and Kaikeyī, offered obeisances unto their feet and departed from their residence.

The king’s queens cried loudly when the Lord of all left His father’s inner quarters: “Where will our child Rāma who is dear to all creatures go? How can He leave the king who cannot tolerate separation from Rāma for even a muhūrta?” This loud lamentation of the queens became known in every assembly and it spread everywhere just as a seed spreads further seeds. The citizens lamented upon seeing the face of Rāma. [Nevertheless,] He was full of bliss and His face resembled the full moon though He was devoid of the kingdom. Lakṣmaṇa became agitated because of embarrassment, distress and anger. He kept quiet and followed His elder brother who departed [from Daśaratha’s palace].²¹ The handsome father of the universe went to His mother’s residence with His younger brother and offered His respects to her. Queen Kausalyā was absorbed in carrying out a Vaiṣṇava vow. [Upon seeing Rāma,] she placed her chanting beads under a shining golden door frame. Her earrings shook when she embraced Him and she shed tears of joy. She told Rāma, “My son, may You become a crown prince right away!”

CHAPTERS 20 TO 25

The Supreme Personality of Godhead looked at Lakṣmaṇa and smilingly told His mother, “Mother, you are not yet aware of the event that has taken place that is undesirable to you. Having bound the king with a promise, Kaikeyī has ordered Me to reside in a forest for fourteen years and handed the kingdom to her son.”

When Kausalyā heard this, she fell on the ground like a flower creeper cut down, like a doe shot by an arrow, and fainted. The Lord of the worlds, an ocean of mercy, saw her, lifted her from the ground and removed the dust off her body with His hands. She became conscious after some time. Dried up by the fire of her distress, with tears pouring from her eyes, Kausalyā became morose.

She looked at her son’s lotus face and told Him, “My child, I am not unchaste. I am pure, in control of my senses, intent on worshipping my spiritual masters and the Lord, and inoffensive.²² You cannot leave me, Your mother! I am burning in the hot fire of quarrel with my co-wife Kaikeyī. Dhārmika Rāma, how can You abandon me for a very long time? I am not unloved by Your father. Nor am I despised by the public. But I am not a woman with a crooked mind. Therefore, I have been overpowered [by her]. My son, since Your birth I have been waiting all these years for Your elevation [to the status of a crown prince] like a cātakī bird [waiting] for the monsoon cloud. My dear son, certainly my heart is harder than the thunderbolt for it does not shatter into a thousand pieces by the thunderbolt of Your words about Your departure!

“The mother is a greater authority than the father. So, on my order, don’t go! If You go, I will give up my body due to the fire of separation from You. If You go, the emperor will certainly go to the heavens for he cannot handle separation from You for even an instant. I will not live without my husband. We will live in distress. Let Kaikeyī have the wealth. Be kind, O knower of dharma! Never ever leave me!”

Seeing His mother lamenting thus and Lakṣmaṇa greatly disturbed, the master of the worlds restrained [her] with the following reasonable words: “Mother, a mother is a greater authority than all the worlds, the spiritual master or a father.²³ Except for Lord Hari, there is none superior to one’s mother.²⁴ [But] the powerful Bhārgava had killed his mother in the past on the order of his father and then he gave her life back by his father’s mercy. A cow has been killed by the learned Kaṇḍu on the order of his father. If I am dear to you, please permit Me for the sake of My father. I will return in fourteen years after carrying out My father’s order. I promise this on My very life. Don’t speak anything to the contrary.”

After thus appeasing His mother, Rāma spoke to Lakṣmaṇa, “Dear Lakṣmaṇa, don’t be angry about an obligation brought about by providence.”

Noticing all that has been deceitfully carried out by Kaikeyī, the extreme calamity faced by the citizens and His master’s straightforwardness, Lakṣmaṇa became angry once again. Frowning and shaking His eyebrows, Lakṣmaṇa, the son of Sumitrā and the killer of His opponents, looked at His sword with red eyes and said, “O Lord of the gods of the devas, when You are satisfied I can destroy that providence that obstructs [Your attainment of] the kingdom with My effort. This sword will mercilessly drink the blood of him who envies Your prosperity in the fourteen planetary systems. Kaikeyī has received the two boons from the king simply by cheating and Our father is repentant. [So] how are we transgressing dharma [by not carrying out Kaikeyī’s words]? O Lord, don’t please the insignificant Kaikeyī by going on exile that is displeasing to all creatures.”

When Lakṣmaṇa spoke thus, Supreme Personality of Godhead Rāma said, “Where is there no unhappiness? And where is there no happiness? For those detached [from material enjoyment], the city and the forest are the same. Let no contamination [in the form of the criticism], ‘Rāghava has transgressed His father out of greed for the kingdom,’ touch the moon of Our perfect fame. Bringing about happiness to the sages who have resorted to the auspicious forests, I will wander about in the forests. There are other reasons   too. You are naturally My devotee [and so] what You have spoken is appropriate. Serve Our mothers and father with Bharata.”

When the Lord of the lords spoke this, the younger brother of the Lord of the lords became pacified from His anger. Apprehending the separation of His master, Lakṣmaṇa became distressed due to anxiety, His face was covered with tears and His throat choked up. [When] He was no longer perplexed [about His course of action], He became keen on serving Rāma. He joined His palms in supplication and told Rāma, “O Lord, I will follow You wherever You go. Your service is more valuable to Me than even liberation, what to speak of worldly prosperity? O ocean of mercy, if You abandon Me and go to the forest, I will give up this insignificant body and serve You in another life. I know that You are the perfect person beyond material nature by serving whom Brahmā, Brahmā’s sons and others have attained spiritual perfection.” The Supreme Personality of Godhead heard these words of the leader of the Bhāgavatas and similingly told Him, “Alright. Come along!”

Understanding her son’s preparation for His departure to the forest, Kausalyā again told Him, “My dear son, if You honor the words of the predecessor authorities, listen to this. ‘The instructions given by a guru who is proud, who is unaware of what should and what should not be done and who engages in whimsical activities should not be carried out.’ It is well known that Manu, the lord of mankind, has given this advice. So coronate [Yourself and] convince the king in this regard.” Hearing these words of His mother, the Lord smilingly said, “One should carry out the instruction of one’s father whose mind and senses are in control and who gives good instructions.”

Understanding her son to be unrestrainable, Kausalyā sighed long, became overwhelmed with tears and lamented, “My child, don’t leave Me behind for I will be devoured by My co-wife just as a weak cow is devoured by a tigress. Take Me with You to the forest!” When she said this, the Supreme Personality of Godhead said, “Mother, don’t speak like this. The Supreme Soul becomes satisfied with women when they serve their husbands. Treat Bharata as you would treat Me. He will honor you just as He honors Me. Truly,  I will make you happy at the end of fourteen years.”

When Kākutstha spoke thus, Queen Kausalyā, like a demigoddess, controlled her sorrow by dint of her understanding and blessed Him with auspiciousness. The thin-waisted Kausalyā chanted mantras that ward off rākṣasas with mustard seeds and imprinted the symbols of Lord Viṣṇu’s cakra on the arms of Rāma who Himself wields that cakra [while saying], “May the wielder of the cakra protect You! My child, may all creatures always do good to You and may Lord Keśava, the Supersoul of all creatures bless You. By the mercy of Lord Viṣṇu, I will see You come [back] powerfully like Vinatā saw her son and like Aditi saw Upendra. [May] You return with Lakṣmaṇa by dint of my devotional service to the Supreme Person!”

Having said this, that chaste lady smelled her son’s head and  embraced Him. Having [thus] pacified His mother, He circumambulated her and offered His respects to her. The Lord of Lakṣmī then departed from her home with Lakṣmaṇa. Dark-complexioned Rāma shone in the wide grand road like a cloud in the sky. By a shower of His glances, the remover of [everyone’s] sufferings pacified the distress of the citizens for a moment.

CHAPTERS 26 TO 33

The Lord entered His residence that was filled with people eager for the coronation and then expressed His plan to Sītā-devī who was inside her inner quarters. Jānakī then said, “I will go to the forest with You, O Lord!” The Lord of the universe told her, “Just stay in this city [till I return].” Lord Keśava spoke to her about His departure with difficulty. Though they are always united in thought, this [quarrel] between the Lord and His consort was an imitation [of worldly couples’ quarrel]. Everyone heard the argument between Lord Rāma and Sītā-devi about her residence in the forest and greatly lamented without restraint. Lakṣmaṇa’s eyes were brimming with tears and He humbly stood by Rāma while contemplating what He should do. The Supreme Personality of Godhead then told Him, “The king is under the control of Queen Kaikeyī and so he may not honor Our mothers. Bharata might also become blinded by the pride of prosperity. Therefore, You should be here. Service to My mother is none other than service to Me.  I will not take You to the forest since You are most dear to Me and cannot tolerate any distress [on My part].” When the Lord spoke thus, Lakṣmaṇa immediately offered His respectful obeisances at the feet of Rāmacandra. He then cried and told the noble prince and princess, “Queen Kausalyā shouldn’t be worried about if she can tolerate Your absence, for a thousand villages have been allocated just for her subsistence. Bharata will worship Queens Sumitrā and Kausalyā even more than His mother out of His respect for You. So I have nothing to do here. Oh master, if I am most dear to You, then how is it that You do not take Me with You? I am fit to serve You directly as Your order-carrier, disciple and younger brother. O Lord, You can enjoy the company of Vaidehī as You wish.²⁵ May all of My time be spent successfully in serving both of you.”

Having understood the devotion of Lakṣmaṇa who had spoken these words, the bhakta-vatsala Rāma, the elder brother of Lakṣmaṇa, replied to Him as follows: “Alright. I am happy [with Your idea]. With the permission of Your well-wishers, get the two bows given to the king by Varuṇa. Also bring an unbreakable armor to protect the heart, two inexhaustible quivers and two swords kept in the ācārya’s home.”

As soon as Rāma told Him thus, Sumitrā’s son took permission from His well-wishers and brought the weapons blazing like gold from the ācārya’s home. Again, on the order of Lord Rāma, He brought Suyajña, Vasiṣṭha’s son, and other brāhmaṇas to receive charity. Rāghava gave Suyajña invaluable ornaments such as a diadem, girdle, bracelets, armlets and gems. Rāma’s wife happily gifted Suyajña’s wife excellent ornaments and clothes of various kinds. Rāma gifted him the elephant Śatruñjaya that His maternal uncle had given Him after decorating it with gold along with a thousand cows. He gave wealth to other brāhmaṇas and everyone else in need. He gave them wealth as they desired and they happily uttered blessings upon Him.

The Supreme Personality of Godhead then called Sumitrā’s son and told Him, “O Lakṣmaṇa of excellent characteristics, look at this wealth. Give it to the best of the twice-born, servants and well-wishers. Give to whoever wants wealth today. Satisfy Agastya, Sage Kauśika, Gārgya, Śāṇḍilya and the guru Taittirīya quickly with great wealth. Donate to My charioteer Citraratha, the professional reciters, jokers, wrestlers, artisans, washermen, barbers and others. Give to the servants and sannyāsīs [maintained] at the homes of Queens Kausalyā and Sumitrā 2,000 gold [coins] each. Let no one belonging to Us be distressed when I, their protector, has gone to the forest. You know who is who. So exhaustively and appropriately give My wealth in charity.” Lakṣmaṇa did as He was told by the noble Rāma. The Lord then gave the wealth still remaining to the handicapped and so on.

An old brāhmaṇa named Trijaṭa rushed towards Rāma. He was dirty. His clothes were dirty and he supported himself with a stick. He was a descendant of Garga Muni. He told the Lord, “Rāma, my wife is young and has many children. She is distressed due to poverty. Please give me wealth.” When the people around laughed at him, the Supreme Personality of Godhead jokingly told him, “If you throw your stick towards the cows there [on the other bank of the river Sarayū], I will give them to you.” The trembling old man took hold of his stick with excitement and threw it with all his might. That stick crossed over the Sarayū and fell amidst thousands of cows. The Lord appreciated and embraced that vipra and gave him those cows. When Trijaṭa was about to leave, He then gave him as much wealth as he wanted.

The citizens glorified the Lord for His devotion to the brāhmaṇas and magnanimity. Having distributed His excellent wealth to the vipras, the Lord of the universe went to see His father with His younger brother and Jānakī.

The men and women of the city and the countryside were afflicted by lamentation and fear and [so] spoke in various ways when they saw Rāma, Lakṣmaṇa and Sītā-devī, “The intelligent Rāma was formerly followed by the fourfold army. Now He is with Sītā and followed by Lakṣmaṇa. Formerly Janaka’s daughter could not be seen even by beings flying in the sky. Now people are watching her in this royal road! The Lord of all, though the ruler, gives up all the prosperity He had attained just for the sake of [fulfilling] Kaikeyī’s words. Just see the Lord’s detachment! If Rāma goes to the forest, all of us will go with Him for we, like aquatics in water, cannot live without Him.”²⁶

The Supreme Personality of Godhead heard these words of distress [but] He did not become distressed. He smiled and entered the home of His father who lamented in many ways. When Sumantra informed the king that Rāma had arrived, he called his three hundred and fifty wives to come and see Rāma. The nectarean smile emanating from Rāma’s moonlike face that could pacify all forms of distress immediately pacified the king whose mind, senses and body had been fully burning with the forest fire of sorrow.

CHAPTERS 34 TO 39

The king got up from his siṁhāsana when he saw Rāma. He was overwhelmed in distress and eagerness [and said], “My child Rāma, come, come!” The king wanted to embrace Rāghava, but before reaching out to Him, he lost his balance. Rāma had him seated on the throne and Daśaratha wanted to talk to Sītā and Lakṣmaṇa but he fell unconscious. Thousands of women then cried piteously in that royal assembly when the king had fainted out of fear of being separated from Rāma. After a muhūrta, the king regained his consciousness and the Lord spoke to him, “Father, permit Me [to leave for the forest for] I am very eager for it. I have restrained Sītā and Lakṣmaṇa with reasonable arguments but they are still following Me. So please permit us [to depart].”

The emperor said, “I have given two boons to a deceitful lady. So, subdue me and maintain this kingdom. That would be appropriate. Alas, my child, if You decide to go to the forest, take me, O jewel among men, [for] I cannot live without You!”

When he said this, Rāma replied, “You should not speak like this. You alone are the king and by My order, Bharata [will be] the crown prince. I am happy [everywhere]—in heaven, in hell, in a forest or in a city—I am not unhappy. So please be peaceful.”

Upon understanding Rāma’s determination, the king told His minister, “An armed force should follow Rāma with the treasury, jewels and the best of women. Rāma can live in the forest as He wishes with all of my opulences. Kaikeyī’s son can live in Ayodhyā deprived of [all] wealth. How can Rāma, subjected to the deceit of Kaikeyī, become an object of pity [when] He is eldest by age, eldest by qualities and superior to all embodied beings?”

Upon hearing these words of her husband, Kaikeyī said, “Banish Rāma though He is [your] eldest [son] just as Asamañjasa was banished [though he was the eldest son of his father].”

When king said, “Fie on you! Fie on you sinful lady!” and turned his face down [in embarrassment], the king’s dear prime minister named Siddhārtha said, “Asamañjasa was abandoned by the predecessor King Sagara because he threw young boys into the Sarayū. Tell me what is Rāma’s fault [for which He is to be banished]. Saintly persons accept this ocean of auspicious qualities as their spotless caretaker. How can the king abandon Rāma who is humble and dear [to all]?”

When the prime minister spoke thus and when the emperor was about to curse Kaikeyī who had spoken cruelly, Rāghava again said, “O king, what is the use of a king’s opulence for Me who has given up the kingdom [itself]? For a person who has given up his elephant, what is the use of the stick to control it? O king, I will give up everything to Kaikeyī and accept clothes made from bark, two spades and baskets with strings [to carry them].”

When the Supreme Personality of Godhead had spoken thus, Kekaya’s daughter shamelessly gave Rāma clothes made from bark in the assembly [and told Him], “Put these on.” Without hesitation, the Lord with a pleasant moonlike face set aside His fine clothes and put on the clothes made from bark. When Lakṣmaṇa saw His master, the master of the worlds, wearing clothes made from bark, He [also] quickly put on the pieces of bark cloth handed over to Him by Kaikeyī. When Kaikeyī gave Sītā two pieces of cloth made from bark, she took them and became puzzled. She put one around her neck, looked at Rāma and asked Him, “O Lord, how do the wives of sages tie this pierce of bark cloth?” Saying this with the bark cloth in her hand, she stood there in embarrassment. Rāma quickly came to her and took that cloth made from kuśa grass and bark. Rāma then put on those clothes above Sītā’s silk cloth.

When Vasiṣṭha saw Sītā-devī who was meant to be taken care of by a hero standing like an orphaned [girl], wearing clothes made from bark, Vasiṣṭha became as furious as the fire [that burns down] a sandal tree. He restrained Sītā, “Don’t, don’t [wear these clothes]” and told Kaikeyī, “You are transgressing [your boundaries of behavior], you sinful woman Kaikeyī! You have defiled this dynasty! O evil lady, even according to the boons granted to you, Sītā does not have to go [to the forest]. Therefore, being half of Rāma’s body, Sītā should rule the earth from the city. If Rāma goes with His wife, all of us will go with Him to the forest. Accompanied by His younger brother, Bharata will wear bark and follow Rāma. Kaikeyī, you are fond of quarrel like Kālī. You will preside over this empty Ayodhyā.”

When Vasiṣṭha spoke thus and when the people criticized King Daśaratha, Daśaratha cut off his desires for piety and life out of feelings of separation from the Lord. The king told [Kaikeyī], “Sinful lady, you had only requested that Rāma reside in the forest. Why do Sītā and Lakṣmaṇa have to [wear these] clothes of bark?”

Noticing everyone to be overwhelmed in distress, Rāma told the king, “Father, at least out of affection for Me, please take care of My mother now. By her compassion, even My detached mind has become attracted [to serving her]. Father, be merciful unto My poor mother.”

Upon hearing these words spoken by Rāma while departing, the king cried out loudly with his hundreds of wives. After crying for long while repeatedly criticizing Kaikeyī, he understood that Rāma will proceed on foot and then told his charioteer, “Sumantra, take my beloved son to the forest on my chariot. No son should be banished by his mother and father like this.” The charioteer then brought the chariot as directed by the king.

The king cried upon seeing Sītā and told the treasurer, “Quickly give my daughter-in-law as many fine clothes and excellent ornaments as she wants for the years [she will be in the forest].” Directed by the king, the minister immediately arranged [for them to be given to Sītā-devī]. The beloved of the heroic Rāma shone upon wearing those ornaments and dress.

Kausalyā told Sītā with fond affection as if she were her daughter, “Don’t dishonor Rāma who has taken the vow of a sage. My child, be chaste to Him!” Sītā replied, “Noble lady, my devotion and service to my dear husband who is dear to the three worlds and who is an ocean of auspicious qualities will be firm. I will not be a materialistic woman.”

Embracing Sītā, with tears in her eyes, Kausalyā told Rāma, “Son, look after Sītā, Sumitrā’s son and Yourself in the forests.” The Lord replied, “Mother, in the three worlds, there is none including the devas and asuras who can overcome Me. I will quickly return with Sītā and Lakṣmaṇa. Be happy!”

Rāma then offered His respects to His 350 mothers [and said], “Forgive Me for any offenses [I might have committed] while I was with you. Kindly permit [us to depart].”

When the queens cried piteously like the krauñcī birds, Rāma, Lakṣmaṇa and Jānakī offered their respects to the king. With the characteristics of teaching dharma [to the world], they circumambulated him and then offered their respects unto Kausalyā and Sumitrā.

When her son offered His obeisances unto her, Sumitrā cried and said, “Son, I have a good son because of You for You have given up a youthful pleasant wife and me to follow Rāghava. My child, Rāma with Sītā-devī is the Lord of the worlds and Your supreme shelter.”

Having said this to her son, Sumitrā told Rāma, “My child, Your younger brother Lakṣmaṇa is Your servant. Take care of Him.” When the Lord of the devas said, “Alright” [to her], Sumantra, who understood [the Lord’s] gestures and was aware of what to do at the right time and place, brought the shining chariot.

The Lord got up on the chariot with His younger brother and then helped Sītā-devī climb the chariot while holding her hand just as the king of elephants helps a she-elephant. Rāma stood on Daśaratha’s divine chariot that was appropriate for Him and was covered over by His effulgence. At the same time, He stood firm [to fulfill] the beautiful, famous and extraordinary ambition of the demigods to have the ten-headed Rāvaṇa overpowered.

CHAPTERS 40 TO 51

When the charioteer started to drive the chariot on the order of the Supreme Being, the citizens, children, old people and women ran behind it. Distressed by the sorrow [of being separated from Him], they followed Rāma just as those distressed by thirst go to a water body, those distressed by material existence go to Lord Mādhava or those distressed by fear go to a [competent] protector.

[The said:] “Charioteer, stop for a while or else drive the chariot slowly. Let us see the moonlike face of Rāma! When will we see Him again? Devī Sītā, you are fortunate and Lakṣmaṇa, You are also fortunate for both of you can see Rāma which is superior to Svarga or liberation!”

When the people spoke thus, the king who was followed by the royal ladies again ran [towards the chariot while saying]: “I want to see Rāma again!” Who would not be led to a state of pity upon Rāma’s elderly mother and father running and slipping repeatedly, their eyes blinded by their tears? They cried, “Alas, Rāma, Rāma, our child! Alas, Sītā, Lakṣmaṇa!” These cries became the object of pity of the three worlds.

The emperor said, “Stop! Stop!” Rāghava said, “Go!