Chapter 2

There stands an _asoka_ tree in the garden. The Hindus believe that this tree, when barren, may be induced to put forth flowers by the contact of the foot of a handsome woman. The tree in question does not blossom, and being the favourite of Dharini, she has proposed to try the effect of her own foot. Unluckily however, the Vidhushaka, whilst setting her swing in motion, has tumbled her out of it and the fall has sprained her ankle, so that she cannot perform the ceremony herself: she therefore deputes Malavika to do it for her, who accordingly comes to the spot attired in royal habiliments, and accompanied by her friend Vakulavali. In the conversation that ensues, she acknowledges her passion for the king, who with his friend Gotama has been watching behind the tree, and overhears the declaration; he therefore makes his appearance and addresses a civil speech, to Malavika when he is interrupted by another pair of listeners, Iravati and her attendant. She commands Malavika's retreat, and leaves the king, in a violent rage, to inform Dharini of what is going forward. The King never behaves as a despot but always with much consideration for the feelings of his spouses.

The Vidushaka now informs the king that Malavika has been locked in the _Sarabhandagriha_ or the store or treasure room by the queen. The room was no enviable place, as the Vidusaka compares it to Patala, the infernal regions. He undertakes, however, to effect her liberation; and whilst he prepares for his scheme, the Raja pays a visit to the queen.

Whilst the Raja is engaged in tranquil conversation with Dharini, and the parivrajaka, the vidushaka rushes in, exclaiming he has been beaten by a venomous snake, whilst gathering flowers to bring with him as a present on his visit to the queen, and he exhibits his thumb bound with his cord, and marked with the impressions made by the teeth of the reptile. The parivrajaka, with some humour as well as good surgery, recommends the actual cautery, or the amputation of the thumb; but the vidushaka pretending to be in convulsions and dying, the snake-doctor is sent for, who having had his clue refuses to come, and desires the patient may be sent to him: the vidushaka is accordingly sent. The queen is in great alarm, as being, however innocently, the cause of a Brahman's death. Presently the messenger returns, stating that the only hope is the application of the snake-stone to the bite, and requesting the Raja to order one to be procured: the queen has one in her finger-ring, which she instantly takes off and sends to the vidushaka. This is his object, for the female jailor of Malavika has, as he has ascertained, been instructed to liberate her prisoner only on being shown the seal ring or signet of the queen, and having got this in his possession, he immediately effects the damsel's release, after which the ring is returned to the queen, and the Vidushaka is perfectly recovered.

The king then being summoned away by a concerted pretext, hastens to the Samudra pavilion, where Malavika has been conveyed with her friend and companion, Vakulavali. This pavilion is decorated with portraits of the king and his queens, and Malavika is found by her lover engrossed with their contemplation. Vakulavali retires. The Vidushaka takes charge of the door, but he no sooner sits down on the threshold than he falls asleep. The Raja and Malavika, consequently, have scarcely time to exchange professions of regard, when they are again disturbed by the vigilant and jealous Iravati, who sends information of her discoveries to Dharini, and in the meantime remains sentinel over the culprits. The party, however, is disturbed by news, that Agnimitra's daughter has been almost frightened to death by a monkey, and Iravati and the Raja hasten to her assistance, leaving Malavika to the consolation derived from hearing that the _Asoka_ tree is in blossom, an omen of the final success of her own desires.

The Raja, Dharini and the Parivrajaka, with Malavika and other attendants, gather about the _Asoka_ tree, when some presents arrive from the now submissive monarch of Viderbha, against whom the troops of Virashena have been successful. Amongst the gifts are two female slaves, who immediately recognize in Malavika the sister of Madhavasena, the friend of Agnimitra, whom the armies of the latter have just extricated from the captivity to which the Viderbha sovereign had consigned him. It appears that when he was formerly seized by his kinsman, his minister, Sumati, contrived to effect his own escape, along with his sister and the young princess. That sister, Kausika, now reveals herself in the person of the Parivrajaka, and continues the story of their flight. Sumati joined a caravan bound to Vidisa On their way to the Vindhya mountains, they were attacked by the foresters, who were armed with bows and arrows, and decorated with peacock's plumes: in the affray Sumati was slain and Malavika was lost.

Kausika, left alone, committed her brother's body to the flames, and then resumed her route to Vidisa, where she assumed the character of a female ascetic The Raja observes she did wisely. Kausika soon found out Malavika, but forebore to discover herself, confiding in the prophecy of a sage, who had foretold that the princess, after passing through a period of servitude, would meet with a suitable match.

It thus finally turns out that Malavika is by birth a princess, who had only come to be an attendant at Agnimitra's court through having fallen into the hands of robbers.

The king issues his orders respecting the terms to be granted to Yajnasena, the king of Viderbha, the half of whose territory he assigns to Madhavasena, the brother of Malavika.

A letter arrives from the general Pushpamitra, giving an account of some transactions that have occurred upon the southern bank of the Indus.

On his own behalf, or that of his son, he had undertaken to celebrate an _aswamedha_, or horse-sacrifice, for which it was essential that the steed should have a free range for twelve months, being attended only by a guard to secure him. This guard had been placed by Pushpamitra under the command of Agnimitra's son, Vasumitra. Whilst following the victim along the Indus, a party of Yavana horse attempted to carry off the courser, but they were encountered by the young prince, and after a sharp conflict, defeated.

Pushpamitra concludes with inviting his son to come with his family to complete the sacrifice.

The queen, Dharini, overjoyed with the news of her son's success and safety, distributes rich presents to all her train and the females of Agnimitra's establishment, whilst to him she presents Malavika. Iravati communicates her concurrence in this arrangement, and the Raja obtains a bride, whom his queens accept as their sister. The difficulty of conciliating his queens is thus removed. The king now marries Malavika and all ends happily.

THE VIRA CHARITA OR THE MAHAVIRA CHARITA

OR

THE LIFE OF THE GREAT HERO.

Dasaratha, the king of Ayodhya (Oudh), is the father of four sons Rama, Lakshmana, Bharata and Satrughna. Rama and Lakshmana visit Viswamitra's hermitage. Kusadhwaja, the king of Sankasya and the brother of Janaka, the king of Mithila, accompanied by his two nieces, Sita and Urmila, enters the hermitage of Viswamitra on the borders of the Kausiki (Cosi), having been invited by the sage to his sacrifice. He is met by the sage with the two youths Rama and Lakshmana, and the young couples become mutually enamoured. Meanwhile Ahalya--the cursed wife of Gautama--gets cleared of her guilt through the purifying influence of Rama.

A messenger from Ravana, the demon king of Lanka, arrives, who has followed them from Mithila, and comes to demand Sita as a wife for his master.

They are further disturbed by Taraka, a female fiend, the daughter of Suketu, wife of Sunda and mother of Maricha. Rama, by command of Viswamitra slays her. Viswamitra is exceedingly pleased with the deed and invokes and gives to Rama the heavenly weapons with all their secrets of discharge and dissolution. The sage recommends Kusadhwaja to invite the bow of Siva for Rama's present trial, and consequent obtaining of Sita. The bow arrives, self-conveyed, being, as the weapon of so great a deity, pregnant with intelligence. Rama snaps it asunder, in consequence of which feat it is agreed that Sita shall be wedded to him; Urmila her sister, to Lakshmana; and Mandavi and Srutakirti, the daughters of Kusadhwaja, to Bharata and Satrughna respectively. The party is again disturbed by Suvahu and Maricha, the first of whom is killed and the second, thrown at a distance by Rama.

The messenger of Ravana then goes away mortified to represent the matter to the minister of Ravana. The saint and his visitors then retire into the hermitage.

Malyavan, the minister and maternal grandfather of Ravana and the king's sister Surpanakha have heard the news of Rama's wedding with Sita from Siddhasrama and discuss the consequences with some apprehension. The minister takes the marriage as an insult to his master.

A letter arrives from Parasurama partly requesting and partly commanding Ravana to call off some of his imps, who are molesting the sages in Dandakaranya. He writes from Mahendra Dwipa.

Malyavan takes advantage of this opportunity to instigate a quarrel between the two Ramas, anticipating that Parasurama, who is the pupil of Siva, will be highly incensed when he hears of Rama's breaking the bow of that divinity. The hero comes to Videha, the palace of Janaka, to defy the insulter of his god and preceptor. He enters the interior of the palace, the guards and attendants being afraid to stop him, and calls upon Rama to show himself. The young hero is proud of Parasurama's seeking him and anxious for the encounter but detained awhile by Sita's terrors: at last the heroes meet. Parasurama alludes to his own history how he, having overcome his fellow-pupil, Kartikeya, in a battle-axe fight, received his axe from his preceptor, Siva, as the prize of his prowess.

Parasurama addresses Rama thus:--

"How dost thou presume to bend thy brow in frowns on me? Thou must be an audacious boy, a scion of the vile Kshatriya race. Thy tender years and newly wedded bride teach me a weakness I am not wont to feel.

Throughout the world the story runs, I, Rama, and the son of Jamadgni, struck off a mother's head with remorseless arm. This vengeful axe has one and twenty times destroyed the Kshatriya race, not sparing in its wrath the unborn babe hewn piecemeal in the parent womb.

It was thus I slaked the fires of a wronged father's wrath with blood, whose torrents, drawn unsparingly from martial veins, fed the vast reservoir in which I love to bathe."

Rama replies thus:--

"Give over thy vaunts--I hold thy cruelty a crime, not virtue."

The combat between the two Ramas is suspended by the arrival of Janaka and Satananda, and Rama's being summoned to attend the Kanchana Mochana, the loosening of Sita's golden bracelet.

Parasurama awaits Ramachandra's return. He is accosted in succession by Vasishtha, Viswamitra, Satananda, Janaka and Dasaratha, who first endeavour to soothe and then to terrify him; but he outbullies them all: at last Ramachandra returns from the string-removing ceremony and is heard calling on Parasurama, and the combat ensues. Ramachandra comes out victorious.

The two kings Janaka and Dasaratha congratulate each other on the victory of Ramachandra. Parasurama is now as humble as he was before arrogant: he calls upon the earth to hide his shame. Whilst Rama regrets Bhargava's departure, Surpanakha, disguised as Manthara, the favourite of Kaikeyi, Dasaratha's second wife, arrives with a letter to Rama, requesting him to use his influence with his father to secure Kaikeyi the two boons which Dasaratha was pledged to grant her; specifying one to be her son Bharata's inauguration, and the other, assent to Rama's voluntary exile. In the meantime, Dasaratha, who has determined to raise Rama to the participation of regal dignity, communicates his intention to his son. Rama replies by informing him of Kaikeyi's message, and is earnest with his father to accede to her request.

Bharata and his maternal uncle Yuddhajit arrive, and ask Dasaratha to crown Rama and all are full of wonder and concern: however, as there is no help for it, Dasaratha consents and orders preparations for the ceremony.

Lakshmana and Sita are alone to accompany Rama, on which her father Janaka exclaims, "My child, what happiness it will be to wait upon thy husband in the hour of trouble, permitted to partake and cheer his wanderings!" Bharata requests permission to go with them, but Rama refuses his assent; on which his brother begs his golden shoes of him, promising to instal them in the kingdom, and rule thereafter as their representative. The seniors are led out in deep despondency, and Rama with his brother and wife set off to the woods.

A dialogue opens between the two birds, Jatayu and Sampati, the vulture-descendants of Kasyapa, who have seen successive creations. They relate Rama's progress towards the south; and Sampati, the elder leaves his brother Jatayu, with strict injunctions to assist Rama, if needed. He then goes to the ocean to perform daily duties and Jatayu to Malaya. Jatayu perches on the mountain and marks the hero Rama in pursuit of the swift deer. Lakshmana directs his remote course thither. A holy seer approaches the bower and the dame gives him meet welcome. His form expands.

It is he, the felon Ravana--his train crowd from the groves; he seizes upon Sita--he mounts the car. Jatayu cries shame on his birth and threatens to rend his limbs and revel in his gore. Jatayu is, however, killed in the conflict. Rama raves with indignation. The brothers set off in pursuit of the ravisher, when Sramana, a female devotee sent by Vibhishana to Rama, calls for succour being seized by Kabandha, a headless fiend. Rama sends Lakshmana to her rescue; he goes off to kill the demon and returns with the dame. She gives Rama a note from Vibhishana praying for his refuge. Rama asks Lakshmana what reply to be sent to (his) "dear friend--lord of Lanka" and Lakshman replies that those words are sufficient.

(Two promises are implied--first contraction of friendship and secondly bestowal of the Kingdom of Lanka.)

Rama, learning from the devotee that Vibhishana is with Sugriva, Hanuman, and other monkey chiefs at Rishyamuka, and that the monkeys have picked up Sita's ornaments and upper garments in the forest, determines to go to them. Kabandha then appears, to thank Rama for killing him, being thereby liberated from a curse and restored to a divine condition.

They then set off to Rishyamuka, the residence of Bali, watered by the Pampa. In the way Rama performs a miracle by kicking away the skeleton of a giant.

When the brothers arrive at the mountain, Bali appears like a cloud upon its peak and, being instigated by his friend Malyavan, resolves to oppose Rama. The heroes meet and, after exchange of civilities, go to the conflict.

The noise brings Vibhishana, Sugriva, and all the monkey chiefs to the place. Bali is overthrown and mortally wounded. He recommends the Monkeys to choose Sugriva and his own son Angada for their joint sovereigns, and mediates an alliance between Rama and them, as well as with Vibhishana. Rama and Sugriva pledge themselves to eternal friendship, over the sacrificial fire in Matanga's hermitage which stood close by. Bali then repeats his request to the monkey chiefs, as they were attached to him, to acknowledge Sugriva and Angada as their joint leaders, and to follow them in aid of Rama against Ravana in the ensuing contest: he then dies.

Malyavan laments over these miscarriages. Trijata, a Rakshasi, adds to his despondency by news of the mischief inflicted by Hanumana, who has burnt the town of Lanka and slain a son of Ravana. He goes off to set guards, and gather news by means of spies.

Ravana meditates on his love. His queen Mahodhari comes to bring him tidings of Rama's approach, but he only laughs at her. She tells him of the bridge made by Rama: he replies, if all the mountains of the earth were cast into the ocean, they would not furnish footing to cross it. His incredulity is terminated by a general alarm, and the appearance of Prahasta, his general, to announce that Lanka is invested. Angada comes as envoy from Rama, to command Ravana to restore Sita and prostrate himself and his family at the feet of Lakshmana. Ravana, enraged, orders some contumely or punishment to be inflicted upon him. He orders him to be shaved. Angada puffs his hair out with rage. The monkey tells Ravana, if he were not an ambassador, he would tear off his ten heads, and he then springs away; the tumult increases, and Ravana goes forth to the combat. Indra and Chiraratha then come to see the battle from the air.

All the chiefs of the two parties engage in promiscuous war. The Rakshasas have the worst, but Ravana, with his brother Kumbhakarna and his son Meghanada, turns the tide: the monkeys fly, leaving Rama almost unsupported. Lakshmana attacks Meghanada: Ravana quits Rama to assist his son.

The "serpent band" of Meghnada is dispersed by the "eagle-king-weapon" of Lakshmana. The forces of Kumbhakarna are reduced to ashes with a fire-weapon by Rama. Rama kills Kumbhakarna, and then goes to the aid of Lakshmana; the whole of Rama's party are then overwhelmed with magical weapons, hurled invisibly by Ravana upon them, and fall senseless. While Ravana seeks to restore Kumbhakarna, Hanuman, reviving, goes to fetch _amrita_, and tearing up the mountain that contains it, returns to the field: his very approach restores Lakshmana, who jumps up with increased animation, like a serpent starting from his shrivelled skin or the sun bursting from clouds. So Raghu's youngest hope, restored by heavenly herbs, burns with more than wonted ardour, wonders a moment what has chanced and then, all on fire for glory, rushes to the fight. Rama also revives, and instigated by the sages, exerts his celestial energies, by which the daitya, Ravana, and his host speedily perish. Rama is victorious, and Sita is recovered.

Vibhishana is now crowned king of Lanka. Alaka, a tutelary deity, comes. Lanka, another tutelary deity, is consoled by Alaka.

Sita passes the fiery ordeal in triumph. The gods cheer her.

Rama, accompainied by Sita, Lakshmana, Vibhishana and Sugriva, then enters the aerial car Pushpaka which was once wrested from Kuvera by Ravana, and which is now placed at the disposal of Rama by Vibhishana. The car transports them from Ceylon all the way to Ayodhya. One or other of the party points out the places over which they fly viz. the _Setu_ or bridge of Rama the Malaya mountain, the Kaveri river, the hermitage of Agastya, the Pampa river, the residence of Bali and of Jatayu, the limits of the Dandaka forest, the Sahya or Sailadri mountains and the boundaries of Aryavarta.

They then rise and travel through the upper air, approaching near the sun, and are met and eulogized by a _Kinnara_ and his bride; they then come to the peaks of the Himalaya, and descend upon Tapavana, whence they go towards Ayodhya, where Rama is welcomed by his brothers Bharata and Satrughna, their mothers, Vasistha and Viswamitra.

The four brothers embrace one another. Rama is now consecrated king by Vasishtha and Viswamitra.

UTTAR RAMA CHARITA

OR

THE LATER LIFE OF RAMA.

Rama, when duly crowned at Ayodhya, enters upon a life of quiet enjoyment with his wife Sita. The love of Rama and Sita, purified by sorrow during the late exile, is most tender.

After a stay of a few days at Ayodhya, Janaka, the father of Sita, goes back to his country Mithila. Rama consoles his queen for her father's absence. The sage Ashtavakra comes in and delivers a message to Rama from his spiritual preceptors to satisfy the wishes of Sita and please his people. Then the sage goes away.

The family priest Vasishtha, having to leave the capital for a time to assist at a sacrifice, utters a few words of parting advice to Rama, thus:--

"Remember that a king's real glory consists in his people's welfare."

Rama replies: "I am ready to give up everything, happiness, love, pity--even Sita herself--if needful for my subjects' good."

In accordance with this promise, he employs an emissary named Durmukha to ascertain the popular opinion as to his own treatment of his subjects.

Lakshmana now asks Rama and Sita to come out and see their early history drawn on the terrace of the palace. They move about and the different parts of the picture are shown to Sita, when the eyes of Sita turn on the 'yawn-producing' weapons. Rama asks her to salute them so that they would attend also on her children. Sita then feels tired and lays her head on the arm of her husband and sleeps.

Then Durmukha, who, as an old and trusted servant, had free admission to the inner apartments, comes and whispers to him that people condemn his receiving back a queen, abducted by a fiend, after her long residence in a stranger's house. In short, he is told that they still gossip and talk scandal about her and Ravana. The scrupulously correct and over-sensitive Rama, though convinced of his wife's fidelity after her submission to the fiery ordeal, and though she is now likely to become a mother, feels himself quite unable to allow the slightest cause of offence to continue among his subjects.

He has no other resource. People must be satisfied. He orders his dear Sita's exile, and the messenger goes away to deliver the order to Lakshmana to seclude her somewhere in the woods. He is torn by contending feelings. He is overpowered with grief, withdraws his arm from his sleeping wife and pours forth pathetic lamentation. Then he takes up her feet and cries when the announcement of the arrival of frightened Rishis makes him go out to send Satrughna to their succour. The messenger Durmukha then enters and takes Sita unsuspectingly to mount the chariot which is to lead her to exile.

Lakshmana takes Sita to the forest and leaves her there.

She is protected by divine agencies. Her twin sons, Kusa and Lava, are born and entrusted to the care of the sage Valmiki, the author of the Ramayana, who brings them up in his hermitage. The boys have no knowledge of their royal descent.

An incident now occurs which leads Rama to revisit the Dandaka forest, the scene of his former exile. The child of a Brahman dies suddenly and unaccountably. His body is laid at Rama's door. Evidently some national sin is the cause of such a calamity, and an aerial voice informs him that an awful crime is being perpetrated; for a Sudra, named Sambuka, is practising religious austerities, instead of confining himself to his proper vocation of waiting on the twice-born castes. Rama instantly starts for the forest, discovers Sambuka in the sacrilegious act and strikes off his head. But death by Rama's hand confers immortality on the Sudra, who appears as a celestial spirit, and thanks his benefactor for the glory and felicity thus obtained.

Before returning to Ayodhya, Rama is induced to visit the hermitage of the sage Agastya in Panchavati. Sita now reappears. She is herself invisible to Rama through the favour of the Bhagirathi but able to thrill with emotions by her touch. Rama is greatly distracted.

He faints with old remembrances but revives on the touch of Sita. He observes, "What does this mean? Heavenly balm seems poured into my heart; a well-known touch changes my insensibility to life. Is it Sita, or am I dreaming?"

He vainly seeks for her possession, but at last goes away on the advice of his companion Visanti.