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Then having duly performed his ablutions at that holy spot, the reverend sage retraced his steps, pondering over the incidents touching the sloka.

सोऽभिषेकं ततः कृत्वा तीर्थे तस्मिन् यथाविधि। तमेव चिन्तयत्रर्थमुपावर्तत वै मुनिः॥

His disciple also, accomplished in learning, and of meek demeanour, followed Vālmīki, carrying on his back a pitcher filled with water.

भरद्वाजस्ततः शिष्यो विनीतः श्रुतवान् गुरोः। कलशं पूर्णमादाय पृष्ठतोऽनुजगाम ह॥

Having entered the hermitage along with his disciple, conversant with righteousness engaged in diverse kinds of talk, revolved in his mind the circumstances connected with the verses.

स प्रविश्याश्रमपदं शिष्येण सह धर्मवित्। उपविष्टः कथाश्चान्याश्चकार ध्यानमास्थितः॥

It came to pass that desirous of seeing the best of sages, there arrived, that lord and creator of all, the effulgent Brahmā, furnished with four countenances.

आजगाम ततो ब्रह्मा लोककर्ता स्वयं प्रभुः। चतुर्मुखो महातेजा द्रष्टुं तं मुनिपुङ्गवम् ॥

Beholding him Vālmīki rose up suddenly and, wondering greatly, humbly and silently stood before him with clasped hands.

वाल्मीरिरथ तं दृष्ट्वा सहसोत्थाय वाग्यतः। प्राञ्जलिः प्रयतो भूत्वा तस्थौ परमविस्मितः॥

And duly bending low in reverence, Vālmīki offered that deity water to wash his feet, and other things for reception.

पूजयामास तं देवं पाद्याासनवन्दनैः। प्रणम्य विधिवच्चैनं पृष्ट्वा चैव निरामयम् ॥

Having sat-down on a highly-honoured seat, that worshipful one enquired after the welfare of that sage Vālmīki knowing no deterioration, and then asked him to be seated.

अथोपविश्य भगवानासने परमार्चिते। वाल्मीकये च ऋषये संदिदेशासनं ततः॥

Having been seated in the presence of the Grand-sire of all, Vālmīki, his mind running upon the self-same subject, became plunged in thought. What a sin has been committed by the wicked-minded one, incited by hostile feeling, that he without cause slew that sweetly-singing Kraunca! And thereupon, again lamenting that female Krauñca, he, in grief of heart, mentally recited those verses.

ब्रह्मणा समनुज्ञातः सोऽप्युपाविशदासने। उपविष्टे तदा तस्मिन् साक्षाल्लोकपितामहे ॥ तद्गतेनैव मनसा वाल्मीकिानमास्थितः। पापात्मना कृतं कप्टं वैरग्रहणबुद्धिना॥ यत् तादृशं चारुरवं क्रौञ्चं हन्यादकारणात्। शोचन्नेव पुनः क्रौञ्चीमुपश्लोकमिमं जगौ।

Then smiling, Brahmā spoke to the excellent sage,-Those verses of your which you have composed a sloka shall attain celebrity: no doubt need be entertained on this head, It is because I had intended so, that those verses had come out of your lips.

पुनरन्तर्गतमना भूत्वा शोकपरायणः। तमुवाच ततो ब्रह्मा प्रहसन् मुनिपुङ्गवम्॥ श्लोक एवास्त्वयं बद्धो नात्र कार्या विचारणा। मच्छन्दादेव ते ब्रह्मन् प्रवृत्तेयं सरस्वती॥

Do you now, O best of saints, compose the entire history of Rāma. Do you relate to the world the history of the righteous-souled and intelligent Rāma crowned with qualities. And do you, as you have heard it from Närada.

रामस्य चरितं कृत्स्नं कुरु त्वमृषिसत्तम। धर्मात्मनो भगवतो लोके रामस्य धीमतः॥ वृत्तं कथय धीरस्य यथा ते नारदाच्छुतम्।

Relate all what is known, and all what is unknown to the world, O wise one, concerning Rāma, and Laksmana, and Videha's daughter, and all the Rākşasas. And even what is not known to Nārada, shall be unfolded to you.

रहस्यं च प्रकाशं च यद् वृत्तं तस्य धीमतः॥ रामस्य सहसौमित्रे राक्षसानां च सर्वशः। वैदेह्याश्चैव यत् वृत्तं प्रकाशं यदि वा रहः॥ तच्चाप्यविदितं सर्व विदितं ते भविष्यति।

No words of yours in this poem shall contain an untruth sacred. Therefore, now compose into verses. This delightful story of Rama.

न ते वागनृता काव्ये काचिदत्र भविष्यति॥ कुरु रामकथां पुण्यां श्लोकबद्धां मनोरमाम्।

As long as the mountains and the seas exist on earth, the history of Rāmāyaṇa will remain prevalent among men.

यावत् स्थास्यन्ति गिरयः सरितश्च महीतले॥ तावद् रामायणकथा लोकेषु प्रचरिष्यति।

As long as this story of Rāmāyaṇa shall retain its currency, you shall reside both in this world and in mine.

यावद् रामस्य च कथा त्वत्कृता प्रचरियति ॥ तावदूर्ध्वमधश्च त्वन मल्लोकेषु निवत्स्यसि।

Having said this, the Lord Brahmä disappeared there. And thereat the sage and his disciples marvelled greatly.

इत्युक्त्वा भगवान् ब्रह्मा तत्रैवान्तरधीयत। ततः सशिष्यो भगवान् मुनिर्विस्मयमाययौ ॥

His disciples sang those verses again and again; and, momentarily experiencing pleasure, recited it with exceeding wonder.

तस्य शिष्यास्ततः सर्वे जगुः श्लोकमिमं पुनः। मुहुर्मुहुः प्रीयमाणाः प्राहुश्च भृशविस्मिताः॥

Those verses, composed of equal accents, and furnished with four parts, have been sung by the great saint, have, in virtue of frequent repetition, been associated with a world of pathos and have attained the eminence of a sloka.

समाक्षरैश्चतुर्भिर्यः पादैर्गीतो महर्षिणा। सोऽनुव्याहरणाद् भूयः शोकः श्लोकत्वमागतः॥

Now it is the intention of that illustrious and self-centred sage to compose the entire Rāmāyaṇa in this metre.

तस्य बुद्धिरियं जाता महर्षे वितात्मनः। कृत्स्नं रामायणं काव्यमीदृशैः करवाण्यहम्॥

The great ascetic Vālmīki of gracious appearance and unparalleled renown composed a poetry consisting of hundreds of verses in melodious measure, couching the significance of the history of Rāma.

स्तदास्य रामस्य चकार कीर्तिमान्। समाक्षरैः श्लोकशतैर्यशस्विनो यशस्करं काव्यमुदारदर्शनः।॥

Listen to the annals of the foremost of Raghu's race, and the destruction of the Tenheaded one composed by the ascetic, with Samāsas, Sandhis, Prakrtis, and Pratayas; and lucid with sweet and equally-accented words.

तदुपगतसमाससंधियोगं सममधुरोपनतार्थवाक्यबद्धम्। रघुवरचरितं मुनिप्रणीतं दशशिरसश्च वधं निशामयध्वम्॥

Having heard the entire prevalent history of the intelligent Rāma, capable of conferring religious merit and the two other cognate objects, as well as emancipation, Vālmīki again sought to get insight into it.

श्रुत्वा वस्तु समग्रं तद्धर्मार्थसहितं हितम्। व्यक्तमन्वेषते भूयो यद् वृत्तं तस्य धीमतः॥

And, sitting himself facing the east on a cushion of kuća grass, and sipping water according to the ordinance, he addressed himself to the contemplation of the subject through Yoga.

उपस्पृश्योदकं सम्यमुनिः स्थित्वा कृताञ्जलिः। प्राचीनाग्रेधु दर्भेषु धर्मेणान्वेषते गतिम् ॥

And by virtue of his Yoga powers, he clearly observed before him Rāma, and Lakşmana, and Sītá, and Dasaratha together with his wives in his kingdom, laughing, and talking, and acting, and bearing themselves as in real life.

रामलक्ष्मणसीताभी राज्ञा दशरथेन च। सभार्येण सराष्ट्रेण यत् प्राप्तं तत्र तत्त्वतः॥ हसितं भाषितं चैव गतिर्यावच्च चेष्टितम्। तत् सर्वं धर्मवीर्येण यथावत् सम्प्रपश्यति॥

He also saw all that was endured by Rāma firm in promise, with his wife as the third accompanist roaming in the forest

स्त्रीतृतीयेन च तथा यत् प्राप्तं चरता वने। सत्यसंधेन रामेण तत् सर्वं चान्ववैक्षत ॥

And like an embolic myrobalan on his palm, that righteous-souled sage by virtue of his yoga, perceived all that had happened as well as all that would happen in the past.

ततः पश्यति धर्मात्मा तत् सर्वं योगमास्थितः। पुरा यत् तत्र निर्वृत्तं पाणावामलकं यथा॥

Having truly seen everything by virtue of his contemplation, that magnanimous one set about recording the charming Rāma's history.

तत् सर्वं तत्त्वतो दृष्ट्वा धर्मेण स महामतिः। अभिरामस्य रामस्य तत् सर्वं कर्तुमुद्यतः॥

And agreeably to what had been related by the . mighty-souled Nārada, that worshipful saint composed the history of Raghu's line, conferring profit and pleasure, and impregnated with qualities fraught with them, and like to the ocean, abounding in riches, and captivating ear and mind.

कामार्थगुणसंयुक्तं धर्मार्थगुणविस्तरम्। समुद्रमिव रत्नाढ्यं सर्वश्रुतिमनोहरम्॥ स यथा कथितं पूर्वं नारदेन महात्मना। रघुवंशस्य चरितं चकार भगवान् मुनिः॥

Rama's birth, his mighty prowess, and kindness to all, and popularity, and forbearance, and goodness, and truthfulness.

जन्म रामस्य सुमहद्वीर्यं सर्वानुकूताम्। लोकस्य प्रियतां शान्ति सौम्यतां सत्यशीलताम्॥

And the wonderful converse he had with Visvāmitra; wedding of Janaka's daughter; and breaking the bow; the hostilities of Rāma with Rāma (Paraśurāma); and the noble qualities of Dasaratha's son: and Rama's installation; and the enmity of Kaikeyī; and the obstacle in the way of the installation; and the exile of Rāma; and the kings grief, lamentations, and departure for the other regions; and the grief of the subjects, and their dismissal (by Rāma to Ayodhyā); and the tidings of the lord of Nişādas, and the charioteer's return.

नाना चित्राः कथाश्चान्या विश्वामित्रसहायने। जानक्याश्च विवाहं च धनुषश्च विभेदनम्॥ रामरामविवादं च गुणान् दाशरथेस्तथा। तथाभिषेकं रामस्य कैकेय्या दुष्टभावताम्॥ विघातं चाभिषेकय रामस्य च विवासनम्। राज्ञः शोकं विलापं च परलोकस्य चाश्रयम् ॥ प्रकृतीनां विषादं च प्रकृतीनां विसर्जनम्। निषादाधिपसंवादं सूतोपावर्तनं तथा॥

And the swimming of the Gangā and Rāma sinter view with Bharadvāja; and his arrival at Citrakūta in consonance with Bharadvāja's injunction.

गङ्गायाश्चापि संतारं भरद्वाजस्य दर्शनम्। भरद्वाजाभ्यनुज्ञानाच्चित्रकूटस्य दर्शनम्॥

And Rāma's building a mansion there and sojourn; and Bharata's arrival, and his propitiation of Rāma; and Rāma's offering oblations to the manes of his father.

वास्तुकर्मनिवेशं च भरतागमनं तथा। प्रसादनं च रामस्य पितुश्च सलिलक्रियाम् ॥

And the installation of the sandals; and Bharata's dwelling at Nandigrāma: and Rāma's removal to Dandaka and killing of Virādha.

पादुकााभिषेकं च नन्दिग्रामनिवासनम्। दण्डकारण्यगमनं विराधस्य वधं तथा॥

And Rāma's interview with Sarabhanga and meeting with Sutiksna; and Sita's companionship with Anasūyā, and the latter's painting the former.

दर्शनं शरभङ्गस्य सुतीक्ष्णेन समागमम्। अनसूयासमाख्यां च अङ्गरागस्य चार्पणम्॥

And Rāma's interview with Agastya, and his obtaining the bow from him; and the dialogue of Śūrpanakha and her disfigurement.

दर्शनं चाप्यगस्त्यस्य धनुषो ग्रहणं तथा। शूर्पणख्याश्च संवाद विरूपकरणं तथा॥

And the slaughter of Khara and Trisiras; and the exertions of Rāvana; the killing of Mārīca, and the carrying away of Vaidehī.

वधं खरत्रिशिरसोरुत्थानं रावणस्य च। मारीचस्य वधं चैव वैदेह्या हरणं तथा॥

Rāghava's lamentations, and the death of the king of vultures; Rāma's encounter with Kabandha, and his view of Pampā.

राघवस्य विलापं च गृध्रराजनिबर्हणम्। कबन्धदर्शनं चैव पम्पायाश्चापि दर्शनम्॥

Rāma's interview with Śabarī, and his subsistence there on fruits and roots; Rāma's lamentations at Pampā, and meeting with Hanumān.

शबरीदर्शनं चैव फलमूलाशनं तथा। प्रलापं चैव पम्पाया हनूमद्दर्शनं तथा॥

The former's sojourn to the Rşyamūka, and meeting with Sugrīva; Rāma's raising the confidence of Sugrīva and his friendship with the latter; and the encounter between Vāli and Sugriva.

ऋष्यमूकस्य गमनं सुग्रीवेण समागमम्। प्रत्ययोत्पादनं सख्यं वालिसुग्रीवविग्रहम्॥

The destruction of Vâli, and the installation of Sugrīva and Tara's lamentations%3B the understanding between Rāma and Sugrīva as to the time for commencing the march. Rāma's stay at the wet night, and the ire of Rama the lion of Raghu's race; the levying of forces; and the despatch of envoys in deferent directions; and the assignment by Sugrīva of different quarters to the monkeys.

वालिप्रमथनं चैव सुग्रीवप्रतिपादनम्। ताराविलापं समयं वर्षरात्रनिवासनम्॥ कोपं राघवसिंहस्य बलानामुपसंग्रहम्। दिशः प्रस्थापनं चैव पृथिव्याश्च निवेदनम्॥

The making over of his ring by Rāma to Hanuman; Rksa's discovery of the cave. The abstemious abode of the monkeys on the shore of the ocean; Hanuman's interview with Sampāti.

अङ्गुलीयकदानं च ऋक्षस्य बिलदर्शनम्। प्रायोपवेशनं चैव सम्पातेश्चापि दर्शनम् ॥

Hanuman's ascension of the mountain, and his bounding over the main; and his sight of the Maināka at the injunction of Ocean; the roaring of Raksasis; Hanuman's meeting with the Rākşasa Chāyāgrāha. Hanumān's destruction of Simhikāyā; and Hanuman's sight of Lankā.

पर्वतारोहणं चैव सागरस्यापि लङ्घनम्। समुद्रवचनाच्चैव मैनाकस्य च दर्शनम् ॥ राक्षसीतर्जनं चैव च्छायाग्राहस्य दर्शनम्। सिंहिकायाश्च निधनं लङ्कामलयदर्शनम् ॥

His entrance by night into Lankā; his ascertaining of conduct in times of helplessness; his journey to the Āpāna ground; and his sight of his car Puşpaka; his walk to the Asoka forest, and sight there of Şītā.

रात्रौ लङ्काप्रवेशं च एकस्यापि विचिन्तनम्। आपानभूमिगमनमवरोधस्य दर्शनम् ॥ दर्शनं रावणस्यापि पुष्पकस्य च दर्शनम्। अशोकवनिकायानं सीतायाश्चापि दर्शनम्॥

His presentation of the ring to Sītā and converse with her; and the roaring of the Rākṣasis; and the dreaming of the dream by Trijatā.

अभिज्ञानप्रदानं च सीतायाश्चापि भाषणम्। राक्षसीतर्जनं चैव त्रिजटास्वप्नदर्शनम्॥

Sīta's handing a gem to Hanumān; and the breaking down of trees; and the fight of the Rakasasis, and the slaughter of the salves.

मणिप्रदानं सीताया वृक्षभङ्ग तथैव च। राक्षसीविद्रवं चैव किंकराणां निबर्हणम् ॥

The wind-god's son being taken captive; and his terrible roars while burning down Lankā; and his bounding back over the ocean; and the forcible possession of honey.

ग्रहणं वायुसूनोश्च लङ्कादाहाभिगर्जनम्। प्रतिप्लवनमेवाथ मधूनां हरणं तथा॥

Hanumān's consoling Rāghava, and handing him the gem; Rāma's interview with ocean; and Nala's constructing the bridge.

राघवाश्वासनं चैव मणिनिर्यातनं तथा। संगमं च समुद्रेण नलसेतोश्च बन्धनम् ॥

The army's crossing of the ocean; and the nightly siege of Lankā; and Rāma, interview with Bibhishana; the communication as to the means of destruction.

प्रतारं च समुद्रस्य रात्रौ लङ्कावरोधनम्। विभीषणेन संसर्गं वधोपायनिवेदनम्॥

And the killing of Kumbhakarna and Meghanāda; and the destruction of Răvaņa, and the recovery of Sītā in the enemy's city.

कुम्भकर्णस्य निधनं मेघनादनिबर्हणम्। रावणस्य विनाशं च सीतावाप्तिमरेः पुरे॥

And the coronation of Vibhīşaņa, and the sight of Puspaka; Rama's return towards Ayodhyā, and meeting with Bharadvāja.

विभीषणाभिषेकं च पुष्पकस्य च दर्शनम्। अयोध्यायाश्च गमनं भरद्वाजसमागमम्॥

Despatch of Hanumān; and Rāma's meeting with Bharata; and the installation of Rāma; and the dismissal of all the forces.

प्रेषणं वायुपुत्रस्य भरतेन समागमम्। रामाभिषेकाभ्युदयं सर्वसैन्यविसर्जनम्। स्वराष्ट्ररञ्जनं चैव वैदेह्याश्च विसर्जनम्॥

Rāma's pleasing his subjects and renunciation of Sītā,-alleles besides concerning Rāma on earth, that has not yet taken place-have been dealt with by the worshipful sage in the following poem. earth, that has not yet taken place-have been dealt with by the worshipful sage in the following poem.

अनागतं च यत् किंचिद् रामस्य वसुधातले। तच्चकारोत्तरे काव्ये वाल्मीकिर्भगवानृषिः॥

This great story of Rämāyana treats of those victorious kings commencing with Prajāpati, and having Ikşvāku for their founder, who ruled the entire earth as no other kings had done so before them, and in whose line Sagara was born Sagara who dug the ocean, and whom, while out in progress, his sixty-thousand sons followed.

सर्वापूर्वमियं येषामासीत् कृत्स्ना वसुंधरा। प्रजापतिमुपादाय नृपाणां जयशालिनाम्॥ येषां स सगरो नाम सागरो येन खानितः। षष्टिपुत्रसहस्राणि यं यान्तं पर्यवारयन्॥ इक्ष्वाकूणामिदं तेषां राज्ञा वंशे महात्मनाम्। महदुतान्नमाख्यानं रामायणमिति श्रुतम्॥

We shall now chant the entire history of that dynasty from the beginning. Do you, with minds free from ill will, listen to that story conferring merit, profit and pleasure.

तदिदं वर्तयिष्यावः सर्वं निखिलमादितः। धर्मकामार्थसहितं श्रोतव्यमनसूयता ॥

There is on the banks of the Sarayū a great and flourishing country called Kośala abounding in corn and wealth, in which the inhabitants passed their days pleasantly.

कोशलो नाम मुदितः स्फीतो जनपदो महान्। निविष्टः सरयूतीरे प्रभूतधनधान्यवान् ॥

The capital of that country was Ayodhyā famed among men, which was founded by Manu himself that foremost of men.

अयोध्या नाम नगरी तत्रासील्लोकविश्रुता। मनुना मानवेन्द्रेण या पुरी निर्मिता स्वयम्॥

That beautiful and mighty city was twelve Yojanas in length and Three in breadth; and was intersected outside with spacious roads laid out orderly.

आयता दश च द्वे च योजनानि महापुरी। श्रीमती त्रीणि विस्तीर्णा सुविभक्तमहापथा॥

And scattered with blown blossoms, and regularly sprinkled with water; the well-arranged broad high-ways looked beautiful.

राजमार्गेण महता सुविभक्तेन शोभिता। मुक्तपुष्पावकीर्णेन जलसिक्तेन नित्यशः॥

That one bringing prosperity into great kingdoms, King Dasaratha, lived in that city, like that of the lord of the deities inhabiting the celestial regions.

तां तु राजा दशरथो महाराष्ट्रविवर्धनः। पुरीमावासयामास दिवि देवपतिर्यथा॥

And the city was furnished with doors and gates, and well-arranged rows of shops. And it contained all kinds of instruments and arms, and was inhabited by all classes of artizans.

कपाटतोरणवतीं सुविभक्तान्तरापणाम्। सर्वयन्त्रायुधवतीमुषितां सर्वशिल्पिभिः॥

And that graceful and matchlessly brilliant city abounded in eulogists and genealogists. And it was crowned with stately edifices with flags, and guarded by hundreds of Satāghnis. (A weapon commonly described as a stone set round with iron spiles).

सूतमागधसम्बाधां श्रीमतीमतुलप्रभाम्। उच्चाट्टालध्वजवती शतनीशतसंकुलाम्॥

And the mighty city contained theatres for females, and gardens, and mango-groves; and was enclosed by a wall of såla trees.

वधूनाटकसंधैश्च संयुक्तां सर्वतः पुरीम्। उद्यानाम्रवणोपेतां महतीं सालमेखलाम्॥

And encircled by a deep moat, the city was not accessible for enemies. And it abounded with elephants and horses, and kine and camels and asses.

दुर्गगम्भीरपरिखां दुर्गामन्यैर्दुरासदाम्। वाजिवारणसम्पूर्णा गोभिरुष्टैः खरैस्तथा॥

It was thronged with neighbouring kings come to pay tribute, and inhabited by merchants from various countries.

सामन्तराजसंधैश्च बलिकर्मभिरावृताम्। नानादेशनिवासैश्च वणिग्भिरुपशोभिताम्॥

And adorned with mountain like palaces glittering with gems, and filled with sportingplaces for females, and like to Indra's Amarāvati.

प्रासादै रत्नविकृतैः पर्वतैरिव शोभिताम्। कूटागारैश्च सम्पूर्णामिन्द्रस्येवामरावतीम्॥

The city was wonderful to behold, gleaming with gold-burnished ornaments, and inhabited by troops of courtezans, and abounding in all kinds of gems, and graced with royal palaces.

चित्रामष्टापदाकारां वरनारीगणायुताम्। सर्वरत्नसमाकीर्णा विमानगृहशोभिताम्॥

And it abounded in paddy and rice, and its water was sweet as the juice of the sugar-cane.

गृहगाढामविच्छिद्रां समभूमौ निवेशिताम्। शालितण्डुलसम्पूर्णामिक्षुकाण्डरसोदकाम्॥

And it resounded with the sounds of Dundubhis and Mrdargas and Viņās and Panavas.

दुन्दुभीभिर्मृदङ्गैश्च वीणाभिः पणवैस्तथा। नादितां भृशमत्यर्थं पृथिव्यां तामनुत्तमाम्॥

And that foremost spot of all the earth was like an aerial car obtained in heaven by the Siddhas, through force of ascetic austerities, and thronged with the best specimens of humanity.

विमानमिव सिद्धानां तपसाधिगतं दिवि। सुनिवेशितवेश्मान्तां नरोत्तमसमावृताम्॥

That city was filled by king Dasaratha with thousands of such Mahārathas light-handed and accomplished in fight, as could by force of arms or sharpened shafts slaughter infuriated lions and tigers and boars roaming in the forest; yet as would not pierce with arrows persons lorn or abandoned or hiding or fugitive. * A warrior coping with ten thousand persons, and protecting both his charioteer and steeds. A warrior fighting ten thousand Maharathas.

ये च बाणैर्न विध्यन्ति विविक्तमपरापरम्। शब्दवेध्यं च विततं लघुहस्ता विशारदाः॥ सिंहव्याघ्रवराहाणां मत्तानां नदतां वने। हन्तारो निशितैः शस्त्रैर्बलाद् बाहुबलैरपि ॥ तादृशानां सहस्रेस्तामभिपूर्णां महारथैः। पुरीमावासयामास राजा दशरथस्तदा॥

It abounded mostly in excellent Brāhmaṇas, lighting the sacrificial fire, and crowned with qualities, and versed in the Vedas and the Vedāngas, and giving away thousands, and ever abiding by truth, and high-souled, and resembling might ascetics.

तामग्निमद्भिर्गुणवद्भिरावृतां द्विजोत्तमैर्वेदषडङ्गपारगैः। सहस्रदैः सत्यरतैर्महात्मभि महर्षिकल्पैर्ऋषिभिश्च केवलैः॥

In that city of Ayodhyā resided king Dasaratha, versed in the Vedas, commanding all resources, far-sighted, of mighty prowess, dear to the inhabitants both rural and urban.

तस्यां पुर्यामयोध्यायां वेदवित् सर्वसंग्रहः। दीर्घदर्शी महातेजाः पौरजानपदप्रियः॥

He was an Athiratha in the Ikşvāku line, performing sacrifices, engaged in the performance of duties, self-controlled like a Maharși, a royal saint famed in the three worlds.

इक्ष्वाकूणामतिरथो यज्वा धर्मपरो वशी। महर्षिकल्पो राजर्षिस्त्रिषु लोकेषु विश्रुतः॥

He possessed of strength, the destroyer of foes, having friends, of subdued senses, comparable to ſakra and Vaiśravaņa by virtue of accumulated riches and other possessions.

बलवान् निहतामित्रो मित्रवान् विजितेन्द्रियः। धनैश्च संचयैश्चान्यैः शक्रवैश्रवणोपमः॥

As the highly-powerful Manu protected the people, Dasaratha did the same.

यथा मनुर्महातेजा लोकस्य परिरक्षिता। तथा दशरथो राजा लोकस्य परिरक्षिता।४॥

As Indra rules Amarāvatī, that one firm in promise, and following duty, profit, and pleasure, ruled that best of cities.

तेन सत्याभिसंधेन त्रिवर्गमनुतिष्ठता। पालिता सा पुरी श्रेष्ठा इन्द्रेणेवामरावती॥

In that excellent city, the men were happy and righteous-souled, and widely-read, and each contented with his possessions, and devoid of covetousness, and speaking the truth.

तस्मिन् पुरवरे हृष्टा धर्मात्मानो बहुश्रुताः। नरास्तुष्टा धनैः स्वैः स्वैरलुब्धाः सत्यवादिनः॥

In that prime of cities, there was none who had not at his command a plenteous supply of the good things, and there was no householder who was not well off in horses and kine, and corn and wealth.

नाल्पसंनिचयः कश्चिदासीत् तस्मिन् पुरोत्तमे। कुटुम्बी यो ह्यसिद्धार्थो गवाश्वधनधान्यवान्॥

And one could see nowhere in Ayodhyā persons given up to lust, or unsightly, or crooked-minded, or unlettered, or atheistical.

कामी वा न कदर्यो वा नृशंसः पुरुषः क्वचित्। द्रष्टुं शक्यमयोध्यायां नाविद्वान् न च नास्तिकः॥

And all the men and all the women were of excellent character, and subdued senses, and a happy frame of mind, and both on respect of occupation and conduct spotless like to the Maharsis.

सर्वे नराश्च नार्यश्च धर्मशीला: सुसंयताः। मुदिताः शीलवृत्ताभ्यां महर्षय इवामलाः॥

And all wore ear-rings and tiaras and garlands, and abundantly enjoyed the good things of life. And all were clean, daubing their limbs, and perfuming their persons.

नाकुण्डली नामुकुटी नास्रग्वी नाल्पभोगवान्। नामृष्टो न नलिप्ताङ्गो नासुगन्धश्च विद्यते ॥

And feeding on pure food, and giving away, and wearing Angadas (A bracelet worn upon the upper arm) and Niskas (An ornament for the breast or neck.) and hand-ornaments, and repressing passions.

नामृष्टभोजी नादाता नाप्यनङ्गदनिष्कधृक् । नाहस्ताभरणो वापि दृश्यते नाप्यनात्मवान्॥

There were not on Ayodhyā persons not lighting the sacrificial fire, or not performing sacrifices, or mean-minded, or thieving, or engaged in improper occupations, or of impure descent.

नानाहिताग्नि यज्वा न क्षुद्रो वा न तस्करः। कश्चिदासीदयोध्यायां न चावृत्तो न संकरः॥

The Brāhmaṇas of subdued senses were always engaged in the performance of their own duties, giving away in charity, and studying, and receiving gifts with discrimination.

स्वकर्मनिरता नित्यं ब्राह्मणा विजितेन्द्रियाः। दानाध्ययनशीलाश्च संयताश्च प्रतिग्रहे ॥

None of them was atheistical or untruthful or be reft of hearing scriptures or detracting or incompetent or illiterate.

नास्तिको नानृती वापि न कश्चिदबहुश्रुतः। नासूयको न चाशक्तो नाविद्वान् विद्यते क्वचित्॥

There was no Brāhmaṇa who was not versed in the Vedas and Vedangas, or poor-spirit, or of insane mind, or afflicted.

नाषडङ्गविदन्नास्ति नाव्रतो नासहस्रदः। नदीनः क्षिप्तचित्तो वा व्यथितो वापि कश्चन ॥

And no man and no woman was seen devoid of grace or beauty, or lacking in reverence for their monarch.

कश्चित्ररो वा नारी वा नाश्रीमान् नाप्यरूपवान्। द्रष्टुं शक्यमयोध्यायां नापि राजन्यभक्तिमान्॥

The four orders with Brāhmanas at their head contained persons serving gods and guests, and endowed with gratitude, and munificent, and heroic, and possessing prowess.

वर्णेष्वर्यचतुर्थेषु देवतातिथिपूजकाः। कृतज्ञाच वदान्याच शूरा विक्रमसंयुताः॥

And the men were long-lived; and ever abode by duty and truth; and lived in that best of cities, always surrounded by sons and grandsons and wives.

दीर्घायुषो नराः सर्वे धर्म सत्यं च संश्रिताः। सहिताः पुत्रपौत्रैश्च नित्यं स्त्रीभिः पुरोत्तमे॥

The Kşatriyas were obedient the Brahmanas, and the Vaisyas followed the Kșatriyas, and the sadras, occupied with their proper vocations, ministered to the three other orders.

क्षत्रं ब्रह्ममुखं चासीत् वैश्याः क्षत्रमनुव्रताः। शूद्राः स्वकर्मनिरतास्त्रीन् वर्णानुपचारिणः॥

That city was ably govered by Dasaratha that lord of Ikşvāku's line, even as that foremost of men, the intelligent Manu, had governed it before him.

सा तेनेक्ष्वाकुनाथेन पुरी सुपरिरक्षिता। यथा पुरस्तान्मनुना मानवेन्द्रेण धीमता॥

And as a mountain-cavern abounds with lions, it was filled with warriors resembling flaming fire, of straight ways, unforbearing, and of accomplished learning. to

योधानामग्निकल्पानां पेशलानाममर्षिणाम्। सम्पूर्णा कृतविद्यानां गुहा केसरिणामिव।२१।।

And the city abounded with excellent horses sprung in Kamboja, and Vahlika, and Vanayu, and the banks of the Sindhu, and like to that best of horses, Hari's charger.

काम्बोजविषये जातैर्बाहीकैश्च हयोत्तमैः। वनायुजैनदीजैश्च पूर्णा हरिहयोत्तमैः॥

With fierce elephants sprung on the Vindhya mountain, and the Himavat, filled with juice, and of exceeding strength, and resembling hills.

विन्ध्यपर्वतजैर्मतैः पूर्णा हैमवतैरपि। मदान्वितैरतिबलैर्मातङ्गैः पर्वतोपमैः॥

And with Bhadra, Mandra, and Mrga* elephants; and those sprung from the mixture of the three, and from the mixture of Bhadra and Mandra, and froin Bhadra and Mrga, and from Mrga and Mandra, superior like to Airāvata, and coming from Mahapaama, Anjana, and Vamana breeds, fierce, and looking like hills. And that city was over two Yojanas; and truly it was called Ayodhya. (incapable of being conquered.) *(Those elephants whose limbs are contracted are bhadras; those whose bodies are fat, slack, and contracted are Mandras: and those whose bodies are lean and large are Mrgas.)

ऐरावतकुलीनैश्च महापद्मकुलैस्तथा। अञ्जनादपि निष्क्रान्तैमिनादपि च द्विपैः॥ भद्रैर्मन्दैमूंगैश्चैव भद्रमन्द्रमृगैस्तथा। भद्रमन्द्रर्भद्रमृगैर्मुगमन्द्रश्च सा पुरी॥ नित्यमनैः सदा पूर्णा नागैरचलसंनिभैः। सा योजने द्वे च भूयः सत्यनामा प्रकाशते।॥

Repressing enemies, that city was governed by the great and the exceedingly. And that lord of earth resembling Sakra govemed that city of Ayodhya bearing a true name furnished with strong gates and bolts, and auspicious, and graced with excellent edifices, and teeming with thousands.

तां पुरी स महातेजा राजा दशरथो महान्। शशास शमितामित्रो नक्षत्राणीव चन्द्रमाः॥ तां सत्यनामां दृढतोरणार्गलां गृहैविचित्रैरुपशोभितां शिवाम्। पुरीमयोध्यां नृसहस्रसंकुला शशास वै शक्रसमो महीपतिः॥

And although engaged in austerities with the view of having sons born to him, the powerful and high-souled king, had no son capable of perpetuating his race.

तस्य चैवंप्रभावस्य धर्मज्ञस्य महात्मनः। सुतार्थं तप्यमानस्य नासीद् वंशकरः सुतः॥

Mentally turning the matter over, the highsouled one thought, Why do I not celebrate a horse-sacrifice with the intention of obtaining a son?

चिन्तयानस्य तस्यैवं बुद्धिरासीन्महात्मनः। सुतार्थं वाजिमेधेन किमर्थं न यजाम्यहम्॥

That highly-energetic, pious and intelligent monarch, in consultation with all his counsellors of sedate minds, having made up his mind to celebrate the sacrifice, said to that best of counsellors, Sumantra, Do you speedily summon my spiritual guides, along with the family priests.

स निश्चितां मतिं कृत्वा यष्टव्यमिति बुद्धिमान्। मन्त्रिभिः सह धर्मात्मा सर्वैरपि कृतात्मभिः॥ ततोऽब्रवीन्महातेजाः सुमन्त्रं मन्त्रिसत्तम। शीघ्रमानय मे सर्वान् गुरूंस्तान् सपुरोहितान्॥

Thereupon, going out speeding, Sumantra of swift movements called together all the spiritual guides, as well as others versed in the Vedic ritual.

ततः सुमन्त्रस्त्वरितं गत्वा त्वरितविक्रमः। समानयत् स तान् सर्वान् समस्तान् वेदपारगान्॥

They were Suyajña, and Vămadeva, and Jabali, and Kasyapa, and Vasistha, and other principal twice-born ones. And having paid homage to them, the virtuous king Dasaratha then spoke to them these sweet words.

सुयज्ञं वामदेवं च जाबालिमथ काश्यपम्। पुरोहितं वसिष्ठं च ये चाप्यन्ये द्विजोत्तमाः॥ तान् पूजयित्वा धर्मात्मा राजा दशरथस्तदा। इदं धर्मार्थसहितं श्लक्ष्णं वचनमब्रवीत्॥