27-2 | Śrī Rāma Carita Mānasa Stotra

The monkey host would never feel sated with listening to the Lord’s words. They all bowed their head and clasped His lotus feet again and again. (106)

The Lord then called Hanumān. “Go to Laṅkā”, said the Almighty, “and telling Janaka’s Daughter all that has happened return with the news of her welfare.” Thereupon Hanumān entered the city and on hearing of his arrival demons and demonesses ran to meet him. They paid him all kinds of homage and thereafter conducted him into the presence of Janaka’s Daughter. Hanumān made obeisance to Her from a respectable distance, and Janaka’s Daughter recognized him as Śrī Rāma’s own messenger. “Tell me, dear son, if my gracious lord is doing well with His younger brother and the monkey host.” “All is well with the Lord of Kosala. Mother, the ten-headed monster has been conquered in battle, while Vibhīṣaṇa has attained everlasting dominion (that will endure till the end of this Kalpa).” Her heart was filled with joy when She heard the monkey’s words. (1 - 4)

Her soul was overjoyed, a thrill ran through Her body and with eyes full of tears Ramā (Sītā) said again and again. “What can I give you? There is nothing in all the three worlds equal in value to this information.” “Listen, mother: today I have doubtless attained the sovereignty of the entire creation when I find Śrī Rāma safe and sound with His brother after conquering the enemy’s ranks on the battlefield.”

“Listen, Hanumān, my son: may all commendable virtues abide in your heart and may the Lord of Kosala with Ananta (Lakṣmaṇa) be ever gracious to you.” (107)

“Now, my dear son, devise some means whereby I may behold with my own eyes the tender swarthy limbs of my Lord.” Then Hanumān returned to Śrī Rāma and apprised Him of Sītā’s welfare. On hearing Her tidings the Ornament of the solar race called Prince Aṅgada and Vibhīṣaṇa. “Both of you accompany the son of the wind-god and respectfully escort Janaka’s Daughter here.” Forthwith all went to the place where Sītā was and found a whole host of demonesses waiting on Her in all humility. Vibhīṣaṇa gave prompt instructions to the demonesses, who washed Her body in all possible ways. They also decked Her with ornaments of every description and then brought a beautiful palanquin duly equipped. Videha’s Daughter gladly mounted it with Her thoughts fixed on the all-blissful Rāma, Her loving lord. Guards marched on all four sides, staves in hand; they were all supremely delighted at heart. The bears and monkeys all came to have a look at Her; but the guards darted in a fury to keep them back. Said the Hero of Raghu’s line, “Follow my advice, Vibhīṣaṇa and bring Sītā on foot.” “Let the monkeys gaze on Her as they would on their own mother,” smilingly added the Almighty Lord of the Raghus. The bears and monkeys rejoiced to hear the Lord’s words, while from the heavens the gods rained down flowers in profusion. Sītā (it will be remembered) had been previously lodged in fire (vide Āraṇya Kāṇḍa XXIII. 1-2); Śrī Rāma (the inner Witness of all) now sought to bring Her back to light. (1 - 7)

It was for this reason that the All-merciful addressed some reproachful words to Her. On hearing them the demon ladies (who had accompanied Her) all began to lament. (108)

Sītā, however, bowed to the Lord’s command - pure as She was in thought, word and deed - and said, “Lakṣmaṇa, help me as a priest in the performance of this sacred rite and quickly kindle me a fire.” When Lakṣmaṇa heard Sītā’s words, full of anguish caused by separation (from Her Lord) and imbued with critical insight, piety and prudence, tears rushed to his eyes and he joined his palms in prayer; but he too could not speak a word to the Lord. Reading Śrī Rāma’s tacit approval in His looks, however, Lakṣmaṇa ran and after kindling a fire brought plenty of firewood. Videha’s Daughter rejoiced at heart to perceive the blazing fire and did not flinch at all. “If in thought, word and deed I have never set my heart on anyone other than the Hero of Raghu’s line, may this fire, which knows the working of all minds, become cool like sandal-paste to me.” (1 - 4)

With Her thoughts fixed on the Lord, the Princess of Mithilā entered the flames as though they were cool like sandal-paste, crying “Glory to the Lord of Kosala, whose feet are adored by the great Lord Śiva with the purest devotion!” Both Her shadow-form as well as the social stigma (occasioned by Her forced residence at Rāvaṇa’s) were consumed in the blazing fire; but no one could know the secret of the Lord’s doings. Even the gods, Siddhas and sages stood gazing in the air. Fire assumed a bodily form and, taking by the hand the real Śrī (Sītā), celebrated alike in the Vedas and the world, escorted and presented Her to Śrī Rāma even as the Ocean of milk presented Goddess Indirā (Lakṣmī) to Lord Viṣṇu. Standing on the left side of Śrī Rāma, She shone resplendent in Her exquisite beauty like the bud of a gold lily beside a fresh blue lotus. (1-2)

The gods in their delight rained down flowers and kettledrums sounded in the air. The Kinnaras sang their melodies and the celestial nymphs danced, all mounted on their aerial cars. The beauty of the Lord reunited with Janaka’s Daughter was beyond all measure and bound. The bears and monkeys rejoiced at the sight and shouted “Glory to the Lord of the Raghus, the essence of bliss.” (109 A-B)

Then, with the permission of Śrī Rāma (the Lord of the Raghus); Mātali (Indra’s charioteer) left (for his abode in heaven) after bowing his head at the Lord’s feet. Now came the gods, ever alive to their own selfish interests, and spoke words as though they were seekers of the highest truth: “Friend of the meek, gracious, and divine Lord of the Raghus, you have shown mercy to the gods. This sensual wretch, who took delight in doing mischief to the whole world and trod the evil way, has perished through his own sins. You are alike to all, the imperishable Brahma, ever unchangeable, impartial by nature, integral, devoid of material properties, unborn, sinless, immutable, invincible, unfailing in power, and full of compassion. It was You who assumed the form of a fish, a tortoise; a boar, a man-lion and a dwarf as well as that of Paraśurāma. Whenever, O Lord, the gods have been in trouble, You have put an end to it by appearing in one form or other. This impure wretch, a perpetual enemy of the gods, was given up to lust, greed and vanity, and very passionate too. That even this vilest creature attained Your state is a marvel to us. We gods are supremely qualified (for the highest state): yet, devoted as we are to our own selfish ends, we have forgotten the worship of our lord and are ever involved in the flood of birth and death. Now redeem us, O Lord, since we have sought shelter in You.” (1 - 6)

Having thus made their supplication, the gods and Siddhas all remained standing where they were with joined palms. Then, thrilling all over with excess of love, Brahmā (the Creator) commenced his prayer. (110)

“Glory to You, O Rāma, perpetual abode of bliss. O Hari (the reliever of suffering), O Chief of the Raghus, bearing a bow and arrows! Lord, You are a veritable lion to tear in pieces the elephant of mundane existence, and an ocean of virtues, my clever and omnipresent Master. In Your person stands concentrated the incomparable beauty of a myriad Cupids; Siddhas, as well as the greatest of sages and bards sing Your praises. Your glory is not only sacred, it purifies all; in Your wrath You seized Rāvaṇa even as Garuḍa (the king of the birds) might seize a huge serpent. Delight of devotees, and dispeller of their grief and fear, You are ever unmoved by passion, and are all- intelligence, my lord. Your descent on the mortal plane is beneficent and full of untold virtues: You come to relieve Earth’s burdens and Your manifestations on earth are wisdom personified. (Though descended on earth,) You are ever unborn, omnipresent, one (without a second) and beginningless. I gladly bow to You, O Rāma, fountain of mercy! Ornament of Raghu’s race and Slayer of demon Dūṣaṇa (Rāvaṇa’s Cousin), You eradicate the faults of Your devotees and made Vibhīṣaṇa, destitute as he was, the Ruler of Laṅkā. Storehouse of virtue and wisdom and beyond all measure, You have no pride in You and are unborn, all pervading and free from the taint of Māyā; I constantly adore You, Rāma. Terrible is the glory and might of Your arms, which are deft in exterminating the hordes of the impious. Compassionate and friendly to the poor without any ostensible reason and a reservoir of beauty, I adore You along with Ramā (Sītā). Deliverer from the rounds of birth and death, You are beyond both cause (Prakriti) and effect (the phenomenal universe) and eradicate the awful weaknesses of the (devotee’s) mind. Armed with a charming bow, arrows, and quiver, You have eyes resembling a red lotus. A paragon of kings, home of bliss, Lakṣmī’s lovely Consort, subduer of arrogance, lust and the false sense of mineness, You are free from blemish integral and imperceptible to the senses. Though manifest in all forms, You never transmuted Yourself into them all: so declare the Vedas; it is no mere gossip, as will be clear from the analogy of the sun and the sunshine, which are different and yet identical. Blessed are all these monkeys, O ubiquitous Lord, who reverently gaze on Your countenance; while accursed, O Hari, is our (so-called) immortal existence and our ethereal bodies in that we lack in devotion to You and are lost in worldly pleasures. Now show Your mercy to me, compassionate as You are to the afflicted, and take away my differentiating sense (which makes the world appear as apart from You), which leads me to wrong action and deluded by which I pass my days in merriment, mistaking woe for happiness. Destroyer of the wicked and lovely jewel of the earth, Your lotus feet are adored even by Śambhu (Lord Śiva) and Umā (Goddess Pārvatī). O King of kings, grant me this boon that I may cherish loving devotion to Your lotus feet, which is a perennial source of blessings.” (1 - 11)

As the four-faced Brahmā thus prayed, his body was entirely thrilled with emotion. And his eyes knew no satiation as they gazed on the Ocean of beauty. (111)

That very moment King Daśaratha appeared on the scene (in his celestial form); his eyes were flooded with tears as he beheld his son (Śrī Rāma). The Lord and His younger brother (Lakṣmaṇa) made obeisance and the father in his turn gave them his blessing. “Dear father, it was all due to your religious merit that I conquered the invincible demon king.” Daśaratha was overwhelmed with emotion when he heard his son’s words; tears rushed to his eyes again and the hair on his body stood erect. The Lord of the Raghus understood that His father bore the same affection for Him as he did before; He, therefore, looked at His father and bestowed on him solid wisdom. Umā, (continues Lord Śiva,) Daśaratha did not attain final beatitude for this simple reason that he set his heart on Devotion while maintaining his separate identity. Worshippers of God in His embodied form spurn final beatitude: to them Śrī Rāma vouchsafes devotion to His own person. Having prostrated himself before the Lord again and again, Daśaratha joyfully returned to his abode in heaven. (1 - 4)

Perceiving the Almighty Lord of Kosala safe and sound with His younger brother (Lakṣmaṇa) and Janaka’s Daughter, and beholding their beauty, Indra (the Lord of the celestials) began extolling Him with a cheerful heart: - (112)

Glory to Śrī Rāma, beauty personified, the bestower of peace on the suppliant, equipped with an excellent bow, arrows and quiver and triumphing in His mighty strength of arm. Glory to the Slayer of Dūṣaṇa and Khara and the crusher of the demon hordes! Now that You have disposed of this wretch, my lord, all the gods enjoy full security. Glory to the Reliever of Earth’s burden, whose greatness is beneficent and unbounded. Glory to the All-merciful Slayer of Rāvaṇa, who reduced the demon host to a miserable plight. Outrageous was the pride of Rāvaṇa (the lord of Laṅkā), who had subdued even gods and Gandharvas (the celestial musicians). Nay, he relentlessly pursued sages, the Siddhas, human beings, birds and Nāgas alike. He took delight in injuring others and was most wicked; the vile sinner has now reaped the fruit of his misdeeds. Now listen, my lord, possessed of eyes as large as the lotus and compassionate to the humble: my pride was inordinate; I accounted no one as equal to me. At the sight of Your lotus feet, however, my pride, which entailed much woe, has taken leave of me. Some people meditate on the attributeless Brahma (the Absolute), whom the Vedas declare as unmanifest. What attracts my mind, however, is the Supreme embodied as Śrī Rāma, King of Kosala. Together with Videha’s Daughter and Your younger brother (Lakṣmaṇa), therefore, pray abide in my heart; and recognizing me as Your own servant, bless me with devotion, O Abode of Ramā (Lakṣmī). (1 - 8)

“Grant me devotion to Your feet, O Abode of Ramā, dispeller of fear and solace of the suppliant. I adore You, O blissful Rāma, the Lord of the Raghus, possessing the beauty of a myriad Cupids. Delight of the hosts of heaven, Queller of contrary experiences (like joy and sorrow etc.), appearing in a human form possessing incomparable strength, worthy of adoration even to Brahmā (the creator) and Śaṅkara, O Rāma, I bow to You, tender as You are through compassion.”

“Now cast Your gracious look on me, O merciful Lord, and command me what to do.” Hearing these polite words, Śrī Rāma, who is noted for His compassion to the meek, enjoined him as follows: - (113)

“Listen, King of the gods: our monkeys and bears, those that were killed by the demons, are lying on the ground. They have laid down their lives in my service: therefore, restore them all to life, O wise lord of the celestials.” Listen, O king of the birds: (continues Kākabhuśuṇḍi,) these words of the Lord are profoundly mysterious; only enlightened sages can apprehend them. The Lord Himself can wipe out the inhabitants of the three spheres and bring them back to life; He wished only to give Indra honour. By a shower of nectar the latter restored the monkeys and bears to life. They all arose with delight and betook themselves to the Lord. Although the shower of nectar promiscuously fell on the dead of both the armies, it is the bears and monkeys alone that returned to life, but not the demons. Their mind was absorbed in the thought of Śrī Rāma when they gave up the ghost; that is why they got liberated and were rid of the bonds of mundane existence. As for the monkeys and bears, they were all part manifestations of the gods (who are all immortal): hence they all came to life by the will of Śrī Rāma (the Lord of the Raghus). Is there anyone so kind to the afflicted as Śrī Rāma, who liberated the whole demon host? Even the wicked Rāvaṇa, who was a sink of impurities and given up to sensuality, attained to an exalted state which is withheld even from the greatest of sages. (1 - 5)

After raining down flowers the gods mounted each his own shining aerial car and departed. Finding it a welcome opportunity the all-wise Śambhu (Lord Śiva) arrived in the presence of the Lord. Most lovingly, with joined palms, His lotus eyes full of tears and the hair on His body standing erect, the Slayer of the demon Tripura made the following supplication with choked voice: - (114 A-B)

“Save me, Chief of Raghu’s line, bearing an excellent bow and shining arrows in Your hands. A furious wind to disperse the mass of clouds in the form of colossal ignorance, a fire to consume the forest of doubts, and delight of the gods, You are both with and without attributes, a shrine of virtues and most lovely to look at; nay, You are a burning midday Sun to scatter the darkness of delusion. A veritable lion to kill the elephants of lust, anger and pride, pray, constantly abide in the forest of the devotee’s mind. A severe frost to blast the lotus bed of sensual desires, You are generous beyond conception. Nay, playing the role of Mount Mandara for churning the ocean of mundane existence, kindly stave off my fear (of birth and death) and transport me across the stormy ocean of mundane existence. Possessed of a swarthy form with lotus eyes, befriender of the meek, reliever of the suppliant’s agony, take up Your abode in my heart for ever, O King Rāma, with Your younger brother (Lakṣmaṇa) and Janaka’s Daughter, O Delight of the sages, Jewel of the terrestrial globe, lord of Tulasīdāsa and destroyer of fear. (1 - 5)

“When, my lord, Your Coronation takes place at Kosalapura (Ayodhyā), I will come to witness Your benevolent role, O Ocean of Mercy! (115)

When Śambhu (Lord Śiva) had finished His prayer and left, Vibhīṣaṇa then came to the Lord. Bowing his head at the latter’s feet, he submitted in gentle terms: “Listen to my prayer, O Lord wielding the Śārṅga bow. My lord, You have killed Rāvaṇa with all his kinsfolk and army and spread Your sacred renown throughout the three spheres. And above all You have shown mercy in every way to me, humble, impure, low-born and mean-minded as I am. Now, my lord, sanctity Your servant’s abode (by Your holy presence), bathe Yourself and beguile the exertion of the battle. Then inspect the treasury, palaces and wealth and gladly bestow, my gracious lord, whatever You please on the monkeys. Pray, accept me as Your own in every way, my lord, and then proceed to Ayodhyā taking me along with you”. Even as the Lord, who is so compassionate to the meek, heard these polite words, His large eyes filled with tears. (1 - 4)

“Listen, brother: what you say is quite true: your treasury and palaces are all My own. But, when I recollect Bharata’s condition, every moment that passes seems an age to Me. Clad in the robes of a hermit, with wasted body he constantly repeats My name. Therefore, take steps, My friend, I beseech you, that I may soon be able to see him again. If, on the other hand, I reach there on the expiry of the term of My exile, I do not expect to find My brother alive.” And even as the Lord recalled His brother’s affection He felt a thrill all over His body again and again. “As for yourself, you shall enjoy sovereignty till the end of creation, inwardly thinking of Me all the time; and then you shall ascend to My abode, the destination of all holy men.” (116 A - D)

Delighted to hear Śrī Rāma’s words, Vibhīṣaṇa clasped the feet of the All-merciful. The monkeys and bears too all rejoiced and, clasping the Lord’s feet, began to recount His sacred virtues. Then Vibhīṣaṇa withdrew to his palace and had his celebrated aerial car loaded with precious stones and articles of dress. He then brought the aerial car, Puṣpaka as it was called, and set it before the Lord; and the All-merciful thereupon smilingly said, “Listen, my friend, Vibhīṣaṇa; step into the aerial car and rising into the air, scramble the clothes and ornaments.” Vibhīṣaṇa immediately rose into the air and dropped down all the jewels and raiment. The monkeys picked up whatever each took a fancy to; they put precious stones into their mouth (thinking them to be some edible substance) but would throw them away (the moment they realized their mistake). Śrī Rāma as well as Śrī (Sītā) and His younger brother (Lakṣmaṇa) felt amused at the sight, exceedingly playful as the All-merciful is. (1 - 4)

That Ocean of compassion, whom sages are unable to catch even in meditation and whom the Vedas describe only in negative terms such as “Not that, not that,” amused himself with the monkeys in diverse ways. Umā, (continues Lord Śiva,) practice of Yoga (concentration of mind), Japa (muttering of prayers), charity and penance, performance of sacrifices, fasting and other religious observances fail to evoke Śrī Rāma’s compassion to the same degree as unalloyed devotion does. (117 A-B)

Having thus secured raiment and jewels, the bears and monkeys adorned their person with the same and appeared before the Lord of the Raghus. The Lord of Kosala laughed again and again to see all the monkeys, a motley host indeed. The Lord of the Raghus showered His grace on all by casting a look at them, and spoke to them in endearing terms: “It was through your might that I succeeded first in killing Rāvaṇa and then in crowning Vibhīṣaṇa. Now return all of you to your several homes; keep your thought fixed on Me and fear none.” The monkeys were all overcome with affection to hear these words and reverently replied with joined palms: O Lord, whatever You say well becomes of You. But we get mystified on hearing Your words. You are the Sovereign of all the three spheres, O Lord of the Raghus; knowing our humble state You took us under Your protection. But we are overwhelmed with shame to hear such words from the lips of our Master (Yourself). Can a swarm of mosquitoes ever help Garuḍa (the king of the birds)?” The bears and monkeys were overpowered with emotion when they saw what was in the mind of the Lord, (viz., His reluctance to take them to Ayodhyā); they had no inclination to return home. (1 - 5)

But in obedience to the Lord’s command the monkeys and bears all dispersed with a mixed feeling of joy and sorrow and with many a humble submission, enshrining Śrī Rāma’s image in their heart. The monkey-king (Sugrīva), Nīla, Jāmbavān (the lord of the bears), Aṅgada, Nala, Hanumān and all the other mighty generals of the monkey host, together with Vibhīṣaṇa, were too overwhelmed with emotion to utter a word. With eyes full of tears they stood facing Śrī Rāma and gazing intently on Him. (118 A - C)

Perceiving their excessive love the Lord of the Raghus (mounted the aerial car along with Sītā and Lakṣmaṇa and) took them all up into the car. He mentally bowed His head at the feet of the Brāhmaṇas and directed the car to move towards the north. An uproarious noise burst forth as the car took off, all shouting “Glory to the Hero of Raghu’s line!” The car was provided with a lofty and charming throne; the Lord took His seat on it along with Śrī (Sītā). Accompanied by His Spouse, Śrī Rāma shone forth like a cloud with lightning on a peak of Mount Meru. The splendid car moved with all speed on its way, to the joy of the gods, who rained down flowers on it. A most delightful cool breeze breathed soft and fragrant; the water of the ocean, lakes and streams became transparent and auspicious omens occurred on all sides. Nay, everyone felt cheerful at heart; the whole expanse of the sky including the four quarters was clear. Said the Hero of Raghu’s line: “Mark, Sītā: it was on this spot that Lakṣmaṇa slew Meghanāda (the Crown Prince of Laṅkā). Here lie on the battlefield mighty demons killed by Hanumān and Aṅgada. And here fell the two brothers, Kumbhakarṇa and Rāvaṇa, the torment of gods and sages.” (1 - 6)

“It was here that I had a bridge constructed and also installed a symbol of the blissful Lord Śiva.” So saying, the All-merciful Śrī Rāma and Sītā both made obeisance to Śambhu. Every spot in the woods, where the Ocean of compassion had either taken up His abode or rested awhile, was then pointed out by the Lord to Janaka’s Daughter and mentioned by name. (119 A-B)

Forthwith the aerial car reached the most charming Daṇḍaka forest, the abode of many a great sage like Kumbhaja (the jar-born Agastya) and others: Śrī Rāma visited the hermitages of all. After receiving the blessings of all these sages the Lord of the universe arrived at Chitrakūṭa; and, having gratified the sages there, the aerial car departed thence with all speed. Śrī Rāma next pointed out to Janaka’s Daughter the beautiful Yamunā, that washes away the impurities of the Kali age. Thereafter they espied the holy Gaṅgā (the celestial stream) and Śrī Rāma said, “Sītā, make obeisance. Now have a look at Prayāga, the king of all sacred places, whose very sight drives away sins committed through a myriad lives. Again look at the most holy Triveṇī (the confluence of the Gaṅgā, Yamunā and the subterranean Sarasvatī), the dispeller of grief and a ladder to Śrī Hari’s Abode. Now see the most sacred city of Ayodhyā, that relieves the threefold agony and uproots the malady of transmigration.” (1 - 5)

The gracious Rāma and Sītā both made obeisance to Ayodhyā. Tears rushed to His eyes, every hair on His body stood erect and the Lord felt delighted again and again. The Lord then landed at the Triveṇī and with much joy bathed in the confluence. He bestowed a variety of gifts on the Brāhmaṇas and the monkeys too joined Him. (120 A-B)

The Lord instructed Hanumān as follows: - ”Go ahead of us to the city of Ayodhyā in the guise of a religious student, tell Bharata the news of our welfare and then come back with all the news about him.” The son of the wind-god immediately left and the Lord then called on Bharadvāja. The sage offered Him all kinds of worship and after hymning His praises further gave Him his blessing. The Lord in His turn adored the sage’s feet with joined palms, mounted the car and went on His journey. At this end the Niṣāda chief heard that the Lord had come and exclaiming “The boat, where is the boat?” summoned his people. Meanwhile the aerial car flew across the celestial stream and landed on the bank (adjoining Śriṅgaverapura) in obedience to the Lord’s command. Then Sītā offered all kinds of worship to the celestial stream and threw Herself at the feet of the Goddess presiding over the stream. In gladness of soul Gaṅgā pronounced Her blessing. “May You enjoy a happy married life without a break, O fair lady.” Overwhelmed with love, Guha ran to meet the Lord as soon as he heard of His landing and approached his Master, full of ecstatic joy. Perceiving the Lord accompanied by Videha’s Daughter, he fell flat on the ground oblivious of his own existence. The Lord of the Raghus felt overjoyed to see his excessive fondness; He took and clasped him to His bosom. (1 - 6)

The All-merciful Lord of Ramā (Sītā or Lakṣmī), the wisest among the wise, took and clasped him to His bosom and, seating him very close to Him, enquired after his welfare. Guha submitted in reply: “Now all is well with me; for I have beheld Your lotus-feet, worthy of adoration even to Virañci (Brahmā) and Lord Śaṅkara. O blissful Rāma, self-sufficient as You are, I simply adore You; O Rāma, I adore You.” That Niṣāda, who was low in every respect, Śrī Hari clasped to His bosom as though he were Bharata himself! A victim of infatuation, this dull-witted Tulasīdāsa, however, has cast out of his mind even such a benign lord. This story of the Slayer of Rāvaṇa, is not only sanctifying but vouchsafes loving and perpetual devotion to Śrī Rāma’s feet. Nay, it uproots lust and other evil passions and begets true wisdom and is gladly sung by gods, the Siddhas and sages. (1-2)

The Lord rewards with everlasting victory, wisdom and worldly prosperity those men of good understanding who listen to the stories relating to the victory of Śrī Rāma (the Hero of Raghu’s line) in battle. Ponder well and see for yourself, O my mind: this age of Kali is the very home of impurities. There is nothing to fall back upon in this age, other than the name of the illustrious Lord of the Raghus. (121 A-B)


Thus ends the sixth descent into the Mānasa lake of Śrī Rāma’s exploits, that eradicates all the impurities of the Kali age.