7 | Śrī Rāma Carita Mānasa Stotra

The number of villains, thieves and gamblers and of those who coveted others’ wealth and wives swelled to a great extent. People honoured not their parents and gods and exacted service from pious souls. Those who act in this way, Bhavānī, know all such creatures as demons. Perceiving the supreme disrespect for religion Earth was extremely distressed and perturbed. “The weight of mountains, rivers and oceans,” she said to herself, “is not so oppressive to me as of him who is malevolent to others.” She saw all goodness perverted; yet for fear of Rāvaṇa she could not utter a word. After great deliberation she took the form of a cow and went to the spot where all gods and sages were in hiding. With tears in her eyes she told them her sufferings; but none of them could be of any help to her. (1 - 4)

The gods, sages and Gandharvas (celestial songsters), all repaired to Brahmā’s abode; with them was poor Earth in the form of a cow grievously stricken with fear and grief. Brahmā came to know everything; and realizing in his heart of heart his inability to help her, he said, “The immortal Lord whose servant you are will be my help as well as yours.”

“Have patience, Earth,” said Brahmā, “and fix your mind on the feet of Śrī Hari. The Lord knows the distress of His servants and will put an end to your terrible suffering.” (184)

All the gods sat in counsel: “Where can we find the Lord, so that we may appeal to Him?” Someone suggested that they should go to Vaikuṇṭha. Another said, “The Lord has His abode in the ocean of milk.” The Lord always manifests Himself in response to the devotion and love one cherishes in one’s heart. Girijā, I too happened to be in that assembly and took occasion to put in a word: “For aught I know Śrī Hari is present everywhere alike and is revealed only by love. Tell Me any place, time or quarter of the heaven where the Lord is not. Having taken the form of all creation, both animate and inanimate, He is yet destitute of everything and passionless; He is revealed by love even as fire is manifested by friction.” “My words found favour with all and Brahmā applauded me saying, “Well said, well said!” (1 - 4)

Brahmā was glad at heart to hear My words the hair on his body bristled and tears flowed from his eyes. Recovering himself, the stable-minded Brahmā joined his palms and prayed: - (185)

Glory, all glory to You, O Lord of immortals! O delight of the devotees, O protector of the suppliant, O benefactor of cows and the Brāhmaṇas, O slayer of demons, O beloved consort of Lakṣmī (daughter of the ocean), glory to You. O guardian of gods and the earth, mysterious are Thy ways: their secret is known to none. Let Him who is benevolent by nature and compassionate to the humble show His grace. Glory, all glory to the immortal Lord Mukuṇḍa (the bestower of salvation and love), who resides in all hearts, is supreme bliss personified, who is omnipresent, unknowable, and supersensuous, whose acts are holy and who is beyond the veil of Māyā (illusion). Glory to Him who is Truth, Consciousness and Bliss combined, who is most lovingly meditated upon day and night and whose praises are sung by multitudes of sages who are full of dispassion and entirely free from infatuation.

Let the Slayer of the sinful Agha, bestow His care on us - He who brought forth the threefold creation (viz., that which is dominated by Sattva, Rajas and Tamas, viz., gods, men and demons) without anyone else to assist Him; we know neither devotion nor worship. He who disperses the fear of transmigration, delights the mind of sages and puts an end to hosts of calamities, we gods betake ourselves to Him in thought, word and deed, giving up our wonted cleverness. The Lord, who is known neither to Śāradā (the goddess of learning), nor to the Vedas, nor again to Śeṣa (the serpent-god), nor to any of the sages, who as the Vedas proclaim loves the lowly, let Him be moved to pity. The sages, Siddhas (a class of celestials naturally endowed with supernatural powers) and all gods, grievously stricken with fear, bow at the lotus feet of the Lord who serves as Mount Mandāra for churning the ocean of worldly existence, who is charming in every way, who is an abode of virtues and an embodiment of bliss. (1 - 4)

Knowing that the gods and Earth were terror-stricken and hearing their loving entreaties, a deep voice came from heaven, which removed all their doubt and anxiety: (186)

“Fear not, O sages, Siddhas and Indra (the chief of gods); for your sake I will assume the form of a human being. In the glorious solar race I shall be born as a human being along with My part manifestations. The sage Kaśyapa and his wife Aditi did severe penance; to them I have already vouchsafed a boon. They have appeared in the city of Ayodhyā as rulers of men in the form of Daśaratha and Kauśalyā. In their house I shall take birth in the form of four brothers, the ornament of Raghu’s line. I shall implement all that was uttered by Nārada and shall descend with My Supreme Energy. In this way I shall relieve the earth of all its burden; be fearless, O gods.” As the divine voice from heaven reached the god’s ears they returned forthwith with their heart soothed. Then Brahmā admonished Earth, who was rid of all fear and felt reassured in her heart. (1 - 5)

Then Brahmā proceeded to his realm after thus instructing the gods: “Assuming the form of monkeys you go to the earth and adore the feet of Śrī Hari.” (187)

All the gods went to their several abodes along with Earth; they all felt relieved in their heart. And the gods were delighted to receive the orders that Brahmā gave, and lost no time in carrying them out. They took the form of monkeys on earth; their might and glory were incomparable. They were all brave and had mountains, trees and nails for their weapons. Resolute of mind, they awaited the advent of Śrī Hari, swarming on mountains and in woods wherever they liked and dividing themselves into gallant troops of their own. I have related to you all this interesting account; now hear that which was interrupted before. In the city of Ayodhyā there ruled a king who was a jewel of Raghu’s race; he was called Daśaratha, a name which is familiar in the Vedas. He was a champion of virtue, a repository of good qualities and a man of wisdom; he was a sincere devotee of God Viṣṇu (the wielder of the Śārṅga bow) and his mind was also set on Him. (1 - 4)

 Kauśalyā and his other beloved consorts were all of holy life; humble and devoted to their lord, they had a strong attachment to the lotus feet of Śrī Hari. (188)

One day the king was sad at heart that he had no son. He hastened to his preceptor’s residence and, falling at his feet, made many entreaties. He told the Guru all his joys and sorrows; the sage Vasiṣṭha comforted him in many ways and said, “Take heart and wait; you will have four sons, who will be known throughout the three worlds and will rid the devotees of their fears.” Then Vasiṣṭha invited the sage Śæṅgī and had a noble sacrifice performed by him for the birth of a son to the king. When the sage devoutly offered oblations into the sacred fire, the fire-god appeared with an offering of rice boiled with milk in his hand. Said the fire-god, “Whatever Vasiṣṭha has contemplated for you, that object is fully accomplished. Take this oblation, O king, and divide it in such proportions as you think fit.” (1 - 4)

The fire-god then disappeared after telling the whole assembly of what was to be done. The king was transported with ecstasy and could not contain himself for joy. (189)

The king at once sent for his beloved consorts. When Kauśalyā and the other queens arrived there, he gave one half of the offering to Kauśalyā and divided the other into two halves, one of which he gave to Kaikeyī. The remnant was again divided into two parts, which he placed in the hands of Kauśalyā and Kaikeyī and after thus obtaining their approval handed both the shares to Sumitrā. In this way all the queens became pregnant. They were all glad of heart and felt very happy. From the time Śrī Hari found His way into the womb joy and prosperity reigned in all the worlds. In the palace shone the queens, who were all mines of beauty, virtue and glory. Some time was thus happily spent, till the time arrived for the Lord to be revealed. (1 - 4)

The position of the sun and the moon, the zodiacal sign into which the sun had entered, the position of the seven other planets, the day of the week as well as the day of the lunar month, yoga, lagna, planet, Day, Lunar Day (Tithi) all these turned out to be propitious. And full of delight was all creation, animate and inanimate; for the birth of Śrī Rāma is the source of joy. (190)

It was the ninth day of the bright half of the sacred month of Chaitra; the moon had entered the asterism named Abhijit, which is so dear to Śrī Hari. The sun was at its meridian; the day was neither cold nor hot. It was a holy time which gave rest to the whole world. A cool, soft and fragrant breeze was blowing. The gods were feeling exhilarated and the saints were bubbling with enthusiasm. The woods were full of blossoms, the mountains were resplendent with gems and every river flowed a stream of nectar. When Brahmā perceived that the time of Śrī Rāma’s birth had approached, all the gods came out with their aerial cars duly equipped. The bright heaven was crowded with their hosts and troops of Gandharvas chanted praises and rained down flowers placing them in their beautiful palms. The sky resounded with the beat of kettledrums. Nāgas, sages and gods offered praises and tendered their services in manifold ways. (1 - 4)

Having offered their praises the gods returned to their several abodes, when the Lord, and abode of the universe and the solace of all creation, manifested Himself. (191)

The gracious Lord, who is compassionate to the lowly and the benefactor of Kauśalyā appeared. The thought of His marvellous form, which stole the heart of sages, filled the mother with joy. His body was dark as a cloud, the delight of all eyes; in His four arms He bore His characteristic emblems (a conch-shell, a discus, a club and a lotus). Adorned with jewels and a garland of sylvan flowers and endowed with large eyes, the Slayer of the demon Khara was an ocean of beauty. Joining both her palms the mother said, “O infinite Lord, how can I praise You! The Vedas as well as the Purāṇas declare You as transcending Māyā, Guṇa (made of Prakṛti) and beyond all measure. He who is sung by the Vedas and holy men as an ocean of mercy and bliss and the repository of all virtues, the same Lord of Lakṣmī, the lover of His devotees, has revealed Himself for my good. The Vedas proclaim that every pore of Your body contains multitudes of universes brought forth by Māyā. That such a Lord stayed in my womb - this amusing story staggers the mind of even men of wisdom.” When the revelation came upon the mother, the Lord smiled; He would perform many a sportive act. Therefore He exhorted her by telling her the charming account of her previous birth so that she might love Him as her own child. The mother’s mind was changed; she spoke again, “Give up this superhuman form and indulge in childish sports, which are so dear to a mother’s heart; the joy that comes from such sports is unequalled in every way.” Hearing these words the all-wise Lord of immortals became an infant and began to cry. Those who sing this lay (says Tulasīdāsa) attain to the abode of Śrī Hari and never fall into the well of mundane existence. (1 - 4)

For the sake of Brāhmaṇas, cows, gods and saints, the Lord, who transcends Māyā and is beyond the three modes of Prakṛti (Sattva, Rajas and Tamas) as well as beyond the reach of the senses took birth as a man assuming a form which is a product of His own will. (192)

On hearing the most pleasing sound of the baby's cries all the queens came in a flurry. Maid-servants ran helter-skelter in great delight; all the people of the city were transported with joy. When the tidings of the birth of a son reached Daśaratha's ears he was drowned as it were in the ecstasy of absorption into Brahma. With a mind saturated with the highest love and with a body thrilling all over with joy he sought to rise, while attempting to recover his senses."The same Lord, whose very Name brings blessings with It even when It reaches one's ears, has arrived at my house," he said to himself; and the thought filled his mind with supreme joy. Sending for musicians he said, "Play on your instruments." The preceptor Vasiṣṭha was also invited and he called at the palace door, with a train of Brāhmaṇas. They all went and gazed upon the peerless babe, who was an embodiment of beauty and possessed excellences more than one could tell. (1 - 4)

After performing the Nāndīmukha Śrāddha the king completed all the jātakarma rites connected with the birth of a child and made gifts of gold, cows, raiment and jewels to the Brāhmaṇas. (193)

The city was full of flags and banners and festal arches. It was decorated in a way which defie description. Showers of flowers dropped from heaven; everybody was rapt in the joy of absorption into Brahma. Women streamed forth in troops; they came running in their natural toilet. Carrying jars of gold and salvers full of auspicious articles, they entered the portals of the royal palace singing as they went along. Waving lights and passing offerings round and round over the child's head as an act of exorcism they threw themselves at the babe's feet again and again. Bards, minstrels, panegyrists and songsters chanted solemn praises of the Lord of Raghus. Everyone gave whatever one possessed; even he who received did not retain it. All the lanes of the city were muddy with pastes of musk, sandal and saffron. (1 - 4)

There was happy music of festivity in every house; for the very fountain of beauty had manifested Himself. All the men and women of the city were full of joy everywhere. (194)

Kaikeyī and Sumitrā each gave birth to lovely boys. The joy, grandeur, solemnity of the occasion and the concourse of men were more than what Śāradā and the serpent- king could describe. The city of Ayodhyā wore a galla appearance; it looked as if Night had come to see the Lord and, feeling abashed as it were at the sight of the sun (her own lord), had deliberately stayed over in the form of twilight. Clouds of incense represented the dusk; and handfuls of red powder tossed up and wafted in the air represented the redish light of sunset. The hosts of jewels that gleamed on house tops looked like so many stars; while the round pinnacle on the top of the royal palace corresponded to the beautiful moon. The sound of the chanting of Veda in the palace resembled the chirping of birds appropriate to the occasion. Gazing upon this spectacle the sun forgot himself; a whole month passed without his knowing it. (1 - 4)

The day assumed the length of a month; but no one could understand the mystery. The sun stood motionless with his chariot; how could there be any night? (195)

Nobody noticed this strange phenomenon; the sun at last moved ahead singing the praises of Śrī Rāma as he went. Witnessing the great festival the gods, sages and Nāgas proceeded to their several abodes congratulating themselves on their good luck. I tell you one more covert act of Mine; listen to it, O Girijā, for I know your steadfast faith. The sage Kākabhuśuṇḍi and Myself both were there together in human form without anyone knowing it. Elated with supreme joy and the delight of love we roamed about the streets in ecstasy forgetting ourselves. He alone who enjoyed Śrī Rāma's grace could be apprised of this blessed adventure of ours. On that occasion the king granted the desire of everyone's heart, in whatever manner one came. He bestowed elephants, chariots, horses, gold, cows, diamonds and costumes of various kinds. (1 - 4)

All were satisfied in their heart and invoked blessings here and there, saying, “May all the sons of Daśaratha live long those Lord of Tulasīdāsa.” (196)

A few days rolled on in this way; days and nights passed unnoticed. Knowing that the time had come for naming the children, the king sent for the enlightened sage Vasiṣṭha. After paying him homage the king spoke to him thus, "Holy sir! Kindly assign them names that you have fixed your mind upon." "Their names are many and unique; yet O king, I will declare them according to my own lights. This eldest boy of yours, who is an ocean of felicity and embodiment of joy, a particle of which fills the three worlds with delight, has for His name 'Rāma', the very home of bliss and the comforter of all the worlds. Your second son, who sustains and supports the universe, will be called 'Bharata'; while he whose very thought destroys one's enemies is celebrated in the Vedas by the name of Śatrughna'." (1 - 4)

He who is the abode of noble characteristics, the beloved of Śrī Rāma and the mainstay of the whole universe, was given by Guru Vasiṣṭha the splendid name of Lakṣmaṇa. (197)

The preceptor assigned these names after careful thought and then said, "Your four sons, O king, are the essence of Veda itself. Of them Śrī Rāma is the sages' treasure, the devotee's all in all and Śiva's very life; He takes delight at present in the rapture of childish sports”. From his earliest days Lakṣmaṇa came to look upon Śrī Rāma as his benefactor and master and conceived devotion to His feet. The love that existed between the two half-brothers, Bharata and Śatrughna, was as glorious as that which obtains between a master and his servant. As the mothers gazed on the beauty of the two lovely pairs, one of whom was dark, the other fair, they would break a blade of grass in order to avert the evil eye. Although all the four brothers were embodiments of amiability, beauty and goodness, yet Śrī Rāma was an ocean of bliss par excellence. In His heart shone the moon of grace and His captivating smile represented its rays. Now on her lap and now in the beautiful cradle, the mother fondled Him calling Him her own darling.(1 - 4)

The unborn and all-pervading Brahma, who is untainted by Māyā, without attributes and devoid of play, has sought shelter in the arms of Kauśalyā conquered by her love and devotion. (198)

His dark form, which resembles a blue lotus and a heavy rain-cloud, possessed the beauty of millions of Cupids. The nails glistened on His red lotus-like feet as if pearls had been set on the petals of a rosy lotus. Marks of a thunderbolt, a flag and a goad shone on His soles and the tinkling of His anklets enraptured the heart of sages. A string of tiny bells girdled His waist and there were threefold in His belly; the depth of His navel is known to him alone who has perceived it. His long arms were adorned with a number of ornaments and the tiger's claw hanging on His breast possessed an exquisite beauty. The elegance of the necklace of gems with a diamond at the lowest end and the print of the Brāhmaṇa's foot fascinated one's mind. His neck resembled a conch-shell in its spiral shape and the chin looked most beautiful; while His face flushed with the beauty of countless Cupids. Pairs of small teeth were veiled by rosy lips and His beautiful nose and the sectarian mark on His brow defied description. With charming ears and most lovely cheeks, His sweet lisping prattle was most delightful to hear. The smooth and curly hair that had never been trimmed since His very birth had been beautifully dressed in manifold ways by the mother. A yellow frock covered His body and His crawling on knees and hands was most pleasing to me. The elegance of His form was something which even the Vedas and Śeṣa (the serpent-god) could not describe; it is known to him alone who has beheld it even in a dream. (1 - 6)

The all-blissful Lord, who is above delusion and transcends knowledge, speech and all sensuous perception, sported like an innocent child, yielding to the supreme love of the royal couple (Daśaratha and Kauśalyā). (199)

In this way Śrī Rāma, the father and mother of the universe, delighted the people of Ayodhyā. Bhavānī, this demonstrates how those who have conceived devotion to the feet of the Lord of Raghus are repaid by Him. On the other hand, no one can liberate from the bondage of worldly existence him who is averse to the Lord of Raghus, however much he may struggle. Even that Māyā which has held under her sway all living beings, both animate and inanimate, trembles before the Lord, who makes her dance to the play of His eye-brows. Leaving such a lord, tell me, whom should we adore? The Lord of Raghus will shower those who betake themselves to Him in thought, word and deed. In this way the Lord sported as a child, to the delight of all the people of the city. The mother would now dandle Him in her arms, and now put Him down in the cradle and rock Him. (1 - 4)

Kauśalyā remained so rapt in love that days and nights passed unnoticed. Out of affection for her boy she would sing lays of His childhood. (200)

One day, mother Kauśalyā washed and adorned her boy and put Him to sleep in the cradle. Thereafter she bathed herself in order to worship the patron deity of her family. Having worshipped the deity she offered Him food and then returned to the kitchen. When she came back to the place of worship, she beheld her boy eating the food that had been offered to the Lord. Frightened at this, the mother went to her boy and found Him asleep in the nursery. Coming back once more to the temple she still saw the boy there. She now trembled with fear and her mind found no rest. She saw two boys, one in the temple and the other in the nursery. She said to herself, "Is it my mental illusion or some other unusual phenomenon?" When Śrī Rāma saw His mother perplexed, the Lord gently smiled. (1 - 4)

The Lord then revealed to His mother His marvellous infinite form, every pore of whose skin contained millions of universes. (201)

She saw therein countless suns and moons, Śivas and four-faced Brahmās, and a number of mountains, rivers, oceans, plains and woods, as well as the spirit of time, the principle of action, the modes of Prakṛti (Sattva, Rajas and Tamas), the spirit of knowledge and Nature and many more things of which she had never heard before. She further perceived Māyā, who is powerful in every respect, stricken with terror and standing with her palms joined together. The mother also beheld the embodied soul, who is made to dance by Māyā, and even so the spirit of devotion, which liberates the soul. The hair on the mother's body bristled and she stood speechless. Closing her eyes she bowed her head at the Lord's feet. Seeing the mother struck with wonder the Slayer of Khara assumed the form of a child again. She was unable to utter praises and trembled at the thought that she had looked upon the Father of the universe as her own child. Śrī Hari comforted His mother in many ways and said, "Listen, My mother: do not reveal this fact anywhere." (1 - 4)

Joining her palms Kauśalyā prayed again and again, "See, my Lord, that Your Māyā no longer casts her spell on me." (202)

Śrī Hari indulged in many kinds of childish sports to the great delight of His votaries. After some time all the four brothers passed the stage of infancy, gladdening the inmates of the house. The preceptor then came and performed the ceremony of tonsure; and the Brāhmaṇas received handsome presents for officiating at the same. All the four noble princes moved about indulging in numerous plays, which were most delightful to look at. The Lord, who cannot be comprehended through mind, speech or action, sported in the courtyard of Daśaratha. When the king, while at meals, called Him, He would not turn up, loth as he was to leave the company of His playmates. When Kauśalyā went to call Him, the Lord would run away toddling. He whom the Vedas declare in negative terms and whose end even Śiva could not find, the mother ran to catch Him by force. With His body besmirched all over with dust, He came and the king smilingly took Him in his arms. (1 - 5)

Even while the Lord sat at meals, His mind was restless, so that the moment He got a chance He would run away hither and thither with a scream of delight, His mouth daubed with curds and rice. (203)

His charming and most innocent childish sports have been sung by Śāradā, Śeṣa, Śambhu and the Vedas. Those whose mind does not take delight in these, have been deprived by Providence of a great good fortune. When all the four brothers attained of boyhood, the preceptor as well as their parents invested them with the sacred thread. The Lord of Raghus then proceeded to His preceptor's residence for study and in a short time mastered all the branches of knowledge. What a great fun that Śrī Hari, whose natural breath stands crystallized in the form of the four Vedas, should go to school. Proficient in learning and perfect in politeness, virtues and decorum, they played all the games imitating the role of a king. With an arrow and bow in the hands of each they appeared most charming; their beauty enraptured the whole creation, both animate and inanimate. Through whichever street the four brothers passed in pursuit of their sport, all the men and women there stood motionless on perceiving them. (1 - 4)

The people of Ayodhyā, men and women, elderly men as well as children, all held the gracious Rāma dearer than life. (204)

Calling his half-brothers and playmates Śrī Rāma would take them with Him and go out to the forest for hunting every day. He would deliberately kill only holy game and brought and showed the daily bag to the king. The beasts that were killed by Śrī Rāma's shaft went straight to heaven after death. He took His meals with His younger brothers and companions and obeyed the orders of His parents. He would always contrive means to delight the people of the city. He would listen to the Vedas and Purāṇas with rapt attention and would Himself expound the truths contained therein to His younger brothers. Rising at break of day the Lord of Raghus would bow His head to His parents and preceptor and, obtaining their permission, busied Himself with the affairs of the city. The king was glad at heart to see His noble acts. (1 - 4)

The Lord, who is all-pervading, indivisible, desireless, unbegotten, attributeless and without name or form, performed marvellous acts of various kinds for the sake of His devotees. (205)

All this story has been sung by me; now hear attentively what followed. The great enlightened hermit Viśvāmitra lived in a forest knowing it to be a sacred spot. There he practised Japa (muttering of sacred formulas) and Yoga (contemplation) and performed sacrifices; but he was much afraid of the demons Mārīca and Subāhu. For as soon as they saw a sacrifice they would hasten to desecrate it to the great chagrin of the sage, who felt disturbed in his mind and thought that the wicked Rākṣasas could not be disposed of without Śrī Hari. The great sage then said to himself, “The Lord has already taken birth in order to relieve the earth of its burden. Let me make the outrage of the demons an excuse of seeing His feet and after due entreaty bring the two brothers here. I will regale my eyes with the sight of Him who is the abode of knowledge, dispassion and all virtues." (1 - 4)

Indulging in expectation of various kinds the sage took no time in reaching his destination. Bathing in the stream of the Sarayū he went to the royal court. (206)

When the king heard of the sage's visit he went out to meet him with a party of Brāhmaṇas. Prostrating himself on the ground the king reverently brought him in and seated him on his own throne. Then, washing the sage's feet, he paid him great honours and said, "No one else is so blessed as I am today." The king next entertained him with various kinds of food and the great sage was much delighted at heart. He then placed his four sons on the latter's feet. At the sight of Śrī Rāma the sage forgot all about himself. He was enraptured as he gazed on the beauty of Śrī Rāma's countenance even as the Chakora bird is enamoured of the full moon. Gladdened at heart, the king then addressed the following words to him, "Reverend sir, you have never shown such grace to me before. Tell me what brings you here; I will carry out your order without delay." "Hosts of demons molest me, O king; I have therefore come to ask something of you. Let me have the Lord of Raghus, Śrī Rāma, with His younger brother (Lakṣmaṇa); with the extermination of the demons I will feel secure.” (1 - 5)

“Entrust them to me, O king, with a cheerful heart; let no infatuation or ignorance stand in your way. You will earn religious merit and fair renown thereby, and your sons will be highly blessed." (207)

Hearing this most unwelcome demand the king's heart quivered and the brightness of his countenance faded. He said, "I have been blessed with these four sons in my old age. You have, therefore, made your demand without due consideration, holy sir. Ask of me land, cattle, goods and treasure; I will gladly give all I have without delay. Nothing is dearer than one’s body and life; even these I would part within a second. All my sons are dear to me as life; but I cannot unasm e we an away sroo Rāma, my lord. My lovely boys, who are yet too young, are no match for the most hideous and relentless demons." The enlightened hermit Viśvāmitra felt delighted at heart to hear the king's reply, steeped as it was in the nectar of love. Then Vasiṣṭha pleaded with the king in manifold ways and all his doubts were gone. Most politely he sent for the two boys and pressing them to his bosom admonished them in many ways. Turning to the sage he then said, "My lord, the two boys are my very life. You are their only father now, holy sir; there is no one to look after them." (1 - 5)

Invoking various blessings on the boys the king committed them to the care of the sage; then they called at the mother's apartment and bowing their head at her feet departed.

The two heroes, lions among men, oceans of compassion, resolute of purpose and the ultimate cause of the whole universe, gladly proceeded to rid the sage of his fear. (208A-B)

The Lord had reddish eyes, a broad chest and long arms; His body was dark as the blue lotus or the Tamāla tree. With a beautiful quiver fastened at His back with a yellow piece of cloth wrapped round His waist, He held in His two hands a lovely bow and arrow respectively. In the two pretty boys, one of whom was dark and the other fair, Viśvāmitra secured a great treasure. "I have now realized," said he to himself, "that the Lord is a votary of the Brāhmaṇas; on my account He has left His own father." While on the way the sage pointed out the demoness Tāḍakā, who on hearing their voice rushed up in a fury. With a single shaft the Lord took her life and recognizing her as deserving of compassion bestowed His own state on her. Then the seer Viśvāmitra, while recognizing his lord as the fountain of knowledge, imparted to Him a sacred formula which armed Him against hunger and thirst and endowed Him with unequalled strength of body and a glow of vigour. (1 - 4)

Making over to Him every kind of weapon the sage took the Lord to his own hermitage and devoutly gave Him bulbs, roots and fruits to eat, perceiving in Him his greatest friend. (209)

At daybreak the Lord of Raghus said to the sage, “You may now go and perform your sacrifice without any fear of molestation.” All the sages then started offering oblations into the sacred fire, while Śrī Rāma Himself guarded the sacrifice. On hearing of it the furious demon Mārīca, a great enemy of hermits, rushed with his army. Śrī Rāma struck him with a headless shaft and he fell at a distance of eight hundred miles beyond the sea-shore. The Lord next despatched Subāhu with an arrow of fire; while His younger brother, Lakṣmaṇa, exterminated the demon host. Having killed the demons in this way the Lord rid the Brāhmaṇas of their fear; the whole company of gods and sages offered praises to Him. The Lord of Raghus stayed there a few days more and showed His grace to the Brāhmaṇas. Even though the Lord knew everything, the Brāhmaṇas out of their devotion repeated to Him many legends from the Purāṇas. The sage then politely said to Him in a pleading tone, “My lord, let us go and witness a performance.” Hearing of a bow-sacrifice, the Lord of Raghus gladly accompanied the noble sage. On the way they saw a hermitage without bird, beast or any other living creature. Observing a slab of stone lying there the Lord inquired of the sage about it, and the latter in reply told Him in detail the whole history behind it. (1 - 6)

“Gautama’s consort, having assumed the form of a stone under a curse, seeks with patience the dust of Your lotus feet; show mercy to her, O Hero of Raghu.

At the very touch of His holy feet, which drive away sorrow, emerged Ahalyā, a true embodiment of austerity. Beholding the Lord of Raghus, the delight of His servants, she stood before Him with joined palms. Her heart being overwhelmed with love, the hair on her body stood on their end and she was unable to utter a word. The most blessed Ahalyā cleaved to His feet and tears streamed from both her eyes. Recovering herself she recognized the Lord and by the grace of Śrī Rāma attained devotion to His feet. In a guileless speech she began to praise the Lord, “Glory to the Lord of Raghus, who is accessible through spiritual knowledge. I am an impure woman, while the Lord is able to sanctify the whole world and is the delight of His servants. O lotus-eyed enemy of Rāvaṇa, You rid Your devotees of the fear of rebirth; therefore, I have taken refuge in You. Pray save me, save me. My consort (Gautama) did well in pronouncing a curse on me, and I have deemed it the greatest favour. I have feasted my eyes on Śrī Hari (Yourself), who liberated from the bondage of worldly existence. Lord Śaṅkara deems Your sight as the only blessing worth the name. Lord, I am dull witted; I have only one request to make. I seek no other boon from You, my Master; I only crave that my mind may ever continue to enjoy the love of Your feet-dust even as a bee sucks the honey from a lotus. The merciful Lord Śrī Hari placed on my head the same lotus feet from which issued the most holy Gaṅgā (the heavenly river) - which is borne by Śiva on His head - and which are adored by Brahmā (the Creator).” Having thus praised Śrī Hari and falling again and again at His feet Gautama’s consort (Ahalyā) took leave of the Lord; and securing a boon, which she held most dear to her heart, she went to her husband’s abode full of joy. (1 - 4)

The Lord Śrī Hari is such a great friend of the humble and compassionate beyond one’s deserts. Adore Him, O foolish Tulasīdāsa, giving up all deceit and wily wrangling. (211)

[PAUSE 7 FOR A THIRTY-DAY RECITATION]