SECTION CXIX.
Project Gutenberg EPUB edition
Valmiki and Dutt, Manmatha Nath
Having heard this grand story, Anasuyā cognizant of righteousness, smelling the head of Mithilā's daughter, embraced Sitā with her arms. "I have heard all that thou, describing the self-choice, hast spoken sweetly and beautifully in articulated letters and feet. O sweet-speeched one, I have been delighted with thy narration. But ushering in the auspicious night, the graceful Sun hath set. And there are heard the notes of feathered ones, which, after having gone about in search of food are resting now for the purpose of sleeping. And these ascetics having bathed, are wending their way in a body, carrying water-pitchers, their barks drenched with water. And the smoke arising from the fire-sacrifice duly performed by the ascetics,—reddish like the hue of the pigeon's neck, is seen, wafted by the wind. And trees of spare foliage appear dense (on all sides); and distance is no longer perceptible. And animals ranging in the night are going about all round; and those deer of the asylum are reposing on the daises. O Sitā, the night crested by the stars hath arrived; and, veiled in moonlight, appeareth the moon in the heavens. Go thou; I permit thee. Do thou seek the society of Rāma. I have been pleased with thy sweet converse. And, O daughter of Mithilā, do thou deck thyself before me. Do thou thus please me, my child, thou that lookest beautiful with excellent ornaments." Thereat, having adorned herself, Sitā, resembling the daughter of a celestial, bowing down to the feet (of the female ascetic), directed her steps towards Rāma.
And that best of speakers, Rāghava, saw Sitā, decked with the ornaments affectionately presented by the ascetic; and he rejoiced thereat. Then Mithilā's daughter, Sitā, related unto Rāma all about her having been affectionately presented by the ascetic with attire, ornaments and the garland. Thereupon, witnessing the honor that had been accorded unto Maithili,— rare among men, Rāma became well pleased,—as also that mighty car-warrior, Lakshmana. Then Raghu's son, ministered unto by the ascetic, happily spent the delightful night there, with her face resembling the moon. On the night having passed away, those foremost of men, after performing their ablutions, enquired of the ascetics performing fire-sacrifices, who lived in the forest. Thereat the righteous ascetics ranging the forest said that all the sides of the forest were infested by Rākshasas. "Ferocious beasts feasting on blood, and Rākshasas, O Rāghava, living on human beings,—wearing various shapes, abide in this mighty forest. These eat up ascetics leading the Brahmācharya mode of life, who happen to be unclean or heedless. Do thou, therefore, O Rāghava, let them. This is the path of the Maharshis, who procure fruits in the forest. By this way thou wilt be able to enter the impracticable wild, O Rāghava." Thus addressed by the ascetic twice-born ones, and having been blessed by them, that repressor of foes, Rāghava, entered the forest in company with his wife and Lakshmana, like the sun entering a mass of clouds.
End of Ayodhyākandam.
Source notes
[1]
Lit, a great saint. The word, however, signifies one belonging to a particular order of saints.—T.
[2]
Ayuta is ten thousand; and koti is ten millions.—T
[3]
An earthen or wooden water pot used by an ascetic.
[4]
A kind of grass.
[5]
The seat of an ascetic.
[6]
A small piece of cloth worn by ascetics.
[7]
The glomerous fig tree.
[8]
A weapon commonly described as a stone set round with iron spikes.—T.
[9]
A warrior coping with ten thousand persons, and protecting both his charioteer and steeds.—T.
[10]
A warrior fighting ten thousand Maharathas.—T.
[11]
A bracelet worn upon the upper arm.—T.
[12]
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 Mrigas.—T.
[13]
Lit, incapable of being conquered.—T.
[14]
Those that assume the staff and the kamandalu are reckoned the first order; while those that continue to live with their wives are considered as next in worth—T.
[15]
The Kshetriya kings could marry wives from among Kshetriyas, Vaishyas and Sudras. The Kshetriya wife is called Mahishee, the Vaishya wife Vâvâtâ and the Sudra wife Parivriti.—T.
[16]
A bracelet worn on the upper arm.—T.
[17]
Lit. the thorns of pious ascetics.—T.
[18]
Nara means a multitude, and Ayana, dwelling-place. He whose dwelling-place is a multitude, is Nārayāna. Metaphorically, the word means evidently, the Searcher of hearts.—T.
[19]