Canto I (prathama-sarga)

atha prathamah sargah of nurl dvabhyam kosaladesam nirupayati- tanuyujam cittahrtah sadaiva''- pah suprasannah sarayusravantyah | svadyah sudha dyamiva yam pavante - dhyaste dharam kosala esa desah aunot s yacchantyabhistam subhadarsanena nivesayanti sukrtesu cetah | ratesamankollasita sativa malinnr nos hson as eid emomsmTO Sil To binite SOIL || of word I bas bastupas ar 1 || OY hemidbudo a ord to ashnesh JIM.20 ai to aailer or tam sevate muktinagaryayodhya || 2 || One que H unel of amr adhuna astabhih padyairayodhyam varnayati- 212 Is niwod tarimivadhyusya sakarnadhara- patim bhavabdhim titarisavo yam | svikrtya tatraiva ca divyabhavyam di uw bowolas orsh vagvarnanatitasukham labhante || 3 || of vimanaganamapi dampatinam hos dampatyahardad hrdayam harantah | vasamti sajjampatayah sma yasyam sulse m 198 bisong arls Vifday ramramyamana maniharmyaprsthe || 4 || 6 rood szodwe Saue orb jo nointingent 10

Description of the State of Kosala in two verses: 1. The state of Kosala, in India, is purified by the Sarayu river that flows through it. The pure water of this river charms the heart, and is as sweet as heavenly nectar. 2. The city of Ayodhya is situated in this state (Kosala). The very sight of this city, which finds its place in the hearts of the blessed is enough to fulfil one's innermost desires. As a virtuous woman rejoices in the lap of her beloved, so does Ayodhya, the city that grants salvation, rejoice in the lap of Kosala. Description of the city of Ayodhya in eight verses: 3. Just as a helmsman steers a ship and its occupants, the ruler of Ayodhya (Raghuvamsi) steers the citizens of his city across the ocean of the material world (which is an obstacle) in the ship of Ayodhya. The bliss of the people of Ayodhya is grand and divine, and it is indescribable, as it is the supreme bliss of salvation. 4. In this Ayodhya, the spires touching the sky, are studded with jewels. There roofs are the meeting-places of lovers, whose luxury attracts even heavenly couples, who pass by in airborne vehicles. 5. In this city, no citizen is engaged in finding the faults (chidra) of others. The only one who looks for chidra (holes) is the serpent, as the holes made by mice are 7

prathamah sargah sriramacaritabdhiratnam nagah paracchidragavesadakso rathah sadaiva'risamasritatma | damdahyamanah kila yatra dhupah patamsca paksi, na nivasilokah || 5 || riramsate yatra grhe grhe srih pasyantyavasyam purusottaman kim ? pratha prthaktvasya paraitvitiva cchandat sahanandati sarada'pi || 6 || valkaisca kauseyakarankavaisca'- mibhisca vastrairmanibhusanaisca | kirmirita yatra hi panyavithyo'- musnannapusnannatha locanani || 7 || niliya devairnisi piyamanam pumgiyamanam suyaso yadiyam gatapratisruddhiragaraketu- vamsairdyunathasrutimapyateva || 8 || kodandavidyakusalaigrahasa'- nvayanugaih sadravinairnrpalaih | smiteksanam ya bhavasagare'smi - nsamyatrikairnairiva samrarakse || 9 ||

its abode. Each citizen of Ayodhya is independent and fearless. No one is dependent on the ari (wheel). No one burns with agony, save incense which is burnt as an offering to the gods. The word 'fall' is limited only to the birds, as no one falls (morally), save the birds, which fly in the sky and must descend thereafter. 6. Each house is inhabited by the greatest of men, and it is because of this that Laksmi (the goddess of wealth) finds her abode in each house of Ayodhya. The discord between Laksmi and Sarasvati (the goddess of learning) is well-known, but to prove this conception wrong Sarasvati resides happily in each home along with Laksmi, which means that wealth and wisdom reign there harmoniously. 7. The markets of this city are replete with varied kinds of apparels made of wool, silk, cotton and dazzle with jewels and ornaments attracting onlookers, and filling them with happiness. 8. The people of Ayodhya sing its praises, and the gods listen to them secretly at night. This fame resounds in the heavens through the tall bamboo poles with flags and is brought to the ears as it were of the Master of the Heaven, Indra. 9. Just as the wealthy seafaring merchants following the movements of the main planets, are skilled archers, and use their skill to defend their ships [and goods from dangers like the Timingala fish (whale)] in the same way the valorous kings of the solar race too protect the citizens of Ayodhya with care through their valour.

220 2 pratolyupetam vipani-vitanam tamtanyamanoccagrhah pratolyah | lokopasobhini grhani yasyam kelikalasu prathitasca lokah || 10 || atha tatra raja dasaratha asidityaha bio gunindramitram kila tatra purne- nalaksmalaksmisucikirtimurtya | van matariscaiva jagaccarisnuh kascid nrpah panktirathabhidho'bhut || 11 || prathamah sargah saptabhi rajanam varnayan purvam tasya viryatisayamaha- glor about catuhsamudraih parimudritam ksmam frit to 21 in of logs to viryasya viryatisayena sasat | ya asu vandikrtito'pi muktva sso fans alo vandaravam karma dade ripubhyah || 12 || rajno dharmikatvaprakarsam prakatayati- dharmi ya utpadya ghanan ghanisthai- 36. rmakhiyadhumadhvajadhupadhumaih | jnatvena kale pratidarsya vrsti- || sd the ads Slqosq oT 8 monsterl anovsod odi word dpioid ai hins bai svaH odz scamatkrtam caru cakara cendram || 13 || tasya kirtipratapayormahimanamaha- krpanakirtih samakirti yasya tatha pratapah prathitah kavindraih | jnamandali ca'hitamandalita- scamaccakarapica ciccakara || 14 || indoza bus Tuoisy 10

10. The vast markets of Ayodhya are surrounded by lanes, which are home to tall expanding mansions. The residents of these beautifully embellished mansions are the masters of sixty-four talents, and are renowned in this world (loka) for their amorous sports. The city had Dasaratha as the king: 11. Dasaratha, the friend of Indra was the virtuous ruler of this city, whose full-moon-like bright fame was as widespread in the world as the wind. Description of the king (Dasaratha), in seven verses. First the description of his great valour: 12. By the exalted influence of his valour, King Dasaratha ruled over this earth, which is surrounded by four oceans. His enemies, whom he had taken prisoner, he freed in all haste and entrusted to them the task of singing his praises. extremo vam FF Description of the extreme virtuosity of the king: 13. The pious King (Dasaratha) has raised with smoke of the sacrificial fires and unguent thick clouds. On account of his knowledge that smoke produces rain he brought forth rain. This clearly surprised the giver of rain, Indra. Description of his fame and majesty: PHOR 14. Great poets have described the fame amassed by the king on account of his swordsmanship and the majesty of his treasure, and hearing these accounts, the learned men were charmed, while the enemies cried aloud in fear. 11

prathamah sargah sriramacaritabdhiratnam tasya vidvattam srimattam tatphalam ca varnayati- sarasvati srirapi lokanete- tyavetya yam natyajatam kadapi | vak-pesalaiscarthibhirasrito'to yo barhibhiscatakakairyatha'bdah || 15 || adhuna rajno jitvaratatisayam vyanakti- drstam tada'ho ripuhrd vidirnam dhakka yada'tadi jayaya yasya | vrajatyayo yah sma yudhe'tidure'- tah srantimasrantamaristriyo'dhuh || 16 || vijayapraptisamakalikim yasahpraptim varnayati- carupagudhad vijayasriya prag riramsamana''su yato yasah srih | vepe manag naiva pananganevai- nalanchanad ratririvodhatarat || 17 || ante prajanuragam prakatayati- cakorapalyeva cakorabandhuh kokavrajeneva ca kokabandhuh | yuktam prajaughena prajabhrdityu- ktah sisnihe yah sukhadah piteva || 18 || atha kayam prastauti- sa varddhake'putrataya dhrtadhi- rvasisthamahuya gurum kadacit | 12

Description of his learning, his glory and their outcome: 15. Sarasvati, accepting him to be Lokanetr (leader of the people-Brahma) and Laksmi accepting him as Lokanetr (Visnu) never left his side. As a result, the learned ones of sweet speech and supplicants resorted to him like the cloud the peacocks and the catakas. Description of the exceeding victoriousness of the king: 16. When King Dasaratha would order that the drums be beaten to signal war, the hearts of the enemies would be sent asunder with this drumbeat, and when he would travel to the battlefield afar, it was the wives of these enemies who would feel extremely exhausted. Description of attainment of fame simultaneously with that of victory: 17. His (Dasaratha's) fame felt no shame in wanting to unite with him (lit. to engage herself in amorous sports) even though he was well-embraced by the goddess of victory in the same way as does a prostitute who makes love to a client in the very presence of another one or the night the moon who has married the star (Rohini). In the end is described the love of him (Dasaratha) of his subjects: 18. The king (Dasaratha), the protector of the citizens of Ayodhya, loved his subjects like a father loves his children. They, in turn, longed for him as the partridge (cakora) the moon, and the ruddy-goose (cakravaka), the sun. The story begins: 19. King Dasaratha, feeling anguished for not begetting a son, although grown old, called in his preceptor 13

prathamah sargah sriramacaritabdhiratnam bhutva'tinamro'kathayat svamadhim tejasvinam hyasrayanam tapasvi || 19 || sudhatuvad me vividharthino'pi ko'styantarayo nu suto na sidhyet | hitani samrajyasukhani yani- tah karanat santyahitani tani || 20 || putralabhe paryaptasadhanadantahpurat svakiyam viraktimaha- vidvadvaraya'budhalokagosthi- vantahpurasrirnahi rocate me | kah stauti garddham hyanavapya putram kah svastarum nauti phalam labdhva || 21 || saputra eva manusyo dhanya ityaha- sa eva manyo'sti sa eva dhanyo martyah suto yasya sutosahetuh | thakaralipyamiva yasya livya- scancatsutanke'dhikata'sutankat || 22 || karne grhitvaiva tathoktamanta- scaitye'sya santo'rpayati sma santim | kah pranabhutah sravanena hrtva priyadhibharam na laghukaroti || 23 || 14

Vasistha one day and spoke to him in all humility of his mental agony. The majestic people resort (only) to the hermits. 20. Like the root su which has a variety of meanings, I am having a number of things. What comes in the way that I am not having a son? For this reason the joys of the empire which should be agreeable have become disagreeable. Aversion from the harem on not begetting a son: 21. Just as the learned do not like the company of fools, in the same way, the entire glamour of my harem, in the absence of a son has no charm for me. Who would praise married life without a son? Who would utter praises of the divine tree (Kalpavrksa, the desireyielding tree) if he does not get the fruit (has his desire fulfilled)? The statement: Only that person is lucky who has a son: 22. He who has a son is respectable, he is blessed. Just as in the script the letter tha is accorded more honour than ya which becomes tha by the addition of a semicircle, in the same way, a man with a son is respected more than a man without a son. The son in the lap of the parent, increases his/ her splendour. One lap is empty, the other is full. Therefore, it is the one who has the son, who is more valuable. 23. The sage, immediately on listening calmly to the king, instilled peace in his temple-like-mind. Who is that soulmate who does not lighten the burden of a dear one by listening to his woes? 15

prathamah sargah sriramacaritabdhiratnam atha munervacanamaha- yami prakurvanniva bhupacitta''- darsa prasannam radakantibhutya | sanairavadiditi purvajanmai- nahkopa indoriva laksma te syat || 24 || papanirakaranopayamacaste- atmarthasiddhyayiti yayajuka makham kurusvaghamapakurusva | van kim paragam na marut parasyet ? ko'rthah satamudyaminam na sadhyah ? || 25 || jisnustadakarnya tada babhuva tanubhavad-bhuri-tanubhava''dhih | krodhi yatha bodhagiram nisamya'- ghobhutasambhutaprabhutakopah || 26 || rajna rsyasrnganayanamaha- dyutva sumantraryagira kriya'nu- tisthasaya''niya ca rsyasrngam | mandyam tyajan prastuta rat sa yastum ko va vilambeta subham vidhatum || 27 || namraistadanim divi ravanartteh supasito devaganai ramesah | yattam ksitau hantumavatitirsat kah prakrtastata ksamate sma bodhum || 28 | 18 W

Description in two verses of the appearance of a divine being and his words to the king: 29. At the end of the sacrifice (yajna) a (divine) being came out of the fire and breaking through the darkness of the smoke of the fire with his splendour and carrying a vessel full of payasa (a preparation of milk, rice and sugar) said something which was unusual. 30. "O King! Give this to your three beloveds whose words are pleasant to ears and whose names tally with the number of the Vedas (which is four-in the names that they have, Kausalya is one word, Kaikeyi is one word, Sumitra is two words: altogether four) so that acquiring the Ganga water from the earth as it were they may get pregnancies like the four fruits (= the four aims of life- Dharma, Artha, Kama and Moksa)." Disappearance of the divine being : 31. Saying this, from the flaming fire, that luminous celestial being disappeared quickly. But the lustre of the Brahmana conducting the sacrifice (yajna) increased like that of the sun. Blessing by the well-honoured sages: 32. At the end of the yajna, the sages were presented with cows, land and gold, etc., as a mark of immense respect. Immediately came out the nectar-like words from the moon-like mouths of the profusely honoured sages: "That is how it should be. May there be sons. (May the sons be born)." The same the others in the assembly also repeated as a song. Like in a song a refrain is repeated again and again they said: "May the words of this divine being be true. May you have sons" the atmosphere echoed with these sounds.

prathamah sargah sriramacaritabdhiratnam dasarathadvara payasasya vibhajanamaha- ekam tadartham nrpa arpya devyai tadardhakaryam khalu madhyamayai distva parasyai ca dhrtardhamanya- cchamyan punah sammukhitatmane'dat || 33 || atha tasam garbhavastham varnayati- yathayatham garbhabhrtastatasta hamsaprayatah prathamat prakrtya | sronibharenonnamata kramenai- tum vasabhumisvapi naiva sekuh || 34 || kausalyayah putrajananamaha- paryagate svahni paratmana svai- ramsairasesairdhrtamekarupam | kausalyaya sunurasavi vahni- tulyeva vahnistamasam vinasah || 35 || kaikeyyah sumitrayasca putrajanmaha- harsena kaikayyatha suryavamsa- lamkarabhutam susuve kumaram | hitau sumitra'janayat sutau dvau meghartusobheva nabhonabhasyau || 36 || vasisthakrtamabhinandanamaha- matveti tat smaha nrpam vasistho, harso'dya, varnesu sutisvamisu | 20

Distribution of rice-pudding (payasa) by Dasaratha: 33. The king offered half of that rice pudding (payasa) to Kausalya, then half of the half to Sumitra, then half of the quarter to Kaikeyi, and the remaining half of the quarter to Sumitra. Description of the pregnancy: 34. The pregnant queens who normally moved about like swans, were not able to move about even in their living quarters by the gradual increase in weight of the bottoms. Birth of Kausalya's son: 35. At the auspicious time, god, with all his sixteen kalas appeared in the form of Kausalya's son. Just as fire (the destroyer of darkness) appearing from a matchstick, destroys darkness, so in the from of a son, god appeared to destroy all sorrow. Kaikeyi and Sumitra give birth to sons: 36. Kaikeyi gave birth to a son, the ornament of the solar dynasty while Sumitra gave birth to two good sons, just as the beauty of the rainy season lies in the months of Sravana and Bhadrapada. Felicitation by Vasistha: 37. Having came to know of this (the birth of Rama and others), (the sage) Vasistha said to the king: "It is an occasion for great jubilation. You stand at the head of the members of the castes who are blessed with sons just as, s is the only letter (amongst them-su, ti, su) which has the capacity of being the head of the

prathamah sargah sriramacaritabdhiratnam se va tvayi hyeva sirahsthata'sti, tvam vardhase putrabhavena distya || 37 || tasya dhanyatam nirdisati- sa putrasiddhya upajatitastvam martyesu martyadhipa dhanyamanyah | tho va yakaradiva nihsutankat siddhah saputrankataya'dhiko'dya || 38 || tatra rajna darsitam vinayamaha- jnatveti vagmarma sa marmavit tam tustah samacasta samanatanghrih | medhavinam svastigira gurunam vamsabhivrddhirbhavatiti satyam || 39 || rajno dhanadanena daridyapagamamaha- vittarcirutsrjya nrpah sikhivai- dham nirdhanatvam nidhanam ninaya | narayanam margitumagateva ramramyamanaiksi grhe grhe srih || 40 || prajabhirdarsitamanandotkarsam prakatayati- srutva'tha tajjanma jana janesam tvadrk paro neti samabhyanandan | cailani ratnani ca bhusanani tat tat karaptam ca dadurdvijebhyah || 41 ||

retroflexes. Thank god, you prosper with the birth of sons." Blessedness of the king: 38. O Lord of mankind! You have become blessed and renowned amongst men with the birth of sons. In the absence of a son you were in the form of ya, but now, having begotten a son, you have become in the form of tha. Your glory has gone up. Humiliy of the king: 39. Having understood the purport of his words and being satisfied with them, the sensitive king worshipped both the feet of the guru and said that the auspicious speech of the wise guru leads to the growth of the family. This is the truth. The king removing poverty by giving money: 40. The king destroyed poverty by distributing wealth in the form of alms. The king (Dasaratha) is like the fire of which his wealth is the flame wherein the fuel of the poverty of the people has been reduced to ashes. That is to say, the king donated so much that poverty is to be seen nowhere. As a fruit of this, it can be said, that, Laksmi who had come in search of Visnu, was seen to be residing happily in every home. The subjects express delight: 41. On having the blessed news of the birth of sons to the king, the subjects felicitated him saying that there in none superior to him and distributed among the Brahmanas with a free hand whatever clothes and ornaments they had got from him (the king). 23

indrasyagamanamaha- trilokapam lokayitum nrlokam lokadupait svat suralokanathah | kastanna jajne'mbarapuspavrstya ? jnopajnamartham phalato yathajnah || 42 || ubhayalokotsavam sucayati- vallabhyatah srisajanerjanana- miso janascotsavamadhururvyam | kelikalam cakalayambabhuvu- rnakesvaro nakasadasca nake || 43 || dasadinottaram vasisthavacanena namakaranasya tvaramaha- ramyesu sighram dasasutsavasri- dohisvitesu ksanavad dinesu | vasistha uce'dya vilambitum mo- cah putranamnam karanaya rajan ! || 44 || raja tatkaryaya tameva samarthayate- sruyeta sarvairasanairitiva yamisamisah sa nrnam babhase | tata tvayi hyaptatame sthite'ha- midam prakurvanna labheya sobham || 45 || prathamah sargah 24

Approach of Indra: Sriramacaritabdhiratna 42. Indra, the lord of heavens, left his heavenly abode, and came down to the world of humans to have a look at the master of the three worlds. Who could not know of the arrival of Indra, from the shower of flowers from heaven? (That is to say, everyone was aware of it). Just as the ignorant know the preparations made by the wise through the result; in the same way the arrival of Indra was inferred by every one from the shower of flowers. Festivities in both the worlds: 43. On account of being dear to the Lord (Visnu) the lord of men (the king) and his subjects had celebrations on earth, while in the heaven, Indra and the (other) gods, enjoyed artful sports. Vasistha in a hurry to name the children after the passage of ten days: 44. The glory of the festival lasted for ten days that passed as if they were a moment. Then guru Vasistha said that the namakarana samskara (naming ceremony) must be performed and it was not appropriate to delay it. The king requesting him to do that himself: 45. The lord of the humans, King Dasaratha, said to the best of the sages, Vasistha, in a loud tone which could be heard by others: "O Revered One! It would not look nice for me to perform the same (namakarana), when you, the most revered one, are there." 25

vasisthasya pitrtvam samarthayannaha- tiraskrtadhirhitakrt kulasya- caryasca siksakrdathopaneta | mantropadesteti pita mama tvam tryakso ganesasya yatha maharse ! || 46 || samucitanamakaranarhapratibhasampanno'pyaham neti prakatayati- prajna sphutam vacmi, na tat prakuryam, hrsto yatha tvam pratibha - prakarsat to va vadan granthyayuto'varuddha- vak tupamam granthiyugeti dhasya || 47 || atra vasisthavacanamaha- yathocitam bhupavaco nisamya maharsiruce'samaharsicetah | bravimi samjna laghu suksano'yam vitva sukalo hi bhavatyalabhyah || 48 || prathamah sargah namakaranasya tripurusanukatvapramane satyapi navinatayam hetumaha- bahucitam trisvapi purvajesu harsapradam nama na labhyate tat | vocam sma ma'ham taditi pracintya durvaratarko'bhinavam sa uce || 49 || 26

In support of fatherhood of Vasistha: 46. "O great sage! You have removed my mental agony. Yor are the benefactor of the family and the preceptor, the instructor and the performer of the sacred thread ceremony of the family. You teach the mantras. You are thus the father to me, just as the three-eyed Lord Siva is the father of Ganesa. The king's declining to name the children: 47. O wise! I wish to speak in clear tones. You are happy and are also endowed with the excellence of intellect. I am not as capable as you to perform this ceremony. It is better to speak clearly, without malice or a complex in one's mind like ta than to speak with malice, with complex like dha. Vasistha's words: 48. On hearing the appropriate words of the king, the sage said with utmost delight: "I will give the names soon. This is a beautiful moment. If if is lost, then it is difficult to regain.it." The reason for innovation in spite of the authority that the name could go with the names of three forefathers: 49. "Although the names of three forefathers; Dasaratha, Aja and Raghu are suitable, they are not givers of happiness. Therefore, I would not speak out these four names. With this thought, he (Vasistha) endowed with logic with no rebuttal, announced the new ones."

prathamah sargah jyesthasya namaha- laksmih sarasvatyapi rddhisiddhi bhascaikatana atha yogirajah | caityayite yatra sada ramante varah sa putro'bhidhaya'stu ramah || 50 || kaniyasam namanyaha- yenagrabhubhaktibhrta bhriyeta tvayeva bhumi, bharatah sa bhuyat | yato'sti laksmimiti laksmano'nyah kirtyeta satrughna iha'riha'ntyah || 51 || tadevopasamharan balakridamaha- tiryaggano'pityabhidhavidhanam tadrk tadiyam vinisamya hrstah | guptah sritah kridanakesvitivai- nah kekikirasca pare sisumstan || 52 || upanayanam vidyadyuparjanam caha- muneragrhnan prathamopanita nedisthamadhyusya kalasca vidyah | vaksyamahe rajyadhuramitiva''- yamyamsakam no samayasya ninyuh || 53 || dvabhyam dvayordvayoh sahavasakridamaha- yadyapyadhuh prema same tathapyali- hamsaviva'bje'ksni satamubhavubhau |

Naming of the elder son: Sriramacaritabdhiratna 50. "That handsome son in whom take delight as in a temple Laksmi, Sarasvati, Rddhi, Siddhi and Dipti, and the great yogins in all their concentration will have the name Rama." The names of Rama's younger brothers: 51. The one who will be devoted to his elder brother, or like you, who will be devoted to the Brahmanas, and who will nourish and feed the entire earth, let him have the name Bharata. His younger brother, who has attained Laksmi, his name shall be Laksmana. And the youngest who is the destroyer of foes, shall be known as Satrughna. The play of the children: 52. Vasistha having named them so, even animals and birds felt happy. That is why the deer, the peacocks, the parrots and others served the infants by hiding themselves as toys as it were. The sacred thread ceremony and the start of shooling: 53. Having been given the sacred thread, they learnt from the sage (Vasistha) the arts and the lores by living close to him. "We shall carry the yoke of the kingdom," with this idea as it were, they did not spend long. Description of the two pairs playing together in two verses: 54. Even though all the brothers had mutual affection, they, knowing the beauty of the fair and dark complexions which the good people notice in the case of lotus to 29

buddhveva sobham sitakrsnayormiyo dhvantagamadvesakarau cikhelatuh || 54 || taistairgunaih paricitah samamasyamadhu- ryuktam prayatnamatha te na param savarnah | tah sammilan hi saha dena ca thasca dhena sruyeta yadvadubhayam sahagastatha''bhuh || 55 || rajno vatsalyadarsanena sarvamupasamharati- yatnaprasadhitagunam nayanabhiramam tam bhuribhasuravibhabhrtamuktikantam | naktamdivam kila catustanayim sucaru- rah sutrikamiva dadhe hrdaye narendrah || 56 || prathamah sargah iti kavirajasukavina srinityanandasastrina viracite ramanke sriramacaritabdhiratne mahakavye kalpatarunama prathamah sargah samaptah || 1 ||

which resort both the bee and the swan; the two pairs, (Rama-Laksmana; Bharata-Satrughna) inimical to the advent of darkness (of ignorance) played together. 55. Known by those qualities (compassion, liberality etc.) they had similar face as also the proper effort but they were not savarnas, all alike [the letters which have the same place of articulation and inner effort, go by the name of savarna vide Pan. tulyasyaprayatnam savarnam]. How could they be together? To this the answer is: It is like t the first of the series going with d the third of the same and th the second of the t series going with dh the fourth of the same. Conclusion with the description of the affection of the king: 56. The king kept in his heart night and day, these four who had clarity and other virtues, who were beautiful for the eye, were glowing and were sweet-voiced. These four sons have been likened to a four-stringed necklace of pearls with a beautiful thread, which captures the eye and the pearls of which are lustrous. With this concludes the First Canto of Sriramacaritabdhiratna of Nityananda Shastri called Kalpataru 31