The Padma Purana

by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291

This page describes rama’s visit to markandeya’s hermitage which is chapter 33 of the English translation of the Padma Purana, one of the largest Mahapuranas, detailling ancient Indian society, traditions, geography, as well as religious pilgrimages (yatra) to sacred places (tirthas). This is the thirty-third chapter of the Srishti-khanda (section on creation) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.

Disclaimer: These are translations of Sanskrit texts and are not necessarily approved by everyone associated with the traditions connected to these texts. Consult the source and original scripture in case of doubt.

Chapter 33 - Rāma’s Visit to Mārkaṇḍeya’s Hermitage

[Sanskrit text for this chapter is available]

Bhīṣma said;

1. O sage, how was Rāma enlightened here by Mārkaṇ-ḍeya? How did they meet? When did they meet?

2. Whose son was Mārkaṇḍeya? How was the one of great penance born? O great sage, tell me the exact explanation of his name.

Pulastya said;

3. I shall tell you about the birth of Mārkaṇḍeya. In the old Kalpa there was a well-known sage by name Mṛkaṇḍu.

4. The illustrious (sage), the son of Bhṛgu, practised penance with his wife. When he was living in a forest, a son was born to him.

5. That boy, superior in virtues, became five years old. At that time a sage saw the boy roaming about in the courtyard.

6. Remaining there for a pretty long time, he knew the future (events in the life of the boy). He was asked by the boy’s father: “What is the span of the life of my son?

7. Calculate and tell me (the number of) years (of the span of his life—whether they are) few or many.” Thus addressed by Mṛkaṇḍu, the wise sage spoke:

8. “‘O best sage, the Creator has determined (the span of) your son’s life to be six months. Do not grieve. I have told you the truth.”

9. The father, having heard what the sage had said, then performed the thread-ceremony of the boy.

10. And the father said (to the son): “O son, salute the sages.” Thus told by the father, he took delight in saluting people.

11. He did not care for the (high) caste or the absence of it (in the case of persons whom he saluted since) he saluted (persons belonging to) all castes. (In this way) five years and twenty-five days rolled by.

12. There were going seven sages along the path. The boy saw them, and he saluted them all.

13. The boy having a staff and wearing a muñjā-girdle was addressed by them: “Live long”. Having spoken thus, they observed (that) the boy (would) be short-lived.

14. O king, knowing that his life would be just five days (more), they were frightened. Taking the boy, they went near Brahmā.

15. And, O king, leaving (i.e. placing) him there, they saluted the grandsire. They gave Brahmā information about (i.e. told Brahmā the account of) the boy. Then he saluted Brahmā.

16. In the presence of the sages, Brahmā said to the boy: “Live long”. Then all the sages, having heard those words from the grandsire, were pleased.

17. The grandsire, seeing the sages, was amazed and said (to them): “Tell me for what purpose this boy has come to me and also tell me who is.”

18. Then, O king, the sages told him everything. “This is the son of Mṛkaṇḍu. His life is short. Make him long-lived.

19. The sage (Mṛkaṇḍu) tied a (muñjā-) girdle (round) his (waist), gave him whose life was short a sacred thread and a staff (i.e. the sage Mṛkaṇḍu performed his thread-ceremony) and advised him:

20. ‘O boy, salute every person whom you see going about on the earth’. The father said these words to him.

21. O grandsire, we, who were going on a pilgrimage, saw, by chance, this boy disposed to saluting (everyone he saw).

22. We said to him: O son, live long. How will our words along with (words uttered by) you come true?”

23. Thus addressed by them, Brahmā, the grandsire of the worlds (said): “This land stands fearless due to true words (being spoken on it)”.

Brahmā said:

24. This boy, Mārkaṇḍeya, will have the (span of) life as I (shall have). (This) best sage is commended by me (to be present) at the beginning as well as at the end of a Kalpa.

25-26. Thus the sages having got the boy made safe by the grandsire, sent him to the earth, and proceeded with their pilgrimage. Mārkaṇḍeya went home. When they had left, he said to his father:

27. “Sages, teachers of the Vedas, had taken me to Brahmā’s world. Having made me a long-lived person (i.e. granting me a long life) and having given me boons, they sent me (home).

28-29. (They gave me) this and other things. The cause of your anxiety has (now) gone. I shall be present continuously at the beginning and also at the end of a Kalpa, as a result of the favour of Brahmā, the creator of the worlds and the father (of all). Being eager I shall (now) go to Puṣkara to practise penance.

30-31. There I shall wait upon the grandsire, the lord of gods. I shall please Brahmā, who fulfils all desires, who destroys all enemies, who gives all pleasures, who is the highest object of Indra and others and who is the grandsire of all the worlds.”

32-33a. Having heard the words of Mārkaṇḍeya, the best sage Mṛkaṇḍu was extremely pleased. Being relaxed in a moment, and mustering courage with a good (i.e. strong) mind, be said these words:

33b-34a. “Today my existence is fruitful and my life has proved to be well-lived, since I have seen the grandsire, the creator of all worlds.

34b. With you as my son, upholding (i.e. continuing my) family, I am having an heir.

35. Go and see the lord of gods, the grandsire, living at Puṣkara. When that lord of the worlds is seen (by a man) neither old age nor death (comes to him).

36. Men obtain pleasures, and also prosperity and inexhaustible penance. There are three white peaks and three streams.

37. Similarly there are three (holy places called) Puṣkara. We do not know the reason (for this number three): There is Kanīyāṃsa (Puṣkara), (there is) Madhyama (Puṣkara) and there is Jyeṣṭha (Puṣkara).

38-39. There are also the three white streams called Śṛṅga. The three viz. Brahmā, Viṣṇu and Rudra are always present in the vicinity of the (three) Puṣkaras. O great king, there is no other place more auspicious than these. The water there is free from dust, is pure, and is well-known in the three worlds.

40-41a. The blessed (alone) see Puṣkara, the path to Brahmā’s world. (The fruit that) one, who maintains the sacred fires for full one hundred years, obtains, is equal (to the fruit that one would get) by giving at Puṣkara on (just) one full moon day of Kārtika.

41b-42. O boy, you have, without effort, accomplished that which I could not do, or what I could not accomplish by means of deeds (i.e. rites), viz. you have conquered death that takes away everyone. There you saw that Brahmā, the lord of gods and the grandsire of all the worlds.

43. There is no other mortal on the earth. who can be compared to you, who, being just five years old, have pleased me.

44. As a result of my boon you will obtain the resemblance of a long-lived one (i.e. you will live a very long life); there is no doubt about it; for such is my blessing.

45-47a. All they (i.e. all people will) say to you: ‘Go to the worlds liked by you.’” A hermitage was (then) set up by Mṛkaṇḍu’s son, who had thus obtained (his father’s) favour. It is (called) Mārkaṇḍeya’s Hermitage. One would get the fruit of Vājapeya (-sacrifice) by bathing there and by (thus) purifying (oneself). A man (who bathes there) becomes purified from all his sins and lives a long life.

Pulastya said:

47b-49a. Similarly I shall narrate to you another old historical account as to how Rāma brought about the sacred place, viz. Puṣkara. Rāma, having come from Citrakūṭa with Sītā and Lakṣmaṇa, to Atri’s hermitage, asked the best sage.

Rāma said:

49b-50. O revered saint of a good vow, tell me which are the auspicious sacred places or which is the sacred place, going where, a man is not separated from his relatives?

51. I am being tormented by the three, viz. this residence in the forest, the death of King (Daśaratha) and the separation from Bharata.

52. The best brāhmaṇa (i.e. Atri), having heard the words uttered by Rāma, and having thought for a very long time, said these words:

Atri said:

53. O you here, the perpetuator of the Raghu-family, you have asked well. My father has fashioned the well-known sacred place, viz. Puṣkara.

54. (He has also fashioned) the two well-known mountains Maryādā and Yajña. Between them there are three wells (called) Jyeṣṭha, Madhyama and Kaniṣṭhaka.

55. Go to them and gratify Daśaratha by offering him a piṇḍa. It is the best among the holy places and the best place of pilgrimage.

56. O you, perpetuator of the Raghu-family, there is a well, con taining good water, called Aviyogā. O you descendant of Raghu, there is also another well containing good water called Saubhāgya-kūpa.

57. If piṇḍas are offered into these (wells), the manes obtain salvation till the time of the destruction of beings. This (is what) the grandsire said.

58. O Raghava, go there; and come back again.

Saying ‘All right’ Rāma too decided to go (there).

59. Having approached Ṛkṣavān and Vidiśā city, and having crossed (the river) Carmaṇvatī, he reached Yajñaparvata.

60. Having crossed it speedily, he arrived at the Madhyama Puṣkara. He fully gratified the manes and gods with (libation of) water.

61. After Rāma had finished his bath, he, the intelligent one, saw the best sage, viz. Mārkaṇḍa, arriving (there) with his disciples.

62. Having gone facing (i.e. to) him, and having respectfully saluted him he asked him: “O lord, in which direction is the well called Aviyogadā (i.e. that brings about union)?

63. I am Daśaratha’s son, known by people by the name Rāma. By Atri’s instruction I have come here to see that Saubhāgya-vāpī.

64. May the revered one tell me about the place and the two wells.” Thus addressed by Rāma, Mārkaṇḍa replied:

Mārkaṇḍeya said:

65. Well, O Rāghava, well-being to you; you have done a meritorious deed, since, now, while on a pilgrimage to sacred places, you have come here.

66-67a. Come, come along, see that Aviyogadā vāpī (i.e. the well bringing about union). Here union with all (one’s kinsmen)—residing in the other or this world and living or dead—takes place.

67b-68. O king, at that time, Rama, the elder brother of Lakṣmaṇa, having heard these words of the best sage, remembered king Daśaratha, Bharata with Śatrughna, and other citizens also.

69-70a. When he was thinking like this, the evening-time came on. Rama, having offered the evening prayer with the sages, slept there that night with his brother and wife.

70b-71a. At the end of the night and after his sleep was over Rāma verily remained in Ayodhyā with his father, mother and others.

71b-72. When his auspicious marriage took place, he was seated there along with his wife and many relatives and was surrounded by sages. Lakṣmaṇa also saw him exactly like that i.e. along with Sītā.

73. In the morning he told all that to the sages. The sages also said: “O best among the Raghus, it is true.

74. Śrāddha is said to be essential on having the sight of the dead. The manes have a longing for prosperity and they desire food.

75-76. O Raghava, they appear before a devout person in (his) dream. O Raghava, surely for fourteen years you will not have separation from your brother, father and Bharata. O hero, perform a Śrāddha (in honour) of King Daśaratha.

77-78. All these sages, your devotees, are impatiently waiting for the exact moment (i.e. for the invitation). Six best brāhmaṇas are present at the Śrāddha: I myself (i.e. Mārkaṇḍeya), Jamadagni, Bhāradvāja, Lomaśa, Devarāta and Śamīka. O mighty one, fetch the requisites.

79. The chief (things are): Iṅgudi, an oil-cake with badaras and āmalakas; ripe coconuts, roots of various kinds.

80. O you of a good vow, satisfy the brāhmaṇas with musk, and flesh and various kinds of grains, and by offering a śrāddha.

81. He, who, being restrained and having come to the Puṣkara-forest, and having controlled his diet, satisfies his manes (with a śrāddha), would get the fruit of a horse-sacrifice.

82. O Rāma, we are (now) going to Jyeṣṭha Puṣkara to have a bath (there).” O king, speaking thus to Rāma all the sages went (to Jyeṣṭha Puṣkara).

83-84. Rāma said to Lakṣmaṇa: “Bring me a deer fit for a sacrifice. Also bring a hare with bright eyes, black vegetable, jambīras, and various important roots, as well as ripe kapitthas and whichever other fruits (you can get) at (i.e. for) the Śrāddha.

85. This should be (done) quickly, O Lakṣmaṇa.” Lakṣmaṇa did all that according to the instruction of Rāma.

86. Having brought badaras, iṅgudis, vegetables and various roots, Rāma made a great heap of them.

87. Having cooked and made ready (the food), Jānakī reported to Rāma. Rāma bathed in the Yoga-vāpī and looked after the sages.

88. All the sages that were invited by Rāma arrived when the sun moved on from the mid-day and when it was eighth muhūrta[1] of the day.

89-90a. Janaka’s daughter, Vaidehī) (i.e. Śītā), having seen the sages that arrived there, being abashed, left Rāma’s vicinity and with her eyes blooming with amazement, and reflecting and trembling, she remained somewhere else.

90b. The brāhmaṇas, who had come there at the time of the śrāddha, did not know this.

91. Rāma fed the brāhmaṇas according to the proper procedure (and) as prescribed in the Smṛtis; he performed all the auspicious rites that were prescribed (in the Vedas).

92-93. He also performed the rite as prescribed in the Purāṇas after (having performed) the sacrifice in honour of the Viśvedevas. When the priests had eaten (the food), and when they were dismissed after the piṇḍas had been offered in due order and after gifts had been given to them according to (Rāma’s) capacity, and when the chief brāhmaṇas had left, Rāma said these words to his beloved.

94-95. “O you of charming eyebrows, why, did you disappear (i.e. go away) when you saw that the sages had come here? Tell me all the true reason for this. Do not delay. There must be some reason for this. Do not hide it from me. O you of bright smile, I swear you by my life and that of Lakṣmaṇa also.”

96. Thus addressed by her husband at that time, Sītā remained with her face hung down through shame. Shedding tears, she said (these) words to Rāma:

97-98. “O lord, listen to what kind of miracle I saw here. O Rāma, the lord of kings (i.e. Daśaratha) being thought of by you, came here with all ornaments (on his person). Two more persons also, (adorned) like that (came there). O you descendant of Raghu, they were united with the bodies of the brāhmaṇas.

99. On the bodies of the brāhmaṇas I saw the manes. Seeing them and (overcome) with bashfulness, I went away from your vicinity.

100-101a. You fed the brāhmaṇas, you performed the Śrāddha according to the proper procedure. O you killer of the heroes of the enemy, how should I, clad in bark-garments and deer-hide, move before the king? I have told you the truth.

101b-102. Kaikeyī had taken away all the silken garments. Since then I, clad in tattered garments, and knowing that I have to resort to (i.e. live in) a forest, I do not (i.e. did not) say anything, so that you should not be unhappy.

103-104. I am neither thinking of (my) mother or (of my) father, O conqueror. O lord, O Rāma, I swear by your feet that I pass my days repeatedly and incessantly thinking as to when this residence in the forest will come to an end.

105-107. How should I, with my own hand give (i.e. serve) the king (with) food which even a servant of servants would not enjoy? How would I, who was formerly seen by the king adorned with all ornaments, and who had fanned him with a fly flapper in my hand, (now) like this (i.e. reduced to such a condition) dare give (him i.e. serve him with food)? How should I, with my body smeared with perspiration and dirt, see the king (now)?

108-109a. It is clear that he, emancipated by you, his son, has reached heaven. Seeing me, an innocent unhappy young lady, being distressed in the forest, the king would have been pained; so I concealed myself.

109b-110a. O Rāma you are like my (own) life; so nothing is to be concealed from you. This being the truth I touch your feet (i.e. I swear by your feet that this is the truth)”.

110b-111. Hearing those (words of Sītā), Rāma was pleased. He put that sweet-speaking beloved (of his) on his lap and embraced her closely and respectfully. The two heroes (i.e. Rāma and Lakṣmaṇa) then took food and after (they had eaten) Sitā took food.

112. She and the two descendants of Raghu (i.e. Rāma and Lakṣmaṇa) remained there like that. When the sun rose, they decided to go.

113-114a. When Rāma walked towards the west for two Krośas upto the Jyeṣṭha Puṣkara, and when he stood in the eastern region of Puṣkara, he heard the words uttered by a divine envoy:

114b-115. “O Rāghava, well-being to you; this is a holy place access to which is difficult. O hero, remaining here, bring religious merit to yourself. You have to carry out the mission of gods. You have to kill the enemies of gods.”

116. Then the hero, with his mind pleased, said (these) words to Lakṣmaṇa: “O son of Sumitrā, I have been favoured by Brahmā, the lord of gods.

117. O Lakṣmaṇa, putting up a hermitage here, I desire to observe an excellent vow, purifying my body for a month.”

118-119a. When Lakṣmaṇa said, “All right”, Rāma completed the vow, and gratified, according to the proper rites, the grandsires by means of offering piṇḍas, giving gifts and performing śrāddhas there i.e. at Puṣkara.

119b-12la. At the (three) Puṣkaras there is the river pleasing the manes and having the five streams viz. Kanakā, Suprabhā, Nandā, Prācī and Sarasvatī. Rāma having daily worshipped first his father and then other manes said (these) words to Lakṣmaṇa:

12lb-122. “Come on, O Lakṣmaṇa, quickly bring water from Puṣkara. Having washed (my) feet sleep on the bed. When the night will come to an end (i.e. in the morning) we shall proceed towards the southern ditection.

123. But Lakṣmaṇa said (these) words: “Let Sītā bring the water. I shall not always act as your servant, O Rāma.

124. She is (more) strong and stout (than) even I (am). Tell me now, what You will do with a wife like this.

125. Will this one, dear to you, follow you when you die? You have always been protecting this very stout (lady).

126. O best of the Raghus, she, being delighted, torments me (i.e. she takes delight in tormenting me); O Rāma, you too trouble me. In the sequel there is a loss.

127. For you I am always putting up with thirst and hunger. There is no doubt about it. Listen further:

128. The wise say that nobody—the wife, the son—goes after a dead person. Nor even wealth goes (after a dead person).

129. With a desire to do what was dear to Kaikeyī, your father put you, O Rāma, into the forest and (then he) died leaving the kingdom free from any source of vexation.

130. That Kaikeyī, (this) wealth and all (his) relatives remained here (i.e. on the earth only). The great king all alone went his way.

131. I think Sītā will certainly not accompany you. Tell me now, O Rāghava, what will you do with her?”

132. Having heard (these) words of Lakṣmaṇa, which he had never heard before, Rāghava remained dejected; so also Sītā of a charming face.

133-134. Sītā did whatever was told by Lakṣmaṇa. The two lotus-eyed heroes, having bathed at Puṣkara and having eaten (food there) and having passed the night there, decided to leave that place. (Rāma said to Lakṣmaṇa): “O son of Sumitrā, come on, get up. We shall proceed to southern direction.”

135. Lakṣmaṇa said: “O Rāma, I shall in no case go (with you). O you lotus-eyed one, go with this your wife.

136. O Rāghava, I shall not go to any other forest, nor shall I go to Ayodhyā. For fourteen years I shall stay in this forest (only).

137. If you will not go (i.e. if you do not want to go) to Ayodhyā without me, then O king, O lord, (please) come this way.

138. If till that time I shall survive then I shall go to (our) father’s city (with you). I shall practise penance (here). What will you (i.e. what have you to) do with me?

139. O dear one, go; a happy journey to you. Let there be no obstructions in your journey. I shall see you, the lotus-eyed one, when you will again come with your wife.

140. O king, in Ayodhyā there is the kingdom that has come down from our grand-father and father. Śatrughna and Bharata obey your orders.

141-142. I am against you, especially as far as the residence in the forest is concerned. O you tormentor of enemies, I am unable to work incessantly day and night. O dear one, go as you please.” Rāma said to Lakṣmaṇa, who was speaking thus:

143-144. “How (is it that) you formerly went out of (i.e. left) Ayodhyā with me? (Why did you say) ‘Rāma, I shall stay in the forest with you for fourteen years but not even in heaven without you; O best among men, I shall meet the same fate as you.

145. O Rāghava, (please) do me afavour; take me too (with you).’ Then, O you killer of enemies, how are you remaining (i.e. leaving me) halfway?”

146. However, Lakṣmaṇa said to Rāma: “I shall not go to the forest again”. Seeing Lakṣmaṇa stationary (i.e. not making a move), Rāma said (these) words:

147-148. “O Lakṣmaṇa, follow me, or I shall (all) alone go to forest. This Sītā will be second to me (i.e. will accompany me).” Thus addressed by Rāma, Lakṣmaṇa accepted (i.e. agreed to) Rāma’s words, and got up. The two tormentors of enemies (i.e. Rāma and Lakṣmaṇa) reached the boundary of the sacred place, the Maryādā mountain.

149-151. Rāma, having gained the virtuous feeling[2] and having cast off the feelings of great activity and ignorance, joining the palms of his hand, and with his body horripilated, having made a resp ectful obeisance by the prostration of the eight limbs of his body to Ajagandha, the trident-holder, the god with three eyes, the god of gods, and remaining restrained, glorified S aṅkara, dear to Pārvatī. He regarded the god, the lord of gods, as the cause of the worlds.

Rāma said:

152. “I seek the refuge of that Śaṅkara, who affords protection, who has fashioned this entire mobile and immobile world and who is the doer of (all) deeds and who gives pleasure and pain, and who, at the time of the end (of the world), is also the cause of the destruction of the world.

153. I seek the refuge of that Śaṅkara, who affords protection, and who held on his head, like a garland of unsteady flowers, Gaṅgā with her water at once pure, charming and rolling, and having fearful waves, falling from the sky.

154. I seek the refuge of that Śaṅkara, who affords protection, and sustained by whose lotus-like foot the peak of the Kailāsa-mountain, when tossed by Rāvaṇa resembling the peak of the Kailāsa-mountain, became steady.

155. I seek the refuge of Śaṅkara, who affords protection, and who on many occasions destroyed the sons of Danu and who united with (i.e. granted) boons to the groups of Vidyādharas and serpents and the best sages eating (i.e. subsisting on) fruits and roots.

156. I seek the refuge of Śaṅkara, who affords protection, and who in Dakṣa’s sacrifice destroyed Bhaga’s[3] eyes and knocked out Pūṣan’s[4] rows of teeth, and who paralysed Indra’s hand holding the thunderbolt.

157. I seek the refuge of that Śaṅkara, who affords protection, and by resorting to whom men who have committed sins, whose minds are attached to sensual pleasures, and who are not endowed with qualities of learning, following understanding, become enjoyers of happiness.

158. I seek the refuge of that Śaṅkara, who affords protection, and whose lustre resembles that of a crore of moons and suns, who is held in awe, by the best demons and gods and who drank the exceedingly burning Kālakūṭa.

159. I seek the refuge of that Śaṅkara, who affords protection, and who, the revered great lord, many times would grant (i.e. has granted) a boon to Brahmā, Indra, Rudra, Maruts and Skanda and who also took out Nandi from the jaws of death.

160. I seek the refuge of that Śaṅkara, who affords protection, who was propitiated (by Pārvatī) by means of the Dhūmavrata involving a severe penance in Himālaya’s bower, which was even mentally inaccessible; and who, the great-souled one, told Bhṛgu (the lore of) bringing back (a being) to life.

161. I seek the refuge of that Śaṅkara, who was worshipped by various mighty lords of his attendants having faces like those of elephants and cats and destroying Dakṣa’s sacrifice and (who was) also (worshipped) by the groups of gods along with the regents of quarters.

162. I seek the refuge of that Śaṅkara, who affords protection, who, having mounted upon a strong bull white like a conch-shell, a Kunda flower and the moon, and (who) being followed by the daughter of the lord of mountains, moves in the sky decorated with the clouds at the dissolution of the world.

163. I seek the refuge of Śaṅkara, who affords protection, who vehemently protected the tranquil sage, humble with devotion, intent on praising (Śaṅkara), that was being taken back by those terrible and very fearful men bent upon the application of restraints.

164. I seek the refuge of that Śaṅkara, who affords protection, and who, the god, forcibly cut off the fifth head of Brahmā resembling a fresh lotus in the presence of gods with the nail-tip of his lotus-like right hand.

165 I seek the refuge of that Śaṅkara, who affords protection, and having saluted the feet of whom, the granter of boons, with devotion, and having praised whom with chaste words, the careful, blazing sun, removes the darkness with his rays.

166. (O god) those stupid men of impure minds, who, due to their close attachment to grandeur, pride and trade, do not recognise you to be the lord of the best gods and of this mobile and immobile world, (later) experience tortures of hell.

167. To Rama, who was praising (Śiva) with these words, Vṛṣadhvaja the trident-holder, being glad and with his mind pleased said (these) words:

Rudra said:

168. I am pleased; well-being to you; you are born in a pure family. You are god, who has taken up a human form and are adorable to the world.

169-171. With you as their lord, gods will enjoy happiness for a long time. Those men on the earth who will see you having returned to Ayodhyā after fourteen years have elapsed, will be happy here (i.e. in this world) and will also have an unending residence in heaven. Come back to the city (of Ayodhyā) after having done a great mission for the gods.

Rāma also, saying ‘All right’, quickly left.

172. Having reached the Indramārgā river and having tied the long tresses of hair twisted on the top of his head he said to Lakṣmaṇa: “Give this bow to me.”

173. Hearing those words of Rāma, Lakṣmaṇa said to Sītā: “O revered lady, why has Rāma abandoned me without any reason?

174. I do not know the fault for which the great-armed one has forsaken me. Rāma has abandoned me. I shall certainly give up my life.

175. There is no use of this life to me? Fie upon me who am a disgrace to the family, and who, a sinner have thus angered my elder brother.

176. When the great-souled one has had a bad opinion about me which worlds shall I go to?” Putting both his hands on his face, he, with his throat (choked) with tears, said this (i.e. these words):

I 77. “I (shall) not harm Rāma by means of deed, thought or speech. O revered lady, I have touched your feet. I have no other course.”

178. Then Sītā said to Rāma: “Why have you forsaken your younger brother? Give up harshness to young Lakṣmaṇa, bestower of prosperity”.

179. Then Rāma said to Sītā: “I shall not forsake Lakṣmaṇa; O dear one, I have not given up thinking about Lakṣmaṇa even in a dream.

180. I have formerly heard about the working of this holy place. In this place all people are really intent upon self-interest.

181. They do not care for one another, nor do they listen to words beneficial to themselves. Sons do not (care to) listen to the words of their father, nor do fathers (care to) listen to the words of their sons.

182. Also disciples do not (care to) listen to the words of their preceptor nor preceptor to those of disciples. Love always depends upon money. No one is dear to anyone (else).”

183. While talking like this only, he reached the great river Revā. (Then) the descendant of Kakutstha[5] (i.e. Rāma) with his younger brother and Sītā bathed (there).

184. Having gratified his manes and deities with water, and having repeatedly looked up, at the Sun and (other) deities, he remained in abstract meditation.

185. Rāma who had bathed (there) shone with Sītā and Lakṣmaṇa like lord Śiva with Pārvatī and Skanda.

Footnotes and references:


Kutapaka Kāla—eighth muhūrta of the day.


Sāttvika bhāva etc. see chapter 2 above.


Bhaga—according to a later legend his eyes were destroyed by Rudra.


Pūṣan—In the Brāhmaṇas, he is represented as having lost his teeth and feeling on a kind of gruel (See e.g. Kauśītaki Brāhmaṇa—VI.13), whence he is called Karambhād.


Kākutstha—descendant of Kakutstha.

Kakutstha is an epithet of Purañjaya, a king of the solar race. See Raghuvaṃśa 6.71.

Help me keep this site Ad-Free

For over a decade, this site has never bothered you with ads. I want to keep it that way. But I humbly request your help to keep doing what I do best: provide the world with unbiased truth, wisdom and knowledge.

Let's make the world a better place together!

Like what you read? Consider supporting this website: