by N.A. Deshpande | 1951 | 1,261,945 words | ISBN-10: 8120838297 | ISBN-13: 9788120838291
This page describes lomasha narrates the deeds of rama to aranyaka which is chapter 36 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-sixth chapter of the Patala-Khanda (Section On The Nether World) of the Padma Purana, which contains six books total consisting of at least 50,000 Sanskrit metrical verses.
2-4. O best of sages, O you very intelligent one, tell me (what) I am asking you. Preceptors are full of compassion, and explain everything to their servant(s). O magnanimous one, who is that Rāma who is reflected upon by you everyday? What are his deeds? O best brāhmaṇa, tell me. Why has he taken the incarnation? Why is he born as a human being? (Please) quickly tell me all that to remove my doubt.
5-7. Having heard these very charming words of the sage, Lomaśa narrated to him the wonderful good conduct of Rāma. Knowing that people have been merged into hell, the lord of the lords of abstract meditation, the charming highest lord, the ocean of kindness—knowing thus, descended along with Śrī in four ways to spread his glory in the world, by means of which (a man) would cross the terrible (mundane existence).
8-10. Formerly when the Tretā age came, Rāma, the descendant of Raghu, the full incarnation, having lotus-like eyes, was born in the solar dynasty. That Rāma had Lakṣmaṇa as his companion and the young (boy) had side-locks of hair on his temples. Due to the promise of their father, the two youths (i.e. Rāma and Lakṣmaṇa), devoted to Viśvāmitra, were handed over (to Viśvāmitra) for the protection of his sacrifice by the king. They were restrained, (good) archers, brave, and were devoted to Viśvāmitra.
11-15a. To cause an obstacle to them a demoness named Tāṭakā met them in the fearful forest when they were going along their way. Rāma, the descendant of Raghu, sent by the sages’ permission Tāṭakā (to face) the torture inflicted by Yama by means of his practice of archery. By the touch of the sole of his foot Gautama’s wife Ahalyā (who had been transformed into) a stone due to Indra’s contact, again got her own form. When Viśvāmitra’s sacrifice proceeded well, (Rāma), the best among Raghus, killed with great arrows Marīca and Subāhu. He broke Śiva’s bow that was in Janaka’s house.
15b-17. When Rāma was fifteen years old, he married, according to (the proper rite of) marriage, the charming Sītā not born from the womb. Having had Sītā (as his wife), Rāma then became (i.e. regarded himself) fortunate. Then for twelve years he enjoyed with her. In his twenty-seventh year, he prepared (himself) for the rank of (i.e. for being consecrated as) an heir-apparent.
18-23a. Then Kaikeyī asked king (Daśaratha to grant) two boons: “By one of the two Rāma, having matted hair, should go away along with Sītā and Lakṣmaṇa for fourteen years. By the second, my (son) Bharata should be (consecrated as) the heir-apparent.” The king sent away Rāma accompanied by Jānakī and Lakṣmaṇa. For three nights he took (only) water (and) on the fourth day he ate fruits. On the fifth (day) Rāma prepared an abode on the Citrakūṭa (mountain). In the thirteenth year, O great sage, Rāma disfigured the demoness Śūrpaṇakhā in Pañcavaṭī. When he was moving in the forest along with Jānakī, the demon (Rāvaṇa), due to the ripening of his sins, came to kidnap her.
23b-27. Then on the eighth day of the dark half of (the month of) Māgha, at the time called Vṛnda, Rāvaṇa took away Sītā left (alone) without Rāma and Lakṣmaṇa. She, being taken away by him, wailed like an osprey: “O Rāma, Rāma, protect me who am taken away by a demon.” As a hawk overcome with hunger would take a wailing quail similarly Rāvaṇa being under the influence of passion took away Janaka’s daughter. When he was thus carrying away the daughter of Janaka, Jaṭāyu, the lord of birds, fought with the king of demons. Struck by Rāvaṇa he fell (down).
28-29. On the tenth day (of the first half of Mārgaśīrṣa) Sampāti told the monkeys about Sītā whom (he had seen) on the ninth day of the first half of Mārgaśīrṣa to be living in Rāvaṇa’s house. On the eleventh day Hanūmat jumped from the Mahendra mountain and saw her the same night in Laṅkā. During the remaining (part of that) night Hanūmat had the sight of Sītā.
30-34a. On the twelfth Hanūmat stayed on the śiṃśapā tree. On the same night (he told) a story for (generating) confidence (in Sītā’s mind). Then his fight with Akṣa and others took place on the thirteenth day (of the first half of Mārgaśīrṣa). On the fourteenth day the monkey (i.e. Hanūmat) was bound by Indrajit with the missile presided over by Brahmā. He burnt Laṅkā with fire set to his tail. On the full-moon day the monkey (i.e. Hanūmat) returned to the Mahendra mountain. (Having spent) five days from the first day of the second fortnight of Mārgaśīrṣa on the way, Madhuvana was burnt (by the monkey) after again having come back. On the seventh day (a token of) recognition (from Sītā) and full report (of the adventure) was given (to Rāma).
34b-35. Rāma set out on the eighth day when there appeared the Uttarāphālgunī constellation and the time was (the auspicious) Vijayā, and when the sun had reached the middle of the sky (i.e. at mid-day). Having made a solemn declaration, Rāma went towards the southern direction: (His solemn declaration was:)
36-38a. “Even having crossed the ocean, I shall kill the lord of demons.” Sugrīva was the companion of Rāma who proceeded towards the southern direction. After seven days his army encamped on (the shore of) the ocean. Rāma, along with his army encamped on (the shore of) the ocean from the first day to the third day (of the first half of Pauṣa).
38b-40a. On the fourth day Bibhīṣaṇa joined Rāma. Consultations took place for crossing the ocean on the fifth day. For four days Rāma undertook fasting to death. Then he obtained a boon from the ocean who advised to make a joint effort.
40b-42. (The construction of the bridge) was begun on the tenth day, and was completed on the thirteenth day. On the fourteenth day Rāma encamped his army on the Suvela mountain. From the full-moon day to the third (of the dark fortnight) the army of the lord of the monkeys crossed the ocean and with Lakṣmaṇa besieged Laṅkā for (getting back) Sītā.
43-45. The encampment lasted for eight days, beginning with the third day and ending with the tenth. On the eleventh day Śuka and Sāraṇa came (to Rāma). On the twelfth day of the dark half of Pauṣa, the counting of (the soldiers in) the army was done. The lord of the best monkeys quickly described the army. For three days from the thirteenth day to the new-moon day Rāvaṇa assessed (the soldiers in) his army and showed inclination to fighting.
46-52a. On the first day of the bright half of Māgha Aṅgada went (to Rāvaṇa) as (Rāma’s) envoy. Then Sītā was shown an illusory head of her husband (by Rāvaṇa). For seven days from the second of Māgha to the eighth (of Māgha), a confused battle took place between the demons and the monkeys. On the night of the ninth day of the bright half of Māgha Indrajit bound Rāma and Lakṣmaṇa with the serpent-noose. When the lordly monkeys were perplexed and were completely nervous, Pavana, on the tenth day, muttered into Rāma’s ear his real form for freeing him from the serpent-noose. Then there was the arrival of Garuḍa on the eleventh day. On the twelfth day Dhūmrākṣa was killed (by Rāma). He himself killed Kampana in the battle on the thirteenth day. From the fourteenth of the bright half of Māgha to the first day of the dark half, Nīla (after fighting with Prahasta) killed him after three days.
52b-58a. From the second day of the dark half of Māgha till the fourth day, in the fierce fight that lasted for three days Rāma made Rāvaṇa flee the battlefield. From the fifth day to the eighth day Rāvaṇa woke up Kumbhakarṇa. Then he ate food for four days. After six days—from the ninth to the fourteenth—Rāma killed in the battle Kumbhakarṇa who had eaten up many monkeys. On the new-moon day there was a temporary cessation of hostilities due to grief. During the four days from the first day of the bright half of Phālguna to the fourth day five demons—Bisatantu and others—were killed. In the same way Atikāya was killed (in the battle that took place) from the fifth to the seventh. During (the battle that lasted for) five days from the eighth day to the twelfth day (the two demons) Nikumbha and Kumbha were killed. Then, after three days Makarākṣa was killed.
58b-59; On the second day of the dark half of Phālguna Indrajit won (the battle). There was a temporary cessation of hostilities for five days from the third day to the seventh day due to the soldiers being intensely occupied in fetching the herbs.
60-61a. Then, in the battle that lasted for five days (from the eighth day) to the thirteenth day Lakṣmaṇa struck Indrajit who was well-known for his power and valour. Temporarily ceasing the hostilities, on the fourteenth day Rāvaṇa took initiation (i.e. performed a sacrifice).
61b-70a. Rāvaṇa went to tight on the new-moon day. When from the first day of the bright half of Caitra to the fifth day Rāvaṇa was fighting for five days, there was a great killing of the demons. Mahāpārśva and others were killed (in the battle that took place) from the sixth day of Caitra to the eighth day. On the ninth day of the bright half of Caitra Lakṣmaṇa was pierced (i.e. struck) by a missile (discharged by Indrajit). Rāma who was full of anger made Rāvaṇa flee. The son of Añjanī (i.e. Hanūmat) brought the Droṇa mountain for (treating) Lakṣmaṇa (with the herbs on the mountain). The demons temporarily ceased fighting on the night of the tenth. On the eleventh day the charioteer Mātali sent by Indra devoutly presented Rāma in the battle with a chariot (sent by Indra). From the twelfth day (of the bright half) to the fourteenth day of the dark half i.e. for eighteen days Rāma fought with Rāvaṇa in a single combat in chariots. In the battle that was fierce Rāma obtained victory. During the eighty seven days of the war which began on the second day of the bright half of Māgha and continued up to the fourteenth day of the dark half of Caitra, there was a cessation of hostilities for fifteen days—thus the (actual) war took place for seventy-two days. The obsequial ceremonies of Rāvaṇa and others took place on the new-moon day. Rāma stayed on the battlefield on the first day of Vaiśākha.
70b-75. On the second day of Vaiśākha Bibhīṣaṇa was consecrated on the kingdom (i.e. as the king) of Laṅkā. On the third day took place the purification of Sītā and obtaining boons from gods. Having, after a long time, killed the lord of Laṅkā, he, the elder brother of Lakṣmaṇa, accepted the auspicious Jānaki, afflicted by the demon (viz. Rāvaṇa) and taking her (with him) with great love, he returned. On the fourth day of Vaiśākha Rāma got into the Puṣpaka and through the sky again came back to Ayodhyā. When the fourteenth year was complete Rāma along with his group stayed in Bharadvāja’s hermitage on the fifth day of Vaiśākha. On the sixth day he met Bharata at Nandigrāma. On the seventh the descendant of Raghu (i.e. Rāma) was consecrated (as the king) in Ayodhyā.
76-79a. Maithilī (i.e. Sītā) lived without Rāma in the house of Rāvaṇa for eleven months and fourteen days. Rāma ruled (i.e. was consecrated as the king) when he was forty-two years old. At that time Sītā had completed thirty-three years. That lord Rāma being delighted entered the city Ayodhyā at the end of the fourteenth year and with his brothers ruled there.
79b-83. When he is thus ruling, Agastya born of a pitcher, the priest best among the eloquent, will come to the lord of the Raghu (dynasty). At his words (i.e. suggestion) he will perform a horse-sacrifice. O you of a good vow, his horse will come to your hermitage. His delighted warriors will (also) come to your hermitage. In front of them you will narrate pleasing tales about Rāma. O best of brāhmaṇas, along with them you will go to Ayodhyā. Seeing Rāma having eyes like lotuses in Ayodhyā, you (will) be just at that moment crossing the ocean of the worldly existence.”
84-86a. Having thus spoken to me, that best sage Lomaśa, (most) intelligent of all, said: “What do you want to ask (now)?” Then I spoke proper (words): “Due to your grace I have known all the wonderful deeds of Rāma. By your favour I shall obtain the lotus-feet of Rāma.” The lord of sages saluted by me went (his way).
86b-92. By his favour I have secured the worship of the feet of Rāma. That I (i.e. such as I am, I), everyday, repeatedly remember Rāma’s feet. Being careful, I shall again and again sing his deeds. I shall purify other people by the enchanting song. With a desire to see him and repeatedly remembering the sage’s words I shall be delighted. On the earth I am fortunate, I am blessed, I am lucky (that) I shall have a desire to see Rāma. Therefore, by all means that charming Rāma should be worshipped, for he (alone) should be saluted by all with a desire to cross the ocean of the mundane existence. Therefore, (tell me) why you have come here. Which king, a religious-minded one, will perform the great sacrifice, viz. the horse-sacrifice? You should tell me all that now; and should go to look after the horse. You should, repeatedly remembering Rāma’s feet, remember them (constantly).