2. Plot (summary) of the Sita-Raghava

262 262 THE PLOT The play [sita-raghava] begins with an invocation sung in praise of Lord Vishnu. Then follows the prologue wherein the author gives details about him, his teacher and his patron king Marttandavarman of Travancore. 84 He then introduces his play stating that it is proposed to be enacted at Trivandrum before an invited audience of scholarly brahmanas. In the first act, king Dasaratha is seen conversing with his queen Kausalya. They are anxious to get information about their sons 'Sri Rama and Lakshmana whom they had sent to the forest with Sage Visvamitra. At that time, the door Immediately, keeper comes and announces to the king that Carayana, a disciple of Sage Visvamitra, is waiting to see him. The king is overjoyed to hear the announcement and he asks the door keeper to usher in the visitor at once. Carayana is brought before him. The king receives him warmly. Carayana narrates to him the heroic exploits of 'Sri Rama. He tells him that Sri Rama killed the demoness Tataka while going through the forest and that, while protecting the sacrifice of sage Visvamitra, he slew the demon Subahu and drove out another demon Marica. 85 84. Sita Raghava, Act. I, p.1. 85. Ibid., Act.I, V.6, p.34.

He then conveys to him the desire of the sage 86 263 263 to take Sri Rama with Lakshmana to Videha and make the former wield the great bow of Siva and thus win the hand of Sita, the daughter of King Janaka. On hearing this statement, Kausalya becomes apprehensive and she asks her lord as to whether 'Sri Rama is capable of performing such difficult feats like the one desired by the sage. King Dasaratha however dispels her misapprehension by assuring her that with the great sage by his side, 87 there is nothing impossible for Sri Rama to undertake. Meanwhile, the king expresses to Carayana his misgivings about the demon Marica who is reported by the latter to have escaped the arrows of 'Sri Rama. He enquires of him whether the said demon will not be a source of danger to his sons. Carayana assures him that there is nothing to worry about Marica as he had gone to do penance in the forest. He however cautions him about Mayavasu, the disciple of Marica, who was earlier driven out by Lakshmana. On hearing this, both Dasaratha and Kausalya express their anxiety about their sons. Carayana allays their fears by bringing home to them the great valour and heroism of the Ikshvaku race for which it is famous and also the marital exploits and achievements of King Dasaratha himself. 86. Ibid., V- 14, p.9. 87. Ibid., V.18, p. 10.

2.64 267 At that time, the voice of the vaitalika is heard, heralding the onset of evening. King Dasaratha gives Carayana, the permission sought by Sage Viswamitra, to take 'Sri Rama to Videha and get him wield the great bow of Siva. Carayana takes leave of the King and the act ends with King Dasaratha describing the sun set to his queen Kausalya. He In the interlude to the second at, the demons Mayavasu and Karambaka hatch a plot for preventing 'Sri Rama from wielding the bow of 'Siva. Karambaka who had gone earlier on the orders of Mayavasu to Mithila, returns and reports to his master his adventures. tells him that at first he was unable to enter Mithila as it was cordoned by mantras set up by Sage 'Satananda. He further informs that later on he managed to gain entrance into it with the help of a ring given by Marica. Karambaka then presents the magical ring to Mayavasu and the latter receiving it remarks aside that it would help him in entering Mithila. Karambaka also discloses to him the Sage Viswamitra with Sri Rama and Lakshmana have arrived in Mithila and that the sage has been refused permission by King Janaka to have the divine bow tackled by Sri Rama. Mayavasu is however, not satisfied with the news given by Karambaka. He cautions him not to feel complacent. He warns him that the crafty sage is capable of hood-winking King Janaka and getting the required consent from him.

265 The second act opens with Viswamitra's seeking permission from King Janaka to get the divine bow tackled by Sri Rama. King Janaka does not give an immediate reply to the sage as he is in a dilemma. He doubts whether /Sri Rama is capable of handling the great bow of Siva in tackling which many princes have failed. At the same time he is not willing to give a negative reply to the sage's request, being afraid of provoking his wrath. At last, with great reluctance, he accords permission to have the 88 bow of 'Siva tackled by Sri Rama Viswamitra then asks Sri Rama to go and mount the great bow. Sri Rama agrees and before he sets about for the task, he prostrates before the sage to get his blessings. At that time, a voice behind the scenes is heard announcing that King Basaratha is coming with Sumantra and asking Sri Rama not to undertake the perilous task of tackling 'Siva's bow, as directed by Visvamitra, an upstart. Viswamitra becomes greatly incensed on hearing that derogatory statement made about him and he thinks of cursing the culprit who made the statement. But King Janaka pleads with him not to lose his temper. 88 Ibid., Act II, V-11, h. 21. -

24h 266 Sri Rama and Lakshmana are stricken with wonder 89 on hearing the highly disparaging remarks made about their preceptor Sage Visvamitra by so great a person as their father and they doubts whether the person announced to be coming is really their father himself. Visvamitra too feels suspicious about the bonafides of King Dasaratha reported to be coming, since his statement asking Sri Rama not to bend the bow of Siva is contrary to what he has conveyed through his messenger some time back. Soon, the sate keepers presents himself before King Janaka and announces that King Dasaratha has come in the chariot and that he is waiting for him. King Janaka accompanied by Sage Visvamitra, Sri Rama and Lakshmana immediately hurries to receive the king. They go and receive the false Dasaratha who is accompanied by the false Sumantra. They conduct them to the court hall. The false Dasaratha takes his seat along with the hosts. He first complaints to Sage Visvamitra that he has not conveyed him any news about his sons even since he took them with him. Visvamitra is surprised to hear the accusation made against him and he asks the false Dasaratha whether he has forgotten Carayana who had met him, conveyed his message and also taken from him his (Dasaratha's) message to him. 89. Ibid., V.20. p.24.

262 267 The pseudo Dasaratha reflects for sometime and he cunningly changes the topic of discussion by referring to the existence of the demon Mayavasu. He tells him that when Carayana met him, he was informed by his minister that the messenger was really a demon. He further informs him that it was on his minister's advise, he gave a positive reply to the sage's request to have the bow of 'Siva tackled by Sri Rama. He moreover tells him that he has come to Mithila only to clarify his stand and to convey his actual reply to his (sages') query. King Janaka sarcastically asks him whether the opposition to the bending of Siva bow is also from his fickle minded minister Sumantra. The false Dasaratha replies that it is only his own decision and to meet the former's insinuation, he twits him by accusing that he is an evil man who has arranged a dangerous bet to the suitor for his daughter who has after all been born from the earth. King Janaka, meanwhile, confidentially expresses to Sage Visvamitra his doubts about the bonafides of the person sitting before them as Dasaratha and the latter also shares his misgivings, while the two are engaged in a conversation amongst themselves, Karambaka advises his master Mayavasu to make good their escape before the arrival of Sage Satananda, who is known to be powerful in destroying the demons with his mantras. But Mayavasu assures him that he has the magical ring in his possession which would set at nought any obstruction to their way of escape.

268 268 Meanwhile, the gate keeper comes and announces to King Janaka that Sage Satananda has arrived accompanied by King Dasaratha and his retinue. This announcement causes immense surprise in Sage Visvamitra and King Janaka. King Janaka then asks the false Dasaratha to explain the presence of two Dasarathas. The latter explains that as his sons have killed many demons while safeguarding Sage Visvamitra's sacrifice, their kinsmen for wreaking vengeance on their enemies (i.e. his sons) 90 may have taken human form to create mischief The false Dasaratha then asks Sri Rama and Lakshmana to come with him to ayodhya in his chariot before the false Dasaratha makes his appearance. When Sri Rama and Lakshmana seek the permission of the sage the latter asks them to postpone their departure till the arrival of Sage Satananda. Sri Rama and Lakshmana accordingly wait. Sage Satananda immediately enters the hall and he is greeted by King Janaka on his arrival. The false Dasaratha also pays respects to him. The sage is immensely surprised to find two Dasarathas and two Sumantras, one pair inside the wall and another pair outside it. He asks King Janaka about the identity of the persons sitting there in the guises of Dasaratha and Sumantra and the 90. Ibid., v. 37, p.33.

269 269 former is told that they are King Dasaratha and Sumantra. Satananda then informs King Janaka that another Dasaratha accompanied by his minister is waiting outside and that he is eagerly looking forward to see his son who has successfully wielded the bow of Siva. He enquiries of him whether Sri Rama has bent the bow. The latter informs him that Dasaratha sitting there, did not allow Sri Rama to tackle the divine bow. Satananda tells him that he was convinced that the person sitting before them as Dasaratha is only a demon since there is great inconsistency in the statements made by him and the Dasaratha sitting outside the hall as for instance in the tackling of the divine bow by Sri Rama. He therefore requests Visvamitra to allow Sri Rama to tackle the divine bow. Sage Visvamitra gives his permission and Sri Rama goes to take the bow and mount it. Meanwhile the false Dasaratha accuses King Janaka of showing discourtesy to him by not paying heed to his words. While he is engaged in a vituperative attack against King Janaka, the sound of the breaking of the bow is heard. This causes immense delight in King Janaka, Sages Visvamitra and Satananda and disappointment in false Dasaratha. The false Dasaratha thus foiled in his attempt to prevent Sri Rama from tackling the bow thinks of another plan to wreak vengeance on him. He decides to go to Sage

270 Parasurama the inveterate foe of the Kshatriya race and the immediate disciple of God Siva and inform him of the rash act of Sri Rama of breaking the sacred bow of his preceptor. He thereby intends to rouse his anger and make him take action on Sri Rama. He thinks that with the certain death of Sri Rama in the hands of Sage Parasurama, it would 91 Having be possible for his master to get the hand of Sita. decided on the above said course of action, Mayavasu quietly disappears by means of his magical ring along with Karambaka. This causes great surprise in King Janaka, Visvamitra and Satananda. Immediately after, King Janaka with Sages Visvamitra and Satananda goes to greet King Dasaratha, who is waiting outside. He meets him and conveys to him the happy news of his sons success in tackling the great bow. In the interlude to the third act are mentioned the news of the sumultaneous marriage of the four sons of Dasaratha and the arrival of Sage Parasurama in Mithila. The two maid servants Manjarika and Manjushika are discussing with each other the roles they played in the marriage of Dasaratha's four sons. Manjarika tells her friend that she served as a messenger for the crown prince Kusadhvaja for delivering a message to King Janaka. Through the message, Prince Kusadhavaja expressed his desire to give his two daughters Mandavi and Srutakirti in marriage to princess The maid servant informs Bharata and Satrughna respectively 92 91. Ibid., Act. I, v. 45, h. 38. 92. Ibid., Act. III, p. 40.

271 231 her that when she conveyed the message to King Janaka, the latter not only expressed his consent but also broached the proposal with king Dasaratha who also readily agreed to it. She further informs that the marriages of the princesses were celebrated with great pomp. As they are talking, a voice behind the scenes announced that Sage Parasurama is coming fast to the city of Mithila to wreak vengeance on Sri Rama for the latter's insolance in breaking the bow of his preceptor. Meanwhile, the Kanjukiya agitated as he is with the above announcement makes his appearance and he advises the two maid servants not to stay there but to go immediately to the harem in a manner not to cause fear to the princesses who are inside. The interlude comes to an end with the gate-keeper going to meet King Janaka in order to acquaint himself with the latest developments. The third act begins with a scene in the Zenana of King Janaka, where the three queens of King Dasaratha are conversing with their newly wedded bashful daughters-in-law. While the conversation is going on, Manjarika makes her appear. qnce to be followed soon by Manjushika. The latter had gone to gather information about Parasurama's coming to Mithila and the resultant events. Manjushika tells the startled ladies of the harem that Parasurama came to Mithila frowning in order to teach Sri Rama a lesson for breaking the divine bow. She

272 further informs them that 'Sri Rama at first tried to pacify him by sober words and having failed in that took from him forcefully his bow thereby drawing his Vaishnava lustre. She also thereby confides to them that Parasurama thus vanquished by Sri Rama went back to the forest after blessing him. The ladies in the harem are very glad to hear the news. while, they are thus heaving a sigh of He 272 relief at the rout of Parasurama and the triumph of Sri Rama the gate-keeper comes to the zenana and announces that King Janaka has come to meet his daughters. With the queens going to the inner apartments, King Janaka makes his appearance before his daughters. congratulates them for having got good and virtuous husbands in the four sons of king Dasaratha and then spells out the duties to be per formed by them in their new homes at Ayodhya. Sage Satananda, also enters the harem and he blessing the newly wed brides speak at length of their duties and functions as the daughters-in-law of 93 King Dasaratha Sage Satananda then confides to the King that King Dasaratha has agreed to the proposal moved by Prince Kusadhvaja to have Sri Rama coronated as the 93. Ibid., v.28, p. 58.

crown prince of Ayodhya and that preparations are afoot for the same. The scene ends with King Janaka and others going to take part in the preparations for the coronation of Sri Rama. 273 The fourth act is proceeded by an interlude in which the demoness Ayomukhi, who has been deputed by Mayavasu to thwart the proposed coronation of Sri Rama returning from Mithila and reporting to Mayavasu the outcome of her mission. She had another purpose also in view when she went to Mithila for Surpanakha who had heard of Sri Rama and his brother and who had been smitten with passion for them had asked her to note them and their character and furnish her an account of them on her return from 94 Mithila. She tells Mayavasu that she took the form of Manthara, the personal servant of Kaikeyi and poisoned the queen's mind by dwelling at length, the disadvantages that would come to her if Sri Rama is allowed to be installed as king. She further tells him that she hoodwinked the queen by administering a warning that she would become the servant of Kausalya and that her son would be driven out of the country 95 when Sri Rama becomes the monarch She moreover informs him that she having thus poisoned the queen's mind presented her a plan by which she can stop the coronation of Sri Rama from taking place. She tells him that she brought to the notice 94. Ibid., Act. IV, V. 2, p. 63. 95. Ibid., Act. IV V.2, p.63.

234 96 274 Mayava su He of the queen the two boons which her lord had long promised her. She confides to him that she requested the queen to demand the said two boons which must be demanding the exile of 'Sri Rama with Sita and Lakshmana to the forest for fourteen years and coronation of her son as the ruler of Ayodhya. She further discloses to him that before she left Mithila, she saw the queen demanding the two boons from her husband, Dasaratha granting the same with great reluctance and Sri Rama with Sita and Lakshmana going to the forest. is greatly satisfied with the outcome of her mission. requests her to convey to 'Surpanakha whom she is going to meet, a plan that he has designed for getting (Sri Rama as her (Surpanakha's) husband. The plan is that /Surpanakha must abduct all the three persons namely Sri Rama, Sita and Lakshmana. While she can keep 'Sri Rama and Lakshmana with her, she should give Sita as a present to her brother Ravana. The end of the interlude sees Ayomukhi taking leave of Mayavasu and going to meet 'Surpanakha. Mayavasu then prepares himself for going to the hermitage of Marica in Dandaka in order to capture alive 'Sri Rama, Sita and Lakshmana when they arrive. In this task he has sought the help of another demon ma med Viradha. The fourth act opens with Ravana walking restlessly with his servant Hemavati in a garden in the city of Lanka. 96. Ibid., V.3, p.63.

S 275 He is suffering from pangs of love of sita. He confides to her his mental disconfiture and anguish on account of excessive passion for sita. He tells her that he is mercilessly tortwed by the arrows of Cupid. Hemavati is at pains to find out a method by which she can distract the attention of her master Ravana from his love sickness. Prahasta, the minister of Ravana then makes his appearance carrying with him a portrait of sita which had been ordained to be made previously by Rayana. He presents to Ravana the portrait. The latter is greatly attracted by the portrait and admires it very much. He begins to fancy for himself that Sita drawn in the portrait is really standing before him. He thinks that she is not reciprocating his feelings of love as though angry with him for his contacts with other women. He then begins to implore her for forgiveness and consequently prostrates himself before the painting. But his servant Hemavati brings to his notice the fact that what he sees before him is only a portrait of sita. Ravana then notices two other human beings drawn in the portrait. He asks Prahasta for their identity. Prahasta tells them that they are Sri Rama and his brother Lakshmana. His anger wells up on hearing the name of Sri Rama and he with drawn sword, attempts to rush towards the portrait fancying that he is going to kill Sri Rama and his brother Lakshmana. Prahesta prevents his master from rushing towards the portrait by telling him that it is only a portrait and that 'Sri Rama and Lakshmana are not there.

226 276 Meanwhile a Gandharva makes his appearance before Ravana offering to give a concert before him. He tells him that he had long been out of touch with his vona and that he desires to test his proficiency in music before him. Ravana asks him the reason for his being out of touch of music for long. The Gandharava tells him that he was cursed by Kubera, the King of Alaka and that by the power of that curse, he took his birth in the earth as a demon by name Viradha and that he had shown off his mortal coil when he was killed by the arrows of Sri Rama. This statement brings great consternation in the minds of Ravana for Viradha was the demon he had sent to the forest for capturing alive 'Sri Rama along with Lakshmana and Sita. So he is greatly taken back by the sudden failure of his plan. Finding that Ravana does not respond to his request and it lost in thoughts, the Gandharva makes his exit from the presence of Ravana. Soon a pathetic voice of a woman from behind the scenes is heard calling upon Ravane to see the deplorable condition in which she has fallen, while he is alive. Ravana then anxiously enquiries Prahasta about the exact meaning of the announcement and the reason for it. The latter tells him that his sister Surpanaka had gone to the Dandaka forest in order to meet Sri Rama and that her nose and ears were chopped off by him. The demon Akampana also makes his appearance before Ravana. Ravana also calls him to his side and tells him confidentially

272 to go to the hermitage of Marica for conveying a secret message to him. The fourth act ends with Ravana eagerly looking forward to the day when he with his hands would joyfully be braiding the hair of Sita. The fifth act begins with an interlude in which a messenger of Bharata by name Cara is plodding his way through the rough and hard terrain in the Dandaka forest. He wants to see Sri Rama and then go back to his master Bharata who is residing in Mandi Grama for conveying news about his brother. In the course of his journey, he is terrified by the enormous right of the dead and multilated bodies of fourteen thousand demons lying helter skelter in the forest which were being devoured by vultures, dogs and 97 foxes. He anxiously thinks about the cause of the dismal sight he saw. At that time, a voice behind the scenes tells that Sri Rama had killes fourteen thousand demons headed by Khara and other demon chiefs in the battle that ensued between them. Cara then feels assured of the prospect of meeting 'Sri Rama since he thinks that the latter may definitely be staying somewhere near the Dandaka forest to which he had arrived. He asks the invisible voice which later reveals himself as a forest deity by name Mandaravati and close friend of sita where /Sri Rama is put up at that time. The latter then narrates to him the episode of the abduction of Sita by Ravana. 97. Ibid., Act V, v.2, p. 83,

228 278 She tells him that both Sri Rama and Lakshmana are going from place to place in search of Sita. She directs him to go towards the south where he can see them. On the way, he sees a funeral pyre from where smoke is coming out. An invisible voice tells him that it is for Jatayu. Cara next meets a divine person by name Danu who was formerly the demon Kabandha and who was killed by 'Sri Rama. Danu reveals to him his identify. He tells him that he was a Gandharva and that he was cursed by a sage and that consequently he became a demon known as Kabandha. He further informs him that while as a demon, he was killed by Sri Rama and as a result, he regained his real form. Chara enquiries him of the whereabouts of Sri Rama. The latter narrates to him that Sri Rama after releasing him from his demonhood and blessing the anchorite sabari, crossed the river Pampa and that he was taken by Hanuman to Rishyamika where Sugriva was staying and that he entered into a solemn agreement with the latter . He tells him that it is impossible for him to reach Rishyamika since it is impenetrable. Cara is however assured by him not to feel dispirated for having been unable to meet Sri Rama for before he himself reached the Nandi Grama, Sri Rama would have returned to Ayodhya after killing _99 98 Ravana and redeeming sita. The interlude ends with Cara going back to Nandi Grama and Danu flying to heaven. 98. Ibid., V. 8. p. 86. 99. yavadetavato'dhvanah pratilan ‌ghya padatirbhavan nandigramamabhigamisyati tanadramabhadra evam janaki pratyahatya svayam tatragamisyatih Ibid., Actv, h.86.

The fifth act opens with 'Sri Rama, Lakshmana and 279 Sugriva sitting outside their camp near the Rishyamika mountain. Sri Rama is suffering greatly from the pangs of separation and he is being consoled by Lakshmana and Sugriva in turn. All the batches of monkeys sent in various directions excepting Hanuman have returned after having failed to see sita. Still they have oneray of hope in Hanuman who has not yet returned and they anxiously wait for him. 100 Mayavasu who bears great vengeance to Sri Rama and who had on previous occasions unsuccessfully tried to wrought mischief on him now finds a golden opportunity. He thinks of mis-representing the outcome of the mission of Hanuman to Lanka thereby making them get disgusted and commit suicide Mayavasu therefore takes the guise of a celestial person by name Vajrangada and appears before 'Sri Rana and others. As he is coming he speaks to them in a loud voice calling upon them to hear some very important news from him. He is greeted with great respects by them. Sugriva anxiously enquiries of him about the news said to have been brought by him. Mayavasu first of all tells him falsely of his identity as a messenger of Indra. He informs him that his master getting angry on hearing the death of his son Bali sent him to bring his grandson angada who is 2000 ramalaksmanasugrivan kartrnatra sthitaniman ! svayamevojjhitapranan karisyamyeva sampratam|| Ibid., Act. V, v. 25, p.91.

280 staying with him (Sugriva) to his presence. He discloses further that he met Tara in the course of his search for Angada in Kiskindha who in turn informed him that her son had gone with monkeys towards South in search of Sita. He also reveals that he accordingly sped his way towards south and that on the way he met Svayamprabha who had seen Angada earlier. He further discloses that the anchorite directed him to the shares of the South sea and accordingly he went there where he saw Prince Angada. He further informs Sugriva that the prince furnished him along account of his adventures. The prince told him that he and his friends with their hopes to locate Sita completely lost by the delay in the arrival of Hanuman who had gone to Lanka sat on the shore of the south sea desparately and that to wile away their time narrated the story of Sri Rama. Rama. He further told him that the story was heard by Sampati, the brother of Jatayu, who miraculously regained his lost wings immediately thereafter and came near them. Sampati enquired him (Angada) of the reason for his coming and one being told that he and his companions are waiting for Hanuman who had gone to Lanka, the vulture immediately flew to Lanka to find out the whereabouts of Hanuman. Sampati after an aerial reconnaissance over Lanka returned with a tear stained face and informed him of the death of Hanuman and sita in the hands of Ravana and Meghanada respectively. Mayavasu concludes his story by telling Sugriva that Prince Angada and

281 other monkey warriors consequently committed suicide after directing him to convey the news to him (Sugriva). Sri Rama hearing the death of his wife 281 at the hands of Ravana falls into a swoon. Lakshmana and Sugriva immediately attend on him. Meanwhile, Mayavasu is gleefully watching the situation and waiting for Sri Rama and others to commit suicide. At that time, a voice from behind the scene tells Sugriva that Prince Angada, Hanuman and the batch of monkeys sent along with them have entered his Madhuvana and are eating the fruits without paying heed to the protests of the garden keepers. It further informs him that all the monkey warriors are happy with the successful fulfil- 101 ment of their mission This happy announcement immediately revives Sri Rama and all of them are filled with immense delight. Dadhimukha the uncle of Sugriva, who makes the above announcement presents himself before Sugriva and narrates to him in detail the exploits of Hanuman. Mayavasu greatly dejected by the utter failure of his trick quietly disappears to the great surprise of Lakshmana and Sugriva who immediately identify him to be Mayavasu. The three thus happy by hearing the success of Hanuman anxiously waits for the monkey warrior in order to hear from him a first hand information of his adventures. The scene ends with the trio going in the direction of Madhuvana for meeting Hanuman and others. 101. Ibid., V .43, p. 98.

282 282 The sixth act has an interlude in the beginning. Mandaravati a close friend of sita, has been asked by Lopamudra, the wife of Sage Agastya, to go to Lanka, meet sita, convey to her a message and bring back information 102 about her . Hearing of the proposed departure of Mandaravati to Lanka, Anasuya, the wife of Saga Atri who bears great love to sita, gives her a magical unguent which would make her stand in good stead in her travails and sufferings, 103 protecting her chastity . Arriving in the city of Lanka, she is met by Lanka Lakshmi, the guardian deity of Lanka. Lanka Lakshmi enquiries her of her identity and the purpose of her visit to Lanka. Mandaravati tells her that she is the forest deity of Dandaka and confides to her 'in detail, the purpose of her going to Lanka. Mandaravati then asks Lanka Lakshmi to disclose to her the place where Ravana has put sita under custody. The latter directs her to go to the Asokavanika, where under Simsipa tree, sita remains suffering from the pangs of separation The interlude comes to an end with Mandaravati taking leave of Lanka Lakshmi and going to Asokavanika. 104 102. Ibid, Act. VI, V. 8, p.103. 203. kinca atrimunergrhinyanasuyaya vatsayai pativratyasya dvarthopapattaye tapastejasa nirmitam divyam yatkincidastvanupresitam tadidamapi tasyai pratipadayati ! Ibid., Act. I, p. 103. 104. Ibid., Act VI. V. 21, p.110.

283 The sixth act opens with Trijata and Sarama, the wife of Vibhishana consoling sita, who is very anxious to meet her lord. The gentle words of Trijata and Sarama make the desperate spirits of sita hopeful. Meanwhile, Sarama is getting anxious about her lord Vibhishana who has fled from Lanka and who has gone to Sri Rama's camp for seeking his protection. She doubts whether her lord being a demon and the brother of his enemy would get protection from 'Sri Rama. But her doubts are quickly allayed by Trijata who assures her that Sri Rama would definitely give protection to her lord and even to his inveterate foe Ravana himself if he goes to him and 105 seeks protection . 106 Meanwhile, Sampati a servant of Vibhishana, makes his appearance before them. He had gone at the behest of Vibhishana to the city of Lanka to gather information about Ravana's forces Sarama and Trijata ask him to give an account of the preparations made by 'Sri Rama and his forces. Sampati informs them that Sri Rama has obtained permission for Varuna to construct a bridge across the sea for his army to to to Lanka and that the bridge has been constructed by the monkeys under the leadership of Nala. He also tells them that 'Sri Rama and his army 105. Ibid., Act. VI p. 108. 106. ka 206. maharajavibhisanena laड़ाbhyantaravrttanta . mavagantumanuprahito'ham paksivesamavalambya paritah sancaran avagatara ogrharaaprakarah 1. Ibid., Ac. 1, p. 113.

have crossed the bridge and are camping on the Trikuta 107 mountain on the shores of Lanka Meanwhile Mandaravati who is searching for sita arrives and presents herself before Sita giving her a magical cosmetic which Anasuya had given her and the message of Lopamudra. Sampati takes leave of them and quickly 284 284 treads his way to the camp of Sri Rama. About this time, a voice behind the scenes announces that the army of Sri Rama has started an offensive and is advancing towards the city of Lanka. It informs them that the monkey warriors are plundering the palaces and destroying the beautiful gardens in Lanka and that the battle between the two armies of Sri Rama and Ravana has already begun. Trijata asks Mandaravati and Sarama to go near the battle field and watch the battle and report to her the events taking place there. Sarama and Mandaravati immediately go to the battlefield and watch into great interest the progress of the battle. The courage displayed by the monkey warriors in their fights with the powerful demons and the quickness and the nimbleness of their actions as well as the tricks employed by them in outbeating the demons and escaping their missiles 107. Ibid., Act. VI, p. 114.

108 285 given them immense joy and pleasure They also see that the courageous warriors who lost their lives in the battle are wel comed and embraced by the celestial damsels and led to heaven in shining golden chariots. bem at by A voice from behind announces to their utter wilderment and despair that the Naga missile directed Indrajit, the son of Ravana, has hit Sri Rama and his brother Lakshmana and that they are bound by a net of serpents and that they are lying senseless. On hearing this sad news, Mandaravati and Sarama think that there is no hope left for sita to get reunited with 'Sri Rama. Overwhelmed with sorrow, they decide to commit suicide and for that, they go to the shores of the ocean. But a strong gust of win? begins to blow suddenly towards the direction of the sea shore and this attracts their attention thus putting a temporary stop to their attempts for suicide. Mandaravati looking to the sky for finding out the cause of the sudden gust of wind sees to her great joy and pleasant surprise Garuda flying high over her and going towards the battlefield. They hear Garuda proclaiming that he would revive bri Rama and Lakshmana by destroying the serpents with his sharp beak and 208• yena pramukto visikho na yavannijam tarasvanapi gatameti ! utplutya tavat kapirasarasya tasyaiva pani grahanam karoti m Ibid., Act V, V.31, p. 116.

28 i fanning them with his wings. svarbhanuh puspavantaviva bhuvanahitau radhavom meghanada .. ksiptrah suptaprakasa nayati kila dasamalapakah sarpapasah ! astraherasya bhastramiva tanumanilapuranasphara garbha - 109 - muncanda protikotitrutitavighatitamesa tarksyah karotu || " Thus convinced that the danger to the lives of Sri Rama and Lakshmana are over with the arrival of Garuda, Mandaravati and Sarama abandon their attempt to put an end to their lives. They then go to convey the happy news to Sita who with Trijata was keenly awaiting them. While they present themselves before Sita, the latter makes anxious enquiries about the welfare of her lord and Lakshmana to which they reply satisfactorily. Before they narrate to her in detail the events that they witnessed in the battlefield, the voice of Lakshmana is heard announcing that he has killed the demon Mayavasu who has done 110 great mischief to his brother on previous occasions Meanwhile, Trijata discloses to them an incident that took place in their absence. He tells them that Mayavasu showed the artificial heads of Sri Rama and Lakshmana with the help of magic before Sita to hoodwink her and that Sita became 109. Ibid., v. 38, p. 19. 110. Ibid., V.43, p. 122.

287 dejected and confused and that she exposed to her the trick played by the demon and thus prevented her from putting an end to her life. While they are discussing among themselves the events taking place on the battle front, they hear a voice from behind the scenes informing them that Kumbhakarna who had gone to fight with Sri Rama and Indrajit who was conducting a sacrifice at Nikumbhila have been killed 111 Trijata tells Mandaravati that she proposes to go to the battle-field with Sarama and witness the battle between Sri Rama and Ravana. She asks her to keep watch over sita. Trijata accompanied by Sarama takes leave of Mandaravati and arrive on the battlefield. The scene ends with Trijata explaining to Sarama that the great lustre they see in the sky is that of the divine chariot sent by Indra from heaven to help 'Sri Rama in the fight with Ravana 112 The Seventh act opens with an interlude in which a demon by name Mamsapriya and his consort Visragandhini have been introduced. Through this, the death of Ravana is announced Mamsapriya and Visragandhini are demons and therefore eaters of flesh and drinkers of blood. They find the battlefield where the forces of Sri Rama and Ravana have been fighting 113 111. Ibid, V. 46, p. 124. 112. Ibid., V. 50, p. 125. 113. Ibid., Act. VII, V. 5, p.129.

288 with each other, an ideal place for satisfying their appetite as is covered with the dead bodies of warriors. Mamsapriya is satisfied beyond measure with the eating of flesh and the drinking of blood and to him the very appearance of blood becomes. repulsive. But he is surprised to find visragandhini still on the look out for fresh bodies of warriors as they just fall dead in the battlefield. He, therefore asks her whether her gourmand appetitie has not yet been appeased by the eating of flesh and drinking of blood. She replies that she is without sufficient flesh and blood for replenishing her hungry stomach since Ravana has ordered all the slaughtered bodies of demon warriors in the battlefield to be thrown into the deep sea and all the dead monkey warriors have been brought back to life by the MritaSanjivini plant brought by Hanuman. He then points outther the the numerous hewn heads and arms of Ravana lying scattered in battlefield for satisfying her appetite. But she scoffs at them by telling him that the heads being bony in nature and having many holes do not possess much blood and flesh. She also tells him that though she has relished so many heads, her hunger 114 has not yet decreased by any appreciable degree Mams apriya informs her that the celestial gods headed by Indra, Brahma and others who has come to the battlefield to meet 'Sri Rama and congratulate him for his victory over 114. Ibid., V.40, p. 144.

289 289 Ravana are going back to their abodes. So he presumes that Sri Rama accompanied by Sita, Lakshmana and other monkeys warriors might have started in the Pushpaka Chariot for Ayodhya to resume his regal office. He therefore desires Visragandhini to go with himtSri Parvata leaving the battlefield. The interlude comes to an end with the exit of Mamsapriya accompanied by his wife. The seventh act opens with 'Sri Rama accompanied by Sita, Lakshmana, Sugriva, Vibhishana and the entire monkey army going in the great Pushpaka Chariot towards Ayodhya surveying the captivating scenary on the way. Sri Rama desires the chariot to go slow for enabling him and his wife Sita to see the things around them. As the chariot winds its way slowly, Sri Rama shows to sita the high Chitrakuta mountain and the outlying forest where the holy sages are living in their tiny hermitages and from whom they have formerly received hospitality during their sojourn in the forest. They see then the hermitage of sage Bharadvaja with its calm and serene atmosphere. As soon as they arrive in Ayodhya, they are warmly received by Princes Bharata and Satrughna. As the preparations for the coronation of Sri Rama have been made ready, a voice from behind the scenes announces that Sage Visvamitra and others have arrived for taking part in the coronation ceremony. It is also announced that King Janaka accompanied by his brother has also arrived for the coronation. While the coronation takes place, Jambavan beats the drum. With the coronation ceremony over, Sri Rama accompanied

290 290 by Visvamitra appears before his courtiers. Princes Bharata and 'Satrughma head the counsellors for paying their respects to king Rama. Visvamitra then asks Sri Rama to ask for any blessing he desired. Sri Rama tells him that he desires nothing as every- 115 thing he wished for has been accomplished by the grace of sage. The drama [sitaraghava] comes to an end with the epilogue and the exit of Sri Rama. Epilogue: The epilogue is uttered by the actor playing the role of Sri Rama. It is benedictive in nature. bidamjah, istapurtekatano bhavatu niyamitabhasuro bhusuraudho vrthya pusnatu prthvimucitahatahavih sambhrtauja 29 rodaksinadharma caturudadhitati mekhalam bhutadhatri punyatma pad ‌manabhapranihitahrdayo vancimartandavarma Many Brahmanas following the precepts and injunctions (as laid down in the Vedas) devote their time towards the conduct of sacrifices and social services. May Lord Indra pleased with the sactificial offerings presented during the sacrifices make the earth prosperous by showering plenty of rain. May king Marttandavarma the meritorious one, who rules over the entire earth surrounded by the four oceans and whose heart is exclusively dedicated to Lord Padmanabha protects us", 115. Ibid., p.144. 116. Ibid., V.41, p.144.