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96 96 PLOT The play opens with the entry of the sutradhara who recited the nand Isloka in praise of Lord Vishnu. Then begins the prologue wherein through a dialogue between the sutradhara and the actress, the spectators are givan information about the author of the drama and his works. The prologue concludes with the announcement by the stage director of the entry of Lakshmana. The first act commences with the entry of Lakshmana who is driving away wild animals by the twangs of his bow for clearing the site in order to construct a hermitage in Panchavati for his brother / Sri Rama and his wife 37. Having put up the hermitage, he hastens to meet his brother on the bank of the Godavari, and informs him of the completion of his assignment. As he trudges his way in the forest, a beautiful damsel meets him and requests him to help her, as she has lost her way in that desolate forest. She is none other than 'Surpanakha, the proud sister of Ravana. Lakshmana is puzzled, for the forest of Panchavati is normally not a place of resort to human beings However pretending not to have heeded her, Lakshmana continues his journey. But the demoness follows him on his heels. 38. Lakshmana tells her that he has no time to spare for her as he has 38. 1 jyaghosena nirakaromi bhayadan paryantabhajo mr mrgan parnaissadha samapayami sayanam badhami puspacchadaih | vetranamupapadayami valayairayaminam vistara sicami ksitimadapankajarajoviddherapam renubhih || Ibid., Vol. 6, p-14 Ashcharya Chudamani [ascaryacudamani], Act I, Vol. 5, p-13

97 to meet his brother urgently. The demoness then conveys to him Sri Rama's message that he should attend on him along with (Surpanakha 9. Lakshmana tries to dissuade her from her ambition to get his hand and explains to her that his life is not worthier than the life of wild animals in the forest. He also tells her that the life of a hermit is hard and exacting and therefore unenviable, since it requires stern discipline and control of the senses which after all are not conducive to love 40 But his arguments do not convince the demoness. Thereupon he hits upon a stratagem whereby he can avoid the presence of the demoness. He requests the demoness to wait upon him near his hermitage till his return from his brother. The demoness agrees and Lakshmana goes to meet Sri Rama. He meets him and informs him of the completion of the work of constructing the hermitage. Soon Sri Rama starts for the new hermitage along with his wife, Sita. Lakshmana accompanies them. As they tread their way, there ensues a lively and animated conversation between the two brothers. Sri Rama's remarks on seeing the beauty of Panchavati forest spark off the debate. He says that his mother Kaikeyi has in fact done him good by sending 39. arya maya saha atmanah paricarana aryaramah ajnapayati| Ibid., p-23. 40. vaso valkulamaspadam vitapina ! vanyam sarirasthitih satya durbhalata prasadhanamapam varsi jatanam bharah | bale kim bahuna vane vanamrganyayasya na tvam padam, sarangani tapobhutah kva tapasam satruhkka sankalpajah || Ibid., Vol.9, p.24

98 him to the forest since he can lead a happy and holy life in the company of sages in that delightful forest now that he is completely free from the innumerable worries of kingship 41. Lakshmana who bears great hatred towards Kaikeyi for the wrongs done to his brother is thoroughly upset by the good words spoken about her by Sri Rama. He remarks that it is not possible for his brother, the embodiment of goodness, He accuses Kaikeyi, Bharata and Dasaratha of responsibility for his brother's exile. Sri Rama then discloses to him certain facts hitherto unknown to his brother which have a direct bearing on his banishment to discriminate between good and evil 42. His sober words serve to calm the frayed spirits of Lakshmana. When the conversation comes to an end, they find themselves before the newly constructed hermitage and they all take rest in it for some time. Lakshmana. In the second act, Surpanakha is seen waiting for She soon gets disappointed on finding that he has not come as promised. Hence she ventures to make one more trial with 'Sri Rama whom she had met earlier. She meets him now once again and conveys to him the failure of her mission. Sri Rama humourously asks her to make a fresh bid for the favour of Lakshmana, but the demoness scoffs at the suggestion and holds out a threat that she would put an end to her life in 41. Ibid., Act I, V. 14, p-34. 42. satyamaha lokah "na santyaguna gunavatam " iti ! Ibid., p-35

99 99 case he too rejects her 43. Sri Rama again tries to convince her of his inability to accede to her requests. He asks her to approach Lakshmana once more. The demoness, with no alternative left, reluctant ly goes, meanwhile taking a resolution in her heart to force them to accept her by assuming her demoniac form, in case she is again 44. rebuffed She immediately meets Lakshmana and repeats her request once again. Lakshmana, as before turns down her entreaties. She gets angry and turns a dreadful demoness. Lakshmana at once draws his sword, but before taking any action against her, he desires to consult his brother and accordingly goes to the hermitage. The demoness also follows him. Sri Rama and Sita are surprised to see the apparition of the demoness suddenly before them. She plans to abduct Sita and present her to Ravana thinking that by removing Sita from the presence of Sri Rama and Lakshmana, they would perforce accept her as their companion for She therefore frantically runs towards Sita. Sri Rama then announces his intention to curb her. But Lakshmana readily volunteers to undertake the task and with his brother's permission, he goes out to face the demoness. life. But before he could tackle her, he is carried away to the sky by the demoness. ! 43. yadyevam na saknomi anyato gantum atraiva vasanti jivitam parityaksyami ! 1b 1d., Aot II, p-53 aryapadvesu paravasaham kimna karisyami ! bhavatu yadi sa junah idanimapi pratyadesaparusa mamantarena bhavet pancadaham sahajamevatmanah prakrti pratipatsyai 44. Ibid., p-56

180 Lakshmana, does not get perplexed. On the other hand, he puts up a stiff fight with the demoness and comes down to the ground with her after cutting off her nose and ears. The terrific sound of the fall of the demoness with Lakshmana on the ground, brings /Sri Rama and his wife to the spot. Sri Rama is glad to find that his brother has come out of the scuffle unscathed and congratulates him for his valour. The demoness, bathed in blood, warns (Sri Rama to expect quick retribution at the hands of his brothers Khara and Dusana for the grievous wrong done to her 45. The demoness soon disappears and her exit brings to an end a situation of suspense and wonder. Sri Rama, meanwhile, takes a solemn vow that he would rid the earth of all the demons including Ravana. As evening sets in, Sri Rama and Lakshmana go to perform their religious oblations and the second act comes to an end with their departure. The third act begins with an interlude in which are described the important events beginning with Surpanakha's instigation of her brother Khara and concluding with the hatching of the plot by Ravana for the abduction of Sita in collusion with his sister and Marica. The third act opens with 'Sri Rama appearing worried over the evil omens he saw around him 46. He is 45. smaratam smaratam manusyom yuvayoravinaya, tasya phalamadya prabhrti drasyathah ! Ibid., p-69 46. Ibid., Act III, V. 5, p-85

144 b 181 Meanwhile, full of apprehension as to what would happen. Marica comes to the hermitage to play the role of the deer for the abduction of Sita. Lakshmana has gone to meet the sages to convey to them the message of 'Sri Rama that he had cleared the forest of Janasthana of all demons and therefore they could go back to their old hermitages safely. The sages feel immensely glad on hearing the above message and being impressed by the valour of Sri Rama in successfully routing out the demons from Janasthana, they present Lakshmana as a token of their appreciation and affection a wonderful ring, a miraculous crest jewel and an impenetrable armour meant respectively for Sri Rama, Sita and himself. Lakshmana brings them and hands them over to his brother after explaining their miraculous power. He tells them that the ring and the crest jewel are capable of disclosing the magic of the demon foes when their bodies come into contact with those who wear them 47. The armour which Lakshmana got is to shield the wearer from the arms of his enemies 48. Sri Rama, Sita and Lakshmana put on respectively the three ornaments and this dramatically synchronises with the entry of Marica in the form of a gold en The magical deer is able to lure Sri Rama and Sita. deer. U 47. vahami mayapisunam ripunam sarirayoge sati dharyamanam| acaryabhutam manimamsumala- gudham saratam ca karanga 鈥�liyam " 212 48. garebhyo marmani rajatiti ! A.A NIVERSITY Ibid., V.1 -87. Ibid , p-89 NERALE ta TRIV LIBRARY, MORUM

102 sita requests Sri Rama to capture the animal alive and bring it home for her to play with. Sri Rama agrees and goes into the forest to capture the deer after leaving Sita under the protecThe deer by its various gimmicks draws tion of his brother. Sri Rama away from the hermitage. Meanwhile Ravana and Surpanaka come to the mermitage in a chariot and they anxiously wait for a suitable opportunity to carry off Sita. Sri Rama finds that it is not easy to capture the deer alive and tired of the chase he shoots the animal, with an arrow. The deer is mortally hit by the sharp missile and before it expires, it imitates the voice of Sri Rama and cries out repeatedly "Ha! 2949 A great apprehension She therefore asks Lakshmana Kim vilambase, kim na srnos hi overtakes sita about her husband's safety. Lakshmana to go immediately to the help of Sri Rama. But Lakshmana declines. He tells her that the voice she had heard was after all the voice of some mischievous demon and assures her that no harm would befall on Sri Rama. But his words prove to be of no avail in allaying Sita's fears. She gets excited and suspecting Lakshmana's indifference to act up to her words scolds him harshly and attributes to him bad motives. Lakshmana is mortified to hear her uncharitable words and he desperately goes leaving Sita to take care of herself. Meanwhile, sita also prepares to go in search of her lord. At that time, Ravana and his charioteer who are waiting outside the hermitage, appear before Sita disguised as 'Sri Rama 49. Ibid., p. 106, 107 and 108.

103 and Lakshmana. Sita in her innocence simply believes them. They hoodwink her by telling a false story that the great sages in the forest have divined that Bharata's kingdom is on the point of being attacked by enemies. They further inform her that the same sages have not only conveyed the said news to Lakshmana, but also have presented him a divine chariot to fly to the aid of Bharata. Sita unsuspectingly boards the chariot and in a trice the chariot shoots up into the sky carrying her along with the false Rama and the false Lakshmana. Meanwhile, Surpanakha assumes the form of sita to cheat Sri Rama. She meets him when the latter is coming back hurriedly to the hermitage after killing Marica. Sri Rama takes her to be the real sita and the two walk along together. At the time, they see in the sky a chariot carrying 'Sri Rama, sita and Lakshmana. This creates at first serious misgivings in Sri Rama. But, later on, he comes to the conclusion that the sita in the chariot is not the real one just as the Rama seated in it is not himself. He further reminds himself that the real Sita would never sit along- 50 side any stranger as against what he saw. He therefore surmises that what he saw was after all a trick played by the demons to mislead him. At the same time, the real sita in the chariot is heavily disturbed to see another Rama and another sita down below. 50 satyam sita parapurusagocare na tistati ! dhruvamiya vancanasita mayaramaparsve ! yatha so'ham na bhavami tatha sitapi na bhavatih Ibid., p.118

104 104 The false Rama who is by her side dispels her doubts by saying that the demons as suming his form are moving about to deceive 51. sita believes his words and dismisses her apprehenthe sages sions on the same lines as those of Sri Rama himself 52 MeanSri Rama while the false Sita informs Sri Rama that Lakshmana also has gone in search of him as he was anxious about his safety. on hearing these words begins to doubt the bonafides of the Sita who is accompanying him. Now, Marica before he dies, assumes the form of Sri Rama. Lakshmana while searching for his brother chances to see the body of the false Rama lying lifeless on the ground to his great horror. Believing that his brother has been killed, he decides to take immediate revenge on the assassin of his brother and on the way, he meets (Sri Rana accompanied by a sita. He takes him to be some demon who has assumed his brother's guise and challenges him to a due 153. Here the wonderful ring plays an important role. Sri Rama in vain tries to convince him of his identity. Lakshmana refuses to believe his words. Therefore, 'Sri Rama as a last resort, shows him the wonderful ring. This quietens Lakshmana who feels assured that the pers on appearing before him is really his own brother. He feels ashamed for his 51. mugdhe muninamatisandhanartham mama rupena rayasah sancarantih 52. Ibid., p.118. satyamevaitat ! kuta aryaputrasya strisambandhah ! yatha saham na bhavami tatharyaputro'pi sa na bhavati ! Ibid., p.118. 58. purvajam capi me hatva mamapyabhigato'si kim || tistha tistha kva yasyasi (khanga 鈥�mutkosayati ) Ibid., p.122. 9

165 185 haughtiness and seeks his brother's pardon. /Sri Rama embraces him warmly and the three walk together towards the hermitage. They then see the dead mortal remains of Marica in the form of Sri Rama. Sri Rama kicks it off with his foot and lo! by the power of the ring, it assumes its original form 54 The pseudo Sita who is by the side of Sri Rama is unable to restrain her sorrow over the death of Marica and she Sri Rama is taken by surprise. sheds tears. He asks her the reason for her sorrow and with his hands wipes the tears from Here the ring once again works wonder. By the power her eyes. of the ring, the false Sita is transformed into the original 'Sri Rama is dumbfounded at seeing 'Surpanakha in Sur panakha. place of Sita and he painfully comes to realise the mischief Lakshmana fumes with rage and he played on him by the demons. draws his sword ready to strike at the demoness. But 'Surpanakha falls down at the feet of Sri Rama and seeks his protection. /Sri Rama stops his brother from punishing the demoness. While granting her protection, he asks her to give a Surpanakha true account of the events that have taken place. informs him as to how Ravana has abducted Sita. (Sri Rama and Lakshmana are stricken with grief on hearing the above news But instead of breaking down they steel their nerves to strike out for a show down. They ask 'Surpanakha to convey their messages to her brother Ravana. Surpanakha accedes to their request. Sri Rama informs her that misfortune has befallen 54. laksmana pasya phalamanga 鈥�liyakasya ! (maricam padeno- nrtya vibhipatih maricah svarupa- meva grhnati ) Ibid., ., p. 122

106 not on sita but on Ravana's own wives. He tells her that by his ignominous actions the widowhood of his brother's wives has become certain Lakshmana requests Ravana to grant him the 55. 56 After receiving their messages, Surpanakha disappears. favour of meeting him in the battlefield The fourth act begins with Ravana's chariot going toEver since she saw wards Larka. Sita is in a pensive mood. another Rama and Sita, she has been troubled in her heart by several conflicting thoughts. Ravana who is watching her tries to distract her mind. In the guise of arranging her dishevelled hair, he stretches his hand. No sooner does he touch her, than Ravana is restored to his real form. Sita is astounded by the sudden change and she is flabbergasted to find the fiendish form of Ravana with ten heads and twenty hands. Ravana is however ignorant of the change in him and he assures the agitated Sita that he is none other than Sri Rama. But his charioteer brings home the hard truth. demons, seeks help from the pseudo Lakshmana. But there again, she is mistaken. The false Lakshmana on finding that his master has assumed his original form, duly assumes his too. sita still sita shocked by the treachery of the worse confounded with the complete change in the situation cries looking round and seeks help from her lord and Lakshmana. 58. nayanavisaye mayasitam vidasya vilobhana mama dhrtavata mithya rupam vidhaya ca laksmanama ! tvaritamgatina sadyah sita tvaya na tu vancita nanu niyatavidhavacara dvaradhiram tava vancitah || 56. Ibid., V. 41, p.126. Ibid., V. 40, p-125.

107 107 Her lamentations are heard by Jataya, the grand old kind of the birds, who had been a great friend of king Dasaratha and who was residing in the forest below. On hearing the heart rending cries of a woman, the bird shoots up and facing Ravana, threatens him with dire consequences, if he does not release sita. A stiff fight ensues between the two but the noble bird being no match for Ravana falls, to the ground fatally wounded by his sword Candrahasa. The fifth act opens with an interlude in which Ravana's wife Mandodari is seen confiding to her lady in waiting about an evil dream she had in the previous night, which has given her considerable worry and mental strain. She tells her that in her dream, she saw a great blue ocean with its waves lashing and countless sea monsters moving about. In a moment, she saw those monsters drinking all the waters in the sea. She also dreamt that she was embraced by a strange woman, whose locks of hair were coated with dirt and dust and who had an ugly face, with teeth wide apart. Her eyes were blood red in colour. She had no ears and she looked as dark as a charred skull. She saw then sita, immaculately dressed in white silk with her breasts smeared with sandal paste and with her hair adorned with a garland of jasmine flowers, ascending the Pushpaka chariot led by her lord. The lady in waiting assures her that bad dreams do not always forebode evil for the doctors attribute several causes to evil dreams. She consoles her that there is nothing for them to be afraid of 57. As they are conversing with each other, a proclamation 57. mahinima manusayena svapnanam bahuni karanani vaidya upadisanti ! athava kuta idani bheyam bhayamulanam trai- lokyasya asmakam Ibid., Act V, p-145

10 1818 is heard heralding the arrival of Ravana in the Asokavanika to court Sita. The queen with a view to over hearing her lord's conversation with Sita, accompanied by her maid, hides herself behind the bushes. Ravana is in a love-born condition and he arrives in the Asokavanika accompanied by her servant Varshavara. He curses the moon for burning hot and for intensifying his sufferings. Meanwhile, the minister who happens to come there repeatedly urges his master not to bestow his love on sita, the wife of Sri Rama, and requests him to return her to her lord unconditionally. He tells him that Sri Rama is no ordinary human being and is Lord Vishm himself born in the solar race. He reminds Ravana of his reputation and position, both of which have been set at naught by his abduction of Sita. Finding that his master is adamannt in pursuing his own wrong path ignoring his loyal advice, he abandons his efforts to correct him and finally leaves him to his own fate. The minister is sent by Ravana to gather information regarding the movement of Sri Rama's forces through spies and he soon leaves to fulfill his master's orders. Ravana then approaches Sita and solicits her love. Sita repudiates his request and warns him that he would be punished for his wrong behaviour towards her by her lord. When Ravana falls at her feet seeking her grace, she twits him by saying that he could well seek protection from her lord Sri Rama. with anger, he rises up and accuses her of infidelity. threatens her by drawying his sword, which brings him only scorn and detest from Sita. Mandod ari who is hiding herself amidst the Burning He then

109 109 bushes nearby on seeing her lord with sword in hand ready to strike Sita, suddenly emerges fram her hideout and makes her appearance before Ravana to prevent him from killing sita. Ravana on seeing his wife unexpected ly before him gets dumbfounded and with great difficulty manages to greet her. As he stands shamefaced before her, she advises him not to make sita a prey to his sword. On hearing her words, Ravana puts his sword back with sheath. Meanwhile the bards proclaim the hour of Ravana's bath, Mandodari also when accompanied by Varshvara he goes to wash. departs accompanied by her maid. Sita is thus left alone in the Asokavanika. She is disgusted with Ravana's protestations of love. Unable to bear separation from her lord and fearing death at the hands of Ravana, she decides to commit suicide. Finding that all the demonesses set to watch her are asleep, she hastens to the pond in order to purify her person, her feet having been defiled by the head of Ravana. Only after that can she put an end to her life. The sixth act commences with the entry of Hanuman, carrying in his hand the token ring given by Sri Rama to be handed over to Sita. After crossing the ocean and landing on the shores of Lanka, he searches for the As okavanika where Sita stays according to Sampati, the brother of Jatayu. last, he locates the Asokavanika. At Though he has come to the Simsipa tree whereunder she had been reported to be he does not find Sita to his immense surprise and disappointment. whelmed with sorrow, he faints; but he soon comes to himself. Over-

While he is feeling depressed with the prospect of the failure MAM of his mission and the consequences that would flow from that, he hears a feminine voice taunting the moon and the stars for failing to suggest a suitable remedy for her miserable plight. Hanuman who is seated in a tree feels extremely happy in having spotted Sita and he waits for a suitable opportunity to meet her. Meanwhile, Sita in the course of her lamentations, appeals to the star Arundhati to rescue her from her distressing condition, failing which, she would put an end to her life. Hanuman immediately cries out in a slow ringing voice that he would prevent her from commiting suicide. These words of succour bring great But still she has her own misgivings relief and joy to Sita. as to whether it is a trick mischievously played by some demon. Hanuman announces to her that he is the messenger of Sri Rama, the beacon light of the Aryan race 58 sita on hearing those reassuring words, feels very much relieved of her sense of frustration and she invites him to come down from the tree and talk to her. Accordingly he comes down taking the shape of a small monkey and he furnishes her a detailed account of her lord's sorrowful state, caused by her separation and his adventures after her abduction. To Sita's searching questions, he gives satisfactory answers which win her confidence and appreciation. He then presents to Sita the wonderful signet ring, which Sri Rama had entrusted to him to be given to her. o 58. svamini ma samsayena ! duto'ham aryamanuvamsa . pradipasya ramasya ! Ibid., Act Vi, p. 187.

111 11 T sita with her eyes filled with tears of joy, clasps the ring and She then desires to know the message of weeps for sometime 59 Hanuman conveys her lord which Hanuman has brought with him. Rama's message to Sita, in which he assures her that, he who had won her hand by wielding the mighty bow of the great 'Siva, would soon relieve her from the bondage of Ravana by destroying the enemy in the battlefield 60. Before Hanuman takes leave of her, Sita gives him the crest jewel to be given to Sri Rama as a token. Once again, after assuring that her lord Sri Rama after killing all the demons in the battlefield, would with his own hands bearing the wounds caused by weapons untie her single braid of hair and remove her sufferings, Hanuman leaves for the mainland to reach Kiskindha to report to Sri Rama on the success of his mission. The last act begins with an interlude in which a Vidyadhara couple is seen flying in the sky. They are on their way to Svarga to meet Indra and pay respects to him. They survey the battle that takes place between Sri Rama and Ravana. They see the death of Ravana and the triumph of 'Sri Rama, after witnessing which, they go to heaven. The interlude concludes with Jambavan beating the drum and proclaiming to the entire word the victory of Sri Rama over Ravana. 89. etadvacaryamanguliyakam| etattapodhanairdvattam ! 别迟补迟办耻尘补谤别苍补啷塶颈迟补尘 !( anguliyamadaya ca vilapati ) 60. sadasi namayata dhanurmaya tvam gurujaghane gurumandiradavapta ! dasavadananirodhanadapi tvam yudhi vinamayya sarasana harami Ibid., p-196. Ibid., p. 203.

112 The battle over, 'Sri Rama undresses himself of his military accoutrements and asks Vibhishana to go to Lanka and take charge of his kingdom after performing obsequies to his brother Ravana and other dead kinsmen. To assist him, he sends Sugriva also with him. But in a moment, Sugriva returns and informs Sri Rama of Vibhishana's vow that he would not enter the city of Lanka unless Sita is taken back by Sri Rama 61 Sri Rama therefore asks Sugriva to bring back sita from the Asokavanika. Sri Rama has his own doubts in his mind as to whether sita whom he had redeemed after great suffering and trouble had not gone down in the estimation of the world in regard to her chastity as she had stayed in Lanka in Ravana's custody. As he is sadly brooding over it, Lakshmana appears before him. When Sri Rama loudly thinks as to whether his wife has not become an object of calumny by reason of her residence in Ravana's house, Lakshmana tells him that sita must undergo an ordeal to testify her chastity before being accepted by his brother 62. Sri Rama is perturbed by conflicting thoughts regarding the blemish cast on sita's moral status in the eyes of the world and the attitude of the people towards her. He bears great love towards her and he has formed his own estimate of her character. To Lakshmana's suggestion, he does not choose to express an opinion but enquires of him about Hanuman. Lakshmana informs him that Hanuman is engaged in rescuing the monkeys caught 1. deva idam vibhisanavacanam ! aham tavannagari na pravisami yavadevi tato na niskramati ! 62. Ibid., Act VII, p-211. sukhabhilasi stribhavo durvinitatha rajasah ! dure vayamato devyah parinya bhavasuddhata || Ibid., V. 121, p-212.

113 under the rocks and the mountains thrown against them by the demons, in the course of the battle. 63 sita is brought before 'Sri Rama and due to the boon granted to her by Anasuya, she locks as beautiful and charming as she was in Ayodhya. On finding her look as charming and decorated as he had seen before her abduction by Ravana, his suspicions about her are strengthened. He gets angry and taunts her by accusing her of infidelity and disloyalty Hanuman is then brought by Lakshmana. Sri Rama asks both Lakshmana and Hamman to express their opinions about Sita after looking at her. Hamman says that sita to his eyes looked different from what he saw in the Asokavanika 64. Hanuman and Lakshmana suggest that she must undergo a test to prove her chastity. Sita on hearing that, offers to undergo the fire ordeal to which Sri Rama agrees. sita is led to the Both ordeal by Lakshmana who has arranged for it at the bidding of his brother. While 'Sri Rama is lost in the whirlpool of conflicting thoughts of love for his wife and his obligation to his subjects, Lakshmana suddenly comes to meet him. Deeply excited, he informed Rama of the thrilling events that took place in the course of sita's fire ordeal. Sita who entered the fire came 63. haricandanapranayinau payodharo kusumacitam surabhi kesabandhanam ! arunaprabhatisayacoramambaram virahavrataya vahate pativrata || Ibid., V. 15, p-216. 64. deva lankayamanya maya drsta ! samprataniyamanya ! Ibid., p. 217.

114 114 out of it perfectly hale and hearty led by god Agni himself 65. Sri Rama immediately goes with his brother to see the miracle and as they are proceeding they see heaven and earth illumined by a sudden glare of light, which soon turns out to be the gods Indra, the twelve Rudras, Paramesvara, the manes, the Aevins and the ancestors of Sri Rama including king Dasaratha and Sage Narada, descending to the earth in their chariots. As soon as they arrive, Sri Rama accompanied by Lakshmana goes out to meet them and pay his respects. Sage Narada introduces to him all the gods and the fore-fathers including Dasaratha, all of whom bless him. Sage Narada confides to him the secret behind Sita's unblemished charm namely the boon of Anasuya. This sets at rest once for all Sri Rama's doubts about his wife's chastity. instructed by the sage, sita is brought before him and the reunion of Sri Rama and Sita takes place in the solemn presence of the gods. Sage Narada then desires Sri Rama to go back to Ayodhya and resume his royal office as his period of exile for fourteen years has come to an end. Vibhishana offers his Pushpaka Chariot to 'Sri Rama who at first declines the offer. He asks Vibhishana to send the chariot to its legitimate owner Vaisravana. But Sage Narada advises him to accept the offer and tells him that the impurities sticking to the chariot as a result of its being used by Ravana will be got rid of if he 65. stimitanayanamaratpasyatam nassamanta- vyatikaramiva rupam vidyutamadadhanah ! avanibhuvamanindyam te purodhaya devi- mamaravadanamavirdevata vahirasit !! Ibid., p-222. As

115 115 uses it for his Journey to Ayodhya. Sri Rama accepts the sages advice. Soon the gods take leave of Sri Rama after blessing his and the scene closes with the Pushpaka chariot waiting for 'Sri Rama and others. There is an epilogue which is recited by the actor enacting the role of Sri Rama. mantrairavarjyamanam haviramarapatarastu kalyanavrthyai dhanvi sankalpajanma sarabhasamapaye sayakansamhareta ! rajano rajadharmapranihitamanaso maulibharam vahantam prajna yatu prasadam pratidinamavadhuyantarabadha badumaunam 166 "May the sacrificial offerings made to the chanting of mantras to Indra, the king of the gods, contribute to rich showers of May the god of love withdraw his arrows, that would rain! otherwise work mischief! May kings discharge their duties remaining true to their time honoured traditions! May our intellect shaking off its innate lethargy attain clarity and sobrietyn 67.