Chapter Ten

Pastimes of Rma
|| 9.10.1 ||
r-uka uvca
khavgd drghabhu ca
raghus tasmt pthu-rav
ajas tato mah-rjas
tasmd daaratho 'bhavat
ukadeva Gosvm said: The son of Mahrja Khavga
was Drghabhu, and his son was the celebrated Mahrja
Raghu. From Mahrja Raghu came Aja, and from Aja was
born Mahrja Daaratha.
In the Tenth Chapter, ukadeva makes all men drink the nectar of
Rmas birth, actions and qualities.
|| 9.10.2 ||
tasypi bhagavn ea
skd brahmamayo hari
aena caturdhgt
putratva prrthita surai
rma-lakmaa-bharataatrughn iti sajay
The Lord who is Brahman, and whom you saw in the womb,
on the request of the devats, has appeared as a son taking
four forms--Rma, Lakmaa, Bharata and atrughna--as
the totality of all forms and their expansions.
Ea indicates that form which you saw in your mothers womb.
Aena means as the totality of aas and their aas.
|| 9.10.3 ||
tasynucarita rjann
ibhis tattva-daribhi
ruta hi varita bhri
tvay st-pater muhu
O King Parkit! The transcendental activities of
Rmacandra have been described by great saintly persons
who have seen the truth, and you have heard again and
again about them.
The pastimes of Rma which ea and Ganea cannot fully describe
or record will be glorified in two chapters by this verse.

|| 9.10.4 ||
gurv-arthe tyakta-rjyo vyacarad anuvana padmapadbhy priyy
pi-sparkambhy mjita-patha-rujo yo
harndrnujbhym
vairpyc chrpaakhy priya-viraha-ruropita-bhrvijmbhatrastbdhir baddha-setu khala-dava-dahana kosalendro
'vatn na
Rmacandra, King of Kosala, gave up the kingdom to keep
his fathers promise and walked from forest to forest on his
lotus feet which were so delicate they could not tolerate the
touch of Sits hand. His fatigue while walking was relieved
by Hanumn and Lakmaa. He created fear in the ocean by
moving his eyebrow in anger caused by separation from Sit
due his severing Srpaakhas nose and ear, and built a
bridge over the ocean. May Rmacandra, who burned the
forest of demons, protect us!
He gave up the kingdom to keep the promise of his father (guru),
walking from forest to forest by his two feet soft as lotuses. Those
feet were so soft that they could not tolerate the touch of tas
hands, which were most soft. His fatigue from walking on the road
was removed by Hanumn or Sugrva and Lakmaa. Angered by
separation from his dear wife because she was stolen by Rvaa
because his sister Srpaakha had her ear and nose cut off, he
instilled fear in the ocean by moving his eyebrow. He burned the
forest of demons like Rvaa.
|| 9.10.5 ||
vivmitrdhvare yena
mrcdy ni-car
payato lakmaasyaiva
hat nairta-pugav
In the arena of the sacrifice performed by Vivmitra,
Rmacandra killed best of demons such as Mrca acting in
ignorance in the presence of Lakmaa.
The pastimes which were summarized are not explained in more
detail in two chapters. Ni-car means persons who act in
ignorance. Nairta-pugav means the best of the demons.
|| 9.10.6-7 ||
yo loka-vra-samitau dhanur aiam ugra
st-svayavara-ghe triatopantam
dya bla-gaja-lla iveku-yai
sajjy-kta npa vikya babhaja madhye

jitvnurpa-gua-la-vayo 'ga-rp
stbhidh riyam urasy abhilabdhamnm
mrge vrajan bhgupater vyanayat prarha
darpa mahm akta yas trir arja-bjm
During Sts selection of a groom, Rma casually took the
bow of iva, carried by three hundred men, just as a baby
elephant takes a piece of sugar cane, strung it, bent it, and
broke it in the middle, amidst the heroes of the world, and
having attained St, who had previously gained respect on
his chest as Lakm, destroyed the profound pride of
Paraurma who made the earth vacant of the seed of kings
twenty-one times while he traveled on the road.
In the society of heroes of the world, he took the bow of iva
casually like a piece of sugar cane, carried by three hundred men,
strung it, bent it and broke it in the middle. Having obtained St
who had previously gained respect on his chest, he extinguished the
pride of Paraurma, who had destroyed the seed of kings twentyone times.
|| 9.10.8 ||
ya satya-pa-parivta-pitur nidea
straiasya cpi iras jaghe sabhrya
rjya riya praayina suhdo nivsa
tyaktv yayau vanam asn iva mukta-saga
Carrying on his head the order of his father, who was bound
by a promise and controlled by Kaikey, Rmacandra left
behind his kingdom, wealth, friends, well-wishers and
residence, and just as a liberated soul joyfully gives up his
life airs, he joyfully went to the forest with St.
Pleased with her, the king had previously promised to Kaikey that
he would give what ever she desired. When Rma was to be
enthroned as the king, she asked that Rma be banished to the
forest and Bharata be made the king. Along with his wife, Rma
carried the order on his head because the King was bound by the
ropes of truth to his wife--- the King had to keep his promise to
Kaikey (straiasya). Though the pleasures were difficult to give up
by normal persons, Rma gave up all the pleasures of the kingdom
with joy, like a yog who gives up his life airs with joy.
|| 9.10.9 ||
raka-svasur vyakta rpam auddha-buddhes
tasy khara-triira-daa-mukhya-bandhn
jaghne caturdaa-sahasram aprayakodaa-pir aamna uvsa kcchram

Rmacandra disfigured Rvaa's sister, who was polluted

with lusty desires, by cutting off her nose and ears. Carrying
his invincible bow and arrows in his hand, he also killed her
fourteen thousand Rkaa friends, headed by Khara, Triira
and Daa. While wandering in the forest, he accepted a
life of hardship.
He disfigured the sister of Rvaa, Srpaakha, by cutting off her
nose and ears, and, holding his bow unendurable by others, killed
her friends. Wandering in the forest, he lived in hardship.
|| 9.10.10 ||
st-kath-ravaa-dpita-hc-chayena
sa vilokya npate daa-kandharea
jaghne 'dbhutaia-vapuramato 'pako
mrcam u viikhena yath kam ugra
O King! Seeing the deer, Mrca in disguise, send by
Rvaa, who was enflamed with desire on hearing about
St, Rma, attracted away from the hermitage by the
deers fabulous golden body, killed it with his sharp arrow
just as iva killed Daka.
Then, seeing Mrca in the form of a deer sent by Rvaa, who
though of stealing her on hearing about her from Srpaakha, in
order to lure Rma from the hermitage, Rma, lured far away from
the hermitage by the astonishing golden deer, killed Mrca, just as
iva killed Daka (kam).
|| 9.10.11 ||
rako-'dhamena vkavad vipine 'samaka
vaideha-rja-duhitary apaypitym
bhrtr vane kpaavat priyay viyukta
str-sagin gatim iti prathaya cacra
When St was stolen by wolf-like Rvaa in the forest in
Rmas absence, Rma, feeling separation from his wife like
a suffering man, wandered in the forest with his brother,
announcing to the world the result of association with
women.
When St was stolen by Rvaa (adhamena) who was like a wolf,
when others were not looking (asamakyam), Rma experienced
separation known as vipralambha from St. Rma is the raya
lambana for gra-rasa. Rma relished vipralambha or
separation as part of rasa, and displayed anubhvas, sattvikabhvas, and sacri-bhvas such as lamentation, fainting and
madness. Why did he do this? He showed to material men the

unhappy consequence of association with women. It was a show

only and not actual. However, persons with spiritual vision know
that it is impossible for the Lord who is param brahman, whose
mind, intelligence and senses are all spiritual, to experience
material suffering. This is against the scripture and is understood
by ruti and the discussion on Rma in the Fifth Canto concerning
his form in Kimpurua-vara. Rma-tpan Upaniad says
cinmaye smin mahviau jte darathe harau: Rma, born to
Daaratha, is the Supreme Lord, completely spiritual.
|| 9.10.12 ||
dagdhvtma-ktya-hata-ktyam ahan kabandha
sakhya vidhya kapibhir dayit-gati tai
buddhvtha vlini hate plavagendra-sainyair
velm agt sa manujo 'ja-bhavrcitghri
After performing last rites for Jatyu who acted on Rmas
behalf, killing the demon Kabandha, making friends with the
monkeys, killing Vli, and understanding where St was
from the monkeys, Rma, whose feet are worshipped by
Brahm and iva, went to the shore of the ocean.
Rma performed rites according to scripture for Jatyu who was
killed fighting Rvaa, while acting for Rmas cause. He burned
Jatyu as he would his own son. He killed Kabandha who spread his
arms to capture Rma. After killing Vli and understanding from the
monkeys where St was, he (manuja) went to the shore of the
ocean.
|| 9.10.13 ||
yad-roa-vibhrama-vivtta-kaka-ptasambhrnta-nakra-makaro bhaya-gra-ghoa
sindhu irasy arhaa parighya rp
pdravindam upagamya babha etat
Simply by his frowning glance cast over the ocean, all the
living entities within it, including the crocodiles and sharks,
were agitated by fear. Then the personified ocean, stopping
its roaring sound out of fear and holding all paraphernalia to
worship him on his head, approached the Lord's lotus feet,
and spoke as follows.
Though Rma fasted and waited for three days, the ocean did not
come. Then he remembered his powers. The crocodiles and
makaras became disturbed by his frowning (vivtta) glance
manifested through anger. The ocean stopped its sound out of fear.
The ocean, bringing arghya and other ingredients of worship,
approached his feet.

|| 9.10.14 ||
na tv vaya jaa-dhiyo nu vidma bhman
ka-stham di-purua jagatm adham
yat-sattvata sura-ga rajasa praje
manyo ca bhta-pataya sa bhavn guea
Being fools, we do not understand you, with fixed form, the
original person, controller of the universe. You are the
controller of prakti, from whose sattva-gua arise the
devats, from whose rajogua arise the Prajpatis and from
whose tamogua arise the Rudras.
I am ignorant since I am grossly material and unconscious. Without
your punishment I cannot understand you, just as animals do not
respect humans if they are not beaten with a stick. But now you
understand me. No, none of us can understand since we are under
the guas. The word yad (from whom) should be added to each
phrase. Manyo means from tamas. You are the controller of
pradhna, the guas personified.
|| 9.10.15 ||
kma prayhi jahi viravaso 'vameha
trailokya-rvaam avpnuhi vra patnm
badhnhi setum iha te yaaso vitatyai
gyanti dig-vijayino yam upetya bhp
At your will, cross the ocean. Conquer Rvaa, who made
the three worlds cry, who was the urine of his father
Virav. O hero! Regain your wife. For spreading your
fame, construct a bridge here. Approaching that bridge, the
great heroes and kings will glorify your fame.
Rvaa, who made the three worlds cry, was like the urine of
Virav his father. Approaching that bridge, great heroes and kings
will glorify your fame.
|| 9.10.16 ||
baddhvodadhau raghu-patir vividhdri-kai
setu kapndra-kara-kampita-bhruhgai
sugrva-nla-hanumat-pramukhair ankair
lak vibhaa-dviad agra-dagdhm
After constructing a bridge over the ocean by throwing into
the water the peaks of mountains whose trees and other
vegetation had been shaken by the hands of great monkeys,
with the help of Vibhaa, the Lord, along with the monkey
soldiers, headed by Sugrva, Nla and Hanumn, entered

Rvaa's kingdom, Lak, which had previously been burnt

by Hanumn.
He built the bridge with mountain peaks, having branches of trees
shaken by the hands of monkeys. By the intelligence (d) of
Vibhaa, he entered Lak.
|| 9.10.17 ||
s vnarendra-bala-ruddha-vihra-kohar-dvra-gopura-sado-valabh-viak
nirbhajyamna-dhiaa-dhvaja-hema-kumbhagak gaja-kulair hradinva ghr
The monkey soldiers occupied all the sporting grounds,
granaries, treasuries, doors and city gates, assembly
houses, palace turrets and even the resting houses of the
pigeons. When the city's crossroads, platforms, flags and
golden waterpots on its domes were all destroyed, the
entire city of Lak appeared like a river disturbed by a herd
of elephants.
The citys playgrounds, granaries, treasuries, doors, city gates,
assembly houses, turrets (balabh) and pigeon houses (vigkh)
were occupied by the monkeys. The platforms and crossroads
(gak) were broken, like a river agitated by elephants.
|| 9.10.18 ||
raka-patis tad avalokya nikumbha-kumbhadhmrka-durmukha-surntaka-narntakdn
putra prahastam atikya-vikampandn
sarvnugn samahinod atha kumbhakaram
When Rvaa, the master of the Rkasas, saw the
disturbances created by the monkey soldiers, he called
Nikumbha, Kumbha, Dhmrka, Durmukha, Surntaka,
Narntaka and other Rkasas, his son Indrajit, Prahasta,
Atikya, Vikampana and finally Kumbhakara and engaged
them in fighting.
His son was Indrajit. He called them all in order to fight.
|| 9.10.19 ||
t ytudhna-ptanm asi-la-cpaprsari-aktiara-tomara-khaga-durgm
sugrva-lakmaa-marutsuta-gandhamdanlgadarka-panasdibhir anvito 'gt

Rmacandra, surrounded by Lakmaa and monkey soldiers

like Sugrva, Hanumn, Gandhamda, Nla, Agada,
Jmbavn and Panasa, attacked the soldiers of the
Rkasas, who were equipped with invincible weapons like
swords, lances, bows, missiles, spears, pikes, arrows, knives
and javelins.
Anvita means Rma, surrounded by the others.
|| 9.10.20 ||
te 'nkap raghupater abhipatya sarve
dvandva vartham ibha-patti-rathva-yodhai
jaghnur drumair giri-gadeubhir agaddy
stbhimara-hata-magala-rvaen
Agada and the other commanders of the soldiers of
Rmacandra met enemy troops equipped with elephants,
infantry, horses and chariots, whose leader had lost all
fortune because of stealing St, and attacked them with
trees, mountain peaks, clubs and arrows.
The troops of Rma, headed by Agada and others met in combat
(dvandvam) with the troops and attacked them with trees and
mountains. Their leader Rvaa had lost all good fortune because
he had stolen St.
|| 9.10.21 ||
raka-pati sva-bala-naim avekya rua
ruhya ynakam athbhisasra rmam
sva-syandane dyumati mtalinopante
vibhrjamnam ahanan niitai kuraprai
Thereafter, when Rvaa, the king of the Rkasas,
observed that his soldiers had been destroyed, he was
extremely angry. He mounted his airplane, and preceded
toward Rmacandra, who sat on the effulgent, heavenly
chariot brought by Mtali, the chariot driver of Indra. Then
Rvaa struck Lord Rmacandra with sharp arrows.
Ynakam means a pleasure vehicle or chariot. He attacked Rma
who was shining in an effulgent, heavenly chariot brought by the
charioteer of Indra.
|| 9.10.22 ||
rmas tam ha puruda-pura yan na
kntsamakam asatpaht vavat te
tyakta-trapasya phalam adya jugupsitasya
yacchmi kla iva kartur alaghya-vrya

Rmacandra said to Rvaa: You are the stool of a Rkaa.

Like a dog, you kidnapped my wife in my absence. Therefore
as Yamarja punishes sinful men, I, whose attempt never
fails, shall today punish you, performer of actions most
abominable and shameless.
O stool of a Rkaa! You are foul because you stole my wife. You
are like a dog who enters the house when no one is there and steals
ghee. Today, I, like Yamarja, will give the results of your sin to you
who have performed condemned actions.
|| 9.10.23 ||
eva kipan dhanui sandhitam utsasarja
ba sa vajram iva tad-dhdaya bibheda
so 'sg vaman daa-mukhair nyapatad vimnd
dhheti jalpati jane suktva rikta
After thus rebuking Rvaa, Rmacandra fixed an arrow to
his bow and released it. The arrow pierced Rvaa's heart
like a thunderbolt and Rvaa fell from his plane, vomiting
blood from his ten mouths, just as a pious man falls to earth
from the heavenly planets after exhausting his pious
activities. Onlookers exclaimed Alas! Alas!
The arrow (sa) pierced Rvaas heart. He fell from his airplane
like a pious man falls from Svarga after exhausting his pious acts.
|| 9.10.24 ||
tato nikramya laky
ytudhnya sahasraa
mandodary sama tatra
prarudantya updravan
Thereafter, thousands of women whose husbands had fallen
in the battle, headed by Mandodar, the wife of Rvaa,
came out of Lak. Continuously crying, they approached the
dead bodies of Rvaa and the other Rkasas.
Mandodar was the wife of Rvaa.
|| 9.10.25 ||
svn svn bandhn parivajya
lakmaeubhir arditn
rurudu susvara dn
ghnantya tmnam tman
Striking their breasts in affliction, the miserable women
embraced their husbands who had been killed by the arrows
of Lakmaa and cried piteously.

|| 9.10.26 ||
h hat sma vaya ntha
loka-rvaa rvaa
ka yyc charaa lak
tvad-vihn parrdit
O my lord, O Rvaa who made others cry! We are all
vanquished. Without you, who will be the protector of Lak,
defeated by the enemy?
|| 9.10.27 ||
na vai veda mah-bhga
bhavn kma-vaa gata
tejo 'nubhva sty
yena nto dam imm
O greatly fortunate one! Under the influence of lust, you
could not understand the influence of mother St, which
has brought about this condition.
|| 9.10.28 ||
vktai vidhav lak
vaya ca kula-nandana
deha kto 'nna gdhrm
tm naraka-hetave
O pleasure of the Rkaa dynasty, because of you the state
of Lak and also we ourselves now have no protector. By
your deeds you have made your body fit to be eaten by
vultures and your soul fit to go to hell.
You have made your body food to be eaten by vultures, and your
soul fit for experiencing hell.
|| 9.10.29 ||
r-uka uvca
svn vibhaa cakre
kosalendrnumodita
pit-medha-vidhnena
yad ukta smparyikam
ukadeva Gosvm said: Vibhaa, with the approval from
Rmacandra, performed the prescribed funeral ceremonies
for his family members with oblations to the Pits.
Smparyikam means death rites.

|| 9.10.30 ||
tato dadara bhagavn
aoka-vanikrame
km sva-viraha-vydhi
iap-mlam-ritm
Thereafter, Lord Rmacandra saw St sitting in a small
cottage beneath a iapa tree in a forest of Aoka trees.
She was thin, aggrieved because of separation from Rma.
|| 9.10.31 ||
rma priyatam bhry
dn vkynvakampata
tma-sandaranhldavikasan-mukha-pakajm
Seeing his dear wife in misery, Rmacandra was very
compassionate. When Rmacandra came before her, her face
blossomed like a lotus in joy.
|| 9.10.32 ||
ropyruruhe yna
bhrtbhy hanumad-yuta
vibhaya bhagavn
dattv rako-gaeatm
lakm yu ca kalpnta
yayau cra-vrata purm
After giving Vibhaa the power to rule the Rkasa
population of Lak for the duration of one kalpa, Lord
Rmacandra placed St on an airplane and then ascended
the plane with Sugrva and Lakmaa, along with Hanumn.
The period for his living in the forest having ended, the Lord
returned to Ayodhy.
Putting St on the airplane, Rma ascended with the two brothers,
Sugrva and Lakmaa. Hanumad yuta means with Hanumn.
|| 9.10.33 ||
avakryama sukusumair
lokaplrpitai pathi
upagyamna-carita
atadhty-dibhir mud
He was showered with flowers by the devats on the way
and praised by persons like Brahm in joy.
|| 9.10.34 ||
go-mtra-yvaka rutv

bhrtara valkalmbaram
mah-kruiko 'tapyaj
jaila sthaile-ayam
Rmacandra heard that, in his absence, his brother Bharata
was eating barley cooked in the urine of a cow, covering his
body with the bark of trees, wearing matted locks of hair,
and lying on a mattress of kua. The most merciful Lord
lamented this.
Go-mtra-yvakam means barley cooked in cow urine.
|| 9.10.35-38 ||
bharata prptam karya
paurmtya-purohitai
pduke irasi nyasya
rma pratyudyato 'grajam
nandigrmt sva-ibird
gta-vditra-nisvanai
brahma-ghoea ca muhu
pahadbhir brahmavdibhi
svara-kaka-patkbhir
haimai citra-dhvajai rathai
sad-avai rukma-sannhair
bhaai puraa-varmabhi
rebhir vra-mukhybhir
bhtyai caiva padnugai
pramehyny updya
payny uccvacni ca
pdayor nyapatat prem
praklinna-hdayekaa
When Bharata understood that Rmacandra was returning
to the capital, Ayodhy, he immediately took upon his head
Rmacandra's wooden shoes and came out from his camp at
Nandigrma with ministers, priests and citizens.
With the sound of instruments, brhmaas loudly chanting
Vedic hymns, with a procession of chariots decorated by
flags with golden embroidery and by other flags of various
sizes and patterns, drawn by beautiful horses with
harnesses of golden rope, with soldiers bedecked with
golden armor, with servants walking on foot, and beautiful
women, bearing valuable umbrellas, whisks, and other
paraphernalia befitting a royal reception, Bharata, his heart
softened in ecstasy and his eyes full of tears, fell at the feet
of Rmacandra.

Sva-ivairt means from his military camp. He was accompanied

by brhmaas chanting of the Vedas loudly, along with instrumental
music. The chariots had flags whose edges were embellished with
gold. The soldiers had gold armor. They carried item like umbrellas
and cmaras, symbols of royalty. Panyni means valuable.
|| 9.10.39-40 ||
pduke nyasya purata
prjalir bpa-locana
tam liya cira dorbhy
snpayan netrajair jalai
rmo lakmaa-stbhy
viprebhyo ye 'rha-sattam
tebhya svaya namacakre
prajbhi ca namaskta
After placing the wooden shoes before Rmacandra, Bharata
stood with folded hands, his eyes full of tears, and
Rmacandra bathed Bharata with tears while embracing him
with both arms for a long time. Accompanied by St and
Lakmaa, Rmacandra then offered his respectful
obeisances unto the learned brhmaas, who were most
respectable. The citizens of Ayodhy offered their respectful
obeisances unto the Lord.
|| 9.10.41 ||
dhunvanta uttarsagn
pati vkya cirgatam
uttar kosal mlyai
kiranto nantur mud
The citizens of Ayodhy, upon seeing their King return after
a long absence, showered him with flower garlands, waved
their upper cloths, and danced in great jubilation.
Uttar kosal means the citizens of Ayodhy. They waved their
upper cloths and danced.
|| 9.10.42-43 ||
pduke bharato 'ghc
cmara-vyajanottame
vibhaa sasugrva
veta-cchatra marut-suta
dhanur-niag chatrughna
st trtha-kamaalum
abibhrad agada khaga

haima carmarka-r npa

O King! Bharata carried Lord Rmacandra's wooden shoes,
Sugrva and Vibhaa carried a whisk and an excellent fan,
Hanumn carried a white umbrella, atrughna carried a bow
and two quivers, and Stdev carried a pot filled with
water from holy places. Agada carried a sword, and
Jmbavn, King of the bears, carried a golden shield.
This verse describes how they entered the city of Ayodhy. Bharata
was in front, carrying the shoes. Vibhaa and Sugrva were on
the sides, carrying cmara and fan. Hanumn followed behind
holding an umbrella.
|| 9.10.44 ||
pupaka-stho nuta strbhi
styamna ca vandibhi
vireje bhagavn rjan
grahai candra ivodita
O King Parkit! As the Lord sat on his airplane of flowers,
praised by women by reciters, he appeared like the moon
with the stars and planets.
|| 9.10.45-46 ||
bhrtrbhinandita so 'tha
sotsav prviat purm
praviya rja-bhavana
guru-patn sva-mtaram
gurn vayasyvarajn
pjita pratyapjayat
vaideh lakmaa caiva
yathvat samupeyatu
Having been welcomed by Bharata, Rmacandra entered the
city of Ayodhy in the midst of a festival. When he entered
the palace, he offered obeisances to all the mothers,
including Kaikey and his own mother, Kaualy. He also
offered obeisances to the spiritual preceptors, such as
Vasiha. Friends of his own age and younger friends
worshiped him. Lakmaa and mother St also offered
suitable respects.
Guru-patn means Kaikeyi and others. Svtaram means Kaualy.
He offered respects to his gurus also. He was worshipped by those
of his own age and those younger. Lakmaa and St offered
suitable respects as well by bowing down.

|| 9.10.47 ||
putrn sva-mtaras ts tu
prs tanva ivotthit
ropyke 'bhiicantyo
bpaughair vijahu uca
Upon seeing their sons, the mothers of Rma, Lakmaa,
Bharata and atrughna immediately arose, like unconscious
bodies returning to consciousness. The mothers placed their
sons on their laps and bathed them with tears, thus
relieving themselves of the grief of long separation.
|| 9.10.48 ||
ja nirmucya vidhivat
kula-vddhai sama guru
abhyaicad yathaivendra
catu-sindhu-jaldibhi
The family priest Vasiha had Rmacandra cleanly shaved
of his matted locks. Then, with the cooperation of the
elderly members of the family, he performed the bathing
ceremony for Rmacandra with the water of the four seas
and with other substances, just as it was performed for King
Indra.
|| 9.10.49 ||
eva kta-ira-snna
suvs sragvy-alakta
svalaktai suvsobhir
bhrtbhir bhryay babhau
Rmacandra, fully bathed and his head clean-shaven,
dressed himself nicely and was decorated with a garland
and ornaments. Thus he shone brightly, surrounded by his
brothers and wife, who were similarly dressed and
ornamented.
|| 9.10.50 ||
agrahd sana bhrtr
praipatya prasdita
praj sva-dharma-nirat
varrama-gunvit
jugopa pitvad rmo
menire pitara ca tam
Being pleased by the full surrender of Bharata, Rmacandra
then accepted the throne of the state. He cared for the
citizens exactly like a father, and the citizens, engaged in

their occupational duties of vara and rama, accepted him

as their father.
|| 9.10.51 ||
trety vartamny
kla kta-samo 'bhavat
rme rjani dharma-je
sarva-bhta-sukhvahe
Rmacandra became King during Tret-yuga,1 but the age
was like Satya-yuga since Rma was knowledgeable of
dharma and gave happiness to all beings.
|| 9.10.52 ||
vanni nadyo girayo
vari dvpa-sindhava
sarve kma-dugh san
prajn bharatarabha
O best of the Bharata dynasty! During the reign of
Rmacandra the forests, the rivers, the hills and mountains,
the states, the seven islands and the seven seas were all
favorable in supplying the necessities of life for all living
beings.
|| 9.10.53 ||
ndhi-vydhi-jar-glnidukha-oka-bhaya-klam
mtyu cnicchat nsd
rme rjany adhokaje
When Rmacandra, Supreme Lord, was the king of this
world, all bodily and mental suffering, disease, old age,
debility, lamentation, distress, fear and fatigue and death
were completely absent, if so desired.
|| 9.10.54 ||
eka-patn-vrata-dharo
rjari-carita uci
sva-dharma gha-medhya
ikayan svayam carat
Rmacandra, a pure king of saintly character, with a vow of
accepting only one wife, taught good behavior for
householders by his personal activities.
|| 9.10.55 ||
1

This Tret-yuga was in the twenty-fourth cycle of yugas of Vaivasvata Manu. The present cycle is the
twenty-eighth.

premnuvtty lena
prarayvanat sat
bhiy hriy ca bhva-j
bhartu stharan mana
By her character and her love and service, by
submissiveness, shyness and fear, understanding the love of
her husband, St attracted the mind of the Lord.
Thus ends the commentary on the Tenth Chapter of the Ninth Canto
of the Bhgavatam for the pleasure of the devotees, in accordance
with the previous cryas.