53 - Rāmatirtha and other Holy Centres 

Brahmā said: 

1. The holy centre known as Rāmatirtha has the power of destroying the sin of brahmin-slaughter. Merely by remembering it, one is freed from all sins. 

2-7. There was a king named Daśaratha. He was a Kshatriya born of the dynasty of Ikşhvāku. Like Indra, the destroyer of cities (of enemies), he was strong, intelligent, heroic and well known in the world. Like Bali he was ruling over the hereditary kingdom. O highly intelligent one! he had three queens: Kausalyā, Sumitra and Kaikeyi. These were of noble birth blessed and endowed with beauty and excellent features. While that king, the ruler of Ayodhyā, was reigning over the kingdom. while Vasiştha the most excellent one among the knowers of Brahmān was his exclusive priest, there was neither sickness nor famine, neither lack of rain nor mental worries. The brahmins, Kshatriyas, Vaisyas and the Sūdras enjoyed pleasures. Men of all stages of life enjoyed bliss while that leading king, the scion of the family of Ikşhvāku, was ruling. 

8. Quarrel arose between Devas and Dänavas for the king- dom. In that quarrel sometimes Devas and sometimes others gained the upper hand. 

9-10. While it was going on thus, the three worlds became extremely afflicted, O Närada. I then spoke to Daityas, Dānavas and Devas. But they did not act according to my advice. Again a great fight ensued between them. 

11-14. Devas and Asuras went to Vişhņu and Iśhäna identical with the universe and spoke to them. Both of them replied to Devas, Asuras, Daityas and Dänavas, "Be stronger by means of penance and fight thereafter". Thcy said, "So be it" and they went for penance with determination. Again Devas marched against Räkşhasas in a spirit of jealousy and rivalry. A terrible battle ensued. In that battle neither Devas 'nor Daityas nor Dänavas came out victorious. As the fight was going on, an unembodied voice said.

Ethereal voice said: 

15-18. Only they will win to whom king Dasaratha offers help and not others.

Brahmā said: 

On hearing this, both of them, Devas and Dänavas went ahead for victory. Väyu came to the king hurriedly and said.

Väyu said: 

Brahmä said: 

19. On hearing those words of Väyu, king Dasaratha said, “O Väyu, I shall surely come. Go back assuredly". 

20-21. When Vāyu had gone back, Daityas came to the king, They too said, "O lord, it behoves you to help us. O prosperous king Dasaratha, victory depends on you. It bchoves you to help the lord of Daityas." 

22. The king said, "I have been requested for help by Vayu before and I have promised my help to Devas. Let Daityas and Dänavas go back.” 

23. The king went to heaven and did accordingly. He fought against Daityas, Dänavas and Räkşhasas. 

24. Even as Devas were watching, the brothers of Namuchi split the carriage-axle of the chariot of king Dasaratha with sharp arrows. 

25. In his hurry and flurry the king did not know that the carriage-axle had been split, but Kaikeyi of excellent eyebrows who was by the side of the king noticed it, o Narada. 

26-28. This was not intimated to the king by her. After sceing the axle broken, the woman of holy rites put her own hand in the whcel like the axle, O the noblest among sages. It was something very wonderful. Dasaratha, the most excellent among chariot-warriors, conquered Daityas and Danujas through his chariot in which she had placed her hand. He obtained many boons from Devas. Permitted by Devas he returned to Ayodhyā. 

29. But in the middle of the way he saw his beloved wife. On seeing what Kaikeyi had done he became surprised much. 

30. Then he granted her three boons, O Närada. After acknowledging what was said by the king Kaikeyi spoke thus: 

Kaikeyi said: 

31-37. O great king, let these boons granted by you remain with you.

Brahmä said: 

The great king gave the queen various ornaments. Accom- panied by his beloved queen the victorious king went to his city happily in the chariot. When a proper occasion comes what is it that cannot be given to one's beloved. 

Once king Dasaratha was wandering at night in a forest surrounded by professional hunters. He stopped the flow of river by discharging arrows. Although he knew that a king should be free from seven vices,¹ he did so under the urging of adverse fate. The king of great powerful armis cntcred a pit and killed the animals that came there for drinking water by means of his sharp arrows. Listen to the perversity of time. 

1. Manu (7.45-18) has given two lists of vyasanas: (1) those arising from lust and (2) those arising from anger. Under the first he enumerates the following ten: hunting, playing the game of dice, sleeping during the day, calumny, promiscuous intercourse, intoxication, singing, dancing, music and idle rambling. Under the second the following eight arc enermerated: deceit of crookedness of temper, rashness, seeking of other's discomfiturc, envy, taultfinding, robbing of other's money or non-payment of just debts, use of abusive language, and inflicting of harsh punishment

When the king entered the pit an old man and his wife were speaking to their son. There was an old man on that excellent mountain. He had a son Sravana by name. The Brahmin could neither hear nor see. His wife was also like that. They spoke to their son. 

The parents said: 

33-40. We are thirsty and the night is dark. Dear son, you, a (mere) child, constitute the entire life of us, old people. 

Fie upon the life of blind and deaf old men! Dear son, fie, fie upon the life of persons whose bodies are shattered due to old age! 

Men should live only as long as they have wealth and strong body, as long as they can command without being thwarted. Otherwise, they should die in holy centres or similar places, Brahmā said: 

41. On hearing these words of the old people the son who was fond of his parents spoke thus, dispelling their misery with his sweet words: 

The son said: 

42-43. While I am alive why should you have such misery as this? Of what avail is a son who does not remove the mental agony of his parents through his own excellent conduct? He who acts to the contrary brings about grief and affliction to the whole family.

Brahmā said: 

44-48. After saying this and pacifying his old parents the noble son bowed to them and placed them on the branch of a tree. The son of the sage took water-pot in hand and started. The sage did not know the king nor did the king perceive the sage. Both of them were in hurry. The brahmin entered the water and began to fill water in his pot bent downwards. The king took him to be an elephant and hit him with sharp arrows. Even a wild elephant should not be killed by kings. Although the king knew this he hit the brahmin thus. What is it that a person deceived by fate does not do? Struck at a vulnerable spot the miserable brahmin spoke these words:

The brahmin said: 

49. By whom was this mean act committed causing misery to a good brahmin like me? O my father, I am not guilty of anything whatever.

Brahmā said: 

50. On hearing these words of the distressed sage the king was stunned. Without any enthusiasm he went to that place slowly. 

51-52. On seeing that excellent brahmin who appeared to be shining with his splendour he too became unconscious as though pierced by thorns. After steadying himself by his own efforts the king spoke thus:

The king said: 

53-54. O the noblest among sages, who are you? Why did you come here? Say this to me who have committed a sin. Tell me the means of expiation. 

O extremely intelligent one, the slayer of a brahmin should never be touched, should never be seen, not only by persons of higher caste but by Chandālas too.

Brahmä said: 

55-60. On hearing the words of the king, the son of the sage spoke thus. 

The son of the sage said: 

My vital airs are about to come out. Hence, I shall say some- thing in brief. Know that your Karmans are bearing fruit after realising your own wanton action. 

I do not bewail for my own sake. My parents are very old. Who will assist them? They had me as their only son and they are blind. 

Without me how will they live in this great forest? What an unfortunate fellow am I! There has come a break in my service to my parents. 

O fate, what has been done by you by depriving me of my life! 

Still, O king, take the pot with you and go there quickly. Give them water to drink lest they should die. 

Brahmä said: 

61-65. Even as he was saying this his life became extinct. The king threw down his bow and arrows. Taking up the water pot he hastened to the place in that great forest where the old people were staying. At that very time the old couple were talking to each other thus:

The old people said: 

(Our son) is grief-stricken or angry. Or he is devoured by some animal. How is it that he has not come back? He is our only support. What shall we do without him? What will become of us? 

There is no other son like him in this world consisting of mobile and immobile beings. Even when censured he does not disobey us. 

Indeed our life is harder than adamant. We do not see him. Our life is entirely in his power. Still our vital airs do not come out quickly.

Brahmā said: 

66. The old couple were talking together in that forest in this way. Meanwhile Daśaratha came to the place slowly. 

67-71. On hearing the footsteps they thought their son had come. 

The old couple said: 

O dear son, why have you come after so much delay? You are our eyes. You are our ultimate resort. Why don't you speak, dear son? Are you angry with us, the blind old couple?

Brahmā said: 

Grief-stricken as though he had been pierced with thorns, bewailing his own evil action, that great king spoke to them, O Närada as though he was afraid: "Please drink the water". 

On hearing the words of the king (they said): “This speaker is not our son. Who are you? Say that first. We shall drink the water afterwards". Then the king said to them. 

The king said: 

72-75. Your son is there where there is an expanse of water.

Brahmā said: 

On hearing that the distressed couplc said: "Tell us the truth and not otherwise." 

Thereafter, the king related everything precisely as it had happened. 

On hearing this the old people fell down (and cried):"Take us there. Do not touch us. The sin of touching a brahmin-slayer never perishes. 

The excellent king took the old man along with his wife to the place where the son had fallen dead. Touching the dead body of their son they lamented. 

The old couple said: 

76. Just as our death has been brought about through separation from our son, so also, O sinner, you will mect with your death on account of separation from your son. 

Brahmā said: 

77-79. Even as they prattled thus, o brahmin, their life became extinct. Then the king cremated the old couple and the son of the sage together. 

Thereafter the dejected king went to the city, O sage. He mentioned everything without any omission to Vasiştha. 

Indeed Vasisha was the ultimate resort to the kings of Solar Dynasty. After consulting excellent brahmins Vasistlia mentioned to him the mode of atonement.

Vasiştha said: 

80-83. Call together Gálava, Vāmadeva, Jābāli, Kaśvapa and other experts too) and perform a horsc sacrifice with many monetary gifts. 

Brahmā said: 

King Dasaratha performed many lorse sacrifices through brahmins. In the meantime, an unembodicd voice said: 

The Ethereal Voice said: 

"Indeed, the body of king Dasaratha has become pure. He will become worthy of being communicated with. Sons also will be born to him. By the virtues of his eldest son the king will become free from sins. 

Brahmā said: 

84-88. Then, after a lapse of time through the help of sage Rsyaśrunga sons were born to him. They were comparable to Devas. They were born for the achievement of the object of Devas. 

Rama was born of Kausalya. Lakşmana and Satrughna of Sumitrā and the most intelligent Bharata was born of Kaikeyi. 

All of them were intelligent, loved by the king and obedient to the king. 

Sage Viśhvāmitra came to that king, O highly intelligent one. He begged for Rama and Laksamana for protecting Yajñas. 

The sage had already known thcir greatness. 

The old king who had obtained the sons after a long time said "No" to him.

The king said: 

89-90. Somehow in my old age, due to my good luck, my sons are born, O sage. They yield much pleasure to me. I shall 

willingly give up this kingdom along with my body, but not these sons. Brahmä said: 

91-96. Then king Dasaratia was advised by Vasiştha.

Vasiştha said: 

Descendants of Raghu have never been taught to deny re- quests.

Brahmā said: 

With great disficulty the king said to Rana and Lakşmana.

The king said: 

Both of you protect the sacrifices of Viśhvāmitra, the brahm- inical sage.

Brahmā said: 

Saying thus to his sons and heaving hot sighs with withered lips the king who wanted to do what is laid down in scriptures handed over the sons to Visvamitra. 

Saying “So be it" and bowing down to Dasaratha again and again they went along with Viśhvāmitra for protecting his sacrifices. 

97-100. Then the delighted sage taught them various arts and science such as thc Vidya of Maheśvara along with the science of archery, tlic arts pertaining to the use of sastras and astras (ordinary and miraculous weapons), the secular arts partaining to the use of chariots, elephants, and horses, the arts of wielding clubs, and the discharge of weapons and their recall through Mantras. 

After attaining Vidyas, Rāma and Lakşmaņa killed Täțakā in the forest for the welfare of forest-dwellers. 

By the touch of their feet they made Ahalya rid of her curse. They killed Räkşhasas, who had come for destroying sacrifices. 

101-108. Both of them who had acquired all learnings protected sacrifices with bows in their hands. 

After the sacrifice had been concluded the great sage Viśhvāmitra went to visit Janaka along with Rāma and Lakşhmaņa. 

Prince Rama demonstrated his wonderful skill in archery as approved by his preceptor, in the midst of kings. 

Pleased with that Janaka gave Sitā who was not born of any womb and who was Lakşhmi herself. 

The prosperous king Dasaratha who used to abide by the advice of Vasiştha and others celebrated the marriages of Satrughna, Bharata and others, O sage. 

Then a long time passed. With the permission of his subjects and preceptor, the king decided to give kingdom to Räina. Kaikeyi became agitated by jealousy and rivalry on being urged by bad luck in the form of Manthară. She created ob stacles by requesting for the kingdom on behalf of Bharata and for (Rāma's) exile to the forest. The king did not grant this. In order to make his father truthful in his statements Rāma entered the great forest along with Sitā and Lakşhmaņa. 

109-111. By his good qualities he had already won the hearts of good people. When Räma who had no desire for the kingdomn set out with the intention of residing in the forest, along with Sitā and Lakshmana, the distressed king Dasaratha was overwhelmed by sorrow. He remembered Rāma, Lakşmaņa and Sită of many good qualities. Recollecting thein Dasaratha gave up his life. 

112-115. O highly intelligent one, when that king was in the world of mobile and immobile beings he had committed certain evil actions. As a result of the same he was led by the followers of Yama. There are many terrible awful hells, such as Tamisra and others in the abode of Yama. The king was then thrown into several hells one by one. He was cooked out, powdered and pounded. He was dried up, bitten and again and again burnt, o highly intelligent one. In these and other terrible hells the king was tortured. 

116. Traversing his forest path Råma came to Chitrakūta. Three years elapsed there itself, highly intelligent onc. 

117. Again he went in the southern direction to the Dandaka forest. It is well known in the three worlds. Among all the countries that place is the most meritorious. 

118-119. He entered that terrible forest frequented by Daityas. It had been abandoned by the sages because they were afraid of Daityas. By killing Daityas and Rakshasas he rendered service to the sages and roamed about in the Dandaka forest. In this connection I shall narrate an incident. Listen attentively, O Närada! 

120-129. Rāma was slowly proceeding ahead (in the forest). King Dasaratha was in the hell. When Räma reached within five Yojanas of Gautami Yama said to his servants: 

"Rāma, son of Dasaratha, is advancing towards Gautami. Now pull out of hell the king, the father of that intelligent Prince. Rama's father should not be tortured in hell as long as he (Rama) is within five Yojanas aster crossing Gautamī. 

If the messengers do not carry out these holy words of mine all of you will be sinking in the terrible hell. 

Good men say that Gautami is the great Sakti who is in- scparably connected with Siva. She is in the form of water. She is worthy of being honoured by Vishnu, Brahmā and Mahesa and should be saluted. The sin caused by transgressing her cannot be got rid of by anyone. If the son of any sinner were to think of Ganga that sinner is set frec from many an impassable heil and attains salvation. Then when the son is stationed near Gautami, how can the father be tortured in hell by anyone? 

On hearing the words of the Lord of Southern Quarter, the servants of Yama took away from hell the king of Ayodhya who was being cooked there. They spoke these words to him.

The Servants of Yama said: 

130.Blessed are you, O great king, whosc son is such a one as this. By whom is a good son who is a place of rest as it were both here and hercafter, obtained?

Brahmā said: 

131-136. After taking rest, the king spoke these words slowly to the servants:

The King said: 

I was being cooked again and again in the awful hells. How was it that I have been dragged out of it so quickly! It behoves you to mention it to me. 

Brahmä said: 

A certain (messenger) of calm mind froin among them said this to the king:

The Messenger of Yama said: 

This is a secret of the Vedas, scriptures, Purāņas etc. kept with great effort. It is being revealed to you. It is the efficacy of the holy centre as well as your son. Rāma, your glorious son, lias come to the banks of Gautami. Hence, excellent one among mon, you have been pulled out from the terrible hell. 

If Rāma along with Lakşmaņa were to remember you after taking bath in Gautami, O excellent king, and if he offers balls of rice etc. you will be relieved of all sins and you will go to heaven.

The King said: 

137. I shall go there and say to my sons what your excellencies have stated. You alone can be my refuge. It beloves you to accord me permission.

Brahmā said: 

138. On hearing the words of the king, the servants of Yama gave him permission out of pity. The king went to his sons. 

139-142. The body (that he had at that time) for urder-going torture was awful. He was frequently heaving sighs. Surveying himself and remembering the sinful deeds committed by him he became ashamed. He reached Gangă after wandering about as he pleased. 

After reaching the banks of Gautami, Rama and Lakşhmaņa along with Janaki duly took their bath. 

On that day, the residents had nothing to eat on the banks of Gautami. 

On seeing it Rama's brother Lakşhmaņa became sad and he spoke to Rāma.

Laksmana said: 

143-146. We are the sons of Dasaratha. Your power is great. But we have no food to eat. The residents on the banks of Ganga too have no food to eat. 

Rāma said: 

Dear brother, the Karman committed by us cannot be otherwise. When the world is full of food we are desirous of food. 

O son of Sumitra, we have not fed a brahmin. 

O Lakşhmaņa, those persons who, out of contempt, do not propitiate and worship Brahmins remain hungry for ever. 

After taking bath and worshipping Devas sacrificial fire has to bc lit and sacrifice should be performed. Then the lord will provide us with food at its own time.

Brahmā said: 

147-152. While the brothers were talking together thus and observing the way of Karman king Dasaratha came to that place slowly. 

Immediately after secing him Lakşmaņa drew his bow in anger and said, "Stop Stop. Are you a Rakshasa or a Dänava." 

On sceing him coming nearer still he said "Go. Go away. The virtuous king Räma, son of Daśaratha, is staying here. He is devoted to his preceptor. He is truthful. He renders service to Devas and brahmins. He is capable of protecting the three worlds. 

Persons like you who commit sins have no entry into the place where Rāma stays. If, O sinner, you were to enter you will be killed.” 

On hearing these words of his son (the king) again and again meditated upon the result of evil action. With palms joined in reverence he gently called his daughter-in-law and sons and said with his face bent down.

The King said: 

153-154. I am king Dasaratha, dear sons. Listen to my words. I have become distressed because I have been surrounded by three sins of brahmin slaughter. See my body split and cooked in hells.

Brahmā said: 

Then with palms joined in reverence Rāma, Sitä and Laksh- maņa made obeisance to him. They prostrated before him on the ground and said: 

Sitā, Rāma and Lakshmana said: 

155-164. Dcar father, O excellent king, of what action is this the result? 

Brahmā said: 

He mentioned thic three deaths of brahmins as they liad happened.

The King said: 

Dear sons, there is no atonement for the slayers of brahmins anywhere. 

Brahmā said: 

Overwhelmed by great sorrow they fell down on the ground. Remembering all these things such as the king, their exile, mother, father, the onset of sorrow, the course of fate, the fall into hell and similar things the prince fell unconscious. On seeing the king unconscious Sità said:

Sitā said: 

Noble persons like you do not bewail at the onset of sorrow. They think of remedies, supernatural or human. An adversity is never averted by persons who lament even in a thousand Yugas. Wise and far-sighted persons never become perplexed. Why then, O ruler of men, do you feel sad in vain? Give (unto me) the sin of that slaughter, the terrible one, that occurred first. I shall duly perform the expiation for the sin resulting from the death of that brahmin who was sinless, who was the master of Vedas and Vedāngas, who was a docr of meritorious decds and who was devoted to his father. I shall perform expiation in accordance with the injunctions of the scriptures. Both of you do not grieve over it. Let Laksmana take up the second sin and you the remaining one.

Brahmā said: 

165. These righteous words were uttered with firmness by Sitä. Both of them said So be it'. Then Dasaratha spoke:

Dasaratha said: 

166. You are the daughter of Janaka, the knower of Brahmān. You are not born of any (mortal) womb. You are the wife of Rāma. There is no wonder that you speak befittingly? 

167-169. But you need not undergo the least of strains. By the holy dip, distribution of charitable gifts and offerings of Pindas on Gautami I will be freed from the three sins of brahmin slaughter and I will go to heaven. What is befitting to your family has been uttered, O daughter of Janaka. Ladies of noble family take one across the sea of worldly existence. What is it that is difficult of access if Godāvarī favours.

Brahmă said: 

170. Saying "So be it”, preparations were made for the offering of Pindas. But the slayer of enemies did not see any eatable thing to be offered as Pinda. Then he spoke to Lakshmana. 

171. Lakshamana said politely, "Here are Ingudi fruits" and in a moment oil cakes of Ingudi were brought. 

172. Rama sadly hesitated to decide on the offerings of Pinda to his father at Gangā through the oil cakes. 

173-175. A divine voice was heard there saying, "O prince, get rid of your sadness. Why? You are banished from the kingdom. You have come to the forest. You are penniless. You are devoted to virtue and you are not wicked. Hence it does not behove you to bewail. 

He who is conceited on account of his wealth and performs religious rites on that basis, is a sinner. 

Listen attentively, O Rāma, to what all the scriptures say. 

O king, the deities should be propitiated by the same food as the devotee takes." 

176-181. When the Pinda was placed on the ground he did not see his father. Where the dead body fell there is the excellent holy centre Savatirtha. Even its remembering dispels deadly sins. 

The following came there: Guardians of quarters, Rudras, Adityas, and Asvins. They were seated in their respective aerial chariots. In their midst their father shone like the sun. He had excessive lustre. He was seated on an excellent aerial chariot. He was being eulogized by Kinnaras. But Rama did not see his father. Looking at Devas in their chariots Raina said with palms joined in reverence, "Where is niy father?” 

Then a divine voice was heard addressing Råma and Sità, 

"King Dasaratha is rid of three sins of brahmin slaughter. See him, O dear one, standing alone with Devas." 

Devas also said to himn:

Devas said: 

182-185. You are blessed. You can rest contented. O Rama, your father has gone to heaven: 

Blessed is he who redeems his ancestors from hells. By that blessed one the three worlds are to be decked. See him, O mighty one, he is freed from sins. He has the lustre of the Sun. Even if he is endowed with all riches, a sinner can be compared to a burnt tree. Even a penniless fellow is looked at like the crescent-crested lord if he is meritorious. 

Brahmă said: 

On seeing his son the king showered blessings on him and said: 

The king said: 

186. O sinless one, welfare unto you. You can rest contented. I have been redeemed by you. In this world, blessed is that son who is the redeemer of his ancestors.

Brahmā said: 

187. Devas said to Rama, the most excellent among men: “Go, dear, go away happily for achieving the object of Devas". 

Then, on hearing their words Rāma said to Devas.

Rāma said: 

188-190. O Devas, what duty still remains to be performed by me for my elderly father?

Devas said: 

There is no river equal to Gangā. There is no son equal to you. There is no lord on par with Siva. There is no Mantra equal to Pranava. 

O Rāma, the tasks for the sake of your elders have been performed by you. O bestower of honour, all your ancestors have been redeemed by you. All go to their respective places. You too go away happily.

Brahmā said: 

191-194. At those words of Devas Rāma, the elder brother of Lakshmana, became delighted along with Şītå. He was surprised on noticing the greatness of Ganga. He said these words: 

Rāma said: 

Ah! the power of Gangā cannot be compared to anything in the three worlds. We are blessed becausc Gangā, the sanctifier of the three worlds, has been scen by us. 

Brahmā said: 

With great pleasure Rama installed Malcśvara. He wor- shipped Iśhāna with the sixteen articles of worship with great devotion. Isvara had thirtysix Kalås (digits) and requisite coverings. With palms joined in reverence. Råma eulogized Sarkara. 

Rāma said: 

195-206. I bow to Śambhu, the ancient Purusa. I bow to the omniscient lord of vast expense. I bow to lord Rudra, that lord of never-ending capacity. I bow to Sarva. I bow with my head. 

I bow down to that unchanging great lord. I bow to the consort of Umā, the preceptor of the worlds. I bow to that destroyer of poverty. I bow to that dispeller of sickness. 

I bow to the lord of welfare, of unimaginable form. I bow to the lord in the form of the seed causing creation. I bow to that lord who is the cause of sustenance of this universe. I bow to the lord of destruction. 

I bow to that unchanging lord fond of Gauri. I bow to that eternal lord identical with the destructible and indestructible. I bow to the lord in the form of knowledge whose existence is incomprehensible and whose capacity is immeasurablc. I bow to that three-eyed lord with my head. 

I bow to the lord merciful to the living. I bow to the lord always terrifying. I bow to the donor of desired things. I bow to the lord of Soina, to the lord of Uma at the outset. 

I bow to the lord with three Vedas for his eyes. I bow to that lord devoid of three forms. I bow to the meritorious lord beyond existing and non-existing. I bow to the destroyer of sins. 

I bow to that lord engaged in the welfare of the universe. I bow to the lord who assumes many forms, who is the protector of universe, and who is the creator of Sat and Asat, I bow to the lord of universe. 

I bow to the lord of sacrifices who bestows Havya and Kavya offerings. I bow to that lord who gives everything when propitiated, who is auspicious unto the worlds and who is the (ultimate) goal. I bow to my beloved deity who is fond of charitable gifts. 

I bow to the lord of Soma who is not independent (i.e. bestower of fruits based on one's actions). I bow to that consort of Umā. I bow to that lord of victory. I bow to the lord of Vighneśvara and Nandi. I bow my head to that lord who is fond of his sons. 

I bow to the lord who destroys sorrow and misery of worldly existence. I bow to the bearer of Moon. I bow to the supporter of Ganga. I bow to Ihsa worthy of being worshipped. I bow to the husband of Umā, the excellent one among Devas. 

I bow to the lord whose pair of feet are worshipped by Devas and Asuras as well as by Brahmā, the primordial deity, Vişhnu, Indra and others. I bow to the lord who wished for three eyes in order to see the eye-music of the face of the goddess (?) 

I bow to Soma who is worshipped with the articles of worship, viz., mixture of milk, sugar candy, ghee, curds and honey, fragrant incensc, lamps, flowers of various colours and difierent kinds of cooked food.

Brahmå said: 

207. Then the lord said to Rama accompanied by Lakşhmaņa, "Welfare unto you. Choose the boons". Rāma said to the Bull-bannered lord. 

Rāma said: 

208. O Shankara, let the undertakings of those persons come to a fruitful end, who devoutly propitiate you by means of this prayer, O excellent one among Devas. 

209. Let those Mancs, O Shambhu , who are fallen into the ocean of hell be sanctified by the offerings of Pindas and let them go to heaven. 

210. Whatever sin onc has committed ever since the birth, by thoughts, words and deeds Iet it be immediately destroyed merely by taking bath here. 

211. If, O Sarnblu, anyone devoutly gives even a minute particle to the suppliants here, let that be of everlasting benefit to the donors. 

Brahmā said: 

212-213. The delighted Shankara said to Rama: "Let it be so". When the lord, the most excellent one among Devas, had gone, Rama too, accompanicd by his followers, slowly went to that place where Gautami rose from. Thenceforth that holy centre is called Råmatirtha. 

214. The place where the arrow fell down from the hand of nierciful Lakşhmana became the holy centre "Bāņatirtha". It dispels all adversities. 

215-217. The place where the holy bath and the worship of Shankara was performed by Lakşhmaņa, became Lakşhmaņatirtha. So also is the case of Sitātīrtha. "It is capable of dispelling sins of different types entirely. 

Where Gangå the sanctifier of three worlds, had a contact with the feet of Vişhnu (i.e. Räma) and where Rāma took bath that is the holy centre Rāmatirtha. How can its special excellence be described? There is no holy centre anywhere equal to that Ramatirtha.