INTRODUCTION iii
which very brief allusion is made,-then through the forest of Táraká, whom Báma meets in battle and slays, after her genealogy has been given in full. He is then invested by the saint with certain heavenly weapons and magical powers, and, arriving at Visvamitra's hermitage, he slays the demons Márícha and Subáhu. Being told of Janak's bow-sacrifice, he resolves to attend it; and as he crosses the Son and the Ganges on his way thither, Visvamitra details at length his own descent from king Kusa, the birth of Gangá, the legend of the sons of Ságar and his sacrifice, and hów his descendant Bhagirath brought down the Ganges from heaven, and the genealogy of the kings of Visála. As they draw near to Mithilá, Ráma delivers Gautam's wife, Ahalyá, whose legend is given in full. He is welcomed by Janak and Ahalyá's son, Satánanda, and the latter relates the cemplete history of the contention between Visvamitra and Vasishta, of Trisanku and Sanahsepha and. Ambarisha, and of Visvamitra's final promo- tion to Bráhinanícal rank,-his speech occupying eight hundred lines. Janak ahows Ráma the bow in its case, and ha then and there takes it up and snaps it in pieces. The royal-snitors had all tried in vain, and after fruitlessly besieging the city, with intent to carry off Sita by force, had returned discomforted to their own realms. Envoya are despatched to Ayodhyá for King Dasarath; Kusadhwaj, Janak's brother, is also summoned from Sankasya; and then in full oonclave Vasishta declares Ráma's pedigree, after which Janak recites his own. The fourfold nuptials then take plaoe, a hundred thousand cows being given to the Bráhmans in the name of each of the brides, and many precious gifts being bestowed in dowry. Dasarath then takes his vay home with his sons and danghters, but is met by Parasurám with Vishnn's bow, which Ráma strings at once, and the son-of Bhrigu acknowledges his supremacy. They then reach Ayodhyá,whence Bharat soon departa with his uncle, Yudhajit, his mother's father, Kekaya on a visit to On comparing the above sketch with my translation of the corresponding portion of the Hindi poem, it will be seen that the two agrée only in the broad- est outline. The opisodes part, entirely dissimilar; and even in the main narrative some of the most im- portant incidents, such as the breaking of the bow and the contention with Parasurám, are differently placed and assume a very altered complexion. In other passages, where the story follows the same lines, whatever Válmíki has condensedas, for ekample, the description of the marriage festivities-Tulsi Dás has expanded; and wherever the elder poet has lingered longest, his succes- sor has hastened on most rapidly. freely introduced by both poets are, for the most
