|| 9

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-bharata-

atrughn 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 padma-padbhy priyy

pi-sparkambhy mjita-patha-rujo yo harndrnujbhym

vairpyc chrpaakhy priya-viraha-ruropita-bhr-vijmbha-

trastbdhir 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 twenty-one 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 apraya-

kodaa-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, sattvika-bhvas, 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-pta-

sambhrnta-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-koha-

r-dvra-gopura-sado-valabh-viak

nirbhajyamna-dhiaa-dhvaja-hema-kumbha-

gak 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-kumbha-

dhmrka-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-cpa-

prsari-aktiara-tomara-khaga-durgm

sugrva-lakmaa-marutsuta-gandhamda-

nlgadarka-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-sandaranhlda-

vikasan-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, 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-glni-

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