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Wien the son of Raghu had set out with Sutikshna’s per> mission, Sita addressed him in affectionate words and convincing speech, saying,—*Although thou art great and fotlowest the narrow way (of righteousness), yet thou art on the eve of entering into unrighteousness. But thou couldst by refraining from action, eschew this unrighteousness that springs from an evil begot of desire. This evil begot of desire is threefold. One prominent evil is falsehood, and both the others are of weightier significance,—association with others’ wives, and vindictiveness without any (basis of) hostility. Falsehood, O Raghava, hath never been thine, nor can it ever be thine (in the future). Nor yet,O foremost of men, canst thou ever even in fancy be (guilty of) going after others’ wives, which marreth all religious merit. These, O Rama, are by no means in thee. O King’s son, thoe ever and a day directest thy attentions unto thy own wife. And thou art righteous and truthful and doest the will of thy sire. In thee are established virtue amd truth—and every thing ; and by help of thy conquered senses, thou, O mightyarmed one, art capable of bearing everything. And, O thou of a gracious presence, thine is control over sense. The third evil that leads men through ignorance to bear hostility towards others without any (cause of) hostility, is now present (unto thee). Thou hast, O hero, for the protection of the saints dwelling in the forest of Dandaka, promised the slaughter of Rakshasas in battle. And it is for this reason that equip-

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ped with bows and arrows, thou hast along with thy brother set out for the forest known as Dandaka. Seeing thee set out, my mind reflecting on thy truthfulness as well as thy happiness in this world and welfare in the next, is wrought up with anxiety. And, O hero, I do not relish this journey to Dandaka. Thereof I will tell thee the reason. Do thou listen to me as [ tell thee. Bearing bows and arrows in thy hands, thou hast come to the wood along with thy brother ; and (it may well happen) that seeing grim rangers of the forest, thou mayst discharge thy shafts. And even as the vicinity of faggots increases the energy of fire, the proximity of (the bow) enhances the strength and energy of the Kshatriya. Formerly, O long-armed one, in a sacred wood haunted by beasts and birds, there lived a truthful ascetic of a pure person. Intending to disturb his austerities, Sachi’s lord, Indra, bearing a sword in his hand, came to the asylum in the-guise of a warrior. And in that asylum, that excellent scimitar was deposited as a trust with that righteous person practising asceticism. Receiving that weapon, that ascetic intent upon preserving his trust, rangeth the forest, maintaining his faith. And intent upon preserving his trust, he goeth nowhere for procuring fruits and roots without that sword deposited with him as a trust. Constantly carrying the sword, by degrees, the ascetic, foregoing all thoughts about asceticism, had his mind involved in fierce sentiments. Thus in consequence of bearing that weapoa, that ascetic taken up with fierce thoughts, losing his sobriety and led astray from righteousness, went to hell. This aricient story anent the carrying of arms, asserts that even as fire worketh change in: a piece of wood, the presence of arms worketh alteration in the mind of him bearing them. From affection andthe bigh honor in which I hold thee, I merely remind thee of this matter. I do not teach thee. Equipped with bows as thou art, thou shouldst renounce all thoughts of slaying without hostility the Rakshasas residing in Dandaka. Without offence none should _ To

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be slain.—It is the duty of Kshatriya heroes by means of t bows to protect persons of subdued souls, come by calamity. Where are arms? And where is the for Where is Kshatriya virtue ? And where is asceticism ? Tl are opposed to each other,—let us, therefore, honor morality that pertains to this place. From. following ar one’s sense gets befouled and deformed. Again going Ayodhya, thou wilt observe the duties of Kshatri Then my mother-in-law and father-in-law shall ex, ience enduring delight, if, having renounced the kingd thou lead the life of an ascetic. Interest springs fi righteousnes; and happiness also results therefr One attains everything through righteousness—in world the only substantial thing. Repressing self diverse restrictions, intelligent people attain righteousne but virtue crowned with felicity,is incapable of being attai by following pleasure. O mild one, ever cherishing thy he in purity, do thou practise piety in the wood of ascetici Everything—the three worlds—are truly known unto tt } have spoken this through feminine fickleness. Who speak of righteousness unto thee ? Reflecting on and unc standing things, do thou along with thy younger brot speedily do what thou likest.”