Rāmāyaṇa - Ayodhyā-kāṇḍa - Part 3 - Sītā and Lakṣmaṇa decide to leave for the forest with Rāma

As he entered his residence, he saw Queen Kausalyā, who was clad in white silk and had spent the night observing a vow. She had performed pūjā to Bhagavān Viṣṇu early in the morning and was performing a homa in Agni. Seeing her beloved son, Kausalyā rushed to him out of joy, just as a mare runs to her foal. Rāma, out of his modest nature and respect, told her with his hands joined, “Terrible sorrow awaits you, Sītā, and Lakṣmaṇa. I shall live in the uninhabited forest for fourteen years subsisting on honey, roots, and fruits like a muni. The king is bestowing the status of crown-prince upon Bharata and has exiled me to Daṇḍakāraṇya.” Kausalyā collapsed upon hearing this. Covered with dust, she felt miserable like a mare that had borne burden beyond its capacity.

Getting up, she cried, “O Rāghava! Had I not given birth to you, I would have grieved only for being a barren woman! There would have been no other sorrow. I have hardly experienced joy in my life, Rāma—and I have waited all along to derive pleasure out of my son’s welfare. I will now hear many spiteful remarks from the younger queens. Even when you were here, I have suffered immense humiliation; with you gone, it is certainly death for me. Even those who were serving me until now, will not do so out of fear of Kaikeyī’s son. All the vratas and tapas I performed for my son have gone waste like sowing a seed in salty soil. I wish I could join Death right away!”

As Rāma’s mother thus lamented, Lakṣmaṇa said, “I just don’t like this, mother! Why should Rāma go to the forest obeying a woman’s demand? The king, who is overcome by lust and succumbs to the temptations of senses, may utter anything. Will any dhārmic person banish without reason a god-like son, who is honest and self-disciplined and has compassion even for his enemies? A son well-versed in rāja-nīti should not listen to the words of this king, who though old behaves like an irascible child. Rāma! Before anybody hears about this, seize the kingdom with my assistance. No one can stop you as I stand guard with my bow like Death incarnate! If Ayodhyā goes against you, I will get rid of all its inhabitants with my sharp arrows. I will slay everyone who sides with Bharata! O devi, I truly love my brother from the bottom of my heart, I swear by my bow! If Rāma should enter the blazing fire or a dense forest, trust me, O mother, I would have done so before him. With my valour, I will rid you of your sorrow, devi, just as the Sun dispels darkness.”

Reduced to tears, Kausalyā said to Rāma, “O son! Listen to what Lakṣmaṇa says. If it appeals to you, please follow his advice. You should not pay heed to the adhārmic words of my co-wife. Aren’t my words as worthy of your regard as your father’s? Even to eat grass in your company is a blessing for me. If you go to the forest leaving me behind, I will starve myself to death.”

Rāma replied, “O Mother! I cannot transgress my father’s command. Don’t you know, in the past Sage Kaṇḍu killed a cow upon the behest of his father. In our family, the sons of Sagara met with a terrible death digging the earth upon the command of their father. Paraśu-rāma chopped off his mother Reṇukā’s head with an axe obeying his father’s instruction. I am merely treading the path paved by the past-masters.” He then said to Lakṣmaṇa, “Dear brother, I know your unparalleled love for me. Dharma is the highest virtue in the world and Satya resides in Dharma. Give up your ignoble idea! Trust dharma and follow my path!” Turning towards Kausalyā, he said, “I am leaving from here straight to the forest. Please don’t lament, O mother! I will come back upon the fulfilment of my vow!”

Addressing Lakṣmaṇa again, Rāma said, “Repressing your anger and grief for a moment, with a happy heart, cancel all arrangements made for my crowning with the same speed as you got them ready. It appears that Fate has ordained my exile and no one else appears to be responsible. Dominated by Fate, my younger mother, Kaikeyī has uttered such harsh words, for such is the power of daiva!”

Upon listening to Rāma’s words, Lakṣmaṇa oscillated between joy and sorrow. Knitting his eyebrows, the valorous one hissed like a snake. Flinging his hands around like an elephant waves its trunk, with an oblique glance, he said, “You seem to have lost your sense out of fear of violating dharma. How could a powerful kṣatriya like you attribute everything to Fate and Destiny, which is the refuge of the timid and the weak? Only the cowards, who have no skills to perform their deeds, attribute everything to Destiny. Today, the world will see me overpower Destiny. I shall kill the desire of our father and that wicked lady. You will rule the kingdom and your sons will rule after you. You will only retire to the forest life after ruling for a thousand years. Whoever is hostile to you will be bereft of his life, fame, and friends and I will ensure that the kingdom comes under your control! I am your servant!”

Wiping tears off Lakṣmaṇa’s face and calming him down, Rāma reiterated his firm resolve.

Unable to bear separation from her son, Kausalyā declared her decision, “How can my son subsist on raw roots, fruits, and scattered grains the forest? Can a cow but help following its calf wherever it goes? I will go with you, my son!”

Rāma replied, “Our father, deceived by Kaikeyī and with you and me gone, will not survive. Abandoning her husband is the vilest deed for a wife. So long as my father lives, you should tend to him and this is the sanātana-dharma! To a woman, her husband is her god and her lord as long as he lives. Bharata, a dhrāmic soul, will always follow your wishes. Ensure that the king does not suffer from separation from his son when I am gone. You must perform pūjā and serve the brāhmaṇas in my absence, on my behalf. Once I am back, you will enjoy the highest luxury.”

Now setting aside her grief with determination, Kausalyā blessed him with immense love. Wishing him a safe stay in the forest, the mother embraced him and smelled his head. She even went around Rāma in a pradakṣiṇa and repeatedly hugged him. Rāma too went in a pradakṣiṇa around her and prostrated at her feet. He then went ahead to Sītā’s palace.

~

Sītā had heard nothing about the happenings in the king’s palace. Rāma entered his own mansion which was well-decorated and filled with rejoicing folk; he felt embarrassed and a bit ashamed and hung his head low. Sītā, looking at her husband’s grief-stricken face, got up trembling. Rāma’s face was drained of colour, covered with perspiration, and betrayed deep sorrow. She variously asked him, What is the reason behind your agony amidst times of celebration? Rāma replied, “My revered father has exiled me to the forest for fourteen years, O Jānaki! As demanded through the two boons by Kaikeyī, Bharata will be anointed as the crown-prince. I came to bid you farewell as I am heading to the forest. Remember, when I am away, never praise me in the ear-shot of Bharata. Men in power do not like to hear another praised. Please don’t expect special favours from him, either. Once I am gone, you, as a brave woman must bear up sorrow cheerfully. Getting up early in the morning, perform pūjā to the devas. You should honour my father Daśaratha and mother Kausalyā as well as the other mothers. You should specially take care of Lakṣmaṇa and Śatrughna like your own brothers or sons. Never displease Bharata, for he is the king of the land and the clan. An enraged king may disown his own progeny! O lovely one, stay here observing dharma – this is my advice. I will leave now!”

Upon listening to Rāma’s words, Sītā said, “Ārya-putra! A man’s father, mother, brother, son, and daughter-in-law reap the fruits of their own puṇya, but a wife’s fortune is solely dependent on her husband. He is her ultimate refuge. If you are starting this day to the impenetrable jungle, I’ll walk ahead of you softening prickly grass and thorns. Give up your anger and kindly take me along with you; please know that I have not committed any pāpa! My father and mother have taught me how to conduct myself towards my husband in different situations, and I don’t need to be taught now. I will happily live in the forest just as in my father’s abode. I will not care for the wealth of the three worlds and serve you as a pativratā. I will subsist on fruits and roots, have no doubts! I will never cause you sorrow, I promise, Rāma. I wish to see all the rivers and mountains, ponds and forests, and I shall never be scared, having you as my guardian. With you by my side, even a hundred thousand years will pass by in pleasure. I do not wish to live in svarga without you, Rāma. I am resolved to die if I cannot be with you. Please heed to my request and make my dream come true. I will never be a burden to you!”

When Sītā spoke thus, Rāma, who knew the perils in the forest was not inclined to take her with him. Speaking soothing words in other to dissuade her, Rāma said, “Dear Sītā! You come from a noble family; staying back here, you can do perform your svadharma to your satisfaction. The forest is full of troubles. The frightful mountains and the roar of the lions in their lairs make the forest a scary place. You will need to sleep on a bed of leaves at night, though you are wearied though out the day. You may have to fast at times, must wear clothes made of tree-bark, and have matted hair. Many serpents and lizards plague the forest paths. Scorpions, worms, gnats, and mosquitoes bother one endlessly. The forest is not the place for you. The more I think of it, the more I see the infinite perils of the forest!”

In great grief and with a tear-stained face, Sītā said, “The troubles in the forest are blessings for me in your company, Rāma! Separated from you, it is better I die here. In the past, fortune tellers in my father’s place had prophesized that I would have to live in the forest and I have been looking forward to the day since then.” Unable to control herself, she said, “It appears that my father got a woman in a man’s guise as his son-in-law! You must know, O valiant one, I am like Sāvitrī who was devoted to her husband Satyavān. Do you wish to give me away to someone else, just like an actor in a drama does? Any fruit, leaf, or flower – in small or large quantities, that you offer to me with your own hands is like nectar to me. I will never long for my father or mother or my native home while I am in your company, O Rāghava! I cannot bear separation from your even for a moment!”

Taking her in his arms, Rāma reassured her, “I would not wish for svarga too, my lady, at the cost of your tears. Dear one, not knowing your heart, I tried to stop you from coming with me, though I can certainly take care of you. Come, follow me, be my companion – saha-dharma-carī bhava! Offer gems to brāhmaṇas and food to bhikṣus. Make haste, my lady!”

Sītā, extremely delighted, with full heart began giving away her possessions.

Listening to the conversation between the couple, Lakṣmaṇa expressed his resolve to walk ahead of them. Rāma then said, “If you accompany us to the forest, who will support Kausalyā and Sumitrā? The daughter of Aśvapati will certainly cause immense trouble to her co-wives once the kingdom is in her hands.”

Lakṣmaṇa, an expert at speech, replied, “Your brilliance will prevail upon Bharata and make him take good care of Kausalyā and Sumitrā. Moreover, Kausalyā is bestowed with a thousand villages and she can support a thousand citizens like me. With my bow and arrow ever vigilant and carrying a spade and a basket, I will walk ahead of you showing you the path! I will get you fruits, roots, and other wild produce every day. You may enjoy your time with Vaidehī on the hill-tops, while I serve you irrespective of you being awake or asleep!”

Supremely pleased with his words, Rāma said, “Go Lakṣmaṇa, take leave of all our friends. Go fetch the best of bows and armours.”

~

Rāma honoured Suyajña, Sage Vasiṣṭha’s son as well as many other brāhmaṇas and offered them a bounty of precious gems and wealth. Rāma and Sītā gave away all their belongings to people in the city as per each one’s taste.

To be continued...
[The critically constituted text and the critical edition published by the Oriental Institute, Vadodara is the primary source. In addition, the Kannada rendering of the epic by Mahāmahopādhyāya Sri. N. Ranganatha Sharma and the English translation by Sri. N. Raghunathan have been referred.]
 

 

Author(s)

Valmiki
About:

Visionary sage and the author of the fifth Veda, the Rāmāyaṇa

Translator(s)

About:

Arjun is a writer, translator, engineer, and enjoys composing poems. He is well-versed in Sanskrit, Kannada, English, Greek, and German languages. His research interests lie in comparative aesthetics of classical Greek and Sanskrit literature. He has deep interest in the theatre arts and music. Arjun has (co-) translated the works of AR Krishna Shastri, DV Gundappa, Dr. SL Bhyrappa, Dr. SR Ramaswamy and Shatavadhani Dr. R Ganesh

Prekshaa Publications

Among the many contributions of ancient Indians to world thought, perhaps the most insightful is the realisation that ānanda (Bliss) is the ultimate goal of human existence. Since time immemorial, India has been a land steeped in contemplation about the nature of humans and the universe. The great ṛṣis (seers) and ṛṣikās (seeresses) embarked on critical analysis of subjective experience and...

One of the two great epics of India and arguably the most popular epic in the world, the Ramayana has enchanted generations of people not just in Greater India but the world over. In less than three hundred pages The Essential Ramayana captures all the poetic subtleties and noble values of the original and offers the great epic in an eminently readable form that will appeal to the learned and...

The Bhagavad-gītā isn’t merely a treatise on ultimate liberation. It is also a treatise on good living. Even the laity, which does not have its eye on mokṣa, can immensely benefit from the Gītā. It has the power to grant an attitude of reverence in worldly life, infuse enthusiasm in the execution of duty, impart fortitude in times of adversity, and offer solace to the heart when riddled by...

Indian Perspective of Truth and Beauty in Homer’s Epics is a unique work on the comparative study of the Greek Epics Iliad and Odyssey with the Indian Epics – Rāmāyaṇa and Mahābhārata. Homer, who laid the foundations for the classical tradition of the West, occupies a stature similar to that occupied by the seer-poets Vālmīki and Vyāsa, who are synonymous with the Indian culture. The author...

Karnataka’s celebrated polymath, D V Gundappa brings together in the sixth volume of reminiscences character sketches of prominent public figures, liberals, and social workers. These remarkable personages hailing from different corners of South India are from a period that spans from the late nineteenth century to the mid-twentieth century. Written in Kannada in the 1970s, these memoirs go...

An Introduction to Hinduism based on Primary Sources

Authors: Śatāvadhānī Dr. R Ganesh, Hari Ravikumar

What is the philosophical basis for Sanātana-dharma, the ancient Indian way of life? What makes it the most inclusive and natural of all religio-philosophical systems in the world?

The Essential Sanātana-dharma serves as a handbook for anyone who wishes to grasp the...

Karnataka’s celebrated polymath, D V Gundappa brings together in the fifth volume, episodes from the lives of traditional savants responsible for upholding the Vedic culture. These memorable characters lived a life of opulence amidst poverty— theirs  was the wealth of the soul, far beyond money and gold. These vidvāns hailed from different corners of the erstwhile Mysore Kingdom and lived in...

Padma Bhushan Dr. Padma Subrahmanyam represents the quintessence of Sage Bharata’s art and Bhārata, the country that gave birth to the peerless seer of the Nāṭya-veda. Padma’s erudition in various streams of Indic knowledge, mastery over many classical arts, deep understanding of the nuances of Indian culture, creative genius, and sublime vision bolstered by the vedāntic and nationalistic...

Bhārata has been a land of plenty in many ways. We have had a timeless tradition of the twofold principle of Brāhma (spirit of wisdom) and Kṣāttra (spirit of valour) nourishing and protecting this sacred land. The Hindu civilisation, rooted in Sanātana-dharma, has constantly been enriched by brāhma and safeguarded by kṣāttra.
The renowned Sanskrit poet and scholar, Śatāvadhānī Dr. R...

ಛಂದೋವಿವೇಕವು ವರ್ಣವೃತ್ತ, ಮಾತ್ರಾಜಾತಿ ಮತ್ತು ಕರ್ಷಣಜಾತಿ ಎಂದು ವಿಭಕ್ತವಾದ ಎಲ್ಲ ಬಗೆಯ ಛಂದಸ್ಸುಗಳನ್ನೂ ವಿವೇಚಿಸುವ ಪ್ರಬಂಧಗಳ ಸಂಕಲನ. ಲೇಖಕರ ದೀರ್ಘಕಾಲಿಕ ಆಲೋಚನೆಯ ಸಾರವನ್ನು ಒಳಗೊಂಡ ಈ ಹೊತ್ತಗೆ ಪ್ರಧಾನವಾಗಿ ಛಂದಸ್ಸಿನ ಸೌಂದರ್ಯವನ್ನು ಲಕ್ಷಿಸುತ್ತದೆ. ತೌಲನಿಕ ವಿಶ್ಲೇಷಣೆ ಮತ್ತು ಅಂತಃಶಾಸ್ತ್ರೀಯ ಅಧ್ಯಯನಗಳ ತೆಕ್ಕೆಗೆ ಬರುವ ಬರೆಹಗಳೂ ಇಲ್ಲಿವೆ. ಶಾಸ್ತ್ರಕಾರನಿಗಲ್ಲದೆ ಸಿದ್ಧಹಸ್ತನಾದ ಕವಿಗೆ ಮಾತ್ರ ಸ್ಫುರಿಸಬಲ್ಲ ಎಷ್ಟೋ ಹೊಳಹುಗಳು ಕೃತಿಯ ಮೌಲಿಕತೆಯನ್ನು ಹೆಚ್ಚಿಸಿವೆ. ಈ...

Karnataka’s celebrated polymath, D V Gundappa brings together in the fourth volume, some character sketches of the Dewans of Mysore preceded by an account of the political framework of the State before Independence and followed by a review of the political conditions of the State after 1940. These remarkable leaders of Mysore lived in a period that spans from the mid-nineteenth century to the...

Bharatiya Kavya-mimamseya Hinnele is a monograph on Indian Aesthetics by Mahamahopadhyaya N. Ranganatha Sharma. The book discusses the history and significance of concepts pivotal to Indian literary theory. It is equally useful to the learned and the laity.

Sahitya-samhite is a collection of literary essays in Kannada. The book discusses aestheticians such as Ananda-vardhana and Rajashekhara; Sanskrit scholars such as Mena Ramakrishna Bhat, Sridhar Bhaskar Varnekar and K S Arjunwadkar; and Kannada litterateurs such as DVG, S L Bhyrappa and S R Ramaswamy. It has a foreword by Shatavadhani Dr. R Ganesh.

The Mahābhārata is the greatest epic in the world both in magnitude and profundity. A veritable cultural compendium of Bhārata-varṣa, it is a product of the creative genius of Maharṣi Kṛṣṇa-dvaipāyana Vyāsa. The epic captures the experiential wisdom of our civilization and all subsequent literary, artistic, and philosophical creations are indebted to it. To read the Mahābhārata is to...

Shiva Rama Krishna

சிவன். ராமன். கிருஷ்ணன்.
இந்திய பாரம்பரியத்தின் முப்பெரும் கதாநாயகர்கள்.
உயர் இந்தியாவில் தலைமுறைகள் பல கடந்தும் கடவுளர்களாக போற்றப்பட்டு வழிகாட்டிகளாக விளங்குபவர்கள்.
மனித ஒற்றுமை நூற்றாண்டுகால பரிணாம வளர்ச்சியின் பரிமாணம்.
தனிநபர்களாகவும், குடும்ப உறுப்பினர்களாகவும், சமுதாய பிரஜைகளாகவும் நாம் அனைவரும் பரிமளிக்கிறோம்.
சிவன் தனிமனித அடையாளமாக அமைகிறான்....

ऋतुभिः सह कवयः सदैव सम्बद्धाः। विशिष्य संस्कृतकवयः। यथा हि ऋतवः प्रतिसंवत्सरं प्रतिनवतामावहन्ति मानवेषु तथैव ऋतुवर्णनान्यपि काव्यरसिकेषु कामपि विच्छित्तिमातन्वते। ऋतुकल्याणं हि सत्यमिदमेव हृदि कृत्वा प्रवृत्तम्। नगरजीवनस्य यान्त्रिकतां मान्त्रिकतां च ध्वनदिदं चम्पूकाव्यं गद्यपद्यमिश्रितमिति सुव्यक्तमेव। ऐदम्पूर्वतया प्रायः पुरीपरिसरप्रसृतानाम् ऋतूनां विलासोऽत्र प्रपञ्चितः। बेङ्गलूरुनामके...

The Art and Science of Avadhānam in Sanskrit is a definitive work on Sāhityāvadhānam, a form of Indian classical art based on multitasking, lateral thinking, and extempore versification. Dotted throughout with tasteful examples, it expounds in great detail on the theory and practice of this unique performing art. It is as much a handbook of performance as it is an anthology of well-turned...

This anthology is a revised edition of the author's 1978 classic. This series of essays, containing his original research in various fields, throws light on the socio-cultural landscape of Tamil Nadu spanning several centuries. These compelling episodes will appeal to scholars and laymen alike.
“When superstitious mediaevalists mislead the country about its judicial past, we have to...

The cultural history of a nation, unlike the customary mainstream history, has a larger time-frame and encompasses the timeless ethos of a society undergirding the course of events and vicissitudes. A major key to the understanding of a society’s unique character is an appreciation of the far-reaching contributions by outstanding personalities of certain periods – especially in the realms of...

Prekṣaṇīyam is an anthology of essays on Indian classical dance and theatre authored by multifaceted scholar and creative genius, Śatāvadhānī Dr. R Ganesh. As a master of śāstra, a performing artiste (of the ancient art of Avadhānam), and a cultured rasika, he brings a unique, holistic perspective to every discussion. These essays deal with the philosophy, history, aesthetics, and practice of...

Yaugandharam

इदं किञ्चिद्यामलं काव्यं द्वयोः खण्डकाव्ययोः सङ्कलनरूपम्। रामानुरागानलं हि सीतापरित्यागाल्लक्ष्मणवियोगाच्च श्रीरामेणानुभूतं हृदयसङ्क्षोभं वर्णयति । वात्सल्यगोपालकं तु कदाचिद्भानूपरागसमये घटितं यशोदाश्रीकृष्णयोर्मेलनं वर्णयति । इदम्प्रथमतया संस्कृतसाहित्ये सम्पूर्णं काव्यं...

Vanitakavitotsavah

इदं खण्डकाव्यमान्तं मालिनीछन्दसोपनिबद्धं विलसति। मेनकाविश्वामित्रयोः समागमः, तत्फलतया शकुन्तलाया जननम्, मातापितृभ्यां त्यक्तस्य शिशोः कण्वमहर्षिणा परिपालनं चेति काव्यस्यास्येतिवृत्तसङ्क्षेपः।

Vaiphalyaphalam

इदं खण्डकाव्यमान्तं मालिनीछन्दसोपनिबद्धं विलसति। मेनकाविश्वामित्रयोः समागमः, तत्फलतया शकुन्तलाया जननम्, मातापितृभ्यां त्यक्तस्य शिशोः कण्वमहर्षिणा परिपालनं चेति काव्यस्यास्येतिवृत्तसङ्क्षेपः।

Nipunapraghunakam

इयं रचना दशसु रूपकेष्वन्यतमस्य भाणस्य निदर्शनतामुपैति। एकाङ्करूपकेऽस्मिन् शेखरकनामा चित्रोद्यमलेखकः केनापि हेतुना वियोगम् अनुभवतोश्चित्रलेखामिलिन्दकयोः समागमं सिसाधयिषुः कथामाकाशभाषणरूपेण निर्वहति।

Bharavatarastavah

अस्मिन् स्तोत्रकाव्ये भगवन्तं शिवं कविरभिष्टौति। वसन्ततिलकयोपनिबद्धस्य काव्यस्यास्य कविकृतम् उल्लाघनाभिधं व्याख्यानं च वर्तते।

Karnataka’s celebrated polymath, D V Gundappa brings together in the third volume, some character sketches of great literary savants responsible for Kannada renaissance during the first half of the twentieth century. These remarkable...

Karnataka’s celebrated polymath, D V Gundappa brings together in the second volume, episodes from the lives of remarkable exponents of classical music and dance, traditional storytellers, thespians, and connoisseurs; as well as his...

Karnataka’s celebrated polymath, D V Gundappa brings together in the first volume, episodes from the lives of great writers, poets, literary aficionados, exemplars of public life, literary scholars, noble-hearted common folk, advocates...

Evolution of Mahabharata and Other Writings on the Epic is the English translation of S R Ramaswamy's 1972 Kannada classic 'Mahabharatada Belavanige' along with seven of his essays on the great epic. It tells the riveting...

Shiva-Rama-Krishna is an English adaptation of Śatāvadhāni Dr. R Ganesh's popular lecture series on the three great...

Bharatilochana

ಮಹಾಮಾಹೇಶ್ವರ ಅಭಿನವಗುಪ್ತ ಜಗತ್ತಿನ ವಿದ್ಯಾವಲಯದಲ್ಲಿ ಮರೆಯಲಾಗದ ಹೆಸರು. ಮುಖ್ಯವಾಗಿ ಶೈವದರ್ಶನ ಮತ್ತು ಸೌಂದರ್ಯಮೀಮಾಂಸೆಗಳ ಪರಮಾಚಾರ್ಯನಾಗಿ  ಸಾವಿರ ವರ್ಷಗಳಿಂದ ಇವನು ಜ್ಞಾನಪ್ರಪಂಚವನ್ನು ಪ್ರಭಾವಿಸುತ್ತಲೇ ಇದ್ದಾನೆ. ಭರತಮುನಿಯ ನಾಟ್ಯಶಾಸ್ತ್ರವನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಇವನೊಬ್ಬನೇ ನಮಗಿರುವ ಆಲಂಬನ. ಇದೇ ರೀತಿ ರಸಧ್ವನಿಸಿದ್ಧಾಂತವನ್ನು...

Vagarthavismayasvadah

“वागर्थविस्मयास्वादः” प्रमुखतया साहित्यशास्त्रतत्त्वानि विमृशति । अत्र सौन्दर्यर्यशास्त्रीयमूलतत्त्वानि यथा रस-ध्वनि-वक्रता-औचित्यादीनि सुनिपुणं परामृष्टानि प्रतिनवे चिकित्सकप्रज्ञाप्रकाशे। तदन्तर एव संस्कृतवाङ्मयस्य सामर्थ्यसमाविष्कारोऽपि विहितः। क्वचिदिव च्छन्दोमीमांसा च...

The Best of Hiriyanna

The Best of Hiriyanna is a collection of forty-eight essays by Prof. M. Hiriyanna that sheds new light on Sanskrit Literature, Indian...

Stories Behind Verses

Stories Behind Verses is a remarkable collection of over a hundred anecdotes, each of which captures a story behind the composition of a Sanskrit verse. Collected over several years from...