Śukadeva Gosvāmī said: Thereafter, the Supreme Personality of Godhead, Lord Rāmacandra, accepted an ācārya and performed sacri fices [yajñas] with opulent paraphernalia. Thus He Himself worshiped Himself, for He is the Supreme Lord of all demigods. (1) Lord Rāmacandra gave the entire east to the hotā priest, the entire south to the brahmā priest, the west to the adhvaryu priest, and the north to the udgātā priest, the reciter of the Sāma Veda. In this way, He donated His kingdom. (2) There after, thinking that because the brāhmaṇas have no material desires they should possess the en tire world, Lord Rāmacandra delivered the land between the east, west, north and south to the ācārya. (3)

After thus giving everything in charity to the brāhmaṇas, Lord Rāmacandra re tained only His personal garments and orna ments, and similarly the Queen, mother Sītā, was left with only her nose ring, and nothing else. (4) All the brāhmaṇas who were engaged in the various activities of the sacrifice were very pleased with Lord Rāmacandra, who was greatly affectionate and favorable to the brāhmaṇas. Thus with melted hearts they re turned all the property received from Him and spoke as follows. (5) O Lord, You are the mas ter of the entire universe. What have You not given to us? You have entered the core of our hearts and dissipated the darkness of our igno rance by Your effulgence. This is the supreme gift. We do not need a material donation. (6)

O Lord, You are the Supreme Personality of God head, who have accepted the brāhmaṇas as Your worshipable deity. Your knowledge and memory are never disturbed by anxiety. You are the chief of all famous persons within this world, and Your lotus feet are worshiped by sages who are beyond the jurisdiction of pun ishment. O Lord Rāmacandra, let us offer our respectful obeisances unto You. (7) Śukadeva Gosvāmī continued: Once while Lord Rāmacandra was walking at night incog nito, hiding Himself by a disguise to find out the people’s opinion of Himself, He heard a man speaking unfavorably about His wife, Sītādevī. (8) [Speaking to his unchaste wife, the man said] You go to another man’s house, and therefore you are unchaste and polluted. I shall not maintain you any more. A henpecked husband like Lord Rāma may accept a wife like Sītā, who went to another man’s house, but I am not henpecked like Him, and therefore I shall not accept you again. (9)

Śukadeva Gosvāmī said: Men with a poor fund of knowledge and a heinous character speak non sensically. Fearing such rascals, Lord Rāmacandra abandoned His wife, Sītādevī, alt hough she was pregnant. Thus Sītādevī went to the āśrama of Vālmīki Muni. (10) When the time came, the pregnant mother Sītādevī gave birth to twin sons, later celebrated as Lava and Kuśa. The ritualistic ceremonies for their birth were performed by Vālmīki Muni. (11) O Mahārāja Parīkṣit, Lord Lakṣmaṇa had two sons, named Aṅgada and Citraketu, and Lord Bharata also had two sons, named Takṣa and Puṣkala. (12) Śatrughna had two sons, named Subāhu and Śrutasena. When Lord Bharata went to conquer all directions, He had to kill many millions of Gandharvas, who are gener ally pretenders. Taking all their wealth, He of fered it to Lord Rāmacandra. Śatrughna also killed a Rākṣasa named Lavaṇa, who was the son of Madhu Rākṣasa. Thus He established in the great forest known as Madhuvana the town known as Mathurā. (13-14)

Being forsaken by her husband, Sītādevī entrusted her two sons to the care of Vālmīki Muni. Then, meditating upon the lotus feet of Lord Rāmacandra, she entered into the earth. (15) After hearing the news of mother Sītā’s entering the earth, the Supreme Personality of Godhead was certainly aggrieved. Although He is the Supreme Person ality of Godhead, upon remembering the ex alted qualities of mother Sītā, He could not check His grief in transcendental love. (16) The attraction between man and woman, or male and female, always exists everywhere, making everyone always fearful. Such feelings are present even among the controllers like Brahmā and Lord Śiva and is the cause of fear for them, what to speak of others who are at tached to household life in this material world. (17) After mother Sītā entered the earth, Lord Rāmacandra observed complete celibacy and performed an uninterrupted Agnihotra-yajña for thirteen thousand years. (18)

After com pleting the sacrifice, Lord Rāmacandra, whose lotus feet were sometimes pierced by thorns when He lived in Daṇḍakāraṇya, placed those lotus feet in the hearts of those who always think of Him. Then He entered His own abode, the Vaikuṇṭha planet beyond the brahmajyoti. (19) Lord Rāmacandra’s reputation for having killed Rāvaṇa with showers of arrows at the re quest of the demigods and for having built a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead Lord Rāmacandra, whose spiritual body is always engaged in various pastimes. Lord Rāmacandra has no equal or superior, and therefore He had no need to take help from the monkeys to gain victory over Rāvaṇa. (20)

Lord Rāmacandra’s spotless name and fame, which vanquish all sinful reactions, are celebrated in all directions, like the ornamental cloth of the victorious elephant that conquers all directions. Great saintly persons like Mārkaṇḍeya Ṛṣi still glorify His characteristics in the assemblies of great emperors like Mahārāja Yudhiṣṭhira. Similarly, all the saintly kings and all the demigods, including Lord Śiva and Lord Brahmā, worship the Lord by bowing down with their helmets. Let me offer my obei sances unto His lotus feet. (21) Lord Rāmacan dra returned to His abode, to which bhakti yogīs are promoted. This is the place to which all the inhabitants of Ayodhyā went after they served the Lord in His manifest pastimes by of fering Him obeisances, touching His lotus feet, fully observing Him as a fatherlike King, sitting or lying down with Him like equals, or even just accompanying Him. (22)

O King Parīkṣit, anyone who aurally receives the narrations con cerning the characteristics of Lord Rāmacan dra’s pastimes will ultimately be freed from the disease of envy and thus be liberated from the bondage of fruitive activities. (23) Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī: How did the Lord conduct Himself, and how did He behave in relationship with His brothers, who were expansions of His own self? And how did His brothers and the inhabitants of Ayodhyā treat Him? (24) Śukadeva Gosvāmī replied: After accepting the throne of the government by the fervent re quest of His younger brother Bharata, Lord Rāmacandra ordered His younger brothers to go out and conquer the entire world, while He personally remained in the capital to give audi ence to all the citizens and residents of the pal ace and supervise the governmental affairs with His other assistants. (25) During the reign of Lord Rāmacandra, the streets of the capital, Ayodhyā, were sprinkled with perfumed water and drops of perfumed liquor, thrown about by elephants from their trunks. When the citizens saw the Lord personally supervising the affairs of the city in such opulence, they appreciated this opulence very much. (26)

The palaces, the palace gates, the assembly houses, the plat forms for meeting places, the temples and all such places were decorated with golden water pots and bedecked with various types of flags. (27) Wherever Lord Rāmacandra visited, aus picious welcome gates were constructed, with banana trees and betel-nut trees, full of flowers and fruits. The gates were decorated with vari ous flags made of colorful cloth and with tap estries, mirrors and garlands. (28) Wherever Lord Rāmacandra visited, the people ap proached Him with paraphernalia of worship and begged the Lord’s blessings. “O Lord,” they said, “as You rescued the earth from the bottom of the sea in Your incarnation as a boar, may You now maintain it. Thus we beg Your blessings.” (29)

Thereafter, not having seen the Lord for a long time, the citizens, both men and women, being very eager to see Him, left their homes and got up on the roofs of the palaces. Being incompletely satiated with seeing the face of the lotus-eyed Lord Rāmacandra, they showered flowers upon Him. (30) Thereafter, Lord Rāmacandra entered the palace of His forefathers. Within the palace were various treasures and valuable wardrobes. The sitting places on the two sides of the en trance door were made of coral, the yards were surrounded by pillars of vaidūrya-maṇi, the floor was made of highly polished marakata maṇi, and the foundation was made of marble. The entire palace was decorated with flags and garlands and bedecked with valuable stones, shining with a celestial effulgence. The palace was fully decorated with pearls and surrounded by lamps and incense. The men and women within the palace all resembled demigods and were decorated with various ornaments, which seemed beautiful because of being placed on their bodies. (31-34)

Lord Rāmacandra, the Supreme Personality of Godhead, chief of the best learned scholars, resided in that palace with His pleasure potency, mother Sītā, and en joyed complete peace. (35) Without trans gressing the religious principles, Lord Rāmacandra, whose lotus feet are worshiped by devotees in meditation, enjoyed with all the paraphernalia of transcendental pleasure for as long as needed. (36)

Śukadeva Gosvāmī said: The son of Mahārāja Khaṭvāṅga was Dīrghabāhu, and his son was the celebrated Mahārāja Raghu. From Mahārāja Raghu came Aja, and from Aja was born the great personality Mahārāja Daśaratha. (1) Being prayed for by the demigods, the Su preme Personality of Godhead, the Absolute Truth Himself, directly appeared with His ex pansion and expansions of the expansion. Their holy names were Rāma, Lakṣmaṇa, Bharata and Śatrughna. These celebrated incarnations thus appeared in four forms as the sons of Mahārāja Daśaratha. (2) O King Parīkṣit, the transcendental activities of Lord Rāmacandra have been described by great saintly persons who have seen the truth. Because you have heard again and again about Lord Rāmacandra, the husband of mother Sītā, I shall describe these activities only in brief. Please listen. (3)

To keep the promise of His father intact, Lord Rāmacandra immediately gave up the po sition of king and, accompanied by His wife, mother Sītā, wandered from one forest to an other on His lotus feet, which were so delicate that they were unable to bear even the touch of Sītā’s palms. The Lord was also accompanied by Hanumān [or by another monkey, Sugrīva], king of the monkeys, and by His own younger brother Lord Lakṣmaṇa, both of whom gave Him relief from the fatigue of wandering in the forest. Having cut off the nose and ears of Śūrpaṇakhā, thus disfiguring her, the Lord was separated from mother Sītā. He therefore be came angry, moving His eyebrows and thus frightening the ocean, who then allowed the Lord to construct a bridge to cross the ocean. Subsequently, the Lord entered the kingdom of Rāvaṇa to kill him, like a fire devouring a for est. May that Supreme Lord, Rāmacandra, give us all protection. (4)

In the arena of the sacrifice performed by Viśvāmitra, Lord Rāmacandra, the King of Ayodhyā, killed many demons, Rākṣasas and uncivilized men who wandered at night in the mode of darkness. May Lord Rāmacandra, who killed these demons in the presence of Lakṣmaṇa, be kind enough to give us protec tion. (5) O King, the pastimes of Lord Rāmacandra were wonderful, like those of a baby elephant. In the assembly where mother Sītā was to choose her husband, in the midst of the heroes of this world, He broke the bow be longing to Lord Śiva. This bow was so heavy that it was carried by three hundred men, but Lord Rāmacandra bent and strung it and broke it in the middle, just as a baby elephant breaks a stick of sugarcane. Thus the Lord achieved the hand of mother Sītā, who was equally as en dowed with transcendental qualities of form, beauty, behavior, age and nature. Indeed, she was the goddess of fortune who constantly rests on the chest of the Lord. While returning from Sītā’s home after gaining her at the assembly of competitors, Lord Rāmacandra met Paraśurāma. Although Paraśurāma was very proud, having rid the earth of the royal order twenty-one times, he was defeated by the Lord, who appeared to be a kṣatriya of the royal or der. (6-7)

Carrying out the order of His father, who was bound by a promise to his wife, Lord Rāmacandra left behind His kingdom, opu lence, friends, well-wishers, residence and eve rything else, just as a liberated soul gives up his life, and went to the forest with Sītā. (8) While wandering in the forest, where He accepted a life of hardship, carrying His invincible bow and arrows in His hand, Lord Rāmacandra de formed Rāvaṇa’s sister, who was polluted with lusty desires, by cutting off her nose and ears. He also killed her fourteen thousand Rākṣasa friends, headed by Khara, Triśira and Dūṣaṇa. (9) O King Parīkṣit, when Rāvaṇa, who had ten heads on his shoulders, heard about the beauti ful and attractive features of Sītā, his mind was agitated by lusty desires, and he went to kidnap her. To distract Lord Rāmacandra from His āśrama, Rāvaṇa sent Mārīca in the form of a golden deer, and when Lord Rāmacandra saw that wonderful deer, He left His residence and followed it and finally killed it with a sharp ar row, just as Lord Śiva killed Dakṣa. (10)

When Rāmacandra entered the forest and Lakṣmaṇa was also absent, the worst of the Rākṣasas, Rāvaṇa, kidnapped Sītādevī, the daughter of the King of Videha, just as a tiger seizes unpro tected sheep when the shepherd is absent. Then Lord Rāmacandra wandered in the forest with His brother Lakṣmaṇa as if very much dis tressed due to separation from His wife. Thus He showed by His personal example the condi tion of a person attached to women. (11) Lord Rāmacandra, whose lotus feet are worshiped by Lord Brahmā and Lord Śiva, had assumed the form of a human being. Thus He performed the funeral ceremony of Jaṭāyu, who was killed by Rāvaṇa. The Lord then killed the demon named Kabandha, and after making friends with the monkey chiefs, killing Vāli and arranging for the deliverance of mother Sītā, He went to the beach of the ocean. (12)

After reaching the beach, Lord Rāmacandra fasted for three days, awaiting the arrival of the ocean personified. When the ocean did not come, the Lord exhib ited His pastimes of anger, and simply by His glancing over the ocean, all the living entities within it, including the crocodiles and sharks, were agitated by fear. Then the personified ocean fearfully approached Lord Rāmacandra, taking all paraphernalia to worship Him. Fall ing at the Lord’s lotus feet, the personified ocean spoke as follows. (13) O all-pervading Supreme Person, we are dull-minded and did not understand who You are, but now we un derstand that You are the Supreme Person, the master of the entire universe, the unchanging and original Personality of Godhead. The dem igods are infatuated with the mode of goodness, the Prajāpatis with the mode of passion, and the lord of ghosts with the mode of ignorance, but You are the master of all these qualities. (14)

My Lord, You may use my water as You like. Indeed, You may cross it and go to the abode of Rāvaṇa, who is the great source of disturb ance and crying for the three worlds. He is the son of Viśravā, but is condemned like urine. Please go kill him and thus regain Your wife, Sītādevī. O great hero, although my water pre sents no impediment to Your going to Laṅkā, please construct a bridge over it to spread Your transcendental fame. Upon seeing this wonder fully uncommon deed of Your Lordship, all the great heroes and kings in the future will glorify You. (15) Śukadeva Gosvāmī said: 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, Lord Rāmacandra went to Laṅkā to release Sītādevī from the clutches of Rāvaṇa. With the direction and help of Vibhīṣaṇa, Rāvaṇa’s brother, the Lord, along with the monkey soldiers, headed by Sugrīva, Nīla and Hanumān, entered Rāvaṇa’s kingdom, Laṅkā, which had previously been burnt by Hanumān. (16)

After entering Laṅkā, the mon key soldiers, led by chiefs like Sugrīva, Nīla and Hanumān, occupied all the sporting houses, granaries, treasuries, palace doorways, city gates, assembly houses, palace frontages and even the resting houses of the pigeons. When the city’s crossroads, platforms, flags and golden waterpots on its domes were all de stroyed, the entire city of Laṅkā appeared like a river disturbed by a herd of elephants. (17) When Rāvaṇa, the master of the Rākṣasas, saw the disturbances created by the monkey sol diers, he called for Nikumbha, Kumbha, Dhūmrākṣa, Durmukha, Surāntaka, Narāntaka and other Rākṣasas and also his son Indrajit. Thereafter he called for Prahasta, Atikāya, Vikampana and finally Kumbhakarṇa. Then he induced all his followers to fight against the en emies. (18)

Lord Rāmacandra, surrounded by Lakṣmaṇa and monkey soldiers like Sugrīva, Hanumān, Gandhamāda, Nīla, Aṅgada, Jāmbavān and Panasa, attacked the soldiers of the Rākṣasas, who were fully equipped with various invincible weapons like swords, lances, bows, prāsas, ṛṣṭis, śakti arrows, khaḍgas and tomaras. (19) Aṅgada and the other command ers of the soldiers of Rāmacandra faced the el ephants, infantry, horses and chariots of the en emy and hurled against them big trees, moun tain peaks, clubs and arrows. Thus the soldiers of Lord Rāmacandra killed Rāvaṇa’s soldiers, who had lost all good fortune because Rāvaṇa had been condemned by the anger of mother Sītā. (20)

Thereafter, when Rāvaṇa, the king of the Rākṣasas, observed that his soldiers had been lost, he was extremely angry. Thus he mounted his airplane, which was decorated with flowers, and proceeded toward Lord Rāmacandra, who sat on the effulgent chariot brought by Mātali, the chariot driver of Indra. Then Rāvaṇa struck Lord Rāmacandra with sharp arrows. (21) Lord Rāmacandra said to Rāvaṇa: You are the most abominable of the man-eaters. Indeed, you are like their stool. You resemble a dog, for as a dog steals eatables from the kitchen in the ab sence of the householder, in My absence you kidnapped My wife, Sītādevī. Therefore as Yamarāja punishes sinful men, I shall also pun ish you. You are most abominable, sinful and shameless. Today, therefore, I, whose attempt never fails, shall punish you. (22)

After thus rebuking Rāvaṇa, Lord Rāmacandra fixed an arrow to His bow, aimed at Rāvaṇa, and re leased the arrow, which pierced Rāvaṇa’s heart like a thunderbolt. Upon seeing this, Rāvaṇa’s followers raised a tumultuous sound, crying, “Alas! Alas! What has happened? What has happened?” as Rāvaṇa, vomiting blood from his ten mouths, fell from his airplane, just as a pious man falls to earth from the heavenly plan ets when the results of his pious activities are exhausted. (23) Thereafter, all the women whose husbands had fallen in the battle, headed by Mandodarī, the wife of Rāvaṇa, came out of Laṅkā. Contin uously crying, they approached the dead bodies of Rāvaṇa and the other Rākṣasas. (24) Strik ing their breasts in affliction because their hus bands had been killed by the arrows of Lakṣmaṇa, the women embraced their respec tive husbands and cried piteously in voices ap pealing to everyone. (25)

O my lord, O master! You epitomized trouble for others, and there fore you were called Rāvaṇa. But now that you have been defeated, we also are defeated, for without you the state of Laṅkā has been con quered by the enemy. To whom will it go for shelter? (26) O greatly fortunate one, you came under the influence of lusty desires, and there fore you could not understand the influence of mother Sītā. Now, because of her curse, you have been reduced to this state, having been killed by Lord Rāmacandra. (27) O pleasure of the Rākṣasa dynasty, because of you the state of Laṅkā 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. (28)

ŚrīŚukadeva Gosvāmī said: Vibhīṣaṇa, the pious brother of Rāvaṇa and devotee of Lord Rāmacandra, received approval from Lord Rāmacandra, the King of Kosala. Then he per formed the prescribed funeral ceremonies for his family members to save them from the path to hell. (29) Thereafter, Lord Rāmacandra found Sītādevī sitting in a small cottage be neath the tree named Siṁśapā in a forest of Aśoka trees. She was lean and thin, being ag grieved because of separation from Him. (30) Seeing His wife in that condition, Lord Rāmacandra was very compassionate. When Rāmacandra came before her, she was exceed ingly happy to see her beloved, and her lo tuslike mouth showed her joy. (31) After giv ing Vibhīṣaṇa the power to rule the Rākṣasa population of Laṅkā for the duration of one kalpa, Lord Rāmacandra, the Supreme Personality of Godhead [Bhagavān], placed Sītādevī on an airplane decorated with flowers and then got on the plane Himself. The period for His living in the forest having ended, the Lord re turned to Ayodhyā, accompanied by Hanumān, Sugrīva and His brother Lakṣmaṇa. (32)

When Lord Rāmacandra returned to His capital, Ayodhyā, He was greeted on the road by the princely order, who showered His body with beautiful, fragrant flowers, while great person alities like Lord Brahmā and other demigods glorified the activities of the Lord in great jubilation. (33) Upon reaching Ayodhyā, Lord Rāmacandra 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, wear ing matted locks of hair, and lying on a mattress of kuśa. The most merciful Lord very much lamented this. (34)

When Lord Bharata under stood that Lord Rāmacandra was returning to the capital, Ayodhyā, He immediately took upon His own head Lord Rāmacandra’s wooden shoes and came out from His camp at Nandigrāma. Lord Bharata was accompanied by ministers, priests and other respectable citi zens, by professional musicians vibrating pleasing musical sounds, and by learned brāhmaṇas loudly chanting Vedic hymns. Fol lowing in the procession were chariots drawn by beautiful horses with harnesses of golden rope. These chariots were decorated by flags with golden embroidery and by other flags of various sizes and patterns. There were soldiers bedecked with golden armor, servants bearing betel nut, and many well-known and beautiful prostitutes. Many servants followed on foot, bearing an umbrella, whisks, different grades of precious jewels, and other paraphernalia befit ting a royal reception. Accompanied in this way, Lord Bharata, His heart softened in ec stasy and His eyes full of tears, approached Lord Rāmacandra and fell at His lotus feet with great ecstatic love. (35-38)

After offering the wooden shoes before Lord Rāmacandra, Lord Bharata stood with folded hands, His eyes full of tears, and Lord Rāmacandra bathed Bharata with tears while embracing Him with both arms for a long time. Accompanied by mother Sītā and Lakṣmaṇa, Lord Rāmacandra then offered His respectful obeisances unto the learned brāhmaṇas and the elderly persons in the fam ily, and all the citizens of Ayodhyā offered their respectful obeisances unto the Lord. (39-40) The citizens of Ayodhyā, upon seeing their King return after a long absence, offered Him flower garlands, waved their upper cloths, and danced in great jubilation. (41) O King, Lord Bharata carried Lord Rāmacandra’s wooden shoes, Sugrīva and Vibhīṣaṇa carried a whisk and an excellent fan, Hanumān carried a white umbrella, Śatrughna carried a bow and two quivers, and Sītādevī carried a waterpot filled with water from holy places. Aṅgada carried a sword, and Jāmbavān, King of the Ṛkṣas, car ried a golden shield. (42-43)

O King Parīkṣit, as the Lord sat on His airplane of flowers, with women offering Him prayers and reciters chanting about His characteristics, He appeared like the moon with the stars and planets. (44) Thereafter, having been welcomed by His brother Bharata, Lord Rāmacandra entered the city of Ayodhyā in the midst of a festival. When He entered the palace, He offered obeisances to all the mothers, including Kaikeyī and the other wives of Mahārāja Daśaratha, and especially His own mother, Kauśalyā. He also offered obeisances to the spiritual preceptors, such as Vasiṣṭha. Friends of His own age and younger friends worshiped Him, and He returned their respectful obeisances, as did Lakṣmaṇa and mother Sītā. In this way they all entered the pal ace. (45-46) Upon seeing their sons, the mothers of Rāma, Lakṣmaṇa, Bharata and Śatrughna im mediately arose, like unconscious bodies re turning to consciousness. The mothers placed their sons on their laps and bathed Them with tears, thus relieving themselves of the grief of long separation. (47)

The family priest or spir itual master, Vasiṣṭha, had Lord Rāmacandra cleanly shaved, freeing Him from His matted locks of hair. Then, with the cooperation of the elderly members of the family, he performed the bathing ceremony [abhiṣeka] for Lord Rāmacandra with the water of the four seas and with other substances, just as it was performed for King Indra. (48) Lord Rāmacandra, fully bathed and His head clean-shaven, dressed Himself very 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. (49)

Being pleased by the full surrender and submission of Lord Bharata, Lord Rāmacandra then accepted the throne of the state. He cared for the citizens exactly like a father, and the citizens, being fully engaged in their occupational duties of varṇa and āśrama, accepted Him as their father. (50) Lord Rāmacandra became King during Tretā-yuga, but because of His good government, the age was like Satya-yuga. Everyone was religious and completely happy. (51) O Mahārāja Parīkṣit, best of the Bharata dynasty, during the reign of Lord Rāmacandrathe 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. (52)

When Lord Rāmacandra, the Supreme Personality of God head, was the King of this world, all bodily and mental suffering, disease, old age, bereave ment, lamentation, distress, fear and fatigue were completely absent. There was even no death for those who did not want it. (53) Lord Rāmacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in His character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varṇāśrama-dharma. Thus He taught the gen eral public by His personal activities. (54) Mother Sītā was very submissive, faithful, shy and chaste, always understanding the attitude of her husband. Thus by her character and her love and service she completely attracted the mind of the Lord. (55)