(1) S'rî S'uka said: 'The Supreme Lord Râma, the Godhead, heart and soul of the godly, accepted an âcârya so that of Himself by Himself with the greatest opulence there was worship in the performance of sacrifices [see also 4.31: 14]. (2) The hotâ priest [the one offering oblations] He gave the entire east, the brahmâ priest [supervising the proceedings] received the southern side from His Lordship, the adhvaryu priest [who chants the Yajur mantras preparing the sacrifice] got the entire west and the northern side went to the udgâtâ priest [singing the Sâma Veda hymns]. (3) Thinking that the brahmins free from desire deserved the complete of it, gave He the teacher of example, the âcârya, the rest of whatever land there was in between the regions. (4) All that He kept for Himself this way were His personal ornaments and garments while for the queen, the daughter of the king of Videha, just her nose ring remained. (5) But when they saw how He as the God of the brahmins was of such a great care melted, pleased with Him, their hearts and worshiped they Him with prayers with returning to Him all they received and said they: (6) 'What indeed have You not given us o Supreme Lord, o Master of the Universe? With You entering the core of our hearts do You, with Your effulgence, dissipate the darkness of our ignorance. (7) Our obseisances unto You Râmacandra, o best of all the renown, o You whose memory and knowledge, in Your divine respect for the brahmins, are never disturbed by anxiety. Those beyond the sanctions [the sages] are delivered to Your feet!'
(8) One night curious about the public opinion walked Râma in disguise unnoticed and heard He someone speaking who was referring to his [and His] wife. (9) 'I can't maintain you since you are an impure, unchaste woman keeping it with another man; I'll not again accept to be the henpecked one like even Râma is with Sîtâ!' (10) Apprehensive of folk who, not knowing where to stop, in their poor fund of knowledge speak a lot of nonsense, was she [Sîtâ] thus by her husband abandoned and went she to the hermitage of Prâcetasa [Vâlmîki Muni]. (11) There delivered she, being pregnant, when the time had arrived twin sons who thus from the sage performing the birth-rituals received the names Kus'a and Lava ['from the grass' and 'what's cut off']. (12) Also Lakshmana had two sons: Angada and Citraketu [named after 6.14-17] and Bharata, o great ruler, had two who were remembered as Taksha and Pushkala. (13-14) Subâhu and S'utrasena were born of S'atrughna. The Gandharvas [pretenders and gamblers] were by the millions killed by Lord Bharata who in His conquest brought all directions under the control of the King [Râma] whom He offered all their riches. The Râkshasa listening to the name of Lavana, a son of Madhu, was killed by S'atrughna in the great forest of Madhuvana where he established the great town known as Mathurâ. (15) Entrusting the sage her sons did Sîtâ, who banished by her husband kept meditating on Râma's feet, enter the earth. (16) Hearing about this was He, Râma, the Supreme Lord remembering her qualities in the different circumstances, not able to check His grief, however much He tried to ban it with His intelligence. (17) An attraction between husband and wife like this is a universal source of worries; even to the great controllers - how much then woudn't that be true for the common people who are enslaved to a household existence? (18) After she went to heaven observed He complete celibacy and performed the Lord a ceremony, a fire-sacrifice [Agnihotra], that continued for a thirteen thousand years without interruption. (19) Thereafter placed Râma the lotuspetals of His feet that were pierced by the thorns of the Dandakâranya forest [were He stayed during His exile] in the hearts of those remembering Him, and entered He, the Light of the Soul [âtma-jyoti], the Beyond.
(20) The Lord of the Raghu dynasty [Râma], spiritually relating to us in His pastimes, had, with no one greater or equal to Him, [personally] no need for all this fame, all the prayers of the godly, the killing of the Râkshasas, bridging the ocean and His bow and arrows, nor needed He the monkeys to assist Him in defeating the enemy [compare B.G. 3: 20-26]. (21) Unto Him whose spotless fame in royal assemblies to the present day is glorified, unto Him whose sin-devouring lotusfeet are to the saintly as what the cloth covering the elephant of victory is to the gods of heaven and kings of earth who greet it with their helmets - unto that Master of the Raghu dynasty I surrender myself. (22) He, who the people of Kosala looked for and wanted to touch, was by them all, whether they ate and slept with Him or respected Him as a servant, followed to the place for which He left where all [bhakti-]yoga practicioners go to [see also B.G. 4: 9]. (23) Any person hearing about the activities of Lord Râma will simply by this process be freed from the human weakness [envy, or original sin], o King, and be liberated from the clutches of karma.'
(24) The King asked: 'How did He, the Supreme Lord, Râma, relate to His brothers who were His personal expansions and how did they as well as all His people, His subjects, behave towards Him, their Controller?'
(25) The son of Vyâsadeva said: 'After accepting the throne ordered He, the Lord of the Universe, His younger brothers to conquer the world [*] while He personally gave audience to His people supervising the affairs of the capital with other assistants. (26) The streets were sprinkled with perfumed water and the musth of the elephants. To see Him, their Master and Ruler, present in person was the highest and greatest delight. (27) In the palaces, at the palace gates, in the assembly-houses on the platforms and the houses of God and such were golden waterpots placed together with flags. (28) Everywhere was He received with the charm of reception gates, tapestries, garlands, betel nut, flowers and fruits, banana-trees, colorful flags and mirrors. (29) Wherever He passed approached the locals Him carrying their articles of worship to receive His blessings saying: 'O my Lord, maintain this land that You, like You did before [as the other vishnu-avatâras], have rescued'. (30) The men and women in the city thereafter, desirous to see their king returning after so long a time, left their homes to get on the rooftops of the greater mansions in order to feast their hungry eyes on the Lord with the Lotus-eyes and shower Him with flowers. (31-35) He thereafter entered His home occupied by His family members which by His ancestors had been turned into an unlimited treasury decorated with a wealth of the most costly paraphernalia. The door-posts were of coral, the pillars lining up on the polished marakata floors [of emerald] were of vaidûrya-stone, there were dazzling marble fountains, all sorts of flowers and flags, draperies and an utter heaven to each his desire of paraphernalia embellished with pearls and the most valuable effulgent gems. Full with bunches of flowers, fragrant incense and lamps appeared the men and women there, whose bodies competed in beauty with their ornamentation, like demigods. (35) There enjoyed He, the Supreme Lord Râma [lit.: 'the source of joy'], ever pleased by His dearmost wife, mother Sîtâ, His personal happiness as the chief of the greatest scholars. (36) For many many years, enjoyed He without interruption, with the people meditating His lotus feet, and without transgressing the dharma, of all the pleasures of life.'