Before returning to Ayodhya, Rama is induced to visit the hermitage of the sage Agastya in Panchavati. Sita now reappears. She is herself invisible to Rama through the favour of the Bhagirathi but able to thrill with emotions by her touch. Rama is greatly distracted.

He faints with old remembrances but revives on the touch of Sita. He observes, "What does this mean? Heavenly balm seems poured into my heart; a well-known touch changes my insensibility to life. Is it Sita, or am I dreaming?"

He vainly seeks for her possession, but at last goes away on the advice of his companion Visanti.

The sage Valmiki makes great preparations for receiving Vasishtha, Janaka, Kaushalya, the mother of Rama and other eminent guests. The pupils are delighted because the visit of the guests affords hopes of a feast at which flesh meat is to constitute one of the dishes.

As the boys have got a holiday in honour of the guests, they are playing at some distance from a tree outside the hermitage. Among them, Kaushalya notices a boy with the features of her son, who is called in but whom the guests do not yet know to be a son of Rama.

Soon after, the horse of the horse-sacrifice of Rama comes near and he goes out with other boys to see the fun while the elders go to see the host.

The attendant soldiers cry out that Rama is the only hero of the world. Lava—for such is the boy's name,—cannot brook such vaunts and removes the banner. Soldiers crowd upon him and Lava draws his bow. Lakshmana's son Chandraketu—the general of the army—arrives surprised at the slaughter of his army and asks Lava to leave the incapable army and fight with himself. Lava obeys the call and after some conversation in which he ridicules the powers of Rama and infuriates his antagonist, they go out to fight.

The discharge and repulsion of the divine weapons occur.

The approach of Rama puts an end to the contest. Lava's elder brother Kusa has heard of his fight and comes to "eradicate from the world the name of emperor." But Lava has become calm and asks his brother to pay respects to the hero of the Ramayana.

Rama embraces both of them and is moved with their son-like touch. He notices in them the features of his wife He knows that his children alone could possess the divine weapons. He recollects that his wife was left in that part of the forest and instinctively comes to the conclusion that they are his children. He wishes to ask about their birth in a roundabout way, but before proceeding to the end, is asked to see his spiritual preceptor.

The desertion of Sita is acted by nymphs on the banks of the Ganges before Rama and other high guests invited by Valmiki.

Sita, from behind the stage, cries out "the beasts of prey desire [to devour] me in the forest (left) alone and unprotected. I will throw myself into the Bhagirathi." She enters supported by her mother Prithivi, the Earth and Ganga, each carrying a baby in the lap. Ganga tells her of the birth of the twins and consoles her, but Earth is greatly distressed with the conduct of Rama. Ganga replies "who can close the door of Fate?"

But Earth says, "has it been proper for the good Rama? He disregarded the hand he pressed when a boy. He disregarded me and Janaka. He disregarded Fire (who shewed her purity). He disregarded the children she was about to bring forth."

But Ganga pacifies her and they agree to make over the children to Valmiki, when they become a little old. Earth then asks her daughter to come to the nether world, to which she agrees and with their exit closes the play.

At the close of the play, Rama faints. Then the real Sita enters with Arundhuti, the wife of Rama's preceptor and touches and revives her husband. The people are satisfied with her purity and Rama takes her back with the children who are introduced by Valmiki. The husband and wife are thus re-united after twelve years of grievous solitude, and happiness is restored to the whole family. The re-union is witnessed not only by the people of Ayodhya, but by the congregated deities of earth and heaven.

Rama thus describes his love for his wife:—

"Her presence is ambrosia to my sight; her contact, fragrant sandal; her fond arms, twined round my neck; are a far richer clasp than costliest gems, and in my house she reigns the guardian goddess of my fame and fortune. Oh! I could never bear again to lose her."

MALATI AND MADHAVA or THE STOLEN MARRIAGE.

There lived, in the town of Kundinapura in Berar, Devarata, a very calm and sagacious minister to the king of Vidarbha. He had a son named Madhava. Madhava was very beautiful and of uncommon intelligence. He became proficient in all branches of learning, in his early age. He now arrived at a marriageable age. The beautiful town of Padmavati in Malwa is situated at the confluence of the two rivers Indus and Madhumati. There lived in Padmavati, Bhurivasu, who was minister to the king of Padmavati. He had a very beautiful unmarried daughter named Malati. The king indicated an intention to propose a match between Malati and his own favourite Nandan, who was both old and ugly, and whom she detested. Bhurivasu feared to give offence to the king by refusing the match. Devarata and Bhurivasu were fellow students. In their academical days they pledged themselves that they should enter into matrimonial alliance, if they happen to have children. Malati and Madhava did not know anything about their fathers' promises. There lived in Padmavati, Kamandaki, an old Buddhist priestess who was nurse of Malati. The priestess knew everything about the matrimonial promise. She was a very intelligent lady and was respected by all. The two friends concert a plan with the priestess to throw the young people in each other's way and to connive at a secret marriage. In pursuance of this scheme, Madhava is sent to finish his studies at the city of Padmavati with the ostensible object of studying Logic under the care of the priestess, who takes great care of her pupil and endeavours her utmost to fulfil the promise of her two friends. By her contrivance and with the aid of Malati's foster-sister Lavangika, the young people meet and become mutually enamoured.

Kamandaki addresses her favourite disciple Avalokita thus:—

"Dear Avalokita! Oh how I wish for the marital union of Madhava, the son of Devarata, and Malati, the daughter of Bhurivasu! Auspicious signs forerun a happy fate. Even now my throbbing eyeball tells that propitious destiny shall crown my schemes."

Avalokita replies:—

"Oh, here is a serious cause of anxiety. How strange! You are already burdened with the austerities of devotional exercises, Bhurivasu has commissioned you to perform this arduous task. Though retired from the world, you could not avoid this business."

Kamandaki says, "Never say so. The commission is an office of love and trust. If my friend's object is gained even at the expense of my life and penances, I shall feel myself gratified."

The pupil asks "why is a stolen marriage intended?"

The priestess answers, "Nandana, a favourite of the king of Padmavati, sues him for Malati. The king demands the maiden of her father. To evade the anger of the king, this ingenious device has been adopted. Let the world deem their union was the work of mutual passion only. So the king and Nandan will be foiled. A wise man veils his projects from the world." The pupil says, "I take Madhava to walk in the street in front of the house of the minister Bhurivasu."

The priestess says,

"I have heard from Lavangika, the