THE FOREST. 345 Chaupái. On hearing the doctrine of faith and devotion' thus expounded, Lakshman was greatly rejoiced and bowed his head at his lord's feet. In this manner se- veral days were spent in discourses on asceticism, wisdom, virtue and morality. One day Rávan's sister Súrpa-nakhá, foul-hearted and venomous as a serpent, came to Panchavati and was excited by the sight of the two princes. A woman, Garúr, must nceds look after a handsome man, whether he be brother, father or In her excitement she could not contain herself, like the sun-stone that melts at the sight of the sun. Having assumed a beautiful form, she went to son. the Lord and with many smiles thus addressed him: « There is not another man like you, nor a woman like me; here is a match that God has taken some pains to make. I have searched the three spheres, but have not found anywhere in the world a man with beauty to equal mine. And for this reason I have till now remained a virgin, but now that I have seen you I am fairly satisfied." The Lord looked at Sita and said in reply: "My younger brother is a bachelor." The demon's sister took the hint and went to Lakshman. He looked to his lord and said in gentle tones : ." Hearken, fair lady, I am his servant; it is not right that you should be in subjection to any one. My lord is the mighty king of Kosala, and whatever he does is alk done at. his own pleasure. A servant who. expects to take his ease, a beggar who expects honour, a spendthrift who hopes for wealth, a profligate who hopes for heaven, or an avaricious man who expects renown, these are four dreamers, men, who would expect milk, from milking the air." Again she turned and came to Ráma, but he sent her back once more to Lakshman. Said Lakshman, "The bridegroom for you must, be a man lost to all sense of shame." Then in a fury she went to Rúma, revealing herself in a shape of terror. Raghurái, seeing that Sita was frightened, made a sign to his. brother ;: Dohá 14. And Lakshman with the greatest ease struck off her nose' and ears her hands he sent to Rávan in defiance. 1 Yoga, the word here rendered devotion,' is one of the six systems of Hindu philosophy. Its chief aim is to teach the means by which tho human soul may jattain complete union with the Su- preme Boing. ft is defined by Patanjali, the founder of the school, ns 'the prevention of the modifica- tions of thought by tho practice of solf-mortification and by koeping the mind constantly nnaffected by all external influences. The final beatitude, which is held out as tho roward of such devotion, consista in the cossation of all idea of self and of any distinction between mattor and spirit. That is to say apparently, whatever his ago may be, whether ha be of the same age, or old enough to be a father, or young enough to be a son. 3 The traditionary scene of this event is laid at Násik, which is supposed to derive its namo from Násika, 'a nose.' The suburb on the opposite bank of the river Godávari is callod Pancha vati, 87
