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Various demons try to prevent Hanumān from taking the mountain peak back to the Himalayas, but he beats them off and some fall to earth. Rāma and his allies look on, and likewise does Rāvaṇa, who appears at the jharokhā balcony, the sill spread with a rich cloth, while his courtiers below raise their hands to salute him in the Mughal manner.

Various demons try to prevent Hanumān from taking the mountain peak back to the Himalayas, but he beats them off and some fall to earth. Rāma and his allies look on, and likewise does Rāvaṇa, who appears at the jharokhā balcony, the sill spread with a rich cloth, while his courtiers below raise their hands to salute him in the Mughal manner.

BL3283134

Rāvaṇa is sitting in his throne room surrounded by his brothers and sons (all crowned figures), having ordered his demons to go off with dishes of food to awaken Kumbhakará¹‡a. On the left, Rāma and the other leaders are gathered round the still-prostrate Lakṣmaṇa. The monkeys frolic in a tree.

Rāvaṇa is sitting in his throne room surrounded by his brothers and sons (all crowned figures), having ordered his demons to go off with dishes of food to awaken Kumbhakará¹‡a. On the left, Rāma and the other leaders are gathered round the still-prostrate Lakṣmaṇa. The monkeys frolic in a tree.

BL3283091

Hanumān reaches the Himalaya mountains to find that the gandharvas try to prevent him from gathering the herbs. He charges through them, breaking a few heads on the way, and breaks off the mountain top again, as he does not know which herbs are required. Deer and rhinoceros flee in terror.

Hanumān reaches the Himalaya mountains to find that the gandharvas try to prevent him from gathering the herbs. He charges through them, breaking a few heads on the way, and breaks off the mountain top again, as he does not know which herbs are required. Deer and rhinoceros flee in terror.

BL3283140

Rāvaṇa takes centre stage before his troops, as the final battle commences. Rāma and Rāvaṇa exchange blow for blow, shooting their most fearsome weapons at each other, and although some strike home, most are countered by the other's shafts. Lakṣmaṇa and VibhÄ«á¹£aá¹‡a shoot their most formidable arrows at him and monkeys charge at him wielding trees and rocks. Rāvaṇa falls from his chariot (this is not in the text).

Rāvaṇa takes centre stage before his troops, as the final battle commences. Rāma and Rāvaṇa exchange blow for blow, shooting their most fearsome weapons at each other, and although some strike home, most are countered by the other's shafts. Lakṣmaṇa and VibhÄ«á¹£aá¹‡a shoot their most formidable arrows at him and monkeys charge at him wielding trees and rocks. Rāvaṇa falls from his chariot (this is not in the text).

BL3283141

Rāvaṇa's younger brother MattÄnika, also known as MahÄpÄrÅ›va, is attacked in his chariot by the monkey á¹šá¹£abha and slain with the mace which he has wrested from him. Lakṣmaṇa then slays another of Rāvaṇa's sons, AtikÄya; his head is severed by the BrahmÄ weapon, which the god VÄyu (a little figure mounted on a deer) whispers into Lakṣmaṇa's ear he is to use, as AtikÄya is impervious to all other weapons. VibhÄ«á¹£aá¹‡a, in the upper left corner, tells Rāma that AtikÄya is a demon, who through his austerities had obtained favours from all the gods. Monkeys and demons lie about slain, and some demons retreat to Laṅkā.

Rāvaṇa's younger brother MattÄnika, also known as MahÄpÄrÅ›va, is attacked in his chariot by the monkey á¹šá¹£abha and slain with the mace which he has wrested from him. Lakṣmaṇa then slays another of Rāvaṇa's sons, AtikÄya; his head is severed by the BrahmÄ weapon, which the god VÄyu (a little figure mounted on a deer) whispers into Lakṣmaṇa's ear he is to use, as AtikÄya is impervious to all other weapons. VibhÄ«á¹£aá¹‡a, in the upper left corner, tells Rāma that AtikÄya is a demon, who through his austerities had obtained favours from all the gods. Monkeys and demons lie about slain, and some demons retreat to Laṅkā.

BL3283114

Kumbha and Nikumbha fight with the monkey leaders. Rāma and the other leaders look on from the left. Aṅgada, whose eyelids have been cut off by Kumbha previously, is fighting with blood streaming down his face against a boar-headed demon. Kumbha's head is pierced with a dagger and Nikumbha appears to be falling with an arrow in his chest. On the right, a demon has picked up a monkey; another monkey is struggling with a demon and a third demon falls back with his head split open. Three animal-headed demons talk to Rāvaṇa, who appears at the jharokhā window of his palace above.

Kumbha and Nikumbha fight with the monkey leaders. Rāma and the other leaders look on from the left. Aṅgada, whose eyelids have been cut off by Kumbha previously, is fighting with blood streaming down his face against a boar-headed demon. Kumbha's head is pierced with a dagger and Nikumbha appears to be falling with an arrow in his chest. On the right, a demon has picked up a monkey; another monkey is struggling with a demon and a third demon falls back with his head split open. Three animal-headed demons talk to Rāvaṇa, who appears at the jharokhā window of his palace above.

BL3283121

Rāma and Lakṣmaṇa are reunited with Bharata and Åšatrughna, who have kept Rāma's kingdom for him during the fourteen years of exile. The four brothers bathe, shave and dress themselves in a series of twelve compartments, ready for Rāma's coronation. VibhÄ«á¹£aá¹‡a and the monkeys, still in human guise, put on gowns and tie their turbans, while the Puá¹£paka chariot flies off back to Kubera, the god of Wealth and its original master, from whom Rāvaṇa stole it.

Rāma and Lakṣmaṇa are reunited with Bharata and Åšatrughna, who have kept Rāma's kingdom for him during the fourteen years of exile. The four brothers bathe, shave and dress themselves in a series of twelve compartments, ready for Rāma's coronation. VibhÄ«á¹£aá¹‡a and the monkeys, still in human guise, put on gowns and tie their turbans, while the Puá¹£paka chariot flies off back to Kubera, the god of Wealth and its original master, from whom Rāvaṇa stole it.

BL3283159

Below, Rama and his three brothers respectfully greet seven sages who have been admitted to the palace by a doorkeeper. Above, the seven are seated in a row on a verandah before Rama. They praise Rama for having vanquished the demon Ravana and his son Ravani, and tell Rama the story of Ravana's lineage and origins

Below, Rama and his three brothers respectfully greet seven sages who have been admitted to the palace by a doorkeeper. Above, the seven are seated in a row on a verandah before Rama. They praise Rama for having vanquished the demon Ravana and his son Ravani, and tell Rama the story of Ravana's lineage and origins

BL3283165

Two demon brothers 'sprang up'. Praheti practiced asceticism and is shown in ascetic garb seated next to a hut in the right background of the picture. Heti is shown in the right foreground seeking a wife, and then with his wife, Bhaya, sister of Kala, who begot a son named Vidyutkesha. He is shown seated in a palace to the left of the painting with his wife who holds her infant son in her lap

Two demon brothers 'sprang up'. Praheti practiced asceticism and is shown in ascetic garb seated next to a hut in the right background of the picture. Heti is shown in the right foreground seeking a wife, and then with his wife, Bhaya, sister of Kala, who begot a son named Vidyutkesha. He is shown seated in a palace to the left of the painting with his wife who holds her infant son in her lap

BL3283171

Sukesha is forsaken by his mother, and the infant is shown weeping in the left foreground. Siva and Parvati riding on Nandi the bull hear Sukesha weeping and moved by compassion for the infant, grant him a boon of immortality making him instantly equal to his mother in age. Sukesha is then shown in the foreground with his wife Devavati, having attained manhood

Sukesha is forsaken by his mother, and the infant is shown weeping in the left foreground. Siva and Parvati riding on Nandi the bull hear Sukesha weeping and moved by compassion for the infant, grant him a boon of immortality making him instantly equal to his mother in age. Sukesha is then shown in the foreground with his wife Devavati, having attained manhood

BL3283175

On the left, Vaisravana leaves Lanka and is seen repairing to Mount Kailasa to live. On the right, Ravana and the demons are shown crossing the ocean and occupying the palace at Lanka

On the left, Vaisravana leaves Lanka and is seen repairing to Mount Kailasa to live. On the right, Ravana and the demons are shown crossing the ocean and occupying the palace at Lanka

BL3283185

A messenger sent by Vaisravana can be seen riding an elephant and approaching Ravana's palace. Ravana is shown receiving the messenger in an upper chamber of his palace where he is told that the Gods are planning his destruction. Ravana is infuriated and swears to conquer the three worlds

A messenger sent by Vaisravana can be seen riding an elephant and approaching Ravana's palace. Ravana is shown receiving the messenger in an upper chamber of his palace where he is told that the Gods are planning his destruction. Ravana is infuriated and swears to conquer the three worlds

BL3283186

The left section depicts Ravana fighting Arjuna. Arjuna strikes Ravana with his mace and he falls unconscious. He then captures Ravana and leads him away. The right section depicts Ravana captive in Arjuna's palace. Poulastya appears before Arjuna and requests Ravana's release. Ravana is then shown departing, ashamed from Arjuna's palace

The left section depicts Ravana fighting Arjuna. Arjuna strikes Ravana with his mace and he falls unconscious. He then captures Ravana and leads him away. The right section depicts Ravana captive in Arjuna's palace. Poulastya appears before Arjuna and requests Ravana's release. Ravana is then shown departing, ashamed from Arjuna's palace

BL3283196

Ravana is shown seated on his throne in the palace in Lanka, surrounded by attendants. His sister, Surpanakha, falls at his feet and bemoans the fact that her husband was killed by Ravana in combat, leaving her widowed

Ravana is shown seated on his throne in the palace in Lanka, surrounded by attendants. His sister, Surpanakha, falls at his feet and bemoans the fact that her husband was killed by Ravana in combat, leaving her widowed

BL3283208

Rāvaṇa enquires as to the whereabouts of the puruá¹£a from the rÄká¹£asas. They point in the direction of a cave which he has entered. Rāvaṇa enters the cave and sees there thousands of exalted beings.

Rāvaṇa enquires as to the whereabouts of the puruá¹£a from the rÄká¹£asas. They point in the direction of a cave which he has entered. Rāvaṇa enters the cave and sees there thousands of exalted beings.

BL3283209

Indra the king of the gods approaches Viá¹£á¹‡u, enthroned outside his celestial palace and surrounded by other gods under a canopy, to ask if he would fight against Rāvaṇa in the imminent battle between the gods and rÄká¹£asas. Viá¹£á¹‡u says that he will not fight now, as a god, as Rāvaṇa is protected by a boon that he, Viá¹£á¹‡u, should honour, but that he will vanquish Rāvaṇa personally, at a later date. He nevertheless encourages Indra and the other gods to fight Rāvaṇa now. Viá¹£á¹‡u is depicted here looking rather like Rāma.

Indra the king of the gods approaches Viá¹£á¹‡u, enthroned outside his celestial palace and surrounded by other gods under a canopy, to ask if he would fight against Rāvaṇa in the imminent battle between the gods and rÄká¹£asas. Viá¹£á¹‡u says that he will not fight now, as a god, as Rāvaṇa is protected by a boon that he, Viá¹£á¹‡u, should honour, but that he will vanquish Rāvaṇa personally, at a later date. He nevertheless encourages Indra and the other gods to fight Rāvaṇa now. Viá¹£á¹‡u is depicted here looking rather like Rāma.

BL3283216

The gods and demons are locked in battle. SumÄli the rÄká¹£asa, Rāvaṇa's maternal grandfather, wishing to avenge his ignominious defeat earlier by Viá¹£á¹‡u and the gods (see folio 17r), starts creating havoc amongst the ranks of the gods. Vasu, one of the gods, takes the initiative in fighting SumÄli and a terrific duel between the two ensues on the lower right. SumÄli is defeated after Vasu smashes him with his mace, here a sword, and Vasu triumphs.

The gods and demons are locked in battle. SumÄli the rÄká¹£asa, Rāvaṇa's maternal grandfather, wishing to avenge his ignominious defeat earlier by Viá¹£á¹‡u and the gods (see folio 17r), starts creating havoc amongst the ranks of the gods. Vasu, one of the gods, takes the initiative in fighting SumÄli and a terrific duel between the two ensues on the lower right. SumÄli is defeated after Vasu smashes him with his mace, here a sword, and Vasu triumphs.

BL3283217

In the top right corner, the living creatures affected by Vayu's actions are shown pleading with Brahma to intervene. Brahma touches Hanuman and restores him to life. Vayu is pleased and restores the vital breath to all living things and each god grants Hanuman a boon giving him great strength

In the top right corner, the living creatures affected by Vayu's actions are shown pleading with Brahma to intervene. Brahma touches Hanuman and restores him to life. Vayu is pleased and restores the vital breath to all living things and each god grants Hanuman a boon giving him great strength

BL3283221

Here Rāma and Lakṣmaṇa, with VibhÄ«á¹£aá¹‡a, SugrÄ«va and Aṅgada are seen attacking four or five important rÄká¹£asas. Indrajit, in the bottom right corner, makes a sacrifice to ensure invisibility with fire and a deer. His chariot with his elephant standard is outside. In an aerial chariot, at the top on the left, being now invisible (shown by being partly behind the horizon line), he aims his magic arrows at the monkeys and at Rāma and Lakṣmaṇa. Rāvaṇa looks on from a tower.

Here Rāma and Lakṣmaṇa, with VibhÄ«á¹£aá¹‡a, SugrÄ«va and Aṅgada are seen attacking four or five important rÄká¹£asas. Indrajit, in the bottom right corner, makes a sacrifice to ensure invisibility with fire and a deer. His chariot with his elephant standard is outside. In an aerial chariot, at the top on the left, being now invisible (shown by being partly behind the horizon line), he aims his magic arrows at the monkeys and at Rāma and Lakṣmaṇa. Rāvaṇa looks on from a tower.

BL3283082

Rāvaṇa, on the right in his council chamber, resolves to go out to fight himself, but is beseeched not to go by his chief wife MandodarÄ«, who climbs onto his lap, and by his other women (this is not in the text). Rāvaṇa sets out nonetheless with his remaining generals and relatives, his army and his elephants. Seeing that huge mass of demons armed with every kind of weapon and composed of imperturbable soldiers and elephants as high as mountains, Rāma asks VibhÄ«á¹£aá¹‡a to tell him who the commanders are. VibhÄ«á¹£aá¹‡a points them out, one by one.

Rāvaṇa, on the right in his council chamber, resolves to go out to fight himself, but is beseeched not to go by his chief wife MandodarÄ«, who climbs onto his lap, and by his other women (this is not in the text). Rāvaṇa sets out nonetheless with his remaining generals and relatives, his army and his elephants. Seeing that huge mass of demons armed with every kind of weapon and composed of imperturbable soldiers and elephants as high as mountains, Rāma asks VibhÄ«á¹£aá¹‡a to tell him who the commanders are. VibhÄ«á¹£aá¹‡a points them out, one by one.

BL3283092

Kumbhakará¹‡a falls from his chariot to the consternation of his charioteer and outriders. The text mentions other ill-omens, but not this one, which is perhaps drawn in a kind of sympathy with the earlier champions.

Kumbhakará¹‡a falls from his chariot to the consternation of his charioteer and outriders. The text mentions other ill-omens, but not this one, which is perhaps drawn in a kind of sympathy with the earlier champions.

BL3283103

Hanumān and SugrÄ«va attack Kumbhakará¹‡a. Hanumān breaks his great trident, but Kumbhakará¹‡a aims a mountain peak at SugrÄ«va. SugrÄ«va is then captured and borne off in triumph to Laṅkā, where garlands are offered to Kumbhakará¹‡a.

Hanumān and SugrÄ«va attack Kumbhakará¹‡a. Hanumān breaks his great trident, but Kumbhakará¹‡a aims a mountain peak at SugrÄ«va. SugrÄ«va is then captured and borne off in triumph to Laṅkā, where garlands are offered to Kumbhakará¹‡a.

BL3283108

Aṅgada is attacked by the rest of Rāvaṇa's sons and brothers. Mahodara attacks Aṅgada, who pulls out the tusk of his elephant (here SugrÄ«va is depicted doing this). Nīla and Hanumān come to help Aṅgada; Nīla attacks TriÅ›iras with a massive rock while Hanumān kills DevÄntaka with a great buffet. After a tremendous fight, Hanumān cuts off the three heads of TriÅ›iras, while Mahodara also lies slain.

Aṅgada is attacked by the rest of Rāvaṇa's sons and brothers. Mahodara attacks Aṅgada, who pulls out the tusk of his elephant (here SugrÄ«va is depicted doing this). Nīla and Hanumān come to help Aṅgada; Nīla attacks TriÅ›iras with a massive rock while Hanumān kills DevÄntaka with a great buffet. After a tremendous fight, Hanumān cuts off the three heads of TriÅ›iras, while Mahodara also lies slain.

BL3283116

MakarÄká¹£a son of Khara, depicted with a pig's head, is sent off by Rāvaṇa to fight. He sets off in his chariot with attendants. Monkeys advance with rocks and trees along the bottom, while above Rāma and Lakṣmaṇa loose arrows at MakarÄká¹£a. He wields his bow, then dismounted, he wields his great golden spear and ultimately falls beneath Rāma's arrows. Inscribed in the margin above the demon: MakarÄká¹£a.

MakarÄká¹£a son of Khara, depicted with a pig's head, is sent off by Rāvaṇa to fight. He sets off in his chariot with attendants. Monkeys advance with rocks and trees along the bottom, while above Rāma and Lakṣmaṇa loose arrows at MakarÄká¹£a. He wields his bow, then dismounted, he wields his great golden spear and ultimately falls beneath Rāma's arrows. Inscribed in the margin above the demon: MakarÄká¹£a.

BL3283123

Shatrughana has been given permission to fight Lavana and is given advice on how to accomplish the mission by Rama. He takes leave of his family and departs

Shatrughana has been given permission to fight Lavana and is given advice on how to accomplish the mission by Rama. He takes leave of his family and departs

BL3283232

A Brahmin's son dies and the Brahmin is shown approaching Rama's court to inquire as to the cause of his son's death. Rama is blamed and is seen asking advice from the sages. Lakshmana is seen first with joined hands before Rama, then communicating Rama's message to the Brahmin at the door. On the right, the Brahmin's son's body is placed in an urn containing oil and ungents necessary for preservation

A Brahmin's son dies and the Brahmin is shown approaching Rama's court to inquire as to the cause of his son's death. Rama is blamed and is seen asking advice from the sages. Lakshmana is seen first with joined hands before Rama, then communicating Rama's message to the Brahmin at the door. On the right, the Brahmin's son's body is placed in an urn containing oil and ungents necessary for preservation

BL3283235

Lavana returns from hunting for food and Shatrughana attacks him with arrows, killing him. Shatrughana is lauded by the gods who grant him a boon. As Shatrughana wishes to occupy the kingdom of Madhu (Rama's desire), they grant him his wish. On the left, Shatrughana is seen entering the city gates with his army

Lavana returns from hunting for food and Shatrughana attacks him with arrows, killing him. Shatrughana is lauded by the gods who grant him a boon. As Shatrughana wishes to occupy the kingdom of Madhu (Rama's desire), they grant him his wish. On the left, Shatrughana is seen entering the city gates with his army

BL3283238

After reigning over Madhupura for twelve years, Åšatrughna wished to return to AyodhyÄ to see Rāma again. On the way back, he again stopped at VÄlmÄ«ki's hermitage. He and his attendants are here seated on the right, listening to Rāma's sons, Lava and KuÅ›a, singing and playing the vÄ«á¹‡Ä, with VÄlmÄ«ki and the sages seated on the left.

After reigning over Madhupura for twelve years, Åšatrughna wished to return to AyodhyÄ to see Rāma again. On the way back, he again stopped at VÄlmÄ«ki's hermitage. He and his attendants are here seated on the right, listening to Rāma's sons, Lava and KuÅ›a, singing and playing the vÄ«á¹‡Ä, with VÄlmÄ«ki and the sages seated on the left.

BL3283239

Rama returns to Ayodhya and wishes to perform the Rajasuya sacrifice. Bharata dissuades him from doing so

Rama returns to Ayodhya and wishes to perform the Rajasuya sacrifice. Bharata dissuades him from doing so

BL3283240

After passing through a beautiful forested region, Rama visits the sage Agastya who lives in the Dandaka desert, the dwelling place of ascetics known as Janasthana. The sage Agastya receives Rama and requests him to spend a night at his hermitage

After passing through a beautiful forested region, Rama visits the sage Agastya who lives in the Dandaka desert, the dwelling place of ascetics known as Janasthana. The sage Agastya receives Rama and requests him to spend a night at his hermitage

BL3283242

The asvamedha sacrifice. Vibhishana is shown paying homage to the ascetics gathered for the great sacrifice. The monkeys serve the visitors. Bharata and Satrughna distribute clothing to the ascetics who have gathered for the sacrifice. In the top left corner, Valmiki is seen instructing Lava and Kusha on the chanting of the Ramayana

The asvamedha sacrifice. Vibhishana is shown paying homage to the ascetics gathered for the great sacrifice. The monkeys serve the visitors. Bharata and Satrughna distribute clothing to the ascetics who have gathered for the sacrifice. In the top left corner, Valmiki is seen instructing Lava and Kusha on the chanting of the Ramayana

BL3283245

Rama tells the story of Ila. Kardama was hunting in the same forest where Siva was entertaining Parvati by transferring all things male into female. Kaidama was also transformed and when he approached Siva he said he would grant him anything but the transformation back into a male. Parvati granted him a boon of being male for a month and then female for another month. As a female Kardama was called Ila

Rama tells the story of Ila. Kardama was hunting in the same forest where Siva was entertaining Parvati by transferring all things male into female. Kaidama was also transformed and when he approached Siva he said he would grant him anything but the transformation back into a male. Parvati granted him a boon of being male for a month and then female for another month. As a female Kardama was called Ila

BL3283246

Above, the sage Durvasa and the ascetic Death are shown visiting Rama. The centre shows Rama and Lakshmana feeding the sage and Rama consulting with his ministers and Vashishta. The lower section shows Durvasa departing, Lakshmana taking leave of Rama and reaching the banks of the Sarayu river where he disrobes and meditates. Above, Indra on his elephant Airavata takes Lakshmana away to heaven

Above, the sage Durvasa and the ascetic Death are shown visiting Rama. The centre shows Rama and Lakshmana feeding the sage and Rama consulting with his ministers and Vashishta. The lower section shows Durvasa departing, Lakshmana taking leave of Rama and reaching the banks of the Sarayu river where he disrobes and meditates. Above, Indra on his elephant Airavata takes Lakshmana away to heaven

BL3283248

Rama issues his last commands and embraces Bharata on the right of the folio. His subjects look downcast and ask to accompany him wherever he goes

Rama issues his last commands and embraces Bharata on the right of the folio. His subjects look downcast and ask to accompany him wherever he goes

BL3283253

Rāma and Lakṣmaṇa are seated on a lion skin outside a cave on Mount Prasravaá¹‡a, having been told by Hanumān of his adventures and discovery of Sītā. Hanumān has given Sītā's jewel to Rāma, who is overjoyed and full of praise for him and his valiant companions, but greatly distressed at Sītā's plight. Rāma is comforted by SugrÄ«va.

Rāma and Lakṣmaṇa are seated on a lion skin outside a cave on Mount Prasravaá¹‡a, having been told by Hanumān of his adventures and discovery of Sītā. Hanumān has given Sītā's jewel to Rāma, who is overjoyed and full of praise for him and his valiant companions, but greatly distressed at Sītā's plight. Rāma is comforted by SugrÄ«va.

BL3306350

Angered by the Ocean's non-cooperation, Rāma attacked it with all the weapons at his command and the boiling sea eventually spewed up the appalled Ocean god in person, who advised him that he could not part the waves for him but that he should tell the monkey engineer Nala, the son of the divine architect ViÅ›vakarma, to build a bridge across the sea to Laṅkā. For five days the monkeys then heaved great stones and trees into the ocean to construct a bridge a hundred leagues in length. It is now complete and the monkeys cross over the bridge, Rāma and Lakṣmaṇa again mounted on Hanumān and Aṅgada, while VibhÄ«á¹£aá¹‡a and his demons fly across above them. On the far side, demons look out from the walls of Laṅkā, while two monkeys spread out Rāma's tiger skin.

Angered by the Ocean's non-cooperation, Rāma attacked it with all the weapons at his command and the boiling sea eventually spewed up the appalled Ocean god in person, who advised him that he could not part the waves for him but that he should tell the monkey engineer Nala, the son of the divine architect ViÅ›vakarma, to build a bridge across the sea to Laṅkā. For five days the monkeys then heaved great stones and trees into the ocean to construct a bridge a hundred leagues in length. It is now complete and the monkeys cross over the bridge, Rāma and Lakṣmaṇa again mounted on Hanumān and Aṅgada, while VibhÄ«á¹£aá¹‡a and his demons fly across above them. On the far side, demons look out from the walls of Laṅkā, while two monkeys spread out Rāma's tiger skin.

BL3306354

Dasaratha distributes payasa

Dasaratha distributes payasa

BL3264693

Coat of Arms of Rana of Mewar, depicting Chandra the Moon, Udaipur, Rajasthan, India, 1970 (photo)

Coat of Arms of Rana of Mewar, depicting Chandra the Moon, Udaipur, Rajasthan, India, 1970 (photo)

PLS7108855

Dasaratha sets out for Anga

Dasaratha sets out for Anga

BL3264675

Add 15296 (2) f.59r, The monkeys who went south, including Hanuman and Angada, come across a huge asura (demon), blue and scaly, with horns and a mace. Thinking he is Ravana, Angada knocks him to the ground and disembowels him, while the other monkeys watch from the rocks. But they search the mountains in vain for Sita.

Add 15296 (2) f.59r, The monkeys who went south, including Hanuman and Angada, come across a huge asura (demon), blue and scaly, with horns and a mace. Thinking he is Ravana, Angada knocks him to the ground and disembowels him, while the other monkeys watch from the rocks. But they search the mountains in vain for Sita.

Indian School, (17th century)

BL3283062

Add 15296 (2) f.64r, The monkeys have told Svayamprabha of their search for the missing Sita, and she haSitald them of the mystery of the cave and how she came to live in that marvelous place. The monkeys are fearful of Sugriva's wrath if they delay their return much longer. On the right, Svayamprabha, in a golden pavilion, tells the monkeys to close their eyes, while on the left she and they issue from the cave. She points to the ocean, and to the Vindhya mountains, at the bottom of which the monkeys sit to discuss what next to do.

Add 15296 (2) f.64r, The monkeys have told Svayamprabha of their search for the missing Sita, and she haSitald them of the mystery of the cave and how she came to live in that marvelous place. The monkeys are fearful of Sugriva's wrath if they delay their return much longer. On the right, Svayamprabha, in a golden pavilion, tells the monkeys to close their eyes, while on the left she and they issue from the cave. She points to the ocean, and to the Vindhya mountains, at the bottom of which the monkeys sit to discuss what next to do.

Indian School, (17th century)

BL3283065

Add 15296 (2) f.86r, The mother-of-serpents Surasa, who dwells at the bottom of the ocean, being pressed by the gods to test Hanuman, has turned herself into a great sea monster with mighty jaws, red, purple and fanged. No matter how wide she expands her jaws, Hanuman matches them in size; he finally sails into them, reduces his size and emerges through her ear.

Add 15296 (2) f.86r, The mother-of-serpents Surasa, who dwells at the bottom of the ocean, being pressed by the gods to test Hanuman, has turned herself into a great sea monster with mighty jaws, red, purple and fanged. No matter how wide she expands her jaws, Hanuman matches them in size; he finally sails into them, reduces his size and emerges through her ear.

Indian School, (17th century)

BL3283072

Add 15296 (2) f.87r, Hanuman dives into the mouth of the demoness Siṃhika

Add 15296 (2) f.87r, Hanuman dives into the mouth of the demoness Siṃhika

Indian School, (17th century)

BL3283075

Add 15296 (1) f.3r, The four brothers embrace outside the palace (centre), with women looking down from a shuttered jharokha window supported by curving serpentine brackets. A rich cloth is spread over the sill. Then Bharata and Shatrughna go off in one chariot, with Yudhajit in another preceeded by armed retainers. Others proceed behind the green horizon line, one leading a riding horse while two others behind ride a loaded elephant and camel. Rama and Laksmana with their attendants re-enter the palace.

Add 15296 (1) f.3r, The four brothers embrace outside the palace (centre), with women looking down from a shuttered jharokha window supported by curving serpentine brackets. A rich cloth is spread over the sill. Then Bharata and Shatrughna go off in one chariot, with Yudhajit in another preceeded by armed retainers. Others proceed behind the green horizon line, one leading a riding horse while two others behind ride a loaded elephant and camel. Rama and Laksmana with their attendants re-enter the palace.

Indian School, (17th century)

BL3282965

Add 15296 (1) f.53r, On the right, seeing his sons and Sita clad in robes of bark, Dasaratha loses consciousness and falls from the throne. The three exiles kneel before the queens. Sita is embraced by Kausalya, who reminds her unnecessarily that her first duty is her husband despite his fallen state, and she replies that a good woman regards her husband as her god whatever his status. Behind are gold vessels heaped with clothes and jewels for her, enough for fourteen years, provided by the king, while the two brothers make a final respectful gesture of farewell. Sita's bark robe lies discarded. Outside, wait a chariot and a group of mournful citizens.

Add 15296 (1) f.53r, On the right, seeing his sons and Sita clad in robes of bark, Dasaratha loses consciousness and falls from the throne. The three exiles kneel before the queens. Sita is embraced by Kausalya, who reminds her unnecessarily that her first duty is her husband despite his fallen state, and she replies that a good woman regards her husband as her god whatever his status. Behind are gold vessels heaped with clothes and jewels for her, enough for fourteen years, provided by the king, while the two brothers make a final respectful gesture of farewell. Sita's bark robe lies discarded. Outside, wait a chariot and a group of mournful citizens.

Indian School, (17th century)

BL3282994

Add 15296 (1) f.61r, The exiles have reached the Tamasa river and pass the night on its banks, still surrounded by the grieving townspeople. Sita and Rama lie sleeping on a bed of grass, while Laksmana and Sumantra talk of Rama's virtues, and the horses graze. All around lie the sleeping townspeople who have followed them in their grief. On waking up, Rama instructs the charioteer to lay a false trail, as if the chariot had turned back towards Ayodhya instead of proceeding towardSitae forest. When the chariot returns, he gets into it along with Sita and Laksmana and they proceed towards the forest, leaving the townspeople behind. Grief-stricken to have lost Rama, they return to their homes in the city. At the bottom, the four drive off along the bank of the river Tamasa.

Add 15296 (1) f.61r, The exiles have reached the Tamasa river and pass the night on its banks, still surrounded by the grieving townspeople. Sita and Rama lie sleeping on a bed of grass, while Laksmana and Sumantra talk of Rama's virtues, and the horses graze. All around lie the sleeping townspeople who have followed them in their grief. On waking up, Rama instructs the charioteer to lay a false trail, as if the chariot had turned back towards Ayodhya instead of proceeding towardSitae forest. When the chariot returns, he gets into it along with Sita and Laksmana and they proceed towards the forest, leaving the townspeople behind. Grief-stricken to have lost Rama, they return to their homes in the city. At the bottom, the four drive off along the bank of the river Tamasa.

Indian School, (17th century)

BL3282997

Add 15296 (1) f.68r, At the top centre, the three spend the night in the forest. Sita and Rama lie on one mat, his sword and bow beside him, while Laksmana seated on his mat reproves Rama for giving way to grief. At the bottom, they then proceed to the hermitage of Bharadvaja, on the bank of the Ganga at Prayaga where the Ganga and Yamuna meet. In this peaceful place, abounding in deer and bird life, they offer homage to the hermits and ask the advice of the great sage aSita where they might fix their dwelling in the forest, so that they might not be disturbed. He advises the travellers to seek out the Citrakuta mountain sixty miles to the west, a lovely spot abounding in fruit, flowers and animals, and much frequented by hermits.

Add 15296 (1) f.68r, At the top centre, the three spend the night in the forest. Sita and Rama lie on one mat, his sword and bow beside him, while Laksmana seated on his mat reproves Rama for giving way to grief. At the bottom, they then proceed to the hermitage of Bharadvaja, on the bank of the Ganga at Prayaga where the Ganga and Yamuna meet. In this peaceful place, abounding in deer and bird life, they offer homage to the hermits and ask the advice of the great sage aSita where they might fix their dwelling in the forest, so that they might not be disturbed. He advises the travellers to seek out the Citrakuta mountain sixty miles to the west, a lovely spot abounding in fruit, flowers and animals, and much frequented by hermits.

Indian School, (17th century)

BL3283003

Add 15296 (1) f.66r, The companions have reached the river Ganges and Guha, the Nisada chief, has come to greet them along with some of his people from their nearby town. Rama asks him to provide a boat so that they can cross the river. He tells Sumantra to take the chariot back to Ayodhya, with a last cheerful message to his father and mother that they will surely see the three of them again. Rama and Laksmana have divested themselves of their crowns and now mat their hair with the juice of a banyan tree in the manner of ascetics. Guha's men row them across the mighty Ganges, while in the middle of the stream Sita prays to the river goddess that eventually they may safely return to Ayodhya. On the far shore, having hunted for deer, Laksmana cooks the meat on skewers, while Rama and Sita pluck fruit from a great banyan tree.

Add 15296 (1) f.66r, The companions have reached the river Ganges and Guha, the Nisada chief, has come to greet them along with some of his people from their nearby town. Rama asks him to provide a boat so that they can cross the river. He tells Sumantra to take the chariot back to Ayodhya, with a last cheerful message to his father and mother that they will surely see the three of them again. Rama and Laksmana have divested themselves of their crowns and now mat their hair with the juice of a banyan tree in the manner of ascetics. Guha's men row them across the mighty Ganges, while in the middle of the stream Sita prays to the river goddess that eventually they may safely return to Ayodhya. On the far shore, having hunted for deer, Laksmana cooks the meat on skewers, while Rama and Sita pluck fruit from a great banyan tree.

Indian School, (17th century)

BL3283004

Add 15296 (1) f.84r, The messengers, in an upper chamber, tell the princes to return to Ayodhya. Below in the throne-room, dressed for the journey, the princes say their farewells to King Kaikeyi and his son Yudhajit. They sit out in a chariot with the messengers escorted by Kaikeyi's army and with the horses, elephants and camels given to Bharata by his grandfather and uncle.

Add 15296 (1) f.84r, The messengers, in an upper chamber, tell the princes to return to Ayodhya. Below in the throne-room, dressed for the journey, the princes say their farewells to King Kaikeyi and his son Yudhajit. They sit out in a chariot with the messengers escorted by Kaikeyi's army and with the horses, elephants and camels given to Bharata by his grandfather and uncle.

Indian School, (17th century)

BL3283014

Add 15296 (1) f.89r, At the top on the right, Bharata and Shatrughna greet Kaikeyi, who takes them on her lap, and they converse about recent happenings. Bharata falls fainting when he hears about his father's death and what his mother has done to secure his succession. He then bitterly reproaches her and indeed repudiates her as his mother. He announces that he will bring Rama back to Ayodhya and stay in the forest himself. At this juncture, appears, at the bottom from the left, Manthara whom Kaikeyi blames as the cause of all this woe. She is trampled on and dragged around the palace by her hair by Shatrughna until dissuaded by Bharata. He tells his brother that he would have done the same to his mother, had he not been aware that Rama would have utterly repudiated him for it.

Add 15296 (1) f.89r, At the top on the right, Bharata and Shatrughna greet Kaikeyi, who takes them on her lap, and they converse about recent happenings. Bharata falls fainting when he hears about his father's death and what his mother has done to secure his succession. He then bitterly reproaches her and indeed repudiates her as his mother. He announces that he will bring Rama back to Ayodhya and stay in the forest himself. At this juncture, appears, at the bottom from the left, Manthara whom Kaikeyi blames as the cause of all this woe. She is trampled on and dragged around the palace by her hair by Shatrughna until dissuaded by Bharata. He tells his brother that he would have done the same to his mother, had he not been aware that Rama would have utterly repudiated him for it.

Indian School, (17th century)

BL3283016

Add 15296 (1) f.112r, The tumult of the approaching army having alarmed Rama, he tells Laksmana to climb up a tree to find out what is causing the din. Laksmana climbs a flowering sala tree and recognises in the distance Bharata's standard with the orchid tree. He then reports to Rama the army's approach and vows to destroy it, believing that Bharata comes as an enemy. Rama pacifies Laksmana, refusing to believe that their brother comes as an enemy and Laksmana is ashamed of his outburst. Giving strict instructions to the army is not to disturb the peace of the place, Bharata and Shatrughna leave their chariot and approach on foot with the ministers.

Add 15296 (1) f.112r, The tumult of the approaching army having alarmed Rama, he tells Laksmana to climb up a tree to find out what is causing the din. Laksmana climbs a flowering sala tree and recognises in the distance Bharata's standard with the orchid tree. He then reports to Rama the army's approach and vows to destroy it, believing that Bharata comes as an enemy. Rama pacifies Laksmana, refusing to believe that their brother comes as an enemy and Laksmana is ashamed of his outburst. Giving strict instructions to the army is not to disturb the peace of the place, Bharata and Shatrughna leave their chariot and approach on foot with the ministers.

Indian School, (17th century)

BL3283031

Add 15296 (1) f.114r, At the top in the centre, Bharata and Shatrughna throw themselves at the feet of Rama, who embraces his younger brothers and smellSitaeir heads. Rama takes them on his lap as he asks after their welfare and that of their father, and how Bharata is governing the kingdom. Bharata tells him that their father has died and that he wants Rama to return to govern his kingdom, but Rama replies that his father's commands have not altered. Rama is then supported by his two brothers and goes down to the river, followed by Laksmana and Sita (an artistic variant on the order in the text), where the three exiles perform the ritual offering of water poured on a mat of sacred kusa grass and (omitted here) of pinda balls formed of fruit pulp. They all then ascend the hill again, where they sit grieving outside the hut.

Add 15296 (1) f.114r, At the top in the centre, Bharata and Shatrughna throw themselves at the feet of Rama, who embraces his younger brothers and smellSitaeir heads. Rama takes them on his lap as he asks after their welfare and that of their father, and how Bharata is governing the kingdom. Bharata tells him that their father has died and that he wants Rama to return to govern his kingdom, but Rama replies that his father's commands have not altered. Rama is then supported by his two brothers and goes down to the river, followed by Laksmana and Sita (an artistic variant on the order in the text), where the three exiles perform the ritual offering of water poured on a mat of sacred kusa grass and (omitted here) of pinda balls formed of fruit pulp. They all then ascend the hill again, where they sit grieving outside the hut.

Indian School, (17th century)

BL3283037

Add 15296 (2) f.3r, Sugriva is at first frightened, thinking that these armed warriors have been sent by his usurping brother Bali to destroy him. He sends his sagacious minister Hanuman to find out more about the two strangers. Hanuman introduces himself, finds out that the two brothers are looking for his master to help recover Rama's abducted wife, decides that their alliance would be of mutual benefit, and then bounds back to the crag where the others await him.

Add 15296 (2) f.3r, Sugriva is at first frightened, thinking that these armed warriors have been sent by his usurping brother Bali to destroy him. He sends his sagacious minister Hanuman to find out more about the two strangers. Hanuman introduces himself, finds out that the two brothers are looking for his master to help recover Rama's abducted wife, decides that their alliance would be of mutual benefit, and then bounds back to the crag where the others await him.

Indian School, (17th century)

BL3283041

Add 15296 (2) f.12r, Sugriva and his monkeys, seen at the top on the left, continue to tell Rama and Laksmana the story of Bali and Dundubhi. Bali was so powerful that he was able to tear the demon limb from limb and then hurl the carcass into the air. Unfortunately, it landed near the hermitage of the sage Matanga on Rsyamuka. On discovering who had bespoiled his retreat with blood, the sage cursed Bali and the monkeys with him that they would be turned to stone if they came there again. Bali implored Matanga in vain to lift the curse and hence never ventured near Rsyamuka, so that Sugriva knew that he was safe there. Having narrated the story, Sugriva asks Rama for assurances that he is stronger than Bali, which Rama demonstrates by shooting an arrow through seven tala, or palm-trees.

Add 15296 (2) f.12r, Sugriva and his monkeys, seen at the top on the left, continue to tell Rama and Laksmana the story of Bali and Dundubhi. Bali was so powerful that he was able to tear the demon limb from limb and then hurl the carcass into the air. Unfortunately, it landed near the hermitage of the sage Matanga on Rsyamuka. On discovering who had bespoiled his retreat with blood, the sage cursed Bali and the monkeys with him that they would be turned to stone if they came there again. Bali implored Matanga in vain to lift the curse and hence never ventured near Rsyamuka, so that Sugriva knew that he was safe there. Having narrated the story, Sugriva asks Rama for assurances that he is stronger than Bali, which Rama demonstrates by shooting an arrow through seven tala, or palm-trees.

Indian School, (17th century)

BL3283044

Add 15296 (2) f.27r, Sugriva is installed as king in the palace, and Angada as crown prince and heir to the kingdom of Kiskindha, with Laksmana present, while Rama retires to Mount Prasravana to spend the rainy season there.

Add 15296 (2) f.27r, Sugriva is installed as king in the palace, and Angada as crown prince and heir to the kingdom of Kiskindha, with Laksmana present, while Rama retires to Mount Prasravana to spend the rainy season there.

Indian School, (17th century)

BL3283048

Add 15296 (2) f.24r, Outside the palace, Bali lies dying. Tara and their son Angada have emerged from the palace to bewail him, while Hanuman and the other monkeys comfort them. Bali revives from his faint to tell Sugriva that he leaves his kingdom to him and that he iSita look after his son Angada. Bali finally dies. While Tara and Angada weep for the dead Bali, Sugriva removes Bali's golden chain and, with it round his neck, falls prostrate at Rama's feet, full of remorse at what he has done.

Add 15296 (2) f.24r, Outside the palace, Bali lies dying. Tara and their son Angada have emerged from the palace to bewail him, while Hanuman and the other monkeys comfort them. Bali revives from his faint to tell Sugriva that he leaves his kingdom to him and that he iSita look after his son Angada. Bali finally dies. While Tara and Angada weep for the dead Bali, Sugriva removes Bali's golden chain and, with it round his neck, falls prostrate at Rama's feet, full of remorse at what he has done.

Indian School, (17th century)

BL3283053

Add 15296 (2) f.56r, Rama asks Sugriva, who had previously described the four quarters of the world, how he came to know them so well. Sugriva tells him that he was chased through the four quarters by his brother Ba

Add 15296 (2) f.56r, Rama asks Sugriva, who had previously described the four quarters of the world, how he came to know them so well. Sugriva tells him that he was chased through the four quarters by his brother Ba

Indian School, (17th century)

BL3283061

Add 15296 (2) f.81r, On the shores of the great ocean, the monkeys were dismayed as to how they could cross it to reach La?k?. Angada asked them all how far they could leap, but none was confident of leaping this far, until Jambavan urged Hanuman, the son of the Wind god, to do it. Hanuman prepareSita leap acrosSitae ocean from the top of Mount Mahendra. His weight causeSitae mountain to catch fire, with terrified animals around it and smoke and flames issuing from it. Three vidyadharas, who have fled from the summit, pay homage from the side, while the monkeys look on.

Add 15296 (2) f.81r, On the shores of the great ocean, the monkeys were dismayed as to how they could cross it to reach La?k?. Angada asked them all how far they could leap, but none was confident of leaping this far, until Jambavan urged Hanuman, the son of the Wind god, to do it. Hanuman prepareSita leap acrosSitae ocean from the top of Mount Mahendra. His weight causeSitae mountain to catch fire, with terrified animals around it and smoke and flames issuing from it. Three vidyadharas, who have fled from the summit, pay homage from the side, while the monkeys look on.

Indian School, (17th century)

BL3283064

Having finally realised that this great monkey is no ordinary one as he has managed to slay all the ministers and the generals sent to capture him, Rāvaṇa has summoned his foremost son Indrajit and asked him to go into battle against Hanumān. Indrajit had previously acquired great magical powers and many of the celestial weapons presided over by the gods. He rushes to meet Hanumān in his battle chariot drawn by four tigers. He then fires his magic arrows at Hanumān, who manages to evade the worst and retaliates by hurling rocks and trees at his opponent. Indrajit finally unleashes the weapon that is under the power of the creator god BrahmÄ, represented here by the presence of the god himself. Hanumān decides that he has to allow himself to be captured as he wants to meet Rāvaṇa, and knows in any case that he is under the protection of the gods, so he falls on the ground motionless.

Having finally realised that this great monkey is no ordinary one as he has managed to slay all the ministers and the generals sent to capture him, Rāvaṇa has summoned his foremost son Indrajit and asked him to go into battle against Hanumān. Indrajit had previously acquired great magical powers and many of the celestial weapons presided over by the gods. He rushes to meet Hanumān in his battle chariot drawn by four tigers. He then fires his magic arrows at Hanumān, who manages to evade the worst and retaliates by hurling rocks and trees at his opponent. Indrajit finally unleashes the weapon that is under the power of the creator god BrahmÄ, represented here by the presence of the god himself. Hanumān decides that he has to allow himself to be captured as he wants to meet Rāvaṇa, and knows in any case that he is under the protection of the gods, so he falls on the ground motionless.

BL3306345

Sītā had been aware of Hanumān's plight and prayed to the god of Fire not to allow him to suffer. Hanumān too had repented of his rashness in setting fire to the entire city in case it had harmed Sītā, but had realised that her innocence would protect her. He sought her out once more in theaśoka grove and told her that Rāma would be bringing his army of monkeys and bears to secure her release, while she wished him well in his return journey. Hanumān here has climbed to the top of Mount Ariṣṭa, its inhabitants crushed under his great weight, and prepares to jump back across the ocean. He sails through the clouds with apsarases and gandharvas (heavenly beings) showering him with flowers and garlanding him.

Sītā had been aware of Hanumān's plight and prayed to the god of Fire not to allow him to suffer. Hanumān too had repented of his rashness in setting fire to the entire city in case it had harmed Sītā, but had realised that her innocence would protect her. He sought her out once more in theaśoka grove and told her that Rāma would be bringing his army of monkeys and bears to secure her release, while she wished him well in his return journey. Hanumān here has climbed to the top of Mount Ariṣṭa, its inhabitants crushed under his great weight, and prepares to jump back across the ocean. He sails through the clouds with apsarases and gandharvas (heavenly beings) showering him with flowers and garlanding him.

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