Once the king refused, the commander married her. Once when the king was roaming, he saw her standing in the balcony of the commander’s house. As soon as he saw her it was as though he was put under a mesmerising spell. He came back to the palace and laid down with great mental agony.
निर्विघ्नविश्वनिर्माणसिद्धये यदनुग्रहम्।
मन्ये स वव्रे धातापि तस्मै विघ्नजिते नमः॥[Salutation to that deity, the killer of obstacles, (Gaṇeśa), from whom even the creator (Brahmā) seeks blessings so that the creation can happen without hindrances.]
आश्लिष्यमाणः प्रियया शन्करोऽपि यदाज्ञया।
उत्कम्पते स भुवनं जयत्यसमसायकः॥
The next morning, when he regained his senses, the man was ashamed looking at his state. He cleaned up and rushed to Parivrājikā's house. He tied his head with a piece of cloth to hide the embarrassing seal and pretended to have a severe headache. He wanted the rest of them to face the kind of humiliation he had undergone. He said, ‘As I was returning from her place, thieves robbed me of all my belongings.’
Dhanadatta tried to convince him that his son is a suitable groom to his daughter. But Dharmagupta thought that Tāmraliptī was too far and did not agree to this proposal. Meanwhile Devasmitā, having seen Guhasena, was impressed by his qualities and handsomeness, informed through a messenger that she had fallen in love, eloped with him in the night to Tāmraliptī leaving behind all her relatives. There their wedding happened; they lived happily as husband and wife.
As the days went by, Vāsavadattā’s love for the king of the Vatsas increased; her affection and respect towards her parents decreased; she was ready to defy them, then Yaugandharāyaṇa arrived, and making himself visible only to Vatsarāja and Vasantaka, exclaimed, “Mahārāja! Caṇḍamahāsena has deceitfully captured you; he desires to send you home only after getting his daughter married off to you; but if we ourselves abduct her now and go away from here, that would be a fitting response to his arrogance; we will also avoid being derided for lacking in manliness and courage.
ಲವನು ಹುಟ್ಟಿದ ವಾರ್ತೆಯನ್ನರಿತ ರಾಮ ತಾನೇ ಗುಟ್ಟಾಗಿ ವಾಲ್ಮೀಕಿಮುನಿಗಳ ಆಶ್ರಮಕ್ಕೆ ಹೋಗಿ ಮಗುವಿಗೆ ಜಾತಕರ್ಮಾದಿಗಳನ್ನು ಮಾಡುತ್ತಾನೆ. ಲವ ಆ ಬಳಿಕ ದರ್ಭೆಯ ಕೂರ್ಚದಿಂದ ನಿರ್ಮಿತವಾದ ಮಗುವಾಗಿ ಜನಿಸುತ್ತಾನೆ. ಇತ್ತ ರಾಮನು ನೂರು ಅಶ್ವಮೇಧಗಳನ್ನು ಮಾಡುತ್ತಾನೆ. ಇಲ್ಲೇ ಒಂದೆಡೆ ಪ್ರಸಿದ್ಧವಾದ “ರಾಮರಕ್ಷಾ ಸ್ತೋತ್ರ” ದಾಖಲೆಗೊಂಡಿದೆ. ಈ ಸ್ತುತಿಯು ಬಲಿದ್ವೀಪದಲ್ಲಿ ಕೂಡ ಪ್ರಚಾರದಲ್ಲಿದ್ದುದು ಗಮನಾರ್ಹ. ವಾಲ್ಮೀಕಿಯ ಮಾತಿನಂತೆ ಸೀತೆ ಶತಪತ್ರಕಮಲಗಳಿಂದ ಪೂಜಿಸುವ ವ್ರತವೊಂದನ್ನು ಕೈಗೊಂಡಿರುತ್ತಾಳೆ. ಅದಕ್ಕೆ ಬೇಕಿರುವ ಹೂಗಳನ್ನು ಲವನು ಅಯೋಧ್ಯೆಯ ಅರಮನೆಯ ಕೊಳದಿಂದ ಕದ್ದು ತರುತ್ತಿರುತ್ತಾನೆ. ಇದು ಅವನಿಗೂ ಅಲ್ಲಿಯ ಕಾಪಿನವರಿಗೂ ತಿಕ್ಕಾಟವನ್ನು ತರುವುದಲ್ಲದೆ ಸುದ್ದಿ ರಾಮನ ವರೆಗೂ ಹೋಗುತ್ತದೆ.
Lohajaṅgha kept composure even as he entered Lanka and met King Vibhīṣaṇa at his palace. The king treated him with respect and asked: ‘O great brāhmaṇa, what brings you here?’ The cunning Lohajaṅgha answered: ‘O king, my hometown is Mathura. Being afflicted by poverty, I observed severe austerities without partaking of any food, in a temple there, to please Nārāyaṇa. One night, he came to me in my dreams and said: ‘Go to my devotee Vibhīṣaṇa. He will shower you with wealth’. I asked: ‘How can this be, O lord, given my lowliness compared to Vibhīṣaṇa’s stature?’.
“ಅಧ್ಯಾತ್ಮರಾಮಾಯಣ”ದಂತೆಯೇ ಈ ಕೃತಿಯಲ್ಲಿ ಕೂಡ ಮಂಥರೆ, ಕೈಕೇಯಿ ಮೊದಲಾದವರಿಗೆ ನಿರ್ದೋಷತೆಯ ಪರವಾನಗಿ ಸಿಗುತ್ತದೆ. ಇಲ್ಲಿಯೂ ಅದು ಸರಸ್ವತಿಯ ಲೀಲೆ. ರಾಮನು ವನವಾಸದಲ್ಲಿರುವಾಗ ಶಿವಾಲಯವೊಂದರಲ್ಲಿ ಶಿವಪೂಜೆ ಮಾಡುತ್ತಿರುತ್ತಾನೆ. ಈ ಮಟ್ಟಕ್ಕೆ ಶಿವ-ಕೇಶವಸಾಮರಸ್ಯ ಸಂದಿರುವುದು ನಿಜಕ್ಕೂ ಸ್ತವನೀಯ. ಸೀತಾಪಹರಣವಂತೂ ಎಲ್ಲ ರೀತಿಯಿಂದಲೂ ಒಂದು ಲೀಲೆ; ಅಪಹೃತೆಯಾಗುವುದು ಮಾಯಾಸೀತೆಯೆಂದು ಪ್ರತ್ಯೇಕವಾಗಿ ಹೇಳಬೇಕಿಲ್ಲ. ಇಂತಿದ್ದರೂ ಲಕ್ಷ್ಮಣರೇಖೆ ಇದ್ದೇ ಇರುತ್ತದೆ. ರಾವಣನಿಂದ ಮೊದಲ್ಗೊಂಡು ಇಲ್ಲಿ ಬರುವ ಸಂನ್ಯಾಸಿಗಳೆಲ್ಲ ಅದ್ವೈತಸಂಪ್ರದಾಯಾನುಸಾರವಾಗಿ ಶಿಖಾ-ಯಜ್ಞೋಪವೀತವಿಲ್ಲದ ಏಕದಂಡಿಗಳು. ಇಲ್ಲಿಯ ಸುಗ್ರೀವ-ವಿಭೀಷಣರು ಕೂಡ ಮತ್ತಷ್ಟು ನಿಃಸ್ಪೃಹರಾಗುತ್ತಾರೆ.