twofold interpretation ‘Khara’ and ‘Dµuƒa˜a’ as proper nouns denote two of RŒva˜a’s cousins, whose figure in the Ara˜yakŒ˜˛a of the great epic poem of VŒlm¶ki and lead a military expedition against Ýr¶ RŒma in order to avenge themselves of the insult offered to their sister, ݵurpa˜akhŒ, by Lakƒma˜a, Ýr¶ RŒma’s younger brother. They are eventually killed by Ýr¶ RŒma, who proves too strong for the redoubtable demon chiefs. ‘Khara’ also means sharp-edged or hard and is thus contrasted with ‘Sukomala’ (soft). Similarly, ‘Dµuƒa˜a’ also means a fault and thus the poet express himself to a contradiction in terms when he calls the RŒmŒya˜a both ‘Doƒarahita’ (faultless) and Dµuƒa˜asahita’ (full of faults). The contradiction, however, is only verbal in both cases and constitutes a figure of speech known by the name ‘Virodha’ or ‘VirodhŒbhŒsa’. the joint labours of gods and demons at the beginning of creation, which yielded beneficent objects like nectar, the moon and the cow of plenty, on the one hand, and pernicious substances like poison and wine on the other. 24 * ÝR” RMACARITAMNASA* Again, I bow to goddess Sarasvat¶ and the celestial river Ga˘gŒ, both of whom are holy and perform agreeable roles. The one (Ga˘gŒ) wipes away sin through immersion and draught; the other (Sarasvat¶) dispels ignorance through the recital and hearing of her glory. I adore the great Lord Ýiva and His consort Goddess BhavŒn¶ (PŒrvat¶), my preceptors and parents, friends of the forlorn and ever given to charity, servants, masters and friends of S¶tŒ’s Lord, and true benefactors of Tulas¶dŒsa in everyway. Seeing the prevalence of the Kali age Hara and GirijŒ (Ýiva and PŒrvat¶) evolved a string of spells in the tongue of savages, incoherent syllables which yield no interpretation and require no repetition, but whose efficacy is patent, revealing Ýiva’s glory. That Lord of UmŒ (PŒrvat¶), favourable as He is to me, shall make this story of mine a source of blessings and joy. Thus invoking Lord Ýiva and His Consort, ÝivŒ (PŒrvat¶), and obtaining Their favour, I relate the exploits of Ýr¶ RŒma with a heart full of ardour. By Ýiva’s grace my composition will shed its lustre even as a night shines in conjunction with the moon and the stars. Those who will fondly and intelligently recite or hear this story with attention will develop devotion to the feet of Ýr¶ RŒma and, purged of the impurities of Kali, will obtain choice blessings. (1—6)