Produced by James Simmons.

This file was produced from page images at the Internet Archive.




Transcriber’s Note


This book was transcribed from scans of several different copies of the
original found at the Internet Archive. The typesetters of the original
book represented the letter ā (with a macron above) as â (with
circumflex above) when italicized, but this etext uses the macron
throughout. Words in italics in this etext were italicized in the
original book. I have corrected obvious misspellings but I’ve left
variant spellings alone. Some words and names, like _yojana_ and
_Gāruda_, were spelled two different ways in the same text. I have
spelled them consistently to avoid confusion.




                              THE RĀMĀYANA


  Translated into English Prose from the original Sanskrit of Valmiki


                             YUDDHA KĀNDAM.


                        EDITED AND PUBLISHED BY

                       MANMATHA NATH DUTT, M. A.

                        Rector, Keshub Academy.




Printed By Girish Chandra Chackravarti, Deva Press, 65/2, Beadon Street.
                             CALCUTTA. 1893

                         [All rights reserved.]




    YUDDHAKĀNDAM. .....................................................
      SECTION I. ......................................................
      SECTION II. .....................................................
      SECTION III. ....................................................
      SECTION IV. .....................................................
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      SECTION CXXX. ...................................................




YUDDHAKĀNDAM.



SECTION I.


Hearing the words of Hanumān rehearsed properly, Rāma, exceedingly
delighted, said,—"By Hanumān hath been performed a very great deed, rare
on earth, and one incapable of being even conceived by any other in the
world. Save Gāruda and the Wind-god, and save also Hanumān, him find I
not who crosseth the wide ocean. Entering by main force the city of
Lankā, incapable of being subjugated by the gods and Dānavas and
Yakshas, the Gandharbas, serpents or Rakhas, and well protected by
Rāvana,—who, living, cometh out (of it)? And who that is not the compeer
of Hanumān in strength and prowess, even entereth into (Lankā), hard to
subdue, and carefully guarded by the Rākshasas? And having so put forth
his strength commensurate with his prowess, Hanumān hath also performed
a great act befitting a servant on behalf of Sugriva.¹ That servant who,
being entrusted with a hard task,—after having accomplished it, doeth
another work in pursuance of (the prescribed business), is the best of
men. That servant is middling, who, deputed to any task,² doth not,
albeit capable, perform any other work which may be dear to the king.
And that servant who, entrusted with any work the king, doth not,
although competent, heedfully accomplish the same, hath been called the
worst. Anent the order (which he had received), Hanumān hath done the
work (and more). He hath not been humbled,³—and, further, hath pleased
Sugriva. And by seeing Vaidehi, (Hanumān hath), while reaping
righteousness, saved me, the Raghu race, and the highly powerful
Lakshmana. And this pained my mind sore, that I cannot do a like
benefit, returning this dear office of his. Embrace expresseth the all
(of the Deity),⁴ and, finding this occasion, I extend my embrace unto
the high-souled Hanumān". Having said this, Rāma, with his down standing
on end in joy, embraced the self-controlled Hanumān, who was present
after having finished his speech. Then reflecting for a while, the best
of the Raghus again spoke in the presence of Sugriva, lord of monkeys.
"Complete success hath been attained anent the search for Sitā. But when
I think of the ocean, my mind is again sunk in dejection. How can the
assembled monkeys go over to the southern shore of the vasty deep,
difficult to cross? This tidings thou hast related unto me touching
Vadehi, but what are the monkeys to do next about crossing the sea?"
Having said this unto Hanumān, that slayer of foes, mighty-armed Rāma,
agitated by anxiety, was then plunged in thought.

    ¹ Having seen Sitā—which was all that he had been commissioned to do
      by Sugriva, Hanumān has destroyed Rākshasas and burnt Lankā; and
      this he did of himself like a good servant.—T.

    ² i.e. _performing the entrusted work.—T._

    ³ _By the Rākskasas.—T._

    ⁴ The commentator explains this obscure passage after his own
      orthodox fashion. The gist is this. Delight is the essence of the
      Deity, and all His incarnations body forth this. Embrace is
      typical of this emotion.—T.



SECTION II.


Then the graceful Sugriva spake words capable of soothing sorrow, unto
Daçaratha’s son, Rāma, who was wrought up with grief,—"Why, O hero, dost
thou grieve, like one that is base? Let not this be so. Chase away thy
grief, even as an ingrate resigneth amity. Nor, O Rāghava, when the
whereabouts of Sitā hath been discovered, and when too the abode itself
of the foe hath been known, do I perceive the reason of thy sorrow.
Thou, O Rāghava, art intelligent, conversant with learning, wise, and
judicious. Do thou cast away this sorry way of thinking, even as a
self-controlled (ascetic) casteth away any course of thought interfering
with the attainment of his purpose. Crossing over the ocean swarming
with gigantic alligators, we shall enter Lankā and slay thy enemy. Of a
person that is dispirited and poor in pluck and that hath his soul
overwhelmed with grief, every interest droopeth, and he cometh by
misfortunes (one after another). All these heroes, these leaders of
monkey-hordes, who are ardent for thy welfare, are competent to enter
into fire itself. From their cheerful attitude I know this, and firm is
my faith. It behoveth thee so to arrange things that, slaying the foe,
Rāvana of impious acts, we may bring hither Sitā by our own prowess. Do
thou, O Rāghava, so order matters that a bridge may be constructed (over
the main), and that we may behold the palace of the Rākshasa monarch. We
having seen the city of Lankā, established on the summit of Trikuta, do
thou for certain conclude Rāvana as slain in battle immediately after
(we see her). Without throwing a bridge over the ocean—the dread abode
of Varuna—even the Asuras and celestials with Indra (at their head) are
unequal to subduing Lankā. When the bridge over the ocean hath been
constructed up to near Lankā, and when my forces have crossed (over the
sea), consider victory as secured. As these monkeys are heroic in fight,
and able to wear forms at will, O king, do not let thy intellect get
stupified and thus mar all interests. In this world, sorrow berefts
people of their prowess. Do thou do even what should be done by a
man—summon thy manliness; for what an actor doeth promptly, conduceth to
his success. At this time, O eminently wise one, do thou realise
goodness through thy energy.⁵ Of heroic, high-souled, men like thyself,
on their sustaining an entire or a partial loss, grief undoeth every
interest. Therefore, the foremost of intelligent persons, and conversant
with every lore, thou shouldst along with councilors like me, strive to
beat thy foe. Find I none in the three worlds, O Rāghava, who can stay
in fight before thee equipped with thy bow. Thy business entrusted to
these monkeys shall not (anyway) suffer. And soon, crossing over the
boundless main, thou shalt behold Sitā. Therefore, O king, renounce thy
sorrow, and call up wrath. Those Kshatriyas that conceive no anger in
respect of their enemies, have their activity annulled; and all fear
furious persons. Drawing nigh unto us, do thou, gifted with acute
intelligence, cast about for crossing over the dreadful deep—lord of
streams—along with us. On these forces getting beyond the ocean, do thou
take it for certain that we have won; and when my whole host hath
reached the further shore, do thou indubitably conclude that we have
obtained victory. These monkeys, heroic and capable of assuming in fight
forms at will, shall slaughter those foes by showering rocks and trees.
If I see any means of crossing the ocean, Varuna’s abode, I shall, O
destroyer of foes, deem him as slain in battle. And what is the use of
dilating? Every way thou shalt prove victorious. And I see omens, and my
mind is filled with delight".

    ⁵ _i.e._ as I understand this rather obscure passage, _prove thou
      good through thy vigor—secure victory to the cause of goodness
      through thy might._—T



SECTION III.


Hearing Sugriva’s speech, reasonable and fraught with high sense,
Kākutstha accorded his assent to it and spoke unto Hanumān, saying,—"By
asceticism, or constructing a a bridge, or drying up the
ocean,—competent every way am I for crossing over this ocean. Of
impracticable places, tell me how many there are in (Lankā), which are
incapable of being come at. O monkey, as thou hast seen personally, I
wish to get acquainted with all this. And thou hast at thy leisure duly
noticed in Lankā the number of the army, the inaccessibility (or
otherwise) of the gates, the defence of Lankā, and the dwellings of the
Rākshasas. Do thou faithfully relate this unto me, for thou art
observant". Hearing Rāma’s speech, Hanumān, offspring of the Wind-god,
foremost of those conversant with speech, again spake unto
Rāma,—"Hearken! I will describe unto thee by what method is the city of
Lankā guarded and protected by the Rākshasas, how loyal the Rākshasas
are, the surpassing prosperity of Lankā, the dreadfulness of the deep,
the divisions of the forces, and the number of the elephants, horses,
cars, etc". Having said this, that best of monkeys, knowing the nature
of things, went on,—"Lankā, filled with mad elephants, ever rejoiceth.
She is great, thronging with cars and inhabited by Rākshasas. Her doors
are firmly established and furnished with massy bolts. And she hath four
wide and giant gates. (At those gates) are powerful and large arms,
stones, and engines, whereby a hostile host approaching, is opposed. At
the entrances are arrayed and set in order by bands of heroic Rākshasas,
hundreds of dreadful sharp iron _sataghnis_.⁶ She hath a mighty
impassable golden wall, having its side emblazoned in the centre with
costly stones, coral, lapises and pearls. Round about is a moat,
exceedingly dreadful, with cool water, eminently grand, fathomless,
containing ferocious aquatic animals, and inhabited by fishes. At the
gates are four broad bridges, furnished with machines and many rows of
grand structures. On the approach of hostile forces, their attack is
repulsed by these machines, and they are thrown into the ditch. One
among these bridges is immovable, strong and fast established; adorned
with golden pillars and daises. O Rāma, albeit Rāvana hungereth for
fight, yet is he calm; and he is vigilant and ever engaged in
superintending his army. And dreadful and resembling a celestial
citadel, Lankā cannot be ascended by means of any support. She hath
fortresses composed of streams, those of hills, and artificial ones of
four kinds. And, O Rāghava, she is situated on the other shore of the
ocean having its limit far away. And way there is none even for
barks,—and all sides are destitute of division. And that citadel is
built on the mountain’s brow; and, resembling the metropolis of the
immortals, the exceedingly invincible Lankā is filled with horses and
elephants. And a moat and _sataghnis_ and various engines adorn the city
of Lankā, belonging to the wicked Rāvana. And an _ayuta_ of Rākshasas,
dart-handed, hard to subdue,—and all fighting at the front with their
swords—protect the Eastern gate. And a _niyuta_ of Rākshasas with a
fourfold force, and with the flower of the soldiery—protect the Southern
gate. And a _prayuta_ of Rākshasas, bearing swords and shields, and
skilled in all arms, protect the Western gate. And an _arvuda_ of Rakhas
protect the Northern gate. And car-warriors and horsemen—persons honored
and sprung from noble lines—by hundreds and thousands,—and irrepressible
goblins and _kotis_ of Rākshasas, protect the garrison. I have broken
down the bridges and filled up the entrenchment. I have burnt the city
of Lankā and laid the wall low. Let us by any way whatever cross over
Varuna’s abode. Do thou take it for certain that the city of Lankā is
subdued by the monkeys. What is the use of thy reckoning the rest?
Angada, Dwivida, Mainda, Jāmbavān, Panasa, Nala, and the general, Nila,
bounding and reaching Rāvana’s abode, and riving the same consisting of
woods and hills, moat and gateway, walls and dwellings, shall, O
Rāghava, bring (hither) Sitā. If this be so,⁷ do thou order the entire
body of the army to be brought; and do thou set out at the proper hour".

    ⁶ A kind of fire-arms, or ancient Hindu rocket; or a stone set round
      with sharp iron spikes.—According to Rāmānuya, a sort of mace
      about two yards in length, with spikes.—T.



SECTION IV.


Hearing Hanumān’s speech duly from the beginning, the exceedingly
energetic Rāma having truth for his prowess, said,—"What thou sayest—’I
shall speedily destroy the city of this dreadful Raksha,’—is true, I
tell thee. Therefore, at this very moment arrange for Sugriva’s march.
The Sun hath attained his meridian at this proper moment, capable of
conferring victory.⁸ Let Rāvana carry away Sitā (to his own
country),—whither shall Rāvana, living, repair? Like a dying person who
hath taken a death-dispelling drug and drunk ambrosia, Sitā, hearing of
my preparations for war, shall inspire hope of life. To-day the Northern
Phālguni (is in the ascendant); and to-morrow the moon shall be in
conjunction with Hasta.⁹ O Sugriva, shall we set out, surrounded by the
entire host? The omens I witness, augur, that, having slain Rāvana, I
shall bring back Jānaki. The upper lid of my eye throbbeth; and it
betokeneth that my desire hath indeed been had". Then, honored by the
monkey-king as well as Lakshmana, the righteous Rāma, understanding the
import of things, again said,—"Surrounded by hundreds and thousands of
fast-speeding monkeys, let Nila go ahead of this force, for surveying
the route. O Nila, do thou, O general, expeditiously take the army by a
path furnished with fruits and roots, having cool waters of the woods,
and replenished with honey. The wicked Rākshasas vitiate¹⁰ fruits, roots
and water along the way. Thou, ever on the alert, shouldst preserve
these from the Rakshas. And, bounding down into hollow places,
mountain-fastnesses, and woods, let the rangers of the wilds, spy the
posted detachments of the enemy. Let those that are incompetent, stay
here. This business is dreadful, and we should apply our best strength
in conducting the same. Therefore let the foremost monkeys gifted with
prodigious prowess lead forth the choice portion of the army, numbering
hundreds and thousands. And let Gaja resembling a hill, and the
exceedingly powerful Gavaya, and that monkey, Gavaksha, master of the
leaping ones,¹¹ like a haughty bull among kine, go in the van of the
monkey-host. And let that foremost of monkeys, Rishava, go, protecting
the right wing (of the army); and let Gandha, irrisistible like an
elephant with the fragrant temporal juice trickling down, and the
vehement Gandhamādana, go,¹² protecting the left wing (of the
monkey-army). And, cheering the army, I myself, mounted on Hanumān, like
the Lord (mounted) on Airāvata, shall march in the midst of the forces.
And like the lord of wealth and master of riches, mounted on
Sārvabhauma, let Lakshmana resembling the Destroyer, march forth,
mounted on Angada. And let that king of bears, the long-armed Jāmbavān,
Sushena, and the monkey, Vegadarçi, protect the rear (of the forces)".
Hearing Rāghava’s words, that foremost of monkeys and lord of the army,
the exceedingly energetic Sugriva, issued his orders. And anon those
highly powerful monkeys issuing up from caves and mountain-summits,
began to bound (on all sides). Thereafter, honored by the king of
monkeys and also Lakshmana, the righteous Rāma, accompanied by his
forces, set out in a southerly direction. And he marched, surrounded by
hundreds and thousands, Kotis and Ayutas of monkeys resembling
elephants. And he marching was followed by the mighty host of monkeys;
and all those maintained by Sugriva were filled with joy and betrayed
demonstrations of delight. And bounding by way of guarding the flanks of
the forces, and leaping in front of the army for pioneering, blustering,
emitting leonine roars, and uttering cries, the monkeys made towards the
south. And some partook of perfumed honey and fruits, and some bore
mighty trees, holding the sprouts. And some in pride (of strength)
suddenly raised others and threw them down. And some fell and were anon
up, and some brought others down. ’We shall slay Rāvana, as also all the
rangers of the night’; thus did the monkeys roar out in the presence of
Rāghava. Before (the army), Rhrishabha, the heroic Nila, and Kumuda,
along with many monkeys, went on clearing the route. In the middle were
king Sugriva, Rāma and Lakshamana, environed by innumerable powerful and
terrible monkeys. And the heroic monkey, Satavali, surrounded by ten
Kotis (of troops), alone on all sides protected that monkey host. And
accompanied by an hundred Kotis, Kesari, Panasa, Gaja¹³ and Arka, by
means of many protected that host on every side. And taking Sugriva
before them, Sushena, and Jāmbavān, surrounded by innumerable bears,
protected the rear (of the army.) And that foremost of rangers possessed
of excellence, and of restrained senses, the heroic Nila, general (of
the army), kept going round the ranks. And Vālimukha, and Prajangha,
Jambha and the monkey Rabhasa, went everywhere, urging on the monkeys.
While thus marching, breathing pride of strength, those tiger-like
monkeys saw that foremost of mountains _Sahya_ crowned with hundreds of
trees, and watery expanses laughing with flowers, and beautiful tanks.
And knowing the order of Rāma of dreadful wrath, that terrible and
mighty host, exceedingly terrific and resembling the bosom of the deep,
cowed down through fear, leaving behind cities and villages and
provinces, went like the deep-sounding sea. And at the side of
Daçaratha’s son those heroic monkeys resembling elephants, proceeded by
bounds, like noble horses, spurred on. And those foremost of men,
mounted on the monkeys, looked beautiful like the Sun and the Moon half
eclipsed by the two mighty planets, _viz_., Rāhu and Ketu. And (thus)
did the righteous Rāma proceed towards the South, accompanied by his
army. Then Lakshmana, furnished with consummate sense and promptitude,
who was mounted on Angada, spoke unto Rāma, inviting words, fraught with
import. "Speedily recovering Vaidehi, who hath been carried away, and
slaying Rāvana, thou wilt, thy end attained, return to Ayodhyā, who
shall also have her desire. O Rāghava, I see all the great auspicious
omens on earth and in the sky, signifying success unto thee. Mildly and
grateful doth the blessed breeze blow behind the army, inspiring
pleasure. And the birds and beasts are crying in sonorous voices. And
all the points (of the compass) appear pleasant; and the lord of day is
cloudless. Bhrigu’s son, Uçanas, also weareth for thee an auspicious
aspect, and Dhruva is without blemish. And all the _rishis_, pure and
furnished with lustre, go round Dhruva. And before us shineth the
grandfather of the high-souled Ikshwākus; the spotless Rājarshi
Triçanku, with his priest.—And stainless and free from disturbances
appeareth Visākhā. This is the racial star of us, the high-souled
Ikshwākus. And Nairita, the racial star of the Nairitas, is sore
afflicted and, touched by the rod-bearing Dhumketu is in trouble. All
this is for the destruction of the Rākshasas. At the fated time, those
that are in the clutches of Death, have their stars afflicted by the
planets. And the water is dear and tastes sweet; and the woods are
stocked with fruit. And the odorous gale doth not blow strongly; and the
trees are furnished with all blossoms of of the season. And, O lord,
this host of monkeys appeareth splendid to the height, as did the
celestial host on the occasion of the destruction of Tāraka. Seeing all
this, thou shouldst, O noble one, feel delighted". Having thus consoled
his brother, Sumitrā’s son, feeling enlivened, said this. The
monkey-host went on, covering the earth. And the mighty dust raised by
bears, monkeys, and tigers, having for their weapons nails and
teeth,—with the foreparts of their feet and hands, enveloped the world,
and the splendour of the sun was obscured. And as clouds envelope the
sky, the mighty monkey-host went on, covering up the Southern quarter
with its mountains, woods, and sky. And as they marched covering many a
_yojana_, the streams seemed as if they flowed in an opposite
direction.¹⁴ And they, while proceeding, took rest by pools of clear
water, on mountains covered with trees, on plains and in forests teeming
with fruits. Some moving straight, some moving askance, and some moving
on the earth, that enormous monkey-host went on covering the entire
earth. And they were all of delighted countenances and gifted with the
velocity of the wind. And these monkeys devoted all their energy to the
accomplishment of Rāghava’s work. And they were displaying unto each
other their joy, prowess and energy. And influenced with the vanity of
youth they set up diverse cries. Some proceeded with speed, some leaped,
some set up cries expressing joy, some were uplifting their tails, and
some were striking the ground with their feet. Some, stretching forth
their arms, were breaking the hills, and others the trees. And others
were ascending the tops of the hills. Some began to make terrible
sounds, and others made a tingling noise. And many others blasted the
creepers with the velocity of their thighs. And some were engaged in
sporting with trees and rocks. And thus was the earth enveloped with
millions and _kotis_ of fearful monkeys. And thus the enormous monkey
host went on day and night. And all those monkeys, delighted, guided by
Sugriva, and taking delight in battle, went on speedily. And they did
not take rest even for a moment, desirous of rescuing Sitā. Thereupon,
getting at the mount _Sahya_ covered with various trees and forests,
those monkeys ascended it. And Rāma went on beholding the variegated
forest, rivers and fountains of the mount _Sahya_ and _Malaya_. And
those monkeys broke down various trees—_Champakas_, _Tilakās, mangos,
*Prasekas_, _Sindubarakas_, _Tiniças_ and _Karaviras_, _Asokas_,
_Karanjas_, _Plakshas_, _Nyagrodhas_, _Jambukas_ and _Amalakas_. And
seated on picturesque rocks, various forest trees, shaken by the wind,
showered flowers on them. And there blew in those forests filled with
the smell of honey, a wind of pleasant touch, cool as the Moon,
accompanied by the hummings of the bees. And that mount was richly
embellished with diverse metals. And dust issuing from these metals and
thickened by the air, enveloped on all sides the huge monkey-host. There
blossomed in that picturesque mountain-vale _Ketakas_, _Sindubaras_,
beautiful _Vasantees_, _Mādhabis_, _Gandhapurnas_, _Kandas_,
_Chiravilyas_, _Mahikas_, _Vanjulas_, _Vakulas_, _Ranjakas_, _Tilakās_,
_Nagas_, _Chutas_, _Patalikas_, _Kobidaras_, _Muchlindas_, _Arjunas_,
_Singsapas_, _Kutajas_, _Pintalas_, _Tiniças_, _Churnkas_, _Neepakas_,
_Neela-Sokas_, _Saralas_, _Ankolas_ and lotuses. And all these trees
were greatly disturbed by those monkeys, delighted with their view.
There were in that mountain many a picturesque lake and pond filled with
_Chakravakas_ and _Karandavas_, ducks, _Chraunchas_ and the mount
abounded on all sides with boars, deer, and terrible bears, lions and
tigers and various other fearful animals, and it was beautified with
full blown lotuses, lilies, _Utpalas_ and various other fragrant trees
growing in the water. And various birds set up their musical choir on
the summit of that mount. And bathing and drinking, these monkeys
sported in the water. And ascending the mount these monkeys continually
bounded. And excited with drink, they crumbled into pieces the
ambrosia-smelling fruits, roots and flowers of the trees. And those
monkeys yellow as honey, delighted, feasted on mangoes, long and
measuring a _drona_. Breaking down the trees, blasting the creepers,
bounding from one tree to another and making the mount _Sahya_ echo,
those leading monkeys went on delighted and excited with drink. Some
ascending the trees, and others drinking, the whole earth was enveloped
with those monkeys, and seemed as if beautified with ripe paddy crops.
And reaching the mount Mahendra, the large-armed Rāma, having eyes like
lotuses, ascended the summit adorned with diverse trees. And getting at
the top, Daçaratha’s son espied the vast deep filled with tortoises and
fishes. Thereupon, passing by the mounts _Sahya_ and _Malaya_ and
arranging their enormous host, they¹⁵ by and by reached the roaring
deep. And descending therefrom, Rāma, the foremost of those who minister
happiness unto all, accompanied by Lakshmana and Sugriva, entered the
forest situate on the banks of the ocean. And reaching the expansive
banks having rocks thereon and continually washed by the rising billows,
Rāma spoke saying,—"O Sugriva we have arrived at the abode of Varuna.
Now hath arisen in my mind what I had not thought of before. And this
ocean, the lord of the streams, whose other side is not seen, cannot be
crossed over without some excellent measure. Let the monkey-host be
encamped here therefore, and then concert a plan by means of which they
might get at the other side. And reaching the shores of the ocean, the
large-armed Rāma, stricken with grief for Sitā, ordered their
encampment, saying,—"O foremost of monkeys, do thou encamp thy host on
the brink of the ocean. Now hath arrived the hour for counsel, when we
should devise some plan for crossing over the main. I fear the Rākshasas
at every step, for they are greatly illusion creating—let the leaders
therefore go to their own hosts and let them not proceed anywhere else,
renouncing them". Hearing the words of Rāma, Sugriva along with
Lakshmana, encamped the army on the brink of the ocean covered with
trees. And stationed near the main, the monkey-host in consequence of
their resemblance in colour with the blue contents of the deep, looked
like a second ocean. Thereupon, reaching the shore, those leading
monkeys engaged in concerting a plan to cross over the vasty deep. And
the tumult, of that monkey-host encamped there, was heard above the
roaring of the deep. And that huge army of the monkeys commanded by
Sugriva, and set up in three divisions, were deeply concerned with the
accomplishment of Rāma’s work. And reaching the shore of the vasty deep,
that monkey host, delighted, beheld the ocean moved by the Wind. And
they waited there beholding the deep of unimpeded expanse, having its
distant shore inhabited by the demons, and thronged with various aquatic
animals. While upheaving its foam on the approach of eve, it appeared
laughing and setting up its surges, it appeared to dance. It increased
with the rising of the Moon and he reflected himself on its breast. That
abode of Varuna was infested with gigantic sharks, whales and
_Timingalas_¹⁶, disturbed with the fury of the Wind, filled with
serpents having flaming frames, and various aquatic animals and rocks
and was fathomless deep. It had picturesque fortresses on its marge and
its other shore was hard to get at. And the _Makaras_¹⁷ and serpents
living therein were moved by the Wind. The waters, as if delighted, were
rising and falling. And having serpents of flaming frames underneath, it
appeared as if sprinkled with scintillations of fire. And that terrible
abode of the demons extended down to the regions inhabited by the
_Nagas_ or serpents. The deep resembled the welkin and the welkin the
deep, and there appeared no difference between them. The sky crested
with stars and the deep filled with gems resembled each other. The sky
enveloped with clouds and the ocean overflowing with surges presented no
contrast whatsoever. The waves of the mighty deep beating at each other
continually, set up a sound resembling that of a trumpet in the sky. It
was filled with diverse gems and its water was poisoned by means of the
air. It was filled with various aquatic animals, and upheaving its
billows, it appeared as if excited with ire. And there beheld those
high-souled monkeys the mighty main agitated by the Wind and muttering
as if with the upheaval of the waves. Thereupon, overwhelmed with
surprise, those monkeys, stationed there, espied the main brimming with
rolling waters and moving as if (off its place).

    ⁷ _Ebam ājnāpaya_: Rāmānuja reads sense into this passage. _If thou
      wishest the principal monkeys to go, bring them; if thou wish the
      whole host to march, call it hither, and march at the auspicious
      moment.—T._

    ⁸ The moment is named _abhijit.—T._

    ⁹ Hastā sprung from Punarvasu is the star of doom, portending death
      to Rāvana. The Northern Phālguni is Sitā’s natal star. The
      expedition begun during the influence of this star, augurs
      deliverance to Vaidehi.—T.

   ¹⁰ By means of poison, _etc.—T._

   ¹¹ _i.e._ monkeys.—T.

   ¹² The verb is singular, instead of dual, as also the qualifying
      epithet, _Pārçamadishthita_. But the sense is clear.—T.

   ¹³ Some other than the first-mentioned Gaja.—T.

   ¹⁴ Kataka remarks:—"As when clouds drift past, the Moon it is that
      seems to scud across the sky, as the monkey-army marched on, the
      rivers seemed to flow in an opposite direction". Rāmānuya says
      that the waters of the streams dashed by the monkeys, held an
      opposite course. The former interpretation is hardly satisfactory,
      and Rāmānuya seems to be right.—T.

   ¹⁵ The monkey leaders.—T.

   ¹⁶ A large fabulous fish.—T.

   ¹⁷ A marine monster confounded usually with the crocodile and
      shark.—T.



SECTION V.


There on the northern shore of the ocean the army was encamped and
arranged in order by Nila. And the two leading monkeys Mainda and Divida
patrolled about on all sides to protect the monkey host. And the army
being encamped on the shore of the lord of streams and rivers, Rāma,
beholding Lakshmana by his side, spoke, saying—"I know that grief abates
as time passes by, but my sorrow arising from the separation of my
spouse, is increasing day by day. I am not sorry that she hath been
stealthily taken away by the demon—but my sorrow is that her end is
drawing nigh. O Wind, do thou go there where my dear spouse is, and
touching her person, do thou touch me, for I shall then be happy
stationing my looks in the Moon and being touched by thee. Alas! my dear
one cried ’O lord, O lord’ when she was taken away. Those words,
revolving burn me like poison. I am now being burnt down day and night
by the fire of desire, having separation from her for its fuel and her
thoughts for its flame. Leaving thee, O Son of Sumitrā, I shall jump
into the deep and then shall not this fire burn me any more. This is my
only consolation, for which I draw my vital breath—that myself and she
breathe on the same earth. Like unto a dry land drawing water from a
watered ground, I do live, hearing that Jānaki still survives. When
shall I, discomfitting my enemies, behold Sitā, having a beautiful waist
and eyes resembling lotus-petals, as a victorious hero beholdeth the
royal Grace. Like unto the sick drinking the _elixir_ of life, when
shall I, raising a little her lotus-like countenance having graceful
teeth and lips, imprint kisses thereon? And when shall she, laughing,
embrace me with her rising breast resembling the palm fruit? Alas that
chaste dime having scarlet corners of the eye, being encircled by the
demons, is wishing for a protector like unto one having no husband,
albeit having a husband in me. How fareth in the midst of the
she-demons, that daughter of the king Janaka, my beloved spouse, and the
daughter-in-law of king Daçaratha? And having those Rākshasas, hard to
repress, slain by me, truly shall she appear like unto the rays of the
Moon extricated from sable autumnal clouds. Sitā is constitutionally
slender, and forsooth, she has been greatly reduced by sorrow, fasting
and calamities touching time and place. When shall I, piercing with my
shafts the breast of the lord of Rākshasas, renounce my mind’s grief?
And when shall my devoted Sitā resembling the daughter of a celestial,
fling herself anxiously around my neck and shed tears of joy? And when
shall I renounce this my sorrow arising out of Maithili’s separation,
like unto one casting off his soiled clothes?" The highly intelligent
Rāma bewailing thus, the day passed away and the Sun, decreasing
gradually, disappeared at last. And consoled by Lakshmana, Rāma,
stricken with thought touching Sitā having eyes like lotus-petals,
engaged in rites relating to the worship of Eve.



SECTION VI.


Beholding in Lankā that dreadful and awe-inspiring work performed by
Hanumān like unto the high-souled Sakra, the lord of Rākshasas, looking
down with shame, addressed them all, saying—"That monkey alone hath
invaded and entered the city of Lankā hard to reach and hath espied
Sitā, the daughter of king Janaka. He hath shattered the palace, and the
altar of sacrifice, slain the leading Rākshasas, and, in short, agitated
the whole city of Lankā. What shall I do now? And what should you all do
on this occasion? It behoveth you all to give me such counsel as
becometh me and will conduce to my glory". ’Victory is the outcome of
consultation’—this do the sages¹⁸ say. Let us, therefore, O mighty ones,
engage in counsel, relating to the measures we should adopt towards
Rāma. There are three orders of men on this earth—the superior the
middling and the inferior. This distinction cannot be perceived without
a knowledge of the signs, and so I shall relate unto you their merits
and demerits. He is said to belong to the superior order, whose counsel
contains the three signs (mentioned below), or who engages in works
after consulting duly with friends capable or with persons having the
same end in view, and some times with others, and who serveth
Providence. He belongs to the middle order who consults his own self
only, depends on the Providence, and engages alone in works. And he
belongs to the inferior order who engageth in works without ascertaining
their merits or demerits, disregarding the will of the Providence and
saying, ’I will do this’, and is inactive (at last). And counsels are
also divided into three divisions like unto the three orders of men
(mentioned). That counsel belongs to the superior order in which the
counsellors with their judgment reinforced by a knowledge of political
ethics, are unanimous. That one belongs to the middle order in which the
counsellors after varied discussion, arrive at unanimity in the long
run. And that one is the worst in which the counsellors differ from each
other and agree a little in the long run, with no good result. You are
all gifted with good intellects: do you all unanimously settle as to
what becometh me and conduceth to my well-being. Environed by a thousand
of patient monkeys, Rāma, with a view to capture our city, is
approaching towards Lankā. Forsooth, shall he cross over the main along
with his younger brother and a mighty host. He can by his prowess dry up
the ocean and do the other.¹⁹ Rāma approaching thus with a hostile
intention along with the monkeys, it behoveth you to devise such means
as might protect my city and army.

   ¹⁸ _Manaswina_, according to Rāmānuya, means, hero.—T.

   ¹⁹ _i.e._ bridge over the ocean.—T.



SECTION VII.


Being thus accosted by their lord, the highly powerful Rākshasas, devoid
of good sense and ignorant of sound counsel, replied with folded palms,
saying,—"Thou hast, O king, enough of soldiers and weapons. Why art thou
smitten with sorrow then? Repairing to Bhagavati, thou didst discomfit
the serpents in battle. The God of Death, living on mount Kailāça,
encircled by _Yakshas_, was subjugated by thee in a great battle. And
that mighty lord of men, proud of his friendship with Siva, was defeated
by thee wrathfully in battle. Discomfitting and slaying the band of
Yakshas, thou didst bring this flowery car from the mount Kailāça. O
lord of Rākshasas, desiring thy friendship out of fear, Maya, the king
of Dānavas, offered thee his daughter²⁰ for thy spouse. O thou of mighty
arms, thou didst bring under thy subjection the powerful and
irrepressible Dānava²¹ for the pleasure of _Kumbhinasi_.²² And entering
the region under the earth, thou didst defeat the serpents—and thus
bring under thy subjection Vāsuki, Takshaka, Sankha, and Jati. Those
heroic Dānavas, the _Kalakeyas_, were greatly powerful, irrepressible,
and proud of the boons conferred on them. And fighting with them
perpetually for a year, thou didst bring them under thy control, O lord,
O slayer of foes, and learn from them the science of varied illusions, O
king of the Rākshasas. O great hero, by thee were defeated in battle,
the heroic and powerful sons of Varuna, followed by a fourfold division
of their army. The dominion of Death is like the mighty main, having his
rod for aquatic animals, agonies for the trees that cover its islands,
the noose for the billows, his attendants for the serpents and his
terrible fever for the dreadful attitude of the deep. And diving into
this terrible deep, thou didst, O king, discomfit Death himself and win
glorious victory. And every one was pleased there with thy successful
fight. The Earth was filled with various heroic Kshetriyas, resembling
Sakra in prowess as she is adorned now with various trees. Rāghava is
not their equal either in strength or prowess. And all those heroes,
hard to repress in battle, were slain by thee, O king. Do thou wait
here, O great king; thou needst not take any trouble. Indrajit alone
shall slay all these monkeys. And this one, O mighty monarch, having
celebrated the Māheçwara²³ sacrifice, hath obtained a noble boon, rarely
(attained by persons). Having agitated the ocean of celestial hosts,
having darts and lances for its fishes, showering arms for its moss,
elephants for its tortoises, steeds for its frogs, Rudra and Aditya for
its ferocious animals, the Maruts and Vasus for its mighty serpents,
cars, horses, and elephants for its volume of waters, and infantry for
its spacious shore, this one (Indrajit), taking captive the lord of the
celestials himself, had brought him into Lankā. Then, O king, liberated
agreeably to the injunction of the Great-father, the slayer of Samvara
and Vritra, worshipped of all the celestials, went (back) to heaven. Do
thou, O great king, entrust Indrajit with this business,—until he
bringeth to destruction the monkey-host along with Rāma. O king, thou
must not think that this calamity, coming from an ignoble person is not
insignificant. Thou shalt slay Rāghava".

   ²⁰ This refers to Mandodari, Rāvana’s favourite queen.—T.

   ²¹ This refers to Madhu.—T.

   ²² Rāvana’s sister, who was married to Madhu.—T.

   ²³ Relating to Mahaçwara—the great Lord, a designation of Siva.—T.



SECTION VIII.


Then that heroic general, the Rākshasa named Prahasta, possessing the
splendour of sable clouds, submitted with joined hands,—"I am competent
to baffle in battle gods and Dānavas and Gandharbas, ghosts, birds and
serpents,—what then is a couple of human beings? Having been negligent
and confident (in our power), we have all been deceived by Hanumān. But,
I living, that ranger of woods shall not (again) go hence with his life.
All the earth down to the ocean, containing hills, forests and woods,
shall be rendered free from monkeys. Do thou command me. And, O ranger
of the night, I shall deliver (the Rākshasas) from the monkeys; and thou
shalt not have to suffer in the least in consequence of thy
transgression".²⁴ Then the Rākshasa named Durmukha, growing enraged,
said,—"This overpowering of all of us must not be forgiven—this flagrant
discomfiture of the metropolis of the auspicious lord of the Rākshasas
as well as of his inner appartment by the foremost of monkeys. This
moment marching alone (from hence) will I exterminate the monkeys, even
if they shall have entered the dreadful deep, or the sky, or the
subterranean regions". Then the exceedingly powerful Vajradanshtra,
weilding up a terrific bludgeon, stained with flesh and gore, wrathfully
observed,—"Rāma the irrepressible existing, and also Sugriva with
Lakshmana, what have we to do with the weak and wretched Hanumān? This
very day, slaying single-handed Rāma with Sugriva and with Lakshmana,
with this bludgeon, shall I return, after having sorely troubled the
monkey-host. And, O monarch, if thou art minded, hear this other word of
mine! Verily he that is fertile in resources and ever ready, compasseth
success. Let thousands of Rākshasas, heroic, terrible, fearful to
behold, and wearing forms at will, appointed by the lord of Rākshasas,
presenting themselves before Kākutstha in palpably human shapes, calmly
say unto that foremost of the Raghus,—’Despatched have we been by thy
younger brother.’ Hearing this, he (Rāma), summoning his forces without
delay, shall come hither. Then, equipped with darts, javelins and maces,
and bearing bows, arrows and scimitars in our hands, we shall swiftly
and summoning speed²⁵ set out (from hence); and stationing ourselves in
the sky in bands, and slaughtering the monkey-army with mighty showers
of rocks and weapons, we shall lead it to Death’s door. Let us in this
wise decoy Rāma and Lakshmana; and if they fall into our design, they
shall, without doubt, lose their lives". Then that hero, Kumbhakarna’s
son, named Nikumbha, endowed with exceeding prowess, in high wrath
remarked unto Rāvana, destroyer of worlds,—"Do ye, all of you, stay here
along with the great king. I alone shall slay Rāghava together with
Lakshmana, and Sugriva with Hanumān, and all the monkeys". Then a
Rākshasa, named Vajrahanu, resembling a hill, in wrath lapping the
corners of his mouth with his tongue, said,—"Do ye, casting off anxiety,
engage yourself as ye list. I alone shall swallow up that entire
monkey-host. Do ye, remaining at ease and without anxiety, drink
_Vāruna_²⁶ wine. I single-handed shall slay Sugriva with Lakshmana, as
well as Hanumān with Angada,—and all the monkeys.

   ²⁴ _i.e._ the ravishment of Sitā.—T.

   ²⁵ _Twarita_—summoning speed—redundant.—T.

   ²⁶ _Vāruna_ wine, otherwise named _Vāruni_ is prepared from hog-weed,
      ground with the juice of the date or palm, and then distilled.—T.



SECTION IX.


Then, in fierce wrath seizing bludgeons, and _pattiças_, lances and
bearded darts and javelins, and axes, bows and excellent shafts and
swords, resembling crystelline water, sprung up the Rākshasas, Rabhasa,
and the mighty Suryyaçatru, and Saptaghna, and Yajnakopa, and Mahāpārçwa
and Mahodara, Agniketu the irrepressible, and the Rākshasa Raçmiketu,
and the lusty Indraçatru, son unto Rāvana—and Prahasta, Virupāksha, and
the exceedingly strong Vajradanshtra,—and Dhumrāksha, and Nikumbha, and
the Raksha Durmukha. And, flaming in energy, they all addressed Rāvana,
saying,—"To-day shall we slay Rāma, and Sugriva along with Lakshmana,
and the helpless Hanumān, who hath damaged Lankā. Then, preventing them,
who had (thus) equipped themselves with all kinds of weapons, and making
them sit down, Vibhishana, with joined hands, again spoke unto them,
saying,—"The wise have asserted that an appeal to prowess should be
resorted to anent a business _then_ only when the end sought cannot be
attained through the three (other) means.²⁷ Prowess produceth fruit only
in respect of well-advised action directed while carefully watching
(enemies) that are negligent, or captive,²⁸ or under Divine affliction.
But why do ye intend to discomfit (Rāma), who is vigilant, who desireth
victory, who is strong in the Divine strength, who hath subdued passion,
and who is hard to subdue? Who had in this world ever thought of or
reasoned about Hanumān’s career over the dreadful deep, the lord of
streams and rivers? O rangers of the night, the strength and prowess (of
the foe) being immeasurable, ye should by no means recklessly disregard
him. And what was the wrong that formerly had been done by Rāma unto the
king of the Rākshasas, that he hath carried off from Janasthāna the
spouse of that illustrious one? If Khara, who had trespassed into
regions not his own, hath been slain in battle by Rāma, surely a
creature should to the best of his might preserve his life. It is for
this great fear that exerciseth us on the score of Vaidehi owing its
existence to this,²⁹ that she, having been ravished, should (now) be
given up. What is the use of acting so that quarrel may be the
consequence? And (Rāma), possessed of prowess, yet ever abiding by
morality, is incapable of initiating hostilities for no purpose.
Therefore, do ye give him his Maithili. And before, he by means of his
shafts riveth this city together with her elephants and steeds,
overflowing with countless gems, do ye give him his Maithili. And before
the dreadful, irrepressible and mighty monkey-host blocketh up this
Lankā of ours, do ye give (back) Sitā. This city of Lankā shall perish
as also all the heroic Rākshasas, if thou dost not thyself make over
Rāma’s spouse unto him. I exert myself to pleasure thee, because of the
fraternity (that subsisteth between us). Do what I say. I say what is
truth and what also is for thy good. Do thou render (back) Rāma’s
Maithili. Ere yet the king’s son, for compassing thy destruction,
showereth sure shafts resembling the rays of the autumnal Sun, having
shining heads and feathered parts, and exceedingly hard, do thou render
Maithili unto Dāçarathi. Forsake thy wrath at once, which destroyeth
happiness and virtue; and follow righteousness, which enhanceth
enjoyment and fame. Be thou propitious,—so that we may live (at ease)
along with our sons and relatives! Render (back) Maithili unto
Daçaratha’s son". Having heard Vibhishana’s speech, Rāvana—lord of
Rākshasas—I leaving all of them, entered his own chamber.

   ²⁷ _Viz_., conciliation, gift, and creating division.—T.

   ²⁸ In the hands of other enemies.—T.

   ²⁹ The feeling of revenge for the slaughter of Khara and the rest.—T.



SECTION X.


Then early in the morning, like the fiery and refulgent sun entering a
mighty mass of clouds, Vibhishana, fast to virtue and interest, heroic
and possessed of exceeding splendour, playing a perilous part,³⁰ entered
the apartment of his elder brother, resembling an assemblage of
mountain-summits and elevated like the peak of a mountain, orderly,
divided into spacious rooms,—the resort of the great—inhabited by august
and intelligent persons attached (to Rāvana); guarded around by lusty
Rākshasas in limited numbers; having the air agitated by the breath of
mad elephants; with loud blares of conchs, and resounding with trumpets;
embosoming numbers of beautiful damsels, with its high-ways (overflowing
with talk); furnished with doors of polished gold; embellished with
excellent ornaments; resembling the abode of the Gandharbas, or the
mansion of the Maruts; containing heaps of gems; like unto the dwelling
of serpents. And that one of exceeding energy heard sacred and holy
sounds uttered by Veda-versed Brahmanas celebrating the victory of his
brother; and that highly powerful (hero) acquainted with Mantras and the
Vedas saw Vipras worshipped with vessels of curds, clarified butter,
flowers and fried paddy. And the mighty-armed (Vibhishana) saluted the
younger brother of the bestower of riches,³¹ seated there. And that one
acquainted with manners, after proper courtesy, sat him down on a seat
decked in gold, which was pointed out (by a royal glance). And in
retirement as also in presence only of his counsellors, Vibhishana spoke
unto the high souled Rāvana words backed by reason, and greatly fraught
with his welfare. And having, with soothing speech, pacified his elder
brother and extended towards him the due civilities, that one, who
through height of sentiment had noted excellence and the want of it,
addressed (Vibhishana) in words befitting the occasion and the
place,—"Ever since, O subduer of enemies, Vaidehi hath come hither, are
seen inauspicious omens. Fire, enveloped in smoke at the time of its
being ignited, and thereafter throwing out scintillations, with its
brightness obscured by vapour, doth not increase adequately even on
oblations being poured into it with Mantras. Reptiles are discovered in
kitchens, sacrificial fire-chambers, and the places of Vaidika
recitations; and ants (are found) in clarified butter. The milk of the
kine hath been dried up; and the nobler elephants are without the
temporal juice. And horses, albiet they have feasted on fresh grass,
neigh distressfully.³² And asses, camels and mules, O king, with their
hair standing erect, shed tears; and although they are ministered unto
medically, they do not return to nature. And crows in numbers emit harsh
cries on all sides, and are seen in swarms at the tops of edifices.
Vultures sit sadly and distressed upon the roofs of houses. During the
two twilights, the jackals, coming in sight, utter ominous howls. And
wolves and other (ferocious) animals, as well as deer, approaching the
gate of the palace in swarms, are heard to set up loud roars resembling
the thunder. Things having come to this pass, even this expiation, I
fancy, is capable of removing the evil omens. Do thou render back
Vaidehi unto Rāghava. If I have said this through ignorance or
covetuousness, thou ought not, O mighty monarch, criminate me. All
Rākshasas and Rakshasis, as well as those belonging to palace and the
inner apartment—shall have to experience the evil consequence (of this
act of thine). All the counsellors have retrained from tendering this
counsel unto thee; but surely I must tell thee what I have seen or
heard; and adopting proper measures, it behoveth thee to act so".³³
(Rāvana’s) brother, Bibhishana, thus spoke, unto his brother, the chief
of Rakshas, in the midst of counsellors, these words fraught with his
good. Hearing this beneficial, mild and pregnant speech, fortified by
reasons and capable of compassing (his welfare) for the present, past
and the future, (Rāvana) who had conceived a passion (for Sitā), getting
into a rage, replied,—"Fear find I none whatever. Rāghava never shall
have Mithilā’s daughter. Even if Lakshmana’s elder brother should be
supported in battle by the celestials with Indra (at their head), how
can he stay before me (in the field)?" Having said this, that destroyer
of celestial hosts, the Ten-necked one, possessed of mighty strength and
of terrific prowess in battle, then dismissed his brother Vibhishana,
who had spoken truth.

   ³⁰ The project he had conceived, via., converting Rāvana to his own
      policy of pacification, was fraught with peril to himself,
      considering his brother’s fierce temperament.—T.

   ³¹ Kuvera.—Rāvana was Kuvera’s younger brother.—T.

   ³² The commentator remarks, evidently with justice—"That is, the
      horses, having eaten their fill, still hunger".—T.

   ³³ In accordance with my suggestion.—T.



SECTION XI.


The unrighteous king, overmastered by his passion (for Sitā), in
consequence of his sinful act as well as the loss of honor he sustained
at the hands of his friends, became reduced. And the occasion for war
was wanting. Rāvana, possessed by lust, and continually thinking of
Vaidehi, conceived along with his counsellors that the time for entering
into hostilities had arrived. And sallying forth, he ascended a mighty
car furnished with golden network, adorned with pearls and coral, and
yoked with trained steeds. And having ascended that excellent vehicle,
having sounds resembling those of mighty clouds, that foremost of
Rakshas, the Ten necked one, drove towards the court. And as he coursed
on, Rākshasas, bearing swords and shields, and carrying all kinds of
weapons, went before the lord of the Rākshasas. And (some of) these,
wearing various frightful suits, and decked with diverse ornaments,
went, surrounding his rear and flanks. And _atirathas_ went with cars,
and superb mad elephants, and sportive steeds; and bearing in their
hands maces and bludgeons; and darts and clubs. And as Rāvana marched
towards the court, there arose the loud blares of thousand trumpet, and
the uproarious sounds of conches. And that redoubtable and mighty
car-warrior held his course, suddenly making sides resound, and
beautifying the highways. And the spotless white umbrella of the lord of
Rākshasas, being raised up, looked beautiful like the Moon at her full.
On his right and left graced two crystal white chowris furnished with
threads of gold. And all the Rākshasas standing on the ground with
joined hands, bow down their heads to the foremost of Rākshasas who was
seated on his car. Hymned by the Rākshasas with blessings for victory,
that exceedingly energetic chastiser of enemies arrived at the court
constructed (by Viçwakarmā). And that highly energetic one in person
entered that court paved with silver and gold, having its heart
decorated with crystal, and gracefully covered with silk, embroidered
with gold; excellently constructed by Viçwakarmā, and guarded by six
hundred ghosts. And Rāvana sat down on a superior and august seat
consisting of lapises, furnished with a pillow; and covered with a soft
dear-skin. And lord-like, he commanded the envoys possessed of fleet
vigor, saying, "Do ye speedily summon hither the Rākshasas. I fan some
mighty effort hath to be put forth against our foes. Hearing his words,
the envoys began to range Lankā; and going to every house, they
fearlessly collected the Rākshas from places of sport, bed-rooms, and
gardens. Then some set out, mounting cars, and some mounting proud
coursers, and some on foot. And like the welkin filled with fowls, the
city thronged with approaching cars, elephants and steeds. And leaving
their various vehicles and cars behind, they entered the court on foot,
like lions entering mountain caverns. And taking the feet of the
sovereign, and honored by him (in turn), they sat them down, some on
raised seats, some on cushions of Kuça, and some on the floor. And
presenting themselves agreeably to the command of the monarch, they sat
them down each according to his position, before the lord of Rākshasas,
Rāvana. And there came also the learned and competent to arrive at
infallible decisions, and they sat them down in order of merit. And
there also came courtiers endowed with virtues, versed in every thing,
and having intelligence for their eye-sight,—and innumerable heroes by
hundreds also (arrived) at that court for ascertaining the course that
would prove beneficial. And then mounting a large, noble and splendid
car, having its parts decked with gold, and yoked with horses, the
magnanimous and renowned Vibhishana went to the court of his elder
brother. And that younger brother (of Rāvana), announcing his name,
bowed down at the feet of his elder brother. And Suka and Prahasta were
employed in giving to each a separate seat befitting his rank. And from
all sides in the court there began to spread the odour of excellent
_agura_ and sandal and wreaths belonging to the Rākshasas, decked in
gold and various gems, and clad in costly attires. And no one among
these present at court uttered any thing, or spoke any falsehood, or
conversed in loud accents. And having completely attained their desire,
all of fierce prowess, gazed at the face of their lord. And in the
assembly of those intelligent, and exceedingly powerful persons,
equipped with arms, the intelligent Rāvana appeared splendid like the
Vajra-handed Indra among the Vasus.



SECTION XII.


Then surveying that entire assembly, that conqueror in battle delivered
himself unto Prahasta,—general of the forces, saying,—"O general, it
behoveth thee so to order disciplined fourfold forces that they may
successfully protect the city". Thereat, Prahasta, carefully carrying
out the royal behest, stationed all the forces within and without the
city. And having posted the army for the defence of the city, Prahasta
sitting down before the king, said,—"I have stationed the forces
belonging to thee who art possessed of strength, inside as well as
outside. (Now), without suffering thy mind to be agitated with anxiety,
speedily, do what is in thy heart. Hearing the speech of Prahasta
seeking the welfare of the kingdom, Rāvana craving for enjoyment spoke
in the midst of his aderents,—"When virtue, or happiness, or interest is
in straits, it behoveth you to (know your course) in relation to
pleasant and unpleasant, happiness and misery, profitable and
unprofitable, and good and evil. No business of mine which ye have set
about after taking counsel, hath ever miscarried. And like Vāsava
environed by the moon, stars and planets, and the Maruts, I surrounded
by you, have attained to plenitude of prosperity. I am, for certain,
going to employ you all. In consequence of sleep, I could not inform him
of this matter. After having slept for six months that one of prodigious
strength—foremost of those bearing arms—hath just risen. Janaka’s
daughter and Rāma’s beloved wife hath been brought hither from the
forest of Dandaka, the region ranged by Rakshas. That indolent damsel
wisheth not to ascend my bed; nor is there any in the three spheres,
that to me is like unto Sitā. She is slender waisted, and high-hipped,
and her face is as the autumnal Moon resembling a golden image. She is
meek and looketh like the hand work of Maya himself gifted with an
infinite variety of fascinations.³⁴ And beholding her dainty and tender
feet with roseate soles, and having coppery nails, my mind burneth (with
desire). And seeing her resembling the flame of a sacrificial fire and
the splendour of the Sun himself; and her fair face furnished with a
prominent nose and elegant eyes, I, having lost control over self, have
come under the sway of desire. And my passion, uninfluenced by anger and
joy, capable of producing pallor, and constantly causing anguish and
sorrow, hath rendered me pale. Expecting her lord, Rāma, the beautiful
one having expansive eyes, hath solicited for a year’s space; and I have
pledged my fair woods to her of graceful eyes. But tired am I on account
of my passion,—like a horse spent on the way. How can the rangers of the
woods, or the sons of Daçaratha cross over the sea ungovernable and
swarming with countless creatures and fishes? On the other hand, a
single month hath troubled us grievously. Hard it is therefore to
understand the course of events. Do ye act, each as he thinks proper.
And although no fear can come from mortals, yet ye should deliberate (as
to what ye should do). Formerly I had gained victory with the help given
by you; do ye in the same way stand by me now. The king’s son, having
learnt that Sitā is on the other shore of the ocean, taking before them
monkeys headed by Sugriva, reached Varuna’s abode. Do ye so counsel that
Sitā may be with-holden by me and the sons of Daçaratha may be slain;
but ye must prefer certain counsel. No other³⁵ person in this world hath
the power to cross the sea along with the monkeys,—victory, therefore,
is undubitably mine". Hearing the sorrowful speech of (Rāvana) afflicted
with lust, Kumbhakarna greatly enraged, and said,—"When just on seeing
(Sitā) of Rāma along with Lakshmana, thou didst by main force carry her
away, it plainly appeareth that thy mind, like the Yamuna filling her
bed, hath been possessed (by her).³⁶ O great king, all this (that thou
hast done) is not worthy of thee. If thou hadst at the outset consulted
us in this matter, we would have done what was proper.³⁷ O ten-faced
one, the king that arriving at certain conclusions, carrieth on his
regal affairs agreeably to justice, hath not to repent afterwards. But
those actions that are done without deliberation, like unto clarified
butter poured in an impure sacrifice, conduces only to harm. He doth not
know what is proper and what not, that performs prior actions
afterwards, and posterior actions first. Others spy holes in the actions
of the volatile; the latter may be possessed of great power,—like swans
passing Krauncha through the hole.³⁸ By luck it is that Rāma hath not
yet slain thee, who hath done this tremendous thing, without reflection,
resembling food mixed with poison. But as thou hast entered upon a
course of action which is improper even in respect of foes, I will, O
sinless one, perform thy work by slaying thy enemies. And, O ranger of
the night, I will exterminate thy foe. Even if Sakra and the sun-god,
even if fire and the War-god, even if Kuvera and Varuna should range
themselves against me, I will fight them. Purandara himself shall be
afflicted with fright when I have my body measuring a mountain, and
furnished with sharp teeth, shall, setting up roars, fight with my huge
bludgeon. Before Rāma shooteth a second shaft, to slay me, I shall drink
his life-blood. Be thou comforted by slaying Daçaratha’s son, I will
exert to secure blessed victory for thee. Having killed Rāma along with
Lakshmana, I shall devour all the principal monkeys. Do thou make merry
at thy will, drink the Varuni, and, with thy mind set at rest, conduct
affairs fraught with thy welfare. On Rāma being despatched to the
mansion of Yama, Sitā shall come under thy subjection for ever and a
day".

   ³⁴ This reminds one irrisistibly of Cleopatra’s. The Bengali
      translators evidently failing to understand _Mayava Mayanirmita_,
      have conveniently transferred the phrase intact to their
      versions.—T.

   ³⁵ I fail to understand _anyasya_, "_no other_ person";—nor does the
      commentator help me in any way.—T.

   ³⁶ This passage is very obscure, and the commentator’s gloss does not
      anything serve.—T.

   ³⁷ i.e. _we would have prevented thee.—T._

   ³⁸ The hole made by the dart of Kumara.—T.



SECTION XIII.


Seeing Rāvana wrought up with wrath, the exceedingly strong Mahāpārcwa,
reflecting for a moment, observed with joined hands,—"The man that,
entering the forest, abounding with deer and ferocious animals, doth not
drink honey, maketh a fool of himself. O destroyer of foes, who is the
lord of thee, that art lord thyself? Enjoy with Vaidehi, taking thy
enemy by the hand. And, O thou endowed with prodigious power, do thou
exerting thy might lead thy life, after the manner of hens, and invading
Sitā again and again, do thou enjoy her and derive pleasure (therefrom).
And when thou hast attained thy purpose; what fear can succeed? Alike
when on thy guard, and off it, thou shalt provide against all
exigencies. Kumbhakarna along with us, as well the exceedingly powerful
Indrajit, are competent to chastise the thunder-bearing (Deity) equipped
with his thunder. Passing by gift, conciliation, and dissension, which
have been assigned by the wise as the means of success, I relish the
success in business which is attained through chastisement. O highly
powerful one, we shall, without doubt, by the prowess of our arms,
subdue all these enemies of thine that have come hither". Thus addressed
by Mahāpārcwa, king Rāvana, honoring his speech, said,—"O Mahāpārcwa, I
will relate unto thee, who hast spoken (thus) a secret matter relating
to myself, which befell me to since I saw Panjikasthalā, like a flame in
the sky, coursing to the Great-father’s mansion. Her pace slackened, as
soon as she saw me, (turn) I feasted on her and deprived her of her
attire. Then she went to the Great-father’s place like a crumpled lotus.
That high-souled one received information of all that I had done; and
thereat, waxed enraged, the Deity spoke unto me,—"If from this day, thou
ravish a female by force, thy head certainly shall be riven in an
hundred pieces. It is for this, that with my mind afflicted with fear, I
do not violently force, Videha’s daughter Sitā, anent lying with her
fair self. My rush is like that of the sea, and my motion that of the
wind. Daçaratha’s son doth not know this, and therefore doth he approach
sea. Who wisheth to address a lion that is lying asleep in a cave
resembling Death wrought up by wrath? Rāma hath not seen shafts shot by
me, resembling two-tongued serpents and therefore, it is that he
approacheth me. Like a met burning an elephant, I shall, with shafts
shot from bows by hundreds, resembling the thunder-bolt, consume Rāma.
And as at the proper hour the risen Sun defeateth the splendor of the
stars, will I, surrounded by a mighty army, overpower his strength.
Neither the thousand eyed Vāsava, nor Varuna, is capable of fighting me.
By the might of this army did I formerly conquer this city, governed by
Vaiçravana".



SECTION XIV.


Hearing the words of the lord of Rākshasas, as well as the thundering of
Kumbhakarna, Vibhishana addressed the Rākshasa chief, in a pregnant
speech, fraught with his welfare,—"Thou hast been bound about thy neck
by the mighty and huge serpent, Sitā, having her breast for its body
anxiety for its venom, smile for its sharp fangs, and her five fingers
for its hood. Therefore before the monkeys, resembling mountain-peaks,
having teeth for their arms and nails for their weapons,—subjugate
Lankā, do thou render Maithili unto Daçaratha’s son. And before the
shafts shot by Rāma, resembling the thunder-bolt and having impetuosity
of the wind, cut off the heads of the foremost of the Rākshasas, do thou
render Mithilā’s daughter unto the son of Daçaratha. Neither Kumbhakarna
nor Indrajit, neither Mahāpārcwa nor Mahodara, neither Nikumbha nor
Kumbha nor yet Atikaya, O king, can stay in the field against Rāghava.
Living, thou, whether thou art protected by the Sun or the winds, or
throwest thyself into the lap itself of Vāsava, or enterest the sky or
the nether spheres, shall not escape death". Hearing Vibhishana’s words,
Prahasta said,—"Fear know we none whatever from the celestials, or
Dānavas, or Yakshas, or Gandharbas, or huge snakes; fear know we none in
battle with birds and serpents. How can fear at all afflict us
proceeding from the king’s son, Rāma? Hearing Prahasta’s speech,
Vibhishana, seeking the welfare of the king, and having his intellect
grounded in virtue, interest and profit, said words enfolding high
sense,—"O Prahasta, like a sinful person being unable to ascend heaven,
what the king, Mahodara, thou, and Kumbhakarna, are saying with
reference to Rāma, shall not prove true. As one without a raft cannot
cross over the mighty main, how can I, or thou, or all the Rākshas
combined, cause death unto Rāma, who, O Prahasta, is versed in the sense
of things. Even the gods become stolid before the sovereign of the
Ikshwāku race, having righteousness for his principle quality, and being
a mighty car-warrior and of such a character, and who is competent in
action. As yet the Kanka-feathered, terrible and sharp shafts shot by
Rāghava, have not pierced into thy body; and therefore thou dost speak
so. And, O Prahasta, as yet the sharpened shafts, capable of destroying
life and having the impetuosity of the thunder-bolt, have not entered
into thy body, and therefore thou dost speak thus, neither Rāvana, nor
the exceedingly powerful Triçirsha. Neither Kumbhakarna’s son Nikumbha
nor Indrajit, is capable of bearing in battle the son of Daçaratha,
resembling Sakra himself. And neither Devāntaka³⁹ nor Narantaka,⁴⁰
neither Atikāya,⁴¹ nor the magnanimous Atiratha, nor the equally strong
Akampana, is competent to stay Rāghava in fight. And the king, naturally
of fierce temper and thoughtless, through the instrumentality of ye who
appearing to be his friends are in reality his foes, seeketh to destroy
the Rākshasas. Do ye take out and deliver the monarch, who hath through
force become subject to a dreadful and mighty, and thousand-headed
serpent bursting with immeasurable prowess. As a person possessed by
fearfully strong ghosts, is saved by his friends pulling him by his
hair, attaining your desire ye should, assembling together, rescue the
king. This one is sunk in the Rāghava sea having excellent waters. Do ye
speedily coming together deliver him. He (the king) hath fallen into the
Kākutstha nether regions, I tell thee my full mind,—fraught with the
welfare of this city together with the Rākshasas, as well of the king
with his adherents. Do thou make over Maithili unto the son of the king.
He is a true counsellor who adviseth his master, after duly ascertaining
the strength, position, increase or destruction of the enemies as well
as of their own party.

   ³⁹ _Lit._—destroyer of the Deity.—T.

   ⁴⁰ _Lit._—destroyer of men.—T.

   ⁴¹ _Lit._—huge-bodied.—T.



SECTION XV.


Hearing carefully the words of Bibhisana, gifted with the intelligence
of the lord of speech, the high-souled Indrajit, the leader of demons,
spake, saying,—"Why art thou, O uncle, speaking these useless words like
one terrified? He even, who is not born in this race, cannot speak or
act in this wise. Only one man in this family, my uncle Bibhisana, is
weak in energy, strength, prowess, patience, heroism and vigor. Why art
thou O timid one, afraid of them since any one of these Rākshasas is
capable of slaying those two princes, human beings as they are? The
master of the three worlds, the lord of the celestials, has been brought
down by me as captive on this earth. And all the celestials smitten with
fear fled to different quarters. I brought down on earth the
loud-roaring celestial elephant Airavata and uprooted by force its
tusks. And all the celestials were terrified at this. Am I not, who have
shattered the pride of the celestials, afflicted the leading Daityas,
and am gifted with excellent prowess, capable of discomfitting these two
princess—very ordinary mortals as they are?" Hearing the words of
(Indrajit) gifted with high energy, irrepressible and resembling the
lord of celestials, Bibhisana, the foremost of those using weapons,
addressed him with words, fraught with high import,—"O my son, thou art
a mere child and of unripe intellect and hence thou art not capable of
ascertaining the propriety and impropriety of counsels. Thou art
therefore speaking thus like a maniac for thy own destruction. Thou art
known as a son unto Rāvana, O Indrajit, but in sooth, thou art his foe
in disguise, since knowing of his destruction from Rāghava, thou dost
not prevent him. Thou art brave, childish and hast been impelled by thy
silly understanding. Thou shalt be slain along with him who hath brought
thee in this counsel chamber. Thou art, O Indrajit, foolish, imprudent,
devoid of humility, of an irritable temper, of feeble sense,
vicious-minded and of a silly understanding. And thou dost speak so,
being impelled by childishness. Who shall withstand in battle, the
shafts, shot by Rāghava, resembling the rod of Death, the stick of
Brahman, flaming like the Fire of Dissolution. Do thou render back Sitā,
king, unto Rāma, with riches, jewels, excellent ornaments, clothes and
jems and we shall then be able to live here void of grief".



SECTION XVI.


Bibhishana addressing him with these excellent and auspicious words,
fraught with high sense, Rāvana, impelled by Death, again spake in harsh
accents.—"It is better to live with open enemies or enraged serpents
than with those who pass for friends but are in reality foes. I know
well the nature of kinsmen, in all the worlds, O Rakhasa,—one takes
delight in another’s misfortune. The kinsmen, O Rākshasa, generally
disregard him who is their king,⁴² protecteth the kingdom, educated and
pious—and they always try to discomfit him, if he be a hero. These
terrible enemies—the kinsmen, hypocrite as they are, always take delight
in one another’s calamity. Hear, I shall relate what the elephants, in
yore, spoke beholding some persons with noose in hand—"We do not fear,
fire, weapons, or even the terrible noose—we fear only the dreadful
kinsmen, blinded with selfishness. They alone unfold the means of our
destruction—there is not the least doubt about it. Fear from kinsmen is
therefore known as the worst of all fears. In kine there is milk, in
kinsmen, there is fear, in women there is fickleness, and in Brahmanas,
there is asceticism. It doth not please thee, I fancy, O gentle one,
that I am honored of the three worlds, the lord of riches, and the
subduer of my foes. As the drops of water do not last long on the leaves
of lotuses, so is the friendship with unworthy persons. As the autumnal
clouds, albeit muttering, do not pour forth water, so is the friendship
with unworthy persons. As a bee flies away after sucking up the honey so
is the friendship with unworthy persons. As a bee, after feeding upon
the Kāça flowers, doth not get honey so is (fruitless) the friendship
with unworthy persons. As an elephant, after being bathed, covers its
body again with dust, taking it with its trunk, so is the friendship
with unworthy persons.⁴³ Fie thee, O monkey, O thou that bringest
disgrace on the family. Had any one else spoken thus he would have
ceased to live by this time". Being thus accosted harshly, Bibhisana,
speaking truth, rose up along with four Rākshasas having maces in their
hands. Thereupon, rising up in the welkin, the graceful brother
Bibhisana, worked up with ire, addressed the lord of Rākshasas—"Thou art
mistaken, O king. Do thou speak what thou wishest—thou art my elder
brother, adorable like unto father—thou dost not follow the track of
virtue. I cannot tolerate the harsh accents of thine, my elder
brother.—For thy welfare I spoke those well-meaning words, O Ten-necked
one, but thou didst not pay heed to them being brought under the control
of Death. O king, many are the persons who speak sweet words, but rare
are they who can speak and hear unpalatable but well-meaning words. How
can I disregard thy death like unto a burning house bound as thou art by
the noose of Death, the destroyer of all creatures. I do not wish to
behold thee slain by the well-sharpened shafts of Rāma, feathered in
gold and resembling the flaming fire. Even the heroic and powerful
persons, well versed in the use of weapons, wear away like sands in
battle, being attracted by Death. Thou art worshipful unto me, do thou
forgive me for what I have said for thy welfare. Do thou protect thyself
and this city, abounding in Rākshasas. May good betide thee! I am going
away and do thou be happy without me. What, I spoke unto thee, O ranger
of the night, to prevent thee, for thy welfare, did not please thee.
Persons, whose lease of life is well-nigh expired, do not pay heed to
the well-meaning words of their friends".

   ⁴² On account of the priority of his birth—T.

   ⁴³ They afterwards forsake their former friends.—T.



SECTION XVII.


Having addressed Rāvana with these harsh words, his younger brother,
reached in no time, where Rāma along with Lakshmana was. The leading
monkeys, stationed on earth, espied him on the welkin, resembling in
size the summit of the mount Meru, and burning like lightning in the
effulgence of his own person. And his four attendants of terrible
prowess were adorned with excellent ornaments and armed with armours and
maces. He was like unto a collection of clouds, powerful as the
thunder-bolt, holding an excellent mace, heroic and embellished with
excellent ornaments. And beholding him along with four counsellors, the
highly intelligent Sugriva, the lord of monkeys, engaged in meditation
along with them. And meditating for a while, he spoke unto the monkeys
headed by Hanumān the following excellent words—"Behold, there comes a
Rākshasa, armed with various weapons and followed by four demons to slay
us and there is not the least doubt about it". And hearing the words of
Sugriva, the excellent monkeys, taking up huge trees and crags, bespoke
him,—"Do thou order us, O king, to destroy these vicious-souleri demons.
These shall crush them to death, limited as is the tenure of their
life". They addressing each other in this wise, Bibhisana descended from
the sky on the northern shore. And beholding Sugriva and all others
stationed near him, the highly intelligent Bibhisana accosted them, at
the highest pitch of his voice, saying,—"Liveth there the Rākshasa,
Rāvana, the lord of demons, and perpetrator of many iniquitous deeds. I
am his younger brother known as Bibhisana. By him, slaying the vulture
Yatāyu, was carried away Sitā from Janasthāna. She is imprisoned,
brought under his sway, poorly, and being well guarded by the
Rākshasees. With various well meaning words and reasonings I pointed out
unto him, the necessity of rendering back Sitā unto Rāma. And Rāvana,
possessed by Death, paid no heed to my well-meaning words, like unto
one, lying on the brink of death, neglecting the administration of
medicine. Being reviled by him and treated harshly like a menial, I have
come to seek Rāghava’s shelter, renouncing my children and wives. Do ye
soon mention unto the high-souled Rāghava, the refuge of all creatures,
that Bibhisana hath arrived". Hearing those words the quick-paced
Sugriva, excited with ire, spake unto Rāma, before Lakshinana,
saying,—"Forsooth hath an enemy entered secretly in our midst and he
shall slay us getting an opportunity like unto an owl killing the crows.
O slayer of foes, it now behoveth thee to be particularly careful about
the counsels, arrangement of soldiers, polity—civil and military and
spies of our own party as well as those of the enemies. These Rākshasas
are heroic; they assume shapes at will, always lie in ambush and
secretly bring about others’ ruin—we should not therefore place
confidence in them. This must be the emissary of Rāvana—the lord of
Rākshasas. Entering in our midst, he shall, in sooth, sow dissensions in
our camp, or he shall slay us when we are careless, confiding in them.
Avoiding the enemies, we should now collect the forest-rangers our
friends and servants. O lord, this man is a Rākshasa by birth and the
brother of our foe and so is he our enemy, how can we trust him?
Rāvana’s younger brother, known as Bibhishana, hath come here with four
Rākshasas, to seek thy shelter. O thou the foremost of forgiving
persons, I consider this Bibhishana, who hath been despatched by Rāvana,
worthy of being slain. Being impelled by his wicked intention and
commissioned by Rāvana, this Rākshasa hath come here and secretly by
virtue of his illussive powers he shall slay thee, O innocent one, when
thou shalt place confidence in him". Having thus accosted Rāma, skilled
in the art of speech, that lord of the army, Sugriva, well versed in
speech, became silent. And hearing the words of Sugriva, the mighty Rāma
spake unto the monkeys, near him, headed by Hanumān, saying,—"Ye have
all heard, the words well grounded in reason, the lord of monkeys hath
said, regarding Rāvana’s younger brother. It behoveth him, who desireth
for perpetual wealth, and is intelligent and capable of giving sound
counsels, to advise his friends in difficult matters". Being thus
addressed by Rāma (to minister unto him best counsels) all those
monkeys, intent upon encompassing his well-being, gave out their
respective opinions. "O Rāghava, there is nothing beyond thy knowledge
in the three worlds. It is only to show thy respect towards us, O Rāma,
that thou dost accost us in this wise. Thou art of truthful vows,
heroic, pious, of firm prowess, discriminating, recollecting and having
implicit confidence in thy friends. Let the intelligent and capable
counsellors deliver their reasonable opinions unto thee". They speaking
thus unto Rāghava, the intelligent monkey Angada, spoke as follows for
sounding the intention of Bibhishana,—"We should always suspect him
since he has come from the side of our enemies, and should not, all on a
sudden, place confidence in him. The wicked-minded always move about
hiding their real self, and bring about peoples’ calamity, taking
advantage of their weak points. And great is the disaster thereof. It is
always proper to engage in actions, considering what is right and what
is wrong. Virtues should always be gathered and vices abandoned. Do thou
renounce him unhesitatingly, if dost thou find in him a source of a
great calamity and do thou embrace him if dost thou find him crowned
with many virtues". Thereupon followed Sarava with words fraught with
high import,—"O best of men, do thou speedily despatch emissaries to
sound Bibhishana. If dost thou, sounding him well through the
instrumentality of sharp spies, find him friendly, do thou win him over
to thy side". Thereupon the wise Jāmbavān, arriving at conclusions by
virtue of his knowledge of _Sastras_, began with words, void of
defects,—"Surely doth Bibhishana come from the vicious lord of
Rākshasas, dead set against us and hath arrived at such a bad place and
in such a bad hour. We should always fear him". And thereupon followed
Mainda, conversant with what is right and wrong, after due deliberation,
with words pregnant with reason,—"He is Rāvana’s younger brother, by
name Bibhishana. Let the lord of men ask him every thing at first in
sweet words. Do thou first ascertain, O foremost of men, with what
intention he hath come—evil or good—and then settle what course to
adopt". Thereupon spake Hanumān, the foremost of the counsellors and
well versed in _Sastras_, in accents sweet, glorious and fraught with a
high value,—"Even Vrihaspati, (the lord of speech) cannot excell thee,
capable,⁴⁴ gifted with the best of intellect and foremost of those
skilled in the art of speech, as thou art. And what I know I speak, O
king. I do so, in the interest of Rāma’s work and not impelled by my
skill in the art of speech, by the pride of being a counsellor, by the
vanity of being gifted with a high intellect or by the desire of
speaking for its own sake. What thy counsellors have said for
ascertaining the good or evil intention of Bibhishana appeareth to me as
most defective and productive of no consequence whatever. It is
impossible to sound him without any command.⁴⁵ And even to command him
now for the same appears to me as improper. And as regards the despatch
of spies, anent what thou hast been advised by thy ministers, I do not
observe any utility. And what little I have thought of, I have something
to say (regarding Jāmbavān’s proposal) that Bibhishana hath arrived at
such a bad place and in such an evil hour. He has really come to a very
good place and in a very good hour. And truly has he performed a
becoming and sensible action by coming here after duly ascertaining that
Rāvana is a vicious wight and thou art a pious person—he is full of
vices—thou art gifted with many virtues—he is tyrranical and thou art
powerful. And what they hate said, O king, as regards sounding him
through secret spies, appears to me as one requiring great wisdom. An
intelligent man, when questioned by any suddenly, suspects many things.
And if the new-comer be a friend and has come here for his own
happiness, how greatly shall his mind be changed by such a course?
Besides by a sudden questioning it is impossible to ascertain the
intention of a foreigner. Do thou therefore thyself accost him and
determine, by his voice, his secret motive. I did not however mark
anything of his wickedness while he spoke; rather I did observe signs of
gladness on his countenance. So I do not suspect him. The wily can never
come fearless and undisturbed. Nor were his words cunning. So I do not
suspect him. It is not very easy to hide one’s real nature. It manifests
itself by force. So this action of Bibhishana is not out of place or
season. When accomplished it shall redound to his own interest.
Considering well thy preparations for war and Rāvana’s vain conduct,
hearing of Vāli’s destruction and Sugriva’s installation on the throne,
he hath, impelled by his good sense, come here, desirous of gaining the
kingdom. Taking these into account, it seems prudent to take him to our
side. O thou the foremost of the intelligent, I have spoken thus
considering him sincere. It now behoveth thee to perform what thou
thinkest proper".

   ⁴⁴ Capable to ascertain the truth of all Sastras.—T.

   ⁴⁵ To command to relate for what he has come.—T.



SECTION XVIII.


Hearing those words of the Wind-god’s son, the irrepressible Rāma,
conversant with all the Sāstras, replied, with words expressing his own
opinion—"I have also thought of some thing regarding Bibhishana. I wish
you all, interested in my well-being, to hear that. (Bibhishana) hath
come here as a friend so I cannot forsake him by any means. And even if
he has come with any evil intent it is not culpable for the pious to
afford him shelter". Thereupon hearing his words and considering them
well, Sugriva, the lord of the monkeys, replied in more auspicious⁴⁶
words,—"Whether this ranger of the night is sincere or wicked, he should
never be offered any shelter, since he hath forsaken his brother in the
midst of these calamities. What reason is there to believe that he shall
not renounce us in our difficulty?" Hearing the words of the lord of
monkeys and casting his looks towards them, Kākutstha, having truth for
his prowess, smiling a little, spake, unto Lakshmana, crowned with all
the marks of piety, saying—"Without being conversant with _Sastras_, and
living in the company of old men, none can speak such words as have been
uttered by the king of the monkeys. There appear unto me, however two
subtler reasons anent the difference between brothers, amongst the
kings—one is evident and another mundane. There are two classes of
foes—one consisting of the members of the same line the other of the
neighbours. And these generally bring about our misfortune whenever any
opportunity presents itself. And it is for this that he hath come here.
Those kinsmen, who do not think of one another’s mischief, generally
long for their respective well-being. But even such well-meaning
relatives are feared by the kings. And hear, I shall relate, what the
_Sastras_ say regarding the weak points thou hast mentioned as to the
advisability of taking the enemies to our side. We are not his kinsmen
and this Rākshasa hath come here with a view to gain the kingdom. Even
the Rākshasas are wise enough to ascertain the proper course—so we must
take Bibhishana. If the brothers are confident and satisfied with each
other they generally live together, or else they fear each other and
ultimately engage in a tumultuous war. And there hath sprung up some
difference with Rāvana and therefore Bibhishana hath come here. Nor are,
O friend, all brothers like Bharata, all sons like me unto their father,
all friends like thee". Being thus addressed by Rāma, the highly wise
Sugriva, along with Lakshmana, rose up and bending low his head, said—"O
thou the best of all forgiving persons, this night-ranger hath been
despatched by Rāvana. I therefore think it better to kill him. Being
impelled by his vicious sense that Rākshasa hath come here to slay us, O
innocent one, when myself, thou and Lakshmana shall consider ourselves
secure. Therefore the large-armed Bibhisana, the younger brother of the
ruthless Rāvana, deserves to be slain along with his counsellors".
Having thus addressed (Rāma) the foremost of Raghu’s race, skilled in
art of speech, Sugriva, the lord of monkey host, equally versed in the
art of speech, became silent. And hearing the words of Sugriva, and
weighing them, Rāma again addressed the foremost of monkeys with more
reasonable accents—"Wicked or otherwise, whatever this night-ranger may
be, he shall not be able to do me the least mischief. Pisachas, Dānavas,
Yakshas or all the Rākshasas on earth,—I can slay them all, if I like,
with the tips of my fingers, O thou the lord of monkeys. I have heard of
a pigeon adoring and entertaining with its own flesh, an enemy who took
its shelter. While a pigeon received so friendly its enemy, the slayer
of its mate, how can I then act otherwise, O foremost of the monkeys? Do
thou hear, I shall relate, a sacred story, narrated by the great
ascetic, the truthful Kandu, son of the ascetic Kanya. O slayer of foes,
even a wicked-minded enemy, if he, with folded palms and a poor heart,
craveth for thy shelter, should not be slain. If an enemy, proud or
terrified, seeketh shelter in affright, he should be saved by a great
man even at the risk of his own life. One, who from fear, ignorance or
wilfully doth not protect him who seeketh his shelter, perpetrateth a
mighty iniquity, blamed of all. When a person is slain before him whose
shelter he hath taken he taketh away all the virtues of his protector.
So great is the sin in not affording shelter unto those who seek for it;
it standeth in the way of going to heaven, bringeth in calumny and
destroyeth the strength and prowess. I shall therefore follow the
excellent words of Kandu—leading to piety, fame and the attainment of
the abode of the celestials. I always declare ’no fear’ unto all
creatures, whenever any, approaching me, says, ’I am thine’ and seeketh
my shelter. Even this is my pious observance. O Sugriva, O foremost of
monkeys, do thou soon bring him here, whether he be Rāvana or Bibhishana
and I shall declare unto him ’no fear’. Hearing the words of Rāma,
Sugriva, the lords of those who go bounding, over-flowing with
friendliness, bespake Kākutstha.—"What wonder is there that thou wouldst
speak these auspicious words, O thou the foremost of kings, conversant
with morality, gifted with prowess and ever treading the pious track as
thou art. Truly doth my inner self regard Bibhisana as devoid of any
wicked intention. He has been well sounded by signs and gestures. And
let the greatly wise Bibhisana, Rāghava, be placed on an equal footing
with us and gain our friendship". Hearing the words of Sugriva, the lord
of monkeys, the king of men (Rāma) made instantly friends with
Bibhisana, like unto the conqueror of enemies’ cities making friends
with the king of birds.

   ⁴⁶ More reasonable words.—T.



SECTION XIX.


Raghava thus declaring unto him ’no fear’, Rāvana’s younger brother, the
greatly wise Bibhisana, bending low his head, cast his looks on the
earth. And descending from the welkin with his devoted attendants the
virtuous-souled Bibhisana, delighted, bowed unto Rāma. And thereupon
touching his feet along with four Rākshasas, Bibhisana addressed
Rāma,—with words, fraught with piety, befitting the occasion and
conducing to pleasure. "I am Rāvana’s younger brother and have been
greatly insulted by him, I have therefore come to seek thy shelter, the
refuge of all creatures, abandoning Lankā, and renouncing my friends and
riches. My kingdom, life and happiness are all at thy disposal". Hearing
his words Rāma replied,—comforting him with words and favouring him as
if with looks. "Do thou relate unto me truly the strength and weakness
of the enemies". Being thus accosted by Rāma of unwearied actions, the
Raksha, began to describe the strength of Rāvana. "O prince, by virtue
of the boon acquired from the Self-Create, the Ten-necked one is
incapable of being slain by all creatures—Gandharbas, serpents, or
birds. My elder brother—the one next to Rāvana—is the heroic and highly
effulgent _Kumbharkarna_—Sakra’s equal in battle. Thou mayst have heard,
O Rāma, his commander is Prahasta, by whom was defeated Manibhadra on
the mount Kailāça. (His son) Indrajit, equipped with invincible armour,
bow and finger-protector made of the skin of iguana, becomes invisible
in fight. And, worshipping Fire and becoming invisible, that graceful
hero, O Rāghava, slayeth the enemies in conflict, having the contending
parties vast and well arranged. Mahodara, Mahāpārcwa and the Rākshasa,
Akampana, are his lieutenants, who equal the Lokapālas⁴⁷ in battle. His
army consists of ten thousand _kotis_ of Rākshasas, wearing shapes at
will, inhabiting the city of Lankā, and living on flesh and gore. And
with the _Lokapālas_ and the celestials, they were all defeated by the
vicious-souled Rāvana". Hearing the words of Bibhisana and weighing them
in his mind, that foremost of Raghu’s race said—"I understand well the
strength and prowess of Rāvana, which thou hast depicted truly, O
Bibhisana. Do thou hear truly that I shall slay the Ten-necked one
together with Prahasta and his sons, and I shall make thee king. Whether
he entereth the _Rasātala_⁴⁸ or the regions under the earth, or seeketh
shelter of the Grand-father of the celestials, he shall not be able to
save his life from me. I do swear by my three brethern that I shall
enter the city of Ayodhyā, after slaying in battle Rāvana with his sons,
kinsmen and friends". Hearing these words of Rāma of unwearied action,
the virtuous-souled (Bibhisana), bowing his head unto him, began—"I
shall lend thee my might in slaying the Rākshasas and devastating the
city of Lankā, and shall be in the midst of Rāvana’s army". Thereupon,
embracing Bibhisana, who spoke thus, Rāma, delighted, said unto
Lakshmana,—"O my brother, do thou bring water from the ocean. Sprinkling
the greatly wise Bibhisana, I shall make him at once the king of the
Rākshasas, O conferer of honor; for I am greatly pleased with him".
Being thus addressed, Saumitri, at the command of the king, annointed
Bibhisana and made him the king of the Rākshasas in the presence of the
monkey-host. Beholding Rāma’s kindness (towards Bibhisana), the monkeys
eulogized the high-souled one, exclaiming "Excellent! Excellent!"
Thereupon, Hanumān and Sugriva addressed Bibhisana, saying, "Do thou
tell us how we shall cross over the main—the abode of Varuna, along with
the host of the highly powerful monkeys. Do thou inform us of the means
by which we may cross over, along with our army, the lord of rivers and
streams—the abode of Varuna". Being thus addressed, the virtuous-souled
Bibhisana replied,—"It behoveth the king, Rāghava, to seek refuge from
the Ocean. This measureless deep was dug out by (the king) Sagara.⁴⁹ And
the great Ocean shall surely help Rāma belonging to Sagara’s race".
Being thus accosted by the wise Rākshasa, Bibhishana. Sugriva reached
where Rāma with Lakshmana was. Thereupon, the broad-necked Sugriva began
to explain the well-meaning words of Bibhishana, requesting Rāma to seek
the shelter of the Ocean. And those words pleased Rāma, pious by nature.
And the highly eflulgent (hero) requested, smiling, the active Lakshmana
and the monkey-chief Sugriva to collect necessaries for his adoration.
"O Lakshmana, this counsel of Bibhisana appeareth to me as most sound.
Sugriva is always greatly wise, and thou art greatly proficient in
counsel. Do ye, holding a conference, intimate to me what you think
becoming". Thus addressed, those two heroes—Lakshmana and Sugriva, spoke
respectfully the following words fraught with propriety,—"Why shall not
the well-meaning words of Bibhisana expressed now, please us, O Rāghava,
O thou best of men? Without constructing a bridge over the deep, the
terrible abode of Varuna, even the celestials and their lord (Indra)
cannot get at the city of Lankā. Do thou act on the genuine counsel of
the heroic Bibhisana, and without losing time, do thou engage the Ocean
for this work, so that we may with our army proceed to the city of
Rāvana". Being thus addressed Rāma reached the shore of the lord of
rivers and streams, covered with Kuça, like unto fire getting into the
sacrificial dais.

   ⁴⁷ Divinities who protect the regions, or the Sun, Moon, Fire, Wind,
      Indra, Yama, Varuna and Kuvera.—T.

   ⁴⁸ The seven infernal regions under the earth and the residence of
      the _Nāgas_, _Asuras_ and _Daityas_. This is the lowest of the
      seven divisions of Pātāla.—T.

   ⁴⁹ _Sagara_ was a sovereign of Ayodhyā belonging to the same family
      with Rāma.



SECTION XX.


Thereupon the greatly powerful Rākshasa, by name _Sārdula_, beheld the
army of Sugriva arranged on the shore of the ocean. And, beholding the
army all busy, the emissary of the vicious-souled Rākshasa—Rāvana,
entered the city of Lankā and, approaching his lord, said,—"The army of
monkeys and bears hath approached Lankā. It is immeasurably deep as the
ocean. And those two sons of the king Daçaratha—the brothers Rāma and
Lakshmana, gifted with great beauty, coming to rescue Sitā, have
stationed themselves on the shore of the ocean, O thou of great
effulgence. The army of Rāma extends over the sky and ten _yojanas_. I
have come, O great king, to acquaint thee with the real truth. And,
knowing everything, it behoveth thy emissaries, O king, to settle
whether to render back Sitā, to adopt measures of conciliation, or to
sow dissensions in the enemy’s camp". Hearing the words of _Sārdula_,
Rāvana, the lord of Rākshasas, being anxious to ascertain his duty,
addressed a Rākshasa by name Suka, the most sensible of his counsellors,
with the following pregnant words,—"Do thou go and communicate unto king
Sugriva my behest, in becoming and excellent accents. ’Thou art born of
a great family and art the mighty son of the king of bears. I have no
dissension with thee. In fact I consider thee as my brother, O king of
monkeys. Though I have stolen the spouse of the high-souled prince
(Rāma), yet what is that to thee, O Sugriva? Do thou return to
Kishkindhā. The monkeys shall not by any means be able to attack the
city of Lankā. Even the celestials and Gandharbas could not—what of
these men and monkeys?’" And being thus commissioned by the lord of
Rākshasas, that night-ranger assumed the shape of a bird and, bounding,
speedily reached the sky. And, proceeding far over the deep and
stationing himself at the welkin, he spoke unto Sugriva all the words
with which he was addressed by the vicious-souled Rāvana. Hearing him
speak thus, the monkeys leaped up quickly and reached there with a view
to chop off his wings or to slay him with their clenched fists. On being
seized vehemently by all these monkeys, that night-ranger was brought
down speedily from the sky to the earth. And being assailed by the
monkeys, Suka said,—"O Kākutstha, it doth not behove (people) to slay an
emissary. Do thou therefore prevent the monkeys. He who passing by his
master’s behest, giveth out his own intention, is not faithful; and he
therefore deserveth to be slain". Hearing the piteous accents of Suka,
Rāma spake unto the monkeys, who were about to kill him, saying, "Do not
kill him". And again stationing himself on the welkin, that night-ranger
said,—"O Sugriva, O thou gifted with great energy, O thou of great
prowess, what shall I speak unto Rāvana, dreaded by all people?" Being
thus addressed, that mighty king of monkeys, the bull among them, of
unwearied energy, spake unto that emissary—the night-ranger, Suka,
saying—"O Rāvana, thou art not my friend or an object of pity. Thou art
not my benefactor, nor art liked by me. Thou art Rāma’s enemy, and thou
dost therefore deserve to be slain by him like Vāli along with thy
friends and relatives. I shall therefore slay thee, O king of
night-rangers, together with thy sons, friends and relatives. And I
shall have the whole city of Lankā reduced to ashes by my mighty force.
Thou shalt not be able to escape Rāghava, O Rāvana, O thou who hast lost
thy sense, even if thou art protected by the celestials. And thou shalt
with thy brother be slain by Rāma, even if thou dost fly into the sky,
enter into the regions under the earth, or seek shelter of Mahadeva. I
do not behold any in these three worlds—Pisācha, Rākshasa, Gandharba, or
Asura, who can protect thee. Thou hast slain the monarch of vultures,
who had grown decrepit through age.⁵⁰ Thou hast carried off the
large-eyed Sitā from the vicinity of Rāma and the neighbourhood of
Lakshmana; but, having captured her, thou understandest not (thy native
strength). Nor dost thou understand that foremost of Rāghus,
high-souled, possessed of great strength, and incapable of being
repressed even by the celestials,—who shall take thy life". Then spake
that best of monkeys, Angada, son of Vāli,—"O highly wise one, this is
no emissary. This one clearly appeareth to me as a spy. He hath come to
form an estimate of thy entire army. Take him. Let him not go (back) to
Lankā. This is indeed what I would". Thereat, commanded by the king, the
monkeys, springing up, seized (Suka) and bound him, as he burst out
bewailing like one forlorn. On being sorely handled by the relentless
monkeys, Suka cried unto tho high-souled Rāma, son of Daçaratha,—"They
by main force sever my wings, and they pierce my eyes. If I lose my
life, may all the evil deeds that I have committed between the night
when I was born and the night when I shall die, be thine!" Hearing this
pitiful cry, Rāma prevented (the monkeys); and he said unto them,—"Let
go this envoy, who hath come here".

   ⁵⁰ The commentator has a queer and characteristic note on
      _Jarāvriddha—decrepit through age. One that is old, may stave off
      decrepitude through some drug, while a youthful person may come by
      the same in consequence of some curse.—T._



SECTION XXI.


Then on the shore of the sea, Rāghava, spreading _darbha_, with his
hands joined towards the great deep, laid him down, with his face to the
East. And that slayer of foes (lay down), making his pillow his arm
resembling the shining form of a serpent; always dight with golden
ornaments; full many a time pressed with the palms of beauteous
damsels,⁵¹ decked with jewelled golden _Keyuras_ and superb ornaments
studded with pearls; smeared from above with sandal and _aguru_; (his
arm) which formerly had been graced in bed with the head of Sitā; like
unto the body of Takshaka under the waters of the Gangā; resembling a
yoke; in battle increasing the sorrow of foes and enhancing for long the
delight of friends;—his left arm having its skin destroyed by the
strokes of the bow-string; which was the refuge of the entire earth;—his
right arm resembling a mighty bludgeon,—the donor of thousands of
kine,—making this great arm his pillow (he laid him down). "To-day
either I shall die, or shall the Ocean".—Having thus formed his
resolution in respect of the great deep, Rāma, restraining his speech,
with a concentrated mind lay down there agreeably to rule. And as Rāma
slept on the earth on Kuça spread over, without ever swerving from the
rule, three nights passed away. And while spending three nights, Rāma,
learned in polity and attached to virtue, prayed unto that lord of
streams—the Ocean. Yet the wicked Ocean, albeit adored according to his
deserts by Rāma with his mind concentrated, did not show himself.
Thereat Rāma grew enraged and had the corners of his eyes crimsoned; and
he spake unto Lakshmana of auspicious marks, saying,—"Behold the hauteur
of the Ocean in not presenting himself before me. Calmness, forbearance,
candour, and soft speech—these virtues of the good are by the insolent
taken for the effects of incompetency. The person⁵² that is
self-laudatory, wicked, and badly-bold, publisheth his own praise, and
meteth out chastisement every where,⁵³ is honored in the world. By
moderation one cannot attain celebrity, by moderation one cannot attain
fame,—and, O Lakshmana, in this world by moderation one cannot attain
victory on ’the edge of battle.’⁵⁴ See, O Sumitrā’s son, the abode of
Makaras, with his waters obstructed all around with Makaras destroyed by
my shafts. And, O Lakshmana, see the bodies here of serpents, and the
huge bodies of mighty fishes, and the trunks of elephants,—torn by my
arrows. And to-day in terrible battle will I dry up the Ocean with
conchs and oysters, and fishes and Makaras. This abode of Makaras taketh
me, who is forbearing, to be incompetent. Fie on forbearance towards
such as he! In consequence of my moderation, Ocean showeth not his own
form. O Saumitri, bring thou my bow, my arrows resembling venomous
snakes. I will dry up the Ocean, and the monkeys shall go over on foot.
And, being angered, to-day, albeit incapable of being agitated, will I
agitate the deep. And by means of my shafts will I make Varuna’s abode,
surging with a thousand billows and having his dignity maintained by his
shores,—overleap his continents. And I will agitate the deep harbouring
numbers of mighty Dānavas". Having spoken thus, Rāma, equipped with his
bow, with his eyes dilated in wrath, became exceedingly irrepressible,
like unto the flaming fire at the final dissolution. And straining his
dreadful bow, making the earth shake, tremulously, he let fly fierce
shafts like him of an hundred sacrifices hurling his thunder-bolt.
Thereat, flaming up, those vehement choice shafts surcharged with
energy, enter into the waters of the sea, with its serpents afflicted
with fear. And then great and exceedingly dreadful was the motion of the
sea, with fishes and Makaras, and with the roar of the winds (blowing
there). And on a sudden the mighty deep was heaving with mighty surges,
with conchs scattered about, and a smoke (enveloped) the ocean; and the
billows became visible on all sides. And the serpents were distressed,
with their faces flaming and their eyes aglow; as well as the Dānavas of
terrific energy, and the dwellers of the nether spheres. And billows of
the sovran Ocean, resembling Vindhya or Mandara, containing crocodiles
and Makaras sprang up by thousands. And Varuna’s abode had its surges
whirling, its serpents and Rākshasas seized with affright, and its
ferocious aquatic animals borne all around; and it sent forth sounds.
Then Sumitrā’s son, springing up, said unto Rāghava of fiery vehemence,
as he sighed and kept stretching his matchless bow.—"This must not be".
And he took away his (Rāma’s) bow. "Without doing this unto the Ocean,
thou, supreme of heroes, mayst have thy work accomplished. Personages
like thee do not come under the influence of passion. Do thou
deliberately look about for some worthy means (for compassing thy end)".
Then remaining invisible in the sky, Brahmarshis and Surarshis⁵⁵
exclaiming,—"Well-a-day!" and "Don’t," in loud accents ejaculated,—(Oh!
and alas!)

   ⁵¹ The commentator appropriately remarks: _As Rāma was wedded to a
      single wife, these damsels must mean nurses attending on him_.—T.

   ⁵² The word, however, is _naram (ac.), man_.—T.

   ⁵³ i.e. _indiscriminately.—T._

   ⁵⁴ _Rana murddhani_,—’The perilous edge of battle when it raged.’
      _Paradise Lost_ Book I

   ⁵⁵ Celestial saints.



SECTION XXII.


Then the foremost of Raghus addressed Ocean in stern words,
saying,—"To-day will I dry up the Ocean along with the nether regions.
And, O Ocean, thy waters being burnt up by my shafts, and thou being
dried up, with thy (aquatic) animals slaughtered, a mighty volume of
dust shall arise (from thy bed). And, O Ocean, in consequence of the
arrowy shower discharged from my bow, the monkeys shall go over to the
further shore on foot. Having attained dimensions in consequence of
access of waters, thou knowest not my manliness or my prowess But, O
abode of Dānavas, grief shalt thou reap at my hands". Then fixing an
arrow resembling the rod of Brahmā with a Brahma Mantra, on the best of
bows, that exceedingly strong one drew it. And as Rāghava suddenly
stretched his bow, heaven and earth seemed to be riven, and the
mountains trembled. And darkness covered the world, and the cardinal
points became invisible. And at once the watery expanses and rivers were
agitated. And the stars appeared simultaneously with the Sun and Moon.⁵⁶
And the sky was illumined with the rays of the Sun, and yet it was
overspread with darkness; and it burned with an hundred meteors. And
thunder-bolts sending forth sounds surpassing all others, dropped from
the firmament. And the winds began to blow violently; breaking down
trees and momentarily scattering clouds; damaging mountain-tops and
shattering summits. And then the dread and mighty thunders possessing
impetuous speed and emitting tremendous roars,—coming together, produced
lightning flashes. And those creatures that could be seen, uttered
sounds resembling the thunder; and those that were invisible gave forth
frightful cries. And overwhelmed with fright, and quaking (for fear),
the creatures began to measure their lengths,—and they were sore
afflicted, and bereft of motion through terror. And then the mighty deep
with its animals, and with its waters and waves, and with its serpents
and Rākshasas, was suddenly wrought up with a violent motion. And albeit
it was not the occasion of the universal dissolution, the Ocean passed
beyond his shores for a full hundred _yojanas_. And seeing the elated
Ocean—lord of streams and rivers—thus overpass his bounds, that
destroyer of enemies, Raghu’s son, Rāma, was not moved.⁵⁷ Then from
forth the mid-sea arose Ocean himself, even as the maker of day riseth
from the mighty ascending-hill, Meru. And accompanied by Pannagas⁵⁸ of
flaming faces, the Ocean showed himself, appearing like cool lapises,
adorned with golden ornaments,—wearing a wreath of gems and a jewelled
vesture, with his eyes resembling lotus-leaves, bearing on his head a
noble garland containing all flowers; decked with ornaments of polished
gold; as well with excellent ornaments of gems originating in himself,
like the mountain Himavān embellished with metals (sprung in
himself),—(the Ocean arose) with wave on wave whirling around, and rife
with winds blowing among clouds,—surrounded by streams, Ganga, Sindhu
(and others). And approaching the arrow-showering Rāma, and greeting him
fair, Ocean spoke unto him with joined hands,—"O Rāghava, earth, air,
sky, water and light,—these, O mild one, retaining their eternal course,
maintain their (respective) natures. Mine also is that nature whereby I
am fathomless and incapable of being crossed. The reverse of this is the
having a bottom. And for this reason I speak to thee (concerning the
means). O king’s son, not from desire, or covetuousness, or fear, or
anger, can I anywise deprive my waters abounding in alligators of their
(perpetual) motion. I will tell thee how thou wilt pass (over me); and I
will bear it. And no ferocious aquatic animals shall do wrong so long as
thy forces have not crossed. And, O Rāma, I will make as it were firm
land for the crossing over of the monkeys". Then Rāma said,—"O Varuna’s
abode, listen to me! This arrow (of mine) must accomplish the end
(intended). Where shall I let it light?" Hearing Rāma’s speech, and
looking at the mighty arrow, that exceedingly energetic one, the great
Deep, addressed Rāghava, saying,—"There is a certain spot of mine in the
North, which is more sacred (than the rest). It is famed as Drumakulya,
even as thou art famed in the world. There are there many robbers of
ferocious forms and actions,—wicked wights, headed by cow-herds,—who
drink of my water. These persons of unrighteous acts touch me, and I
cannot bear this sin. O Rāma, do thou at that place render this best of
arrows successful". Hearing the words of the high-souled Ocean, (Rāma)
immediately after,⁵⁹ let fly that flaming shaft. And the place where the
arrow resembling the thunder-bolt and _vajra_ in splendour, alighted,
hath been celebrated on earth as Marukāntāra. And hurt with the dart,
the Earth emitted roars; and in consequence of this, water began to gush
out at the mouth of the wound from the subterranean regions. And this
then became well-known as Vrana; and there are seen the waters of the
Ocean spring up. And there arose a terrific report of riving. And owing
to this,⁶⁰ as well as the incident of the arrow, the water that existed
in the tanks, was dried up. Having dried up Marukāntāra famous
throughout the three regions, as well as the reservoirs of water, Rāma
the son of Daçaratha, learned and of god-like prowess, conferred a boon
on the desert, saying,—"This place shall be filled with food nourishing
beasts; and ailments shall be rare here. And the fruits and roots shall
be replete with relish; and it shall abound in oil and overflow with
milk; and it shall contain various odorous drugs". Thus did the desert
come to possess these attributes; and from Rāma’s bestowal of a boon, it
attained a pleasant aspect. On that place being burnt up, that lord of
streams, the Ocean, thus spake unto Rāghava, versed in every branch of
learning,—"O mild one, this one is named Nala, son unto Viçwakarmā. He
hath received a boon from his sire. Viçwakarmā’s son is well pleased
with thee. Let this monkey, surcharged with exhuberant spirits, build a
bridge over me. I will hold that up. This one is as his sire". Having
delivered himself thus, Ocean disappeared. Then that foremost of
monkeys, Nala, arising, spoke unto the mighty Rāma,—"Resorting to my
sire’s skill, I will build a bridge over the spacious abode of Makaras.
The mighty Ocean hath spoken justly. In respect of the ingrate even
chastisement is supreme in this world,—this is my conviction. Down with
forbearance, or moderation, or gift! This dreadful Ocean, this mighty
deep, expecting to see a bridge (thrown over him), hath granted depth
unto Rāghava.—(Formerly) is Mandara, Viçwakarmā had conferred a boon on
my mother: ’O exalted one, thy son shall be like me.’ I am a son of his,
sprung from his loins, and I am like unto Viçwakarmā. Not having been
asked by thee, I had not unfolded my qualifications. I also am capable
of constructing a bridge over Varuna’s abode. Therefore this very day
let the foremost monkeys construct the bridge". Then directed by Rāma,
the principal monkeys with alacrity entered the mighty forest in
hundrerds and thousands. And themselves resembling mountains, the
foremost of the monkeys began to break down and draw them towards the
Ocean. And the monkeys filled the Ocean with _sālas_, and _açwakarnas_,
_dhavas_, bamboos _kutajas_, _arjunas_, palms, _tilakas_, _tiniças_,
_billakas_, _aparnas_, and blossoming _karnikāras_, mangoes, and a
trees. And those monkeys—the foremost of their species—began to gather
the trees, some with their roots, some without them,—carrying them like
Indra’s ensign. And those huge-bodied monkeys possessed of prodigious
strength, procured palms and pomegranates, cocoanuts and itakas,
Kariras, Vakulas, and Nimbas,—as well as rocks. Measuring elephants’
dimensions; and uprooting crags, they tossed them by means of machines.
And on rocks being plunged into the waters, the latter, suddenly
swelling up, mounted to the welkin, and again subsided.—And (the trees)
dropping (into the deep), vexed it all around. And some made lines (for
insuring straightness unto the bridge). And in the middle of the lord of
rivers and streams, Nala made a grand bridge measuring an hundred
_yojanas_. And then he went about constructing the bridge with the
assistance of monkeys of dreadful deeds. And some took the measuring and
others bore (timber to the sea). And by help of hundreds of monkeys
following Rāma’s mandate, hued like woods or mountains, (they)
constructed a bridge with grass, and wood. And the monkeys made the
bridge of trees with blossoming tops. And (monkeys) resembling Dānavas
were rushing all around with rocks resembling hills, and
mountain-summits. And tremendous was the tumult that came of crags
thrown and rocks toppled down into the mighty deep. And on the first day
the elephant-like monkeys of spirits and exerting themselves vigorously,
finished fifteen _yojanas_. And the exceedingly strong and huge-bodied
monkeys on the second day speedily disposed of twenty _yojanas_. And on
the third day the huge-bodied active monkeys did one and twenty
_yojanas_ on the sea. And on the fourth day the exceedingly impetuous
monkeys, bestirring themselves vigorously, did two and twenty _yojanas_.
And On the fifth day the fast-speeding monkeys accomplished three and
twenty _yojanas_ reaching unto the fair shore. And resembling his sire,
that best of monkeys, the lusty and graceful offspring of Viçwakarmā,
(thus) constructed the bridge over the sea. And that bridge built by
force over the abode of _makaras_, looked graceful and splendid like the
Milky way in the firmament. And then the deities and Gandharbas, the
Siddhas and the prime saints, appearing in the heavens, stood there,
eager to behold this wonder. And the gods and Gandharbas saw that bridge
of Nala, difficult of being made, having an area of ten _yojanas_ and
measuring an hundred in length. And the monkeys, leaping and bounding
and roaring, as well as all creatures, beheld that building of the
bridge on the ocean, inconceivable, and marvellous, displaying skill
past thought and capable of making one’s hair stand on end. And those
thousands of Kotis of exceeding vigor, having constructed the bridge
over the ocean, went over to the other shore of the mighty main. And
spacious, skillfully constructed, graceful, well-paved and nicely
finished, the great bridge appeared like the line where the hair hath
been parted on the Ocean’s head. Then on the other shore of the ocean,
Bibhishana, with the view of opposing foes (that might advance),
stationed himself mace in hand, along with some councilors. Then Sugriva
spoke unto Rāma, having truth for his prowess,—"Do thou get upon
Hanumān, and let Laskhmana get upon Angada. O hero, vast is this
Ocean—abode of Makaras. These monkeys, rangers of the sky, shall hold
you up both". Thereat the graceful and righteous Rāma along with
Lakshmana, equipped with his bow, set out in the van of the army in
company with Sugriva. And some monkeys proceeded along the middle, and
some plunged into the deep, and some went by the road. And some coursed
through the air, bounding up bird-like. And that dreadful array of
monkeys crossing over, with its mighty uproar drowned the dreadful roar
of the deep, which had been arising. On the monkey-host having crossed
by the bridge of Nala, the king stationed it on the shore abounding in
fruits, roots and water. Beholding that work of Rāghava incapable of
being performed, the deities together with the Siddhas and Charanas, and
the Maharshis, suddenly presenting themselves before Rāma, sprinkled him
one by one with sacred water, and said,—"Mayst thou be victorious, O
human-divine one! Rule thou the Earth eternally!" Thus in various
auspicious words, did they pay homage unto that one honored by the
Brahmanas, Rāma.

   ⁵⁶ The phenomenon, remarks the commentator, was owing to the heavenly
      bodies obstructing each other’s orbit.—T.

   ⁵⁷ _Nātichakrāma_ may also mean, (_Rāma_) did not discharge any more
      arrows.—T.

   ⁵⁸ Semi-divine serpents.—T.

   ⁵⁹ _Sāgaradarçanāt_—may also mean, agreeably to the Ocean’s
      instruction.—T.

   ⁶⁰ i.e. _the sound._



SECTION XXIII.


Having seen omens, that one, Lakshmana’s elder brother, conversant with
them, embracing the son of Sumitrā, said these words,—"O Lakshmana,
occupying (this tract) of cool waters and woods affluent with fruits,
will we, dividing and arranging our forces, stay here. Mighty is the
fear that I see at hand,—boding destruction to people and the slaughter
of the foremost heroes of bears, monkeys and Rākshasas. The wind bloweth
darkly, and the Earth shaketh. The tops of the mountains tremble, and
trees topple down. And the clouds are ashen and roistering, and roar
roughly. And lowering, they shower portentous drops of blood. And the
twilight is terrible and looketh like the red sandal. And a fiery circle
droppeth from the flaming sun. And on all sides birds and beasts,
distressed, uttering woe-begone notes, and grim-visaged, set up crying
against the sun, arousing great fear. And the Moon, although not
appearing⁶¹ in the night, burneth, and with dark and red rays riseth, as
if it intended to exterminate people. And the aspect (of the sun) is
slight, rough, and not good;⁶² and, O Lakshmana, a blue mark is visible
on the unclouded Sun. And the stars seem erased by a mighty volume of
dust. O Lakshmana, behold this sight disastrous to people like unto the
universal dissolution. Crows, and hawks, and the inferior vultures,
wheel all round. And jackals are sending inauspicious yells, exciting
great fear. The earth shall be covered with darts and javelins, and
swords discharged by monkeys and Rākshasas, and then turned into mire
with flesh and gore. Surrounded by all these monkeys, will we, using
speed, this very day rapidly enter into the city ruled by Rāvana,
incapable of being subdued. Having said this, that subduer in conflict,
that lord, the enchanter of men, Rāma,⁶³ equipped with his bow, proceeds
in the direction of Lankā. And all the principal monkeys— Sugriva with
Bibhishana—went on, setting up roars, for the destruction of foes, who
were determined to battle with them. And consequently Raghu’s son was
well pleased with the fortitude and exertions of the powerful monkeys,
for bringing about what was dear unto Rāghava.

   ⁶¹ The moon, it seems, _doth_ appear, but does not look out
      clearly.—T.

   ⁶² _Praçasta_—I do not see the propriety of this epithet in this
      connection. This may be a mistake.—T.

   ⁶³ The word _Rāma_ occurs twice, one being the cognomen of the solar
      line. The other means, _the enchanter of men.—T._



SECTION XXIV.


And with the presence of the king⁶⁴ that assembly of heroes looked
beautiful, as doth the autumnal night, garnished with beauteous stars,
with the Moon. And oppressed with the bursting energy of the host
resembling the ocean, the Earth trembled. And then the rangers of the
forest heard a hubbub in Lankā, as well as the sounds of trumpets and
Mridangas, mighty and capable of making people’s down stand on end. And
at those sounds, the leaders of monkey-bands were delighted beyond
measure, and, resenting the same, set up cries louder than those sounds.
And the Rākshasas also heard the roars of the monkeys, resembling the
rumbling of haughty clouds in the sky. Beholding Lankā with variegated
standards, and streamers, Daçaratha’s son went⁶⁵ to Sitā with an
aggrieved heart. "Here that one having eyes resembling those of a young
deer, is confined by Rāvana, like unto Rohini overpowered by the
red-bodied planet".⁶⁶ And, sighing hot and long, and looking at
Lakshmana, that hero spoke words fraught with his good at that
time—"Behold, O Lakshmana, Lankā towering up as if piercing the heavens;
and, built by Viçwakarmā on the brow of the mountain, she seems to have
been made by the Mind. Constructed in time past with edifices thronging
her, Lankā looks like the all-encasing air, covered with pale clouds.
Lankā is embellished with groves resembling Chitraratha, fair, and
eloquent with the notes of various birds, and fraught with fruits and
flowers. Behold the intoxicated birds, and the black bees blending (with
the blossoms). And the blessed breeze swayeth the trees vocal with the
coels". Having divided his forces there agreeably to the directions of
the scriptures, Daçaratha’s son, Rāma, thus spoke unto Lakshmana. And he
ordered that monkey-army, saying,—"Taking his own forces, let the
puissant and invincible Angada along with Nila, station himself in the
centre of the forces. And let the monkey, named Rishabha, surrounded by
numbers of monkeys, post himself at the right of the monkey-army. And
let the active and irrepressible Gandhamādana, resembling an elephant
fragrant with the temporal exudation, stay, occupying the left of the
forces. I myself along with Lakshmana, shall needfully stay in the
fore-front. And the monkeys, Jāmbavān, Sushena and Vagadarçi, the three
high-souled, foremost bears,⁶⁷—shall protect the interior (of the
forces). And as the Sun, surcharged with energy, protects the hind half
of the globe, let the monkey-monarch protect the rear of the
monkey-army". And that army being skilfully divided into parts and
protected by great monkeys, resembled the welkin covered with clouds.
Then, taking up mountain-peaks and mighty trees, the monkeys began to
proceed towards Lankā burning to crush Lankā in battle. "We shall
demolish Lankā by hurling mountain-peaks, or with our clenched fists".
Thus did the foremost of monkeys think in their minds. Then the
exceedingly energetic Rāma addressed Sugriva, saying,—"Our forces have
been rightly marshalled,—let go (now) Suka". Hearing Rāma’s words, the
lord of monkeys possessed of great strength, liberated the envoy, Suka,
at the command of Rāma. Liberated at the word of Rāma, Suka, who had
been sore tormented by the monkeys, oppressed with exceeding great fear,
went to the lord of Rākshasas. Thereat, Rāvana, laughing, said unto
Suka,—"Are thy wings fettered? And thou seemst as if thy wings had been
severed. Why? Didst thou come under the control of the volatile
(monkeys)?" Thereat, exercised with fear, Suka, commanded by the
monarch, answered the lord of Rākshasas in this excellent speech,
saying,—"Repairing to the northern shore of the sea, I, pacifying (the
monkeys) with mild speech, communicated thy tidings clearly (unto
Sugriva). Thereat, as soon as they saw me, the monkeys flying into a
wrath, captured me, and attempted to clip my wings and slay me with
their clenched fists. They are insuseptible of being spoken to. No doubt
whatever can exist that, O lord of Rākshasas, the monkeys are by nature
wrathful and fierce. The same Rāma that hath slain Virādha and Kavandha
and Khara, hath arrived (here) along with Sugriva, searching for the
whereabouts of Sitā. Having thrown a bridge across the brine and crossed
the salt sea, Rāghava, equipped with his bow, stayeth here, setting the
Rakshas at naught. And the hosts consisting of thousands of bears and
monkeys, resembling hills and clouds, envelope the Earth. And peace
there can be none between the forces of the Rākshasas and the hosts of
the sovereign of monkeys, like unto the deities and the Dānavas. And
they advance before the wall. Speedily do one of these things—make over
Sitā without delay, or give (him) battle". Hearing Suka’s speech, Rāvana
with his eyes reddened in wrath, spoke, as if burning (Suka) with
them,—"Even if gods, and Gandharbas, and Dānavas should array themselves
against me, I will not from fear of all creatures, render (back) Sitā.
When shall my shafts pursue Rāghava, like maddened Bhramaras making
towards blossomy trees in spring? When by means of flaming shafts shot
from my bow shall I burn (Rāghava) with his body bathed in blood, even
as a meteor (burneth) an elephant? And when, surrounded by a mighty
host, shall I confound his ranks, even as the Sun arising, (vanquisheth)
the light of the stellar spheres? My impetuosity like the Ocean’s, my
strength like the Wind’s, Dāçarathi doth not know,—and therefore it is
that he desireth to fight with me. Rāma hath not seen my shafts resting
in the quiver, resembling venomous serpents,—and therefore it is that he
seeketh to fight with me. Rāghava hath not in conflict formerly known my
bow representing my Vinā sounded with my shafts; having tremendous
sounds proceeding from the strings; dreadful; with the cries of
distressed people for its mighty strains of music; and resonant with the
reports of Nārāchas and palms. And, having bathed in the great field of
battle representing the river of hostile forces, I will in the encounter
strike (this Vinā). Neither the thousand-eyed Vasava, nor Varuna
himself, can (cope) with me in battle; nor can Yama, or Vaicravana’s
self vanquish me in mighty conflict with the fire of arrows".

   ⁶⁴ Rāma.—T.

   ⁶⁵ _i.e._ mentally.—T.

   ⁶⁶ Angāraka.—T.

   ⁶⁷ The epithet ’bears’ coming after ’monkeys’ may look incongruous;
      but, I fancy, ’monkeys’ is used in the general sense of _being
      connected with the monkey-host.—T._



SECTION XXV.


On Daçaratha’s son, Rāma, having crossed the Ocean with his forces, the
graceful Rāvana addressed his two counsellors, Suka and Sārana,
saying,—"The crossing the entire ocean incapable of being crossed, by
the monkey-forces, and the building over the sea of the bridge by Rāma—
all this had never happened before. The construction of a bridge over
the ocean cannot at all command credence. But (however it be), I must
enumerate the monkey-hosts. Entering the monkey-army unobserved, it
behoveth you to ascertain the magnitude thereof, its strength, who are
the foremost monkeys, who are the councilors assembled there of Rāma,
and who of Sugriva, who range at the head, who among the monkeys are
heroic; how they have constructed the bridge over the water of the
ocean; how the high-souled monkeys stay there; Rāma’s, as well as
Lakshmana’s purpose, prowess and the arms (they fight with). And who is
the commander of those magnanimous monkeys? Having learnt all this
truly, ye ought to return speedily". Being thus commissioned, these
heroes, the Rākshasas, Suka and Sārana, assuming monkey-shapes, entered
into the hosts of monkeys. But Suka and Sārana could not number that
army of monkeys, incomprehensible and capable of making people’s hair
stand on end. The forces were on mountain-tops, by fountains and in
caves. And those rangers of the night beheld those forces, some having
already crossed, and some crossing, and some intent on doing so; and
some having sat down and some sitting—that mighty army sending terrific
roars,—that ocean of hosts incapable of being disturbed. As they
remained thus disguised, they were discovered by Vibhishana. Thereat,
taking them captive, he unfolded (the fact) unto Rāma, saying,—"These
are the counsellors of the lord of Rākshasas—Suka and Sārana. O captor
of hostile capitals, they have come as spies from Lankā". Seeing Rāma,
they were greatly afflicted, and, despairing of their lives and
exercised with fear, with joined hands, said,—"O placid one, commanded
by Rāvana, we have come here, O son of Raghu, for the purpose of
gathering information concerning this army". Hearing their speech,
Rāma—son unto Daçaratha—ever engaged in the welfare of all beings,
laughing, remarked,—"If you have heedfully noted this entire array, or
if you have done what ye had been commanded to do, return in peace. If
aught remaineth unseen, do ye see it anew. Or Vibhishana will again
fully show it unto you. Having been taken, ye need not fear on the score
of your lives. Even if envoys happen to be taken who are equipped with
weapons, they should not be slain. And albeit these night-rangers have
come as spies in disguise, with the view of creating division among
their foes, yet, O Vibhishana, let them off. Entering the extensive
Lankā, ye should say unto the king—younger brother unto the Dispenser of
riches—the words which I utter,—’That force relying on which thou hast
carried away my Sitā, do thou as thou wishest, along with thy forces and
friends, display the same. On the morning of the morrow behold the city
of Lankā with her wall and gates, as well as the hosts of Rākshasas,
destroyed by me with my shafts. And as Vasava equipped with the
thunder-bolt hurleth the same amidst the Dānavas, will I, O Rāvana, on
the morning of the morrow pour down my dreadful ire upon thee along with
thy forces.’" Thus directed (by Rāma), those Rākshasas, Suka and Sārana,
having saluted the righteous Rāghava with ’Victory!,’ came (back) to
Lankā and spoke unto the lord of Rākshasas, saying,—"O lord of
Rākshasas, having been taken by Vibhishana for the purpose of being
slain, we came to be seen by the righteoua-souled Rāma of immeasurable
energy, and (finally) were liberated (by him). As these four persons
have combined—like unto the Lokapalas, heroic, accomplished in arms, and
of steady prowess—viz., Daçaratha’s son, Rāma, the graceful Lakshmana,
Vibhishana, and the highly powerful Sugriva, resembling the great Indra,
these are capable of uprooting the city of Lankā—walls and gateways—and
replacing her (on her former site),—leave thou the monkeys aside. Such
is Rāma’s figure and arms that he shall alone demolish Lankā,—leave the
other three alone. And that host protected by Rāma, Lakshmana and
Sugriva, shall become exceedingly hard to combat even by the Asuras and
gods.—And the army of the high-souled rangers of the woods, eager for
encounter, contains warriors bursting with high spirits. No use of
dispute. Be thou intent on pacification. Do thou render back Maithili
unto Daçaratha’s son".



SECTION XXXI.


Hearing Sārana’s words, pregnant and truthful, king Rāvana addressed
him, saying,—"Even if the gods, Gandharvas and Dānavas should attack me,
Sitā will I not part with from fear of all creatures. O amiable one,
thou, having been hard handled by the monkeys and distressed in
consequence, deemst it fit that Sitā should be rendered back this very
day. What foe of mine is there who is competent to conquer me in
battle?" Having uttered this rough speech, the graceful Rāvana—lord of
the Rākshasas—desirous of surveying (the monkey-hosts), ascended an
edifice white like snow, and elevated like many palms (placed one upon
another). And transported with passion, Rāvana in company with those
spies, saw the sea, mountains and forests. And they beheld the Earth
enveloped with monkeys, and the mighty host of monkeys, boundless and
irresistible. And having seen this, king Rāvana asked Sārana,—"Who among
these monkeys are the foremost, who are the heroes, and who possessed of
great strength? Who, bursting with spirits, stay all about the fore?
Whom doth Sugriva listen to? And who are the leaders of the
monkey-leaders? O Sārana, relate thou all this unto me. And what is the
prowess of the monkeys?" Thereat, Sārana, knowing the chiefs (of the
monkey-army), spoke unto the sovereign of Rākshasas, who had asked
(him), as to who were the heads of the rangers of the woods. "This
monkey, that, setting up roars, stayeth in front of Lankā, surrounded by
hundreds and thousands of monkey-leaders, by whose tremendous shouts
Lankā trembleth with her wall, gateways, hills, woods and forests, and
who is posted in front of the forces of the high-souled Sugriva—master
of all the monkeys—is the heroic leader of monkey-bands named Nila. And
that one, possessed of prowess, who, folding up his arms, paceth the
gound on foot, who, facing Lankā, from wrath is frequently yawning, who
resembles a mountain-peak and is like the filaments of a lotus, who,
enraged again and again soundeth his tail, and the ten cardinal points
resound with the sounds of whose tail,—is he who hath been sprinkled by
Sugriva—king of monkeys—the heir apparent, named Angada. He challengeth
thee to the fight. The worthy son of Vāli and ever dear unto Sugriva, he
putteth forth his prowess, as Varuna doth for Sakra. That that
well-wisher of Rāghava, the vehement Hanumān, hath seen Janaka’s
daughter, was owing to the advice of this one. That powerful (hero) is
proceeding, taking innumerable bands belonging to the lord of monkeys,
for the purpose of beating thee by means of his soldiery. Following
Vāli’s son, and surrounded by a mighty force, stayeth in the field the
heroic Nala, the builder of the bridge. Those that with their limbs
lying inactive, and setting up roars and ululations, are following this
one,⁶⁸ are heroes dwelling in _Chandana_.⁶⁹ With his own army alone, the
silver-hued Sweta of dreadful prowess hopes to subdue Lankā. Marshalling
his monkey-forces and cheering up his soldiers, that intelligent monkey,
famed over the three regions, having speedily met with Sugriva, is
retracing his steps. From days of yore on the banks of the Gomati there
is a mountain, (named) Ramya, (otherwise) called Sanrochana. The mount
abounds with various trees. There that leader of bands, named Kumuda,
governs his kingdom. And he that cheerfully draweth after his hundreds
and thousands of monkeys, and the long grim hairs of whose tail,
coppery, yellow, sable and white, are cast about, is the energetic
monkey, Chanda, eager for encounter. And he hopes to conquer Lankā by
help of his own forces. And this one, resembling a lion, tawny and
furnished with a long mane, who, remaining apart, vieweth all Lankā as
if consuming her with his eyes, dwelleth for ever and a day in Vindhya,
the mountain Krisha, Sahya, and the mount Sudarçana, and, a leader of
bands, is named Rambha. Three hundred Kotis of the foremost of monkeys,
dreadful and fierce and possessed of terrific prowess, surrounding (him)
go in his wake for the purpose of demolishing Lankā by their (native)
might. And he that expandeth his ears and yawneth again and again, who
defieth the fear of death and doth not move his forces, who trembleth
for wrath and eyeth frequently askance,—and behold the lashing of his
tail!—and who setteth up leonine shouts, O king, with great energy and
with fear cast off,—resideth in the romantic mount, Sālweya, and, a
leader of companies, is named Sarabha. To him, O king, belong forty
hundred thousands of powerful leaders. And he that stayeth, like unto a
mighty mass of clouds covering up the sky, in the midst of the
monkey-heroes, as doth Vāsava in the centre of the celestials, whose
lofty shout is heard (mingled with) the uproar set up by the foremost
monkeys, burning for battle, dwelleth in the excellent hill Pārijātra;
and, ever irrepressible in fight, is named Panaça, a leader of
(monkey)-bands. Fifty _lacs_ of leaders with their forces arranged,
environ this commander of monkeys. He that stayeth gracing the dreadful
array overflowing with talk, stationed on the shore of the
ocean,—resembling a second sea and like unto Durdara⁷⁰—is the leader
named Vitata. And he rangeth, drinking of (the waters of) the Venā,—best
among streams—and his forces are sixty lacs of monkeys. And the monkey,
named Krathana, challengeth thee to conflict. He hath (under him)
powerful and vigorous generals, and forces well divided. And the monkey
owning that person of the hue of red chalk, and, who, elated with
strength, disregardeth all the monkeys,—is named Gavaya, who approacheth
thee wrathfully. Several lacs (of troops) girt him round; and by their
means he has to bring down Lankā. These are the heroes, incapable of
being borne, whose numbers cannot be enumerated. These are the leaders
and the heads thereof, as well as the forces set in order of battle".

   ⁶⁸ The reference is prospective. It means the monkey, Sweta, in the
      next _sloka.—T._

   ⁶⁹ This may mean some _wood of sandals_; but the commentator is
      silent over it.—T.

   ⁷⁰ Name of a celebrated monkey-leader.—T.



SECTION XXVII.


As thou lookest on, I shall describe unto thee the leaders who shall put
forth their prowess for Rāghava, lay down their lives (in his behalf.)
That one of dread deeds the long hairs on whose long tail, coppery, and
yellow, and black, and white, thrown up, look like the rays of Sun, and
are trailing over the ground, is the monkey, named Hara; whom follow
hundreds and thousands (of monkeys) desperately upraising trees, intent
upon (scaling) Lankā—leaders of the monkey-king and his servants present
(in that conflict.) And these whom thou beholdest present, resembling
mighty masses of sable clouds, like unto black collyrium, of genuine
prowess, countless and incapable of enumeration dwelling in mountains,
provinces, and rivers,—terrible beings—approach thee, O king. In their
amidst is their king, gray eyed and of fierce appearance, like unto
Parjanya⁷¹ encompassed by clouds,—who dwelleth in that best of
mountains, Rikkhavān, drinking of the Narmadā.—Behold this one
resembling a hill—younger brother of Dhumra, lord of the bears. He is
equal to his brother in beauty, and of superior prowess. This leader of
redoubtable leaders named Jāmbavān. He is mild, obedient to his
superiors and fierce in fight. The intelligent Jāmbavān assisted Sakra
signally in the war of the gods and Asuras, and he hath won many boons
(in consequence). Ascending the tops of mountains, these hurl down
gigantic crags huge as colossal clouds, nor doth (the fear of) death
(ever) disquiet them. And their bodies covered with hair, they resemble
Rākshasas and ghosts (in their conduct). This one of immeasurable energy
hath innumerable troops going about, who behold this leader of leaders
under unusual excitement leaping and resting (by turns). This lord of
monkeys dwelleth near the thousand-eyed Deity; and this leader of bands,
gifted with strength, is named Rambha. And he that going, toucheth with
his side a mountain situated at the distance of a Yojana, and, rising
up, measureth the same length,—and whose beauty is surpassed by none
among quadrupeds,—is known under the name of Sannādana, the grand-father
of the monkeys;—this intelligent one battled with Sakra,⁷²—nor did he
meet with discomfiture. This is that general of the forces. And he whose
prowess is like that of Sakra, is this one begot by Fire on a
Gandharva’s daughter, for assisting the celestials on the occasion of
the war of the gods and the Asuras. And this graceful and powerful
one—best of monkeys—disporteth in that sovereign of mountains inhabited
by numbers of Kinnaras, where king Vaiçavana eateth rose apples, and
which, O lord of Rakshas, ever conduceth to the pleasure of thy brother.
And this one who never extolleth himself in battle, is named
Krathana—leader of hosts. Surrounded by a thousand Koti (of troops), and
stationed in the midst of the monkeys, he hopeth to subjugate Lankā with
his own troops alone. And he that roameth about the Gangā, terrifying
leaders of elephant-herds, remembering the former hostility of the
monkeys and the elephants, is this leader of bands, who, roaring,
opposeth wild elephants in mountain-caverns and crusheth trees,—and
foremost of monkeys, and chief of the monkey-forces—like Sakra himself
in heaven, sporteth, resorting to Uçiravija pertaining to Mandara, best
of mountains, on the golden river.⁷³ A thousand lacs of monkeys, elated
with vigor and prowess, setting up roars and furnished with (long) arms
follow him; and this one is the leader of those high souled monkeys.
And, O king, he whom thou seest resembling clouds uplifted by the winds,
is a leader named Pramāthi. And his fleet-coursing soldiery are fiery,
and volumes of red-hued dust are scattered about him profusely on all
sides. And these wondrous strong and dreadful Golāngulas⁷⁴ numbering
hundreds and hundred thousands, seeing the building of the bridge,
surrounding, O mighty monarch, the leader named Gavāksha—a Golāngula—set
up shouts, intending to demolish Lankā with their prowess. Where the
trees bring forth fruits of every season and the black bees resort,—in
the mountain furnished with solar splendour, which the Sun
circumambulates, by whose radiance ever beam beasts and birds with a
like hue,—whose table-lands are never forsaken by magnanimous Maharshis;
where the trees yield every object of desire and all are fraught with
fruits; in which best of mountains excellent honey is found,—there in
the charming Golden hill, O king, sporteth this one—the foremost of the
principal monkeys, Kaçari by name, a leader of bands. There are sixty
thousand charming Golden hills. In their midst is that best of
mountains,⁷⁵ even as thou, O sinless one, art among the Rakshas. There
in the inmost hill dwell (monkeys) tawny-hued; and white,—with coppery
faces; yellowish like honey; sharp-toothed; having nails for their
weapons; and four teeth like lions; irresistible like tigers all equal
to Vaiçwānara, and resembling flaming venomous snakes; furnished with
long tails; like unto mad elephants; seeming like gigantic hills;
roaring like mighty clouds; with eyes tawny and round; of terrific mein;
and emitting sounds,—and these are gazing at Lankā, as if devastating
her. And this powerful one staying in their midst, is their leader,
eager for victory; and the puissant (monkey) always looketh like the Sun
himself; and this one, O king, is famed on earth by the name of
Satavali. And this heroic one, powerful and mighty, established in his
own prowess, hopeth to devastate Lankā with his own forces. And for
compassing Rāma’s desire, the monkey doth not cherish any kindness for
his life. Gaya, Gavāksha, Nala, and the monkey Nila—each of these is
encompassed by ten _kotis_ of warriors. (Besides these) there are other
choice monkeys dwelling in the Vindhya mountain, but I cannot enumerate
these (monkeys) possessed of fleet vigor, in consequence of their vast
number. All these, O mighty monarch, are of exceeding prowess,—all
possess persons resembling mighty mountains; and all are competent in a
moment to remove mountains and scatter the Earth with them".

   ⁷¹ Indra.

   ⁷² There is a word—_rane, in battle_ in this line, left out on the
      ground of pleonasm.—T.

   ⁷³ Gangā.—T.

   ⁷⁴ _Vide anté_.

   ⁷⁵ Sāvarni Meru.—T.



SECTION XXVIII.


Having heard the words of Sārana, who had described the forces (of the
monkeys), Suka, addressed Rāvana, lord of Rākshasas, saying,—"Those, O
king, whom thou seest stationed, resembling mad elephants, like unto
_nyagrodhas_⁷⁶ belonging to the Gangā,—like unto Saias in the
Himavān,—are incapable of being borne,—they are possessed of strength,
and able to wear forms at will; resembling deities and Dānavas, and like
the gods in conflict. These, numbering nine, five, and seven thousand
_kotis_ and thousand _sankus_ and an hundred _vrindas_, are the
ministers of Sugriva, residing in Kishkindhā—monkeys begot by gods and
Gandharvas, capable of assuming shapes at will. And those two whom thou
beholdest, staying there, of equal proportions and endowed with god-like
shapes, are Mainda and Dwivida,—who have no equals in fight. Permitted
by Brahmā, they had partaken of ambrosia. They hope to humble Lankā by
their prowess. And he whom thou seest staying like a mad elephant, the
monkey who, being enraged, can by his strength agitate the deep itself,
who, searching for Vaidehi, had presented himself before thee,
lord,—behold this monkey come again!—whom thou hadst seen before!⁷⁷—is
the eldest son of Kaçari, known as the offspring of the
Wind-god—celebrated as Hanumān, who had bounded over the deep. Capable
of wearing forms at pleasure, that first of monkeys is endeued with
grace and strength,—and is of irresistible impetuosity even as that
lord, the Wind. Seeing the Sun risen, (he) while a boy, resolving in his
mind,—’Coursing a way measuring three thousand _yojanas_, I will bring
the Sun,—my hunger is not appeased;’ and he sprang up, elated with
strength. And, not getting that god, incapable of being subdued by the
deities, saints and Rākshasas, he dropped down on the Ascending-hill.
And thereat a jaw of that strong-jawed one was a little fractured on the
rock,—and he is called Hanumān in consequence. I know this monkey and
all his previous history. I cannot describe his strength, beauty or
prowess. And this one alone hopes to lay Lankā low by his energy. And
why dost thou today forget the monkey, who had flung flaming fire into
Lankā? And next to him is the hero of dark-blue hue, having eyes like
lotuses, the Atiratha among the Ikshwākus—of prowess celebrated in the
world—in whom virtue never wavereth and who never swerveth from
righteousness; who knoweth the Brāhma Mantra and the Vedas,—the best of
those versed in them—who pierceth the sky with his shafts and cleaveth
the Earth, whose ire is like death, and whose prowess is like that of
Sakra,—whose wife, Sitā, hath been carried away by thee from Janasthāna.
And this is Rāma, who, O king, advanceth to encounter thee in conflict.
And on his right side is one of the splendour of pure gold,
broad-breasted, having dark curled hair—this one is named Lakshmana,
ever mindful of his brother’s welfare. He is versed in polity as well as
warfare—the foremost of those learned in all the branches of knowledge;
wrathful, invincible, victorious, powerful, conquering and strong,—the
right arm of Rāma and his own life going about. For Rāghava he careth
not for his life. He hopeth to exterminate all the Rākshasas in battle.
He that stayeth occupying the left side of Rāma, and surrounded by
Rākshasas, is the king, Bibhishana, sprinkled as the king of Lankā by
the auspicious king of kings,—he, filled with wrath, approacheth thee
(for battle). And he whom thou seest staying in the middle like a
firm-based mountain, the lord of all monkeys, of immeasurable
prowess,—and who in energy fame, intelligence, strength, and lineage, is
as superior to the monkeys as the mountain Himavān overtoppeth all the
mountains, who in company with the principal monkey-leaders dwelleth in
inaccessible Kishkindhā hard to penetrate, and dense with trees, and
difficult of access, and denying approach on account of rocks; and whose
golden garland consisting of an hundred lotuses looks exceedingly
elegant, which is the desire of men and gods, and where is established
Lakshmi—(is Sugriva). And Rāma, having slain Vāli, hath conferred this
garland, Tārā, and the eternal monkey-kingdom on Sugriva. An hundred of
an hundred thousand is called a _koti_ by the wise. An hundred of a
thousand _koti_ is called a Sanku. An hundred of a thousand Sanku is
known as a Mahāçanku. An hundred of a thousand Mahāçanku is here termed
a Vrinda. An hundred of a thousand Vrinda is known as a Mahāvrinda. A
thousand Mahāvrinda is called here a Padma. An hundred of a thousand
Padma is known as a Mahāpadma. An hundred of a thousand Mahāpadma is
termed a Kharva. An hundred of a thousand Khara is termed a Samudra. An
hundred of a thousand Samudra is known as a Mahaugha. Thus backed by a
thousand _koti_, and a hundred Sanku, and a thousand Mahaçanku, and an
hundred Vrinda, and a thousand Mahāvrinda, and an hundred Padma, and a
thousand Mahāpadma and an hundred _kharva_, and an equal Samaudra and an
equal Mahaugha,—by _kotis_ of Mahaughas—resembling the sea,—and
surrounded by the heroic Bibhishana as well as his counsellors,—that
Lord of monkeys, always engirthed by a mighty force, and possessed of
exceeding strength and prowess, will encounter thee in battle. Observing
this host, that hath presented itself, resembling a flaming planet, do
thou, O mighty monarch, prepare thyself to the uttermost,—so that
victory may be thine, and that thou mayst not come by discomfiture at
the hands of the foe".

   ⁷⁶ Banians.

   ⁷⁷ This dislocation occurs in the original. These descriptions
      generally are hardly amenable to a sound syntax.—T.



SECTION XXIX.


Seeing the leaders of monkeys as pointed out by Suka,—the exceedingly
puissant Lakshmana—Rāma’s right arm—and his⁷⁸ brother Bibhishana staying
near Rāma, and Sugriva of dreadful prowess—sovereign of all the
monkeys,—and the strong Angada, grandson unto the thunder-handed one,⁷⁹
and the powerful Hanumān; and the unconquerable Jāmbavān; and Sushena;
and Nila; and Nala—best of monkeys,—and Gaya; and Gavāksha; and Sarabha;
and Mainda; and Dwivida,—Rāvana, with his heart agitated a little, and
his wrath aroused,—when their talk had ended, rebuked those heroes, Suka
and Sārana. And he wrathfully spoke unto them, standing in humble guise
with their heads hung down, harsh words faltering with passion,—"That
counsellors subsisting (on the wealth of their master and sovereign),
should say aught disagreeable to him, whether they meet with his favor
or disfavor—is not meet. Without being questioned, it is (proper) for
you both to hymn the praises of a foe that is opposed and that hath
advanced for encounter! Ye have in vain worshipped your preceptors, aged
people, and spiritual guides, for ye have failed to appropriate the
cream of Political Science, which should be availed of. Or if ye had
appropriated the same, you have forgotten it afterwards; and ye bear the
burden of ignorance. And it is owing to my good fortune that, having
such stupid counsellors, I have as yet held my kingdom. Have ye no fear
of death that ye use harsh speech towards me, who am the ruler and whose
tongue dispenseth good and evil? Even trees may exist in the forest,
coming in contact with burning fire; but transgressors cannot exist,
visited with the chastisement of the monarch. I shall slay these wicked
wights, who praise the side of the enemy, if my anger be not moderated,
remembering their former good offices. Avaunt! Go hence from near me! I
do not wish to slay you, remembering your good acts. Slain ye (already)
are, who are ingrate and cherish no affection for me". Thus accosted,
Suka and Sārana, seeing (how things stood), covered with bashfulness,
went out, saluting Rāvana by uttering ’Victory!’ Then that ranger of
night, the Ten-necked one, said unto Mahodara, who was present, to
summon some spies. Thus accosted, Mahodara speedily ordered some spies
(to present themselves). Thereat, the spies, hurriedly arriving there at
the mandate of the monarch, and, presenting themselves, stood with
joined hands, uttering blessings of victory. Then the lord of Rākshasas,
Rāvana, addressed the spies, who were heroic, faithful, calm, and
courageous,—"Go hence, and acquaint yourselves with the exertions of
Rāma; as well as with those who, being the custodians of Rāma’s closest
counsels, have gladly joined him (here). How he sleepeth and how he
waketh, and what he engageth himself in,—having deftly acquainted
yourselves with all this thoroughly, do you come (back here). The wise
king that gathers (a knowledge of) his enemy through spies, can, putting
forth a modicum of effort in conflict, neutralise (his exertions)".
Thereat the spies, saying,—"So it is", taking Sardula to the fore, with
delighted hearts went round the sovereign of the Rākshasas. And, having
gone round the high-souled Rākshasa-chief, the spies set out for where
Rāma with Lakshmana was. And repairing secretly to the vicinity of the
mountain bordering on the fair shore,⁸⁰ they saw Rāma and Lakshmana with
Sugriva and Bibhishana. And seeing that host, they were overwhelmed with
fear. And, while staying there, they, discovered by the righteous lord
of Rākshasas, Bibhisana, were sore harassed (by the monkeys). And that
wicked Rākshasa, Sardula, alone was taken (before Rāma). But Rāma
liberated him, who was assailed by the monkeys. And Rāma also,
entertaining no enmity against them, also liberated the others, (who
accompanied Sardula). And, on having been put to straits by the powerful
monkeys of fleet vigor, they,⁸¹ breathing hard, and with their
consciousness lost, again arrived at Lankā. Then those exceedingly
strong spies, always ranging outside, presenting themselves before the
Ten-necked one, informed him of the forces of Rāma, stationed near mount
Suvela.

   ⁷⁸ _i.e._ Rāvana’s

   ⁷⁹ Indra.—T.

   ⁸⁰ _Suvelasya Sailasya_—may also mean, of the mount _Suvela_.—T.

   ⁸¹ The spies, that is.—T.



SECTION XXX.


Then the spies communicated unto Lankā’s lord news concerning Rāghava
and his host stationed at the mount Suvela. Hearing the words of the
spies, that Rāma, accompanied by a mighty army, had arrived (there),
Rāvana was a little agitated and spoke unto Sardula,—"Thy color hath
changed its natural aspect, and, O ranger of the night, thou lookest
poorly. Didst not come under the control of the wrathful foes?" Thus
ordered by him, then (Sārdula), bewildered by fear, addressed that tiger
of a Rākshasa, saying,—"Those powerful monkeys, O king, puissant,
strong, and protected by Rāghava, are incapable of being ranged (by us).
And they cannot be conversed with or interrogated. All around, the
courses are kept by monkeys resembling hills. As soon as I entered, and
was scanning that host, I was discovered. And forcibly taken by the
Rakshas, I was pulled by them hither and thither. And furiously assailed
by the monkeys with thighs, clenched fists, teeth, and palms, I was
dragged in the midst of the army by the enraged monkeys. And, after
having been taken all about, I was (at length) taken before Rāma,
bleeding, with my limbs showing sorry work, and my senses swimming and
paralysed. And, having been belabored by the monkeys, I, on craving his
kindness with joined hands, was, at his pleasure, rescued by Rāghava,
with, "Don’t, don’t"! Having filled up the deep with rocks and crags,
Rāma equipped with weapons, stayeth, occupying the gate of Lankā. And,
letting me off, that one of suspasstng vigor, surrounded by monkeys,
and, arranging his forces in the Gāruda fashion, advanceth upon Lankā.
And he draweth nigh to the wall. Therefore, do one of these things in
preference to the other,—either render back Sitā, or give him battle".
Hearing this, Rāvana, lord of Rākshasas, then reflecting in his mind,
spoke unto Sārdula these pregnant words,—’Even if the gods, Gandharvas,
and Dānavas should array themselves against me, Sitā I shall not give,
from fear of all creatures". Having said this, that exceedingly
energetic one again said,—"Thou hast ranged this army. Who here among
the monkeys are heroic? And, amiable one, what is their potency? And
what are those monkeys that are hard to approach, like? And, O thou of
fair vows, whose sons and grandsons are they? Truly relate all this (to
me). Having ascertained their strength and weakness, I shall in this
matter adopt my course. Those who wish for fight, certainly take account
of all this". Thus addressed by Rāvana, Sārdula—best of spies—thus begin
to speak in the presence of Rāvana,—"O king, that unconquerable one in
fight, Jāmbavān, is well known as the son Gadgada, king of bears. The
other son of Gadgada is the son of Sakra’s preceptor. By which son,
single-handed, was done immense oppression to the Rakshas. And the
righteous and puissant Sushena is the son of Dharma.⁸² And the mild
monkey, Dadhimukha, O king, is the son of Soma.⁸³ And Sumukha, Durmukha
and the monkey, Vegadarçin (resembling) Death himself, were for certain
begot by the Self-create in the shape of a monkey.⁸⁴ And Nila himself is
the son of the bearer of sacrificial oblations;⁸⁵ and Hanumān is famed
as the son of the Wind-god. And the irrepressible and youthful Angada is
the grandson of Sakra. And the lusty Mainda and Dwivida are sprung from
Açwi. And five are the sons of Vaivaswata, resembling the Reaper
himself—Gaya, Gavāksha, Gavaya, Sarabha and Gandhamādana. But I can not
enumerate the rest, ten _kotis_ of heroic monkeys—all sons of
deities—burning for battle. And this is Daçaratha’s son—this youth
resembling a lion, who slew Dushana and Khara and _Triçiras_. There
breathes none on Earth that is like unto Rāma in prowess, by whom was
slain Virādha and Kavandha, resembling the Destroyer. No person can on
earth describe the virtues of Rāma; by whom have been slain all those
Rākshasas that had gone to Janasthāna. And here also is the virtuous
Lakshmana, like unto the foremost of elephants, coming in the way of
whose shafts, even Vāsava doth not live. And here are Sweta and
Jyotirmukha, sprung from Vātskara’s self; and the monkey Hemakuta is the
son of Varuna. And the heroic Nala—best of monkeys, is the son of
Viçwakarmā. And powerful and impetuous, Durdhara is the son of Vasu. And
that foremost of Rākshasas, Bibhishana, thy brother, engaged in the
welfare of Rāghava, hath laid seige to Lankā. Thus have I described unto
thee the entire monkey host stationed in mount Suvela. As for what
remaineth to be done, thou art the master".

   ⁸² Righteousness.

   ⁸³ Moon.

   ⁸⁴ Another meaning is,—_"The monkey, Vegadarçi—who is Death himself
      in the shape of a monkey"._ But I give the more acceptable sense.
      T.

   ⁸⁵ Fire.



SECTION XXXI.


Then the spies of the king informed him of the forces of Rāghava,
incapable of being agitated, which had stationed themselves on mount
Suvela. Hearing the arrival of Rāma’s mighty army from the spies, Rāvana
was a little agitated, and he spoke unto the ministers,—"Let the
ministers speedily present themselves, having their wits about them,—the
time forsooth hath come for counsel". Hearing his mandate, those
Rākshasas, his counselors, swiftly presented themselves. And then he
consulted with his Rākshasa counselors. Having deliberated duly, that
resistless one, dismissing his ministers, entered his own abode. Then,
taking with him the highly strong Vidyujjibha, huge-bodied and gifted
with the powers of illusion, he entered where Mithila’s daughter was.
And the lord of Rākshasas said unto Vidyujjibha, skilled in
illusion,—"Do thou bring Janakas daughter under the sway of illusion.
And, O ranger of the night, do thou, taking an illusory head of Rāghava,
as well as a mighty bow with the shaft (set), present thyself before
me". Thus accosted, the night-ranger, Vidyujjibha, saying, "So be it,"
displayed that desired illusion unto Rāvana. Thereat, the king, eager to
meet with Sitā in the Acoka woods, well-pleased, conferred an excellent
ornament on him. Then the exceedingly powerful lord of the Nairitas, the
younger brother of the Dispenser of riches, entered (into that place)
and saw (there Sitā) distressed, albeit unworthy of distress,—with her
head hung down, overwhelmed with woe,—sitting on the ground, staying at
the _açoka_ woods, engaged in the contemplation of her lord, conciliated
by dreadful Rākshasis remaining near. Then, drawing near Sitā, Rāvana,
proclaiming his exultation, said these haughty words unto the daughter
of Janaka,—"O gentle one, he depending on whom thou, being soothed by
(me), slightest me—that slayer of Khara, thy husband, Rāghava, hath
fallen in battle. Thy roots have been competely severed, and thy pride
hath been destroyed by me. In consequence of this calamity, O Sitā, thou
shalt become my wife. O foolish (girl), renounce this idea. What wilt
thou do with him that is dead? O meek (wench), be thou the mistress of
all my wives. O thou of slender religious merit! O thou whose object
hath been defeated! O thou that presumest to be wise! Hearken unto the
destruction of thy lord, like the dreadful destruction of Vritra!
Surrounded by a vast army gathered by the sovereign of the monkeys,
Rāghava had presented himself on the shore of the sea, for compassing my
destruction. And on the sun having set, Rāma stationed himself with his
mighty army, oppressing the northern shore (of the sea). Then at
midnight (my) spies coming to that host, thus stationed, fatigued from
travel, and sleeping soundly (in consequence),—first ranged it. Then my
mighty forces led by Prahasta slew his host overnight, where was present
Rāma along with Lakshmana. And repeatedly upraising _pattiças_ and
bludgeons, swords, rods and other mighty weapons; and (discharging)
showers of arrows, and darts, and daggers and maces and sticks and crows
and bearded darts and discuses and clubs;—the Rākshasas discharged these
among the monkeys. And while Rāma was sleeping, the furious Prahasta by
means of a mighty falchion, with speed cut off his head clean.
Bibhishana, who was flying at his will, was taken captive. And Lakshmana
along with the monkey-army hath departed somewhere. And, O Sitā,
Sugriva—lord of monkeys—hath his neck broken; and, O Sitā, with his jaw
fractured, Hanumān hath been slaughtered by the Rākshasas.—And Jāmbavān,
endeavouring to spring up with his thighs, was slain in the conflict;
being severed by bearded darts, even as a tree cut off. And the stalwart
Mainda and Dwivida—those foremost of monkeys—sighing and lamenting,
bathed in blood,—destroyers of foes—were cut off with a sword. And
Panaça is rolling on the earth like a (veritable) Panaça.⁸⁶ And mangled
by many iron arrows, Darimukha lieth in a cave. And the exceedingly
energetic Kumuda, dumb, is slain by shafts. And torn by innumerable
(arrows) discharged on all sides by Rākshasas, Angada, vomitting blood,
lieth on the ground.⁸⁷ And the monkeys, hard pressed by elephants, and
others by networks of cars, lie low in the field, having been agitated
like clouds by winds. And others afflicted with affright, flee, attacked
(by the enemy) in the rear, and followed by the Rākshasas, like mighty
elephants pursued by lions. And some have fallen into the sea, and some
have taken refuge in the sky; and the bears have mounted up trees along
with the monkeys. And on the shore of the sea, and in mountains and
woods many are the tawny-hued monkeys that have been slain by Rākshasas
of frightful forms. Thus hath thy lord been slain by my forces, along
with his army; and I have his head, washed in blood and besmeared with
dust". Thereat, the exceedingly irrepressible lord of Rākshasas, Rāvana,
spake unto a Rakshasi, in the hearing of Sitā,—"Bring (hither) the
Rākshasa, Vidyujjibha of cruel deeds, who hath personally brought
Rāghava’s head from the field". Thereat, Vidyujjibha, taking the head
along with the bow, bowing down the head (unto Rāvana), stood before
him. Then spake king; Rāvana unto the Rākshasa, Vidyujjibha of the long
tongue, who was staying by,—"Do thou at once hold before Sitā the head
of Daçaratha’s son. Let her clearly behold the ultimate sad plight of
her lord". Thus addressed, that Raksha, throwing that graceful head
before Sitā, swiftly vanished. And Rāvana cast down the mighty blazing
bow, famed through the three worlds, saying,—"This is Rāma’s. This is
the bow of thy Rāma with the string fixed. Slaying that man over night,
Prahasta brought it hither".

   ⁸⁶ The tree of that name.—T.

   ⁸⁷ This _sloka_ has ’Angada’ twice. One, of course, is left out.—T.



SECTION XXXII.


Seeing that head and that excellent bow, and (remembering) the union of
(Rāma) and Sugriva related by Hanumān,—and (seeing) those eyes, and the
complexion of that face, and that countenance like unto that of her
lord,—and that hair and that forehead; and that beautiful jewel forming
the crest; and recognizing (Rāma) by all these tokens combined,— (Sitā),
exceedingly aggrieved, rebuked Kaikeyi, lamenting like a female
osprey,—"O Kaikeyi, have thy wishes attained. Slain hath been the son of
the race; and the entire race is exterminated by thee, partial to
dissension. And what evil had been done unto Kaikeyi by the revered
Rāma, that along with me, he hadst been banished into the woods, with
rags given him (for his covering)?" Having said this, Vaidehi, forlorn
and trembling (all over), dropped to the earth, like a plantain cut off.
Then, recovering after a while, and having regained her consciousness,
the large-eyed one, placing the head in her front, gave way to grief.
"Ah! I am undone, O mighty-armed one! O thou that didst follow stern
vows! From thy (death), I have come by this final plight, having been
rendered a widow. The greatest calamity (that can befall a woman), is
said to be the death of her husband. And, possessor of an excellent
character, thou hast departed before me, who have ever trod the path of
the righteous; but who have come by a mighty grief and am plunged in a
sea of sorrow. And thou, who was engaged in delivering me, hast thyself
fallen! And my mother-in-law, Kauçalyā, attached (to thee), through the
death of thee, her son, at the hands of Rākshasas, hath been reduced to
the condition of a cow that hath been deprived of her calf. O Rāghava,
even the astrologers had predicted long life for thee. But their words
are false,—thou, O Rāghava, wast short-lived. Or didst thy wisdom, wise
and good as thou wert, come to naught? For God, who is the origin of all
beings, maketh (every one) reap the fruit of his own acts. And why,
versed in polity as thou wast, didst thou come by death, unforeseen?
Thou wast acquainted with the means of warding off misfortune, and
skilled in doing so. And having been brought hither by me, representing
the Fatal Night, fierce and fell,—after (being) embraced, and by
force,—the lotus-eyed one hath met with his death. Here liest thou, O
long-armed one, leaving me lone,—and embracing the Earth like thy
beloved fair. Ever carefully worshipped with perfumed wreaths, this bow
of thine, O hero, embellished with gold, is dear unto me. O sinless one,
thou hast surely gone to heaven, and (art there) in the company of thy
sire and my father-in-law, Daçaratha, and all thy ancestors. Thou hast
become a star of the firmament as the fruit of thy great act.⁸⁸ Thou
hast disregarded thy righteous race of Rājarshis. O king, why dost thou
not look at me? And why is it that thou dost not answer me, who am a
girl, hardly arrived at youth,—and who am thy wife and companion? That
thou at the time of thy espousing my hand hadst vowed—I will practise
(righteousness) with thee—do thou, O Kākutstha, recollect the same, and
take me, who am overwhelmed with distress. Why, O best of goers, hast
thou gone from this world to that other, leaving behind me, overwhelmed
with distress? That person of thine which, decked out with auspicious
things, I used to embrace, beasts of prey will for certain tear the
same. Having performed the Agnishtoma and other sacrifices with
_Dakshinās_ (dispensed),—why hadst not thou attained purity by means of
the sacrificial fire? Kauçalyā, overwhelmed with sorrow, shall only
behold one of the three that had gone away to distant lands,—come
(back)—Lakshmana. And, on being asked by her, he shall relate thine as
well as the deaths of thy friend’s troops over night at the hands of the
Rākshasas. And, O Rāghava, hearing thee slain while asleep, and me
staying in the abode of the Raksha, she with her heart cleft (in twain),
shall cease to exist. And for the sake of me, abject that I am, that
sinless son of the king, Rāma, possessed of prowess, having crossed the
ocean, hath been slain in the footprint of a cow. I, the befouler of my
line, who had been wedded by Daçaratha’s son through want of discretion,
becoming the wife of the revered Rāma, was (in reality) his Death.
Without doubt, in another birth I had abstained from choice gifts,—and
therefore it is that I sorrow to-day, albeit being the wife of one that
was (ever dear) unto guests. Do thou, O Rāvana, speedily slay me upon
Rāma; and, bringing the wife to the husband, compass my best benefit. Do
thou join my head to his and my body to his body. I will, O Rāvana,
follow the way of my high-souled lord". Thus, burning in grief, did that
large-eyed one indulge in lamentations; and Janaka’s daughter kept fast
gazing at the head and bow of her lord. And as the Rākshasa was by while
Sitā was thus bewailing, there appeared before his lord, with joined
hands, the warder, saying,—"May the worshipful one be victorious!" And
saluting and propitiating him, (Rāvana), he told him that Prahasta,
general of the forces, had arrived. "Prahasta hath come to thee,
surrounded by all the courtiers. And, O lord, I was despatched by him,
desirous of seeing thee. O mighty monarch, surely there is—and thou art
forgiving from thy regal sentiment⁸⁹—some work which is momentous; and
do thou see them". Hearing these words of the Rākshasa, the Ten-necked
one, leaving the açoka wood, went to see the counselors. And, having
decided his entire course of action in consultation with his competent
advisers, (Rāvana), entering his court,—well knowing Rāma’s prowess, set
about his work. And as soon as Rāvana left that place, that head and
that bow vanished. And in company with the councilors of dreadful power,
(Rāvana) decided his course with reference to Rāma. And then the lord of
Rākshasas, Rāvana, resembling the day of doom, addressed his
generals,—all well-wishers—staying hard by, saying,—"Do ye speedily
summon my forces with the beat of drums—nor do ye give out the reason
(of the summons)". Then assenting to his speech with "So be it," the
envoys immediately summoned that mighty force; and, when it had arrived,
they informed their master, eager for conflict, of its arrival.

   ⁸⁸ _The carrying out the command of thy sire.—T._

   ⁸⁹ This dislocated period insinuates that Rāvana, possessed of royal
      nature, should forgive this untimely intrusion.—T.



SECTION XXXIII.


Seeing Sitā overwhelmed with grief, a Rākshasi, named Saramā, who was
the beloved companion (of Sitā), drew near to her dear (friend),
Vaidehi. And the mild-speeched Saramā comforted the exceedingly
distressed Sitā, who had been bereft of her senses by the lord of
Rākshasas. Sitā, who was protected there (by Saramā), had been made a
friend by her. And, protecting her at the command of Rāvana, that
kind-hearted companion, firm in vows, saw Sitā, deprived of her
consciousness. And she⁹⁰ comforted with a friend’s affection that one of
fair vows, who was rolling in the dust and rising up from it like a
mare.⁹¹ "Having come to the solitary wood for protecting thee, I,
renouncing all fear of Rāvana, have, remaining hid, heard everything
that he addressed unto thee, as well as what thou hadst replied unto
him. For thee, O thou of expansive eyes, I have no fear of Rāvana. And,
O Maithili, I, coming out, have also learnt well as to why the lord of
Rākshasas hath gone out hence hurriedly. Rāma, acquainted with self, is
incapable of being surprised in sleep; nor doth the slaying of that
tiger-like one commend itself to me as probable. And the monkeys
fighting with trees, well protected by Rāghava, like the gods protected
by the foremost of the celestials, are incapable of being slain. And,
possessed of arms long and rounded; graceful; broad-breasted; powerful;
accoutred with the bow; and mailed; righteous; and famous over the
earth; endowed with energy; and along with his brother, Lakshmana, ever
protecting himself and others; of noble descent; and versed in polity;
the destroyer of the hostile ranks; and of inconceivable strength and
manhood,—the graceful Rāghava, O Sitā, slayer of foes, is not slain.
This illusion hath been spread around thee by that fierce,
illusion-creating one, whose mind ever runs upon improper acts and who
opposeth himself to all creatures.—All thy sorrow hath departed, and thy
good day hath dawned. Certainly Lakshmi seeketh thee. And, O lady,
hearken unto what is dear to thee! Having crossed over the ocean, along
with the monkey-host, Rāma hath encamped himself on the southern shore
of the sea. By me hath been seen the complete Kākutstha along with
Lakshmana, accompanied by the forces, stationed on the marge of the
main,—protected (by his native might). Those Rākshasas of fleet vigor
who had been despatched by this one, have brought the news that Rāghava
hath crossed.—And, O large-eyed lady, having learnt this news,
Rāvana—lord of Rākshasas—is consulting with all his counselors". As the
Rākshasi, Saramā, was relating this unto Sitā, she heard the leonine
roars of the army, emitted with the greatest energy. And, hearing the
mighty sounds of kettledrums produced by sticks struck (thereon), the
honey-tongued Saramā spoke thus unto Sitā,—"These dreadful sounds of the
kettledrum, O mother, call to arms. And hark to the solemn notes of the
kettledrums, resembling the rumbling of clouds! The mad elephants are
caparisoned and the car-horses are yoked; and thousands (of warriors)
are seen, mounted on steeds, with bearded darts in their hands. And, as
waters fill up the ocean, mailed warriors of wonderful forms, vehement
and roaring, by thousands rush out on all sides and fill the highways.
And mark the splendour spread around by the polished arms and bucklers
and mail,—and by the cars, horses and elephants of the followers of the
Rākshasa-chief,—consisting of many hues shooting up,—like unto the
appearance of a fire in summer, burning a forest,—and also mark the
excitement of ihe high-spirited and fast-coursing Rakshas!⁹² And hear
the sounds of bells and the rattling of the car-wheels! And hear the
neighing of the steeds and the reports of the drums And fierce is the
excitement of these Rākshasas—followers of the Raksha-chief,—with their
hands hearing upraised arms,—capable of making people’s hair stand on
end. The sorrow removing Sree espouseth thee; and the fear of the
Rakshas is come. And as Vāsava did unto the Daityas, the lotus-eyed
Rāma, thy lord—of controlled anger, and of inconceivable prowess,
slaying Rāvana in battle and thus delivering thee, shall approach thee.
And, as Vasava put forth his prowess among his foes, in company with the
foe-destroying Vishnu, thy lord, along with Lakshmana, shall display his
prowess among the Rakshas. On the enemy having fallen, I shall behold
thee, devoted to thy lord, with thy desire attained, soon lying on the
lap of Rāma. And, O Janaki, embracing (thy lord), thou shalt shed tears
of joy on his mighty breast. And, O Sitā, soon shall the highly powerful
Rāma loosen this braid of thine reaching unto thy hips, which thou hast
been wearing for many a month. And, O exalted one, seeing his face like
the full moon risen, thou shalt shed water begot of ruth, even as a
she-serpent casts off her slough. And, O Mithilā’s daughter, speedily
slaying Rāvana in battle, that one worthy of happiness shall reap
felicity in the company of thee, his beloved. And, loved by the
high-souled Rāma, thou shalt be happy, even as the Earth furnished with
crops brought forth by plenteous showers. Do thou, O exalted one, take
refuge with him, who, going round the foremost of mountains, speedily
assumeth a steed-like circular movement; for even the maker of day is
the source of people’s joy and grief".

   ⁹⁰ Saramā.—T.

   ⁹¹ The commentator intelligently remarks: _As a mare does, to remove
      fatigue.—T._

   ⁹² This line of verse defies all attempts to make it fall into
      syntactical order with the rest of the sentence. It is a hideous
      hiatus in the passage.—T.



SECTION XXXIV.


Burning with grief on account of those words,⁹³ Saramā gladdened and
cheered her, even as masses of clouds (cheer up) the burning Earth. And
then, desirous of doing her good, (Sitā’s) friend, conversant with
season, and ever preluding her speech with a smile, spoke unto her
seasonably,—"O thou having dark eyes, I can, secretly going to Rāma and
communicating to him thy auspicious words, come back clandestinely. Nor,
when I course the supportless sky, can even the Wind or Gāruda follow
me". As she said this, Sitā with her grief a little lightened, said unto
Saramā in sweet and smooth words,—"Thou art capable of even going to the
nethermost regions. But do thou on my behalf that which is fit to be
done by thee. If thou intend doing me a good turn, and if thy sense be
steady, I would know what Rāvana is doing after having left this place.
That guileful and wicked-minded one, Rāvana, destroyer of enemies,
having powers of illusion, overwhelms me even as the Varuni just drunk.
Confining me here for ever and a day, (Rāvana) sets on dreadful
Rākshasas to alike threaten and scold me constantly. And I am agitated
and alarmed, and my mind is (always) uneasy. And I, dwelling in the
_açoka_ wood, is ever agitated. If there is any talk (of delivering me),
or keeping me confined,—thou shouldst communicate unto me the decision
arrived at. This is the highest favor that I seek (at thy hands)".
Thereat, the mild-speeched Saramā, wiping (Sitā’s) face washed in tears,
spake unto her, as she said this,—"If this is thy wish, I will go, O
Janaki. O Mithilā’s daughter, having possessed myself of the intent of
the enemy, I shall come back". Having said this, (Saramā), repairing to
the Raksha, heard Rāvana’s converse with his counselors. And having
heard of the decision of that wicked-minded one, she, understanding
decisions, swiftly retraced her steps to the fair _açoka_ forest. And
then, entering there, she saw Janaka’s daughter, expecting (her) like a
very Sri, bereft of her lotus. And, the fair-spoken Saramā, on getting
back (near her), Sitā, embracing her affectionately, herself gave her a
seat. "Sitting down here at ease, do thou relate to me faithfully all
about the determination of the wicked-minded and guileful Rāvana". Thus
accosted by the trembling Sitā, Saramā related everything that had been
said by Rāvana and his counselors. "O Vaidehi, the Raksha lord was
advised by his mother and the aged counselors in pregnant words informed
with affection, having thy deliverance for their object. ’Do thou make
over Maithili unto the king of men, paying him homage due. Thou hast, in
Janasthāna profusely witnessed wonderful instances (of his prowess). The
crossing of the ocean, Hanumān’s sight (of Sitā),—and the slaughter of
the Rakshas in fight,—what person is capable of doing all this in
battle?’ Thus long exhorted by his counselors as well as his mother,
Rāvana doth not make up his mind to emancipate thee, even as a covetuous
person is loath to part with wealth (appropriated). And, O Maithili,
without renouncing his life in battle, he doth not intend to liberate
thee. Even this is the determination which that cruel one hath arrived
at along with his advisers. This intent is in consequence of their
coveting surcease. He can not yield thee up from sheer fear; nor is he
backward in battle, or shirketh his own destruction or that of all the
Rākshasas. O dark-eyed lady, slaying Rāvana in battle with sharp shafts,
Rāma shall take thee back to Ayodhyā". In the meanwhile there was heard
a mighty uproar occasioned by the whole host, and drums and
conchs,—which shook the earth. Hearing that hubbub of the monkey-army,
the servants of the Rākshasa monarch, ran who were in Lankā,—growing
dispirited and bereft of energy, with weakness overcoming their
powers,—did not see any good, in consequence of the fault of the ruler.

   ⁹³ _i.e._ the words of Rāvana.



SECTION XXXV.


And that captor of hostile capitals, the mighty-armed Rāma, was
advancing (upon Lankā) with the sounds of drums mixed with the blares of
conchs. Hearing this noise, Rāvana—lord of Rākshasas—reflecting for a
while, cast his eyes upon his counselors. And addressing there all those
counsellors, that afflictor of the world—the crooked and highly powerful
lord of the Rākshasas, Rāvana, making his court resound,—running down
(Rāma’s) crossing the main, as well as his vigor, strength and
manhood,—said to them,—"What ye have said touching Rāma’s (prowess),
hath been heard by me. And I also know ye to be of sterling valor in the
field. Yet why, knowing Rāma’s prowess, do ye silently look at each
other?" Then the maternal grand sire (of Rāvana), possessed of exceeding
wisdom, named Mālyavān, hearing his words, said,—"The king that is
accomplished in the various kinds of learning,⁹⁴ and that followeth
polity, ever commandeth affluence and bringeth his enemies under his
subjection. He that seasonably concludes peace and carries on war with
his enemies,—and who advances his own party, attaineth great affluence.
A king should enter into peace, if he be an equal or inferior of his
adversary, and engage in war, if be more powerful,—but an enemy should
never be disregarded. Therefore, O Rāvana, peace with Rāma is what
commends itself to me; and do thou render unto him that for which thou
hast been invaded (by him), _viz._, Sitā. All the Devarshis and
Gandharvas wish for (Rāma’s) victory. Therefore, do not enter into
hostilities with him; but do thou bend thy mind to ther conclusion of
peace with him. That possessor of the six attributes, the Great-father,
hath appointed two courses, (respectively) for the Asuras and the
celestials, having for their proper objects righteousness and
unrighteousness. Righteousness, we hear, is the course of the
high-souled celestials, as, O Rākshasa, unrighteousness is that of
Rakshas and Asuras. During the Krita Yuga, righteousness swalloweth up
sin; and during Tishya,⁹⁵ unrigheousness swalloweth up virtue. Thou,
ranging the three worlds, hadst extinguished pregnant piety, and reaped
unrighteousness; and it is for this that thy foes have waxed potent.⁹⁶
And, having grown through thy neglect, unrighteousness devoureth us, and
that protector of the gods, (righteousness), is strengthening the side
of the celestials. Thou, addicted to carnal pleasures and acting in
defiance of duty, hadst aroused the high wrath of the saints resembling
fire. The power of these possessed of souls sanctified through
asceticism, and ever engaged in invoking the aid of righteousness, is
incapable of being resisted and is like flaming fire. The twice-born
ones engage in contemplation with intent minds, and loudly recite the
Vedas. They overpower the Rakshas, uttering the Vedas; and thereat they
fly in all directions like clouds scattered in summer. And the smoke
that ariseth from the Agnihotra sacrifices of saints resembling fire,
enveloping the energy of the Rākshasas, spreads over the ten cardinal
quarters. And ther fierce austerities of vow-observing saints, performed
at particular sacred spots, try the Rākshasas sore. Thou hast obtained a
boon, conferring immunity at the hands of deities, Dānavas and Yakshas.
But men and monkeys, bears and Golāngulas, possessed of enormous
strength and endowed with vigor, and of indomitable prowess,—coming
here, are setting up roars. Witnessing various and many dire portents, I
perceive the destruction of all the Rākshasas. Dreadful and terrific
clouds, uttering harsh sounds, are showering blood all around Lankā. And
(live) vehicles are dropping profuse tears. And all sides, covered with
dust, do not appear bright as formerly. And beasts of prey, jackals and
vultures, are emitting frightful cries, and, entering into the garden of
Lankā, form themselves into bands. And in dreams mighty dark-hued women
in front of dwellings, seizing at (the furniture ) thereof, and speaking
inauspiciously, laugh displaying their sable teeth. And in houses dogs
are feasting on the articles of worship. And cows bring forth asses, and
mongooses, mice. And cats are pairing with leopards, and swine with
dogs, and Kinnaras with Rākshasas and human beings. And red-footed white
sky-coursing pigeons, urged on by Doom, are going about for the
destruction of the Rākshasas. And female-parrots in houses, wounded and
worsted by other birds delighting in discord, are dropping down,
emitting indistinct notes. And all the birds and beasts are crying
(distressfully) with their faces turned towards the sun. And at dusk a
frightful, withered, tawny-hued male figure, looking like Death himself,
with his head shaven, peereth into the houses (of people). These and
other evil omens occur. Rāma I deem as Vishnu assuming the form of a
man. Rāghava of steady prowess, for certain, is no human being,—he that
hath built a bridge over the deep, must be an exceedingly wonderful
person. Therefore, O Rāvana, conclude peace with Rāma—king of men.
Having ascertained fit course, do thou act properly". Having said this
unto that vile one, and knowing the intention of the lord of Rakshas,
that strong Mālyavān, of exceeding prowess, became silent, eying Rāvana.

   ⁹⁴ The commentator says there are four and ten kinds of learning: but
      unfortunately he does not enumerate them.—T

   ⁹⁵ The Kali Yuga.—T

   ⁹⁶ While ranging the three worlds on a career of conquest, thou
      didst, disturbing sacrifices, _etc._, wrong righteousness.—T



SECTION XXXVI.


The Ten-necked one, come under the control of Time, did not brook the
beneficial speech spoken by Mālyavān. Contracting his face into a frown,
he, coming under the masterdom of passion, with his eyes rolling in
wrath, addressed Mālyavān, saying,—"The words which, deeming the
strength of the enemy as superior, thou hast harshly spoken, considering
it as beneficial, had never before entered my ears. A (mere) man, and
feeble, and alone, and having monkeys for his support, why dost thou
deem Rāma, who hath (further) been cast off by his sire, and hath in
consequence taken refuge in the woods,—as competent (to cope with me)?
And why dost thou consider me, who am the lord of the Rakshas, and
feared even by the immortals,—as weak and reft of all power? Thou, I
suspect, speakest (thus) roughly either from jealousy of my heroism, or
for inciting me. And who that is wise and learned, ever addresseth him
roughly that is at once puissant and of (high) station, if not to spur
him on? Why, having brought Sitā like a Sri shorn of her lotus, shall I
give her up, from fear of Rāghava? Behold Rāghava, environed by Kotis of
monkeys, with Sugriva and Lakshmana, slain one of these days! He before
whom even the gods cannot stay in the field,—how can that Rāvana ever
come by fear? Better that I should be riven in twain,—but bend I never
will. This is my native fault; and nature is incapable of being
overcome. And if Rāma hath at his pleasure constructed a bridge over the
ocean, what is the wonder in this that thou hast conceived such a fear?
And although Rāma hath crossed the ocean along with the monkey-army, yet
I swear unto thee truly, living, he shall not back hence". When Rāvana,
wrought up with passion, had spoken thus, Mālyavān, knowing him wroth,
did not return a reply. And, duly tendering blessings unto the king,
Mālyavān, taking his permission, went to his own abode. And the
Rākshasa, Rāvana, along with his courtiers, having consulted together as
to what was fit to be done, set about the defence of Lankā. And he
commanded the Rākshasa Prahasta (to guard) the Eastern gate; and the
exceedingly powerful Mahāpārçwa and Mahodara (to guard) the Southern
gate; and he ordered his son Indrajit, possessing mighty powers of
illusion, girt by innumerable Rākshasas, to guard the Western gate. And
he commanded Suka and Sārana to defend the Northern gate. But he said
unto the counsellors,—"I will myself go thither".⁹⁷ And he posted in the
middle in the garrison the Rākshasa, Virupāksha, endowed with exceeding
prowess and energy, backed by countless Rākshasas. Having taken these
measures in Lankā, the Rākshasa-chief, urged by Fate, deemed himself as
having achieved success. Having thus completely provided for the defence
of the city, he dismissed the ministers; and, honored by the counsellors
with blessings of victory, (then) entered his magnificent and splendid
inner apartment.

   ⁹⁷ _i.e._ to defend the Northern gate.—T.



SECTION XXXVII.


Those kings, man and monkey, that monkey the Wind-god’s son,
Jāmbavān—sovereign of bears—the Rākshasa, Bibhishana, the son of Vāli,
Angada, Sumitrā’s son, the monkey, Sarabha, Sushena along with his
friends, Kumuda, Nala, and Panaça, arriving at the dominions of the
enemy, assembled together, began to deliberate. "Yonder is that Lankā
ruled by Rāvana, invincible even unto the celestials, serpents and
Gandharvas. Let us, keeping before us success in the enterprise, consult
together for the purpose of arriving at a decision. We are here daily
nearing Rāvana, lord of Rākshasas". As they were speaking thus, Rāvana’s
younger brother, Bibhishana, said in a pregnant speech free from
provincialism,—"Anala, Panaça, Sampāti and Pramāti—all courtiers of
mine—having gone up to Lankā, have come back here. Wearing the forms of
birds, they entered into the hostile forces; and, having seen the
measures that had been adopted (by them), have come (back). O Rāma,
hearken to me as I tell thee truly anent the provisions which they have
related, made by the wicked-minded Rāvana. In the Eastern gate stayeth
Prahasta along with his forces; in the Southern, the exceedingly
powerful Mahāpārçwa and Mahodara; and in the Western, Rāvana’s son,
Indrajit, supported by innumerable Rākshasas, equipped with _pattiças_,
swords and bows, and bearing darts and maces in their hands,—surrounded
by heroes carrying various weapons. And, backed by many thousands of
Rākshasas weilding weapons, and accompanied by Rākshasas conversant with
counsel, Rāvana himself, his heart agitated to the height, guardeth the
Northern gate of the city. And Virupāksha with a powerful force
accoutred in javelins, clubs and bows, protects the garrison in the
centre. Having seen these hosts thus disposed in Lankā, my counsellors
have speedily come back here. There are ten thousand elephants, an Ayuta
cars, two of horses, and about a _koti_ of Rākshasas, powerful and
strong, and equipped with arms in conflict.⁹⁸ These night-rangers are
ever the favorites of the Rākshasa ruler. And, O king, a _koti_ of
forces accompany each of these Rākshasas in battle". Having conveyed
this information concerning Lankā, which had been communicated by his
counsellors, the mighty-armed Bibhishana showed (unto Rāma) those
Rākshasas themselves. And in company with his counsellors, Rāvana’s
graceful younger brother, ever striving for the welfare of Rāma, by way
of answer communicated everything that was going forward in Lankā unto
Rāma, having eyes resembling lotus-leaves,—"O Rāma, when Rāvana battled
with Kuvera, sixty lacs of Rākshasas marched forth (to meet him). In
prowess, energy, vigor, exceeding fortitude, and hauteur, they resembled
the wicked-minded Rāvana himself. In this matter, thou ought not to grow
wroth,—I only arouse thy wrath, and do not endeavour to frighten thee.⁹⁹
Thou canst subdue even the celestials by thy prowess. Therefore thou,
environed by a mighty army, having arrayed the monkey-forces in order of
battle, shalt thrash Rāvana (in battle)". When Rāvana’s younger brother
had spoken thus, Rāghava, said these words with reference to his beating
the foe,—"Let that foremost of monkeys, Nilā, surrounded by an immense
number of monkeys, cope with Prahasta at the Eastern gate of Lankā. And,
engirt by a mighty force, let Angada, son of Vāli, resist Mahāparçwa and
Mahodara at the Southern gate (thereof). And let that son of the
Wind-god, Hanumān, backed by innumerable monkeys, (beating the host
stationed) at the Western gate, find entrance (into the city). I myself,
determined to compass the destruction of the lord of Rākshasas, who,
waxing powerful in consequence of the boon he hath received, hath
brought about the destruction of high-souled saints resembling gods and
Dānavas,—and who goeth round all regions, oppressing people,—will, along
with Sumitrā’s son, smiting (the foe), occupy the Northern entrance,
where Rāvana with his army is stationed. And let the powerful king of
monkeys, and the puissant sovereign of bears, and the younger brother of
the Rākshasa-chief, manage the soldiery posted in the centre. And in
this battle, the monkeys need not assume the forms of human being. And
let this serve for a sign that the monkeys, in order to the recognition
of our own forces, appear with their proper monkey-marks. We seven only
shall battle with the foe in human shapes,—_viz_., I along with my
brother, the exceedingly energetic Lakshmana, and my friend Bibhishana
counting for the fifth in company with his own following". Having said
this unto Bibhishana, for attaining success in the enterprise, that
lord, the intelligent Rāma, seeing the sides of Suvela more beautiful
(than other places), intended to ascend it. Then, environed by a mighty
host, the high-souled and magnanimous Rāma, his features mirroring forth
high exultation,—overshadowing the entire Earth (with his forces), set
out for Lankā, determined upon destroying the enemy.

   ⁹⁸ These are, remarks the commentator, the leaders.—T.

   ⁹⁹ _i.e._ "Thou ought not to be angry with _me_; for I do not
      frighten thee, but rouse thy _wrath against Rāvana".—T._



SECTION XXXVIII.


Having been bent upon mounting Suvela, Rāma, followed by Lakshmana,
addressed in sweet and excellent words, Sugriva, and that righteous
night-ranger, Bibhishana, versed in counsel and conversant with
precepts, who was devoted to him,—saying,—"We shall all ascend this
mount Suvela, bedight with metals; and pass this night even here. And
(from here) will we view the abode of that Rākshasa who, foul of soul,
hath carried off my spouse, to bring destruction down on himself,—who
knoweth nor morality nor good conduct nor behaviour (conducive to the
dignity of his descent),—and who, in consequence of his base propensity,
hath committed himself to so heinous a course of action". Having decided
thus, Rāma, filled with wrath at Rāvana, coming to Suvela, ascended its
variegated plateau. And Lakshmana, collected, went in his wake. And,
upraising bow and arrow, Sugriva, (ever) engaged in valorous acts,
accompanied with Bibhishana as well as his counselors, following him,
also ascended (the mountain). And all those rangers of mountains, gifted
with the vehemence of the Wind in hundreds ascended mount Suvela, where
Rāghava was stationed. And ascending the mountain in a short time, they
all beheld from its summit the city, appearing to be built on the air.
And the monkey-leaders beheld Lankā, exceedingly splendid with noble
gateways; gracefully enclosed with a wall; thronging with Rākshasas; and
defended by sable Rākshasas. And the foremost of monkeys saw these
appearing like another wall (overtopping the one beneath). And on seeing
the Rākshasas, the monkeys burning for battle set up various roars in
the presence of Rāma. Then the Sun, crimsoned with Eve, ascended the
Setting-hill and Night came, illumined by the Moon at his full. Then the
master of the monkey-army, Rāma, saluted and honored by Bibhishana,
accompanied by Lakshmana as well as the leaders of the monkeys,
sojourned happily on the breast of Suvela.



SECTION XXXIX.


Having passed the night in Suvela, the heroic monkey-leaders surveyed
woods and forests in Lankā. And seeing those extensive (woods and
forests), mild, and charming, and beautiful to behold, they were seized
with wonderment. Abounding in _champakas_, _açokas_, _vakulas_, _çālas_,
and palms; covered with _tamālas_ and _panaças_,—and environed all
around with trees,—and surrounded with Hintālas, Aryunas, blossoming
Saptaparnas, Tilakas, Karnikāras, and Pātalas,—trees with flowering
tops, en tert wined with creepers,—Lankā looked exceedingly lovely, with
various sights,—resembling the Amarāvati herself of Indra. And trees
there, furnished with variegated flowers having tender rosy leaves,—and
blue lawns, and rows of woods; and bearing odourous and charming
blossoms and fruits,—looked like men adorned with ornaments. And there a
delightful and pleasant wood resembling Chaitraratha, and like unto
Nandana itself—having all the seasons present,—appeared beauteous to the
view, with black bees all around. And it had Dātyuhas, and Koyasthivas,
and peacocks dancing; and the strains of the coels were heard at the
woodland rills. And the heroic and exhilarated monkeys, capable of
wearing forms at pleasure, entered those woods and groves frequented by
maddened birds and ranged by Bhramaras,—tracts overflowing with the lays
of coels, and ringing with the voices of songsters,—resonant with the
notes of Bhramaras—sovereigns of their species—and eloquent with the
cries of ospreys. And as the exceedingly energetic monkeys entered,
there blew upon them the breeze—like unto life—redolent of perfume
obtained from contact with the blossoms. And others of the leaders among
the heroic monkeys, coming out from the bands, ordered by Sugriva, made
in the direction of Lankā crowned with ensigns. And, terrifying the
fowls and dispiriting beasts and birds and shaking Lankā with their
roars, those foremost monkeys set up shouts. And they, endowed with
great impetuosity, went on, oppressing the earth with their
battle-array; and clouds of dust suddenly arose from the the march of
the soldiery. And bears, and lions, and buffaloes, and elephants, and
deer, and birds, overwhelmed with affright, made for the ten cardinal
points. The graceful and lovely summit of Trikuta was entire, elevated,
sky-piercing, of golden splendour, measuring an hundred yojanas,
clear-shining, level, inaccessible even to fowls, and incapable of being
ascended even in thought—not to say of actual ascension by people.
Lankā, ruled by Rāvana, was situated on its¹⁰⁰ top,—ten yojanas in width
and twenty in length. And that city was graced with lofty ornamented
gateways resembling pale clouds, and golden and silvern walls; and Lankā
was adorned with palaces and piles; like the sky¹⁰¹ graced with clouds
on the approach of the rainy season. And that palace, which was adorned
with thousands of pillars, and which, as if piercing the heavens, looked
like a peak of Kailāça—was the residence of the Sovereign of the
Rākshasas—the ornament of the city, (ever guarded by full hundreds of
Rākshasas). And Lakshmana’s auspicious and puissant elder brother,
beholding that flourishing and wealthy city resembling the celestial
regions,—charming to the mind, made of gold, graced with mountains, and
decked out with mountains containing various metals,—resonant with the
notes of various birds; abounding in various beasts,—furnished with
various kinds of flowers,—and inhabited by various orders of
Rākshasas,—was struck with astonishment. And Rāma, surrounded by his
mighty forces, saw that palace, filled with diverse kinds of gems,
adorned with rows of edifices, and having huge engines and gateways.

  ¹⁰⁰ Trikuta’s.—T.

  ¹⁰¹ _Madhyamam Vaishnavam padam_—the middle foot of Vishnu. When
      Vishnu in his Dwarf-form took the conceit out of Vāli, the
      renowned Asura king,—he covered the earth with one pace, the sky
      with another and heaven with the last.—T.



SECTION XL.


Then Rāma, accompanied by the monkey-leaders, along with Sugriva,
ascended the top of Suvela, measuring a circumference of two _yojanas_.
And staying there for a while and looking at the ten cardinal points, he
saw Lankā finely placed on the charming summit of Trikuta,—graced with
elegant groves; and (he also saw) the unconquerable lord of Rākshasas,
stationed at the top of the gateway, fanned with white _chāmaras_;
graced with the umbrella betokening victory; smeared with red sandal;
adorned in red ornaments; resembling masses of sable clouds; and
apparelled in golden attire,—his breast bearing scars from the tusk-ends
of Airāvata; covered with a sheet hued like the blood of hares; and
appearing like clouds lighted up by the evening sun. And on seeing the
Rākshasa-chief, Sugriva suddenly rose up in the sight of the lords of
monkeys as well as Rāghava. And influenced by wrath, he, mustering
strength and vigor, rising from the brow of the mountain, bounded to the
gateway. And pausing for a while and eying the Rākshasa intrepidly, he,
slighting the Raksha, addressed him in harsh speech, saying,—"O
Rākshasa, I am the friend as well as the slave of Rāma—lord of men. Me,
backed by the energy of that king of the Earth, shalt thou not escape
to-day". Saying this, he, suddenly springing up, descended on him; and
snatching away his variegated crown, let it fall on the earth. And
seeing him come abruptly, the night-ranger spoke to him thus,—"Thou that
wert Sugriva beyond my ken, shalt be neckless¹⁰² near me". Having said
this, he rose up swiftly and dragged him¹⁰³ down to the earth. Thereat
springing like pith, the monkey pushed down his antagonist with his
arms. And each having his body bathed in sweat and his person covered
with blood, each choking and annuling the efforts of the other,—and
resembling a _Sālmali_ or a _Kinçuka_, and dealing blows and slaps, and
hitting with his arms and hands,—those exceedingly strong ones, the lord
of the Rākshasas and that of the monkeys, fought wonderfully. And having
for a long time encountered each other in combat on the dais belonging
to the gate,—they, now lifting up their persons and now lowering them,
went down, each felling the other with his legs. And smiting each other,
they, their bodies fastened together, went down between the wall and the
moat,—and again stood upon the ground. And heaving breath, they, resting
for a space, grappled with each other; and they fast bound each other
with their arms serving for ropes. And each fired with wrath, and each
having both strength and skill, they now bore themselves in the lists
like a tiger and a lion, furnished with teeth; or like the young of the
foremost elephants engaged in encounter,—and restraining and pushing
each other with their arms, they simultaneously both came down to the
ground. Then starting again to their feet, they, vituperating each
other, ranged the lists, displaying feats expressive of skill and
strength. Nor did those heroes speedily come by fatigue. And resembling
mighty elephants, they, resisting each other by means of their powerful
arms like unto the trunks of elephants, fought for a long while, swiftly
wheeling about the arena. And approaching each other, they strove to
slay each other, like unto two cats seated, momentarily encountering
each other over some food. And the lord of monkeys and Rāvana,
accomplished in fight, coursed the arena, displaying wonderful
mandalas,¹⁰⁴ various _sthānas_¹⁰⁵ curious _gomātrakas_¹⁰⁶
_gatapratyāgatas_, _tiraschi-nagatas_, _vakragatas_, _parimokshas_,
_varjanas_, _paridhāvanas_, _abhidravanas_,¹⁰⁷ _āplāvanas_,¹⁰⁸
_savigrahāvasthānas_,¹⁰⁹ _parāvrittas_,¹¹⁰ _apāvrittas_,¹¹¹
_apadrutas_¹¹² _avaplutas_,¹¹³ _apanyastas_,¹¹⁴ and _upanyastas_.¹¹⁵ In
the meanwhile the Raksha attempted to put forth his power of illusion.
Knowing this, the king of monkeys shot into the sky. And Rāvana,
overpowered by fatigue and out of breath, thus baffled by the
monkey-king, stood where he was. Thus the master of the foremost
monkeys, securing fame in fight, beat the night-ranger, causing him to
experience fatigue. And bounding beyond the spacious sky, the offspring
of the Sun came to the side of Rāma in the midst of the monkey-forces.
And having done that deed, the son of the Sun,—lord of monkeys—with his
heart surcharged with rejoicing, entered that host having the speed of
the wind; enhancing the martial ardour of the son of the foremost of the
Raghus, and honored by the monkeys.

  ¹⁰² The text has _hinagriva—neckless_. There is a pun here, turning on
      the word _grivā_—neck. Rāvana says: "Thou wert Sugriva
      (good-necked) in my absence,—but now thou shalt be
      _hinagriva_—neckless".—T.

  ¹⁰³ Sugriva.

  ¹⁰⁴ A _mandala_ is of four kinds, _viz., chāri, karana, khanda and
      mahāmandāla._ Proceeding with one leg advanced is _chāri_, with
      two alternately advanced is _karana_; proceeding after the manner
      of _karana_, with some special movements, is _khanda_; and two or
      three _khandas_ combined is a _mahāmandala_.—T.

  ¹⁰⁵ A particular adjustment of the steps successively; awry, etc.—It
      is of six kinds, _viz._, _Vaishnava, Sampāda, Vaiçākka, Mandala,
      Pratyālirha_ and _Anālirha.—T._

  ¹⁰⁶ A kind of motion resembling cow’s urine flowing, as its name
      signifies.

  ¹⁰⁷ Swiftly fronting the antagonist.

  ¹⁰⁸ Proceeding ’like a summer’s cloud.’

  ¹⁰⁹ Standing before the adversary, after making others engage in
      combat. What this means in the passage under notice is hard to
      divine.

  ¹¹⁰ Turning away from a foe.

  ¹¹¹ Moving off from the side of the enemy.

  ¹¹² Movement with low posture for seizing at the thighs of the
      adversary.

  ¹¹³ Going for a kick at the adversary.

  ¹¹⁴ Distending the chest, so that the antagonist may not catch the
      arms.

  ¹¹⁵ Stretching forth the arms for seizing those of the enemy.



SECTION XLI.


Seeing those ominous signs, Lakshmana’s elder brother, Rāma, embracing
Sugriva, said,—"Without consulting with me, thou hast acted thus rashly.
But kings should not act in such a rash way. Placing in suspense, me,
this army and Bibhishana, thou, O hero, enamoured of daring deeds, hast
put thyself to all this trouble. But, O hero, henceforth, do not act so.
O subduer of enemies, if thou come by any mischance, what shall Sitā
avail me; or Bharata; or my younger brother—Lakshmana; or Satrughna, O
slayer of enemies; or, again, my own person? Ere thou hadst come, I had
arrived at this determination; albeit, O thou that art equal to the
mighty Indra or Varuna, I knew thy prowess full well. Slaying Rāvana in
battle along with his sons, forces and vehicles, and installing
Bibhishana in Lankā, and placing the kingdom in the hands of Bharata, I
shall renounce my body, O exceedingly powerful one!" When Rāma had said
this, Sugriva answered,—"Knowing my own strength, how, O Rāghava,
viewing Rāvana, who had ravished away thy wife, could I forbear, O
hero?" As that hero was speaking thus, Rāghava addressed Lakshmana
having auspiciousness, thus,—"O Lakshmana, occupying some tract
furnished with cool water and woods bearing fruits, we shall sojourn,
dividing and marshalling our forces. I see a mighty fear present,
destructive of people,—and boding destruction unto the foremost heroes
among the bears, monkeys and Rākshasas. The winds ruffle; and the earth
is tremulous. And the tops of mountains tremble, and the mountains
themselves send up loud sounds. And the clouds are goblinish; and
fierce; and harsh-sounding. And wearing terrific looks, they fiercely
pour down showers mixed with drops of blood. And the Evening resembles
the red sandal, and is fearful. And a flaming circle droppeth from the
Sun. And exciting great fear, inauspicious birds and beasts, wearing
cruel looks, and in distressful guise,—cry in piteous accents, facing
the Sun. And at night, the ominous Moon with a black-red brim as at the
time of universal wreck, burneth. And, O Lakshmana, there is a crimson,
rough, slight, and graceful rim round the Sun; and a blue mark is
visible on his disc. And the stars do not course as formerly. Behold, O
Lakshmana, all these, prefiguring the Doom. And crows and hawks and
vultures drop down. And jackals yell with loud inauspicious notes. The
Earth, converted into mud with flesh and gore, shall be covered with
darts and javelins and swords, discharged by Rākshasas and monkeys. This
very day with all expedition shall we, surrounded on all sides by the
monkeys, march towards the city governed by Rāvana". Having said this
unto Lakshmana, Lakshmana’s elder brother possessed of exceeding
strength, hastily descended from the top of the mountain. And descending
from the mountain, the righteous Rāghava surveyed his troops, incapable
of being beaten by enemies. And after making the mighty host of the
monkey-king equip itself, Rāghava versed in season, along with Sugriva,
at the proper hour, issued orders for battle. Then in due time that one,
accoutred with his bow, surrounded by a mighty army, set out, with the
intention of entering the city of Lankā. And those two—Bibhishana and
Sugriva—and Hanumān, and Jāmbavān, and Nala, and the bear-king Nila, and
Lakshmana, followed (Rāma). Behind them, the mighty array of bears and
monkeys followed Rāghava, covering a wide surface of land. The monkeys,
resembling elephants, capable of resisting foes, took mountain-peaks and
tall trees by hundreds. And in a short time those repressors of foes—the
brothers Rāma and Lakshmana—arrived at the city of Rāvana; with pennons
streaming over her; charming; garnished with groves and woods; having
variegated gateways; inaccessible; and having walls and gates. And urged
on by Rāma’s command, the wood-rangers,¹¹⁶ as commanded, blocking up
(Lankā) incapable of being subdued even by the gods, stationed
themselves. Coming to Lankā ruled by Rāvana, that hero, Rāma, son unto
Daçaratha, along with Lakshmana, remained stationed at the Northern
gate, where Rāvana used to reside. None save Rāma was competent to
protect that dreadful gate, where Rāvana used to reside. None save Rāma
was competent to protect that dreadful gate, guarded by Rāvana himself,
like the Ocean guarded by Varuna,—and protected on all sides by terrible
Rākshasas equipped with weapons; capable of striking terror into the
weak; like unto the nether regions guarded by Dānavas. And (Rāma) saw
there many and various arms and mail of the warriors, ranged together.
And coming to the Eastern gate, that leader of the monkey-army, the
powerful Nila, along with Mainda and Dwivida,—took up his post there.
And the exceedingly strong Angada, accompanied by Rishava, Gavāksha,
Gaya, and Gavaya, occupied the Southern gate. And the mighty monkey
Hanumān protected the Western entrance. And Sugriva himself, with
Prajangha, Tarasa and other heroes, was quartered near the garrision in
the centre. And accompanied by all the foremost monkeys resembling
Suparna or the Wind, twenty _kotis_ of renowned monkey-leaders, blocking
up all sides, stationed themselves near the monkey, Sugriva. And at
Rāma’s command, Lakshmana along with Bibhishana, went from door to door,
issuing instructions to _kotis_ of monkeys. On the west of Rāma,
Jāmbavān along with Sushena, followed by innumerable troops, remained
hard by at the garrison in the middle. And those tiger-like monkeys,
furnished with teeth like unto tigers, weilding trees and mountain-tops,
stood ready for fight. And all had their tails curled up, and all were
armed with teeth and nails, and all had chequered bodies, and all had
frightful faces. And some had the strength of ten elephants; and some
had strength ten times as much; and some of the monkey-leaders there had
the strength of a thousand elephants,—and some had the strength of
numbers (of elephants); and some had strength hundred times as much. And
others had immeasurable might. And wonderful and astonishing was their
meeting. And the concourse at that place of the monkey-forces was like
the concourse of locusts. And the air was filled up, and the earth was
covered quite with the monkeys coursing towards Lankā and dropping down
into it. And hundreds and thousands making up the army of monkeys,
arrived at the gate of Lankā; while others were pouring in from all
sides for encounter. And that mount was covered with monkeys. And a
thousand _ayutas_ were going round the city. And Lankā, blocked up
everywhere with powerful monkeys bearing trees in their hands, was
incapable of being entered even by the Wind. And the Rākshasas, sore
pressed by thousands of monkeys resembling masses of clouds, and like
unto Sakra himself in battle, were seized with amazement. And like unto
the roar of water on the ocean being riven, there arose a mighty tumult
in consequence of the forces surging hither and thither. And with that
sound the entire Lankā, with her wall and gateways, her mountains,
woods, and forests, began to shake. And that army, protected by Rāma and
Lakshmana as well as Sugriva, became all the more invincible even by the
Asuras and celestials. And having arranged his forces with the view of
destroying the Rakshas, Rāghava, versed in the resources of war,¹¹⁷
taking counsel of the counsellors, and deciding again and again his
course of action,—intending to adopt further measures,—resolved to abide
by the advice of Bibhishana¹¹⁸, remembering the morality regulating
monarchs¹¹⁹. And then, calling Vāli’s son, Angada, (Rāma) said,—"O mild
one, going to the Ten-necked one, tell him in my words,—’Bounding over
the deep and casting off fear and dejection, I have laid seige to the
city of Lankā; and have reft thee of thy prosperity and thy wealth; and
rendered thee moribund and senseless. Thou hast, O night-ranger, through
delusion and pride injured saints and celestials, and Gandharvas and
Apsaras, and Serpents, and Yakshas, and crowned heads. But, O Rākshasa,
thy pride begot of the boon received from the Self-create hath gone from
thee, whose destroyer,¹²⁰ I, afflicted in consequence of my wife having
been carried off,—weilding the rod, have sat down at the door of Lankā.
O Rākshasa, thou shalt, remaining steady in fight, attain the state of
celestials and Maharshis and Rājarshis. And, O worst of Rākshasas, do
thou display that prowess of thine by which, aided by thy power of
illusion, thou hast forcibly carried off Sitā, disregarding me. I shall
with my sharpened shafts render this world free from Rākshasas, unless
rendering back Mithilā’s daughter, thou throw thyself on my mercy. And,
for certain, that foremost of Rākshasas, the righteous and graceful
Bibhishana, who hath joined us, shall obtain, without having a thorn in
his side, all this wealth of Lankā. For thou, foolish, wicked, ignorant
of self-knowledge, and having dolts for counsellors, art not competent
to unrighteously exercise kingship for a moment. Fight thou, O Rākshasa,
summoning fortitude and heroism. On being slain with my shafts, thou
shalt attain peace.¹²¹ O night-ranger, if thou shouldst range the three
worlds in the shape of a bird, thou, coming in my ken, shalt not be able
to preserve thy life. It is all this for thy good; do thou perform acts
for the good of thy body surviving death; and do thou see Lankā well;
for thy life is in my keeping.’" Thus addressed by Rāma of untiring
deeds, Tarā’s son went through the welkin like the embodied bearer of
sacrificial offerings.¹²² And arriving near that subduer of enemies,
Rāvana, in a moment, that graceful one saw Rāvana, sitting calmly in the
midst of his ministers. And dropping down in his vicinity like a flaming
fire, that best of monkeys, Angada, resembling a golden bracelet,¹²³
stood there. And then introducing himself, Angada delivered unto Rāvana
along with his ministers all that Rāma had excellently spoken unto him,
neither extenuating nor setting down aught of himself,—"I am the envoy
of the king of Koçala—Rāma of untiring deeds; and I am the son of
Vāli.—I do not know whether thou hast heard of me. And Raghu’s son,
Rāma—enhancer of Kauçalyā’s joy—hath said unto thee,—’Do thou, O fell
one, coming out, give me battle and prove thy prowess. Thee shall I slay
together with thy ministers, and with thy sons and relations and
friends. And thou being slain, the three worlds shall attain peace. And
to-day shall I destroy the enemy of the gods and Dānavas, and Yakshas,
of the Gandharvas, serpents and Rākshasas,—and the thorn (in the side
of) the saints. And on thee being slain, all the wealth shall be
Bibhishana’s; unless, bowing down (unto me) and paying me homage, thou
render back Maithili.’" When that monkey-chief had spoken thus, the lord
of the night-rangers was wrought up with wrath. And coming under the
sway of passion, he commanded his counsellors, saying,—"Take this one of
perverse understanding, and slay him at once".

Hearing Rāvana’s speech, four grim-visaged night-rangers seized (Angada)
flaming in energy like fire itself. And Tārā’s son suffered himself to
be taken, in order that the hero might then display his prowess before
the Yātudhānas.¹²⁴ Then Angada, taking them up, who were pressed against
his arms, like insects,—leapt up on a palace resembling a hill. Thereat,
in consequence of the impetuosity of his bound, the Rākshasas, slipping
off, fell on to the ground in the very sight of the Rākshasa king. Then
the powerful son of Vāli with his legs attacked the top of that palace,
elevated like a hill,¹²⁵ of the lord of Rākshasas. And thereat, as
formerly the summit of the Himavān had been cleft by the thunderbolt,
the palace, thus assailed, was split in the very presence of the
Ten-necked one. Having reft the top of the edifice, and proclaimed his
name, Angada, setting up a mighty roar, sprang into the sky. And,
aggrieving the Rākshasas and rejoicing all the monkeys, he came back to
the side of Rāma in the midst of the monkeys. Rāvana was transported
with wrath in consequence of the breaking down of the palace. And,
finding his destruction (at hand), he began to heave sighs. And Rāma,
surrounded by innumerable delighted monkeys setting up shouts,—anxious
for slaying his foe, prepared for battle. And at the command of Sugriva,
the exceedingly powerful monkey—Sushena—resembling a mountain-summit,
surrounded by a large number of monkeys capable of assuming shapes at
pleasure, began to range from door to door;¹²⁶ like the Moon ranging the
stars. Seeing the hundred _akshauhinis_ of the wood-rangers, stationed
in Lankā, extending down to the sea, some of the Rākshasas were struck
with astonishment, while some came under the influence of fear; and some
experienced delight from the (anticipated) delight of battle. And the
space between the well and the moat all was flooded with monkeys. And
the distressed Rākshasas saw the wall thronging with monkeys;¹²⁷ and
thereat exclaiming "Alas" "Alas," the Rākshasas were extremely
terrified. And on that frightful uproar arising, the warriors of the
Rākshasa monarch,—Rākshasas—seizing mighty arms, began to patrol about,
like unto winds blowing at the time of the universal dissolution.

  ¹¹⁶ Monkeys.

  ¹¹⁷ conciliation, &c.

  ¹¹⁸ Which was,—"If Rāvana should seek thy succour, thou shouldst
      confer on him his kingdom".—T.

  ¹¹⁹ In this connection, the principle referred to is: "If a king can
      accomplish his purpose by conciliation, he should not employ
      punishment".—T.

  ¹²⁰ _Dandadhara_—lit.—rod-bearing, a name of Yama,—who is described as
      weilding a rod for chastising wrong-doers.—T.

  ¹²¹ i.e. _attain heaven_.—T.

  ¹²² Fire.

  ¹²³ This simile is hardly happy; but the lure was even the name of the
      monkey, _Angada_ suggested _kanakāngada_—golden bracelet. This
      typifies the tendency prevailing to this day of Hindu authors to
      exercise their ingenuity in _puns_.—T.

  ¹²⁴ Rākshasas.

  ¹²⁵ The commentator, however, would make _dadarça—saw_—understood.
      "_Angada saw that_ the palace was high like a hill, etc". This is
      unnecessary.—T.

  ¹²⁶ For protecting the entire army, as well as for procuring
      information of the movements of the enemy.—T.

  ¹²⁷ A translator cannot help a feeling of disappointment at the
      difference—to the disadvantage of English—between Sanskrit and
      English. The original for ’thronging with monkeys’ is a verbal
      attributive—_vānarikrita_—lit. _monkeyed_.—T.



SECTION XLII.


Then those Rākshasas, going to that subduer of enemies, Rāvana, informed
him that Rāma along with the monkeys had laid seige unto the city.
Hearing the city beseiged, the night-ranger was enraged. And, hearing
that double arrangements had been made (by Rāma) in guarding the
gateways, (Rāvana) ascended the palace. He saw Lankā with her hills,
woods, and forests, covered everywhere with innumerable monkeys eager
for encounter. And he saw the entire Earth tawneyed with the monkeys;
and he reflected within himself how he could destroy these. And
reflecting for long, Rāvana having expansive eyes, assuming patience,
gazed at Rāghava and the leader of monkeys. Rāghava with his host was
fast approaching (the wall); and Rāvana saw Lankā defended on all sides
by Rākshasas. And Daçaratha’s son, seeing Lankā crowned with variegated
ensigns and standards, mentally went to Sitā, with a sad heart. "For my
sake, here that one, Janaka’s daughter, having eyes resembling those of
a young deer,—is undergoing affliction; and lieth down on the ground".
And aggrieved at the thought of Vaidehi, the righteous Rāma speedily
commanded the monkeys to compass the destruction of the enemies. As Rāma
of untiring deeds said this, the monkeys, filling (the air) with leonine
roars, began to press forward furiously. "We shall cleave Lankā with
mountain-peaks, or with our blows"—thus thought the leaders within
themselves. And the monkey-leaders stood, raising up gigantic
mountain-peaks and tops of mountains, and rooting up various trees. And
for doing what was dear unto Rāma, that army, divided into separate
parties, in the presence of the Rākshasa-chief commenced scaling Lankā.
And those copper-faced ones of golden sheen, who had consecrated their
lives to the service of Rāma, equipped with trees and rocks, began to
throng upon Lankā. And the monkeys with trees and hill-tops and blows
crushed countless gates and tops of walls; and they filled the moat
containing crystal water with dust, tops of crags, straw, and wood. Then
leaders of thousands and _kotis_ and hundreds of _kotis_ began to scale
Lankā. And the monkeys crushed golden gateways; and, breaking down gates
resembling the tops of the summits of Kailāça, bounded roaring, some
towards the wall and some all around. And resembling gigantic elephants,
they rushed towards Lankā. "Victory to the mighty Rāma, and Victory to
the exceedingly powerful Lakshmana, and Victory to king Sugriva, who is
protected by Rāghava". Thus shouting, those monkeys, wearing forms at
will, sending up roars, rushed amain towards the wall of Lankā. And
Viravāhu, Suvāhu, Nala and Panaça—leader of monkeys—breaking (a portion
of) the wall, took up their post there. In the meantime, (they) arranged
the forces in order of battle. And the strong Kumuda, surrounded by ten
_kotis_ of victorious monkeys, stood obstructing the Eastern gate. And
for backing him, there remained the monkey, Prasabha, as also the
long-armed Panaça, surrounded by monkeys. And obstructing the Southern
entrance stood the strong and gallant monkey, Satavali, surrounded by
twenty _kotis_. And the strong sire of Tārā, the powerful Sushena,
obstructed the Western gate, backed by _kotis_ upon _kotis_ (of
monkeys). And obstructing the Northern gate, remained the puissant Rāma
himself along with Sumitrā’s son, as well as the king of
monkeys—Sugriva. And that huge-bodied and dreadful Golāngula—the mighty
and powerful Gavāksha—surrounded by a _koti_, remained by the side of
Rāma. And that destroyer of foes—the exceedingly mighty Dhumra of the
bears of terrific wrath, remained by the side of Rāma—where, surrounded
by vigilant counsellors, and bearing a mace in his hand, stood the
exceedingly strong Bibhishana, endowed with wonderful powers, in
complete panoply. And Gaya, and Gavāksha, and Gavaya, and Sarabha, and
Gandhamadana, protected the monkey-army, coursing all around. And then,
his soul wrought up with wrath, Rāvana—lord of Rākshasas—speedily
ordered the whole host to sally out. Hearing those words, which came out
from Rāvana’s mouth, all of a sudden the night-rangers sent up a
dreadful yell. Then awoke the kettle-drums, having moon-like pale
faces,—sounded by means of golden sticks. And conchs by hundreds and by
thousands, capable of producing loud blares, filled with air proceeding
from the mouths of dreadful Rākshasas,—were winded. And with conchs
placed in their mouths, those night-rangers, having bodies blue like
those of _Cukas_, resembled masses of clouds, with lightning and cranes.
And, commanded by Rāvana, the troops cheerfully issued forth like the
onrushing of the mighty main filling all at the time of the universal
dissolution. And then the monkey-army gave a roar, spreading all around;
and it seemed as if the sound filled all Malaya with its sides and
caves. And sounds of conchs, and drums, as well as the leonine shouts of
the impetuous (warriors); made the earth, air, and ocean, resound; and
these mixed with the roars of elephants, the neighing of steeds, the
rattle of the car-wheels, and the tread of the Rākshasas’ feet. And in
the meantime there commenced a mighty encounter between the Rākshasas
and the monkeys, like that which took place of yore between the gods and
the Asuras. And displaying their prowess, they¹²⁸ began to slaughter
monkeys with maces, and darts, and adzes. And the vehement monkeys (on
their side) slaughtered Rākshasas with trees and tops of crags as well
as with their nails and teeth. And a mighty sound arose of ’Victory unto
king Sugriva!’ and ’Victory unto thee, O king,’—each army taking the
name of its king. And then other dreadful Rākshasas that were stationed
upon the wall, dropping down, pierced the monkeys with darts and
_bhindipālas_. And (thereat) the monkeys, flying into fury, descending
to the earth and bounding, brought down the Rākshasas with their arms.
And that encounter of the Rākshasas and the monkeys was mighty and
wonderful, and the ground became wet with flesh and gore.

  ¹²⁸ Rākshasas.



SECTION XLIII.


And as the high-souled monkeys and Rākshasas fought on, their wrath
vastly increased at sight of each other’s forces. And furnished with
steeds in golden trappings; and elephants resembling flames of fire; and
cars appearing like (so many) suns; and shining armour,—the valiant
Rākshasas issued, making the ten cardinal points resound. The Rākshasas
of terrific exploits were burning for victory on behalf of Rāvana.—And
the mighty monkey-army also, eager for victory, darted against the host
of the Rakshas of dreadful deeds. And in the meanwhile, as either party
assailed the other, there took place single combats between the
Rākshasas and the monkeys. And as Andhaka had combated with the
Three-eyed (deity)¹²⁹ that Rākshasa, the exceedingly energetic Indrajit,
fought with Angada, son unto Vāli. Sampati, hard to bear, engaged with
Prajangha; and the monkey, Hanumān, entered into conflict with
Jambumāli. And Rāvana’s younger brother, Bibhishana, fired with wrath,
encountered Satrughna, endowed with exceeding impetuosity. And the
highly powerful Nila engaged with Nikumbha. And Sugriva—lord of
monkeys—undertook Praghasa, and the graceful Lakshmana was engaged with
Virupāksha. And the exceedingly irrepressible Agniketu and the
Rākshasa—Raçmiketu—and Mitraghna and Yajnakopa, were engaged with Rāma.
And Vajramubhthi encountered Mainda, and Açaniprabha, Dwivida. And those
foremost of monkeys fought with those dreadful Rākshasas,—the heroic and
terrible Pratapana, incapable of being overcome in battle, was combating
with Nala of terrific force; and that lusty son of Righteousness,
well-known as Sushena,—a mighty monkey—battled with Vidyunmāli. And
other fearful monkeys encountered other Rākshasas; and many were the
encounters that took place. And great and fierce was the engagement that
took place between the heroic Rākshasas and monkeys burning for victory,
capable of making people’s hair stand on end. And from the persons of
the Rākshasas and the monkeys there flowed a river of gore, having hair
for grass (growing on its banks), and the bodies of the warriors for
pieces of planks floating (adown the current). Indrajit, growing
enraged, with his mace dealt a blow at that tearer of hostile ranks,
Angada,—like him of an hundred sacrifices striking with his thunderbolt.
Thereat, that graceful monkey, Angada, gifted with vehemence, with his
mace crushed his car decked in gold, together with the steeds and the
charioteer. Sampāti was pierced with three arrows by Prajangha; and the
former (in his turn) slew Prajangha on the edge of battle with an
Açwakarna.¹³⁰ And Jambumāli, mounted on a car, possessed of prodigious
strength, fired with wrath, with all the access of force derived from
his car, wounded Hanumān between his paps. Thereat, getting at his car,
Hanumān—son unto the Wind-god—with a slap speedily crushed his
adversary’s vehicle along with the Raksha. Then the terrific Pratapana,
roaring, rushed at Nala; and thereat Nala, with his body pierced with
sharp shafts by that swift-handed Raksha, plucked out Pratapana’s eyes,
and cast them to the earth. And that lord of monkeys, Sugriva, with a
_Saptaparna_¹³¹ swiftly slew Praghasa, who appeared to be devouring up
the troops. And, tormenting the Rākshasa of dreadful form with a shower
of shafts, Lakshmana slew Virupāksha with a single arrow. And the
irrepressible Agniketu, the Rākshasa Ragmiketu, Mitraghna and Yajnakopa,
with their arrows rendered Rāma aflame. Thereat, Rāma, growing wroth, in
battle severed the heads of those four by means of four shafts,
dreadful, and resembling the tongues of a flame. And Vajramushti was
slain in conflict by Mainda with a clenched fist; and down came he to
the ground along with his car and horses, like a turret toppling
(headlong). And Nikumbha in fight wounded Nila resembling a mass of blue
collyrium, with sharpened shafts,—as the Sun pierceth clouds with his
rays. Again with an hundred arrows, that light-handed night-ranger
pierced Nila in the field; and Nikumbha laughed thereat. At this, even
as Vishnu did in battle, Nila with a wheel of his¹³² car, cut off in
conflict Nikumbha’s head together with that of his charioteer. And
Dwivida, possessed of the touch of the Vajra and thunder-bolt, in the
presence of the entire Rākshasa host hurled a mountain-peak at him that
was endowed with the splendour of the thunder-bolt. And Açaniprabha in
encounter pierced that foremost of monkeys, Dwivida, with shafts
resembling thunder-bolts. Thereat, beside himself with wrath, with his
entire body wounded with arrows, Dwivida with a _sāla_ destroyed
Açaniprabha along with his car and horses. And Vidyunmali, mounted on a
car, assailed Sushena with shafts decked with gold, and began to shout
momentarily. Seeing him mounted on his car, Sushena—best of
monkeys—taking up a huge crag, swiftly brought his car down to the
ground. Thereat, endowed with lightness, that night-ranger, Vidyunmāli,
at once extricating himself from his car, stood on the ground with a
mace in his hand. Thereupon, that foremost of monkeys, Sushena, growing
furious, taking up a gigantic crag, rushed at the night-ranger. And as
he was descending, the night-ranger, Vidyunmāli, with his mace swiftly
hit at the breast of Sushena—greatest of monkeys. Thereat, without
thinking at all of the terrific hit of the mace, that best of monkeys in
mighty conflict brought down that¹³³ upon his¹³⁴ head. And, assailed
with the crag, the night-ranger, Vidyunmāli, having his chest crushed,
fell down to the earth, deprived of life. And, like the celestials
warring against the Daityas, the heroic monkeys warred on and confounded
the valiant rangers of the night. And frightful was the field of battle,
with darts, and other arms; and clubs, and javelins, and lances, and
other weapons; and with broken cars, and war-horses, and mad horses
slain, and monkeys and Rākshasas; and wheels and _akshas_,¹³⁵ and yokes
and standards,—broken and scattered over the ground; and swarms of
jackals began to range on all sides of the monkeys and the Rākshasas;
and _Kavandhas_¹³⁶ began to rise in that terrific encounter, resembling
the encounter of the gods and the Asuras. Thus destroyed by the foremost
of monkeys, the rangers of night, beyond themselves with the smell of
blood,—eagerly wishing for the setting of the Sun,¹³⁷ again made active
preparations for a renewal of the fight.

  ¹²⁹ Siva, fabled to have three eyes.—T.

  ¹³⁰ A kind of tree.

  ¹³¹ A tree.

  ¹³² _Nikumbha’s._

  ¹³³ The crag, which he had at first hit.—T.

  ¹³⁴ _Vidyunmāli’s._

  ¹³⁵ A part of a wheel.

  ¹³⁶ Spectres having bodies without heads.

  ¹³⁷ This was because, as intelligently remarks Rāmānuja, night-rangers
      grow powerful _at night_.—T.



SECTION XLIV.


As the monkeys and the Rākshasas thus fought on, the sun set, and the
fatal Night came. And then commenced a night-engagement between the
dreadful Rākshasas and the monkeys of fixed hostility, each party
burning for victory. And in that profound darknesss, the monkeys and the
Rākshasas began to slay each other, exclaiming,—’Thou art a Rākshasa,’
and ’Thou art a monkey.’ And in that army there was heard a mighty
uproar of ’slain,’ ’rive!’ ’come!’ ’why fliest?’ And, dark-hued, the
Rākshasas, equipped in golden mail, in that deep darkness appeared like
elevated hills clad with woods of flaming medicinal herbs. And in that
limitless gloom, the Rākshasas, transported with wrath, advanced with
impetuous speed, devouring monkeys. And, fired with terrible wrath,
they,¹³⁸ bounding up, with their sharp teeth tore up steeds caparisoned
in gold, and standards resembling venomous serpents. And the lusty
monkeys in battle agitated the Rākshasa host,—and, waxing furious, with
their teeth pulled and bit elephants and the riders thereof, and cars
furnished with flags and standards. And Rāma and Lakshmana with shafts
resembling venomous serpents, slaughtered the foremost among the
Rākshasas—both those that were seen and those that were not.—And the
dust of the earth arising from warring combatants, and from the hoofs of
horses and the wheels of cars, choked up eye and ear. And as the mighty
encounter, capable of making people’s hair stand on end, went on, there
flowed a fearful river of gore. And the sounds of kettle-drums and
_Mridangas_ and _Panavas_, mingled with those of conchs and
car-wheels,—were wonderful (to hear). And the sounds of steeds neighing,
and Rākshasas (roaring), and monkeys, rejoicing,—were something
tremendous. And, with able monkeys slain; and darts and javelins and
axes; and slaughtered Rākshasas wearing forms at pleasure, lying
mountain-like,—the field of battle, seeming to have offerings of arms
representing flowers,—became difficult to recognise, and inaccessible;
and the earth was drenched with streams of blood. And that Night,
destructive to monkeys and Rākshasas,—was dreadful, and difficult of
being out-sped by all,—like unto the Fatal Night of beings. And in that
profound darkness, the Rākshasas with great vivacity attacked Rāma with
a shower of shafts. And the roars of those beings as they advanced,
sending up shouts in anger, resembled the dashing of the Ocean at the
time of the universal dissolution. And in the twinkling of an eye, Rāma
by means of six shafts resembling tongues of flames, struck six of the
night-rangers; _viz_., Yajnaçatru, irrepressible (in fight),—and
Mahāpārcwa, and Mahodara, and the huge-bodied Vajradanashtra,—and those
two—Suka and Sārana. And, pierced in their vitals with Rāma’s shafts,
they, having only their lives left to them, disappeared from the field.
Then in the twinkling of an eye, that Mahāratha rendered all sides clear
(of all gloom) by means of arrows resembling tongues of fire; and those
other heroic Rākshasas that were in front of Rāma, were destroyed on
approaching the place, like insects approaching a fire. And with shafts
plated with gold lying in all directions, the night resembled one in
autumn decked with fireflies. And in consequence of the uproar
occasioned by the Rākshasas, and the sounds of drums, that night,
already dreadful (in itself), became all the more so. And on that sound
attaining dimensions on all sides, it seemed as if the mount Trikuta,
containing numerous caverns, had been speaking. And huge-bodied
Goāngulas of equal lustre with darkness itself,¹³⁹ binding fast the
night-rangers with their arms, began to swallow them up. And Angada was
present in the encounter, for slaying foes, And Indrajit, fairing sadly
at the hands of Angada, abandoning his vehicle, and having his horses as
well as his charioteer slain, vanished then and there. And that feat of
Vāli’s son, worthy of being honored, all the celestials with the saints
and both Rāma and Lakshmana lauded to the eight. All beings were
acquainted with the might of Indrajit in battle; and, therefore,
witnessing his discomfiture, and seeing that high-souled one, they
rejoiced exceedingly, and, seeing the enemy vanquished, all the monkeys
with Sugriva and Bibhishana, experiencing high delight,
exclaimed,—"Excellent!" "Excellent!" And, beaten by Vāli’s son of
dreadful deeds, Indrajit was fired with a mighty wrath. And, being
handled hard in battle, and having vanished from the field, the heroic
and wicked son of Rāvana, who had received a boon from Brahmā,
transported with passion,—remaining invisible, began to discharge
sharpened shafts of the splendour of the thunder-bolt. And worked up
into rage, he in the conflict pierced Raghu’s sons, Rāma and Lakshmana
all over their bodies, with terrific arrows consisting of serpents. And
himself engirt with illusion, that night-ranger, given to fighting in
crooked ways,—remaining invisible to all creatures,—stupified the
descendants of Raghu in battle; and by means of his shafts bound the
brothers, Rāma and Lakshmana. And then in the sight of the monkeys,
those heroes and foremost of men were suddenly overpowered with shafts
by the enraged (Indrajit). And when the son of the Rākshasa monarch felt
himself incompetent to cope with them¹⁴⁰ openly, then that impious one,
resorting to illusion, bound those princes (by that means).

  ¹³⁸ _i.e._ the monkeys, as appears from the context.—T.

  ¹³⁹ Irony.

  ¹⁴⁰ Rāma and Lakshmana.



SECTION XLV.


Then, anxious to ascertain his¹⁴¹ course, the kings son possessed of
prowess, and endowed with exceeding strength, Rāma, ordered ten of the
monkey-leaders. And that repressor of foes ordered Vāli’s son—Angada,
the vigorous Sarabha, Dwivida, Hanumān, the mighty Sānuprastha, Rishabha
and Rishabhaskandha. Thereat with alacrity those monkeys, weilding
mighty trees, shot up into the sky, and began to scour the ten cardinal
points. And Rāvana’s son, skilled in arms, resisted the impetuous march
of those vehement ones by means of a powerful weapon as well as arms
more forceful (than the force of their rush). And the exceedingly
vehement monkeys, cut and mangled with _nārāchas_, saw him in the dark
like the sun enveloped in clouds. And that conquerer in battle, Rāvana’s
son, with shafts sorely pierced the persons of Rāma and Lakshmana. And
both Rāma and Lakshmana had their bodies entirely covered by the angry
Indrajit with shafts turned into serpents. And from their wounds blood
began to gush out in streams; and they looked like flower-crowned
_Kinçukas_. Then that one having red corners unto his eyes and
resembling a mass of crushed collyrium, Rāvana’s son, said unto the
brothers, as he vanished,—"When I fight remaining invisible, even
Sakra—the lord of the celestials—cannot see or approach me,—and who are
ye? And I, with my soul surcharged with wrath, shall, assailing them
with showers of weapons furnished with Kanka feathers, send Raghu’s sons
to the abode of Yama". Having spoken thus unto the brothers—Rāma and
Lakshmana, cognizant of righteousness—(Indrajit)—pierced them with
sharpened shafts, and shouted in joy. And stretching his large bow, that
one sable like unto a mass of crushed collyrium again discharged
terrific shafts in battle. And that one versed in the inner sense of
things, with whetted arrows pierced the vitals of Rāma and Lakshmana and
shouted momentarily. And fast bound by the shackles of shafts on the
edge of battle, they¹⁴² could not attain respite for a moment. Then with
their persons pierced with shafts and darts, and resembling the flags of
the Great Indra let loose from the cords and trembling (in the air),—and
with their bodies bristling with arrows,—those heroes and mighty
bowmen—lords of the earth—tormented in consequence of their vitals
having been pierced, dropped down to the earth. And those heroes, bathed
in blood, and their persons covered with arrows,—pained and suffering
terribly, lay down as became heroes. And there was not so much room
unpierced in their persons as could be measured by a finger; and they
were wounded with arrows up to the fore-parts of their hands.¹⁴³ And
they being wounded by that fell one capable of assuming shapes at will,
blood violently gushed out of their bodies like water from a spring. And
Rāma fell first, pierced in the vitals with the shafts. And the same
Indrajit who had formerly wrathfully routed Sakra.(now) pierced (Rāma)
with _nārāchas_ knotted with gold, and having polished heads;
swift-speeding; and resembling dust carried about by the wind; and
half-_nārāchas_; and darts resembling _anjalis_;¹⁴⁴ and
_vatsadantas_;¹⁴⁵ and _sinhadanshtras_;¹⁴⁶ and razors; and, resigning
his stringless bow decked in gold and curved in three places,—with its
part for grasping shattered—he¹⁴⁷ lay down like a hero. And seeing
Rāma—foremost of men—down within arrow-range, Lakshmana despaired of his
life. And seeing his brother, Rāma, having eyes resembling lotus-petals
and ever delighting in battle, himself the refuge of others,—lying down
in the field; (Lakshmana) began to weep. And the monkeys also, seeing
him, were plunged in sorrow; and they, their eyes flooded with tears,
began to cry in grief of heart. And when they had been bound and had
laid themselves down as become heroes, the monkeys stood around
them,—and, conversing with one another, they, headed by the son of the
Wind, were seized with extreme sorrow.

  ¹⁴¹ Indrajit’s.

  ¹⁴² _i.e._ Rāma and Lakshmana.

  ¹⁴³ This _sloka_ is rather obscure, and the Bengali translators have
      conveniently passed it by!—T.

  ¹⁴⁴ The hands joined at the lower sides, with the palms hollowed.—T.

  ¹⁴⁵ Weapons resembling the teeth of a calf.

  ¹⁴⁶ Weapons resembling the lion’s teeth

  ¹⁴⁷ Rāma.



SECTION XLVI.


And the rangers of woods, gazing at the earth and the sky, at length
cast their eyes on the brothers—Rāma and Lakshmana, covered all over
with arrows. And after that Rākshasa had gone away having performed his
work, like the God¹⁴⁸ going away, after having showered,—there came to
that place Bibhishana with Sugriva. And, mourning Raghu’s sons, there
also came in all haste Nila and Dwivida and Mainda and Sushena and
Kumuda and Angada in company with Hanumān. And moveless; breathing
low,—covered with blood,—pierced all over with net-works of shafts;
dumb; they¹⁴⁹ were lying on the field. And they were sighing like
serpents; and were inert; and deprived of prowess; and washed in blood;
and looking like unto golden standards. And as they lay moveless, as
become heroes, the leaders of monkeys environed them with tear-charged
eyes. And seeing the sons of Raghu lying, covered with showers of
shafts, the monkeys, with Bibhishana, were pained (exceedingly). And the
monkeys, surveying the sky as well as all directions, could not see
Rāvana’s son in battle enveloped with illusion. And then Bibhishana by
means of illusion saw his brother’s son staying before, hidden by
illusion. And Bibhishana saw that hero of incomparable deeds, who had no
compeer in the field and who had energy, fame and prowess,—as he
remained invisible in consequence of the Boon received from Brahma. And
Indrajit, seeing his own feat and them lying at length, spake in excess
of joy, gladdening all the Rākshasas,—"The brothers—Rāma and Lakshmana,
possessed of great strength, who had slain Khara and Dushana, are
themselves slain with my shafts. And all the celestials and Asuras
assembled together with the saints, are incompetent to emancipate these
from the fetters of my shafts. He for whom my father was exercised with
anxiety and tormented by grief, for whom my sire used to spend nights
without pressing his bed,—for whom this entire Lankā had resembled a
river turbulent in the rainy reason,—that same evil sticking by the root
of all, hath been dispensed his quietus by me. And like clouds of
autumn, the prowess of Rāma and Lakshmana as well as that of all the
rangers of the woods, hath been rendered useless". Saying this in the
presence of all the Rākshasas, Rāvana’s son—destroyer of foes—menacing
the monkey-leaders, hit Nila with nine arrows, and hurt Mainda and
Dwivida each with three powerful shafts. And piercing Jambavān with an
arrow in the chest, that mighty bowman discharged ten at Hanumān. And
Rāvana’s son possessed of exceeding impetuosity, pierced in the conflict
with two shafts each Gavāksha and Sarabha of immeasurable vigor. And
Rāvana’s son, summoning celerity, pierced the king of Golangulas and
Vāli’s son, Angada, with innumerable arrows. And the powerful son of
Rāvana, endowed with might, piercing the foremost monkeys with shafts
resembling tongues of flames, set up shouts in the field of battle. And
tormenting the monkeys with volleys of shafts and striking terror into
them, that mighty-armed one, bursting out into a laugh, said,—"Let the
Rākshasas behold these brothers, lying fast bound with dreadful arrows,
in front of the forces". Thus addressed, those Rākshasas—wily warriors
all—resembling masses of clouds, witnessing that deed (of Indrajit),
struck with wonder and rejoicing (greatly), set up tremendous roars. And
thinking that Rāma was slain, they honored Rāvana’s son. And seeing the
brothers—Rāma and Lakshmana—motionless, and lying inert on the
ground,—they took them for slain. And, experiencing excess of joy,
Indrajit—conquerer in conflict—entered the city of Lankā, rejoicing all
the Nairitas. Seeing the bodies as well as the limbs of Rāma and
Lakshmana, covered entirely with arrows, fear took possession of
Sugriva. Thereat Bibhishana said unto that lord of monkeys, staying in
woe begone guise, with a tearful countenance, and his eyes wild with
wrath,—"Do not give way to fear, O Sugriva. Restrain thy rising tears!
This is the way of warfare: victory is not (always) sure. But, O hero,
if Fortune ultimately smile upon us, this stupor shall go off from these
high-souled and exceedingly powerful ones. Therefore, O monkey, do thou
cheer me, who am forlorn". Saying this, with his hand Bibhishana washed
Sugriva’s graceful eyes with water. And taking water, the righteous
Bibhishana by means of his knowledge, washed Sugriva’s eyes therewith.
And washing the face of the intelligent monkey-monarch, Bibhishana spoke
these words, seasonable and sedate,—"O foremost of monkey-kings, this is
no time for being overcome with stupor. At this hour, even immoderate
affection may lead to destruction. Therefore, casting off stupor, which
tends to mar all work, do thou bethink thee how thou mayst serve this
army headed by Rāma. Or do thou protect Rāma so long as he doth not
regain consciousness; and when the Kākutsthas shall have regained
consciousness, all our apprehension shall vanish. This is nothing to
Rāma, and Rāma is not dying. And Lakshmi,¹⁵⁰ who is incapable of being
attained by those that are doomed, shall not forsake this one. Therefore
do thou comfort thyself, do thou also cheer up thy own forces,—while I
am engaged in composing all the troops. O best of monkeys, these with
distended eyes, come under the governance of terror, are, stricken with
panic, whispering into each other’s ears. But seeing me, let the forces
rushing about, cheered up,—as well as the monkeys,—cast off all fear,
like a wreath that hath been used before". Thus comforting Sugriva,
Bibhishana—lord of Rākshasas—again instilled spirits into the flying
forces of monkeys. And Indrajit—worker of mighty illusions—accompanied
by his troops, entered the city of Lankā and presented himself before
his father. And approaching Rāvana and saluting him with joined hands,
he informed his sire of the welcome tidings that Rāma and Lakshmana had
been slain. And hearing that his foe had fallen, Rāvana springing up in
the midst of the Rākshasas, with great joy embraced his son. And
scenting the crown of his head, (Rāvana) with a delighted heart, asked
(Indrajit as to all that had taken place). And on being asked, he
(Indrajit) truly related unto his sire how (Rāma and Lakshmana) had been
rendered senseless and lack-lustre by being fastened with shafts.
Thereat, with rapture surcharging his inmost soul, Rāvana, hearing the
speech of the mighty car-warrior, banished his fear of Daçaratha’s
son,—and rising up, honored his son with glad words.

  ¹⁴⁸ Indra.

  ¹⁴⁹ Rāma and Lakshmana.

  ¹⁵⁰ The goddess of prosperity.



SECTION XLVII.


When Rāvana’s son entered Lankā, after having accomplished his purpose,
the foremost monkeys protected Rāghava, surrounding him on all sides.
And Hanumān, and Angada, and Nila, and Sushena, and Kumuda, and Nala,
and Gaya, and Gavāksha, and Panasa, and Samprastha—a mighty monkey—and
Jāmbavān, and Rishava, and Sunda, and Rambha, and Satavali, and
Prithu,—all forming themselves into array, and equipped with trees on
all sides, and remaining vigilant,—the monkeys kept gazing at all sides,
awry and upwards; and even when a straw stirred, they thought it to be a
Rākshasa. And Rāvana, on his part, experiencing the height of
exaltation, summoned the Rakshasis engaged in guarding Sitā.—And thereat
the Rakshasis—Trijata and others—presented themselves at his command.
And then the lord of Rākshasas, delighted, addressed then the Rakshasis,
saying,—"Tell Vaidehi that Rāma and Lakshmana have been slain in battle
by Indrajit. And taking her on Pushaka, show her (Rāma and Lakshmana)
lying slain on the field of battle. That one depending on whom she had
proudly set her face against me,—that husband of hers, along with his
brother, hath been slain in conflict. And then Mithila’s daughter, her
fear gone off with her anxiety, and herself losing all
support,—Sitā—daughter unto Mithila—decked out in all ornaments, shall
seek me. And today beholding Rāma with Lakshmana, come under the sway of
Time, she, finding no other way, shall desist from her present course.
And seeing no other resourse, that one of expansive eyes shall of
herself seek me". Hearing those words of the wicked-minded Rāvana, the
Rakshasis, saying,—"So be it,"—went to where Pushpaka was. Then taking
Pushpaka, the Rakshasis at Rāvana’s command went to Maithili staying in
the _açoka_ wood. Then, taking Sitā, who was overcome with grief for her
lord, the Rakshasis, placed her on the car, Pushpaka. And placing Sitā
on Pushpaka along with Trijata, Rāvana took her all around (Lankā)
crowded with ensigns and standards. And the lord of Rākshasas jubilantly
proclaimed in Lankā,—"Rāghava as well as Lakshmana have been slain by
Indrajit in battle". And going about with Trijata, Sitā saw all the
monkey-troops slain. And she found the flesh-eaters elated in spirits,
and the monkeys afflicted with extreme grief at the side of Rāma and
Lakshmana. Then Sitā beheld both Lakshmana and Rāma lying in the field,
senseless and bound with arrows. And those heroes were lying on the
earth, their mail torn, their bows cast off, their bodies mangled all
over and thickly pierced with shafts. And seeing those
brothers,—foremost of heroes and best of men—having eyes resembling
white lotuses, and themselves like unto Kumaras,—lying in the
field,¹⁵¹—the fire-sprung one, Sitā, striken with grief, began to weep
piteously. And that black-eyed one of an excellent person, Janaka’s
daughter—seeing them roll in the dust, broke out into lamentation. And
with her eyes shedding plentiful tears, she seeing those brothers,
endowed with god-like prowess, concluded them to be dead $ and
overwhelmed with grief, spoke as follows.

  ¹⁵¹ _Virān nararshabkān—heroes and best of men_—occurs again,—left out
      on the score of redundancy.—T.



SECTION XLVIII.


And seeing her husband, as well as the exceedingly powerful
Lakshmana,—slain, Sitā, afflicted with grief, burst into bitter
lamentation. "The soothsayers had said that I should have sons, and
should never be a widow. But on Rāma being slain, it seems now that
those ones, possessed of knowledge, had spoken untruthfully. And those
also, who having celebrated sacrifices and rites, had said that I should
become the queen (of Rāma),—on Rāma being slain, seems to-day to have
spoken a falsehood, although they are possessed of knowledge. And they
also asserted that I should be honored of the wives of heroic kings as
well as of my lord,—but on Rāma being slain, they seem to have uttered a
falsehood, although possessed of knowledge. And those twice-born ones
that in my hearing had said auspicious words, on Rāma being slain, seem
to-day to have spoken a falsehood, although they were possessed of
knowledge. These lotus-marks on the feet, betokening unto gentlewomen
possessing them, that they are to be installed in the kingdom in company
with their husbands—who are kings,—are on me. And those marks find I
none on me by which women of rare fortune come by widowhood,—but I find
that in me these good tokens are nullified. Those marks that are
pronounced infallible by those versed in such knowledge, on Rāma being
slain, are nullified in me. My hairs are fine, equal, and blue; my
eye-brows touch each other; my hips are devoid of down and round; and my
teeth are close. My temples, and eyes, hands, feet, ankles, and thighs
are equal. And my fingers are furnished with round nails, and are plump
and even in the middle. And my breasts are close and firm and developed,
and have their nipples sunk. And my navel is depressed, with high sides.
And my chest is swelling. And my complexion is like the hue of gems,—and
my down soft. And they said that I was furnished with twelve auspicious
signs. And my hands in the middle parts of my fingers contain
wheat-marks; and in the spaces between the fingers, have no uneven
corners. And my feet also partake of the general complexion. And my
laugh is a gentle smile. And those versed in marks of women knew that I
was possessed of such marks. And those Brāhmanas skilled in telling
fortune said that I should be installed in the kingdom along with my
husband; but all that hath been falsified. Having purified Janasthāna
(of Rākshasas), obtained tidings of me, and crossed the Ocean¹⁵²
incapable of being Agitated, those brothers have been slain in the
footprint of a cow! The descendants of Raghu had obtained Vāruua and
Agneya and Aindra and Vāyava and _Brahmaçiras_ weapons.¹⁵³ Through
illusion have those lords of me, who am forlorn—Rāma and Lakshmana,
resembling Vāsava himself in battle,—been slain. Coming in battle within
ken of Rāghava, a foe, even if he be endowed with the fleetness of
thought,—doth not go back, living. There is nothing which is too hard
for Time; and the Destroyer is incapable of being overcome; inasmuch as
Rāma along with his brother Lakshmana hath fallen in fight. And I do not
so much mourn Rāma or the mighty car-warrior—Lakshmana—or, for that
matter, self,—as I do the wretched Mother-in-law of mine. She ever
thinketh of the period of the promise. ’When shall I behold Sitā and
Lakshmana with Rāghava?’" As she was thus lamenting, the Rakshasi,
Trijata, said,—"O exalted lady, do not weep thus. Thy lord liveth. And,
O dignified one, I shall unfold unto thee potent and probable reasons
why the brothers Rāma and Lakshmana live. When their leader falleth, the
countenances of the warriors in battle are not overspread with passion,
or display cheerfulness and vivacity. And, O Vaidehi, if those had lost
their lives, this celestial chariot, named Pushpaka, would not have held
thee. An army that hath its heroes and chiefs slain—becoming dispirited
and drooping, rangeth the field, like a vessel on water that hath lost
its helmsman. But, O lorn one, these troops, betraying neither agitation
nor anxiety, are guarding the Kākutsthas. This I tell thee of them out
of affection. Do thou, at this conclusion bringing in joy, take comfort;
and behold the Kākutsthas unslain. This I tell thee from affection. I
never told thee untruths heretofore; nor, O Mithilā’s daughter, will I
tell them unto thee now. Thou by virtue of thy character conducive to
delight, hast found an access into my heart. These even the celestials
and Asuras with Indra (at their head) are incompetent to quell. Seeing
such sight, I speak to thee as to their being alive. And behold, O
Maithili, this mighty wonder! These are lying insensible with arrows;
but of those Grace hath not taken leave. It generally happens that the
faces of persons dead and gone, are unsightly to a degree. Therefore, O
Janaka’s daughter, leave off grief and sorrow and stupor. For the sake
of Rāma and Lakshmana thou canst not today put a period to thy
existence". Hearing her words, Mithila’s daughter—Sitā—resembling the
daughter of a celestial, with hands joined, said,—"May this be so!" Then
turning away the car Pushpaka fleet as the mind, the distressed Sitā
entered Lankā along with Trijata. Then in company with Trijata,
alighting from Pushpaka, she along with the Rakshasis entered the
_açoka_ wood. And entering that sporting-ground of the Rākshasa lord
abounding in woody tracts, Sitā, having beheld those princes and
reflected on them, became subject to a mighty grief.

  ¹⁵² The commentator assigns a metaphorical sense to ocean,—but this is
      hardly necessary.

  ¹⁵³ _’And did they not remember this now?’_ completes the sense.—T.



SECTION XLIX.


Bound up terribly with shafts, Daçaratha’s sons, lying down bathed in
blood, sighed hard like unto serpents. And all those foremost monkeys,
along with Sugriva, possessed of exceeding strength,—overwhelmed with
sorrow, remained surrounding those high-souled ones. In the meanwhile,
the powerful Rāma, albeit fast bound by the shafts, awoke by virtue of
the exceeding toughness of his person, as well as his might. Then,
seeing his brother, having a distressful countenance, covered with
blood, feeble, and fast bound by the shafts,—Rāma, greatly aggrieved,
began to mourn. "Of what use unto me is the recovery of Sitā, or life
either, when to-day I see my brother vanquished in fight and lying down
in the field? Seeking in the world (of men), I may light upon a woman
like Sitā; but never on a brother, or a helper, or a warrior like unto
Lakshmana. If that enhancer of Sumitrā’s joy have met with his end, my
life I must renounce in the sight of the monkeys. What shall I say unto
Kauçalyā: and what shall I say unto Kaikeyi? And what shall I say unto
mother Sumitrā, eager for a sight of her son? And if I go (back) without
him, how shall I soothe her, like unto a cow reft of her calf; and
trembling; and resembling a mourning Kurari? And how shall I say unto
Satrughana and the illustrious Bharata,—’He went with me to the forest;
but I come (back) here without him?’ I shall not be able to bear the
rebuke of mother Sumitrā. Therefore even here shall I renounce my
person; for certainly I dare not live. Fie on me, who am wicked and
base; for me this Lakshmana, brought down, lieth in the field of battle,
like one that is without life. O Lakshmana, thou ever comfortest me when
I am dispirited. But to day, having lost thy life, thou canst not speak
to me, who am afflicted. Thou, O hero, who hadst in battle slain
innumerable Rākshasas lying around, hast (at length) thyself been slain
in the field with shafts. And lying down in the battle-field, bleeding,
and covered with arrows, thou appearest like the Sun when he hath gone
up the Setting-hill. And in consequence of shafts piercing thy vitals,
thou canst not speak; but thy visible expression, albeit thou art dumb,
betokens pain. O thou endowed with exceeding splendour, even as thou
didst follow me into the forest, will I follow thee unto the mansion of
Yama. Thou, having dear friends, and ever following me, hast come by
this plight in consequence of my reprehensible conduct. I do not
remember having heard any harsh speech from the heroic Lakshmana, even
when he had happened to be exceedingly wroth. He that could discharge at
one shot five hundred shafts,—that Lakshmana is superior to Kārttaviryya
himself in that weapon—the bow. He that with his arms could resist the
arms of Sakra himself,—that one worthy of a costly couch—lieth down on
the ground, slain. And that false babble shall now, without doubt,
consume me; for by me hath not Bibhishana been made monarch of the
Rākshasas. Do thou, O Sugriva, this very moment retrace thy steps.
Bereft of thy strength through me, thou wilt be worsted by Rāvana. And,
O Sugriva, placing Angada to the fore, do thou, taking thy host as well
as the equipage, in company with Nila and Nala, cross over the Ocean. By
thee hath been achieved a mighty feat incapable of being done by another
in battle. And pleased am I with the king of bears, and the lord of
Golāngulas; and Angada hath quit himself nobly, as also Mainda and
Dwivida. And Keçarin and Sampāti have both fought terribly. And Gavaya,
and Gavāksha, and Sarabha, and Gaja,—and other monkeys have fought as
others are incapable of fighting,—determined to lay down their lives
(for me). But, O Sugriva, man cannot overrule Destiny. Thou, my friend,
fearing righteousness,¹⁵⁴ hast done what lay in thy power. And, Ye
foremost of monkeys, ye also have acted as becometh friends. Now, with
my permission, go ye whithersoever ye are minded". Hearing Rāma’s
lament, the monkeys—those dark-eyed and others—began to shed tears from
their eyes. Then Bibhishana, quieting the army, taking a mace in his
hand, swiftly went to where Rāghava was. And seeing him fast making his
way, resembling a mass of dark collyrium, the monkeys taking him to be
Rāvana’s son,¹⁵⁵ began to run away.

  ¹⁵⁴ _Dharma-bhiru—fearing righteousness_—is the epithet generally
      applied to persons fearing not in fact _righteousness_, but
      unrighteousness. This may be taken as an _idiotism_ in
      Sanskrit.—T.

  ¹⁵⁵ Indrajit. Such was the fear he had spread by his redoubtable
      deeds!—T.



SECTION L.


Then out spake the highly energetic and exceedingly mighty king of
monkeys,—"Why is this host agitated like a bark driven hither and
thither by the wind?" Hearing Sugriva’s speech, Vāli’s son said,—"Dost
thou not see both those heroes—sons of Daçaratha:—Rāma and that mighty
car-warrior—Lakshmana—covered with arrows? And (dost thou not see) those
high-souled ones lying in the field of battle, covered with blood?"
Thereat, the lord of monkeys, Sugriva, spake unto his son,¹⁵⁶ Angada—"I
do not deem it without cause. This may have come to pass through sheer
fear. These monkeys with sad faces, leaving their arms behind them, are
flying in all directions, their eyes distended in affright. And they are
not ashamed of each other, and they do not cast their looks back. And
they hug each other, and go leaping over the fallen". In the meanwhile,
that hero, Bibhishana, bearing a mace in his hand, (approaching),
greeted Sugriva as well as Rāghava with blessings of victory. And
Sugriva, seeing Bibhishana, capable of inspiring fear in the monkeys,
spoke unto the high-souled sovereign of bears, who stood by,—"This is
Bibhishana that hath come hither, seeing whom the foremost among the
monkeys, from fear of Rāvana’s son who, they apprehend, he is,—are
fleeing away, seized with a panic. Do thou at once stay these agitated
with fear and scampering all around; and proclaim,—’This is
_Bibhishana_, who hath come here.’" Thus directed, Jāmbavān—king of
bears—restraining those that were flying, composed the monkeys. Hearing
the bear-king’s words, and seeing Bibhishana, the monkeys, renouncing
fear, desisted (from their flight). Then the righteous Bibhishana,
viewing Rāma’s as well as Lakshmana’s body pierced with arrows, was
exceedingly aggrieved. And washing their eyes with water, he, with his
mind overpowered with grief, began to weep and broke out into
lamentation,—"The Rākshasas, fighting in wily ways, have brought to this
pass these ones endowed with prowess and possessed of every perfection
and gifted with might (of arm). And with his guileful mind, that
brother’s son of mine, wicked-souled and an evil son (unto me),—hath
deceived these ones of straight prowess. Pierced with innumerable
shafts, and covered with blood, these are lying on the ground like
Salyakas¹⁵⁷. Those depending on whose prowess, I had sought eminence,
those foremost of men, sleep here soundly for renouncing their bodies.
Living, today I am in distress: and my desire of dominion is
annihilated; and my foe, Rāvana, hath his promise fulfilled and his aim
crowned with success". As Bibhishana was thus lamenting, the lord of
monkeys—Sugriva—endowed with strength, embracing him, spoke unto him,—"O
thou cognisant of righteousness, thou wilt herein Lankā obtain empire:
no doubt of this; and Rāvana along with his sons will be disappointed in
their expectations. Both these—Rāma and Lakshmana—are under the _aegis_
of Gāruda; and, casting off their stupor: they will in battle slay
Rāvana along with his adherents". Having thus soothed and comforted the
Rākshasa, Sugriva addressed his father-in-law, who was at his side,
saying,—"Do thou along with numbers of heroic monkeys, taking those
repressors of foes, the brothers—Rāma and Lakshmana—when they shall have
regained their consciousness, repair to Kishkindhā. And I, slaying
Rāvana along with his sons and friends, shall bring back Mithila’s
daughter, even as Sakra recovered the lost Srī". Hearing the words of
the monkey-king, Sushena said,—"I had witnessed the war of yore between
the gods and the Asuras. Then the Dānavas, enveloping themselves,
momentarily destroyed the deities, albeit versed in arms and
accomplished in weapons. And they, their senses lost, and their lives
departed, Vrihashpati treated by means of his knowledge of _mantras_, as
well with medicines. Let Sampati, Panaca, and other monkeys speedily hie
to the Milky Ocean for the purpose of bringing those medicines. And the
monkeys well know that mighty mountainous medicine—divine and capable of
reviving the dead,—and made by the deities themselves—_viçalyā_. There
are (the mountains) named Chandra and Drona: where the ambrosia was
churned, there is that supreme drug. And those mountains have been
placed by the deities in the mighty deep. And, O king, let the son of
the Wind-god go thither". In the meanwhile, the wind arose, and masses
of clouds appeared along with lightning. And the wind blew, agitating
the waters of the deep, and shaking the mountains. And mighty trees of
the ocean-islands, broken down by the terrible wing-raised wind, began
to topple headlong into the salt waters. And the serpents dwelling there
were seized with affright; and speedily all the aquatic animals dived
deep into the salt sea. And then in a moment the monkeys saw Vinatā’s
son, possessed of terrific strength,—like unto a flaming fire. And
seeing him come, the serpents began to dart away,—those exceedingly
powerful ones that, turning into shafts, had bound those persons.¹⁵⁸
Then, touching the Kākutsthas and saluting them, Suparna rubbed with his
hands their countenances furnished with the splendour of the Moon. And
their wounds, on being touched by Vinatā’s son, were (immediately)
healed; and the bodies of both speedily became cool and shone with an
excellent complexion. And they attained immense energy and prowess; and
a double share of strength, and of rational and perceptive powers, and
of memory. And then raising them up, the exceedingly energetic Gāruda,
resembling Vāsava himself, embraced both joyfully. And then Rāma
addressed (Gāruda), saying,—"By thy grace we have through means survived
the mighty calamity that had sprung from Rāvana’s son; and we have also
speedily been rendered strong. And my heart is delighted on having thee,
like unto my father, Daçaratha, or my grand sire, Aja. Who art thou,
furnished with beauty, and bearing wreaths and unguents (on thy person);
clad in stainless attire; and adorned in noble ornaments?" Unto him
spake the exceedingly energetic son of Vinatā endowed with great
strength,—the lord of birds, with a pleased heart, and his eyes wild
with glee,—"O Kākutstha, I am thy friend—thy life ranging
externally—Garutman. I am come hither for aiding you. Neither the highly
powerful Asuras, nor the exceedingly strong monkeys, nor the celestials
along with the Gandharbas, having him of an hundred sacrifices at their
head are,—capable of delivering (any one) from these dreadful arrowy
bonds, which had been forged by Indrajit of tortuous deeds by help of
illusion. These serpents—offspring of Kadru—are sharp-fanged and
venomous; and had bound thee as arrows through the potency of illusion.
O Rāma having truth for prowess, thou art fortunate,—along with that
destroyer of foe in fight, Lakshmana. Hearing this, I, summoning energy,
have come hither swiftly. And I, doing by thee as a friend, have from
affection at once set you free from these dreadful arrowy bonds. But
thou shouldst always be on thy guard. By nature the Rākshasas have
cunning shifts in fight and thou, who art heroic and of a pure spirit,
canst but rely on thy simplicity alone for strength. Therefore thou must
not trust the Rākshasas in the field of battle. By this one instance
(thou must know; that Rākshasas are ever deceitful in fight". Having
said this, the wondrous mighty Suparna, embracing Rāma) tenderly
(again), said,—"My friend Rāghava, O thou who even cherishest affection
for thy foes, permit me thou. I shall go at pleasure. And, O Rāghava,
entertain no curiosity as to our friendship.¹⁵⁹ When, O hero, thou shalt
have achieved success in battle, thou shalt know all about this
friendship of ours. And with the surges of thy shafts, making Lankā
contain only children and aged, and slaying thy foe, Rāvana, thou shalt
recover Sitā". Having spoken thus, Suparna, endowed with fleet vigor,
having rendered Rāma hale in the midst of the monkeys,—having gone round
them and embraced them also,—that one possessed of prowess,—set out,
covering up the sky, like unto the wind. And seeing Raghu’s sons
rendered hale, the monkey-leaders set up leonine roars, and began to
flourish their tails. And then beat the kettle-drums and the drums
struck up. And conchs were cheerfully blown; and shouts were sent. And
others struck at their arms with their hands. And the monkeys,
accustomed to battle with trees, uprooting them, stood by hundreds and
thousands. And emitting tremendous roars and thereby frightening the
night-rangers, the monkeys, eager for encounter, approached the gate of
Lankā. And that mighty and dreadful din raised by the monkeys, resembled
the terrible rumbling of the clouds at midnight about the end of Summer.

  ¹⁵⁶ His _step-son_, for Sugriva had married Angada’s father’s wife,
      after Rāma had slain Vāli in Kishkindha.—T.

  ¹⁵⁷ A tree.

  ¹⁵⁸ Rāma and Lakshmana.

  ¹⁵⁹ i.e. _how it happened._



SECTION LI.


Then Rāvana heard the tumult raised by the highly energetic monkeys
roaring in company with the Rākshasas. And hearing that low and solemn
noise—that prodigious uproar—Rāvana said in the midst of his
counsellors,—"From mighty roars that are heard of in innumerous
delighted monkeys,—resembling the roar of clouds,—it is evident, beyond
a doubt, that there is great rejoicing there. And the salt Ocean is
vexed with these thundering noises. The brothers—Rāma and Lakshmana—have
been fast bound with sharp shafts; and here this uproar is exciting my
alarm". Having spoken thus unto his ministers, the lord of the Rākshasas
addressed the Nairitas present there, saying,—"Do you speedily acquaint
yourselves with the cause of rejoicing that hath arisen of these monkeys
on this mournful occasion". Thus accosted, they hurriedly mounting up on
the wall, surveyed the forces maintained by the high-souled Sugriva as
well as those exalted ones—Raghu’s sons— emancipated from their terrific
arrowy fetters and arisen (now)". Thereat, with their hearts wrought up,
grim-visaged Rākshasas descending from the wall, appeared before the
Rākshasa-lord with pale faces. And then with woe-begone faces, those
Rākshasas, skilled in speech, faithfully informed Rāvana in full of that
unfortunate circumstance. "Those brothers—Rāma and Lakshmana—who had in
battle been bound up in arrowy fetters by Indrajit,—and whose arms lay
moveless,—having been emancipated from the arrowy bonds, are seen in the
field of battle; and those ones like unto the foremost of elephants in
strength, seem like elephants that have snapped their fetters". Hearing
those words of theirs, the exeedingly powerful lord of the Rākshasas was
wrought up with anxiety and anger, and his countenance lost its
complexion. "Indrajit, having routed them in conflict, had bound them by
means of irrisistible and terrible arrows, resembling venomous serpents,
and like unto the Sun himself,—which had been conferred on (Indrajit) as
boons. But if my enemy, having actually been bound by the weapons, can
have been liberated, all this strength of mine I see placed in peril.
And those shafts resembling Fire in fierceness, which had in battle
deprived my foes of their lives,—have forsooth been rendered fruitless".
Having said this in high rage, Rāvana, sighing like a serpent, addressed
a Rākshasa, named Dhumrāksha, seated in the midst of the Rākshasas,—"O
thou of dreadful prowess, surrounded by a mighty force, do thou march
forth to compass the destruction of Rāma along with the monkeys". Thus
accosted by the intelligent lord of the Rākshasas, Dhumrāksha, turning
about, issued out of the abode of the king. And speedily sallying forth
from the gate of (Rāvana’s) residence, he said unto the general of the
forces,—"Do thou speedily move off thy forces. Why should a warrior
linger?" Hearing Dhumrāksha’s words, the general of the forces,
following them, at the command of Rāvana forthwith made the army ready.
And those powerful and dreadful night-rangers, bursting with high
spirits,—with bells tied to their arms,—set up shouts, and surrounded
Dhumrāksha. And bearing various weapons in their hands, and wielding
darts and clubs, and equipped with maces and bearded darts and rods and
iron bludgeons and _parighas_ and _bhindipālas_ and lances and nooses
and axes,—those terrific Rākshasas sallied out, roaring like unto
clouds. And others, accoutred in armour, with cars; adorned with
banners; furnished with golden networks, and mules having various faces,
and extremely swift steeds, and lusty elephants in rut,—tiger-like
Nairitas incapable of being subdued, even as tigers—sallied out
(thereafter). And then Dhumrāksha himself ascended a superb car, bearing
faces of deer and lions decked with gold,—and sending forth a loud
clatter. And the highly powerful Dhumrāksha, surrounded by Rākshasas,
cheerfully issued out of the Western Entrance, where Hanumān was posted.
And thereat, fell fowls of the air forbade that exceedingly dreadful
Rākshasa of a fearful form, as he went out ascending an excellent car,
yoked with mules, and sending sharp sounds. And an exceedingly terrific
vulture alighted at the crest of the car; and forming themselves into
lines, vultures began to drop down about the top of the banner. And
emitting a frightful cry, (a headless trunk) dropped down before
Dhumrāksha. And that god¹⁶⁰ showered down blood; and the earth shook.
And the wind blew awry with a sound resembling thunder. And every side,
covered with darkness, appeared dim. And witnessing those dreadful
inauspicious omens at the outset, fraught with fear unto the Rākshasas,
Dhumrāksha was greatly aggrieved; and the Rākshasas marching before him,
were stupified. And then as that strong and fearful one, eager for
encounter, surrounded, by innumerable night rangers, issued out (of the
city), he beheld that monkey-host, protected by the arm of
Rāghava,—resembling the deep at the time of the universal dissolution.

  ¹⁶⁰ Indra—cloud-compeller.



SECTION LII.


Seeing the Rākshasa—Dhumrāksha of dreadful prowess—issue out, the
monkeys, rejoicing greatly, eager for encounter, set up roars. And then
there took place a terrific conflict between the monkeys and the
Rākshasas, charging each other with fearful trees, and darts, and maces.
And the Rākshasas began to scatter the dreadful monkeys on all sides;
and the monkeys (on their part) felled the Rākshasas with trees. And the
Rākshasas, growing enraged, began to pierce the monkeys with straight
speeding sharp shafts winged with Kanka plumes. And riven by the Rakshas
with dreadful clubs and bearded darts, daggers and maces and terrible
and curious bludgeons and grasped javelins,—the exceedingly powerful
(monkeys), their anger aroused, began with alacrity to perform deeds of
intrepid valour. And those monkey-leaders, their bodies pierced with
shafts and their persons riven with darts, took up trees and crags. And
those monkeys, endowed with terrific vehemence, sending up shouts, and
proclaiming their respective names, set about tossing the brave Rākshasa
ranks. And that conflict between the Rākshasas and the monkeys, waged
with diverse rocks and innumerable trees, waxed exceedingly furious. And
some among the Rākshasas feeding on gore—on being agitated by the
monkeys burning for victory,—began to vomit blood. And some were severed
along their flanks; and, some, slain with trees, were heaped up; and
some were crushed with crags; and some were torn with teeth. And some
being broken down by means of broken standards, and some by means of
fallen swords, and some crushed down by cars,—the rangers of the night
suffered sorely. And (anon) the earth was covered with huge elephants
measuring mountains, and mountain-tops, and steeds crushed, and the
riders thereof,—all borne down by the monkeys. And bounding again and
again, the vehement monkeys endowed with terrific prowess, with their
finger-nails tore up the Rākshasas by the mouths. And with woe-begone
faces, and with hair dishevelled, (the Rākshasas), stupified with the
smell of blood, saught the earth. And other Rākshasas endowed with
dreadful vigor, waxing wondrous wroth, dealt the monkeys slaps with
hands having the touch of the thunder-bolt. And, gifted with greater
impetuosity, the monkeys felled the impetuous (Rākshasas) with blows,
and feet and teeth; and some were slain with trees. And seeing the
forces fleeing away, that foremost of Rākshasas—Dhumrāksha—flying into
fury, began a terrific conflict with the monkeys desirous of encounter.
And some of the monkeys, sore assailed with _prāças_, began to bleed;
and some, wounded with maces, dropped down to the ground. And some were
beaten hard with bludgeons; and some were cleft with _bhindipālas_. And
some, on being assailed with bearded darts, became insensible and lost
their lives. And some among the monkeys lay slain on the ground,
drenched in blood. And some, fleeing away from the field, were
slaughtered by the infuriated Rākshasas. And some, having their breasts
pierced, lay on their sides. And some were riven with tridents; and the
entrails of some had come out. And that mighty and dreadful encounter of
the Rākshasas and the monkeys, was waged with countless weapons and
rocks and trees. And that battle became a musical entertainment¹⁶¹
mellifluous with bow-string for _Vinā_,¹⁶² having the neighing of
chargers for its measure, and with the cries of _Maindas_¹⁶³ for its
strains. Then in the field, Dhumrāksha bow in hand, laughing, pursued
the monkeys in all directions with showers of shafts. And seeing the
forces hard beset by Dhumrāksha and distressed thereat, the Wind-god’s
offspring, waxing enraged, seizing a huge crag, approached (the
Rākshasa). And with his eyes doubly reddened in wrath, that one, like
unto his sire himself in prowess, brought down the crag upon
Dhumrāksha’s car. And seeing the crag, (Dhumrāksha) upraising his mace
hurriedly, leapt down in vehemence, and stood on the ground. And having
shattered his car, that crag fell down to the earth. And thereat letting
go the car furnished with wheels, _Kuvaras_ and a face, as well as a
banner; in which Dhumrāksha had left his bow,—Hanumān—son unto the
Wind-god—laid about him right lustily for destroying the Rākshasas, with
trees having branches long and short. And thereat some Rākshasas with
their heads shattered, lay drenched in blood; and others, struck with
trees, dropped down to the earth. And then Hanumān—son unto the
Wind-god—charged in full career against the Rākshasa army; and, taking a
mountain-peak, he rushed against Dhumrāksha. And as Hanumān was
descending, the powerful Dhumrāksha, upraising a mace, and giving out a
shout, made towards him speedily. And then Dhumrāksha enraged, brought
down that mace studded with innumerable pricks, on the head of Hanumān
fired with wrath. And thus assailed with the mace of fearful
impetuosity! the monkey endowed with the strength of the wind, without
at all heeding that blow, let fall a mountain-top right against
Dhumrāksha’s head. And on being assailed with the mountain-peak,
Dhumrāksha, having his entire body mangled, suddenly fell to the earth,
like unto a toppling hill. And seeing Dhumrāksha slain, those
night-rangers that survived the carnage, in extreme agitation began to
pour into Lankā, attacked by the monkeys. And that high-souled offspring
of the Wind-god, having slain his foes, and come under the influence of
fatigue incident to his slaughtering his enemies,—having caused rivers
of gore to flow (in the field),—experienced the excess of joy on being
honored of the monkeys.

  ¹⁶¹ The reader has already perceived that the carrying out of a simile
      to a number of details is a characteristic as much of Vālmiki as
      of his rival in the epic sphere—Vyāsa. But the comparisons are
      never on all fours, as in the case before us.—T.

  ¹⁶² A classical Hindu musical instrument, having metallic strings,
      with a pair of gourds at one end for the sounding-board. _Vide
      Yantra-Koça_ by Sir Saurindra Mohan Tagore, _Mus-Doc._—T.

  ¹⁶³ A species of elephants.



SECTION LIII.


Hearing Dhumrāksha slain, Rāvana—lord of the Rākshasas—overwhelmed with
a mighty rage, began to sigh like a serpent. And collied with passion,
and sighing hot for a long time, he addressed a cruel Rākshasa—the
exceedingly strong Vajradanshtra,¹⁶⁴—"Go thou, O hero. Go out, environed
by the Rākshasas. Slay Daçaratha’s son—Rāma—and Sugriva along with the
monkeys". Thereupon hastily answering "So be it," that foremost of the
Rākshasas skilled in illusion, marched forth surrounded by many a
leader¹⁶⁵ of armies, furnished with elephants and steeds, mules and
camels,—with his mind concentrated; and adorned with innumerable
variegated flags and banners. And then decked out with curious _keyuras_
and a tiara, and wearing armour, he rushed out with his bow in his hand.
And then going round his flaming vehicle, adorned with pennons and
garnished with gold, the king¹⁶⁶ ascended the same. And equipped with
slender swords and curious _tomaras_ and smooth maces and _bhindipālas_
and bows and darts and _pattiças_ and scimitars and discuses and clubs
and sharpened axes, the multiform infantry march bearing arms in their
hands. And all those powerful and flaming Rākshasas wore variegated
raiments. And heroic elephants in rut resembling mountains in motion,
marched, being led by those well-skilled in battle carrying _tomaras_
and hooks in their hands. And mighty steeds bearing auspicious marks,
marched, ridden by heroes. And that entire Rākshasa army, as it marched
forth, resembled clouds in summer roaring with lightning. And (the
Rākshasas) sallied forth through the Southern Entrance, where that
leader of herds—Angada—was stationed. And as they went out, evil omens
appeared. From the cloudless yet fierce sky meteors began to shoot. And
throwing up flames from their mouths, dreadful jackals began to emit
cries. And frightened beasts betokened the destruction of the Rākshasas
in battle, And warriors began to tumble down in an ominous way.
Witnessing these evil omens, the exceedingly powerful and energetic
Vajradanshtra, assuming patience, set out, eager for encounter. And
seeing them flee away, the monkeys, yearning for victory, set up
tremendous shouts, filling all the cardinal points. And then there came
on a terrific encounter of the monkeys and the Rākshasas, dreadful, of
terrific deeds, and wishing for each other’s death. And warriors fraught
with high spirits, springing up, dropped down to the earth, their bodies
and hands riven, and all their persons bathed in blood. And some
approaching each other, with bludgeons in their hands, without turning
away from the field, discharged various weapons at each other. And there
were heard sounds of trees and rocks and weapons,—mighty and dreadful
and capable of striking terror into the heart. And dreadful and mighty
were the sounds of car-wheels, and conchs and trumpets and drums. And
some, casting off weapons, engaged in a hand to hand combat by means of
slaps, and kicks, and bones, and trees. And some Rākshasas, having their
bodies broken, were killed by means of thighs, and some were crushed
with crags by Dānavas invincible in battle. And Vajradanshtra,
resembling the noose-handed destroyer, frightening the monkeys, ranged
in that field fatal to people. And Rākshasas, possessed of strength;
equipped with various weapons, transported with passion, slew the
monkey-forces. And then in the conflict the proud Wind-god’s son,
influenced by twofold wrath, spread havoc among the Rākshasa ranks, like
the Fire at the universal dissolution. And the energetic Angada
possessed of the prowess of a lion, with his eyes coppery with wrath,
upraising a tree, began to spread terrible destruction among the
Rākshasas, even as a lion destroyeth tiny deer. And attacked by Angada
there, the Rākshasas of dreadful vigor, with their heads riven, fell
down like unto trees that have been uprooted. And the earth became
frightful (to behold), being covered with variegated cars and standards
and steeds and the bodies of monkeys and of Rākshasas and streams of
blood. And adorned with chains, and _Keyuras_, and attires, and
umbrellas, the field of battle looked like an autumnal night. And
agitated by Angada’s impetuosity, that mighty army of Rākshasas began to
shake, even as water trembleth, moved by the wind.

  ¹⁶⁴ Lit.—the thunder-toothed.

  ¹⁶⁵ _Valai_—forces—is interpreted _leaders_ by the commentator.

  ¹⁶⁶ Vajradanshtra.—T.



SECTION LIV.


Finding his own army destroyed by the might of Angada, the exceedingly
powerful Rākshasa—Vajradanshtra—was overcome with rage. And stretching
his dreadful bow of the splendour of Sakra’s thunder-bolt, he began to
shower shafts among the monkey-ranks. And the foremost among the heroic
Rākshasas also, stationed on cars, furnished with various arms, warred
on in the encounter. And the heroic monkeys also—foremost of their
kind—with rocks in their hands, fought around in united strength. And in
that conflict, the Rākshasas began to incessantly shower _ayutas_ among
the flower of the monkey-army. And the monkeys,—pre-eminently valiant,
and resembling mad elephants, kept showering over the Rākshasas
mountain-trees and mighty rocks. And then took place a hot contest among
heroic warring monkeys and Rākshasas, eager for encounter. And some,
with their heads unbroken, had their arms and legs torn; and their
bodies pierced with weapons, and laved with blood. And monkeys and
Rākshasas lay down in the dirt,—thronged with numbers of Kankas, and
vultures; and swarming with flocks of jackals. And striking affright to
the timid, on the earth started up (spectral) headless trunks,—with
their arms and heads torn, and their bodies torn all over. And monkeys
and Rākshasas began to drop down to the earth. And the army of
night-rangers, being brutally handled by the monkey-hosts, broke up at
every point at the very sight of Vajradanshtra. And seeing the
Rākshasas, distressed with fright and harassed by the monkeys, the
powerful Vajradanshtra, with his eyes crimson-hued with choler, entered
the arena, bow in hand,—frightening the monkey-forces. And he began to
pierce the monkeys with straight-speeding shafts winged with Kanka
feathers; And he pierced simultaneously seven, eight, nine, five,
monkeys (in the field). And the exceedingly powerful Vajradanshtra,
sported into a towering passion, began to cleave the docile ranks. And
thereat terrified, the monkeys, with their bodies cut with arrows,
rushed towards Angada, like vultures resorting to the Creator. And
finding the monkey-ranks disordered, Vāli’s son in a rage cast his eyes
on Vajradanshtra, who also was eying him. And Vajradanshtra and Angada
fought fiercely with each other over and over again; ranging the field
like a tiger and a mad elephant¹⁶⁷. Then (Vajradanshtra) with hundreds
and thousands (of shafts) resembling tongues of flames, pierced the
powerful son of the monkey in the vitals. Thereupon Vāli’s son of mighty
strength and tremendous prowess, with his body covered all over with
blood, hurled a tree at Vajradanshtra. And seeing the tree in full
career, the Rākshasa without betraying any agitation, severed it in
pieces; and the tree, thus assailed, fell to the earth. And seeing that
feat of Vajradanshtra, that foremost of monkeys, taking up a huge crag,
hurled it (at his foe) and sent up shouts. And seeing this descend upon
him, that powerful one, calmly leaping down from his vehicle, stood on
his feet on the ground. And the crag discharged by Angada, coursing on
in the field, dashed to pieces the car along with the wheels and the
_Kuvara_ as well as the horses. And then the monkey, taking up another
prodigious peak crowned with trees, let it alight on Vajradanshtra’s
head. Thereat vomitting blood, Vajradanshtra, deprived of his senses,
for a moment overcome with stupor, stood embracing his mace, sighing.
And then the night-ranger, recovering his senses, with his mace, in high
rage hit at the breast Vāli’s son staying in the field. And thereupon,
giving up his mace, he entered into a boxing encounter (with Angada).
And hitting each other there, they both—the monkey and the
Rākshasa,—began to vomit blood, and were overcome with fatigue
consequent on the thrashing each sustained; and they endowed richly with
prowess, appeared like Angāraka and Budha.¹⁶⁸ Then the exceedingly
energetic Angada—best of monkeys—uprooting a tree, stood there, covered
with flowers and leaves. And (Vajradanshtra) took a shield composed of
ass’s hide,¹⁶⁹ and a sword broad and sightly, covered with bells, and
graced with a leathern sheath. And the monkey and the Rākshasa displayed
curious and graceful movements. And attacking each other, they gave
shouts, eager for victory. And with blood flowing from their wounds,
they looked beautiful like blossoming Kinçukas. And warring, both,
overcome with fatigue, went to the ground on their knees. Anon in the
twinkling of an eye, that powerful monkey—Angada—started up, with his
eyes glowing,—like unto a serpent that hath been smitten with a rod. And
(at length) with his stainless and sharpened sword, Vāli’s son, endeued
with exceeding strength severed Vajradanshtra’s huge head. And the
graceful head of that one having his body covered with blood, cut off by
the sword, falling to the ground with its eyes rolling, was severed in
twain. Seeing Vajradanshtra slain, the Rākshasas, overwhelmed with fear
and exceedingly agitated, in pitiful plight, with woe-begone faces and
heads hung in shame,—fled towards Lankā, attacked (all the while) by the
monkeys. Having compassed Vajradanshtra’s destruction, the powerful son
of Vāli, endowed with exceeding strength, in the midst of the
monkey-army experienced great joy on being honored by the monkeys, like
the wielder of the thunder-bolt—the thousand-eyed (Deity)—surrounded by
the celestials.

  ¹⁶⁷ _Harimattagajāviva—lit_, like a lion and a mad elephant. The
      commentator however, remarks, that the contest of a lion with an
      elephant is incompatible in the nature of things, for even an
      elephant _dreaming_ of a lion, gives up the ghost!—T.

  ¹⁶⁸ The asterisms so called.

  ¹⁶⁹ What could this weapon be like?—T.



SECTION LV.


Hearing Vajradanshtra slain by the son of Vāli, Rāvana said unto the
general of his forces, standing before him with joined hands,—"Let
invincible Rākshasas of dreadful prowess, march forth, placing before
them Akampana, skilled in all weapons and arms. He is capable of
chastising foes as well as of protecting his own and leading them; and
he is excellent in warfare. And he is always desirous of my prosperity,
and always loveth warfare. He will conquer the Kākutsthas, as well as
Sugriva endowed with exceeding strength, and, without doubt, slay all
the other dreadful monkeys". Taking Rāvana’s command, that highly
powerful one endowed with fleet vigor, marshalled those forces. Then
equipped with various arms, the foremost of Rākshasas, having dreadful
eyes (in their heads), and of dreadful forms, marched forth, urged on by
their general. And, ascending a large car, adorned with burnished gold,
Akampana, possessed of the splendour of clouds,¹⁷⁰ and cloud-hued, and
furnished with a voice resembling the roar of clouds, went out,
environed by Rākshasas of terrific forms. And Akampana, resembling the
sun in power, was incapable¹⁷¹ of being shaken in fight by the very
gods, and of being beheld by them.¹⁷² And as, burning for battle, he
rushed out in wrath, the steeds drawing his car suddenly lost their
energy. And the left eye of that one delighting in encounter, began to
throb. And his countenance grew pale, and his voice faltered. And in a
fair day, it looked foul with the wind breathing roughly. And fierce and
frightful beasts and birds began to emit cries. And that lion-shouldered
one like a tiger in prowess, without heeding these ominous occurences,
marched forth into the field. And as that Rākshasa was setting out along
with the Rākshasas, he set up mighty roars as if agitating the deep. And
the mighty army of monkeys was seized with trepidation at that sound.
And then there took place a mighty encounter of the Rākshasas and the
monkeys equipped staying in fight with trees and rocks; who had given up
all concern for their selves in behalf of Rāma and Rāvana. And each side
desirous of slaying the other, the monkeys and the Rākshasas were
exceedingly strong and heroic and like unto mountains. And each party
storming at the other, in that conflict were heard loud cries emitted by
those swift-speeding ones in anger. And fearful was the dust red-hued
that was raised incessantly by the monkeys and the Rakshas; and it
enveloped the ten cardinal points. And in the field of battle, each
enveloped with that dust raised, pale as silk, could not be discovered
by the other. And in consequence of that dust arising, neither standard,
nor ensign, nor shield, nor steed, nor weapon, nor car could be seen.
And the fierce cries alone of those roaring and rushing were heard in
that dreadful battle; but their forms were not visible to the sight. And
in that conflict in the dark then monkeys enraged slew monkeys, and
Rākshasas Rakshsasas. And monkeys and Rākshasas slaying
(indiscriminately) friends and foes, made the earth wet with blood, and
miry. And then with showers of blood the dust was layed; and the earth
was covered with corpses. And Rākshasas and monkeys fast slew each other
vigorously with trees and darts, maces and _prācas_, rocks, bludgeons
and _tomaras_, and by means of their arms resembling bludgeons, coped
with their adversaries appearing like hills. And in the encounter
monkeys slew Rākshasas of dreadful deeds. And in their turn Rākshasas,
wrought up with passion, bearing in their hands _prāças_ and _tomaras_
destroyed monkeys wielding dire arms. And that leader of the
force—Akampana—growing wroth, inspired with cheerfulness all the
Rākshasas endowed with dreadful vigor. And the monkeys forcibly
snatching away the weapons (of the Rākshasas), began to rive the
Rākshasas with mighty trees and giant crags. In the meanwhile those
heroes among the monkeys—Kumuda, Nila and the exceedingly exasperated
Mainda, summoned the utmost impetuosity they were masters of. And those
foremost of monkeys and redoubtable able warriors without much ado began
to spread quite a carnage in the van of the Rākshasa army, and by means
of various arms terribly beat the Rākshasas.

  ¹⁷⁰ There is a pun here on the word _Akampana_—lit.—_one incapable of
      being shaken_.—T.

  ¹⁷¹ Possessed of a person measuring, according to the commentator, a
      mass of clouds. I give the apparent sense, which answers.—T.

  ¹⁷² Monkeys.



SECTION LVI.


And witnessing that mighty exploit of the foremost of the monkeys,
Akampana waxed furious with wrath. And transported with passion, he,
twanging his mighty bow, seeing that feat of his foe, addressed his
charioteer saying,—"O charioteer, swiftly conduct thou the car to that
same place. These powerful ones are slaying innumerable Rākshasas in
fight. And all those vigorous monkeys of dreadful deeds stay before me,
armed with trees and rocks. Those, pluming themselves overmuch on their
martial worth, I intended to slay in battle. And all this Rākshasa force
appeared to be harassed by these". Then on a car drawn by moving steeds,
Akampana from a distance attacked the monkeys with showers of arrows.
And thereat the monkeys could not so much as maintain their ground in
the field,—and how could they fight? And broken by the arrows of
Akampana, they began to fly. And the exceedingly strong Hanumān, seeing
his kindred come under the masterdom of Death and follow the course
pursued by the shafts of Akampana, advanced (to the conflict). And
seeing that mighty monkey, all those heroic prime monkeys together
surrounded (Hanumān) in the field. And those best of monkeys, seeing
Hanumān stay, grew strong by relying on that strong one. And even as the
great Indra showereth down rain, Akampana showered shafts on Hanumān
resembling a mountain-summit in grandeur. And without casting a thought
on the showers of arrows poured on his person, that monkey gifted with
exceeding strength, set his heart on compassing the death of Akampana.
And laughing, that exceedingly energetic offspring of the Wind-god
rushed after that Raksha, as if making the Earth herself tremble. And
the form of that one roaring and flaming up in energy, was irresistible,
like unto the appearance of a flaming fire. And thinking that he was
unfurnished with any arms, that foremost of monkeys, waxing wroth,
vehemently rooted up a hill. And taking that huge hill, the Wind-god’s
son endowed with prowess, sending up a tremendous roar, began to whirl
it with a single arm. And as of yore Purandara had in encounter pursued
Namuchi with the thunder-bolt, (Hanumān) pursued that best of
Rākshasas—Akampana. And Akampana, seeing that uplifted crag, from a
distance cut it off with mighty crescent-shaped shafts. And finding that
mountain-top severed by the shafts of the Raksha and scattered in
pieces, Hanumān was seized with a mighty wrath. And that monkey, wrought
up with rage and pride, grasping an Açwakarna elevated like unto a hill,
at once uprooted it. And taking that broad-shouldered Açwakarna, that
one furnished with high splendour, with great glee whirled it above the
ground. And thereat rushing amain vehemently, (Akampana) speedily broke
the trees.¹⁷³ And (seeing this), Hanumān, transported with passion,
rived the earth with his kicks. And Hanumān slaughtered elephants, and
the riders thereof, and cars with their riders, and dreadful Rākshasas,
and footmen. And seeing the enraged Hanumān resembling the Finisher
armed with trees and destructive, the Rākshasas began to fly fast. And
seeing that one enraged, terrific unto the Rākshasas, the heroic
Akampana was agitated greatly and sent up shouts. And Akampana pierced
Hanumān endowed with exceeding prowess with four and ten shafts,
sharpened and capable of cleaving the bodies of people. And thus covered
with iron arrows and whetted darts, that hero—Hanumān—looked like a hill
covered with trees. And that huge-bodied one endowed with wondrous
prowess and great strength, appeared like a flowering Açoka or a fire
without smoke. And then uprooting another tree, (Hanumān) summoning up
his best impetuosity, swiftly hit Akampana—foremost of Rākshasas—on the
head. And slain with that tree by that high-souled monkey-chief wrought
up with passion, that Rākshasa fell down and died.¹⁷⁴ And seeing that
foremost of Rākshasas—Akampana—slain (and lying) on the ground,—the
Rākshasas were extremely aggrieved, and (appeared) like trees in an
earthquake. And those Rākshasas defeated, leaving their arms behind,
made for Lankā in fear, pursued by the monkeys. And with their hair
flowing loosely, (the Rākshasas), afflicted with affright, and
despirited and beaten, fled fast, with the water of fatigue running down
their persons. And crushing down each other, they entered the city in a
panic, momentarily casting their looks behind them. When the Rākshasas
had entered Lankā, the exceedingly mighty monkeys, assembled together,
paid homage unto Hanumān. And Hanumān, gifted with strength, honored the
seniors each as he deserved in consideration of his lineage. And the
monkeys eager for victory shouted with might and main, and began to drag
the Rākshasas with the view of taking their lives. And that mighty
monkey—son unto the Wind god—having destroyed the Rākshasas and arrived
(in the midst of the host), attained heroic glory,—even as did Vishnu,
having slain that destroyer of enemies—the mighty and dreadful Asura
possessed of exceeding strength,—stationed in the van of the forces. And
then the deities and Rāma himself and the highly powerful Lakshmana, and
also the monkeys headed by Sugriva, and Bibhishana endowed with great
strength, honored that monkey.

  ¹⁷³ Why plural? So it is, however, in the text.—T.

  ¹⁷⁴ This sentence, "And slain......and died" reads foolish. But the
      original is answerable for—in logical parlance—this identical
      proposition.—T.



SECTION LVII.


Hearing that Akampana had been killed, the lord of Rākshasas,
overwhelmed with anger, with his face somewhat fallen, cast his eyes on
his counsellors. And then pondering and reflecting for a while, in the
forenoon he went round the city of Lankā for inspecting the barracks.
And the king surveyed the city guarded by the Rākshasas, covered with
innumerable barracks, and crowned with ensigns and standards. And seeing
the city beseiged, Rāvana—lord of the Rākshasas—seasonably spoke words
of welfare unto Prahasta skilled in fight,—"Save battle, deliverance
find I none for the city suddenly beleaguered and put to straits. And
this strain must be borne by these versed in warfare—me or Kumbhakarna
or thee—my general—or Indrajit or Nikumbha.¹⁷⁵ And therefore do thou
from this place, speedily taking this force, march to where the monkeys
are, for securing victory (in the encounter). And as soon as thou
settest out, the monkey-forces, hearing the roars of the foremost
Rākshasas—speedily setting themselves in motion,—shall flee away. And
volatile and haughty and of fickle minds, the monkeys will not be able
to bear thy shouts; even as elephants are incapable of bearing the
roaring of a lion. And on that monkey-army running away, Rāma in company
with Sumitrā’s son, deprived of his power and shorn of support, shall, O
Prahasta, come under thy subjection. In this matter, thy being slain is
uncertain, but victory is certain. Now do thou, as thou weighest our
welfare, declare thyself for or against this course". Thus addressed by
Rāvana, Prahasta—general of the forces—said unto the Rākshasa-chief;
like _Uçanas_ addressing the lord of Asuras,—"O, king, before this we
had deliberated together with wise counsellors, and then we disputed
with each other in our respective views. And I had declared myself for
giving up Sitā as fraught with our welfare; and we saw war involved in
witholding her. I have ever been honored by thee variously with gifts
and regard and soft speech. And what is thy good for which I shall not
be at the pains? My life I do not care to keep,—nor yet my sons or my
wife. Behold! for thee will I offer up my life into the sacrificial fire
of conflict". Having said this unto his master—Rāvana—the general,
Prahasta, addressed his generals staying before him, saying,—"At once
bring up the mighty host of Rākshasas. To-day in the field of fight will
I entertain the flesh-feeding fowls of the forest with the bodies of the
foes slain with my resistless shafts". Hearing his speech, the highly
powerful leaders arrayed the army in that abode of the Rākshasa. And in
a moment Lankā swarmed with heroic and terrific Rākshasas equipped with
various arms,—as if with elephants,—as well as with people worshipping
Fire and bowing down unto Brahmanas. And the perfumed breeze blew, laden
with the incense of sacrificial offerings. And the Rākshasas, inspired
with martial ardour, put on diverse garlands, consecrated with
scriptural formulae; and donned on their armour. And furnished with
their bows and wearing their armour, the Rākshasas, on seeing king
Rāvana, leaving (their vehicles), stood, surrounding Prahasta. Then
greeting the monarch, Prahasta, furnished (with all appliances of
battle),—winding his dreadful trumpet, ascended his car; having all
sorts of weapons; yoked with wondrous fleet steeds; driven by a
competent charioteer,—excellently furnished; sending up sounds
resembling the rumbling of mighty masses of cloud,—appearing like the
very Sun or Moon; invincible with a serpent-standard; having a defence
as well as a portion exceedingly handsome; netted with gold all round;
and seeming to be laughing in grace. And then, ascending this car,
Prahasta, whom Rāvana had entrusted with authority, surrounded by a vast
host, swiftly went out of Lankā. And then there were heard the sounds of
kettle-drums, resembling the roars of Parjanya,—and the sounds of
musical instruments, as if filling the Earth. And on that general of the
forces marching, sounds of conchs were heard (all around); and the
Rākshasas of dreadful forms and huge bodies, going before Prahasta,
advanced, emitting tremendous roars. And Narāntaka,¹⁷⁶ Kambhahanu,
Mahānāda,¹⁷⁷ and Samunnata,¹⁷⁸—Prahasta’s counsellors all of them—went
on, surrounding him. And he went out by the Eastern entrance, environed
by this exceedingly dreadful array, resembling troops of elephants. And
resembling the Destroyer—Yama himself—Prahasta in rage went out
surrounded by that mighty host resembling the sea. And at the tumult
raised by their exodus, as well as the roars of the Rākshasas, all
creatures in Lankā began to cry in preternatural tones. And swarming
under the cloudless welkin, birds feasting on flesh and gore began to
gyrate at the right hand of the car. And dreadful jackals, emitting live
flames from their mouths, set up cries. And stars began to shoot from
the firmament; and the winds to ruffle. And enraged at each other, the
planetary bodies were shorn of their brightness. And clouds emitting
sharp sounds showered down blood upon the car, and those marching in
front were washed therewith. And alighting at the top of the standard, a
vulture set up cries, facing the south, and began to prick both its
sides,—thereby depriving (Prahasta) of his grace. And from the hands of
his charioteer and his driver conducting the steeds, never given to
turning away from the field, the goad began to drop again and again. And
the auspiciousness that was bright and rare when the army set out, was
clean gone in a moment,—and the steeds began to stumble on even ground.
And as Prahasta of renowned worth and valor marched, the monkey-army
equipped with various arms, presented themselves before him. And loud
was the tumult that was raised by the monkeys. And mighty was the din
that was heard of those, uprooting trees and taking up ponderous crags
of the Rākshasas roaring and the monkeys storming in both the
exhilarated armies of Rakshas and wood-rangers,—of vehement and able
(warriors) eager for slaying each other, and challenging each other to
fight. And like an insect falling into a flame, the wicked-minded
Prahasta, for obtaining victory, increasing his impetuosity entered into
that host of the monkey-king.

  ¹⁷⁵ Grammatically faulty such is the sentence in the original.—T.

  ¹⁷⁶ Lit. _destroyer of men_. Almost all the names of the Rākshasas are
      thus significant names. This assigning of names, embosoming some
      harmonising image, has by Sir Francis Palgrave, justly been
      considered as betokening a high poetical faculty.

  ¹⁷⁷ Lit.—_loud-throated_.

  ¹⁷⁸ Lit.—_lofty_.



SECTION LVIII.


Seeing Prahasta sally, ready for encounter, that chastiser of
foes—Rāma—with a smile said unto Bibhishana,—"Who is this huge-bodied
one that armed with impetuosity, advanceth to the encounter? And what is
his power and prowess like? O mighty-armed one, tell me this concerning
this powerful night-ranger". Hearing Rāghava’s words, Bibhishana
answered,—"In Lankā this is the general of the lord of Rākshasas—the
Rākshasa named Prahasta, surrounded by a third of the forces. He is
possessed of prowess and is of distinguished gallantry. And that mighty
army of strong monkeys, wrought up with wrath, and roaring at Prahasta,
saw him dreadful and of terrific prowess and huge-bodied,—surrounded on
all sides by the Rākshasas,—and setting up roars, marching. And the
Rākshasas, eagerly desirous of victory, pursued the monkeys, wielding
swords and darts and _rishtis_, and javelins and shafts and maces and
clubs and bludgeons and _prāças_ and various axes and curious bows. And
the monkeys on their part, eager for encounter, took up flowering trees
and hills and huge and broad crags. And each party approaching the
other, great was the encounter that took place. And innumerable (monkeys
and Rākshasas) kept showering rocks and arrows. And many Rākshasas in
conflict slew many a powerful monkey, and the monkeys on their part
slaughtered many a Rākshasa. And some were pierced with darts and with
(other) powerful weapons; and some were wounded with bludgeons; and some
were hewn with axes. And some rendered senseless, dropped down to the
earth; and some hit with weapons, had their breasts riven. And some,
severed in twain with swords, dropped to the earth lifeless. And monkeys
were hewn in their sides by heroic Rākshasas. And numbers of Rākshasas
all around were beaten to the ground by infuriated monkeys with trees
and mountain-peaks. And some smitten sore with slaps having the touch of
the thunder-bolt, began to vomit blood from their mouths, with faces and
eyes turned pale. And great was the uproar that arose in consequence of
Rākshasas and monkeys emitting distressful cries and sending forth
leonine roars. And monkeys and Rākshasas wrought up with wrath, engaged
in treading the path of heroes,—looking terrific with their faces moving
about,—performed deeds of intrepid courage. And Narāntaka and Kambhahanu
and Mahānāda and Samunnata—all counsellors of Prahasta—set about
slaughtering the rangers of the woods. Of these doing swift execution
among the monkeys, Dwivida, taking up a mountain-peak, slew one—namely
Narāntaka. And then the monkey, Durmukha, rising up afresh, armed with a
mighty tree, killed the light-handed Rākshasa—Samunnata. And Jāmbavān
endowed with energy, waxing enraged, uplifting a giant crag brought the
same down on Mahānāda’s breast. And there speedily assailed by Tāra,
with a mighty tree, the powerful Kumbhahanu gave up the ghost in the
conflict. And not brooking that feat, Prahasta, mounted on a car, taking
a bow in his hand, fell to spreading a dreadful havoc among the rangers
of the woods. And then there the two hosts mingled into almost a vortex;
and the sounds that arose from those infuriated ones of immeasurable
might, resembled the roar of the ocean. And in terrific encounter the
enraged Rākshasa irresistible in battle drove the monkeys to sore
straits with showers of arrows. And the earth was covered quite with the
terrible bodies of monkeys and Rākshasas; and it looked as if covered
with mountains. And the earth drenched with streams of gore looked as if
swarming with blossoming _palāças_ in the month of spring. And as
leaders of elephant-herds cross a lotus-tank covered with lotus-dust,
those Rākshasas and choice monkeys crossed that river flowing in the
field of conflict incapable of being crossed; having for her banks hosts
of heroic warriors slain; for her mighty trees broken arms; for her
volume of waters showers of blood; coursing to Yama resembling the
Ocean; with livers and spleens for her vast slime; with scattered
entrails for her moss; with riven bodies and heads for her fish; limbs
for her lawns; swarming with vultures for her swans; with Kankas for her
cranes; filled with fat representing her foam; with the roars (of
warriors) for her sounds,—incapable of being crossed by cravens,—and
resembling a real river swarming at the end of the rains with cranes and
swans. Then all of a sudden Nila saw Prahasta stationed on his car,
discharging vollies of shafts and harassing the monkeys therewith. And
mounted on a sun-bright vehicle, that leader of the army—Prahasta—seeing
Nila advance towards him amain in the encounter, like the wind in the
sky scattering a mighty mass of clouds,—rushed towards Nila. And that
leader of forces—Prahasta—foremost of bowmen, stretching his bow, began
to shower arrows on Nila. And having pierced Nila sore and wounded him,
those shafts sought the earth like enraged serpents. And that mighty
monkey—Nila—endowed with energy, struck with those sharpened shafts
resembling flames,—uprooting a tree, assailed therewith the
irrepressible Prahasta—who was rushing against him. And thereat, that
foremost of Rākshasas, on being attacked, flaming up into fury and
uttering roars,—poured showers of arrows on the monkey-leader. And not
being able to resist the arrowy vollies of that wicked-minded Rākshasa,
(Nila) bore them, even as a bull beareth with closed eyes a
fast-descending autumnal shower. And in the very same way did Nila with
his eyes closed suddenly stand the mighty arrowy buffet of Prahasta
incapable of being withstood. And wrought up with rage, the exceedingly
strong and mighty Nila with a giant _Sāla_ slew the steeds of Prahasta.
And then his soul surcharged with wrath, Nila swiftly shattered the bow
of that wicked-minded one, and then shouted again and again. On being
bereft of his bow, Prahasta, general of forces, taking a terrible mace,
leapt down from his car. And the redoubtable leaders endowed with
activity, bearing hostility to each other, their persons bathed in
blood, stood (on the ground) like two elephants (with their temples)
riven. And they kept tearing each other with their teeth like a lion and
a tiger, and also striving like a lion and a tiger. And endowed with
victorious vigor, those heroes, never knowing to desist from fight, were
eager for fame, even like Vritra and Vāsava (fighting). And then
Prahasta putting forth his dearest effort, hit Nila on the temples with
a mace; and the blood began to flow. And then the mighty monkey, with
his person drenched in blood,—wrought up with passion, discharged a tall
tree at Prahasta’s breast. And without caring for that hit, he, taking
up a mighty mace, furiously rushed against the monkey—Nila. And
witnessing that enraged (hero) rushing against him with exceeding
impetuosity, that redoubted monkey endowed with vehemence, took up a
tremendous crag. And in the encounter Nila at once let that crag alight
right on the head of Prahasta, eager for encounter and fighting with the
mace. And hurled by that foremost of monkeys, that huge and terrific
crag then shattered Prahasta’s head in pieces. And then bereft of life
and shorn of nerve and devoid of sense, he suddenly dropped down to the
earth like a tree whose roots have been severed. And even as fountains
flow from the sides of a hill, blood flowed profusely from the person of
that one, whose head had been riven. On Prahasta being slain by Nila,
that mighty army of Rākshasas, never trembling (from fear),—retreated
towards Lankā. And like waters rushing (through a breach in) a dyke, the
Rākshasas could not stand their ground, on their leader being slain. And
on that head of the hosts being killed, the Rākshasas, growing
dispirited, repairing to the residence of the lord of Rakshas, remained
plunged in thought, without speaking anything. And plunged in that sea
of sorrow, they seemed as if they had been bereft of their senses. And
then the highly powerful and victorious Nila, leader of forces, on being
extolled with gracious offices, and on being joined by Rāma and
Lakshmana, looked exceedingly exhilarated.



SECTION LIX.


And on the leader of the Rākshasa host being slain in battle by the
foremost of monkeys, that army of the Rākshasa monarch, resembling the
ocean in violence,—furnished with dreadful weapons, began to scamper
away. And going to the lord of the Rākshasas, they apprised him of the
death of his general at the hands of the Fire-god’s offspring. And
hearing those words of theirs, the Rākshasa lord was overcome with rage.
And hearing that Prahasta had been killed in battle, (he), exercised
with passion, with his heart influenced with grief, addressed those
foremost of the Rākshasa hosts, even as Indra addresses the chiefs among
the celestials, saying,—"That foe should no longer be disregarded that
hath slain along with his followers and elephants that leader of my
hosts that had destroyed the forces of Indra himself. Therefore, without
taking thought, will I, for compassing the destruction of the foe,
myself march to that marvellous field of fight. And to-day, even as a
flaming fire burneth down a forest, will I with showers of shafts burn
up that monkey-army, and Rāma and Lakshmana". Saying this, that enemy of
the sovereign of the immortals ascended a flaming vehicle of dazzling
sheen yoked to rows of excellent steeds,—displaying itself gloriously
and having a glowing body. And eulogized with sacred hymns, the
sovereign of the Rākshasa rulers then set out to the sounds of conchs
and trumpets and _panavas_; and in the midst of those produced by
persons striking at their arms, with their hands, and of the sounds
defiance, and leonine roars. And like that lord of the
immortals—Rudra—surrounded by ghosts, the foremost of the Rākshsa
monarchs was surrounded by bands of flesh-feeding (Rakshas) resembling
cliffs and clouds,—with eyes glowing like fire. And at once issuing from
the city, that one endowed with high energy saw that fierce array of
monkeys, extended as the ocean or a mighty mass of clouds,—with arms
upraised with rocks and stones. And seeing that terrific host of
Rākshasas, that eminently auspicious one, followed by the forces, having
arms resembling the lord of serpents—Rāma—spoke unto Bibhishana,
foremost of those bearing arms,—"Whose is this force furnished with
various ensigns and standards—and equipped with _prācas_ and swords and
darts and other arms,—consisting of intrepid (Rākshasas), and having
elephants resembling Mahendra¹⁷⁹ itself". Then hearing Rāma’s speech,
Bibhishana, possessed of the prowess of Sakra himself, informed Rāma
anent that foremost of hosts consisting of that flower of high-souled
Rākshasas, saying,—"O king, him do thou know to be Akampana, who,
possessed of a high soul, is on the back of that elephant,—whose face
looks like the sun new risen, and who approacheth making the head of his
elephant tremble (with the splendour of his person).¹⁸⁰ And that one is
named Indrajit—foremost by virtue of the boon (that he hath obtained),
who ascending a car and having a lion for his ensign,—twangeth his bow
like the very bow of Sakra displayed,—and who with his terrific round
teeth appeareth like an elephant. And that one of a gigantic person is
named Atikaya, that, like unto the Setting-hill of Vindhya, furnished
with the bow and stationed on a car,—highly heroic, stretcheth his bow
of unparalleled proportions. And that high-souled hero is named Mahodara
that, furnished with right coppery eyes resembling the sun new risen,
and ascending a car resonant with the sound of bells, shouteth shrill.
And that one having the vehemence of the thunder-bolt is Piçācha, that,
mounted on a steed in variegated golden trappings, and having the aspect
of a mass of evening clouds, or a mountain,—(appeareth) with a _prāça_
furnished with effulgence. And that one is the famed Triçiras,¹⁸¹ that,
grasping a whetted dart endowed with the splendour of lightning and
having the speed of the thunder for its minister, approacheth, riding a
bull—the best of his species—and having the appearance of the Moon
himself. And that one looking like a mass of clouds, that, having a
broad and beautiful breast and a banner surmounted with the king of
serpents, goeth in collected carriage, stretching his bow is Kumbha. And
that one is Nikumbha of wondrous valorous deeds (in battle) that,
grasping a flaming and smoky¹⁸² bludgeon embellished with gold and
diamonds, cometh—a very banner of the entire Raksha host. And that one
is Narāntaka, fighting with mountain-peaks,—that appeareth before us,
mounted on a car flaming like fire, furnished with pennons and equipped
with bows and swords and shafts. And that crusher of the hauteur of even
the celestials,—that surrounded by various spectres of dreadful forms
having faces of tigers, or camels, or powerful elephants, or deer, or
horses,—and with their eyes rolling,—where the white umbrella resembling
the Moon,—shineth, graced with slender ribs—the high-souled sovereign of
Rakshas appeareth like Rudra himself environed by spectres,—the
sovereign of the Rakshas decked with a diadem, with his countenance
graced with pendulous ear-rings,—with a person resembling that monarch
of mountains—even Vindhya himself,—that humbler of the pride of Indra
the Great and Yama,—shineth like the Sun". Then Rāma—repressor of
foes—answered Bibhishana, saying,—"Alas! Rāvana—lord of the Rākshasas—is
of exceeding glowing splendour; and Rāvana shineth in glory, and is
incapable of being gazed at like the Sun himself. And his grace, being
enshrouded in his own splendour, I cannot view plainly. And the persons
of celestials appear splendid as doth the person of the Rākshasa-chief.
And all the warriors of that high-souled one are like mountains and
fight with crags; and all are equipped with flaming weapons. And
environed by glowing ghosts of dreadful forms and fierce-looking and
furnished with material tenements,¹⁸³—the king of Rākshasas appeareth
imposing like the Destroyer himself. And by luck it is that to-day the
wicked-minded one hath come within the range of my vision; and to-day
will I vent my wrath incident to the ravishment of Sitā". Having said
this, Rāma endowed with prowess, ever followed by Lakshmana, stood,
taking up his bow and pulling out a powerful shaft. And then that
high-souled lord of Rākshasas addressed that mighty host, saying,—"Do ye
casting off fear stay at ease, at the gateways, high ways, and the
edifices (in Lankā). Taking note of this lapse,—_viz_., that ye have all
come hither with me, the wood-rangers in a body, subduing the empty city
incapable of being withstood,—shall suddenly put (all) to straits". Then
leaving those counsellors, (Rāvana) on the Rakshas having departed
agreeably to his injunction, dived into that ocean of monkeys, like a
mighty fish diving into the waves of over brimming deep. And seeing the
lord of Rākshasas, furnished with flaming a bow and arrows,—suddenly
rushing,—the king of monkeys, uprooting a mighty mountain-top, darted
against the sovereign of the Rakshas. And taking up that mountain-peak
having its sides covered with innumerable trees, he hurled it at the
night ranger. And seeing it descend swiftly, (Rāvana) in battle severed
the same by means of gold-knobbed shafts. And on that gigantic peak
furnished with fair sides filled with trees, falling to the earth,
severed in pieces,—the lord of Rākshasas took up an arrow, resembling a
mighty serpent and having the splendour of the Destroyer himself. And
taking that shaft endowed with the vehemence of the wind, flaming like a
fire aglow, and having the impetuosity of the great Indra’s
thunder-bolt, (Rāvana) hurled it in rage to compass the destruction of
Sugriva. And even as the fierce dart discharged by Guha¹⁸⁴ had pierced
Krauncha,¹⁸⁵ that shaft shot by Rāvana, rushing in violence at Sugriva
possessed of a person having the touch of Sakra’s thunder-bolt, pierced
it. Thereat, agonised by the shaft, that hero, with his senses
bewildered, dropped down to the ground with shrieks. And seeing him down
on the earth bereft of his senses, the Yatudhanas were filled with
rejoicing. And then Gavāksha and Gavaya, Sushena, Rishabha, Jyotimukha
and Nala, uprooting crags and magnifying their bodies, rushed against
the lord of Rākshasas. And the lord of Rākshasas with hundreds of shafts
having sharpened heads, rendered their strokes fruitless. And then he
rived those foremost of monkeys with showers of arrows having variegated
golden knobs, and covered those fierce monkey-ranks with networks of
arrows. And on being sore assailed and falling in consequence, those
heroes, the monkeys, pierced with terrific arrows, and distressed with
the shafts of Rāvana, emitting cries, sought the shelter of Rāma worthy
of being sought. Then the high-souled and excellent bowman—Rāma,—taking
his bow, at once sallied forth. And thereat, Lakshmana, approaching
Rāma, with joined hands addressed him words couching prime import. "O
noble one, I alone am fit to compass the destruction of this
wicked-minded one. I will slay him. Do thou, O master, permit me". To
him replied Rāma of exceeding energy, having truth for his prowess,—"Go
then, O Lakshmana, and put forth thy utmost exertions in the encounter.
Rāvana is forsooth endowed with mighty energy, and his prowess in battle
is wonderful. Without doubt, when enraged, he is incapable of being
borne by this triple world. Do thou keep an eye on his shortcomings as
thou shouldst watch thine own failings. Being always on the alert, thou
must with thy eyes as much as thy bow protect thyself". Hearing
Rāghava’s speech, Sumitrā’s son, embracing Rāma, and saluting him and
paying him his respects, went forth to battle. And (going unto the
field), he found Rāvana, endowed with arms resembling the trunks of
elephants,—wielding his dreadful and flaming bow, and covering with
showers of arrows those monkeys, whose bodies had been swarming with
shafts. And seeing Rāvana, the exceedingly powerful Hanumān—son unto the
Wind-god—resisting that downpour of arrows, charged him vehemently. And
coming at his car, the intelligent Hanumān, uplifting his right arm and
terrifying Rāvana, said,—"Incapable of being slain by gods, Dānavas or
Gandharvas, Yakshas or Rākshasas,—Fear hath (at last) found thee, coming
even from monkeys. This my upraised right arm furnished with five
fingers, shall rob thee of thy soul long resident (in thy body)".
Hearing Hanumān’s speech, Rāvana possessed of dreadful prowess, with his
eyes reddened in wrath, said these words,—"Strike thou swift maugre
fear; and acquire lasting renown. And, O monkey, having (at first) taken
the measure of thy might, will I finish thee". Hearing Rāvana’s words,
the offspring of the Wind-god said,—"(First) remember thou thy
son—Aksha—slaughtered by me!" Thus addressed, the exceedingly energetic
lord of the Rākshasas possessed of prowess dealt a slap unto the
offspring of the Wind-god. And struck with his slap, he shook
momentarily. And staying for a moment and calling up fortitude, that
magnanimous one administered a slap unto the foe of the immortals. And
hit by the highsouled monkey, the Ten-necked one trembled, as trembleth
a mountain during an earthquake. And witnessing Rāvana struck with a
slap (by Hanumān) saints and Siddhas and celestials and the Asuras
shouted in glee. Then attaining a little respite, Rāvana said,—"Well
done, O monkey. In prowess thou art a foe I pride in". Thus addressed by
Rāvana, the Wind-god’s son said,—"Fie on my prowess, seeing that thou
breathest yet, O Rāvana. Strike at the same time, O perverse one. Why
dost thou bluster? And then my blow shall despatch thee to the mansions
of Yama". And at the speech of the Wind-god’s son, his ire flamed up.
And then that one endowed with prowess, clenching his right fist
carefully, let it alight amain on the monkey’s chest. And hit at his
spacious chest, Hanumān shook over and over again. And seeing the mighty
Hanumān overwhelmed, that powerful car-warrior ascended on his car,
approached Nila. And the powerful lord of Rākshasas—the Ten-necked
one—made that general of forces—Nila—aflame with dreadful shafts
entering into the vitals, resembling snakes. And assailed with shafts,
Nila—leader of monkeys—with one arm took up a mountain-top and hurled it
at the lord of Rakshas. And the energetic and high-minded Hanumān,
attaining respite, eager for encounter, seeing (the fight between the
Rākshasa and the monkey), wrought up with rage, said,—"It is not meet
for me to attack Rāvana—lord of Rākshasas—engaged with Nila". And the
highly powerful Rāvana, by means of seven shafts with sharpened points,
hit at the mountain-top; and shivered in pieces, it fell (to the earth).
And seeing that mountain peak shattered, that general of the
monkey-forces—slayer of hostile heroes—flamed up in wrath like the fire
at the universal wreck. And in that encounter Nila discharged Açwakarna
trees, and _Sālas_, and mangoes in full flower, and various other trees.
And Rāvana, getting at the trees, severed them (by means of his arrows),
and poured on the Fire-god’s son terrific showers of shafts. And
assailed with fearful showers of arrows as with a mass of clouds, that
one endowed with eminent strength, decreasing his dimensions, dropped on
the top of Rāvana’s banner. And seeing the son of the Fire-god descend
on the top of his banner. Rāvana was fired with ire, and Nila shouted
(thereat). And seeing the monkey (now) at the top of the banner, and
(now) at the end of his bow, and (now) at the crest of his tiara,
Lakshmana and Hanumān and Rāma were struck with astonishment. And also
Rāvana endowed with exceeding energy, astonished at the lightness of the
monkey, took up a wonderful flaming fiery weapon. And the monkeys seeing
Rāvana bewildered, and delighted thereat, set up shouts. And Rāvana
encaged at the shouts of the monkeys, with his heart overwhelmed with
agitation, could not address himself to any effort. And then taking a
fiery shaft and setting the same on his bow, the night-ranger gazed at
Nila. And the exceedingly energetic lord of the Rākshasas said,—"O
monkey, by virtue of thy skill in illusion, thou art furnished with
lightness. But, O monkey, if thou canst, preserve thy life. Thou
transformest thyself into many shapes. Yet this shaft of mine discharged
from my weapon, shall deprive of thy life thee that art preserving it".
Having said this, the mighty-armed Rāvana—lord of the Rākshasas—fixing
his shaft on his bow, shot it at the general. And Nila, struck at the
chest with that arrow, which had been shot (by Rāvana), burning,
suddenly fell down to the earth. And by virtue of the greatness of his
sire and also of his own energy, he went to the earth on his knees, but
was not utterly deprived of life. And seeing the monkey deprived of his
senses, the Ten-necked one, eager for encounter, riding a car emitting a
rattle resembling the rumbling of clouds, darted against Sumitrā’s son.
And entering into the arena of fight and posted there flaming, the
powerful lord of the Rākshasas, baffling (the foe), kept stretching his
bow. And as that one of immeasurable prowess kept stretching his bow,
Sumitrā’s son of unflagging mettle, addressed him, saying,—"O lord of
night-rangers, do thou to-day try me in encounter. Thou ought not to
strive with the monkeys". And hearing Saumitri’s speech uttered in a
full voice, as well as the terrific twangs of his. bow-string, that
Raksha—the king—approaching Sumitrā’s son staying in the field, spoke
unto him wrathfully,—"O Raghu’s son, by my luck hast thou of perverse
sense, finding thy fate come within the range of my ken. This very
instant, tormented with the springes of my shafts, thou wilt repair to
the regions of Death". Thereat, Sumitrā’s son, without being overwhelmed
with wonder (on witnessing Rāvana’s prowess), addressed that one
furnished with large and sharp teeth,—setting up roars,—"O king, those
who are (really) endowed with prowess, do not storm. O prince of
sinners, in vain thou vauntest. O lord of Rākshasas, I know thy prowess
and strength and energy and vigor. Here am I stationed, bow and shafts
in hand. Come thou. What is the use of vain-glorious self-laudation?"
Thus accosted, the Raksha monarch, growing wroth, discharged seven
shafts furnished with knobs. Thereupon Lakshmana split them up with
sharp-pointed arrows having variegated golden knobs. And they suddenly
severed like powerful serpents cut off, Lankā’s lord came under the sway
of passion, and discharged other whetted arrows. And Rāma’s younger
brother poured showers of arrows from his bow; and, planting himself at
his post, cut off those arrows (of his adversary) by means of razors,
and crescents, and excellent _karnas_ and darts. And seeing his arrowy
net-works rendered ineffectual, that enemy of the celestials—the
king—was seized with wonderment, and again shot sharpened arrows. And
Lakshmana also, resembling Indra the Great, setting on his bow
sharpened, sharp-pointed, flaming, and luminous shafts, endowed with the
dreadful vehement impetus of the thunder-bolt, discharged (them), to
compass the destruction of the lord of Rakshas. And thereat the Rākshasa
sovereign cut off those whetted arrows; and smote Lakshmana in the
forehead with an arrow resembling the Fire of Dooms-day in energy,—which
had been conferred on him by the Self-create. And Lakshmana, tortured
with Rāvana’s arrow, shook, loosely holding his bow; and then recovering
his consciousness after undergoing extreme agony, he severed the bow of
the foe of the foremost of celestials. And having cut off Rāvana’s bow,
Daçarathas son hit (him) with three sharp-pointed arrows. And the king
smarting under the shafts, with much ado regained his consciousness. And
the enemy of the immortals of terrific power with his bow severed, and
himself hit with shafts, and his body covered with fat, and himself
washed in blood, took up a dart conferred on him by the Self-create. And
the sovereign of the Rākshasas and their lord in that encounter hurled
at Sumitrā’s son the dart resembling smoking fire, sending up living
flames, and striking terror into the monkeys. And as it coursed on,
Bharata’s younger brother resisted it with arrows resembling a
sacrificial flame. Yet the dart pierced into the broad arm¹⁸⁶ of
Daçaratha’s son. And smit with the dart, that hero of the Raghu race,
although possessed of strength, was aglow. And the king at once with his
arms seized that one, who had been deprived of his senses. But he that
could with his arms wield Himavān or Mandara or Meru or the triple world
itself along with the immortals, could not (for all his strength) lift
up Bharata’s younger brother. And hit at his chest by the dart of
Brahma, Sumitrā’s son remembered that he was verily a portion of Vishnu
himself. And pressing hard Sumitrā’s son—that humbler of the hauteur of
the Daityas, that thorn in the sides of the celestials—could not move
him (from his place). And then the Wind-god’s offspring waxing wroth
rushed at Rāvana, and overwhelmed with rage smote at his chest with his
clenched fist resembling the thunder-bolt. And boxed (by Hanumāna),
Rāvana—lord of the Rākshasas—went down to the ground on his knees, and
shook and dropped to the earth. And blood gushed out in streams from his
mouths and eyes and arms; and staggered and senseless, he sat down on
the platform of his car. And he was rendered insensible with his senses
lost; and he knew not where he was. And seeing Rāvana endued with
terrific prowess, rendered insensible in the encounter, saints and
monkeys and gods with the Asuras set up shouts. And then the energetic
Hanumān taking Lakshmana racked by Rāvana, with his arms brought him
before Rāghava. And albeit incapable of being moved by the foes,
(Lakshmana), on account of the friendship of the Wind-god’s offspring as
well as the high reverence in which he was held by Hanumān, became
extremely light to the monkey. And then that dart, renouncing Sumitrā’s
son vanquished in fight, again sought its place in Rāvana’s car. And the
exceedingly powerful Rāvana, recovering his consciousness in that dread
encounter, took up whetted shafts and seized a mighty bow. And that
finisher of foes—Lakshmana—recovered the exercise of his senses, and had
his entire person perfectly healed,—on his recalling that he verily was
a part and parcel of Vishnu himself. And witnessing the mighty army of
the monkeys and the redoubted heroes brought down in the conflict,
Rāghava rushed at Rāvana. Thereat drawing near to him, Hanumān said unto
him,—"It behoveth thee to chastise the foe ascending my back, even as
Vishnu chastiseth the enemies of the immortals, riding Garutman".
Hearing the words spoken by Hanumān, Rāghava at once got up on that
gigantic monkey; and that master of men beheld Rāvana in battle. And
seeing him, that highly powerful one darted against Rāvana, even as the
enraged Vishnu had rushed against Virochana’s son,¹⁸⁷ upraising his
weapons. And he sharply twanged his bow-string sounding like the
terrific crash of thunder; and then in solemn tones, Rāma addressed the
lord of Rākshasas, saying,—"Stay, stay, having done me such wrong.
Repairing whither, shalt thou, O powerful Rākshasa, attain respite? Even
if thou shouldst seek Yama or Indra or the Sun—son unto Vivaçwān—or the
Self-sprung or the Fire-god or Sankara himself,—or go to the ten
cardinal points in ten portions,—yet shalt thou not, so resorting,
attain deliverance. And (Lakshmana), going forth to the fight, hath been
wounded with the dart and hath suddenly been stupified. But, O king of
the Rakshas, to-day in conflict Death shall claim for his own thee and
thy sons and grandsons. By me with my shafts have been slaughtered four
and ten thousand Rakshas residing in Janasthāna, wielding excellent
weapons". Hearing Rāghava’s words, the exceedingly strong lord of the
Rākshasas, overwhelmed with a mighty wrath, recalling enmity agone, with
burning shafts resembling the fire of Doom hit in encounter the
exceedingly impetuous offspring of the Wind-god, who was bearing
Rāghava. And although struck and resisted by the Rākshasa with arrows,
the energy of that one, endowed by nature with prowess—increased
greatly. And the exceedingly energetic Rāma, on seeing that foremost of
the monkeys wounded by Rāvana, was mastered by wrath. And Rāma, closing
with his enemy, by means of whetted arrow-points severed in pieces his
car together with the wheels and the steeds, the banner, the umbrella,
and the majestic streamer, as well as with the charioteer and the
thunder-bolts and darts and swords. And then as the reverend Indra
cleaveth Meru with his thunder-bolt, (Rāghava) swiftly smote on Rāvana’s
spacious and shapely chest with a shaft resembling Vajra and the thunder
holt. And—that the king hero—who had not smarted nor shaken under the
impetus of Vajra and the thunder-bolt,—assailed with the arrow of Rāma
and agonised in consequence, shook and lost hold of his bow. And seeing
him overwhelmed, Rāma took up a flaming half-moon, and with the same at
once severed the sun-bright tiara of the high-souled sovereign of the
Rākshasas. And Rāma in the encounter addressed the lord of Rākshasas,
resembling a serpent bereft of venom, shorn of his splendour, like unto
the sun shrouded (in mist),—without his wonted grace, and having his
entire tiara riven—saying,—"Thou hast (in battle) performed high and
dreadful deeds,—and hast also (in the conflict) slain my foremost
heroes. And therefore I know thou art fatigued. And for this reason it
is that I will not with my shafts bring thee to the door of Death. Go
thou. I know¹⁸⁸ that thou art worn out with fight. Therefore, O king of
night-rangers, enter Lankā. Having a little respite, do thou depart on
thy car along with thy bowmen. Afterwards, mounted on thy car, shalt
thou behold my power". And thus addressed, the king, with his pride and
joy defeated, with his bow severed, and his steeds and charioteer
killed, himself smarting under shafts,—and having his crown
splintered,—speedily entered Lankā. And on that foe of the deities and
the Dānavas—the puissant lord of the night-rangers—entering (into
Lankā), Rāma rendered the monkeys along with Lakshmana hale in that
fierce conflict. And at the break-down of that foe of the immortals, the
celestials and the Asuras, the ghosts and the Cardinal points, and all
the mighty serpents together with the oceans and the creatures
inhabiting earth and water, felt exceedingly delighted.

  ¹⁷⁹ The mountain so named.

  ¹⁸⁰ This meaning is the commentator’s.

  ¹⁸¹ Some other than the celebrated hero slain by Rāma at the very
      outset of his sojourn in Dandaka.—T.

  ¹⁸² On account of lapises set on it.

  ¹⁸³ Having, according to the commentator, _goodly_ persons. But
      _dehavadvi_ is literally _having bodies_; and this sense, with
      reference to spirits, I fancy, fits in with the context.—T.

  ¹⁸⁴ The generallissimo of the celestials.

  ¹⁸⁵ The mountain so named.

  ¹⁸⁶ _Bhujāntaram_ is vague. It may also mean _the chest_.—T.

  ¹⁸⁷ The Asura—Vāli.

  ¹⁸⁸ _Jānāmi_—lit. _I know_. The commentator says that here this word
      means _I permit_. But the literal sense answers.—T.



SECTION LX.


And entering the city of Lankā, the king afflicted with the fear of
Rāma’s arrows, with his pride humbled, was undergoing great torments.
And overpowered by the high-souled Rāghava, the king resembled an
elephant defeated by a lion or a serpent defeated by Gāruda. And
remembering Rāghava’s arrows resembling a comet risen at the universal
wreck, and of the splendour of live lightning, the Rākshasa-chief was
aggrieved. And seated on a superb golden seat, Rāma, eying the
Rākshasas, spoke,—"Forsooth all the austere asceticism I have performed
goeth for nothing, for although resembling the redoubtable Indra, I have
been overcome by a mortal. And this dire speech of Brahma also reverts
to my remembrance,—’Know thou that thy fear cometh from a human being.
Thou art incapable of being slain by deities and Dānavas, Gandharvas,
Yakshas, Rākshasas and serpents. But thou hast not asked for immunity
from men.’ And I deem even this son of Daçaratha as the occasion of my
fear. And I was formerly cursed by that lord of the Ikshwaku
line—Anaranya—saying,—’O worst of Rākshasas, a person shall spring in my
race, who, O wicked-minded one, shall slay thee in battle along with thy
sons and courtiers and forces and horses and charioteers.’ And I was
also cursed by Vedavati, who was formerly outraged by me. And she is
(perchance) born as the exalted daughter of Janaka. And what had also
been uttered by Umā and Nandiçwara and Rambha and Varuna’s daughter,¹⁸⁹
hath come to pass.¹⁹⁰ And taking note of this, ye should strive (to the
uttermost.) And let the Rākshasas be posted at the gateways, highways,
and the walls. And do ye wake up that destroyer of the pride of the
deities and the Dānavas—Kumbhakarna, endowed with unparalleled gravity,
overwhelmed with the curse of Brahmā". And seeing himself worsted and
Prahasta also slain, that Raksha endowed with dreadful power issued his
orders to that fearful force. "Do ye vigilantly guard the gates and
mount the wall. And do ye wake up Kumbhakarna come under the sway of
slumber. And deprived of his senses through lust, he sleepeth secure.
And the Rākshasa sometimes sleepeth nine, seven, ten, or eight months
away. Of measureless might he hath slept for nine months. And foremost
of all the Rākshasas in fight, that long-armed one shall speedily slay
the monkeys as well as the princes. He is a very banner in battle, and
the crown of all the Rakshas. But intent on common pleasure, Kubhakarna,
with his senses stupified, sleepeth ever. I have been worsted in fierce
fight by Rāma; but on Kumbhakarna being awakened, my grief shall go. If
he doth not help me in such high peril, what shall I do with his
strength resembling the strength of Sakra himself?" Hearing the speech
of the lord of the Rākshasas, the Rākshasas, bestirring themselves, went
to the abode of Kumbhakarna. And desired by Rāvana, those feeding on
flesh and blood went off hurriedly, taking perfumes and wreaths and a
mass of food. And entering Kumbhakarna’s charming cave having a wide
gateway, measuring a _yojana_ breathing around perfumes of
flowers,—those highly powerful ones, pushed off by Kumbhakarna’s breath,
with the utmost energy they could summon up stood their ground and
entered the cave. And then entering that charming cave having floors
paved with gold and gems, those Nairitas endowed with great strength,
saw that one of dreadful prowess, lying down. And then they together set
about waking up the slumbering Kumbhakarna looking like a hill
extended,—and sunk in profound slumber; with his body having its down
standing on end; lying down; like a sighing serpent; rolling people¹⁹¹
with his powerful breath,—reposing; possessed of dreadful prowess;
having a huge nose; of a person vast as the nether sphere; lying
stretched at length; smelling of fat and blood; decked with golden
_angadas_; and waring a diadem endowed with the splendour of the Sun.
And (they) saw that subduer of enemies and foremost of
Nairitas—Kumbhakarna. And then they piled up Meru-like animals for
conferring rare gratification, and heaps of deer and buffaloes and
boars. And the Rākshasas made an astounding heap of rice. And then the
enemies of the immortals put up before Kumbhakarna jars of blood and
various kinds of food, and smeared that repressor of foes with excellent
sandal, and made him inhale perfumes and the aroma of wreaths. And they
made (the place) rife with the incense of _dhupa_, and extolled that
smiter of enemies. And then the Yātudhānas roared around here and there
like clouds. And they winded conchs beaming moon-like. And they
incapable of being beaten shouted in full chorus. And the night-rangers
shouted and struck at their arms with their hands and began to pull him.
And for rousing Kumbhakarna, mighty was the din that they raised. And
hearing those loud sounds of conchs and drums and _panavas_; and those
proceeding from persons striking at their arms with their hands; and
leonine roars,—rushing on all sides and riving the very heavens,—birds
suddenly dropped down. And when the high-souled Kumbhakarna sleeping
soundly did not awake at that terrific tumult, the Rākshasas took up
_Bhushandis_¹⁹² and maces. And then the Rākshasas, drawing near, smote
Kumbhakarna sleeping sweetly in the chest with mountain-peaks, maces and
clubs. But the Rākshasas could not stay before Kumbhakarna owing to the
hurricane heaving at his breath. Then tightening their cloth¹⁹³ (about
their waist), those Rākshasas of dreadful prowess sounded _mridangas_
and _panavas_, conchs and kumbhas. And ten thousand Rākshasas together
surrounded that one resembling a heap of dark-blue collyrium and fell to
rousing him. But albeit assailed with shouts and smit with weapons, he
did not wake up. And when they succeeded not in rousing him, they more
than ever exerted themselves. And then they smote him with horses and
camels, and mules and snakes, rods and lashes and hooks, and with might
and main sounded kettledrums and conchs and _mridangas_. And they struck
his body with innumerable huge blocks of wood. And summoning up their
dearest energy, they dealt him blows with maces and clubs. And at that
mighty uproar, entire Lankā was filled with her woods and hills; yet he
did not wake up. And then they simultaneously sounded a thousand
kettle-drums beaten with sticks of polished gold. And coming under the
sway of the curse,¹⁹⁴ when that one sunk in slumber did not wake up, the
night-rangers were wrought up with wrath. And overcome with choler, they
endowed with dreadful prowess addressed themselves vigorously to
awakening him; and others put forth their energy. And others smote the
kettle-drums, and others set up loud cries. And others cut off his hair,
and others bit his ears. And others poured into his ears a thousand
vessels of water. But Kumbhakarna come under the spell of a mighty
slumber did not wink. And others—strong ones—armed with poniards
(_kutas_) and maces, made their poniards and maces alight on his person.
And struck with _sataghnis_ bound with cords,¹⁹⁵ that huge-bodied one
did not wake up. And then when a thousand elephants rushed against his
body, recovering his consciousness, he awoke. And assailed with
mountain-peaks and trees descending on his body, he, without minding
those tremendous blows,—on sleep having been dispelled, suddenly got up,
yawning,—suffering the pangs of hunger. And then that night-ranger
resembling an elephant or a serpent or a mountain-peak, casting about
his arms superior in force to the thunder-bolt itself, and opening his
deformed mouth like unto that of a mule, yawned (again and again). And
as he yawned, his mouth resembling the subterraneous regions, looked
like the Sun stationed at the summit of Meru. And that night-ranger
possessed of unwieldly strength woke up, yawning. And the breath that he
breathed resembled a storm raging in a mountain. And then as he sat up,
Kumbhakarna’s form appeared like that of the Destroyer himself at the
universal wreck,—intent upon consuming all creatures. And the large eyes
of that one, resembling a live flame and endowed with the splendour of
lightning, appeared like a pair of glowing planets. And then they
pointed unto him all those heaps of edibles, various and profuse,—bears
and buffaloes,—and that powerful (Rākshasa) fell to. And hungering, he
fed on flesh and athirst, drank blood. And then that enemy of Sakra
drank vesselfuls of fat and blood. And concluding that he was replete,
the night rangers came up; and bowing down their heads, stood circling
him on all sides. And then with his eyes discolored and drooping from
drowsiness, he casting his eyes around, addressed those night-rangers.
And that foremost of Nairitas cheered all those Nairitas; and surprised
at his having been roused,—spoke unto the Rākshasas,—"Why, being
honored, have I been awakened by you? Is it well with the king? Or hath
any fear sprung up here? Or hath a mighty fear presented itself forsooth
from among others; for which I have been speedily awakened by you? This
very day will I uproot quite the fear of the sovereign of the Rākshasas.
I will split up the great Indra himself,—or make Fire himself give up
his heat. One doth not awaken my like for a light cause. Therefore do ye
give the real truth of the cause of your awakening me". Thereat a
minister of the king, named Yupāksha, with joined hands said unto that
humbler of foes—Kumbhakarna—wrought up with wrath, who was thus
speaking,—"No fear anywise springs to us from the Deities. But, O king,
a great fear doth cross us, coming from a mortal. And never fear so
cometh unto us anywise from Daityas or Dānavas, as it hath arrived from
a man, O king. This Lankā hath been hemmed in by monkeys resembling
mountains. And terrific is the terror that cometh even from Rāma
scorched with fire springing from the ravishment of Sitā. Ere this by a
single monkey was this splendid city burnt down. And the prince Aksha
hath been slain along with his following and elephants. And that thorn
in the sides of deities, that lord of the Rākshasas—Pulasta’s son
himself—hath been set free in conflict by Rāghava endowed with the
splendour of the Sun,—saying—-’Go thou.’ And what had been done unto the
king by neither the gods nor the Daityas nor yet the Dānavas, hath been
done by Rāma; and he hath been set free, having come to a pass
imperilling his life". Hearing Yupāksha’s speech and hearing of the
defeat of his brother, Kumbhakarna, with his eyes whirling, spoke unto
him, saying,—"To day, O Yupāksha, after vanquishing in battle the
monkey-army together with Lakshmana and Rāghava, shall I see Rāvana. And
I shall regale the Rākshasas with the flesh and blood of the monkeys,
and myself drink the blood of Rāma and Lakshmana". Hearing his words as
he haughtily spoke thus with his spirit of insolence magnified by much,
that foremost of the Nairita soldiers, Mahodara, with joined hands
observed,—"O long-armed one, having at first heard Rāvana’s words and
considered their justice or otherwise, thou wilt afterwards defeat the
foe in fight". Hearing Mahodara’s words, the exceedingly energetic and
mighty (Kumbhakarna) surrounded by the Rākshasas, prepared to depart.
And having roused from his slumbers that one of terrific prowess having
dreadful eyes,—the Rākshasas speedily arrived at the residence of the
Ten-necked one. And presenting themselves before the Ten-necked one
seated on a superb seat, all the night-rangers spoke with joined
hands,—"O lord of the Rākshasas, thy brother, Kumbhakarna, hath been
roused. Shall he march from there; or wilt thou see him come here?"
Thereat, Rāvana, pleased, spoke unto those Rākshasas who had presented
themselves,—"I wish to see him here, and do ye honor him fittingly".
Thereat, saying ’So be it’, the Rākshasas, directed by Rāvana, going
back, spoke unto Kumbhakarna,—"That foremost of all the Rākshasas—the
king—wisheth to see thee. So mind thou going, and gladden thy brother".
And the irrepressible Kumbhakarna possessed of prodigious prowess,
learning the mandate of his brother, saying,—’So be it,’—rose up from
his bed. And washing his face, and having bathed, that one, feeling
refreshed and enjoying exceeding exhilaration of spirit,—wishing to
drink, urged (the Rākshasas) to bring the nerve-conferring draught. And
then the Rākshasas, at the command of Rāvana speedily procured wine and
various kinds of viands. And having drunk two thousand vessels (of
wine), he prepared to go. And slightly swolen and flushed, Kumbhakarna,
attaining access of strength and fire, waxed wroth, and resembled the
Doom and Destroyer—Yama himself. And striding to the residence of his
brother backed by the Raksha force, Kumbhakarna shook the earth with his
tread. And illuming the highway with the splendour of his person, like
the thousand-rayed (Sun) discovering the earth with his rays,
(Kumbhakarna) went on, engirt around by joined hands resembling
wreaths,—like Satakratu¹⁹⁶ going to the abode of the Self-sprung. And
suddenly seeing that slayer of foes of immeasurable prowess, resembling
a mountain-summit,—walking along the highways, the wood-rangers
stationed outside (the monkey-camp), along with the leaders of bands,
were seized with affright. And then some sought the shelter of Rāma,
worthy of being so sought; and some, stricken (with panic), dropped to
the earth; and some, suffering (from fear), lied to the cardinal points;
and some through stress (of apprehension) lay down on the ground. And
seeing that one resembling a very mountain-peak, decked with a diadem,
seeming to touch the Sun himself with his energy, of colossal altitude,
and wonderful to behold,—the wood-rangers, tormented with fright, began
to scamper on all sides.

  ¹⁸⁹ Punjikasthalā.

  ¹⁹⁰ Punjikasthalā cursed Rāvana that he should come by death if he
      should use violence on a woman against her inclination. Rāvana had
      _not_ been cursed by Rambhā herself, but by Nala Kuvera in _her_
      interest. ’Thy head shall be sundered in seven when thou forcest a
      female against her will.’ Umā had cursed Rāvana that for a woman
      he should meet with death on the shaking of the peak of
      Kailaça.—Nandiçwara had cursed him that as he had slighted and
      scoffed at him, he should find his fate at the hands of the
      monkeys, being emanations of himself.—T.

  ¹⁹¹ An instance of the material sublime unsurpassed in all literature.
      Kumbhakarna himself is the emblem of the material as contrasted
      with the spiritual typified by Rāma.—T.

  ¹⁹² A variety of the mace.

  ¹⁹³ Another reading is, _Tatah prapuritāh gārham_—then densely filling
      the cave—T.

  ¹⁹⁴ Brahma had cursed him, as will appear afterwards.—T.

  ¹⁹⁵ What does this mean?

  ¹⁹⁶ Lit. _him of an hundred sacrifices_—an appellation of Indra.—T.



SECTION LXI.


And then the exceedingly energetic Rāma possessed of prowess, taking his
bow, saw Kumbhakarna, having a huge body and decked with a diadem. And
seeing that foremost of Rākshasas looking like a mountain; filling all
the heavens as formerly Nārāyana had done; resembling clouds charged
with rain; and adorned with golden _angadas_,—the mighty army of monkeys
began to run away at the top of its speed. Seeing the army scamper and
the Rākshasa swelling, Rāma struck with surprise, said unto
Bibhishana,—"Who is that tawney-eyed one, decked with a diadem, and
looking like a hill? And in Lankā the hero appeareth like a mass of
clouds embosoming lightning. And alone he seemeth like an ensign of the
Earth; and seeing him the monkeys dart away hither and thither. Tell me
who he is,—whether a Raksha or an Asura. The like of him mine eyes had
never before lighted on". Accosted by the king’s son—Rāma of untiring
deeds—the exceedingly wise Bibhishana said unto Kākutstha,—"By whom in
battle Vivasçwata’s offspring¹⁹⁷ and Vāsava himself had been vanquished,
this is he—the wondrous powerful Kumbhakarna—son unto Viçravān. No
Rākshasa is there that equalleth this one in size. O Rāghava, this one
in battle hath brought down Dānavas and Yakshas and Serpents¹⁹⁸ and
flesh-feeders and Gandharvas and Vidyādharas and Pannagas¹⁹⁹ by
thousands. The immortals themselves thinking the dart-handed and
fierce-eyed Kumbhakarna possessed of great strength, as the Destroyer
himself,—were overwhelmed with stupor and were foiled in their exertions
to slay him. The exceedingly powerful Kumbhakarna is mighty by nature:
the strength of other redoubtable Rākshasas is owing to boons obtained
by them. As soon as this high-souled one was born and was a babe, he
began to devour up countless creatures by the thousand. And on these
having been devoured, creatures, afflicted with affright consequent on
those having been eaten up, sought the shelter of Sakra and told him
what had happened. And thereat the great Indra, waxing wroth, smote
Kumbhakarna with the whetted levin. And hit at with Sakra’s thunderbolt,
that high-souled (hero) shook, and in wrath set up roars. And hearing
the roars of the Rākshasa—Kumbhakarna—as he kept crying, creatures,
seized with fear, were greatly agitated. And thereat, enraged with the
great Indra, the mighty Kumbhakarna plucking a tusk of Airāvata, hurled
it at Vāsava’s chest. And with blood overflowing his person, Vāsava
looked as if aflame. And thereat, all of a sudden the gods and the
Brahmarshis and the Dānavas were dispirited. And then they informed the
lord of creatures touching the ravages of Kumbhakarna, and informed the
gods about Kumbhakarna’s devouring up creatures, destroying asylums and
outraging others’ wives. "If this one devour creatures constantly, in a
short space the world would be empty of any". Hearing Vāsava’s speech,
the Great-father of all called up²⁰⁰ the Rākshasas and saw Kumbhakarna
(before him). And seeing Kumbhakarna, Prajāpati²⁰¹ was seized with
exceeding great fear. And then, pacifying Kumbhakarna, the Self-sprung
addressed him, saying,—"Forsooth for compassing the destruction of
creatures, hast thou been begot by Paulasta.²⁰² Therefore from this day
forth, thou shalt lie down as one dead". Stricken with the curse of
Brahma, Kumbhakarna fell down before the Lord. Then, extremely agitated,
Rāvana said,—"Thou hewest down a golden tree when about to bear fruit. O
lord of creatures, thou ought not to curse thus thine own grandson. Thy
words will never go for naught; sleep he will, without doubt. But do
thou appoint a time for his sleeping and one for his awaking". Hearing
Rāvana’s speech, the Self-sprung said,—"Having slept for six months, he
shall wake for one day. And for a single day, that hero, coming under
the influence of hunger, shall range the earth, opening his mouth wide
open, and devouring people like a fire that hath spread far and wide.
And now king Rāvana struck with terror at thy prowess, encompassed with
peril, hath waked up Kumbhakarna. And that hero possessed of dreadful
prowess, wrought up with high wrath, sallying forth from his camp,
rusheth about, eating up monkeys. And soon as the monkeys see
Kumbhakarna, they fly away. And How can they resist in battle the
enraged Kumbhakarna? Do thou tell the monkeys this is an uplifted
engine. Thus assured, the monkeys shall take heart". Hearing
Bibhishana’s words informed with reason and tending to the good (of the
monkeys), Rāghava then addressed general Nila; saying,—"Let you,
monkeys, equipped with weapons and holding hill-tops in your hands,—and
furnished with mountain-summits and trees and rocks, stay, occupying the
highways and the bridges". Thus instructed by Rāghava, that powerful
monkey, Nila—general of the forces—accordingly issued his orders to the
monkey-hosts. And then Givāksha and Sarabha and Hanumān and Angada,
themselves endowed with the splendour of mountain-summits, taking up
mountain-tops, drew towards the gateway. And hearing Rāma’s words,²⁰³
the heroic monkeys inspired with intrepidity, fiercely fell on the foe
with trees. And then that dreadful army of monkeys, upraising crags and
holding trees in their hands, appeared like mighty masses of scowling
clouds bordering a mountain.²⁰⁴

  ¹⁹⁷ Yama—son of Vivaçwata or the Sun.

  ¹⁹⁸ _Bhujangāh_:—semi-divine serpents.

  ¹⁹⁹ Semi-divine serpents.

  ²⁰⁰ _By reciting a certain scriptural formula_.

  ²⁰¹ _Lit._—lord of creatures.

  ²⁰² Viçravā.

  ²⁰³ Namely, "that is an uplifted engine".

  ²⁰⁴ This is apt, seeing that Lankā was situated on a hill.—T.



SECTION LXII.


And that tiger-like Rākshasa possessed of prowess, (still) under the
influence of slumber, strode along the picturesque highway. And that
exceedingly unconquerable one, surrounded by thousands of Rākshasas,
went on, showered with blossoms from the houses (standing by). And then
he saw the grand and graceful residence of the lord of the Rākshasas,
having golden networks and sun-bright to behold. And entering the
mansion of the Rākshasa sovereign, like the sun entering into a mass of
clouds, he saw his elder brother seated at a distance; even as Sakra
sees the Self-sprung seated. And Kumbhakarna surrounded by numbers of
Rākshasas, entered his brother’s abode, making the very earth tremble
with his tread. And arriving at the abode and passing the entrance, he
saw his superior anxiously seated on the car, Pusphaka. Seeing
Kumbhakarna come, the Ten-necked one, exceedingly rejoiced, raised him
up and drew him near himself. And then the exceedingly mighty
Kumbhakarna saluted the feet of his brother and said,—"What dost thou
say?" Thereat, delighted, Rāvana, springing up, again embraced (his
brother). And embraced (by his brother), and duly greeted by him, that
brother (of Rāvana)—Kumbhakarna seated himself on a shining and superb
seat. And seating himself on that seat, the wondrous powerful
Kumbhakarna, with his eyes reddened in wrath, addressed Rāvana,
saying,—"O king, why, honoring me, hast thou awaked me? Tell me, whence
springeth thy fear? And who shall be a ghost?"²⁰⁵ Thereat, Rāvana,
waxing wroth, and with his eyes rolling in rage, said unto Kumbhakarna,
seated,—"O highly powerful one, thou hast slept away a long space of
time. And having been asleep, thou dost not know the great fear of mine
springing from Rāma. This graceful son unto Daçaratha possessed of
strength, along with Sugriva, having crossed the ocean, is destroying
our race. Alack! see in own Lankā, woods and forests have been flooded
with an ocean of monkeys coming without any ado by the bridge (which
they have constructed). Those Rākshasas that were prime, have been slain
in battle by the monkeys; but I find no destruction of the monkeys in
fight. Nay, the monkeys have never been before even vanquished (by the
Rākshasas) in battle. And therefore hath this fear sprung up (in my
heart). Save me from this, O exceedingly powerful one. Do thou now
destroy these. It is for this that I have roused thee. Do thou, favoring
me, whose exchequer is empty, save this city of Lankā, having only young
folks and the aged left. And, O long-armed one, do thou perform thy
dearest acts in behalf of thy brother. And, O subduer of enemies, I had
never before said so unto my brother. In thee is my affection and great
is the probability of thy succeeding. In the wars of the celestials and
Asuras, O foremost of Rākshasas, countless were the celestials that thou
as an antagonist hadst beaten. Therefore, O thou of dreadful strength,
summon thy entire energy. Him find I not among all beings, who is thy
peer in prowess. And, O lover of battle! O dear unto friends, as thou
likest, do this beloved good office, this prime benefit, unto me. By thy
own energy, smite the hostile hosts, even as a mighty and strong wind
(scattereth away) autumnal clouds.

  ²⁰⁵ _Having been slain by me._



SECTION LXIII.


Hearing the lament of the king of Rākshasas, Kumbhakarna, laughing,
said,—"That evil which on the occasion of the conclave we had seen, hath
befallen thee, who hast passed by what was fraught with thy good. Even
as a sinner reapeth perdition, verily hath the fruit of thine
unrighteous act found thee. At first, O mighty king, thou didst not
ponder over this course of conduct; nor, from pride of prowess, didst
thou at all take note of the evil thereof. He that doeth last what
should be done first, and first what should be done last, is ignorant of
what is prudence and what not. Acts not performed in harmony with season
and place, like unto acts performed counter to season and place, are the
occasions of misery, and resemble clarified butter poured into fire that
hath not been sanctified. He stayeth well in the path that, in
consultation with his counsellors, ascertained the five ways touching
the three kinds of action.²⁰⁶ The king that aided by his own
intelligence as well as his counsellors acteth after reflection in
consonance with the science of polity, that distinguished his friends
(from his foes), and, lord of the Rākshasas, that seasonably²⁰⁷ pursueth
righteousness, or profit, or desire,—or any two, or all these
combined,—truly hath understanding.²⁰⁸ But the king or the
heir-apparent, that, having heard what is prime among the three, doth
not understand, hath spent his time in vain on his erudition. He that,
controlling his own self, consulteth with his counsellors seasonably
touching gift, forbearance, difference and prowess, as well as virtue,
profit and desire,—doth not in this world come by calamity. Perceiving
the fair fruit (of a line of action) accruing to him here, a king should
act in consultation with counsellors endowed with intelligence and
versed in the import of things. Not understanding the sense of the
scriptures, persons possessed of beastly intelligence,—entering into the
heart of their counsellors,—are inspired with a desire of speaking out
of sheer volubility.²⁰⁹ Albeit uttered needfully, the speech of those
that are ignorant of learning and the knowledge of the sense of
things,—and who are intent upon attaining abounding affluence,—should
not be acted upon. And those—spoilers of business—who from recklessness
talk of pernicious as if profitable,—should certainly be rejected as
counsellors. Some counsellors—destroyers of their masters—joining
intelligent enemies (of their lords), act in a way opposed to their
interests in this world. Their lords, at the hour of consultation, by
their behaviour should know these counsellors—enemies in the guise of
friends—who have been won over (by the opposite party). Even as the
fowls of the air enter the hole in the Krauncha,²¹⁰ enemies find an easy
entrance into the shortcomings of him that is fickle²¹¹ and that rusheth
into act without heed. He that disregarding his foe, omitteth to guard
himself, cometh by disasters and loseth his place. Even what had been
advanced by thy beloved²¹² and my younger brother, is fraught with our
welfare. Do thou now what thou wishest". Hearing Kumbhakarna’s words,
the Ten-necked one knit up his brows, and, wrought up with wrath, said
unto him,—"I am worthy of being honored by thee, like thy superior. What
needs this verbal travail? Do thou what is fit. Vain is the mention now
of what I did either through stupor or delusion or pride of prowess. Now
bethink thee of what is proper. Do thou through thy prowess assuage the
sorrow of mine springing from my impolitic conduct, if thou cherishest
any feeling for me, if thy strength stayeth, and if thou deemest this
business of mine as by far more momentous unto thee. He is a friend that
succoureth one fallen in distress and is undergoing affliction; and he
acts friendly that helpeth a person lapsing from the path of morality".
As he was speaking thus in words sedate yet severe, Kumbhakarna,
concluding that Rāvana was delighted, made his remarks mildly. And
seeing his brother extremely sorry, Kumbhakarna, pacifying him, gently
said,—"O king, intently hear my words, O repressor of foes! O lord of
Rākshasas, banish this sorrow, and casting away thy wrath, return thou
to nature. And, O king, so long as I live, thou must not suffer thy
heart to fare thus. Him will I slay for whom thou grievest. But whatever
condition thou mayst be in, I must tell what is for thy welfare; and
therefore from sentiment of friendship as well as from fraternal
affection I have spoken thus unto thee, O king. And what a friend from
affection should do at a time like this, I shall do the same. See the
havock I spread among the foes in fight. And, O long-armed one, behold,
on Rāma having been slain by me on the edge of battle along with his
brother, the monkey-army in headlong flight. And to-day seeing Rāma’s
head brought by me from the field, be thou, O long-armed one, happy; and
let Sitā be overwhelmed with woe. And let those Rākshasas in Lankā who
have had their kindred slain (in battle), see that dear sight—Rāma slain
(in fight). And to-day shall I slaying the enemies in battle, wipe the
tears of those who mourn their friends slain and are overwhelmed with
grief. To-day behold the lord of monkeys—Sugriva—resembling a mountain
or a mass of clouds lighted up by (the living) sun,—lying stretched on
the field. But why, O sinless one, albeit comforted by these Rākshasas
eager for slaying Daçaratha’s son, as well as by me,—dost thou persist
in thy sorrow? Rāghava forsooth shall slay thee after slaying me. But, O
lord of Rākshasas, I cannot come by grief²¹³ (at Rāghava’s hands). O
repressor of foes, do thou now command me, O thou of unparalleled
prowess, thou needst not thyself face the foe in fight. I shall abolish
thy foes endowed with redoubted might. If even Sakra himself, and Yama,
and the god of Fire, and the god of Wind, and Kuvera, and Varuna—shall
range themselves against me, them shall I encounter in fight. Purandara
himself is seized with fright at sight of me, having a body measuring a
mountain,—equipped with sharpened spears,—furnished with sharp
teeth,—and setting up shouts. And who wishing to save himself shall be
able to stay before me as I casting away my weapons keep pounding my
enemies with celerity? No need of the dart, or the mace, or the sword,
or whetted arrows. I shall with my bare arms alone slay (Rāma) along
with the thunderer himself. If Rāghava bear the impetus of my blows,
then shall the vollies of my shafts drink his life-blood. Why, O king,
while I remain, dost thou burn in anxiety? And I am ready to sally out
for compassing the destruction of thine enemies. Cast off all terror of
Rāma. I shall slay in battle Rāghava and Lakshmana and the exceedingly
powerful Sugriva and the Raksha-destroying Hanumān, who made Lankā
blaze. I shall eat up the monkeys present in the encounter. And signal
is the celebrity that I shall confer on thee. And, O king, if thy fear
springs from Indra or the Self-create, even the immortals shall measure
their lengths on the earth when I am wrought with rage. And I shall
subdue Yama himself and devour the God of Fire. And I shall bring down
the very welkin garnished with stars. And I shall slay Satakratu and
drink up the abode itself²¹⁴ of Varuna. And I shall crush the mountains
and rive the earth. And to day let all creatures as they are being eaten
up, witness the prowess of Kumbhakarna, after he hath slept for a long
time. Even the celestial regions do not suffice for me as my fare. I go
for securing felicity ushuring in pleasures plenteous flowing from the
destruction of Daçaratha’s son. And slaying Rāma along with Lakshmana, I
shall eat up all the foremost of monkey-bands. Make merry, my king;
to-day drink Vāruni. Enjoy pleasures, banishing sorrow. And to-day on my
having despatched Rāma to the mansion of Yama, Sitā shall come under thy
control for good".

  ²⁰⁶ The five ways are (1) the means of commencing an act (2) person,
      thing and wealth, (3) division of season and place, (4) providing
      against mischance, (5) success. The three kinds of action are
      treaty, war, etc. All this is nebulous; and the commentator is
      sadly reticent over this extremely important passage.—T.

  ²⁰⁷ Religion is to be sought in the morning, profit in the afternoon,
      and desire at night,—so the commentator.—T.

  ²⁰⁸ One is at sea in the midst of these formless generalities. The
      tantalised intellect makes a desperate attempt to grasp the body
      of the shadow seeming substance, but the empty air mocks his
      pains. A translator, however, is fast bound to the oar and must
      pull on, will be, nil he.—T

  ²⁰⁹ The sense is obscure, and the commentator does not help me.—T.

  ²¹⁰ The hole indented by Skanda the celestial generallissimo in the
      mountain named in the text.—T.

  ²¹¹ _Chapalā—fickle_. The commentator, however, reads between the
      lines. According to him the epithet means—_he that is pleased with
      speech immediately agreeable_. But the received sense answers.—T.

  ²¹² Rāvana’s principal queen, Mandodari.

  ²¹³ _Santāpam gachchheyam—come by grief_. According to the commentator
      _santāpa_ means _fear_; and the sense is: _I entertain no fear (on
      account of Rāma).—T._

  ²¹⁴ Ocean.



SECTION LXIV.


Hearing the speech of the huge-bodied, long-armed and mighty
Kumbhakarna, Mahodara said,—"O Kumbhakarna, although sprung in a noble
line, thou art wondrous haughty and of a vulgar form; and thou art not
everywhere competent to discern thy course. It certainly cannot well be
that the king cannot distinguish between proper and improper; but thou
hast from thy youth upwards been insolent; and thy joy is in talking
perenially. But the foremost of the Rākshasas is versed in place and
increase and injury,—and knoweth the duties touching season and
place,—and how to advance his own party and lower that of the foe. But
what person ever acteth according to what is proposed feebly²¹⁵ by one
having strength, yet of inferior intelligence, and who hath never
respected the aged? And thou art not naturally competent to understand
what thou thyself sayest touching the opposed virtue, profit and desire.
Verily action is the spring of all agencies of happiness or misery; and
it is only those that act either well or ill that reap the results of
their acts. Virtue,²¹⁶ and interest²¹⁷ bring about emancipation as well
as heaven and prosperity. But evil cometh from unrighteousness and harms
spring therefrom.²¹⁸ People reap the fruit of their acts in this world
or the next; but the fruit of desire is reaped readily. Therefore should
a king set about attaining his desire. And this also had we advised thee
with our soul. And what is the harm that one should display his prowess
before a foe? Dost thou show the reasons for thy taking the field alone?
But I shall point thee out what is improper and unreasonable in this
(proposed) course. How shalt thou alone vanquish that Rāghava who
formerly routed in Janasthāna innumerable Rākshasas possessed of
exceeding strength? Dost thou not to-day in the palace behold those
powerful Rākshasas that had been beaten in Janasthāna,—cowed down in
fear? Alas! thou wishest to awake Rāma,—son unto Daçaratha—knowing full
well that he resembles an enraged lion or a sleeping serpent. But whom
doth it behove to confront him ever flaming in energy, difficult of
being approached when enraged,—and unbearable even like Death himself?
On approaching the foe, this whole host itself shall be imperilled; and
therefore, my child, thy marching alone doth nowise recommend itself to
me. Who is there that, albeit weak bent on renouncing his life, wisheth
to bring under subjection a foe that is powerful,—as if he would act
with reference to one that is inferior? O foremost of Rākshasas, why
dost thou wish to fight with him whose peer there is none among men, and
who is equal to Indra and Vivaçwata himself?" Having said this unto
Kumbhakarna wrought up with wrath, Mahodara addressed that destroyer of
creatures—Rāvana—in the midst of the Rākshasas,—"Having already obtained
Vaidehi, why dost thou delay? If thou wishest it, Sitā shall come under
thy control. I have perceived a way as to how Sitā may smile upon thee.
Do thou listen; and should it please thee, act thou accordingly. Do thou
proclaim it about that I and Dwijibha and Sanhrādi, and Kumbhakarna and
Vitardana—these five—are marching for compassing the destruction of
Rāma. And we, marching out, shall battle with Rāma, putting forth our
uttermost. And if we succeed in securing victory, no expedient need we
resort to (or bringing Sitā round). But if our foe live after fight and
we also having fought the fight, then shall we do what I conceive in my
mind. We shall come hither from the field, bathed in blood, and having
our bodies cleft with arrows marked with the name of Rāma. And we shall
give out that both Rāma and Lakshmana have been eaten up by us. And then
we shall hold thy feet, saying,—’Do thou gratify us.’ Then, king, do
thou through Gajaskandha publish it all round that Rāma hath been slain
along with his brother and the army. And, O repressor of foes,
(pretending to be) well pleased, do thou dispense—viands, and servants,
and objects of enjoyments, and wealth unto thy retainers; and unto the
many heroes and warriors distribute wreaths and attires and unguents.
And do thou (simulating) delight, drink. And on this report—name that
Rāma hath been eaten up by the Rākshasas along with his friends,—having
spread round and round and entering (the açoka wood), and soothing and
pacifying Sitā in solitude, allure her with corn and riches and gems. By
this deceit, O king, working powerfully through Sitā’s sorrow, she,
albeit unwilling, shall, having lost her lord, come under thy control.
Losing her charming husband, she from despair and female frailty, shall
come under thy sway. Having formerly been brought up in happiness, she,
although worthy of felicity, (ultimately) had come by misfortune. And
now finding happiness to be in thy custody, she shall unreservedly come
over to thee. In my opinion this is the properest course to follow. As
soon as thou seest Rāma, evil shall befall thee. Remain here. Do not
wish (to go to the field). By refraining from fight, thou shalt acquire
great good. And, O lord of people, by conquering the foe without battle,
thou without losing thy forces and putting thyself to peril, thou, O
lord of earth, shalt attain fame and high religious merit, and
prosperity and renown for ever and for ever.

  ²¹⁵ _Vaktum açakyam—incapable of saying_. But what sense can be
      attached to—"What man acteth according to what is _not_ advanced
      by one having strength......aged?" I therefore venture to render
      the passage—_feebly proposed—i.e. proposed with vascillation or
      half-heartedly.—T._

  ²¹⁶ The maxims enunciated by this counsellor are hardly all of a
      piece. The text may have been tampered with.—T.

  ²¹⁷ Artha means sacrifices, gifts, &c., which are capable of being
      performed with wealth. ’Sacrifice, gift, and asceticism purify the
      pious.’ _The Lord’s word.—T._

  ²¹⁸ _Dharma_, remarks Rāmanuja, is here used for contemplation and
      recitation of scriptural formula performed without regard to
      happiness as the fruit of those actions. This is what hath been
      termed _nishkām dharma_—disinterested piety.—T.



SECTION LXV.


Thus addressed, Kumbhakarna rebuking Mahodara, said unto that foremost
of Rākshasa—his brother—Rāvana,—"Even I shall remove thy great fear by
slaying the wicked-minded Rāma. On thy foe having been slain, attain
thou ease. It is not for naught that the heroes roar, like unto clouds
containing no rain.²¹⁹ Behold thou their roaring resulting in action in
the field! Heroes do not vaunt; but without boasting of their prowess in
speech, they perform feats difficult of being achieved. O Mahodara, what
thou sayest is ever acceptable only to kings that are incompetent, and
foolish, pluming themselves on their knowledge. All the affairs of the
monarch have been wrecked by you—cravens in
fight,—sleek-tongued,—following the king (fawning) ye have made Lankā
contain only the king, the treasury is lean; and the forces have been
slain. By the king ye have done like foes in the guise of friends. For
repairing in mighty conflict the wrong that ye have perpetrated, I am
about to set out for battle for routing the enemy". Thus addressed by
the intelligent Kumbhakarna, the lord of Rākshasas, laughing
answered,—"Sure this Mahodara is affrighted at Rāma. And therefore, my
child, O thou versed in warfare, he doth not relish battle. Like thee
have I none either in friendship or strength. Therefore, O Kumbhakarna,
go for destroying the foe and securing celebrity. I have waked thee up
that wast lying down, in order that thou mightst destroy the enemy. O
subduer of foes, perilous is the time for the Rākshasas. Go forth,
grasping thy spear, like the noose-handed Destroyer himself. Do thou
devour up the monkeys as well as the princes possessed of the energy of
the Sun himself. On seeing thy form, the monkeys shall flee away; and
the breasts of Rāma and Lakshmana shall be riven". Having spoken thus
unto Kumbhakarna endowed with prodigious might, that foremost of
Rākshasas—the exceedingly energetic Rāvana—felt as if he had received
life over again. And well acquainted with Kumbhakarna’s might, and
knowing his prowess, the king felt delighted, like the cloudless Moon.
Having been thus accosted, that highly powerful one, went out
cheerfully.²²⁰ And hearing the king’s speech, he made ready for fight.
And he took a whetted dart, destructive to foes on account of its
impetuous vehemence; entirely made of black iron; flaming; decorated
with garniture, of shining gold; looking like Indra’s _açani_; ponderous
as the thunder-bolt; capable of destroying gods and Dānavas, Gandharvas,
Yakshas and Pannagas; adorned with festoons of crimson flowers; and
belching forth flames. And taking that huge dart decked with the blood
of foes; the wondrous energetic Kumbhakarna spoke unto Rāvana,
saying,—"I shall go alone: let this mighty host remain here. To-day
hungry and enraged, I shall devour up the monkeys. Hearing Kumbhakarna’s
words, Rāvana said,—"Go thou, surrounded by the forces bearing darts and
maces in their hands. The monkeys are high-souled, heroic and
well-skilled in battle; and if they find thee alone or unwary, they may
slay thee with their teeth. Therefore do thou exceedingly irrisistible,
go, environed by the forces; and destroy the entire party of the foes,
who are bent upon doing harm unto the Rakshas". Then starting up from
his seat, the exceedingly energetic Rāvana hung on Kumbhakarna’s neck a
wreath stringed with gems in the centre. And Rāvana also decked that
high-souled one with _angadas_, and finger-fences, and noble ornaments,
and a chain resembling the Moon. And Rāvana adorned his person with
garlands gorgeous and fragrant, and set ear-rings to his ears. And
adorned with golden _angadas_ and Keyuras and other ornaments of gold,
the large-eared Kumbhakarna appeared like a fire fed full of sacrificial
libations. And with his great dark girdle he seemed like the Mandara
fastened by the serpent on the occasion of the churning of the sea. And
donning on his impenetrable golden mail, splendid like lightning, and
shining in its own brilliance, Kumbhakarna appeared like the monarch of
mountains enveloped with evening clouds. Having all his limbs adorned
with ornaments and bearing a dart in his hand, the Rākshasa resembled
Narāyana in elation of spirits, when he covered heaven and earth and the
nether regions with three paces. And then embracing his brother and
going round him and bowing down the head unto him, that exceedingly
powerful one went out. And Rāvana sent him with choice
benedictions,—while he caused kettle-drums and conchs to be sounded and
forces equipped with excellent weapons, to accompany Kumbhakarna. And
high-souled mighty warriors followed that foremost of heroes with
elephants and steeds and chariots sending out rattle resembling the
rumbling of thunder. And mounting serpents and camels and asses and
lions and leopards and deer and birds, (Rākshasas) followed the grim
Kumbhakarna endowed with tremendous strength. And strewn with blossoms,
and, with an umbrella held over him, that exceedingly terrible enemy of
the Deities and the Dānavas, wielding a dart in his hand,—went out,
maddened with the smell of blood. And countless footmen wondrous
powerful and mighty and dreadful and fierce-sighted Rākshasas, carrying
weapons in their hands, went in his wake. The Rakshas measuring each
many a _vyāma_ and red-eyed, and resembling masses of dark-blue
collyrium,—went out upraising darts and swords and sharpened axes and
_bhindipālas_ and _parighas_ and maces and huge _tālaskandhas_ and
irrisistible _Kshapanis_. And the exceedingly energetic Kumbhakarna
endowed with prodigious strength sallied forth, assuming another form
terrific and dreadful to behold. And the gigantic huge-faced and fierce
Kumbhakarna, measuring an hundred bows in breadth and six hundred in
altitude, having eyes resembling car-wheels, and resembling a towering
hill, or a mountain burnt,—marshalling the Rakshas, said with a
complacent countenance,—"Like fire consuming insects, shall I to-day,
wrought up with wroth, burn up one by one the bands of the flower of the
monkey-forces. But the wood-ranging monkeys have not transgressed
anywise unto the like of us. That species is the ornament of the gardens
attached to our residences. The cause of the seige of the city is
Rāghava along with Lakshmana. He being slain, all are slain. Therefore
shall I slay him in battle". As the Raksha—Kumbhakarna—was speaking
thus, the Rākshasas sent up terrific shouts, as if making the very sea
shake. As the intelligent Kumbhakarna sallied out speedily, dreadful
were the omens that presented themselves on all sides. Clouds containing
meteors and lightning looked dark like asses. And the earth shook with
her oceans and woods. And fierce jackals began to cry, opening their
flaming mouths. And birds began to wheel at the left. And as he marched
a vulture alighted on his dart. And his left eye throbbed and his left
arm shook. And a meteor dropped down with a tremendous crash. And the
sun was bedimmed, and the air did not blow, enhancing pleasure. But
without heeding these mighty omens that took place, capabale of making
people’s down stand on end, Kumbhakarna went out, urged on by the force
of the Finisher. And leaping over the wall with his legs, that one
resembling a mountain saw the wonderful array of the monkeys, resembling
clouds. And seeing that foremost of Rākshasas resembling a hill, the
monkeys began to disperse in all the ten cardinal directions like clouds
driven by the wind. And seeing that terrific host of monkeys scattering
in all directions, like clouds broken through (by winds), Kumbhakarna
possessed of the splendour of clouds, from joy, emitted roars like
clouds. Hearing those terrible shouts like unto the roaring of clouds in
the welkin, innumerable monkeys dropped to the earth even as _sāla_
trees that have their roots severed. And issuing forth for destroying
the foe, the high-souled Kumbhakarna, equipped with a tremendous
bludgeon, struck extreme terror into the monkey-ranks, like unto the
Lord armed with the Fatal rod at the Universal wreck.

  ²¹⁹ _i.e._ autumnal clouds and which roar but do not pour.—T.

  ²²⁰ He did not, however go yet awhile.—T.



SECTION LXVI.


Having leapt over the wall, the exceedingly powerful and gigantic
Kumbhakarna resembling a mountain-summit, speedily went out of the city.
And then he sent up a mighty shout making the sea resound, and as if
drowning the roar of the thunder and riving mountains. And seeing that
fierce-eyed one, incapable of being vanquished by Maghavān or Varuna or
Yama, the monkeys began to fly away. And seeing them scamper, the king’s
son—Angada—said unto Nala and Nila and Gavāksha and the mighty
Kumuda,—"Forgetting your lineage and prowess, whither do ye, exercised
with fear, fly,—like inferior monkeys? Ye amiable ones, desist. Why
should ye save yourselves? This Raksha doth not come to fight,—this is
only a great phenomenon to affright. We shall by our vigor destroy this
fearful phenomenon of the Rākshasas that hath presented itself.
Therefore, let the monkeys desist. Cheered with much ado, the monkeys
rallying, took up trees and advanced to the field of fight. And ceasing
from flight, the wood-rangers waxing enraged, began to assail
Kumbhakarna, like unto elephants in rut. And the exceedingly strong²²¹
Kumbhakarna, attacked with towering mountain-peaks and crags and trees
with flowering top, did not shake. And countless crags descending on his
person, were shattered; and trees with flowering tops, being broken,
fell down to the earth. And incapable of containing himself (through
rage), Kumbhakarna on his part fell to agitating the ranks of the
powerful monkeys, even as a fire breaking out burneth down a forest. And
many a prime monkey, crimsoned and drenched (with blood) lay down (on
the ground); and many, resisted dropped to the earth, like trees bearing
coppery flowers. And without looking before or after, the monkeys
bounded and rushed. And on being attacked by the Rākshasa with ease some
of those heroes dropped into the deep, and some entered the wilderness.
And some ran by the same way by which they had crossed the ocean; and
some with pale faces darted into downs. And some of the bears ascended
up trees, and some took shelter in mountains. And others dropped²²²
down; and some ran on. And some fell down to the earth, and some lay
insensible²²³ as if dead. Seeing the monkeys break down, Angada
addressed them, saying,—"Stay we shall fight. Desist, ye monkeys. Going
round this Earth place find I none where ye may rest. Stop ye all. What
is the need of preserving your lives. Ye poltroons, if ye fly away
leaving your arms behind, your wives shall deride you; and that is more
painful to honorable persons than death itself. Born in long and noble
lines, whither go ye, suffering from fear, like abject monkeys? When
renouncing your prowess, ye fly away in fear, forsooth ye are base.
Where now is gone that talk of yours anent your nobility and the welfare
(of your king) which you had held in society. He that liveth, despised
(of all), hear the reproach of being a craven. Therefore do ye follow
the way frequented by the worthy, and cast off fear. We will either lie
down on the earth, being slain in consequence of our shortness of days,
and thus attain the region of Brahmā incapable of being attained by
dastards; or achieve renown by slaying the foe in fight and slain in
battle, we shall enjoy the wealth of the region of heroes. Like an
insect coming to a glowing and flaming fire, Kumbhakarna, seeing
Kākutstha, shall not away hence living. If we save our lives by flight,
and if the many are brought down by one, we shall lose our fame
utterly". As Angada decked in golden _angadas_ was saying this, the
monkeys, flying away spake onto that hero words not worthy of being
spoken unto an hero,—"Great is the havoc that the
Rākshasa—Kumbhakarna—hath spread amongst us. ’Tis not the time to stay:
life is dear unto us". Having said this the monkey-bands darted to the
ten cardinal points; as they saw that dreadful and grim-eyed one
approach. And as those flower of the forces were on the flight, those
heroes were made to desist by Angada with words of comfort and hope
pointing to the future. On being cheered by the intelligent son of Vāli,
all the monkey-bands stood expecting his commands.

  ²²¹ _Mahavalāh—plu_—evidently a misprint for _mahavalah_—sing.—T.

  ²²² _For fighting_, remarks the commentator.

  ²²³ _Suptāh—sleeping_; but here, I presume, it means _senseless_.—T.



SECTION LXVII.


And having desisted on hearing the words of Angada, those huge-bodied
ones, regaining calmness, became (again) intent on fight. And attaining
energy at the exhortation (of Angada), and summoning up their prowess,
they stayed in the field agreeably to the words of the powerful Angada.
And inspired with spirits, the monkeys, determined to face their fate,
rushed into the conflict, and, casting away all care for their lives,
entered into a furious fight (with the foe). And speedily upraising
trees and gigantic crags, the huge-bodied monkeys charged Kumbhakarna.
Thereat the mighty Kumbhakarna possessed of a prodigious person waxing
wroth, taking up his mace let the same alight on the enemies. And
attacked by Kumbhakarna, seven, eight hundreds and thousands of monkeys
measure their lengths on the earth. And casting about his arms, he
rusheth on, devouring sixteen, eight, ten, twenty or thirty. And he
devoured (the monkeys) like Gāruda swallowing up serpents. And then
cheered up with much ado, the monkeys meeting together, and taking trees
and rocks in their hands, stood their ground in the van of battle. Then
uprooting a crag, Dwivida—foremost of monkeys—resembling an extended
mass of clouds rushed against (Kumbhakarna) having the aspect of a
mountain-summit. And uprooting it, the monkey hurled it at Kumbhakarna.
And without descending on him, the crag fell down amidst the army, and
smashed steeds and elephants and cans and choice chargers. And then
taking another mountain top, Dwivida hurled it at other Rakshas. And
smit with the impetus of the peak, Kumbhakarna had his chargers and his
charioteers slain; and the terrific field overflowed with the blood of
Rakshas. And Rākshasa car-warriors by means of arrows resembling the
Destroyer himself, cut off the heads of the foremost monkeys who had
been setting up roars. And the high-souled monkeys also, uprooting
giants trees, destroyed cars and horses and elephants and camels and
Rākshasas.—And remaining in the sky, Hanumān discharged at Kumbhakarna’s
head mountain-peaks and rocks and various trees. And all those
mountain-tops he cut off with his dart; and the mighty Kumbhakarna also
baffled the shower of trees.—Then grasping his sharpened spear,
Kumbhakarna darted against that terrific array of monkeys. And as he
charged them, Hanumān armed with a mountain-peak, stood before him. And
waxing enraged (Hanumān) vehemently smote Kumbhakarna with a gigantic
crag. And overpowered by that, Kumbhakarna experienced great torments,
and his body was covered with fat and blood. And then as Guha had
pierced Krauncha with his fierce dart, Kumbhakarna the mountain-like
smote the Wind-god’s son in the chest with his dart resembling lightning
or like a glowing mountain-summit. And having his mighty chest pierced
in the mighty encounter, Hanumān, overwhelmed, and vomitting
blood,—transported with wrath, set up roars resembling the roaring of
the clouds at the universal disruption. And then, beholding him in
torments, the Rakshas suddenly rejoiced, emitted shouts; and the monkeys
aggrieved and overcome with fright, began to fly Kumbhakarna in battle.
And then the powerful Nila, arranging his forces, discharged a
mountain-peak at the intelligent Kumbhakarna. And seeing it descend, he
dealt it a blow; and struck by the blow, the mountain-top was shattered
in pieces; and dropped to the earth glowing and shooting living flames.
And then Rishabha and Sarabha and Nila and Gavāksha and
Gandhamādana—these five terrific monkeys—rushed against Kumbhakarna. And
in the encounter those mighty monkeys began to sorely assail the
huge-bodied Kumbhakarna with crags and trees and slaps and kicks and
blows. But those blows seemed to him like touches²²⁴ and did not at all
pain him. Then he fastened the vehement Rishabha with his arms. And
agonised on being fastened with Kumbhakarna’s arms, that foremost of
monkeys, the dreadful Rishabha, fell down to the earth, vomitting blood
by his mouth. And then the enemy of Indra smit, Sarabha with blow, and
Nila, in the conflict with his thigh, struck a slap at Gavāksha. And
suffering great pain in consequence of the blows (dealt by Kumbhakarna
those monkeys), deprived of their senses and bathed in blood, dropped
down to the earth like Kinçukas that have been cut down. And on those
high-souled and mighty monkeys falling down, thousands of monkeys rushed
at Kumbhakarna. And ascending a mountain-summit, those foremost of
monkeys,²²⁵ possessed of the splendour of a mountain-peak, sprang upon
him and tore him with their teeth. And those foremost of monkeys
attacked the long-armed Kumbhakarna with their claws and teeth and blows
and arms. And then with thousands of monkeys on him that extraordinary
one that fearful Rākshasa—resembling a hill,—looked like a mountain with
trees on it. And like Gāruda eating up serpents, that wondrous strong
one, wrought up with rage, devoured those monkeys, seizing them with his
arms. And cast by Kumbhakarna into his mouth resembling the nether
regions the monkeys emerged from his nose and ears. And eating up the
monkeys, that foremost of Rākshasas resembling a hill, growing wroth,
and fired with rage,²²⁶ began to break the monkeys down.—And transported
with passion, that Rākshasa, making the earth miry with flesh and blood,
spread among the monkey-ranks like unto the fire at the a time of the
Universal dissolution. And in that encounter, Kumbhakarna armed with his
dart in his hand, resembled the thunder-handed Sakra, or the
noose-handed Destroyer himself. And as a conflagration²²⁷ burneth up a
withered forest in the summer, Kumbhakarna burnt that host of the
monkeys. And thus beaten (by Kumbhakarna), those monkeys, with their
ranks destroyed, the monkeys,²²⁸ racked with anxiety, began to cry in
unnatural tones. And having innumerable monkeys slain by Kumbhakarna,
the monkeys, aggrieved and their hearts riven with sorrow, sought the
shelter of Rāghava. Seeing the monkeys broken in the terrific encounter,
the son of the thunder-handed,²²⁹ darted impetuously against
Kumbhakarna. And taking up a mighty crag, he momentarily setting up
roars, and thereby terrorizing all the Rākshasas—followers of
Kumbhakarna, he discharged the mountain-peak right against Kumbhakarna’s
crown.—And struck with that mountain-peak, Indra’s
enemy—Kumbhakarna—flamed up in fierce wrath. And the loud-throated
Kumbhakarna, terrifying all the monkeys vehemently darted against the
enraged son of Vāli; and then that wondrous strong one hurled his dart
at Angada. And as the dart descended, that foremost of monkeys endowed
with strength,²³⁰ and skilled in battle, evaded the weapon from his
fleetness. And then swiftly springing up, he slapped (his antagonist) in
the chest. And thereat that one resembling a hill, lost his senses. And
recovering his senses, that exceedingly strong Rākshasa, dealt a blow at
Angada; and the latter dropped down senseless. And on that powerful
monkey falling down insensible, Kumbhakarna, taking his dart, rushed
against Sugriva. And seeing the exceeding stout Kumbhakarna approach,
the heroic king of monkeys—Sugriva—sprang up; and taking a mountain-top
that one possessed of great strength darted against the mighty
Kumbhakarna. And seeing that monkey, Kumbhakarna, stretching his limbs,
stood before the lord of monkeys. And seeing Kumbhakarna, with his body
laved in the blood of monkeys; and eating up mighty monkeys, Sugriva
addressed him, saying,—"Thou hast felled heroes done deeds difficult of
being performed, and hast devoured the warriors; and thou hast thus
attained renown. But let go now the monkey-army. What shalt thou do with
the ignoble? Do thou, O Rākshasa bear the descent of this mountain".
Hearing those words of the monkey-king instinct with strength and
fortitude, that terrible Rākshasa—Kumbhakarna—said,—"O monkey, thou
stormest, because thou art the grandson of Prajāpati²³¹ and the son of
the king of bears; and because as such thou art endowed with fortitude
and prowess". Hearing Kumbhakarna’s speech, Sugriva whirling that
mountain-peak, suddenly let it go; and with that rock resembling _Vajra_
or the thunder-bolt, smote Kumbhakarna in the chest. And on coming in
contact with his wide breast, that mountain-peak was at once shattered
in shivers. And thereat the monkeys grew dispirited and the Rākshasa’s
ranks shouted in joy. And struck with the mountain-summit, Kumbhakarna
was fired with wrath; and roared, expending his face. And then, whirling
his dart resembling lightning displayed, he hurled it for compassing the
destruction of the master of monkeys. Then swiftly bounding up, the
Wind-god’s son, resisting that whetted dart fastened with golden
chains,—with his hands violently snapped it in twain. And placing the
same on his thighs, (Hanumān) snapped that ponderous and terrible dart
composed of black iron, and thereat the monkeys waxed delighted. And
seeing the dart severed by Hanumān, the monkey-army, growing delighted,
set up countless shouts and rushed in all directions. And the Rākshasa
was seized with fear and turned away (from the field.) And the monkeys
excessively delighted, set up loud shouts, and finding the dart broken,
poured forth thanks to the Wind-god’s son. Then the mighty-minded lord
of Rākshasas seeing the dart thus severed, uprooted a peak from the
Malaya and with it smote Sugriva. The king of monkeys struck with the
mountain-peak fell senseless upon the field, and the demons finding him
in this plight shouted out in great joy. Then Kumbhakarna coming to the
wonderfully mighty master of monkeys, took him up and stole away from
the field, as a violent gust of wind stealeth away a patch of cloud.
Kumbhakarna, who resembled a mountain in loftiness of stature, while
taking him away like a mass of cloud appeared like Sumeru overtopped
with lofty peaks. Thus the lord of Rākshasas went on hearing thanks
(from the Rākshasas) and shouts from the lords of the heavens, wondered
at the capture of the foremost of monkeys. Thus taking him captive, that
mighty one resembling Indra in puissance, thought his death would
destroy the entire host of the opponents together with Rāghava. Then
Hanumān, the shrewd son of Maruta, finding the whole host of monkeys
scattered in all directions, as well as Sugriva captured by Kumbhakarna
bethought himself—"What ought to be done by me now that our king has
been captured? I will doubtless do as befits me now—let me assume the
shape of a mountain and kill the Rākshasas. Let me kill the mighty
Kumbhakarna, splitting his body with my strong fist and thus relieve the
master of monkeys—thus let the whole host of monkeys become delighted.
Or, even when captured by the whole host of gods or Asuras or serpents
he is mighty enough to extricate himself. Meseems, the lord of monkeys
struck with dart in battle by Kumbhakarna has not yet recovered his
senses. Else in a moment he would do the needful for himself as well as
the monkeys. Should the relief of the mighty-minded Sugriva come from
me, I should be incurring his displeasure and it would certainly lead to
the loss of his reputation for ever; then I must wait a moment and see
his own might displayed by himself when relieved. Meanwhile let me cheer
up the monkey-host". Thinking thus within himself, Hanumān, that son of
Maruta, began to stay the mighty host of monkeys. In the meantime
Kumbhakarna entered Lankā with Sugrira trembling, being honored with the
showering of beautiful flowers from the sky, the buildings on the main
roads and the town-gate. Then the mighty one (Sugriva) slowly recovered
his senses with the shower of fried paddy and sweet scent and the
sprinkling of water as well as with the coolness of the streets. Then
that mighty-minded (Sugriva), caught in the arms of the powerful
Rākshasa, having with difficulty come to his senses and surveying around
him the streets of the town bethought himself:—"When thus within the
grasp of the enemy how can I take revenge? Or let me do what will be
acceptable and advantageous to our army". Then advancing all on a
sudden, he with his nails and sharp teeth cut off the ears and nose of
that lord of the enemies of the gods and split both his sides with the
blow of his feet. And Kumbhakarna losing his ears and nose and having
his sides split with nails and teeth grew angry, and becoming all
covered over with blood, threw Sugriva to the ground and pressed him.
Thus pressed upon the ground with main force and severely struck by the
enemies of gods, he flew to the skies like a ball-rolling, and once more
joined Rāma. The mighty Kumbhakarna having lost his nose and ears and
drenched in blood, appeared like a mountain covered all over with
streamlets. That huge-bodied Rākshasa, younger brother of Rāvana,
terrible in appearance, resembling a mass of deep black collyrium, and
covered all over with blood, appeared like an evening cloud; and (once
more) made up his mind to appear in battle. Sugriva having thus escaped,
that dreadful enemy of the king of the celestials in wrath again rushed
to battle; and finding himself destitute of arms took up a fearful mace.
And then that mighty-minded one, the Raksha Kumbhakarna, issuing out of
the city began to devour the terrific host of monkeys, as doth the
mighty fire eat up people at the end of a Yuga. On entering the mighty
host of monkeys, the hungry Kumbhakarna, hankering after flesh and
blood, ate up the monkeys, and with them, devoured many a Rākshasa and
Pisācha by mistake. Thus, as Death devoureth creatures at the end of a
Yuga, he destroyed the mighty monkeys. And he in wrath, taking up with
one hand the monkeys along with the Rākshasas, hurriedly threw them into
his mouth,—one, two three, or many at a time. And blood and fat flowed
copiously down his body; and though struck by the monkeys with peaks of
mountains, the mighty one devoured all those monkeys. And the monkeys as
they were being devoured, saught the shelter of Rāma. And Kumbhakarna
wrought up with wrath, chased amain hundreds of monkeys, eating up
seven, eight, twenty, or thirty. And fastening (the monkeys) with his
arms, he, devouring them, rushed on. And resembling the Destroyer of
prodigious dimensions at the end of a Yuga, that one furnished with
extremely sharp teeth, having his body covered with fat, marrow and
blood, and coiling entrails about his ears, began to discharge darts.
And at this moment, that subduer of hostile hosts and captor of the
capitals of foes—Sumitrā’s son—Lakshmana, growing enraged, entered on an
encounter with the enemy. And Lakshmana endued with prowess shot seven
shafts at Kumbhakarna’s body; and next, taking up other arrows also
discharged them (at his antagonist). And thereat that Rākshasa, smarting
under the wounds inflicted by that weapon,²³² cut it off (by means of a
weapon). Thereupon grew enraged the powerful Lakshmana—enhancer of
Sumitrā’s joy. And then as the wind overspreadeth evening clouds, he
with his shafts covered his²³³ shining and graceful mail entirely made
of gold. And smit with arrows dight with gold, that one resembling a
mass of dark-blue collyrium appeared beautiful like the ray-furnished
Sun surrounded by clouds. Then that dreadful Rākshasa voiced like masses
of clouds, scornfully addressed the enhancer of Sumitrā’s felicity,
saying,—"By dauntlessly fighting with me, who have without ado brought
down the Destroyer himself in battle, thou hast established thy heroism.
Even by staying before me, who am equipped with arms in this encounter,
and who in mighty conflict resemble Death himself, thou deservest to be
honored. What shall I say of thy fighting? Not even that lord—Sakra
himself—mounted on his Airāvata, and engirt by all the immortals,—had
ever before stayed before me in the field. But to-day, O Sumitrā’s son,
albeit a boy, thou hast gratified me with thy prowess. Now taking thy
leave, I wish to go to Rāghava. And as I have been well pleased in
battle with thy vigour and strength and enthusiasm, I now wish to slay
Rāma alone, who being slain, all are slain. On Rāma being here slain by
me, the rest remaining in the encounter—them shall I undertake with my
all-crushing vigour". When that Raksha had spoken thus, (Lakshmana);
Sumitrā’s son, present in that contest, answered him laughing in
terrible words, saying,—"That thy prowess is incapable of being borne by
Sakra and other celestials,—is true. It is not otherwise, O hero. To-day
I myself have witnessed thy prowess. Yonder is Daçaratha’s
son—Rāma—staying like a moveless mountain". Hearing this, that
night-ranger—Kumhhakarna—possessed of immense might, disregarding
Lakshmana and passing beyond Sumitrā’s son, rushed against Rāma, making
the earth tremble. Thereat Daçaratha’s son, Rāma, employing a terrific
weapon, discharged sharpened shafts at Kumbhakarna’s breast. Thereat
flames mixed with live embers shot out from the mouth of that enraged
one suddenly rushing (against Rāma),—as Rāma pierced him (with his
arrows). And on being frightfully pierced by Rāma’s weapons, that
foremost of Rākshasas, roaring wrathfully darted against Rāma, and
pursued the monkeys in the conflict. And those shafts adorned with
peacock’s plumes, alighting on (Kumbhakarna’s) chest, his mace, escaping
his hand, dropped to the earth; and all his (other) arms also were
scattered on the ground. And when that exceedingly powerful one saw
himself deprived of all his arms, he began to spread a huge havoc by
means of his clenched fists and hands. And with his body entirely
covered with arrows and bathed in blood, he began to bleed like a hill
overflowing with fountains. And fired with wrath and maddened with
blood,²³⁴ he rusheth on, devouring monkeys and Rākshasas and bears. And
that redoubtable one possessed of dreadful prowess, resembling the
Reaper himself, whirling a mighty mountain-peak, hurled it aiming at
Rāma. Thereat Bharata’s elder brother, the righteous Rāma, ere that
prodigious peak had alighted, severed the same by means of seven
straight-speeding shafts wrought with gold. Intent on finishing
Kumbhakarna, the virtuous Lakshmana, revolving many a means, (at last)
spoke unto Rāma,—"O king, this one knoweth not monkeys and
Rākshasas,—maddened with the smell of blood, he eateth up his own as
well as his enemies. Now let the foremost monkeys, putting forth their
best, mount on him; and let the leaders of bands according to their
rank, stand surrounding him. And then to-day this wicked-minded
Rākshasa, oppressed with a mighty weight, will no longer be able to eat
up any more monkeys". Hearing the words of the intelligent prince, those
exceedingly powerful monkeys with alacrity ascended Kumbhakarna. And
Kumbhakarna mounted by those monkeys, waxing exceedingly enraged, shook
them vehemently, even as mad elephants shake the drivers thereof. And
Rāghava seeing them shaken, and concluding the Rākshasa to be wroth,
furiously sprang forward, taking his bow. And with his eyes crimsoned
with choler, the gentle Rāghava, as if burning up the Rākshasa with his
eyes, rushed forth vehemently, summoning up all his impetuosity, thereby
cheering up the leaders of bands that had been sore tried by the might
of Kumbhakarna. And equipped with an excellent quiver and arrows, Rāma
cheering up the monkeys sprang forward, taking a bow, resembling a
serpent; terrific; having a stout string; and embellished in gold. Then
surrounded by exceedingly invincible monkey-bands, that highly powerful
hero, followed by Lakshmana, marched forth. And he saw the redoubtable
and high-souled Kumbhakarna, with his body drenched in blood, and with
blood-shot eyes; rushing against all, like unto an infuriated elephant
of the cardinal points; pursuing the monkeys; wrought up with wrath;
environed by Rākshasas; appearing like the Vindhya or the Mandara;
decked with golden _angadas_; bleeding from his mouth; like clouds
pouring showers; licking at the corners of his mouth laved with blood;
smashing the monkey-ranks; and resembling Yama the Destroyer. And that
best of persons, seeing that foremost of Rākshasas having the splendour
of a living fire, stretched his bow to its full bent. And fired with
wrath at the twang of his bow, that foremost of Rākshasas, inflamed with
wrath,—not brooking that report, rushed against Rāghava. Thereat, the
gentle Rāma, endowed with arms resembling the body of the sovereign of
serpents, in that encounter addressed Kumbhakarna, like unto an elevated
cloud and possessed of the splendour of a mountain,—as he darted
forward, saying,—"Come, O king of Rakshas! Let no grief be thine! Here I
stay, taking my bow in my hand. Know me for the destroyer of the race of
the Rākshasas—thou who in a moment shalt be deprived of thy senses".
Knowing that this was Rāma, (Kumbhakarna) laughed in frightful accents;
and then, wrought up with wrath, rushed against the monkeys in the
encounter. And as if riving the breasts of all the monkeys (present),
the exceedingly energetic Kumbhakarna, laughing frightfully and in a
terrific manner,—resembling the rumbling of clouds, addressed Rāghava,
saying,—"Take me not for Virādha, or for Kavandha, or yet for Khara. I
am not Vāli or Māricha. I am Kumbhakarna, that am come. Behold my
dreadful and mighty mace entirely made of iron. By help of this I had
formerly brought down deities and Dānavas. It doth not behove thee to
scorn me in that my nose hath been severed. I do not feel any the
smallest torment in consequence of my ears and nose having been cut off.
O tiger of the Ikshwaku line, O sinless one, do thou witness the prowess
that is in my frame. And thereafter, when thou shalt have displayed thy
prowess and power, shall I devour thee up". Hearing Kumbhakarna’s words,
Rāma discharged (at him) shafts furnished with knobs. And smit with
these having the impetus of the thunder-bolt, the foe of the celestials
did not feel any pain or smart. And those shafts which had severed the
seven stately _sālas_, and, to boot, had slain Vāli—best of
monkeys,—they resembling the thunder itself—could not impart any pain to
Kumbhakarna’s body. And drinking up in his body those arrows resembling
a shower, the enemy of the great Indra whirling his mace possessed of
fierce vehemence, put out the arrowy discharge of Rāma. Then that Raksha
whirling his mace washed in blood, capable of striking terror into the
mighty hosts of gods and Dānavas, and possessed of fierce impetus,—made
the monkey-army take to its heels. Then Rāma, taking a mighty _Vāyavya_
weapon, used the same against the night-ranger; and cut off his arm with
the mace. And having his arm cut off, he set up tremendous roars. And
his arm with the mace, resembling a mountain-peak, cut off by Rāghava’s
arrows, fell in the midst of the army of the monkey-king, and destroyed
that army.²³⁵ Thereat the monkeys remaining after those broken and
slain,—dispirited, and having their limbs wounded,—moving aside, looked
on the dreadful encounter between the Raksha and the lord of men. And
then Kumbhakarna, having his arm severed, resembling the foremost of
mountains with its crest hewn away by a mighty sabre, tore up a tree
with his (remaining) arm and in the conflict rushed against the monarch
of men. Thereupon with a shaft plated in gold, set upon a weapon of
Indra, Rāma cut off his uplifted arm with a palm tree, looking like the
body of a _pannaga_. And that arm of Kumbhakarna, being severed, dropped
inert on the earth, like a hill, and crushed trees and rocks and crags
and monkeys and Rākshasas. And Rāma, seeing that one shorn of his arms
suddenly spring up, roaring,—took up two whetted crescents, and in the
contest cut off the legs of the Rākshasa. And thereupon those legs (of
his), making all sides and quarters and rocks and caves and the mighty
main and Lankā herself and the army of the monkeys and the
Rākshasas,—resound,—dropped down (on the ground). And having his arms
cut off and his legs also severed, (Kumbhakarna), opening wide his mouth
resembling in sheen the mouth of a mare, roaring swiftly darted against
Rāghava,—even as Rāhu pursueth the Moon in the firmament. Then Rāma
stuffed his mouth full of sharpened shafts having their feathered parts
furnished with gold. And having his mouth filled; he could not
articulate; but with extreme effort uttered indistinct accents and
swooned away. Then Rāma took an arrow of Indra,—whetted and knobbed,
impetuous as the wind, resembling the effulgence of the Sun, and like
unto the very banner of Brahmā, or the Destroyer himself; and fatal to
foes. And then Rāma hurled it at the ranger of the night. And thereat
that weapon hurled by Rāma’s arm, resembling a smokeless flame, lighting
up the ten cardinal points with its own glory,—saught him that was
possessed of the dreadful energy of Sakra’s thunder-bolt. And therewith
he (Rāma) cut off the head of the lord of Rakshas resembling a
mountain-summit, furnished with prominent teeth,—from which the
ear-rings had fallen off,—even as formerly Purandara had cut off the
head of Vritra. And then Kumbhakarna’s huge head deprived of the
ear-rings appeared like the Moon seated in the midst (of the heavens) on
the rising of the Sun in the morning.²³⁶ And struck with Rāma’s arrow,
the head of the Raksha resembling a hill fell down to the earth; and (in
its fall) crushed edifices on the highways and gateways; and elevated
walls also it bore down to the ground. And then that Raksha of gigantic
proportions and vast to the view plunged into the deep; and crushing
huge and mighty fishes and serpents, saught the depths. And on that
enemy of the Brahmanas and gods, endowed with immense strength,—having
been slain in battle, the earth shook and the mountains also; and from
excess of joy the celestials shouted aloud. And those deities and saints
and Maharshis and Pannagas, and celestials and (other) beings and birds
and Guhyakas, together with Yakshas and Gandharvas,—all these who had
stationed themselves in the welkin,—were rejoiced at the prowess of
Rāma. And at his (Kumbhakarna’s) great destruction, the intelligent
adherents of the king of Nairitas,—aggrieved exceedingly, began to cry
at the sight of that best of the Raghus, even as mad elephants cry at
sight of a lion. And like unto the Sun emerged from the mouth of Rāhu,
and destroying the darkness of the celestial fields,—shone Rāma in the
midst of the monkey-army having slain Kumbhakarna in battle. And
countless monkeys experienced the very height of delight; and on (their)
foe of terrific strength having been slain, they with countenances
resembling awaked lotuses paid homage unto the king’s son—Rāghava—the
sharer of good fortune. And as the monarch of the immortals had rejoiced
on slaying the mighty Asura—Vritra—Bharata’s elder brother rejoiced on
having in battle slain that smiter of celestial hosts, Kumbhakarna in
mighty conflict, never (before) vanquished in renowned encounters.

  ²²⁴ _Like the feel_, remarks Rāmānuja, _of wreaths, unguents, etc._—T.

  ²²⁵ _Plavaganshavāh_—foremost of the monkeys occurs twice—one is left
      out in the translation.—T.

  ²²⁶ _Sankrudha_—infuriated, and Krudha, _angered_—this pleonasm is in
      the text.—T.

  ²²⁷ The text has _pāvaka_—fire.—T.

  ²²⁸ _Plavangamāh_ and _vanarāh_—both mean _monkeys_. One is left
      out.—T.

  ²²⁹ The _thunder-handed_ is Indra—his son is Vāli; and Vāli’s son is
      Angada, who is meant in the text.—T.

  ²³⁰ _Valavān_—strong occurs twice.

  ²³¹ _Rikskarajas_—the father of Sugriva, was produced from the yawning
      of Prajāpati or Brahma.—T.

  ²³² But Lakshmana had _not_ discharged a single weapon only against
      Kombhakarna.—T.

  ²³³ Kumbhakarna’s.

  ²³⁴ Perhaps with the _smell_ of blood.—T.

  ²³⁵ This, of course, is not to be taken literally.—T.

  ²³⁶ This _sloka_ is wanting in many texts.—T.



SECTION LXVIII.


Seeing Kumbhakarna slain by the high-souled Rāghava, the Rākshasas
conveyed the tidings to the lord of the Rākshasas—Rāvana; (and addressed
him, saying), "O king, that one resembling the Destroyer himself, urged
on by Death,—having scoured the monkey-army and eaten up monkeys,—and
for a while displayed his prowess, hath met with his quietus at the
hands of Rāma exerting his energy. And with half his body immersed in
the dreadful deep, thy brother, Kumbhakarna, with his nose and ears cut
off, and blood besmearing his body,—with his head and limbs hewn away,
and his body uncovered,—mountain-like blocketh up the gate of Lankā with
his person,—and resembleth a tree that hath been consumed by a
forest-fire". Hearing the mighty Kumbhakarna slain in battle, Rāvana
burning in grief, swooned away and dropped to the earth. And hearing
their uncle slain, Triçiras²³⁷ and Atikāya—destroyers of gods and
men,—began to weep, oppressed with sorrow. And Mahodara²³⁸ and
Mahāpārçwa²³⁹ hearing of their uncle slain by Rāma of untiring deeds,
were overcome with grief. Then regaining his senses with extreme
exertion, that foremost of Rākshasas, distressed in consequence of the
destruction of Kumbhakarna, mourned with his senses overwhelmed,
saying,—"O hero! O humbler of the pride of the foe! O mighty
Kumbhakarna! Leaving me, thou through Destiny, hast gone to the abode of
Yama. O exceedingly powerful one, leaving me (lone) whither dost thou
wend, without extracting my dart as well as that of thy friends? Now
really I am not, inasmuch as my right arm hath dropped. Backed by this
one, I would not fear celestials and Asuras. How to-day forsooth hath
such a hero—crusher of the hauteur of gods and Dānavas—resembling the
Fire arisen at the hour of universal wreck,—been slain in fight by
Rāghava? He who could not be harmed by the concussion of the
thunder-bolt itself—how can he, smitten with Rāma’s arrows, sleep
soundly on the earth? These gods stationed in the sky along with the
saints,—beholding thee slain in battle, are shouting in glee. Surely
to-day the monkeys overjoyed,—finding occasion, will scale all the
gateways and fortifications of Lankā. I have nothing to do with empire.
And what shall I do with Sitā? And deprived of Kumbhakarna, I do not
even wish to live. If I do not slay in encounter that slayer of my
brother—Rāghava,—certainly death is even that which is good for
me,—otherwise, this life is useless. This very day will I repair to that
place where my younger brother is. Forsaking my brother, I forsooth dare
not live for a moment; for the gods shall laugh on seeing me, who had
formerly wronged them. But, how, O Kumbhakarna, thou having been slain,
shall I conquer Indra? Now the beneficial words of Bibhishana have been
verified. And as through blindness I did not accept the advice of that
high-souled one, Kumbhakarna and of Prahasta, this disaster arisen,
shameth me sore. And as I had disgraced the virtuous and graceful
Bibhishana, this peril producing grief, hath been the consequence of my
conduct". Having thus piteously and long lamented Kumbhakarna, the
Ten-necked one, with his inmost soul overwhelmed with sorrow, and sore
distressed in consequence of grief,—fell down, knowing his brother—the
enemy of Indra—slain in battle.

  ²³⁷ Three-headed.—T.

  ²³⁸ Huge-bellied.—T.

  ²³⁹ Mighty-flanked.—T.



SECTION LXIX.


Hearing the lamentations of the wicked-minded Rāvana, overwhelmed with
grief, Triçiras addressed him, saying,—"O Sire, this second uncle unto
us possessed of mighty prowess hath²⁴⁰ forsooth been slain in fight.
But, O king, heroes never indulge in grief as thou doest O lord, thou
certainly alone art competent to conquer the triple world. Wherefore
then dost thou vent such sorrow like an ignoble one? Thou hast thy dart
conferred on thee by Brahmā; and thy mail and thy weapon—the bow—and thy
car yoked with a thousand asses, sending forth clatter resembling the
rumbling of clouds. The deities and the Dānavas have by means of thy
arms been terrified over and over again. And furnished with all arms,
thou ought to chastise Rāghava. But stay at thy pleasure, O mighty
sovereign, I will go out to battle; and even as Gāruda captureth
serpents, will I capture thine enemies. And as Samvara was vanquished by
the lord of the immortals, or Naraka by Vishnu, will I bringing down
Rāma in battle make him sleep (in the field)". Hearing Triçiras’ words,
Rāvana—lord of Rākshasas—urged on by Fate, considered himself as having
regained his life. And hearing the speech of Triçiras, Devāntaka, and
Narāntaka, and the energetic Atikāya also, were wrought up with martial
enthusiasm. And then those foremost of Nairitas—the heroic sons of
Rāvana—endowed with the prowess of Sakra himself—roared out, ’I will
go,’ ’I will go.’ And all could range the sky, and all were skilled in
illusion, and all were crushers of the pride of the immortals; and all
were irrisistible in encounter. And all of them were endowed with
superior strength, and all had achieved wide celebrity. They had never
been heard of as having been beaten in fight even by the gods along with
the Gandharvas, or the mighty serpents accompanied by the Kinnaras. And
all were skilled in weapons and heroic; and all were versed in warfare.
And all were possessed of the higher knowledge; and all had obtained
boons. And then the king surrounded by those sons of his, appearing like
celestials,—capable of injuring the force and fortune of the foe,—looked
splendid like Maghavān environed by the immortals, humblers of the
hauteur of mighty Dānavas. And embracing his sons and adorning them in
ornaments,—he sent them to the field with his best benedictions. And
Rāvana sent the brothers—Yudhyonmatta and Matta—for protecting the
princes in the field. And then, saluting the high-souled
Rāvana—destroyer of creatures,—and going round him, those huge-bodied
ones marched forth. And furnished with every description of medicinal
herbs and perfumes, these six Nairitas—foremost of their kind—endowed
with great strength—burning for battle, marched forth,—Triçiras and
Atikāya, and Devāntaka and Narāntaka, and Mahodara and Mahāpārçwa went
out, urged on by Fate. Then Mahodara mounted the
elephant—Sudarçana—sprung in the race of Airāvata, and resembling
dark-blue clouds. And accoutred in every weapon, and decked with
quivers, he looked splendid on his elephant like the Sun ascending the
crest of the Setting-hill. And Rāvana’s son—Triçiras—ascended a car
yoked with excellent steeds, and furnished with every variety of arms.
And having ascended the car, Triçiras bow in hand appeared beautiful
like a mass of burning clouds having lightning and meteors, and crowned
with Indra’s bow.²⁴¹ And dight with three diadems, Triçiras looked
splendid in that superb car, like the monarch of mountains Himavān—with
the three golden hills. And then that foremost of all bowmen—the
powerful Atikāya—son unto the lord of Rākshasas—ascended the best of
cars having excellent wheels and _akshas_, and yoked with excellent
steeds,—and furnished with bottoms and holes; flaming with quivers and
bows; and bristling with _prāças_ and swords and blugdeons. And adorned
with a crown plated with wrought gold and (other) ornaments, he looked
like the Meru swimming in its own splendour And that powerful son of the
king surrounded by the Nairitas looked lovely on that car like the
thunder-handed (Deity) engirt by the immortals. And Narāntaka mounted a
white steed resembling Uchchaiçrava, caparisoned in gold, having a large
frame and endowed with the velocity of the Wind. And taking a _prāça_,
Narantaka appeared like the energetic Guha mounted on the peacock,
grasping his dart. And taking a bludgeon decked in golden ornaments,
Devāntaka resembled Vishnu at the time of the churning of the ocean,
holding the Darbhyā,²⁴² and staying burthening (the earth). And the
powerful Mahāpārçwa endowed with terrific energy, taking his mace,
appeared like Kuvera holding in his hand a mace in the encounter. And
like immortals issuing out of Amarāvati, they marched out with elephants
and steeds and cars sending out clatter resembling the rumbling of
clouds. And them followed high-souled Rākshasas equipped with
mighty-arms. And those sun-bright high-souled princes decked with
diadems appeared splendid like burning planets in the firmament. And the
various gorgeous attires which they had worn resembled rows of cranes in
the sky, looking like autumnal clouds. Resolved on dying or conquering
the foe in fight, those heroes sallied out seeking encounter. And those
high-souled ones, incapable of being repressed in fight, roared and
shouted and discharged shafts and held them. And the earth shook as they
sent up leonine roars and struck at their arms with their hands; and the
sky seemed riven with the leonine roars of the Rakshas. And issuing out
cheerfully, those foremost of Rākshasas endowed with great strength
beheld that monkey-army staying with upraised rocks and stones. And the
high souled monkeys also saw that mighty host of Rākshasas thronging
with elephants, horses and cars, and ringing with hundreds of bell-lets;
resembling dark-blue clouds; upraising mighty arms; and environed on all
sides by Nairitas resembling flaming fire. And seeing that force
advance, the monkeys, finding opportunity, upraising giant crags,
momentarily set up shouts. And thereat, the Rākshasas, incapable of
bearing those shouts, shouted in reply unto the monkeys. And again the
monkeys shouted unto the Rakshas, who were unable to put up with that
cry. And hearing that loud shout of the monkey-leaders, the mighty
Rakshas incapable of bearing that noise expressive of
exhilaration,—shouted still more dreadfully. And then diving into that
dreadful Rākshasa army, the monkey leaders began to range it with
uplifted rocks,—like unto mountains. And equipped with trees and stones,
the monkeys enraged, ranged the Raksha army, now rising into the sky.
and now coming down to the earth. And some among the powerful monkeys
went about taking broad-shouldered trees. And the encounter that took
place between the thronging Rakshas and monkeys was something terrific.
And (the monkeys) began to pour a wonderful shower of trees and rocks
and cliffs. And the monkeys of dread prowess were resisted with vollies
of shafts. And in the contest the monkeys and Rākshasas emitted leonine
roars. And monkeys crushed Yatudhānas with rocks, and, wrought with
rage, (they) in the encounter slew (Rākshasas) covered with armour and
ornaments; and some slew heroes mounted on cars and elephants and
steeds. And the monkeys on a sudden slew heroic Yātudhānas. And smit
with mountain-peaks on their persons, and with their eyes falling off,
the foremost of Rākshasas moved, dropped down, or roared in the scene of
conflict. And the Rākshasas (on their part) pierced the foremost of
monkeys with sharpened and keen darts and clubs and scimitars; and slew
them with darts and _prācas_. And, eager for bringing down each other,
the monkeys and the Rākshasas with their persons, washed with the blood
of their antagonists felled each other. And in a moment the earth was
covered with crags and swords discharged by monkeys and Rākshasas,—and
was drenched in gore. And the field was blocked up with scattered
mountain-like Rakshas influenced by martial ardour,—mangled by their
enemies. And the monkeys thrown down and felled by means of broken crags
and monkeys²⁴³ and arms and legs,—waged a wonderful war. And those
foremost of Nairitas slew monkeys with (the dead bodies of monkeys); and
the monkeys smote Rākshasas with (the dead bodies of) Rākshasas; and the
Rākshasas slew (the monkeys), hurling rocks and crags. And snatching
away their own arms by main force, the monkeys finished Rakshas; and
they slaughtered them with mountain-peaks, and also wounded each other.
And the monkeys and Rākshasas emitted leonine roars in the encounter.
And the Rākshasas, slain by the monkeys, having their mail and defence
for the body rent, bled like unto trees exuding sap. And in that
encounter, some among the monkeys destroyed cars with cars, elephants
with elephants, and steeds with steeds. And the Rākshasas rived the
trees and rocks of the foremost monkeys by means of _Kshurapras_ and
crescents and sharpened _Bhallas_ and arrows. And in that encounter, the
earth became impassable, having been scattered with crags baffled and
severed trees and (warriors) slain by monkeys and Rakshas. And those
monkeys, equipped with various weapons, and with their vigor unworn,
entering upon the conflict casting off fear,—cheerfully putting forth
efforts springing from pride of spirit, warred on with the Rākshasas.
And in that fearful conflict, which was being waged, on the monkeys
having been exhilarated and the Rākshasas having been brought down, the
Maharshis and the deities sent up shouts. Then mounted on a charger
endued with the celerity of the Wind, and grasping a whetted dart,
Narāntaka entered into that fierce army of monkeys, like a fish diving
into the deep. And that hero by means of an effulgent bearded dart
pierced seven hundred monkeys; and at one time the high-souled enemy of
Indra slew the army of the foremost of monkeys. And the Vidyādharas and
Maharshis saw that high-souled one mounted on horseback, ranging the
monkey-ranks. And his course was discovered, miry with flesh and blood
and blocked up with mountain-like monkeys fallen. And when the monkeys
set their hearts on displaying their prowess, Narāntaka, baffling them,
pierced them with shafts. And he consumed the monkey-army, like fire
burning a forest. And when the wood-rangers uprooted trees and crags,
they slain by bearded darts dropped down like mountains riven by the
thunder. And raising a glowing _prāça_, the powerful Narantaka began to
range about in the rear²⁴⁴ of the forces; dashing everywhere (against
the foe) in fight, like the wind in the rainy season. And the heroes
could not appear prominently, or keep their posts. And how could they
then move freely? And that one endued with prowess pierced everyone,
whether springing, or staying, or moving. And broken through by a single
_prāça_, resembling the Reaper, and furnished with solar effulgence, the
monkey-ranks began to roll on the earth. And the monkeys were ill fitted
to bear the impetus of that _prāça_ having the touch of thunder itself;
and they raised a loud cry. And the appearances of those monkey-heroes
falling were like mountains toppling, having their summits riven with
the thunder-bolt. Those high-souled and powerful monkeys that formerly
had been brought down by Kumbhakarna,—having recovered, were present
with Sugriva in this encounter. And Sugriva, looking around, saw that
monkey-army flying in all directions, agitated with the fear of
Narantaka. And after seeing the army in flight, he saw Narantaka
himself, advancing, wielding a _prāça_, and mounted on a steed. And as
soon as he saw (that hero), the exceedingly energetic lord of
monkeys—Sugriva—addressed the heroic prince Angada, endowed with
strength equal to that of Indra, saying,—"Go against this heroic
Rākshasas that is mounted on a steed; and speedily deprive of life that
one who is devouring up the ranks of his foes". Hearing his master’s
speech, Angada descended from that host resembling clouds, like the
powerful Sun himself. And resembling a mass of crags, Angada—foremost of
monkeys—adorned with _Angadas_, appeared beautiful like a mountain with
metals on it. And weaponless himself, and furnished only with nails and
teeth, Vāli’s son attacking Narantaka, said,—"Stay! What shalt thou do
with these interior monkeys? This _prāça_, having the feel of the
thunder-bolt, do thou hurl at my heart itself". Hearing Angada’s words,
Narantaka was fired with wrath. And knawing his upper lip with his teeth
and sighing like a serpent, Narāntaka, wrought with wrath, approached
Vāli’s son. And then whirling his _prāça_, he suddenly discharged that
flaming (weapon) against Angada. And then it was snapped on the breast
of Vāli’s son, resembling the thunder-bolt, and dropped to the earth.
And seeing the _prāça_ broken in pieces, like a powerful snake severed
by Suparna, Vāli’s son, raising his hand, dealt a slap at the head of
his (Narāntaka’s) steed. Thereat, with his legs sinking down and his
eye-balls coming off and his tongue hanging down, and wearing the look
of a mountain,—on being smit with that slap, Narāntaka’s steed fell down
to the ground, with its head lying at random. And Narāntaka seeing his
charger slain and fallen, was seized with a furious wrath, and raising
his clenched fist, that one endowed with exceeding great energy in that
conflict hit Vāli’s son on the head. Thereat Angada having his head
wounded by that blow, warm blood gushed out plentifully. And momentarily
burning and momentarily swooning, he, regaining his senses, was amazed.
Then Vāli’s son, the high-souled Angada clenching his fist into a blow
resembling Death itself in energy, and like unto a mountain-peak, let it
descend on the chest of Narāntaka. Thereat, with his breast riven and
broken down, vomitting flames and having his body bathed in blood,
Narāntaka dropped down to the earth, like a hill shattered by the
impetus of the thunder-bolt. And on Narāntaka of exceeding prowess
having been slain by Vāli’s son in battle, there arose a tremendous
uproar in the firmament from the wood-rangers and the foremost of
celestials. And Angada having performed that difficult deed of prowess,
capable of delighting the mind of Rāma, was seized with amazement;²⁴⁵
and that one of terrific feats in fight was again inspired with delight
in the encounter.

And seeing Narāntaka slain, the foremost of Nairitas—including the
three-headed Devāntaka and Pulastya’s descendant, Mahodara,—began to cry
(in chorus). And then the vehement Mahodara, mounted (on horseback),
rushed against Vāli’s son endued with energy. And aggrieved in
consequence of the calamity that had befallen his brother, the strong
Devāntaka grasping a dreadful bludgeon, darted against Angada. And
ascending a car resembling the Sun yoked with superb steeds, the heroic
Triçiras rushed against Vāli’s son. Then charged by those three powerful
Rākshasas—crushers of the hauteur of immortals, Angada uprooted a tree
furnished with gigantic branches. And as Sakra hurleth the mighty
flaming thunderbolt, that hero—Angada—at once hurled against Devāntaka
that mighty tree having giant branches. And Triçiras cut off that tree
in pieces by means of shafts resembling serpents. And seeing the tree
severed, Angada darted up; and²⁴⁶ then that foremost of monkeys showered
crags and trees. And all those Triçiras wrought with wrath cut off by
means of whetted arrows; and Mahodara snapped those trees with the end
of his bludgeon. And then Triçiras rushed against that hero—Vāli’s
son—with shafts; and Mahodara chased him,²⁴⁷ mounted on an elephant; and
struck Angada in the chest with _tomaras_ resembling the thunder-bolt.
And Devāntaka, enraged advancing, hit Angada with his bludgeon, and
then, endowed with velocity, he swiftly turned away. And attacked
simultaneonly by those three powerful Nairitas, the exceedingly
energetic son of Vāli possessed of prowess, did not feel any pain. And
that impetuous one incapable of being conquered, summoning his utmost
vehemence, rushing on, pealt a slap at his²⁴⁸ mighty elephant. And
thereat the elephant fell down in his very sight and expired. And then
pulling out his tusks, the highly powerful son of Vāli, darting against
Devāntaka, dealt him a blow therewith in that encounter. And thereupon
that strong one overwhelmed like a tree buffetted by the wind, began to
discharge blood profusely, looking like the hue of lac. And then
cheering him, the exceedingly energetic and powerful Narāntaka,
violently whirling his bludgeon with might and main, hit Angada with it.
And albeit struck with the bludgeon, the son of the lord of monkeys,
going down on his knees, again darted up. And as he sprang up, Triçiras
hit at the temples of the son of the king of monkeys with three
straight-speeding terrific shafts. And seeing Angada assailed by the
three redoubtable Rākshasas, Hanumān and Nila proceeded (to his rescue).
Then Nila hurled a mountain-top at Triçiras; and thereat that son of
Rāvana severed it with sharpened arrows. And that mountain-top on being
riven, dropped down, aflame and shooting out sparks of fire. And seeing
him²⁴⁹ yawning in joy, the stalwart Devāntaka in that encounter pursued
the Wind-god’s son with his bludgeon. And as he rushed on, that foremost
of monkeys—Hanumān—dealt on the crown of his head, a blow resembling the
thunder-bolt itself. And the mighty and heroic son of the Wind-god hit
(at his antagonist); and that redoubted monkey also with his roars made
the Rākshasas tremble (in fear). And thereat with his head crushed and
cleft, and his teeth and eyes falling out, and his tongue hanging down,
that son unto the sovereign of the Rākshasas suddenly dropped to the
earth, deprived of life. On that fierce and mighty Rākshasa warrior—that
foe of the immortals—having fallen in fight, the Three-headed one,
waxing wondrous enraged began to shower terrific sharpened shafts on
Nila’s chest. And Mahodara, getting enraged, again swiftly mounted an
elephant like the ray-furnished (Sun) mounting Mandara. Then even as a
mass of roaring clouds poureth down showers enwheeled with levin on a
mountain, he showered arrows right on Nila’s breast. Thereat showered
with those shafts, that leader of monkeys Nila with his person pierced,
had his body riven and was stupified by that exceedingly powerful one.
Then that (monkey) possessed of tremendous vehemence, having regained
his senses, uprooting a crag with a whole tract of trees, struck it at
Mahodara’s head. And struck by that mighty enemy, Mahodara, broken down
by the impetus of that rock, deprived of his senses, dropped down dead
on the ground, like a cliff smit with the thunder-bolt.

Seeing his uncle slain, Triçiras took up his bow; and inflamed with fury
pierced Hanumān with whetted arrows. And thereat the Wind-god’s son,
enraged, hurled a mountain-peak (at his adversary). And Triçiras by
means of keen arrows severed the same in shivers. And seeing the
mountain-peak baffled, the monkey in the encounter began to shower trees
on Rāvana’s son. And Triçiras endowed with prowess by means of sharpened
shafts cut off that descending arrowy shower in the sky and shouted (in
delight). Then Hanumān flying into a fury, bounding to the welkin, with
his nails ripped the steed of Triçiras, even as a lion cleaveth a
powerful elephant. Then taking a dart even as the Destroyer employeth
the Fatal Night, Rāvana’s son—Triçiras—discharged it at the offspring of
the Wind-god. Thereat catching the dart of resistless course as it
descended from the sky, the powerful monkey snapped it and then shouted.
And seeing that dreadful dart broken by Hanumān, the monkeys,
transported with delight, sent up shouts, even as clouds rumble. Than
upraising his sword, that foremost of Rākshasas—Triçiras—brought it down
on the breast of the monkey-chief. Overpowered with the sword-blow,
Hanumān—son unto the Wind-god,—endowed with energy, dealt the
Three-headed one a slap on the head. And smitten with that slap, the
highly powerful Triçiras, with his hands and attire dropping off, fell
down to the earth, deprived of consciousness. Then that mighty monkey
resembling a hill broke his sword as he fell, and roared, terrifying all
the Rākshasas. But not brooking that uproar, that night-ranger sprang
up; and springing up, he dealt a blow at Hanumān. And at that blow, the
redoubtable monkey was wrought up with wrath; and inflamed with rage, he
smote that foremost of Rākshasas about his diadem. And then with a sharp
sword the Wind-god’s son cut off his heads decked with diadems and
furnished with ear-rings; even as Sakra had severed the heads of
Tashtri’s son.²⁵⁰ Thereat even as burning stars, loosened, drop down
from the course of Indra, the large organs of sense, and eyes flaming
like glowing fire, and heads of that foe of Indra, dropped down to the
ground. On Triçiras—enemy of the immortals—having been slain by Hanumān
endowed with the prowess itself of Sakra, the monkeys shouted, the earth
shook, and the Rakshas began to fly on all sides. And seeing Triçiras
and Yudhyonmatta slain and seeing also the irrepressible Devāntaka and
Narāntaka slain (in the encounter), that highly irascible and powerful
Rākshasa—Matta—was transported with passion, and then took up a flaming
mace entirely wrought with iron inlaid with gold; frothy with flesh and
gore; mighty to behold; gratified with the blood of foes; with its end
flaming in splendour; decked with red wreaths; and capable of striking
terror into Airāvata and Mahāpadma and Sārvabhauma.²⁵¹ And flaming up
like the Fire arisen at the end of a Yuga, that foremost of
Rākshasas—Matta—wrought with fury,—rushed against the monkeys. Then the
mighty and powerful monkey—Rishabha—springing up before Rāvana’s son,
stood before the hosts of Matta. And seeing that mountain-like monkey
staying before (him), Matta, enraged, dealt him a blow on the breast.
And smit with the mace, that foremost of monkeys, with his breast riven
and trembling, began to bleed copiously. And regaining his senses after
a long while, Rishabha—lord of monkeys—inflamed with wrath, pouting out
his upper lip, gazed at Mahāpārçwa.²⁵² And then impetuously approaching
the Rākshasa, that foremost of heroic monkeys resembling a hill, endowed
with vehemence, clenching his fist, suddenly smote him with a blow on
his breast. Thereat like a tree whose roots have been severed, he
suddenly dropped on the ground, covered with blood. And thereupon,
(Rishabha) swiftly snatched his dreadful mace resembling the rod of Yama
himself; and shouted. Only for a moment did he²⁵³ remain like one dead.
Recovering his senses, the enemy of the immortals, looking like evening
clouds in hue, suddenly springing up, attacked the son of the king of
waters.²⁵⁴ And thereat, he dropped down to the earth, senseless. In a
moment regaining his consciousness, he again bounded up,—and whirling
the mace resembling a peak of the foremost of mountains, in that
encounter dealt (Matta) a blow therewith. And descending on the body of
that dreadful one—the enemy of deities, sacrifices and Vipras—that
terrific mace rived his breast; and he began to bleed profusely, even as
the lord of mountains discharges minerals and water. And taking the
terrific mace of the high-souled (Matta) and swinging it again and
again, (Rishabha) rushed (against the Rākshasas). And that high-souled
one began to slaughter Matta’s forces in the field. And broken down by
his own mace, Matta dropped down like a hill, with his teeth and eyes
shrivelled up; and he dropped to the earth deprived of strength and
life, with his eyes paling. And on that Rākshasa falling, the Rākshasa
forces began to fly. And on that brother of Rāvana having been slain,
that host of Nairitas appearing like the ocean in grandeur, leaving its
arms behind,—solely for life rushed away, like unto the deep riven (by
the winds).

  ²⁴⁰ _Evameva—forsooth_, as I render it. The commentator, however, says
      it means _such as thou hast described him_.—T.

  ²⁴¹ The rain-bow is sometimes called _Indra’s bow_ and at others
      _Rāma’s bow._—T.

  ²⁴² The mountain Mandara which served as the the churning stick.—T.

  ²⁴³ _i.e._ the carcasses thereof.

  ²⁴⁴ _Sangrāmānte_, I presume, means _rear of the forces_; although
      literally it means, _at the conclusion of the conflict_,—because
      this interpretation would not be proper, the battle being now at
      its hottest.—T.

  ²⁴⁵ Probably, _at his own prowess_.—T.

  ²⁴⁶ The text has _Angada_, avoided for euphony.

  ²⁴⁷ The text has Vāli’s son.

  ²⁴⁸ Mahodara’s.

  ²⁴⁹ Triçiras.

  ²⁵⁰ Viçwarupa.

  ²⁵¹ Elephants of the cardinal points.—T.

  ²⁵² Otherwise called Matta.—T.

  ²⁵³ Matta.

  ²⁵⁴ Varuna.



SECTION LXXI.


Seeing in sore straits his own mighty forces capable of making people’s
down stand on end,—and seeing his brothers resembling Sakra in prowess,
routed; and seeing also his uncles brought down in battle, as well as
his brothers—Yudhyonmatta and Matta—foremost of Rākshasas, that crusher
of the pride of deities and Dānavas—the exceedingly energetic
Atikāya—resembling a hill, who had obtained from Brahmā a boon in
battle, was fired with wrath. Ascending a car effulgent like a thousand
suns mingling their rays into a burst of brilliance, that enemy of
Sakra, charged the monkeys. And stretching his bow, (Atikāya) decked
with a diadem and wearing polished ear-rings, proclaimed his name (among
the monkey-ranks) and shouted in lofty tones. And with his leonine roars
and the proclamation of his name, and the tremendous twang of his
bow-string, he struck terror into the monkeys. Seeing the magnitude of
his person, the monkeys thinking that it was Kumbhakarna who had
come,—and affrighted thereat, sought the shelter of each other. And
seeing his form like unto that of Vishnu when he displayed his threefold
energy, the monkey-warriors seized with fear, began to scour on all
sides. And on Atikāya appearing before them, the monkeys, stupified in
that conflict, saught the shelter of Lakshmana’s elder brother. And from
a distance Kākutstha saw the mountain like Atikāya mounted on the car
and equipped with his bow, like unto roaring clouds (seen) on the
occasion of the universal disruption. And seeing that huge-bodied one,
Rāghava struck with surprise, comforting the monkeys, addressed
Bibhishana, saying,—"Who is this one resembling a mountain, furnished
with a bow and having leonine eyes, that is stationed on a large car
yoked with a thousand steeds,—he that with effulgent sharpened darts and
keen _prāças_ and _tomaras_, shineth like Maheçwara environed by
spectres—he that displaying his fatal tongue, appeareth splendid,
surrounded with darts in his car; like a mass of clouds graced with
lightning. And his bows adorned and backed with gold all over, beautify
his car even as Indra’s bow beautifyeth the firmament. And who is this
foremost of Rākshasas and best of bowmen that embellishing the field of
battle, approacheth on a car glorious as the sun; who, displaying the
ten cardinal points with his shafts resembling the rays of the sun,
appeareth handsome with his peak of a banner bearing the figure of
Rāhu—whose bow bent in three places, emitting roars resembling the
rumbling of clouds, and plated with gold, looketh like the bow itself of
Satakratu? And his mighty car furnished with a banner and ensign and
bottom, and having clatter resembling the roaring of clouds, hath four
horsemen (attached to it). And there are on the car eight and thirty
quivers and dreadful bows and yellow-golden bow-strings. And there are
(in that car) two effulgent swords at his side, illumining it,—their
hafts measuring four hands and their blades ten each. And that calm
(warrior) wears red garlands about his neck, and resembles a mighty
mountain. And a very Destroyer, he hath a mighty mouth, appearing like
that of the Destroyer himself; and he looketh like the sun stationed on
clouds. And with his arms adorned with golden _angadas_, he appeareth
splendid like that best of mountains—the Himavān with its towering
summits. And with his pair of ear-rings, his charming yet terrific
countenance shineth like the full Moon entering into Punarvaçu.²⁵⁵ O
mighty-armed one, tell me all about this foremost of Rākshasas, seeing
whom the monkeys, overwhelmed with fear, fly away in all directions".
Asked by the king’s son—Rāma of immeasurable prowess—the exceedingly
energetic Bibhishana spoke unto Rāma, informing him,—"The highly
powerful king, Vaisravana’s younger brother of dreadful deeds, the
high-souled Rāvana—is the sovereign of the Rākshasas. This one is his
mighty son, like unto Rāvana himself in strength. He serveth the aged,
is of wide celebrity and is the prime of those versed in all branches of
knowledge. And he is competent to ride horses and elephants, to wield
the sword or draw the bow,—or in sowing dissensions, or giving away, or
in counsel,—he reposing in whose arm Lankā hath cast off fear. Know him
to be Atikāya, son unto Dhānyamāli. Having adored the pure-souled Brahmā
with austerities, he hath obtained weapons, and hath defeated his foes
(in fight)". ’Thou shalt be incapable of being slain by celestials and
Asuras’—was the boon conferred on him by the Self-sprung; and he also
gave him this celestial mail and this car resembling the effulgent Sun
himself. He hath vanquished (in battle) hundreds of deities and Dānavas;
and he hath (always) protected the Rakshas, and destroyed Yakshas. And
this intelligent one resisted the thunder-bolt itself of Indra; and in
encounter baffled the very noose of the king of waters. This one is
Atikāya—foremost of Rākshasas; and that son of Rāvana is the humbler of
the hauteur of deities and Dānavas. Therefore, O best of persons, do
thou endeavour thy best. This one with his shafts slaughtered the
monkey-hosts before (us)". And then the powerful Atikāya entering that
monkey-force, stretched his bow and shouted again and again. And the
high-souled principal monkeys, seeing that (hero) possessed of a
dreadful person, that best of car-warriors—stationed on his car, rushed
forward. And Kumuda and Dwivida and Mainda and Nila and Sabha dashed on
at one time with trees and mountain-peaks. Thereupon that foremost of
those skilled in weapons, the exceedingly energetic Atikāya, severed
those trees and rocks by means of shafts dight with gold. And in that
encounter that powerful one possessed of a gigantic person, skilled in
arms, pierced all those monkeys staying before him with arrows entirely
made of iron. And agonised, having their persons pierced in that mighty
conflict by that arrowy shower, they were incapable of resisting the
same. And the Rākshasa terrified that host of monkey-heroes, even as an
enraged lion priding in his youth terrifyeth a society of deer. And in
the midst of those bands of monkeys, that lord of Rākshasas did not slay
anyone without battle. And then springing up before Rāma, that one
furnished with his bow and quiver, addressed him in haughty words,
saying,—"Stationed in this car holding the bow and arrows in my hands, I
will not fight any that is ignoble. Him that hath strength, and that
also understandeth this business,—let him today speedily give me
battle". Hearing his speech, that slayer of foes—Sumitrā’s son—was fired
with wrath. And not bearing him, he sprang forward disregarding his
antagonist’s words, and took up his bow. And flying unto fury, Sumitrā’s
son, darting up, took out arrows from his quiver, and stretched his
mighty bow in front of Atikāya. And filling the entire earth and the sky
and the ocean and all the cardinal quarters,—the terrific twang of
Lakshmana’s bow struck terror into the (hearts of the) night-rangers.
And hearing the dreadful twang of the bow of Sumitrā’s son, the
exceedingly energetic and powerful son of the lord of Rākshasas was
struck with surprise. Then Atikāya, enraged, seeing Lakshmana advance,
taking sharpened shafts, spoke unto him,—"Thou art a boy, O Sumitrā’s
son; and as such knowest not how to display prowess. Go thou. Why
wishest thou to fight with me resembling Death itself. Not Himālaya
itself or the firmament or the earth is capable of bearing the
impetuosity of shafts shot by my arms. Thou wishest to rouse a fire
slumbering sweetly. Leaving alone thy bow, do thou return. Do not lose
thy life by coming in contact with me. Or it may be that thou art proud;
and, therefore, hast no mind to return. Stay then. Renouncing thy life,
thou shalt go to Yama’s mansion. Behold my whetted arrows—crushers of
the insolence of foes—resembling the weapon itself of the
Lord,²⁵⁶—adorned with burnished gold. And even as a lion enraged
sheddeth the blood of a mighty elephant, this arrow of mine resembling a
serpent shall shed thy blood". Having delivered himself thus, he fired
with wrath set his shaft on his bow. Hearing in that encounter Atikāya’s
wrathful speech fraught with hauteur, the highly powerful and
intelligent son of the king possessed of exceeding grace, was
transported with passion; and he said,—"Thou canst not attain
pre-eminence solely by virtue of thy speech. One cannot be a worthy
person simply by say. O wicked-minded one, do thou display thy strength
on me equipped with the bow and holding arrows in my hands. To-day shall
my shafts decked in gold, drink thy blood flowing from thy person and
issuing out of wounds inflicted by my arrows resembling darts.—’This one
is a boy’, thinking this, thou ought not to slight me. Whether I am a
boy or an old²⁵⁷ man—death shalt thou know in the conflict. It was as a
boy that Vishnu had overpowered the triune world with his prowess".
Hearing Lakshmana’s words, fraught with reason and high sense,
Vidyādharas and ghosts, deities, Daityas and Maharshis, and the
high-souled Guhyakas then beheld that marvel.²⁵⁸

Then Atikāya, enraged, setting his arrow on his bow, shot it at
Lakshmana, as if devouring up the welkin. Thereat, Lakshmana—slayer of
hostile heroes—with a crescent severed that sharpened shaft resembling a
venomous serpent, as it was descending. And seeing the shaft severed,
like a serpent having its person cut off, Atikāya waxing exceedingly
enraged, took up five arrows; and the night-ranger discharged them at
Lakshmana. Thereat Bharata’s younger brother cut off the approaching
arrows with whetted shafts. And having severed them with sharpened
shafts, Lakshmana—slayer of hostile heroes—took up a sharpened arrow, as
if flaming in energy. And taking it, Lakshmana set it on his excellent
bow; and drawing the latter, vigorously discharged the shaft. And that
hero endowed with prowess hit that foremost of Rākshasas in the forehead
with that shaft having bent knots, discharged from his bow drawn to its
full bent.—And that arrow piercing the forehead of that dreadful
Rākshasa, and smeared with blood, appeared like the lord of serpents in
a mountain. And the Rākshasa, smarting under Lakshmana’s shaft,
showered, like the dreadful gateway of Tripuri battered by Rudra. Then
recovering himself and reflecting, he said,²⁵⁹—"Excellent well! By this
discharge of thy shaft, thou approvest thyself as a foe in whom I can
well glory". Having spoken thus candidly, he, folding his hands at ease,
and seated on the platform of his car, began to range in it. And then
that foremost of Rākshasas began to take up, set, and shoot one, three,
five, or seven shafts. And those shafts resembling Fate itself, plated
with gold at the feathered parts,—and looking like the Sun himself (in
splendour),—discharged from the bow of the lord of Rākshasas, lighted up
the heavens. Thereat Rāghava’s younger brother by means of many a
sharpened shaft calmly cut off all those vollies of arrows shot by the
Rākshasa. And finding all those arrows riven in the encounter, that
enemy of the lord of the immortals, Rāvana’s son, was fired with wrath,
and took up a whetted shaft. And then aiming that arrow, that highly
powerful one suddenly shot it; and with that, rushing on, hit Sumitrā’s
son in the chest. And struck in the encounter by Atikāya, the son of
Sumitrā began to bleed copiously, like a mad elephant discharging the
temporal juice. And then that lord at once extricated the arrow; and
then took up a keen shaft and fixed the same on his weapon.²⁶⁰ And then
he set a shaft (on his bow-string) reciting a formula for the Agneya²⁶¹
weapon; and thereat his arrow as well as bow flamed up. Then the highly
powerful Atikāya took up a Raudra²⁶² weapon; and thereon fixed a shaft
plated with gold at the feathered part, and resembling a serpent in
sheen. And even as the Reaper hurleth his rod, did Lakshmana hurl that
weapon inspired with divine energy, dreadful and aflame,—at Atikāya. And
seeing that shaft set upon an Agneya weapon, that night-ranger
discharged a Raudra arrow set upon a Solar weapon. And there like a pair
of infuriated serpents, those arrows with their heads flaming in energy,
baffled each other in the sky. And burning each other, the shafts fell
on the earth; and those best of arrows, shorn of brilliance and reduced
to ashes, were deprived of their splendour. And having blazed in the
welkin, those two fell down to the earth reft of their lustre, Then
Atikāya wrought up with wrath discharged an arrow called Aishika
dedicated to Tashtri. Thereat the powerful son of Sumitrā severed that
shaft by an Aindra²⁶³ weapon. Seeing Aishika baffled, that Prince—son
unto Rāvana—fired with rage, fixed an arrow on a Yamya²⁶⁴ weapon; and
then the night-ranger shot that weapon at Lakshmana. And Lakshmana
resisted it by a Vāyavya²⁶⁵ weapon. And then as a mass of clouds poureth
down showers, Lakshmana, enraged, poured volleys of shafts on Rāvana’s
son. Thereupon, hitting Atikāya, those arrows coming in contact with his
mail, had their barbs broken, and fell down to the earth. And seeing
them baffled, that slayer of hostile heroes—the renowned Lakshmana—began
to shower shafts by thousands. And albeit showered with those arrows,
that Rākshasa—the mighty Atikāya—in that encounter was not pierced by
them on account of his impenetrable mail; and that best of men failed to
hurt him in the contest. Then approaching him, the Wind-god spake unto
him, saying,—"This one hath received a boon from Brahmā, and is covered
with an impenetrable mail. Pierce him with a Brāhma²⁶⁶ weapon. He cannot
otherwise be slain. This one clad in mail and endowed with prowess is
forsooth incapable of being slain by others". Hearing the words of the
Wind-god, Sumitrā’s son like unto Indra in prowess took an arrow endowed
with fierce impetuosity, and at once set it on a Brāhma weapon. And on
that sharp-headed best of arrows being fixed on that foremost of
weapons, the cardinal quarters and the Moon and the Sun and the mighty
planets and the sky were seized with affright; and the earth shook. And
inspiring that arrow furnished with a feathered part and resembling an
emissary of Yama himself, and fixing the same an his bow, Sumitrā’s son
in that encounter discharged that shaft like unto the thunder-bolt at
the son of the enemy of Indra. And in that conflict Atikāya beheld that
shaft fair-feathered and having its feathered part dight with splendid
diamonds, acquiring enhanced vehemence arising from its having been
discharged by Lakshmana,—and hissing and rushing on with tremendous
impetuosity. And seeing it, Atikāya swiftly resisted it with countless
sharpened shafts. But endowed with the energy of Suparna himself, that
shaft vehemently went to him. And seeing that shaft flaming and
resembling the Fatal Destroyer himself,—coming, he, exerting himself to
the utmost resisted it with darts and _rishtis_ and maces and adzes and
javelins and arrows. But beating down all those weapons of wonderful
forms, that arrow alive with flames, coming to the diadem-decked head of
Atikāya, severed the same (in twain) And that head furnished with a
corsalet, cut off by Lakshmana’s arrow, suddenly dropped to the earth,
like a summit of Himavān toppling (to the ground). Seeing him rolling on
the earth, with his attire and ornaments scattered about, those
night-rangers that survived were overwhelmed with grief. And with pale
forces and distressed, they, fatigued in consequence of the thrashing
they had undergone, suddenly began to cry in frightful accents. And on
their leader having been slain, those night-rangers that were about
(Atikāya), without waiting any longer,—overwhelmed with panic, rushed
towards the city. And on their foe endowed with terrific prowess and
incapable of being confronted, having been slain, innumerable monkeys
filled with excess of joy, and displaying countenances resembling blown
lotuses, paid homage unto Lakshmana working out their welfare.

  ²⁵⁵ The seventh lunar asterism.—T.

  ²⁵⁶ _Isvara—Siva_.—His weapon is the trident.—T.

  ²⁵⁷ The commentator says the passage means—"Thou knowest (me) _for
      death_ itself. I prefer the sense given.—T.

  ²⁵⁸ The encounter that ensued between Lakshmana and Atikāya .—T.

  ²⁵⁹ _Chintayāmāsa—thought_, I apprehend, means _said_ in this
      connection.

  ²⁶⁰ _i.e._ the bow.

  ²⁶¹ Belonging to the god of Fire.

  ²⁶² Relative to Rudra.

  ²⁶³ Belonging to Indra.

  ²⁶⁴ What could this be like? The commentator is silent over this
      important point.—T.

  ²⁶⁵ Belonging to the Wind-god.

  ²⁶⁶ Belonging to Brahmā.



SECTION LXIXII.


Hearing Atikāya slain by the high-souled Lakshmana, the king was filled
with exceeding great anxiety and spoke thus,—"Dhumrāksha exceedingly
wrathful,—best of those equipped with all arms—and Akampana and Prahasta
and Kumbhakarna—all these exceedingly mighty heroes—Rākshasas ever
seeking warfare, conquerers of the forces of foes, and never defeated by
antagonists, have together with their hosts been slain by Rāma of
untiring feats. And other Rākshasas having gigantic bodies and skilled
in various arms,—countless high-souled heroes—have also been brought
down. These brothers were formerly bound by my son Indrajit of renowned
strength and prowess with terrific shafts, obtained as boons. And I do
not know by what power or superhuman virtue or stupifying energy did
those brothers—Rāma and Lakshmana—liberate themselves from those
dreadful bonds, which could be loosed neither by celestials nor the
highly powerful Asuras combined nor Yakyas, Gandharbas and Pannagas. And
all those heroic Rākshasa warriors that marched forth at my bidding,
have been destroyed by monkeys of marvellous might. Him see I not that
can now slay Rāma with Lakshmana,—that hero together with his forces and
Sugriva and Bibhishana. Alack! mighty must be Rāma and wondrous is his
strength of weapon—he coming in contact with whose prowess, these
Rākshasas have met with their deaths. Now let this palace be everywhere
guarded by a vigilant garrison,—as also the _açoka_ wood where Sitā is
being guarded. We should always be acquainted with the ingress and
egress (of every person). And do ye, surrounded by forces, remain where
there are garrisons. And the night-rangers should in the evening, at
midnight and in the morning always watch the movements of the monkeys.
The monkeys should by no means be slighted. And ye should know whether
the enemy putteth forth (fresh) efforts,—and whether they advance or
remain stationed where they at present are".—Thereupon those exceeding
mighty Rākshasas did as they had been desired. And having directed them,
Rāvana—lord of Rākshasas—bearing the dart of ire (in his heart), in
forlorn guise entered his own mansion. And with the fire of his rage
blazing up, the exceedingly powerful sovereign of the night-rangers,
absorbed with the danger that had befallen his son, began to sigh
momentarily.



SECTION LXXIII.


Those Rakshas that remained after the others had been slain, swiftly
informed Rāvana that all those foremost of Rākshasas—Devāntaka and the
rest, Triçiras, Atikāya and others—had been slain. And suddenly hearing
them slain, the king with his eyes charged with brine, thinking of the
disastrous destruction of his sons and brothers, was extremely agonized.
Thereupon, seeing the king afflicted, and sunk in a sea of sorrow, that
foremost of car-warriors—son unto the Rākshasa king—Indrajit, addressed
(his sire), saying,—"O father, it doth not behove thee to be overcome
with this excessive grief, inasmuch as, O lord of Nairitas, Indrajit yet
breaths. Smit by the enemy of Indra, (Rāghava) can by no means save his
life in encounter. To-day behold Rāma along with Lakshmana with their
bodies torn with my shafts,—lying down lifeless on the ground, having
their persons covered with my sharpened arrows! Hear this vow of the foe
of Indra, never swerving and instinct with prowess and divinity,—this
very day will I with unfailing shafts slay Rāma along with Lakshmana.
To-day let Indra and Vaivaçwata and Vishnu and Rudra and Sādhyas and
Vaiçwas and men and the Sun and the Moon, behold my immeasurable
prowess, terrific like that of Vishnu at the sacrificial ground of
Vāli". Having spoken thus, that foe of the lord of celestials endowed
with exceeding energy, taking the king’s permission, ascended a car
having the velocity of the wind itself, yoked with asses, and furnished
with every variety of weapons. And ascending the car, resembling the car
of Hari himself, that exceedingly powerful repressor of enemies at once
set out for the field of battle. And as that high-souled (hero) marched,
he was followed by countless mighty (Rākshasas) breathing spirits;
bearing bows in their strong hands. And some of those, resembling
mountains, were mounted on elephants, and some on superb steeds, and
some on bears, and some on beasts of prey, and some on lions and
jackals,—and some of the Rākshasas endowed with dreadful vigor were
mounted on crows, and some on swans, and some on peacocks,—they were
equipped with _prāças_ and maces and _nistrinças_ and axes and clubs.
And all sides were filled with the blares of conchs and the sounds of
kettle-drums. And then that enemy of the lord of celestials marched
forth with impetuosity. And with an umbrella hued like the Moon, that
destroyer of enemies appeared like the full Moon stationed in the sky.
And that hero garnished in golden ornaments—that foremost of all
bowmen—was fanned by an excellent and graceful golden _chowri_. And with
Indrajit furnished with the splendour of the Sun himself, and possessed
of peerless prowess, Lankā, looked beauteous even as the firmament
graced with the glorious Sun.

Arriving at the scene of conflict, that highly powerful repressor of
foes arrayed his forces around the car. And then that foremost of
Rākshasas with choice mantras duly offered libations unto Fire.²⁶⁷ And
that powerful lord of Rākshasas there worshipping Fire with fragrant
wreaths and fried paddy, sacrificed unto it. And arms served for _Kāça_
and _Bibhitakas_ for fuel; and there were red cloths and a ladle made of
black iron. And spreading Fire there, with _tomaras_ representing
_Kāça_, he seized the neck of a living goat. And then the kindled
smokeless fire blazing up brilliantly, displayed signs betokening
victory. Thereat, with his right tongue whirling, the Deity of Fire
himself looking like one made of gold,—arising, accepted the offering.
And then that (Rākshasa) skilled in weapons acquired a Brāhma weapon
(from that Deity), and inspired his bow and car with _mantras_. On that
weapon having been invoked,²⁶⁸ and on (the god of Fire) also having been
worshipped, the firmament furnished with the suns and stars and planets
was afflicted with affright. Having worshipped (the god of Fire), that
one endowed with the splendour of Fire itself, that one possessed of the
prowess of the great Indra and gifted with inconceivable vigor,
accoutred in bows and arrows and swords and having steeds and cars and
darts,—disappeared in the sky. Then burning for battle, setting up roars
went out the Rākshasa ranks, thronging with steeds and cars, and graced
with pennons and standards. And they fell to slaughtering monkeys in the
engagement with countless shafts, sharp, variegated and decorated; as
also with _tomaras_ and _hooks_. And Rāvana’s son, fired with wrath,
seeing those night-rangers, addressed them, saying,—"Do ye, burning with
a desire to destroy the monkeys, fight cheerfully". Thereat all those
Rākshasas, eager for victory, smitting roars, covered the dreadful
monkeys with showers of shafts. And environed by Rakshas in that
encounter, he²⁶⁹ poured on the monkeys _nālikas_ and _narāchas_ and
maces and clubs. And trembling in the encounter, those monkeys armed
with trees at once began to shower rocks and trees on Rāvana’s son. Then
the exceedingly powerful Indrajit, son unto Rāvana, endowed with
wondrous energy, pierced the bodies of the monkeys (with arrows). And
fired with wrath, that (hero) rejoicing the Rākshasas with a single
shaft pierced nine and seven monkeys in that encounter. And that
invincible hero in that conflict mangled the monkeys with shafts
resembling the Sun, decked with gold. And their persons pierced in that
contest, and themselves pained with those arrows, they began to fall
down, giving up all intention of fight, like mighty Asuras smit by the
celestials. And then waxing highly enraged, those considerable monkeys
in that conflict hotly pursued (Indrajit) resembling the Sun himself and
having terrific arrows for his rays. And all the monkeys, with their
bodies riven and deprived of their senses, and bathed in blood and
writhing in torments,—pursued (Indrajit). And putting forth their
prowess in behalf of Rāma, those monkeys, equipped with rocks in the
encounter, who had set apart their very lives (for him), paused,
shouting up loudly. And they in that conflict showered trees and crags
and mountain-tops on Rāvana’s son. And that destroyer of foes—the
exceedingly energetic son unto Rāvana—resisted that mighty shower of
trees and stones capable of compassing destruction. Then that Lord
pierced the monkey-hosts in the encounter with shafts resembling fire or
venomous serpents. And piercing Gandhamādana with eight and ten sharp
arrows, he wounded Nila stationed at a distance with nine shafts. And
that one endowed with redoubtable prowess pierced Mainda with seven
shafts capable of piercing into the pith; and he pierced Gaja with five
shafts in the encounter. And he pierced Jāmbavān with ten and Nila with
thirty. And then with dreadful sharp shafts obtained as boons, he
rendered Sugriva and Rishabha and Angada and Dwivida (almost) lifeless.
And transported with passion, and resembling the Five arisen at
Doomsday, Indrajit, harassed other principal monkeys with countless
arrows. And in that terrific conflict, he agitated the monkey-hosts with
swift-speeding shafts, resembling the Sun himself, deftly discharged
(from his bow). Then in that encounter, leaving his army, Indrajit
became suddenly invisible unto the monkey-hosts,—and began to shower
fierce arrows, like dark clouds pouring rain. And with their persons
torn by the arrows of the conqueror of Sakra,—slain by his power of
illusion,—with their teeth uprooted, those mountain-like monkeys fell
down in the field, emitting frightful cries,—like a mountain smit with
Indra’s thunderbolt. And in the conflict they could only see sharp
pointed shafts among the monkey-ranks; but that foe of the celestial
chief—the Rākshasa, hidden by virtue of illusion, they could not
discover there. And then the high-souled lord of Rakshas covered all
sides with sharp-pointed shafts resembling the rays of the Sun; and he
rived the foremost monkeys. And whirling darts and _nistraiças_ and
axes, flaming and having the effulgence of Fire,—and furnished with
flames shooting forth sparks,—he discharged them furiously at the forces
of the sovereign of monkeys. And the monkey-leaders struck with
Sakrajit’s shafts resembling flames, appeared like laughing Kinçukas.
And some looking at the sky were struck at their eyes. And they
gradually began to hide themselves in each other and drop to the earth.
And that foremost of Rākshasas—Indrajit—with _prāças_ and darts and
whetted arrows, inspired with _mantras_, pierced all those powerful
monkeys,—Hanumān and Sugriva and Angada and Gandhamādana and Jāmbavān
and Sushena and Vegadarçin, and Mainda and Dwivida and Nila and Gavāksha
and Gavaya and Kesari and Hariloman and the monkey Vidyutdanshtra and
Suryyānana and Jyotimukha and the monkey Dadhimukha and Pāvakāksha and
Nala and the monkey Kumuda. And having pierced those foremost monkeys
with golden-hued maces, he showered on Rāma and Lakshmana arrows
resembling the rays of the Sun. And showered with those vollies of
arrows, Rāma, without heeding that discharge resembling a very
downpour,—reflecting, spoke unto Lakshmana,—"O Lakshmana, this lord of
Rākshasas, this foe of the lord of celestials, having obtained the
Brāhma weapon,—after having brought down the monkey-hosts, are assailing
us with sharpened shafts. And that high-souled heedful one, having been
given a boon by the Self-sprung, hath rendered his dreadful body
invisible. How can we slay him, who is fighting with upraised weapons,
but who hath hid his body. The reverend Self-sprung, I deem, is
incomprehensible. And this is his weapon, embodying his energy.
Therefore, O intelligent one, do thou to-day along with me calmly bear
this. And let this foremost them all—this lord of Rākshasas—cover all
sides with the showers of his shafts. And in consequence of this, the
army of the monkey-king with its greatest heroes fallen, doth not appear
to advantage. And seeing us also fallen senseless, and desisting from
fight with our joy and anger gone off from us, for certain will the
enemy of the immortals, taking the Fortune of fight seek his home". And
assailed by Indra with networks of arrows, they were then sore
distressed the field. And having struck them with sadness, Indra from
joy shouted in the encounter. And having thus worst in battle that
monkey-army and Rāma along with Lakshmana he speedily entered the city
ruled by the hand of the Ten-necked one. And extolled by the Yatudhānas,
he, filled with delight, related everything unto his sire.

  ²⁶⁷ Hutabhoktāram—_eater of sacrificial offerings_—a designation of
      Fire.

  ²⁶⁸ _i.e._ on the deity presiding over that weapon, being invoked.

  ²⁶⁹ Indrajit.



SECTION LXXIV.


And they²⁷⁰ were rendered inert in the field; and the army of the
monkey-leaders was stupified, with Sugriva and Nila and Angada and
Jāmbavān,—and they did not show any signs of activity. Thereupon, seeing
them dispirited, that foremost of intelligent
persons—Bibhishana—cheering them up with his peerless speech, said,—"Ye
heroes of the king of monkeys, do not give way to fear. This is not the
time to indulge in grief at this place; for the sons of the noble
one,²⁷¹—inactive and depressed, and seeming to be wounded with the
showers of Indrajit’s shafts,—are in reality in this plight, for showing
reverence unto the words²⁷² of the Self-sprung one.—On him the
Self-sprung hath conferred the mighty Brahmā, weapon of unfailing power;
and the king’s sons are doing honour to it by lying down on the field of
battle. Why then do ye grieve now?" Hearing the words of Bibhishana and
honoring the Brahmā weapon, Hanumān spoke as follows:—"The host of the
quick-paced monkeys hath been slain by this weapon. Let us go and
console them who are still living". And those two great heroes—Hanumān
and that foremost of the Rākshasas, with fire-brands in their hands,
began to range to and fro in the battle field. And they beheld there the
earth strewn on all sides with monkeys lying down like so many hills and
various shining weapons. And some of these monkeys were deprived of
their tails, some of their hands, some of their thighs, some of their
legs, some of their fingers, and some of their heads. And blood was
gushing out from the persons of some, and others were urinating out of
fear. And Bibhishana and Hanumān beheld there Sugriva, Angada, Nila,
Gandhamldana, Jāmbavān, Sushena, Vegadarshin, Mainda, Nala, Jyotimukha,
and the monkey, Dwivida,—almost slain. And Bibhishana and Hanumān saw in
the field seven and sixty kotis of fleet-footing monkeys slain (in
battle) at the fifth part of the day by the darling of the Self-sprung.
And surveying that host worsted, dreadful like the surges of the sea,
Hanumān and Bibhishana began to search for Jāmbavān. And finding that
heroic son of Prajāpati, afflicted with natural decrepitude, aged, and
resembling smouldering fire,—wounded with hundreds of shafts, Pulastya’s
son said,—"O noble one, hath not thy life been destroyed with those
sharp shafts?" Hearing Bibhishana’s words, Jāmbavān—best of
bears—evoking utterance with extreme effort, said,—"O foremost of
Nairitas, endowed with exceeding prowess, I know thee by thy voice.
Having my person pierced with sharp shafts, I cannot see thee with my
eyes. Doth he through whom Anjanā as well as Mātariçwa²⁷³ are blessed
with fair offspring,—doth that prince of monkeys—Hanumān—live?" Hearing
Jāmbavān’s speech, Bibhishaua said,—"Why, passing by the son of the high
and mighty,²⁷⁴ dost thou enquire after the Wind-god’s offspring? O noble
one, thou dost not show that overflowing affection either for king
Sugriva or Rāghava that thou showest for the son of the Wind-god".
Hearing Bibhishana’s words, Jāmbavān said,—"Hear, O foremost of
Rākshasas, why I enquire after the Wind-god’s son. While this hero is
alive, this force, albeit destroyed, liveth; but if Hanumān is reft of
life, although living, we are destroyed. O child, if the Wind-god’s
offspring, resembling his sire himself or (the deity of) Fire in
prowess, is alive, there is hope for our lives". Then approaching that
aged one, Hanumān—son unto the Wind god—saluted him humbly, holding
Jāmbavān’s feet. Hearing Hanumān’s voice, that foremost of monkeys, with
his senses sorely smarting, deemed himself as having regained his life.
Then that exceedingly energetic one addressed Hanumān, saying,—"Come, O
powerful monkey. It behoveth thee to rescue the monkeys. There is none
else. Endowed with profuse prowess, thou art the greatest friend of
these. This is the hour when thou shouldst display thy might. Any other
see I not. Do thou cheer up this host consisting of bears and monkeys;
and do thou also heal the wounds of these two tormented by them.
Bounding sheer over the main, thou, O Hanumān, shouldst repair to the
Himavān—foremost of mountains. There thou wilt see that best of
mountains—the golden Rishabha of terrific aspect, and, smiter of foes,
the peak also of Kailāça. Lying in the Up of these two, thou, O hero, O
powerful monkey, wilt see the mountain of medicines, fraught with
healing herbs of all kinds. On its summit thou wilt find four medicinal
herbs flaming and illumining the ten cardinal quarters—_viz_.,
Mritasanjivani,²⁷⁵ Viçalyakarani,²⁷⁶ Suvarnakarani,²⁷⁷ and the mighty
medicine, Sandhāni. O Hanumān, providing thyself with these, thou
shouldst come hither without delay. Do thou, O offspring of the
Wind-god²⁷⁸ bringing back lives unto these monkeys, cheer them up".
Thereat Hanumān filled himself with energy, even as the Ocean heaveth
with the force of the winds (blowing on its breast). And ascending the
summit of that mountain,²⁷⁹ and hurting it with his tread, that
hero—Hanumān—appeared like a second mountain, And crushed under the
tread of that monkey, the mountain was dispirited; and sore distressed,
it could hardly contain itself. And the trees on it began to topple to
the earth; and on account of the vehemence of the monkey, they flamed
up. And smitten by Hanumān, its peaks were scattered around. And monkeys
could no longer dwell on that foremost of mountains, which, being hard
pressed (by Hanumān), was trembling all over, with its slopes covered
with broken trees and rocks. And with her giant gateways shaking, and
the doors of her edifices broken, that night Lankā, overwhelmed with
fright, seemed to be dancing. And the offspring of the Wind-god,
resembling a mountain itself, bringing that mountain to sore straits,
agitated the entire earth with her Oceans. And hurting the mountain with
his tread, he, opening wide his mouth resembling that of a mare, sent up
loud shouts, terrifying the night-rangers. And hearing those tremendous
roars as he kept emitting cries, the powerful Rākshasas were quite
stupified. And bowing down unto the Ocean, that subduer of enemies, the
Wind-god’s son, endowed with dreadful prowess, began to ponder over the
mighty mission with which he had been entrusted in the interests of
Rāghava.—And, then upraising his tail resembling a serpent, bending his
back, contracting his ears, and opening his mouth looking like that of a
mare, that one possessed of terrific impetuosity, bounded into the sky.
And with the vehemence of his rush,—he carried away in his wake whole
tracts of trees, and rocks, and crags, and inferior monkeys;²⁸⁰ and
after having been carried away some distance by the vehemence of his
arms and thighs, they, at length losing their velocity, fell into the
waters (of the Ocean.) And stretching his arms resembling serpents, the
son of the Wind-god endowed with the prowess of Gāruda²⁸¹ coursed on
towards the monarch of mountains, as if making all the quarters tremble.
And seeing the sea with its hosts of billows rolling furiously, and with
the confederacies of aquatic animals bewildered by the angry waters, he
coursed on rapidly, like the discus discharged by the hand of Vishnu.
And surveying hills and birds and pools and rivers and tanks and
splendid cities and flourishing provinces, that one equal to his sire
himself in celerity, held his way. And that hero—Hanumān—like unto his
father in prowess, and incapable of being fatigued, vigorously proceeded
along the orbit of the Sun. And that powerful monkey possessed of the
speed of the Wind itself, and having mighty impetuosity, careered,
making all sides resound with his roars. And remembering Jāmbavān’s
words, that redoubtable monkey, son unto the Wind-god, possessed of
terrific prowess, and resembling a mountain, suddenly saw (before him)
the Himavān: furnished with countless cascades and numerous caves and
rivulets; with splendid summits appearing like massess of pale clouds;
and graced with various trees. And arriving at that lord of mighty
mountains, furnished with excellent towering golden summits, he saw the
great sacred asylums (of the ascetics), inhabited by the flower of
celestial saints. And he saw Brahmakoça²⁸² and Rajatālaya²⁸³ and
Sakrālaya²⁸⁴ and Rudraçarapramoksha²⁸⁵ and Hayānana²⁸⁶ and the flaming
Brahmaçiras,²⁸⁷ and the servants of Vaivaçwata.²⁸⁸ And he saw the abode
of the Fire-god, and the abode of Vaiçravana and the effulgent
Suryyanivandhana.²⁸⁹ and the abode of Brahmā,²⁹⁰ and the bow of Sankara,
and the navel of the Earth.²⁹¹ And he saw Kailaça of terrific aspect,
and the stone²⁹² of Himavān, and that bull,²⁹³ and the golden mountain,
and that foremost of mountains furnished with all medicinal herbs,
flaming, and illuminated with every kind of medicinal plants. And
beholding that flaming mass of fire, the offspring of Vāsava’s²⁹⁴
emissary wondered. And bounding up to the lord of medicinal mountains,
he fell to searching for the drugs. And that mighty monkey—the
Wind-god’s son—leaving behind a thousand _yojanas_, began to range the
mountain containing the divine remedies in its entrails. And those
potent medicines, in that foremost of mountains, knowing (before-hand)
that one was coming seeking for them, rendered themselves invisible. And
not seeing them, the high-souled Hanumān was angered; and from wrath he
set up roars. And not brooking that, (Hanumān) with eyes resembling
glowing fire, addressed that foremost of mountains, saying,—"What is
this that thou hast decided on, that thou showest no compassion for
Rāghava? But, O lord of mountains, to-day witness thyself, overpowered
by my arms and torn in pieces!" And (anon) on a sudden, he violently
rooted up its summit with trees and elephants and gold, and furnished
with a thousand varieties of ore,—having its tops torn and its slopes
aflame. And uprooting it, he sprang into (the bosom of the air),
terrifying the worlds containing celestials and the lords thereof. And
hymned by countless rangers of the air, that one endowed with the
terrific impetuosity of Gāruda himself, taking that summit furnished
with the splendour of the Sun, went along the orbit of the Sun. And near
the Sun, that Sun-like one seemed to be another Sun. And with that
mountain, the offspring of the bearer of perfumes appeared surpassingly
grand, like very Vishnu equipped with the flaming discus having a
thousand edges. And seeing him, the monkeys shouted,—and he also, seeing
then, shouted in delight. And hearing their tremendous cheers, those
residing in Lankā shouted still more dreadfully. And then the
high-souled one dropped on that best of mountains in the midst of the
monkey-forces; and, bowing down unto the principal monkeys there, he
embraced Bibhishana. And then those sons of that king of men, smelling
the perfume of that mighty medicine, were then and there healed of their
wounds; and the heroic monkeys also sat up. And all the heroic monkeys
were instantly healed and cured; and those also that were slain (in
battle), through the smell of that best of drugs, sat up, like persons
risen after sleep at break of day. Ever since the monkeys and Rākshasas
had begun to fight, for maintaining honor, all those Rākshasas that were
slain there by the mighty monkeys, were thrown into the sea. Then that
monkey, the offspring of the bearer of fragrance, endowed with terrific
speed, took that medicinal mountain (back) unto Himavān and again
presented himself before Rāma.

  ²⁷⁰ _i.e._ Rāma and Lakshmana.

  ²⁷¹ Daçaratha.

  ²⁷² Mantra.

  ²⁷³ The Wind-god.

  ²⁷⁴ _Vide Hamlet._

  ²⁷⁵ _Lit._ reviving the dead.

  ²⁷⁶ _Lit._ healing wounds inflicted by darts.

  ²⁷⁷ _Lit._ transmuting any thing to gold.

  ²⁷⁸ _Gandhabahātanaya_—lit., son unto the bearer of smell—a
      designation of the Wind in Sanskrit.—T.

  ²⁷⁹ Trikuta.

  ²⁸⁰ Residing in the Trikuta mountain.

  ²⁸¹ The text has, _the Foe of serpents_—an appellation of Gāruda

  ²⁸² The place of Hiranyagarbha.

  ²⁸³ The place of Rajatanābha—_silver-naveled_—another form of
      Hiranyagarbha.

  ²⁸⁴ The abode of Sakra.

  ²⁸⁵ The place wherefrom Rudra discharged his arrow on the occasion of
      the destruction of Tripurā.

  ²⁸⁶ The place of the Horse-necked.

  ²⁸⁷ The place of the deity presiding over the Brahma weapon.

  ²⁸⁸ An appellation of Yama.

  ²⁸⁹ The spot where the suns meet.

  ²⁹⁰ The place of the four-faced Brahmā.

  ²⁹¹ The spot of Prajāpati.

  ²⁹² On which Rudra sat when engaged in asceticism.

  ²⁹³ Which had been mentioned by Jāmbavān.

  ²⁹⁴ The emissary of Vāsava in his cloud-form is the Wind driving the
      cloud; and the passage refers to Hanumān.—T.



SECTION LXXV.


Then the exceedingly energetic lord of monkeys, Sugriva, said unto
Hanumān these words fraught with import,—"Inasmuch as Kumbhakarna hath
been slain as also the princes,²⁹⁵ Rāvana can no longer defend the
city.²⁹⁶ Now let those principal monkeys that are endowed with great
strength and that are furnished with fleetness, taking fire-brands (in
their hands) rapidly rush towards Lankā". Then when the Sun had set and
at the terrific front of Night, those foremost of monkeys marched
towards Lankā, equipped with fire-brands. And charged at all points by
numbers of monkeys armed with fire-brands, those fierce-eyed (Rākshasas)
that guarded the gates²⁹⁷ suddenly fled away. And thereat, (the monkeys)
delighted set fire to gates and upper apartments and spacious high-ways
and various by-ways and edifices. And the fire²⁹⁸ burnt their²⁹⁹
mansions by thousands; and mountain-like superstructures toppled
headlong to the earth. And there burnt _aguru_, and sweet sandal, and
pearls, and sheeny gems, and diamonds and corals. And there burnt linen
and fine silk and _āvikas_ and various kinds of woolen cloths; and
vessels of gold, and weapons; divers kinds of furniture, trappings and
ornaments of steeds; cords for tying elephants; burnished ornaments for
cars; armour of warriors; and hides of horses and elephants. And swords
and bows and bow-strings and arrows and _tomaras_³⁰⁰ and _ankuças_³⁰¹
and darts. And blankets and _chowris_ and tiger-skins and musk and other
things. And pearls and excellent gems; and edifices all around. And
there the fire burneth heaps of various kinds of arms. And then the fire
burnt various kinds of curious structures, and the dwellings of
Rākshasas and all householders. And there the fire flaming up again and
again burnt down by hundreds and thousands the houses of the denizons of
Lankā,—clad in curious golden mail; and wearing wreaths and ornaments
and attires; having their eyes wildly moving in intoxication; reeling in
drink; those whose paramours were dressed in flowing apparels; or those
wroth with their foes; or bearing maces and darts and swords in their
hands; or engaged in eating or drinking; or asleep with their beloved on
costly couches; or who, agitated with fright, were hastily going taking
their sons with them.—And that fire burnt down firm-based rich dwellings
furnished with innumerable apartments, and garnished with golden Moons
and crescents,—and mansions having graceful crests; and variegated
windows and daises raised there, embellished with rubies and lapises,
and seeming to touch the Sun; and piles resembling mountains in
grandeur,—and resonant with the cries of Kraunchas and peacocks and the
tinklings of ornaments. And the flaming gateways all round appeared like
clouds in the rainy season lighted up by lightning, or like the peaks of
a mighty mountain ablaze with a forest-conflagration. And superb damsels
asleep in lofty edifices,³⁰² being burnt, cast away their ornaments and
shrieked. And consumed by the fire, buildings began to drop down like
the summits of a mighty mountain smit with the thunder-bolt of the
thunderer. And those burning, appeared from a distance like the peaks of
Himalaya aglow. And in consequence of those tops of the edifices burning
and of the living flames, that night Lankā looked as if swarming with
flowering Kinçukas. And with elephant-riders, and elephants, and steeds
let loose, Lankā appeared like the Ocean at the hour of Universal
tumbling,—with its ferocious aquatic animals whirling in wild chaos.
Sometimes, an elephant seeing a steed let loose,—was flying away in
fear; and sometimes a horse seeing a frightened elephant, was stopping,
himself seized with fear.—And on Lankā burning, the mighty main with the
reflection (of the conflagration) looked like an Ocean of red waters.
And in a short time that city set on fire by the monkeys, looked like
the earth glowing at the time of the Universal dissolution. And the
cries of the females amidst the drift of smoke, heated by the flames,
could be heard from an hundred Yojanas. And as Rākshasas having their
bodies burnt came out of houses, monkeys eager for encounter on a sudden
sprung upon them. And the shouts of the monkeys and the cries of the
Rākshasas made the ten cardinal quarters and the ocean and the Earth
resound.

And on those high souled ones—both Rāma and Lakshmana—having been cured
of their wounds, possessing themselves in calmness, took up their
excellent bows. And Rāma drew that best of bows. And thereat there was
heard a tremendous twang striking terror into the Rākshasas. And drawing
his redoubtable bow, Rāma appeared like the reverend enraged Bhava,
drawing his bow having sounds and instinct with Brahma energy. And the
twang of Rāma’s bow, drowning the roars of both the monkeys and the
Rākshasas,—was alone heard. And the ululations of the monkeys and the
cries of the Rākshasas and the rattle of Rāma’s bow—these three filled
the ten cardinal quarters. And with the shafts discharged from his bow,
the gateway of the city resembling the summit of Kailāça was crushed in
pieces, scattered around on the ground. And seeing Rāma’s shafts in cars
and dwellings, the preparations for conflict were pushed on with great
vigor. And in consequence of the foremost Rākshasas preparing for fight,
and emitting roars, that night appeared like the Fatal Night itself. And
the foremost monkeys were directed by the high-souled Sugriva,
saying,—"Ye monkeys, do ye fight, approaching the gate lying at hand.
But he that flyeth from his ranks, should be slain by main force". As
the principal monkeys stationed themselves at the gate, equipped with
fire brands, wrath took possession of Rāvana. And as he yawned, the wind
(blowing from his mouth), filled the ten cardinal regions; and his wrath
resembled that appearing in the person of Rudra. And wrought up with a
mighty rage, he sent forth Kumbha and Nikumbha—both sons of
Kumbhakarna—in company with innumerable Rākshasas.—And in accordance
with Rāvana’s command, Yupāksha and Sonitāksha, and Prajangha, and
Kampana went with Kumbhakarna’s sons. And, setting up leonine roars, he
commanded all those highly powerful Rākshasas, saying,—"Do ye go this
very day for battle". Thus directed, those heroic Rākshasas, equipped
with flaming weapons, went out, roaring again and again. And the
firmament was illuminated with the splendour of the ornaments of the
Rākshasas and the splendour of their persons and the fire kindled by the
monkeys. And there the light of the Moon and that of the stars and the
brilliance of their ornaments,—combined, lighted up the welkin.—And the
beams of the Moon and the brilliance of the ornaments and the flaming
splendour of the planets emblazoned all round the forces of the monkeys
and Rākshasas. And the light of half-burnt houses, again, falling on the
restless ripples of the sea, made it wear an extremely beautiful aspect.
And those dreadful Rākshasa hosts, possessed of dreadful prowess and
energy, were seen,—with ensigns and banners; excellent swords and
_paracwadhas_,³⁰³ terrific steeds and cars and elephants rife with
_paths_,³⁰⁴ and flaming darts and clubs and scimitars and _yrāsas_ and
_tomaras_ and bows; bearing blazing _prāsas_; ringing with the tinklings
of hundreds of balls; with their arms encased in golden networks;
flourishing axes; whirling their mighty weapons; fixing shafts on their
bows; making the air swoon away with the perfumes of their wreaths;
extremely terrific; swarming with heroes; sending out sounds like those
of the sea. And seeing the army of the Rākshasas incapable of being
coped with advance, the monkey-forces began to move and send up loud
cheers. And thereat that array of Rākshasas vehemently sprang forward
before the force of the foe, like unto insects plunging into aflame. And
whirling with their arms bludgeons and _açanis_, that army of Rākshasas
appeared exceedingly grand. And the monkeys, eager for encounter, darted
forward like maniacs; and began to despatch the night-rangers with rocks
and trees and clenched fist. And Rākshasas possessed of dreadful prowess
with whetted arrows swiftly cut off the heads of falling monkeys. And
the Rākshasas ranged there, with their ears torn with teeth, or their
heads broken by blows, or their limbs crushed with the discharge of
crags. And in the same way other grim-visaged night-rangers slew with
sharpened swords the foremost of monkeys on all sides. And one about to
slay another was himself slain by the latter; and one, about to bring
another down, was himself brought down (by his adversary), and one that
was railing at another, was in turn rebuked by his enemy; and one who
was going to bite his foe, was himself bitten by him. And one was crying
’Give,’³⁰⁵ and his adversary anon giveth; and another, again said,—’I
will give. Why puttest thyself to trouble? Stay.’ Thus there did they
accost each other. And there was waged a terrific encounter between the
monkeys and the Rākshasas,—in which arms lay scattered about; and armour
and weapons strewn around; and mighty _prācas_³⁰⁶ were upraised; and
which was fought with blows and darts and swords and _Kuntalas_.³⁰⁷ And
in that conflict the Rākshasas slaughtered monkeys by tens and sevens.
And then the monkeys hemmed in the Rākshasa-forces, with their apparels
falling off and with their mail and standards strewn around.

  ²⁹⁵ _Nishuditāh—slain_, left out for euphony.

  ²⁹⁶ _Upanirhāram_ is a contested term. Kataka gives the sense adopted
      by me. Tirtha says it means ’Rāvana cannot give battle in the open
      field.’ According to others, it means ’He cannot offer truce to
      us’.—T.

  ²⁹⁷ _Arakshāh_—according to some means _gates_. According to others, a
      _gulma or division of an army_.—T.

  ²⁹⁸ _Hutabhuk—lit_. eater of sacrificial offsprings—a designation of
      Fire.

  ²⁹⁹ According to the commentator this refers to the fire lighted by
      the monkeys. I differ.—T.

  ³⁰⁰ An Iron club.—T.

  ³⁰¹ The hook used to drive an elephant.—T.

  ³⁰² _Vimāna_, according to Rāmānuya, is a seven-storied edifice.—T.

  ³⁰³ A platoon consisting of one chariot, one elephant, three horse and
      five foot.—T.

  ³⁰⁴ A kind of sword.

  ³⁰⁵ Battle.

  ³⁰⁶ A bearded dart.

  ³⁰⁷ What could this be like? The commentator is mute. Wilson has
      _Kuntalikā_—butter-knife or scoop. _Kuntala_ may, however, mean a
      _plough_.—T.



SECTION LXXVI.


On that furious and destructive carnage proceeding. Angada, eager for
encounter, approached the heroic Kampana. Thereat, challenging Angada in
wrath, he assailed him with impetuosity. And Kampana dealt a blow to
Angada with his mace; and thereat, wounded with it, he reeled. Then
regaining his senses, that energetic one hurled a mountain-top. Borne
down by the blow, Akampana dropped down to the earth. And seeing Kampana
slain in the conflict, Sonitāksha mounted on a car, intrepidly rushed
against Angada. And he then impetuosly pierced Angada with sharpened
shafts, keen and capable of cleaving the body and resembling the Fatal
Fire itself in appearance,—with Kshuras³⁰⁸ and Kshurapras³⁰⁹ and
Nārāchas³¹⁰ and Vatsadantas³¹¹ and Siliumkhas³¹² and Karnis³¹³ and
Salas³¹⁴ and Vipātas,³¹⁵ and countless (other) whetted arrows. And the
powerful son of Vāli—Angada—endowed with prowess having his person
pierced with arrows suddenly smashed (his adversary’s) car and arrows
and dreadful bow. And thereat, Sonitāksha swiftly took up his sword and
shield; and without reflecting for a moment, that vigorous one sprang
forward. And the powerful Angada, speedily bounding up, seized his
enemy’s sword and holding the same with his hands shouted. And then
hitting at (Akampana’s) shoulder-blade, that powerful
monkey—Angada—hewed him in twain, his blow going obliquely down like the
sacred thread. And taking that terrific sword, and shouting again and
again, in the field, Vāli’s son rushed against other enemies. And then
strong and heroic Yupaksha accompanied by Prajangha,—mounted on a car,
wrathfully approached the mighty son of Vāli. And taking an iron mace,
that hero, Sonitāksha, adorned with a golden _angada_,—attaining a
little respite, advanced against Angada. And that redoubtable hero, the
powerful Prajangha, also, accompanied by Yupāksha, fired with wrath,
equipped with a mace, advanced towards the son of Vāli endowed with
exceeding prowess. And placed between those two—Sonitāksha and
Prajangha—that foremost of monkeys appeared like the full Moon placed
between the Visākhas.³¹⁶ And Mainda and Dwivida defending Angada,
remained beside him, desirous of witnessing the encounter between those
two (combatants). And fired with fury, those huge-bodied Rākshasas
endowed with dreadful prowess, equipped with swords and shafts and
maces,—being on their guard, fell upon the monkeys. And the encounter
that took place between those three lords of monkeys combined (on one
side), and the three redoubtable Rakshasis (on the other), was dreadful
and capable of making people’s down stand on end. And they,³¹⁷ taking up
trees, hurled them in the conflict (against their antagonists); and the
powerful Prājangha resisted all those with his swords. And (the monkeys)
in the contest showered rocks and trees on the cars (of their enemies)
and the exceedingly strong Yupāksha cut them off with vollies of arrows.
And the powerful Sonitāksha, endowed with prowess, with his mace severed
in the middle the trees which Dwivida and Mainda had uprooted and
discharged. And summoning speed, Prājangha darted against Vāli’s son,
upraising a huge scimitar capable of piercing into the vitals of trees.
And seeing him approach, that lord of monkeys possessed of exceeding
strength and great prowess struck him with an Açwakarna tree; and with a
blow smote his antagonist on his arm holding a _nistringa_. And seeing
the sword resembling a mace dropped to the earth, that exceedingly
mighty one clenched his fist into a blow like unto the levin; and that
one, endowed with wondrous energy, smote in the forehead that foremost
of monkeys possessed of redoubtable prowess. And thereat he for a moment
was staggered. And then recovering his senses, the energetic and
powerful son of Vāli by means of his clenched fist severed Prājangha’s
head from his body. Thereat Yupāksha, seeing his uncle slain in battle,
with his eyes filled with tears, finding his shafts exhausted, swiftly
descended from his car and took a sword. And finding Yupāksha charge,
Dwivida, waxing wroth, speedily smote him on the breast; and that
powerful one also seized him. And finding his brother taken, the highly
energetic Sonitāksha then dealt the mighty Dwivida a blow in the chest.
And overcome by that blow, that one endowed with great strength, shook;
and Dwivida seized his antagonist’s upraised mace. In the meanwhile
Mainda came to the side of Dwivida. And Sonitāksha and Yupāksha,
bestirring themselves, began to vehemently and forcibly drag and pull
those (two) monkeys. And Dwivida with his nail tore Sonhaksha’s face;
and that powerful one violently bringing him down to the earth, pressed
him with might and main. And fired with wrath, Mainda—foremost of
monkeys—grasped Yupāksha with his arms; and that one dropt down dead on
the earth. And thereupon the force of the lord of the Rākshasas, having
its foremost heroes slain,—and aggrieved thereat, went to where
Kumbhakarna’s son was. And then cheering up the flying forces, that best
(of Rakshas),—the energetic Kumbha—seeing that Raksha host with its
mighty heroes slain by highly powerful monkeys crowned with success,
began to perform difficult feats in the encounter. And needfully taking
his bow, that first of bowmen discharged shafts resembling venomous
serpents capable of piercing the body. And his excellent bow with shafts
shone resplendent like the very bow of Indra himself affluent with the
splendour of Airāvata and lightning. And then drawing his bow to its
utmost bent, he hit Dwivida with a feathered shaft knobbed with gold.
And suddenly wounded with it, that best of monkeys having the splendour
of Trikuta, fell down senseless to the earth, stretching his legs wide.
And Mainda, seeing his brother, broken in mighty encounter, furiously
rushed forward, taking a gigantic crag; and that one possessed of great
strength, hurled it at the Rākshasa. And thereat Kumbha severed that
crag with fire shafts discharged (from his bow). And then aiming other
fair-headed arrows resembling venomous snakes, that exceedingly
energetic one smote Dwivida’s elder brother in the chest. And struck
(with those arrows), that leader of monkey-bands, Mainda, with his
marrow pierced therewith, fell down to the earth, deprived of his
senses. And Angada seeing his uncles³¹⁸ endowed with exceeding prowess,
overpowered, darted vehemently at Kumbha staying with bow upraised. And
as he descended, Kumbha pierced him with fire shafts; and as one
pierceth an elephant with _tomaras_, he also pierced (Angada) with three
other arrows. And the powerful Kumbha pierced Angada with a great many
arrows, sharp-pointed, whetted, keen and ornamented with gold. And
Vāli’s son Angada, albeit pierced all over in his person, did not shake;
and he kept showering on his³¹⁹ head stones and trees. And the graceful
son of Kumbhakarna cut off and cleft all those (stone and trees)
discharged by Vāli’s son. And seeing him spring up, Kumbha pierced that
monkey-leader on the ground with shafts, even as one assaileth an
elephant with fire-brands. And blood gushed out of his closed eyes. And
then covering his eyes with his hand, Angada with another took a _sāla_
that was hard by. And placing on his breast the _sāla_ furnished with
shoulders, and pulling its branches and bending its top, he cleared it
of its foliage, in that mighty encounter. And then in the sight of all
the Rakshas he violently discharged that tree resembling the very banner
of Indra and appearing like Mandara itself. And thereat he³²⁰ severed it
with seven sharp shafts capable of piercing the body. And Angada
experienced a sharp pang and fell down deprived of his senses. And
seeing the invincible Angada down like ebbing sea, the foremost monkeys
informed Rāghava of it. And Rāma, hearing that Vāli’s son had come to
grief in terrific fight, directed the principal monkeys, headed by
Jāmbavān. And hearing Rāma’s command, the monkeys, fired with wrath,
charged Kumbha, staying with his bow upraised. And those powerful
monkeys, with their eyes crimsoned with choler and bearing rocks and
trees in their hands, were engaged in defending Angada. And Jāmbavān and
Sushena and the monkey, Vegadarçi, wrought with wrath, darted against
that hero—son unto Kumbhakarna. And seeing them spring forward; he
covered up those exceedingly mighty lords of monkey, with showers of
shafts, even as a crag obstructeth the course of a current. And even the
great deep cannot see his own shores, those high-souled lord of monkeys,
coining within the range of his arrows, could not even see. And seeing
those monkeys sore distressed by the shafts, the king of the monkeys,
Sugriva, in that conflict taking his brother’s son on his back, rushed
against the son of Kumbhakarna, even as a powerful lion rusheth at an
elephant ranging on the slopes of a mountain. And that mighty monkey,
uprooting many an _açwakarna_ and other mighty trees of various kinds,
discharged them (at the foe). And by means of his sharp arrows the
graceful son of Kumbhakarna cut off that down-pour of trees covering the
welkin; and incapable of being resisted. And being baffled those trees
looked like _çataghnis_. And seeing that shower of trees riven by
Kumbha, the graceful lord of the monkeys endowed with exceeding strength
and prowess, did not feel any mortification. And suddenly attacked, he
bearing those arrows, seized Kumbha’s bow resembling in resplendence the
very bow of Indra. And swiftly bounding up and performing that feat
difficult of being achieved, he, exceedingly enraged, addressed Kumbha
resembling an elephant shorn of his tusks, saying,—"O elder brother of
Nikumbha, marvellous are thy might and the force of thyself as well as
the modesty and prowess that are thine and Rāvana’s. And, O thou equal
unto Prahrada or Vāli or the slayer of Vritra or Varuna or Kuvera! thou
alone walkest in the wake of thy yet mightier father. As mental anguish
doth not dog one that hath controlled his senses,—the celestials cannot
cope in conflict with thee alone, O repressor of foes, O of mighty arms,
bearing thy dart in thy hand. O thou of high intelligence, put forth thy
prowess! and do thou also witness my work. It is only by virtue of the
boon he hath received, that thy uncle can bear the deities and the
Dānavas. But Kumbhakarna copeth with the immortals and Asuras by means
of his native might. And in the bow equal to Indrajit himself and in
power equal to Rāvana, thou now in might and energy art the foremost of
Rākshasas. And to-day let all creatures witness the mighty and wonderful
encounter in conflict between thee and me, like unto the meeting of
Sakra and Samvara. And unparalleled is the feat thou hast performed; and
thou hast displayed thy skill in weapons. And heroic monkeys endowed
with dreadful vigor, have been brought down by thee. And, O hero it is
only because of the apprehension³²¹ of censure of the people that I do
not slay thee who art fatigued in consequence of the acts that thou hast
performed. And reposing from fight, do thou see my strength!" And being
thus honored (by Sugriva) with fair speech, (Kumbha) flamed up like a
flame into which oblations have been poured. And then Kumbha seized
Sugriva by the arms. And like two elephants in rut, they sighing
momentarily, fastened on each other’s person, and possessed each
other,—and from fatigue emitting from their mouth flames mixed with
vapour And with the stamping of their feet, the earth was rent into
rivers, and the main was waxed, with its billows surging furiously. Then
Sugriva lifting up Kumbha clean, violently plunged him into the salt
wash, making his eyes acquainted with the locality of the deep. And in
consequence of Kumbha’s plunge, the waters heaving up, rolled on all
sides like the Vindhya or Mandara. Then springing up, and bringing
Sugriva down, Kumbha, transported with wrath dealt a blow on his chest,
like unto the levin. And thereat his skin was rent, and blood began to
gush out,—and the impetus of that blow broke Sugriva’s bones. And the
vehemence (of the blow) caused a great fire to blaze up at that spot;
even as the thunder-bolt smiting the mountain Meru, maketh place blazed.
And the mighty Sugriva—foremost of monkeys—sorely handled by him,
fastened his fingers into a box resembling the thunder-bolt, and
furnished with all the effulgence of the solar disc having a thousand
rays. And then that powerful one made that blow descend right on
Kumbha’s breast. And agonised with that stroke, Kumbha reft of his
senses, dropped like unto a fire that hath lost its brightness. And
overpowered by that blow, the Rākshasa anon dropped down, like unto the
bright Lohitānga dropping from the firmament urged on by Destiny. And
the aspect of the falling Kumbha with his breast broken by the blow,
appeared like that of the Sun routed by Rudra. And on his being slain,
in encounter, by the foremost of monkeys endowed with terrific strength,
the earth with her hills and woods, shook; and a mighty fear took
possession of the Rakshas.

  ³⁰⁸ Arrows having razor-like edges.

  ³⁰⁹ Crescent-shaped shafts.

  ³¹⁰ Arrows made entirely of iron.

  ³¹¹ Arrows resembling the teeth of calves.

  ³¹² Arrows resembling the feathers of the Kanka.

  ³¹³ Arrows furnished with two sides resembling _cars_.

  ³¹⁴ Arrows with short leads.

  ³¹⁵ Arrows resembling the tops of Karaviras—Tirtha.

  ³¹⁶ The asterisks so named.

  ³¹⁷ The monkeys.

  ³¹⁸ Maternal uncles.

  ³¹⁹ Kumbha’s.

  ³²⁰ Kumbha.

  ³²¹ _i e._ Lest people should censure me, saying,—’Sugriva slew Kumbha
      when he was fatigued in fight’.—T.



SECTION LXXVII.


Seeing his brother slain by Sugriva, Nikumbha, gazed at the lord of the
monkeys, as if consuming him with his passion. And then that one endowed
with calmness, grasped a bludgeon entwined with wreaths, and furnished
with an iron ring measuring five fingers, and resembling the top of the
Mahendra;³²² plated with gold and embellished with diamonds and
lapises,—and looking like the rod of Yama himself; dreadful, and capable
of removing the fear of the Rakshas. And whirling this, that highly
powerful one, resembling the banner itself of Sakra in energy, Nikumbha
possessed of terrific strength, with his mouth wide open, set up shouts.
And with gold adorning his breast, and _angadas_ placed on his arms and
a pair of curious and variegated earrings, Nikumbha, with his ornaments
and that same bludgeon, appeared beautiful like a mass of roaring clouds
laughing with lightning and furnished with the iris. And the head of
that huge-bodied hero’s _parigha_ undid the conjunction of the Seven³²³
Winds and appeared³²⁴ like a noiseless and smokeless flame. Along with
the gyration of Nikumbha’s _parigha_ the whole welkin, together with the
excellent city³²⁵ of the Gandharbas, and the planets, stars and the
moon, began to whirl. And Nikumbha was hard to approach like unto the
fire of dissolution, being resplendent with the brilliance of _parigha_
and other ornaments and having his anger for its fuels. And the
Rākshasas and monkeys did not dare stir even out of fear. And the heroic
Hanumān, spreading his breast, stood before him. And thereat the
powerful (Nikumbha) having long-arms³²⁶ threw his _parigha_ resembling
the Sun at the breast of that powerful one. And falling on the firm and
spacious breast of Hanumān it was broken into hundred pieces. And the
broken portions, being scattered, appeared like hundreds of fire-brands
in the sky. Like unto a mountain standing still even at the time of an
earthquake that mighty monkey was not moved albeit struck with the
_parigha_. Being thus hurt that highly powerful Hanumān, the foremost of
the monkeys, with great velocity clenched his fist. And with this, the
powerful (monkey) gifted with great impetuosity, and resembling the wind
in prowess, struck Nikumbha on his breast. And with that fist, his
(Nikumbha’s) armour³²⁷ was riven and blood gushed out. And a light
rising out of his breast suddenly disappeared like unto lightning
disappearing in a mass of clouds. And being struck with his (Hanumān’s)
fist Nikumbha was greatly moved and restoring himself attacked the
mighty Hanumān and pulled him up. And beholding in conflict the terrible
and powerful Hanumān pulled up by Nikumbha, the residents of Lankā began
to shout with joy. Being thus put to shame by that Raksha, Hanumān the
son of the Wind, struck him with his iron fist. And releasing himself
from the grasp of Nikumbha, Hanumān the Wind-god’s son instantly planted
his foot on the earth. Inflamed with ire, he, throwing down Nikumbha,
began to crush him; and gifted with vehemence, he, with great
impetuosity, leaped up and sat on the breast (of the Raksha). And
holding his head with two hands, he, emitting loud roars, displaced his
head. Nikumbha being thus slain in conflict by the Wind-god’s son, there
ensued a terrible conflict between the highly enraged armies of the son
of Daçaratha and the lord of Rākshasas. And Nikumbha being deprived of
his life, the monkeys began to shout—as if resounding all the quarters.
And with it the whole earth moved and the abode of the celestials
dropped down. And the Rākshasa-hosts were greatly terrified.

  ³²² The mountain, so named.

  ³²³ This indicates the length of the Parigha.

  ³²⁴ This might refer to Kumbha as well.

  ³²⁵ Some say _Vitapabati_ and some say _Alakā_.

  ³²⁶ _Lit_. arms resembling _parighas_.

  ³²⁷ Some texts read _charma_ (skin) in the place of _Barma_—(armour)
      _i.e._ his skin was rent—This equally indicates Hanumān’s
      strength.—T.



SECTION LXXVIII.


Beholding Kumbha and Nikumbha slain, Rāvana was excited with ire like
unto flaming fire. And being beside himself, simultaneously with wrath
and grief Rāvana³²⁸ spoke unto Makarāksha, Khara’s son, having spacious
eyes, saying—"O child, do thou proceed at my command with the army and
destroy Rāghava and Lakshmana with all the monkeys". Hearing the words
of Rāvana, Khara’s son, Makarāksha, proud of his own prowess,
delightedly spoke unto the night-ranger, saying, "Be it so". And
saluting and circumambulating the Ten-necked one, that hero, at Rāvana’s
behest, issued out of the house. And Khara’s son spoke unto the
commander who was near him, saying,—"Do thou speedily bring the chariot
here and all the soldiers". And hearing his words, that commanding
night-ranger, soon led before him the army and the chariot. And going
round the chariot and addressing the charioteer that night-ranger
(Makarāksha) said,—"O charioteer, do thou soon drive the chariot". And
Makarāksha addressed those Rākshasas, saying,—"O Rākshasas! do ye all
fight before me. I have been commanded by the high-souled Rāvana, the
lord of Rākshasas, to slay both Rāma and Lakshmana in conflict. I shall
slay to-day, O night-ranger, with my excellent arrows, Rāma, Lakshmana,
Sugriva and all other monkeys. Like unto fire consuming dry fuel, shall
I to-day slay the host of monkeys with my darts". Hearing those words of
Makarāksha, the mighty night-rangers, (addressed themselves for fight).
They were armed with various weapons, cautious; assuming shapes at will,
crooked, having fearful teeth, coppery eyes; roaring like elephants,
having dishevelled hair and terrible. And encircling the huge-bodied son
of Khara, those gigantic (Rākshasas) began to proceed, delighted and
moving the earth (with the weight of their persons). There arose a
terrible noise on all sides from the sound of conches, and thousands of
bugles, and from the moving of the arms of the heroes. And all on a
sudden the reins slipped off (the hands of) the charioteer and the flag
of the Rākshasas dropped down. And the course of the steeds was thus
slackend and they began to move slowly and poorly with their heads
drooping down. There blew a terribly rough wind mixed with dust when the
fearfully wicked-minded Makarākshas issued out for battle. Those
powerful Rākshasas neglecting those bad omens proceeded towards where
Rāma and Lakshmana were. They were all black like unto clouds, elephants
and buffaloes, and had marks of swords and maces on their persons. And
all those night rangers were skilled in the art of warfare and began to
range to and fro (in the battle field) saying, "I shall go first".

  ³²⁸ Nairita is another name of Rāvana.



SECTION LXXIX.


Beholding Makarāksha out for battle, those foremost monkeys, leaping on
a sudden, addressed themselves for fight. Thereupon ensued a terrible
conflict, capable of making one’s down stand on end, between the
night-rangers and the monkeys like unto one between the celestials and
Dānavas. And those monkeys and night-rangers crushed each other down
with trees, darts, maces and _parighas_. And those night-rangers began
to assail those foremost of monkeys with _sakti_,³²⁹ swords, maces,
_kuntas_, _tomaras_, _pattiças_, _Vindipalas_,³³⁰ arrows, nooses and
clubs. Being thus assailed with fearful arrows by Khara’s son, those
monkeys, stricken with fear, fled away. And beholding the monkeys fly
away, the victorious Rākshasas began to roar like excited lions. The
monkeys thus flying away to all quarters, Rāma with a downpour of shafts
assailed the Rākshasas. And beholding the Rākshasas thus overpowered,
the night ranger Makarāksha, excited with the flame of ire, said,—"Stay,
O Rāma, let us both fight with each other; I shall take thy life with
sharp arrows discharged off my bow. Thou didst slay my father in the
forest of Dandaka. Remembering thy action and finding thee before, my
ire is excited. O Rāghava! Vicious souled one! My limbs are being burnt
(with wrath) for I did not see thee then in that mighty forest. O Rāma,
by my good luck, I have got thee to-day, like unto a hungry lion
desiring to have other animals. Being despatched by my arrows to the
world of devils, thou shalt live with those heroes, who had been killed
by thee before. What is the use of speaking more, O Rāma, do thou hear
my words. Let all the people behold thy as well as my prowess in the
battlefield. Either with weapon or with clubs, in whatever thou art
expert, do thou fight with me in the battle-field, O Rāma". Hearing the
words of Makarāksha, Rāma, Daçaratha’s son, smiling, replied to the
words of the babbler. "O Raksha, what is the use of idle prating? None
can achieve success in battle with idle words—but with fighting. I slew
in the forest of Dandaka thy father with fourteen thousand Rākshasas,
Triçira and Dushana. O vile one, thou being slain to day, with thy
flesh, vultures and crows, having sharp beaks and nails, and jackals
shall be satisfied.³³¹ Being thus addressed by Rāghava, the mighty
Makarāksha, began to dart sharp arrows towards him in the battle-field.
And Rāma, with his shafts, sundered into several pieces, those arrows.
And being thus rendered useless those arrows, feathered in gold, fell
down on the earth. Then there arose a terrible conflict between the
Rākshasa Khara’s son and Daçaratha’s son. And there were audible in that
battle-field, the outcry of the heroes and the twang of the bows
stretched by their hands, like unto the muttering of the clouds in the
sky. And to beheld that wondrous conflict, the celestials, Dānavas,
Gandharbas, Kinnaras and the mighty serpents stationed themselves in the
sky. They were wounded with the arrows discharged by each other and
their strength was doubled. And they began to fight in that battle-field
one attacking and the other withstanding the attack. And in that
conflict the Rākshasa sundered the shafts discharged by Rāma. And
likewise Rāma severed into several pieces the arrows shot by the
Rākshasa. All the quarters were covered with arrows and nothing on earth
or in the sky was visible. Thereupon being excited with ire, Rāghava of
long arms sundered his (Rākshasa’s) bow in conflict and with eight
_Nārachas_ pierced the charioteer. And with arrows Rāma sundered the
chariot and killing the horses brought them down. And the night-ranger
Makarāksha was brought down on the earth from the chariot. He then again
rose up with a dart in his hand creating terror unto all creatures and
resembling the Fire of Dissolution in resplendence. It was a terribly
huge dart conferred on him by Siva, shining in the sky in its native
brilliance and like unto another weapon of destruction.³³² And beholding
which dart even the celestials fly away in fear to different quarters.
And taking up that huge flaming dart, the night-ranger, being excited
with ire, hurled it at the high-souled Rāghava. And Rāghava, with four
shafts, sundered that dart, in the sky, flaming and hurled at him by the
son of Khara. And that flaming dart, feathered in gold, being splintered
into several pieces by Rāma’s arrows fell down on earth like a huge
fire-brand. And beholding that dart baffled thus by Rāma of unwearied
actions all those, stationed in the welkin began to shout, "Well done!
Well done!!" And beholding his dart thus sundered, the night-ranger
Makarāksha clenching his fist spoke unto Kākutstha, saying, "Stay!
Stay!" And seeing him advance thus, the descendant of Raghu, smiling,
fixed a fiery arrow on his bow. And with that arrow the Raksha was slain
by Kākutstha in battle. And having his heart pierced he fell down and
died. And beholding Makarāksha thus slain all the Rākshasas, being
afraid of Rāma’s arrows, proceeded towards Lankā. And seeing that
night-ranger, the son of Khara, slain by Rāma’s arrows, like unto a
mountain clept by a thunder-bolt, the celestials were greatly delighted.

  ³²⁹ A short arrow thrown from the hand or shot through a tube.—T.

  ³³⁰ An Iron spear or dart.—T.

  ³³¹ Here is another sloka, which is to be found in all N. W. P. texts
      and in one or two texts published in Bengal—but it has been
      omitted by many for it conveys the same meaning as the previous
      sloka; the meaning is:—And the birds drinking thy blood shall fly
      away to various quarters.—T.

  ³³² This refers to the weapon used by Siva for destruction—for Siva,
      according to the Hindu Mythology is the God of destruction.—T.



SECTION LXXX.


Hearing of the destruction of Makarāksha, the heroic Rāvana, being
excited with ire, began to grind his teeth. Being thus angered, and
thinking within himself what steps to take, he ordered his son Indrajit
to proceed to the battle-field. "O hero, gifted with great prowess as
thou art, do thou, hidden (in clouds) or appearing before them, slay the
two heroic brothers Rāma and Lakshmana. Thou didst defeat in conflict
Indra of unequalled prowess. Shalt thou then neglect to slay men as they
are?" Being thus addressed by the lord of the Rākshasas and obeying his
father’s command, Indrajit proceeded towards the sacrificial ground to
satisfy Fire (with oblations). There came some she-demons with crimson
turbans and waited respectfully where Rāvana’s son was offering
oblations unto Fire. In that sacrifice the weapons were the leaves of
_sara_,³³³ _bibhutaks_³³⁴ were fuels, and there were brought crimson
clothes and _sruvas_³³⁵ made of black iron. And spreading fire on all
sides with _sara_ leaves and _tomaras_, (Indrajit) caught a living goat,
all black, by the neck. And the fire, with oblations of _sara_, became
greatly blazed and devoid of smoke. And there were visible many good
omens indicating victory. The flame of the fire was like unto gold, and
moving Southwards began to receive offerings of clarified butter. And
thus offering oblations unto fire and unto celestials, Dānavas and
Rākshasas, he ascended an excellent car and soon disappeared. It was
drawn by four horses and a huge bow, set with sharp arrows, appeared
beautiful on that excellent car. The chariot was brilliant with its own
native resplendence, adorned with gold and painted with the figures of
deer and a cresent. It was encircled on all sides with golden bracelets,
adorned with flags made of _vaidurja_ and was like unto the flaming
fire. And being thus well protected with Brahmā weapons resembling the
Sun in brilliance, the mighty son of Rāvana became invincible. And
offering oblations unto Fire in accordance with demonaic incantations
and thus obtaining the power of hiding himself, that hero, ever
victorious in battle, issued out of the city and said,—"Slaying these
two brothers in battle, who have uselessly wandered away into the
forest, shall I crown my father Rāvana with victory. Destroying Rāma and
Lakshmana, and clearing the monkeys off the earth, shall I satisfy my
sire greatly". Saying this, he disappeared from their view. Thereupon
that fearful foe of the lord of celestials appeared in the battle-field,
excited with wrath, armed with bow and sharp Nārachas and commissioned
thus by the Ten-necked one. He beheld there those two heroes discharging
flaming arrows and surrounded by the monkeys like unto the fearful
three-hooded serpent in the midst of other serpents. And thinking "these
must be Rāma and Lakshmana," and stretching his bow he began showering
arrows like unto clouds. He was seated in a car in the welkin and hidden
from the human gaze and began to assail Rāma and Lakshmana with sharp
shafts. And being hurt with the arrows, Rāma and Lakshmana, fixing
arrows on their bows, began to discharge celestial shafts. And those two
highly powerful heroes could not even touch his person with their arrows
resembling the Sun albeit they covered the whole welkin therewith. And
clouding the whole sky with smoke that effulgent one, enveloped in
frost, hid himself from their gaze. There was not audible the twang of
his bow, the sound of the wheels, or the noise of the steeds. Nor was he
seen by any. In that terrible darkness of clouds that one of mighty arms
began to make a downpour of Nārachas and arrows like hail storms. And in
that encounter, Rāvana’s son, inflamed with ire, wounded Rāma, with
shafts, resembling the Sun and obtained by him as a boon. And being hurt
with Nārachas, like unto mountains wet with rain, those two foremost of
men, began to discharge shafts feathered in gold. And reaching the son
of Rāvana in the sky and soaked in blood those golden arrows, fell down
on earth. And those two best of men, hurt with his arrows, became more
effulgent and baffled the shafts discharged by the Rākshasa. Thereupon
Rāma and Lakshmana began to aim their sharp shafts to the direction
whence the arrows came down. And stationed in his chariot that mighty
car-warrior disturbed all quarters with his arrows and pierced
Daçaratha’s sons with sharp shafts won by him. And being greatly hurt
with those sharp-pointed and terrible arrows Rāma and Lakshmana appeared
like blossoming _kingsukas_. Like unto the sun hidden in clouds they
could see neither his countenance and motion, nor his bow and arrows.
And being wounded with those arrows hundreds of monkeys died and fell
down on the earth. Thereupon Lakshmana, being excited with wrath, spoke
unto his brother, saying—"To slay all the Rākshasas shall I discharge
to-day Brahmā weapon". Thereupon Rāma spoke unto Lakshmana, gifted with
auspicious marks, saying—"It doth not behove thee to clear all the
Rākshasas off the earth for the folly of one individual. Thou shouldst
not slay him, who hath retired from battle, hath hidden himself, hath
sought thy shelter, hath stood before thee with joined palms, hath fled
away or who is bewildered. O thou of mighty-arms, let us try to slay him
(Indrajit). And to accomplish it I shall use the weapons gifted with
great impetuosity and resembling the serpents. He is hidden from the
public gaze so we must slay him—had he been fighting openly the leaders
of the monkey hosts could have slain that Rākshasa. Truly he shall be
burnt to death with my shafts and fall down on the earth albeit he
entereth the regions under the earth or the abode of the celestials".
Having said these words pregnant with a high significance, the
high-souled and heroic descendant of Raghu, being surrounded by monkeys,
began to concert various plans for the destruction of that terrible
Rākshasa of wicked deeds.

  ³³³ Saccharum—a reed or grass,

  ³³⁴ Beleric myrobalan.

  ³³⁵ A ladle with a double extremety or two oval collateral excavations
      made of wood to pour _ghee_ upon the sacrificial Fire.—T.



SECTION LXXXI.


Having read the intention of that high-souled Rāghava, he retired from
the battle-field and entered into the city of Lankā. And remembering the
destruction of many a quick-paced Rākshasa, his eyes were rendered
coppery with ire; and that hero, the son of Rāvana, issued out of the
city again. And that highly powerful, Indrajit, a descendant of Pulasta
and an enemy of the celestials, issued out, encircled by the Rākshasas,
by the western gate. And beholding the heroic brothers Rāma and
Lakshmana prepared for fight, Indrajit spread illusions. And placing an
illusory figure of Sitā on the car, encircled by a huge army he began to
make arrangements for her destruction. And desiring to charm all with
his illusions, that one of wicked intent, preparing himself to slay
Sitā, proceeded towards the monkeys. And beholding him thus proceed, the
monkeys, inflamed with ire, desirous of fighting and with crags in their
hands, moved on, And preceded them all, Hanumān, the foremost of the
monkeys, with a huge mountain-top in his hand. He beheld there, on
Indrajit’s car, Sitā, deprived of all joy, poorly, greatly reduced with
fasts and wearing a single braid. And Rāghava’s beloved spouse wore a
piece of soiled cloth, and though highly beautiful, the grace of her
person was greatly spoiled with dirt. That daughter of Janaka, was not
seen by him for a long time. And beholding her and deciding instantly
that she is the daughter of Mithilā, (he became greatly sorry). And
seeing her on the car, innocent, poor, deprived of joy and brought under
the influence of the son of the lord of Rākshasas that great monkey
thought within himself—’What must be the intention of Indrajit?’ and
accompanied by heroic monkeys advanced towards the son of Rāvana. And
beholding that monkey host, Rāvana’s son became beside himself with ire
and unsheathing his weapon _Nistrinsha_, caught her by the hair. And
that Rākshasa addressed himself to strike her in the presence of all
those monkeys, and that illusory figure of Sitā began to bewail saying,
"O Rāma! O Rāma!" And seeing her thus caught by the head, Hanumān, the
son of Maruta, greatly sorry, began to shed tears. And beholding that
beloved spouse of Rāma, having a tender and beautiful person, he
addressed angrily the son of the lord of Rākshasas with harsh words. "It
is for thy destruction, O Vicious-souled one! that thou hast touched her
hair. Being descended from that great Brahmā ascetic thou art born as a
Rākshasa. O! cursed art thou, since thou hast cherished such a desire
and engaged in such a vicious deed. O vile! O wicked! O cruel and
dishonorable wight! O thou having vice for thy prowess! O shameless! Art
thou not ashamed of perpetrating such an inhuman deed. What hath
Maithili done by thee, O cruel one! that thou art ready to slay her—She
hath been banished from her home, territory and hath been separated from
her lord. O thou worthy of being slain, destroying Sitā, thou shalt not
live long as thou hast been brought under me. Thou shalt after the death
reach the place which is occupied by those who murder women—a place
which is avoided even by those who commit every sort of crime punishable
by law". Saying this Hanumān, accompanied by monkeys armed with weapons,
and excited with ire, proceeded towards the son of the lord of
Rākshasas. Beholding the highly powerful monkeys advance thus the
Rākshasas, inflamed with wrath, obstructed them. And assailing the
monkey-hosts with thousands of arrows, Indrajit spoke unto that foremost
of monkeys, Hanumān, saying,—"To-day I shall slay before you all
Vaidehi, for whom thou, Sugriva and Rāma have come. Slaying her, O
monkey, I shall afterwards kill thee, Rāma, Lakshmana and Sugriva and
the dishonorable Bibhisana. And, O monkey, about not destroying women,
of which thou wert speaking (I might say) that we must always do what
pains our enemies".³³⁶ Saying this, Indrajit with a sharp sword, himself
killed the illusory Sitā thus bewailing. And being sundered by him
obliquely in a way in which a sacred thread lies on one’s own person,
the innocent (Sitā) having a beautiful countenance fell down on the
earth. And slaying her Indrajit spoke unto Hanumān, saying,—"Behold I
have slain (before thee) with my sword Rāma’s beloved. And Vaidehi being
thus slain, all your labours have been rendered useless". And destroying
her with his own hand by means of a huge sword, Indrajit, greatly
pleased ascended his car and began to emit dreadful roars. And the
monkeys stationed near heard that terrible roar and saw him enter the
castle.³³⁷ And slaying Sitā³³⁸ that wicked-minded son of Rāvana became
greatly pleased. And beholding him thus delighted the monkeys being
greatly sorry fled away.

  ³³⁶ There is one sloka intervening according to some texts—but it has
      been omitted by many. The reasons for this omission are best known
      to them. The purport is:—"Why did Rāma slay Taraka before? And I
      shall therefore slay his spouse the daughter of king Janaka".
      Hearin Indrajit attempts to justify himself and wants to prove
      that Rāma is equally blameable for this.—T.

  ³³⁷ The castle built by Indrajit by means of his illusory power in the
      air.—T.

  ³³⁸ This refers to the figure of Sitā made by illusion.—T.



SECTION LXXXII.


Hearing that dreadful uproar resembling the sound of Indra’s
thunder-bolt, the monkeys, casting their looks on all sides fled away.
Thereupon Hanumān, the son of Maruta, spoke unto them, poorly, terrified
and of a sorrowful countenance, saying,—"O monkeys, why do ye look so
melancholy and why are you flying away? Why have ye renounced your
earnest desire for fight? And where is your heroism gone? Do ye remain
behind me, I shall go first in the battle". Being thus addressed by that
highly intelligent son of the Wind-god, they were greatly excited with
wrath and being pleased took up trees and crags in their hands. And
roaring thus the leading monkeys advanced towards the Rākshasas and
stood encircling Hanumān in the battle-field. And being surrounded on
all sides by leading monkeys, Hanumān began to burn down enemy’s host
like unto fire spreading its flames. And being encircled by monkey-hosts
that mighty monkey resembling Death himself began to grind the
Rākshasas. And being overwhelmed with grief and wrought up with ire,
that monkey Hanumān, threw a huge crag on the car of that son of Rāvana.
Beholding that crag about to fall down on the car, the charioteer moved
his horses and it was speedily brought at some distance. And not
reaching Indrajit stationed on the car and the charioteer, that crag,
uselessly hurled, fell down on the earth. And that crag falling down
many of the Rākshasas were crushed. Thereupon hundreds of huge-bodied
monkeys, emitting cries and taking up crags and trees proceeded towards
him (Indrajit) and hurled them at him. And the monkeys gifted with
dreadful prowess began to make a down-pour of crags and trees. They thus
assailed the enemies and frequently emitted cries. And the grim-visaged
night-rangers were thus assailed with trees in that field by the
terrible monkeys. Beholding his army thus distressed by the monkeys,
Indrajit, excited with wrath, and taking up his dart, proceeded towards
the enemies, and encircled by his soldiers showered terrible shafts upon
them. And that one of dreadful prowess slew many a leading monkey by
means of darts, Açanis, swords, _pattiças_ and clubs. And the highly
powerful monkeys destroyed his retinue, with crags, stones and trees
having strong trunks. And Hanumān thus crushed many a Rākshasa of
terrible deeds. Obstructing the Rākshasas (for some time) Hanumān spoke
unto monkeys, saying,—"Stay, we should not fight now. That daughter of
Janaka hath been slain, for whom we have engaged in fight, renouncing
all hope of life and desiring to accomplish Rāma’s satisfaction. Let us
now go and inform Rāma and Sugriva of it. And we shall do as we shall be
commanded by them. Saying this and desisting all the monkeys from
encounter that foremost of monkeys proceeded undaunted and heroically.
And beholding Hanumān proceed thus where Rāghava was that wicked-minded
one (Indrajit) with a view to offer oblations unto Fire entered the
sacrificial altar _Nikumbhilā_. And reaching there Indrajit lighted up
fire and began to pour oblations therein. And the Fire blazed up
receiving oblations of blood, and being satisfied assumed the appearance
of the setting sun. And Indrajit conversant with all ceremonials,
offered oblations in due form for the welfare of the Rākshasas. And they
all stood there watching the result and desirous of ascertaining the
success of the battle.³³⁹

  ³³⁹ This sloka hath been left off in some editions.—T.



SECTION LXXXIII.


Hearing the terrible war-cry of the Rākshasas and monkeys Rāghava spoke
unto Jāmbavān, saying:—"O gentle one, forsooth hath Hanumān performed
some mighty act—for I hear the dreadful sound of the weapons. Do thou
therefore proceed speedily, O lord of bears, with all thy soldiers to
assist that foremost of monkeys.

Thereupon, saying, ’So be it,’ that king of bears, surrounded by his
forces, approached the Western gate, where the monkey, Hanumān, was
stationed. And then the lord of bears saw Hanumān approach, surrounded
by monkeys sighing hard, who had faught the fight. And seeing on the way
that host of bears dreadful and resembling dark clouds, on the march,
Hanumān made them desist. And that illustrious one along with that
force, speedily presented himself (before Rāma), and with a heavy heart
addressed him, saying—"As we were fighting in the field, Rāvana’s son,
Indrajit in our very sight slew Sitā, crying (in distress). O subduer of
enemies, seeing her (in this plight) I, with my senses bewildered, have
been overwhelmed with grief. Therefore I have come unto thee to inform
thee of what hath befallen". Hearing these words of his, Rāghava,
overwhelmed with grief, dropped down to the earth, like a tree whose
roots have been severed. Seeing the god-like Rāghava down on the earth,
the foremost monkeys from all sides rushed forward and came to where (he
was). And with water scented with lotuses,³⁴⁰ they fell to sprinkling
that one resembling a furious fire³⁴¹ that hath suddenly arisen. Thereat
Lakshmana overcome with sorrow, embracing Rāma, spoke unto him words
fraught with reason and import,—"Profitless³⁴² virtue is incapable, O
noble one, of delivering from calamaties thee, who hast subdued thy
senses, and who ever abidest in the good path. Beings and the mobile as
well as the immobile cannot have that direct perception of virtue which
they have of happiness. Therefore, I ween, virtue is a non-entity.
Inasmuch as the mobile (albeit devoid of any regard for virtue) are
nevertheless happy, and as the mobile also are so, this virtue cannot
lead to happiness. (If it were so), one like thee would have not been
placed in peril. If unrighteousness would bring unhappiness on
creatures, Rāvana should hence to hell, and thou possessed of virtue,
shouldst not come by misfortune. And seeing that he is free from danger,
and thou art in it, righteousness and its opposite are found to have
tendencies the very reverse of those assigned to them respectively (by
the Vedas). And if by means of virtue, one attaineth the felicity
attached to it, and by means of unrighteouness, one reapeth its proper
fruit, then let those that are unrighteous reap the fruit of their
impiety,—nor let those that set their face against sin, be deprived of
the fruit of their righteousness; and let those that walk in the way of
virtue reap the fruit of their piety. But as prosperity attendeth those
that are established in un-righteousness, and as those regardful of
righteousness fare lamentably,—these³⁴³ have not the senses assigned to
them (by the scriptures). If, O Rāghava, (it is contended that)
unrighteousness cutteth off the wicked, then whom shall unrighteousness,
himself slain by the act of slaughter of the destroyer,—slay in his
turn? Or if it is said that one is slain or slayeth another by
ordinance, then it is Destiny, which is touched by the sinful act and
not he. O chastiser of foes, incapable of meting out
retribution,³⁴⁴—unmanifest itself, and non-existent, how can virtue,
even if we grant its existence, find out the person that should be
slain? If, O foremost of the good, it had existed, thou wouldst not have
come by any misfortune. But inasmuch as thou hast fallen into this
plight, there is no such thing as virtue. Or itself feeble and impotent,
it taketh refuge in manliness. And being powerless and bereft of
dignity, it should, I deem, by no means be followed. And if virtue is a
property of manliness, then carefully forsaking virtue, do thou follow
strength as thou hast hitherto followed virtue. But, O subduer of
enemies, if truthfulness be virtue, art thou not bound by that departing
from which the king lost his life?³⁴⁵ And, O chastiser of foes, if
virtue must be practised above all, or if prowess must have
precedence,—then the thunder-handed Satakratu would not have celebrated
his sacrifice, slaying the ascetic.³⁴⁶ O Rāghava, virtue aided by
prowess, destroyeth enemies. Therefore, O Kākutstha, people, for
compassing their ends, resort to both virtue and prowess. This, sire, is
my opinion: this, O Rāghava, is virtue. But thou, having then renounced
the kingdom, hast laid the axe at the root³⁴⁷ of righteousness. Like
streams issuing out mountains, all acts spring from wealth flowing from
various regions and attaining magnitude. Like a shrunken stream in
summer, all the acts of that foolish person who hath been divorced by
wealth, are annihilated.—He that renouncing riches within his reach,³⁴⁸
hankers after enjoyment,—being carried away by his overmastering desire,
taketh to getting at wealth by sinful acts; and then he incurreth guilt.
Unto him that hath wealth are friends, unto him that hath wealth are
acquaintances,—he that hath wealth is an individuality in this world,
and he that hath wealth is a learned person. He that hath wealth is
powerful; he that hath wealth is intelligent; he that hath wealth is
mighty-armed; and he that hath wealth is full of all graces. All these
that I have ennumerated are the evils of forsaking fortune. (I cannot
divine) what made thee, renouncing the monarchy, to adopt such a
course.—He that hath riches, hath virtue and desire attending on him,
and hath everything auspicious. That one without wealth, that seeketh
it, cannot secure the wealth of prowess, without riches and desire. And,
O lord of men, cheerfulness, and desire, and pride, and piety, and
anger, and self-restraint, and self-control—all these come from wealth.
As the planets are not discovered on a stormy day, that wealth, the want
of which renders this world naught even unto the ascetics practising
righteousness,—is not visible in thee. O hero, thou having abode by the
words of thy superior and having come (to the forest), thy wife dearer
then life itself hath been ravished by Rakshas. But, O hero, to-day, O
Rāghava, by my acts will I remove this huge sorrow that hath been heaped
upon us by Indrajit. Therefore, rise thou up. Rise up, O foremost of
men, O long-armed one, O thou who observest vows. Why dost thou not
understand thyself as the Supreme Soul?³⁴⁹ And, O sinless one, urged on
behalf of thy welfare, I, waxing wroth on hearing of the slaughter of
Janaka’s daughter, shall with my shafts entirely raze to the ground
Lankā with cars and elephants and steeds and the foremost Rakshas".

  ³⁴⁰ _Padmatpalasugandhibhih_—water scented with _padmas_—_lotuses
      proper_, and _utpalas_—_blue lotuses—(Nymphea cerulea).—T._

  ³⁴¹ ’Rāma,’ remarks the commentator, ’was a fire lighted by his grierf
      for Sitā.’—T.

  ³⁴² ’Profitless,’ although apparently an epithet of virtue, is really
      the predicate of the sentence. ’Virtue, incapable of delivering
      thee.....is _profitless.’—T._

  ³⁴³ Virtue and vice.

  ³⁴⁴ ’In consequence,’ remarks Rāmanuja, ’of their being devoid of
      consciousness.’

  ³⁴⁵ Explains the commentator,—’King Daçaratha lost his life, because
      he did not observe his word of installing thee in the kingdom. Art
      thou not bound by his word as well?’—T.

  ³⁴⁶ The Logic is all in a jumble; but such is the text. The ascetic
      was Viçwarupa. The meaning, according to the commentator, is that,
      prowess is first and virtue next. Indra first used force, and then
      acquired merit.—T.

  ³⁴⁷ ’Root’, remarks Rāmānuja,—’which is interest!’

  ³⁴⁸ The commentator would have ’_gotten_ riches.’

  ³⁴⁹ Rāma is conceived as an incarnation of Vishnu.—T.



SECTION LXXXIV.


As Lakshmana devoted to his brother was comforting Rāma, Bibhishana,
posting his forces at their proper quarters, came there, surrounded by
four heroes accoutred in various arms, resembling masses of collyrium or
leaders of elephant-herds. And approaching the high-souled Rāghava,
overwhelmed with grief, he saw the monkeys with tears in their eyes. And
he saw that joy of the Ikshwāku race—the high-souled Rāghava—stupified
with grief, lying on the lap of Lakshmana. And seeing Rāma cast down and
inflamed with grief, Bibhishana, inly pained, said,—’What is this?’
Thereat, gazing at Bibhishana’s countenance as well as all those
monkeys, Lakshmana, with his eyes flooded with tears, said these words
pregnant with dire import,—"O placid one, hearing from Hanumān’s lips
that Sitā hath been slain by Indrajit, Rāghava hath been overcome with
stupor". As Sumitrā’s son was speaking thus, Bibhishana, preventing him,
addressed the stupified Rāma in these pregnant words,—"O king, all that
Hanumān in distressful guise had communicated unto thee I deem as
improbable, like unto the drying of the deep. I know the intent of the
impious Rāvana with reference to Sitā, O mighty-armed one. Her he will
not slay. I, seeking his welfare, had besought him much, saying,—’Let go
Vaidehi’,—but he did not act up to my speech. Neither by conciliation,
nor by gift, nor by dissension,—and where is war?—nor by any other means
is one capable of obtaining the very sight of Sitā. Having bewildered
the monkeys, the Rākshasa hath gone back; and, O mighty-armed one, know
her to be the illusory daughter of Janaka. To-day, going to the
sacrificial ground (called) Nikumbhila, he will offer oblations into
fire; and there the deity of fire will present himself along with Vāsava
and the (other) divinities. And then Rāvana’s son shall be invincible in
battle. Indubitably that illusion hath been wrought by him, to deceive
(the monkeys), so that they might not through their prowess disturb him
there. Thither will we go before he hath furnished his (sacrifice). O
foremost of men, shake off this vain sorrow that hath overcome thee!
Seeing thee smitten with grief, this entire host is dispirited. Here,
with thy heart composed, do thou stay, summoning thy strength. Send
Lakshmana along with us and the flower of the forces. This foremost of
men by means of sharpened shafts will make Rāvana’s son give up his
rites; and then shall he be capable of being slain by us. These keen and
sharpened shafts of his, attaining access of velocity through the
feathers of birds, and themselves resembling fierce fowls, will drink
his³⁵⁰ blood. Therefore, O mighty-armed one, do thou in order to the
destruction of the Rākshasa, commission Lakshmana, even as the wielder
of the thunder-bolt commandeth the same. And as to-day no time should be
lost, therefore do thou send Lakshmana for compassing the destruction of
the foe, even as Mahendra sendeth the thunder-bolt for bringing about
the destruction of the enemies of the immortals. If that foremost of
Rākshasas can finish his rites, he shall be invisible to both celestials
and Asuras; and, he fighting after finishing his sacrifice, the
celestials themselves shall be placed in great jeopardy".

  ³⁵⁰ Indrajit’s.



SECTION LXXXV.


Hearing his speech, Rāghava, overwhelmed with grief, could not perfectly
comprehend what was said by the Rākshasa. Then, summoning up patience,
Rāma—captor of hostile capitals—spoke unto Bibhishana, seated near the
monkeys,—"O lord of Nairitas, I once more wish to hear what, O
Bibhishana, thou hast said". Hearing Rāghava’s words, Bibhishana,
skilled in speech, again spoke these words, saying,—"O mighty-armed one,
I have stationed the forces, O hero, agreeably to thy directions. The
entire force hath been divided around; and the leaders have also been
placed properly. Further, O mighty master, listen to what I have to say.
On thy having been causelessly aggrieved, we all of us were seized with
grief. If this anxiety of thine conduceth to the joy of the enemy, do
thou cast it off. And, O hero, bestir thyself,—and summon up spirits. If
thou art to have Sitā, and if the night-rangers are to be slain by thee,
do thou, O Raghu’s son, listen to my profitable speech. Let Sumitrā’s
son go forth, environed by a mighty force, for slaying in battle the son
of Rāvana, who hath gone to Nikumbhilā; with shafts resembling venomous
serpents, discharged from the round³⁵¹ of his bow. By virtue of his
austerities, that hero, from a boon conferred by the Self-sprung, hath
obtained the Brahmaçiras weapon, together with steeds coursing at their
will. Now he with his army hath gone to Nikumbhilā; and when, having
finished his rites, he gets up, know that all of us are slain. ’When not
reaching Nikumbhilā, and not having finished thy offerings unto fire,
thou, equipped with arms, art slain by a foe,—O enemy of Indra, that is
thy death.’—Thus, O mighty-armed one, did the lord of all creatures
confer a boon (on Indrajit), and, O king, thus was the death of this
intelligent one ordained. O Rāma, for compassing the destruction of
Indrajit, do thou commission a mighty force. On his being slain, know
that Rāvana along with his retainers are slain".—Hearing Bibhishana’s
words, Rāma said,—"O thou having truth for prowess, I know the illusion
of that fierce one. Without doubt, he is skilled in the Brahma weapon,
is potent in illusion and, is possessed of exceeding strength. In
conflict, he depriveth of consciousness even the celestials with Varuna
(at their head). And as that illustrious (one) goeth about in the welkin
on his chariot, none, O hero, can perceive his course, like the course
of the Sun when the sky is covered with clouds". And Rāghava, being well
acquainted with the illusive energy of his wicked-minded foe, addressed
the renowned Lakshmana, saying,—"Environed by the entire host of the
lord of monkeys,—accompanied by the leaders, O Lakshmana, headed by
Hanumān,—with Jāmbavān~king of bears—and girt round by the forces,—do
thou slay this son of the Rākshasa, possessed of the strength of
illusion. And accompanied by his counsellors, this high-souled
night-ranger shall follow at thy back, in this engagement with that one
skilled in illusion". Hearing Rāghava’s words, Lakshmana endowed with
dreadful prowess, with Bibhishana,—took up another excellent bow. And
donning on his mail, and putting on his armour and his sword, and
furnished with arrows, and a bow in his left hand,—Sumitrā’s son,
touching Rāma’s feet, feeling elated, addressed Rāma, saying,—"To-day
the shafts discharged from my bow, piercing Rāvana’s son, shall fall
into Lankā, even as swans drop into a tank. This very day shall my
arrows, shot from my redoubtable bow-string, rive the body of that
terrific one". Having spoken thus, the effulgent Lakshmana, eager to
slay Rāvana’s son, went before his brother. And having saluted at the
feet of his superior and went round him, Lakshmana set out for the
sacrificial ground (named) Nikumbhilā, protected by the son of Rāvana.
And accompanied by Bibhishana, that powerful son of the
king—Lakshmana—after his brother had offered up prayers in his
behalf,—set off with all speed. And surrounded by thousands of monkeys,
Hanumān as well as Bibhishana together with his counsellors—speedily
went in the wake of Lakshmana. And strongly encompassed by that mighty
monkey-host, (Lakshmana) saw the forces of the bear-king stationed on
the way. And having proceeded far, Sumitrā’s son—enhancer of the delight
of friends—from a distance discovered the forces of the
Rākshasa-monarch, drawn up in battle-array. And that subduer of
enemies—Raghu’s son—bearing his bow in his hand, coming upon him whoso
martial might lay in illusion,—stopped (there) for conquering his foe
agreeably to the ordinance³⁵² of Brahmā. And accompanied by Bibhislnna,
the heroic Angada, and the Wind-god’s offspring, the powerful son of the
king dived into the forces of the foe, various, blazing with burnished
arms, dense with standards; And thronging with mighty cars,³⁵³ capable
of striking terror (into the hearts of the spectators), instinct with
immeasurable energy, and resembling darkness.

  ³⁵¹ The bow drawn to its full stretch, becomes circular.—T.

  ³⁵² The ordinance was that Indrajit should be slain while remaining
      outside Nikumbhilā, his rites not yet finished.—T.

  ³⁵³ _Mahārathai (ab.)_ may also mean with mighty car-warriors.—T.



SECTION LXXXVI.


When things were in this condition, Rāvana’s younger brother addressed
Lakshmana in words fraught with evil to foes and conducing to the
welfare (of his own party), saying,—"Do thou without delay bring on an
engagement between this cloud-black Rākshasa army, which thou beholdest,
and the monkeys having rocks for their arms. O Lakshmana, do thou exert
thyself to break through his³⁵⁴ mighty army; and when the ranks are
broken, the son of the Rākshasa-lord shall be visible. And scattering
among the foes shafts resembling Indra’s thunder-bolt, charge him while
he hath not yet finished this ceremony. Slay, O hero, this wicked one,
this son of Rāvana, given to illusion, and of terrific feats,—the fear
of all the worlds". Hearing Bibhishana’s words, Lakshmana graced with
auspicious marks began to shower arrows on the son of the
Rākshasa-chief. And bears and monkeys, given to fighting excellently
with trees, in a body rushed towards that army (of Rakshas) drawn up
there. And the Rākshasas (on their part) burning to slaughter the
monkey-forces, rushed in the encounter with sharpened shafts and darts
and _tomaras_. And there took place a tremendous onslaught of the
monkeys and the Rākshasas. And Lankā resounded all around with that
mighty tumult; and the sky was covered with weapons of various shapes,
and whetted arrows and trees and dreadful upraised mountain-tops. And
Rākshasas having frightful faces and arms, plying their arms among the
foremost monkeys, began to spread terror (there). And in the same way
the monkeys in the conflict fell to slaying and wounding the Rākshasas
with trees and hill-tops. And great was the terror that was spread among
the warring Rākshasas by the flower of the bears and monkeys, possessed
of gigantic persons and endowed with prodigious strength.

Hearing his own army hard beset by the enemies, and drooping,—the
unconquerable one, ere yet he had finished his rites, rose up. And
issuing from the gloom of the trees, Rāvana’s son, fired with wrath,
ascended his car, which had already been well yoked (with steeds). And
accoutred in a dreadful bow and arrows,—that one resembling a mass of
collyrium, having a red face and eyes, looked dreadful like the
Reaper—Death. And soon as they saw him mounted on his car, that host of
Rakshas possessed of dreadful impetuosity, eager to engage with
Lakshmana, stood on their ground. At this time that subduer of
enemies—Hanumān—resembling a mountain, uprooted a giant tree incapable
of being bandied. And in that encounter, the monkey, consuming (the
forces) like the fire risen at Doomsday, made that army of Rākshasas
insensible with innumerable trees. And finding the Wind-god’s son,
Hanumān, suddenly spreading devastation among the Rākshasas by
thousands, (they) showered (shafts) on him. And approaching on all sides
that one resembling a hill, those bearing whetted darts attacked him
with darts; those bearing swords in their hands, with swords; those
bearing javelins in their hands, with javelins; with _pattiças_, those
equipped with _pattiças_; and with bludgeons, and maces and graceful
_kuntas_; and with hundreds of _sataghnis_, and iron clubs; and with
terrific axes; and with _bhindipālas_; and with boxes like unto
thunder-bolts; and slaps resembling the _açani_. And fired with fury, he
(on his part) spread a huge havoc among them. And Indrajit saw that
foremost of monkeys, resembling a hill, the offspring of the
Wind-god—possessing himself in calmness, while destroying his foes. And
thereat, he³⁵⁵ addressed his charioteer, saying,—"Go where the monkey
is. Being disregarded by the Rātkshasas, he makes havoc among us". Thus
accosted by him, the charioteer went where the Wind-god’s offspring was,
carrying the exceedingly invincible Indrajit seated on the car. And
rushing forward, that irrepressible one—the Rākshasa—began to shower on
the monkey’s head arrows and swords and _pattiças_ and scimitars and
axes. And bearing all those dreadful arms, the Wind-god’s offspring,
overcome with a mighty rage said,—"O wicked-minded son of Rāvana, if
thou art a hero, fight on. Combat with me with thy arms. If in the
encounter, thou bearest my impetus, then, O thou of perverse sense, thou
indeed art the foremost of Rākshasas". Then Bibhishana pointed out unto
Lakshmana the son of Rāvana, who with his bow upraised, was eager to
slay Hanumān. "This one that, mounted on his car, is eager to slay
Hanumān, is the son of Rāvana that hath vanquished Vāsava himself (in
battle). Do thou, O son of Sumitrā, with peerless shafts capable of
resisting enemies,—dreadful, and competent to finish the lives (of
foes),—slay the son of Rāvana". Thus accosted by Bibhishana terrific
unto foes, that high-souled one saw (Indrajit) of dreadful prowess,
difficult to get at, and resembling a hill,—stationed on his car.

  ³⁵⁴ Indrajit’s, that is.

  ³⁵⁵ Indrajit.



SECTION LXXXVI


Having spoken thus unto Sumitrā’s son, Bibhishana experienced delight,
and taking (Lakshmana) bearing a bow in his hand, hurriedly went off.
And proceeding some way and entering the mighty wood, Bibhishana pointed
out unto Lakshmana the (place of) sacrifice. And the energetic brother
of Rāvana showed unto Lakshmana the Nyagrodha, dreadful to behold and
resembling a mass of sable clouds. "Here offering presents unto the
ghosts, the powerful son of Rāvana afterwards engages in conflict. Then
the Rākshasa becomes invisible to all beings; and he slayeth his enemies
in battle and fastens them with excellent shafts. Do thou, ere he hath
passed beyond the Nyagrodha, with flaming arrows destroy the powerful
son of Rāvana along with his car and steeds and charioteer". Thereupon
saying,—’So be it,’ the exceedingly energetic son of Sumitrā—that
delight of his friends—took up his post there, stretching his variegated
bow. And Rāvana’s son Indrajit, endowed with strength, mailed, and armed
with a sword, and furnished with a banner, was seen mounted on a
fire-hued chariot. And the highly powerful Lakshmana addressed
Pulastya’s son, never knowing defeat, saying,—"I challenge thee to the
encounter. Do thou give me battle, exerting thy utmost". Thus addressed,
the exceedingly energetic and intelligent son of Rāvana, seeing
Bibhishana there, spoke anto him harshly, thus,—"Born and bred in this
(Rākshasa race), thou art the very brother of my father. Why, O
Rākshasa, being my uncle, dost thou range thyself against thy son? But
neither kinship, nor emity, nor race, O wicked-minded one, nor co-birth,
can, O destroyer of righteousness, avail to make thee discern thy duty.
O thou of perverse understanding, thou art indeed to be pitied; as thou
art worthy of being reproached by the virtuous; since, renouncing thine
own, thou hast espoused servitude under another. Neither by thy
character nor yet thy understanding dost thou perceive the mighty
difference that lieth between living with one’s own kindred, and taking
refuge with the base. If one that is not our own, be furnished with
every grace, and if one’s own be void of all merit,—one’s kindred,
albeit unworthy, is preferable; and he that is not ours, is even always
such. He that, forsaking his own party, serveth that of another, is
destroyed even by the latter, when his own party is destroyed. O
night-ranger, such is this thy relentlessness, that, O Rāvana’s younger
brother, thou being a kindred, art capable of displaying thy manliness
(as no other person can do so)". Thus addressed by his brother’s son,
Bibhishana answered,—"O Rākshasa, why dost thou speak as if in ignorance
of my character? O impious son of the Rākshasa-chief, do thou forego the
roughness which thou assumest on behalf of my dignity.³⁵⁶ Albeit born in
the race of Rakshas of cruel deeds, yet having regard to the first of
principles pertaining to men, my character is not that of a Rākshasa. I
do not take pleasure in the terrible; nor do I revel in unrighteousness.
But how can a brother, although differing from his brother in character,
be renounced by the latter?³⁵⁷ One renouncing a person, lapsing from
virtue and bent on sinful acts, attaineth happiness, even as one doth by
shaking off a venomous snake from his hand. The wise have called that
impious one given to stealing others’ goods and violating others’
wives,—as worthy of being forsaken, even like a house that is
aflame.—Robbing others’ property, outraging the wives of others, and
inspiring fear among friends,—these three vices lead to destruction. The
dreadful slaughter of sages, rebellion against all ihe gods, overweening
conceit, anger, long-continued enmity, and running amuck of
counsel,—these sins are sapping the life and fortune of my brother; and
they have hidden his virtues even as clouds cover a mountain. It is on
account of these vices that my brother, thy sire, hath been deserted by
me. And this city of Lankā will not be, nor thou, nor thy father. Thou
art proud, and haughty, and a boy, O Rākshasa. Thou art fettered by the
noose of Fate. Do thou say unto me whatever thou likest. To-day thou
hast addressed harshly me, who have fallen on evil days; but, O worst of
Rākshasas, thou canst not pass this Nyagrodha. Having smitten the
Kākutstha, thou canst not live. Fight with that man-god, Lakshmana, in
encounter. Being slain, thou shalt serve the deities in the abode of
Yama. Displaying thy own prowess, do thou spend all thy weapons and all
thy shafts. But coming within the ken of Lakshmana’s arrows, thou wilt
not to-day go hence, living, with thy forces".

  ³⁵⁶ Or, on account of thy heroism.

  ³⁵⁷ Some read _Vishamaçilana_. Then the sense would be: ’How else
      could a brother bearing a difference in character, renounce his
      brother?’ meaning Rāvana.—T.



SECTION LXXXVIII.


Hearing Bibhishana’s words, the son of Rāvana, deprived of his senses by
passion, spoke harshly, and rushed forward in wrath. And with upraised
weapons and scimitars, he, resembling the Destroyer himself, was mounted
on a mighty car yoked with black steeds, and ornamented (on all sides).
And that one endowed with terrific strength up-raised a huge, gigantic,
strong and powerful bow, and shafts capable of destroying foes. And that
mighty bowman and slayer of foes—the powerful son of Rāvana—adorned
(with ornaments) and mounted on his chariot, saw him dight (with his own
splendour). And fired with wrath, (Indrajit) addressed Sumitrā’s son,
who, mounted on Hanumān’s back, like unto the risen sun in
splendour—accompanied Bibhishana; and he also addressed all those
principal monkeys, saying,—"Do ye behold my prowess! To-day do ye in the
conflict bear my arrowy shower shot from my bow, incapable of being
approached, and resembling the down-pour in the sky. To-day my shafts
discharged from my mighty bow shall mangle your limbs, even as fire
burneth up a heap of cotton. To-day with your persons pierced with sharp
shafts, with darts, and javelins, and _rishtis_ and arrows, shall I
despatch you all to the abode of Yama. Who shall stay before me,
fleet-handed, creating an arrowy shower in the field, and roaring like
unto clouds? Formerly in a night-engagement, with my shafts resembling
the thunder-bolt and _vajra_, ye two along with your foremost adherents,
were rendered insensible and laid down on the earth by me. But, perhaps,
thou hast forgotten it. As thou hast presented thyself for battle before
me, fired with wrath and resembling a venomous serpent, it is evident
thou wilt go to the region of Yama". Hearing the vaunt of the
Rākshasa-chief, Raghu’s son, inflamed with rage, with an undaunted
countenance, spoke unto Rāvana’s son,—"O Rākshasa, hard is the
achievement of the task that thou hast mentioned. He that compasseth
business by act is alone intelligent.—But thou, O wicked-minded one,
incompetent as thou art to bring about thy end, attaining thy arduous
aim by words only, deemest thyself as crowned with success. That thou
hadst rendered thyself invisible in the field of conflict, was the work
of a thief,—and not the way of a hero. Coming within the range of thy
shafts, I stay here,—do thou display thy prowess. What dost thou say in
words?" Thus addressed, the mighty Indrajit—conquerer of
enemies—stretching his dreadful bow, showered sharpened shafts. And
discharged by him, those exceedingly impetuous arrows, resembling the
venom of serpents, hitting Lakshmana, fell down like unto hissing
snakes. And in that encounter, Rāvana’s son—Indrajit—possessed of
eminent impetuosity, pierced Lakshmana, graced with auspicious marks,
with vehement shafts. And pierced with those arrows and bathed in blood,
the graceful Lakshmana appeared like a smokeless fire. And seeing his
own feat, Indrajit, coming forward, and setting up a tremendous cry,
said,—"O son of Sumitrā, my feathered and sharp-edged shafts shot from
my bow, capable of destroying life, will to-day finish thee up. To-day,
O Lakshmana, swarms of jackals and hosts of hawks and vultures shall
alight on thee lying lifeless, having been slain by me. This very day
shall the exceedingly wicked Rāma behold thee, who art the friend of
Kshatriyas and devoted unto thy brother,—and who ever bearest thyself
ignobly,—slain by me; to-day see thee, O Sumitrā’s son, slain by me,
with thy armour fallen off thy person, thy bow broken, and thy head
severed". As Rāvana’s son was speaking thus harshly, Lakshmana
conversant with the import of words, replied in a reasonable speech,
saying,—"Leave off thy strength of tongue, O thou of perverse sense, O
Rākshasa, O thou of crooked ways! Wherefore dost thou speak thus? Bring
all this to pass in worthy deed. Why, O Rākshasa, without doing (what
thou sayest), dost thou simply say it? Do the deed,—so that I may have
regard for thy utterances. Mark! without speaking anything harsh,
without censuring thee in the least, without venting any brag, shall, I,
O cannibal, slay thee". Saying this, Lakshmana drawing his bow to its
full bent, hit at the Rākshasa’s chest five _nārāchas_—wondrous
impetuous arrows. And those arrows resembling flaming serpents, with
their velocity accelerated by the feathers (with which they were
furnished), blazed on the Nairita’s breast like the rays of the Sun. And
wounded with those shafts, Rāvana’s son, fired with wrath, pierced
Lakshmana with three arrows discharged (from his bow). And exceedingly
dreadful was the encounter that took place between those leonine man and
Rākshasa, each eager to conquer the other. And both powerful, and both
endowed with strength and possessed of prowess,—and both exceedingly
invincible; and both having unparalleled might and energy,—those heroes
faught like two planets in the welkin; or like Bala and Vrita,
irresistible in conflict; and those high-souled ones faught like two
lions. And showering countless shafts and displaying many maneuvers,
that foremost of men and that of Rākshasas, fought on cheerfully.



SECTION LXXXIX.


Then sighing like an enraged serpent, that chastiser of foes,
Daçaratha’s son, setting shafts (on his bow-string) showered them on the
Rākshasa-chief. And hearing the twang of his bow-string the lord of
Rākshasas, with his countenance fallen, gazed at Lakshmana. And then
Bibhishana spoke unto Sumitrā’s son as he was fighting, "I find
(inauspicious) signs in Rāvana’s son. Do therefore hasten on,—broken he
is, without doubt". Then fixing arrows (on his bow) resembling venomous
snakes, he let go those keen shafts, like unto serpents furnished with
poison. And smit by Lakshmana with arrows having the touch of the levin,
(Indrajit) for a while was stupified and had his senses overwhelmed. And
eying that hero—son unto Daçaratha—present in the encounter, (Indrajit)
with his eyes crimsoned in choler, drew near Sumitrā’s son. And coming
up to him (Lakshmana), he again addressed (that hero) in a harsh speech,
saying,—"Dost thou not remember my prowess at that first encounter, when
thou along with thy brother was bound up,—that now thou art discharging
arms (at me)? Forsooth ye two in mighty encounter, with shafts
resembling the thunder-bolt and _vajra_, by me were first laid down on
the ground, deprived of your lives, along with your principal adherents.
Either this hath escaped thy memory or I fancy, thou plainly wishest to
go to the abode of Yama,—inasmuch as thou hast set thy heart on beating
me. If at the first encounter thou hast not witnessed my prowess, to-day
shall I show it unto thee. Do thou now stay, summoning thy attention".
Seeing this, he pierced Lakshmana with seven shafts, and Hanumān with
ten keen-edged excellent shafts. And then, fired with double fury, that
powerful one pierced Bibhishana with an hundred arrows, powerfully
discharged (from his weapons). Seeing this act of Indrajit, that
foremost of men, Rāma’s younger brother, Lakshmana, with an undaunted
countenance, fired with wrath without minding the same,—and saying with
a laugh,—’This is nothing’,—taking dreadful arrows, in the conflict,
discharged them at the son of Rāvana. "O night-rangers, heroes, coming
to the field never discharge (such shafts as these). These arrows of
thine are light and of slight strength, and they conduce to my comfort.
Heroic warriors, eager for encounter, do not fight thus". Speaking thus,
(Lakshmana) accoutred with his bow showered vollies of shafts (on his
adversary). And at his arrows (hitting), (Indrajit’s) mighty golden mail
fell off his person, and dropped to the platform of his car like a
cluster of stars dropping from the welkin. And with his armour dropping
off, that hero—Indrajit—was wounded with _nārāchas_, like the Sun at
dawn. That hero—Rāvana’s son—endowed with dreadful prowess, in that
conflict, pierced Lakshmana with a thousand shafts. And thereat
Lakshmana’s gorgeous and mighty mail was rent in pieces. And each
rushing forward was engaged in dealing blows and harrying them. And
sighing again and again, they fought furiously. And with their persons
cut all over, and laved in blood, for a long while the heroes kept
cleaving each other with sharpened shafts. And those high-souled ones
versed in warfare, and endowed with terrific prowess exerted their
utmost in securing victory. And covered with vollies of shafts, with
their armour and banners rent, they drew each other’s warm blood flowing
like water from a fountain. And they discharged dreadful showers
attended with tremendous sounds, like the sounds of black clouds at
Dooms-day³⁵⁸ pouring torrents in the sky. And a long time went by as
they faught. Nor did they turn away from the encounter, or know fatigue.
And those foremost of those acquainted with weapons repeatedly displayed
their weapons; and their long and short shafts enveloped the welkin. And
the skill that they displayed was perfect, and showed lightness, variety
and grace; and both man and the Rākshasa carried on fearful and terrible
conflict. And the dreadful and tremendous roars of each were audible (at
that place); and terrific like the levin, they made the hearts of
hearers tremble (in terror). And as they faught with might and main, the
sounds that they sent resembled the deep rumbling of clouds in the sky.
And pierced with _nārāchas_ knobbed with gold, those powerful and
illustrious (warriors) with their hearts set on celebrity, bled
profusely. And in that engagement gold-knobbed shafts hitting each
other’s person, pierced the same and covered with gore, entered the
earth. And other shafts were resisted in the sky by sharpened weapons;
and some were snapped, and thousands of their arrows were cleft (in the
sky). And in that field, the vollies of their shafts were dreadful to
behold like unto a heap of Kuça aflame in a sacrifice. And the wounded
frames of those high-souled ones appeared beautiful like a leafless,
flowering Kinçuka and Sālmali in a wood. And each eager to vanquish the
other, Indrajit and Lakshmana momentarily discharged tremendous and
terrific showers (of arms). And Lakshmana smiting Rāvana’s son, and
Rāvana’s son smiting Lakshmana,—they did not experience any fatigue. And
with net-works of arrows deeply entering their persons, those vehement
and exceedingly powerful ones resembled mountains topped (with trees).
And all their limbs, drenched in blood and covered with arrows, looked
like a blazing fire. And a great while did they fight; yet they neither
turned away (from the fight), nor did they experience any exhaustion.
Then to remove (Lakshmana’s) fatigue from fight, the high-souled
Bibhishana, working the weal of Lakshmana staying in front of the field,
came forward in the encounter and took up his post.

  ³⁵⁸ _Kalamaghuyo (gen)_. The commentator says the word means (black)
      clouds; but I prefer the sense given.—T.



SECTION LXL.


Seeing the man and the Rākshasa engaged in battle, with their whole
soul, each eager to beat the other,—like unto elephants with the
temporal juice trickling from their temples,—desirous of beholding their
encounter, Rāvana’s mighty and heroic brother, bearing an excellent bow,
stood in front of the arena. And taking up his post, he stretched his
great bow and shot terrific sharp-pointed shafts at the Rākshasas. And
even like thunder-bolt cleaving mighty mountains, those shafts furnished
with peacock’s plumes falling powerfully (upon the foe), rent the
Rākshasas. And those foremost of Rākshasas, Bibhishana’s followers,
also, in the encounter discharged darts and scimitars and _pattiças_ at
heroic Rākshasas. And surrounded by those Rākshasas, Bibhishana, then in
the midst of his followers, appeared like an elephant in the midst of
young ones. Then inciting the monkeys, whose dear object was to slay
Rāvana, that one versed in time, the foremost of Rākshasas, spoke
seasonably thus,—"This one that stayeth (in the field) is the sole and
mighty support of the Rākshasa-chief; and this is his remaining force.
Why then do the monkey-chiefs remain inactive? On this wicked Rākshasa
being slain on the edge of battle, the remnant of his army, with the
single exception of Rāvana, is destroyed. That hero—Prahasta—hath been
slain, and Nikumbha possessed of wondrous strength, and Kumbhakarna, and
Kumbha, and the night-ranger Dhumrāksha, and Jāmvumāli, and Mahāmāli,
and Tikshnavega and Hemaprabha, and Suptaghna, and Jajnakopa, and the
Rākshasa Vajradanstra, Sankrādi, and Vikata, and Arighna, and Tapana,
and Manda, and Praghasa, and Prajangha, and Jangha, and Agniketu, and
Durdharsha, and the powerful Raçmiketus and Viddujjibha, and Dwijibha,
and the Rākshasa—Suryyaçatru, and Akampana, and Suparçwa, and the
Rākshasas—Chakramāli, and Kampana and Satwavanta, and Devāntaka and
Narāntaka.—Having slain these many powerful Rākshasas endowed with
excess of might,—having crossed the sea with your arms, do ye cross this
foot print of a cow. This is the remaining force which you monkeys must
conquer; all those Rākshasas, that had come forward, elated with the
pride of strength, have all been slain. It is not meet for me to slay
the son of my brother, yet, casting off compassion will I for Rāma slay
him.³⁵⁹ Tears surcharge the eyes of me who seeketh to slay him. Let
therefore Lakshmana administer him his quietus. Ye monkeys, do ye in a
body (first) slaughter those that are beside him (Indrajit.)" Thus
exhorted by that illustrious Rākshasa, the monkey-chiefs were
exhilarated and began to flourish their tails. And then those mighty
monkeys roared again and again, and sent up various shouts, even as
peacocks cry on seeing clouds. And then Jāmbavān surrounded by his own
forces, assailed the Rākshasas with rocks and with their nails and
teeth. Thereat Rākshasas, endowed with exceeding strength, equipped with
various weapons reproaching the lord of bears, as he was engaged in
smiting (the foe),—and renouncing fear, with shafts and sharp axes and
_pattiças_ and _yashtis_, and _tomaras_, in the encounter assailed
Jāmbavān, who was engaged in beating the Rākshasa forces. And that
conflict between the monkeys and the Rakshas, waxed furious, like unto
the tumultuous encounter of the immortals and the Asuras fired with
wrath. And the magnanimous Hanumān incapable of being approached growing
wroth,—uprooting a mountain, and putting down Lakshmana from his back,
began a great carnage among the Rākshasas by thousands. And fighting a
furious fight with his uncle, the powerful Indrajit—slayer of hostile
heroes—again rushed against Lakshmana. And then there took place an
encounter between those heroes in the field,—Lakshmana and the
Rākshasa—discharging vollies of shafts and smiting each other; and those
mighty and impetuous ones repeatedly covered each other with networks of
arrows; like unto the sun and the moon covered by clouds at the
expiration of Summer. And on account of their light-handedness, neither
discharge of arrows, nor the drawing of the bow; nor the setting of the
shaft on the bow-string; nor the taking of the bow; nor the selection of
shafts; nor the clenching fast of their fists; nor the hitting of
aims,—could be perceived as they fought on. And in consequence of the
sky being covered with networks of arrows all around, discharged
powerfully from their bows, the forms (of objects) could not be
discovered. And Lakshmana having at Rāvana’s son, and Rāvana’s son
having at Lakshmana, critical was the huggermugger that ensued³⁶⁰ in the
encounter between each other. And they both kept ceaselessly showering
feathered and sharpened shafts, the firmament was engulphed with a deep
darkness. And in consequence of countless keen arrows alighting in
hundreds, all sides and all the cardinal quarters were swarming with
shafts. And all being over-spread with gloom, a mighty fright took
possession (of creatures) when the Sun having ascended the setting-hill,
and darkness environing all objects. And that day³⁶¹ mighty torrents of
blood flowed in thousands of streams; and fierce beasts of prey set up
terrific yells (all around). And at that hour the wind did not blow, and
fire did not blaze; and the Maharshis said,—’Fair befell creatures.’ And
the Gandharvas along with the Chāranas grew exceedingly agitated. Then
Sumitrā’s son pierced the four black steeds of the leonine Rākshasa,
caparisoned in gold. And then he hit at (Indrajit’s) charioteer with
another yellow and sharpened javelin splendid, furnished with feathers;
and resembling the thunder-bolt of the great Indra. And through his
fleet handedness the graceful son of Raghu with the thunder-bolt of his
shaft, resonant with the sound of his palm, separated the (charioteer’s
head) from his trunk. And on his charioteer having been slain the
exceedingly energetic son of Mandodari, himself began to perform the
function of a charioteer, and took up his bow. And this in the encounter
was wonderful to behold. And then as (Indrajit) was eagerly engaged in
managing the steeds, (Lakshmana) pierced him with sharpened shafts; and
when (Indrajit) was eagerly wielding his bow, (Lakshmana) discharged
shafts at his steeds. And on his steeds having been torn with shafts,
Sumitrā’s—foremost of fleet-handed—in the encounter assailed (Indrajit)
doubtlessly ranging the field. Seeing his charioteer slain in the
contest, Rāvana’s son forewent his martial ardour, and was cast down.
And seeing the Rākshasa with his face fallen, the leaders of
monkey-bands, were exceedingly delighted and rendered homage unto
Lakshmana. And then those monkey-chiefs—Pramāthi, Rabhasa, Sarabha and
Gandamādana, not brooking (their foe) summoned their impetuosity. And
suddenly springing up, those highly powerful monkeys endowed with
terrific prowess descended upon those four best of steeds. And on those
chargers being assailed by those monkeys resembling mountains, blood
gushed out of their mouths. And then the steeds were smashed and sent to
the ground. And having slain the steeds, and smitten the mighty
car-warrior³⁶² again by a vehement bound, came to the side of Lakshmana.
And springing down from his car whose steeds had been slain, Rāvana’s
son, his charioteer having been pounded, charged the son of Sumitrā with
arrows. And then Lakshmana resembling the great Indra, on (Indrajit’s)
best of chargers having been despatched, in the encounter began to
terribly rive with arrows discharged (his foe) footing on the earth and
showering excellent sharpened shafts.

  ³⁵⁹ The text has ’brother’s son.’

  ³⁶⁰ i.e. in consequence of all sides being covered with arrows,
      neither the Rakshas nor the monkeys could distinguish their
      several parties in the encounter, and the blows that each dealt
      were misdirected in consequence.—T.

  ³⁶¹ _Aiya to-day_ in the text.

  ³⁶² _Maharatham (ac)_ may also mean _mighty car_. By the way the
      _samasa_ or junction called _Tatpurusha_ is a frequent source of
      obscurity in Sanskrit, specially where the gender of the word
      without _samāsa_ is the same with that of the thing signified by
      the _samāsa_, as in this case.—T.



SECTION LXLI.


Having his steeds slain, the night-ranger—Indrajit, standing on the
ground, waxing fiercely angered, flamed up in energy. And armed with
bows, they, desirous of slaying each other with shafts resembled an
elephant and a bull in a forest, came out for securing victory in
encounter. And slaughtering owe another, the Rākshasas and the
wood-rangers, rushing this way and that, did not (for a moment) leave
their lords. Then Rāvana’s son, gladdening all the Rākshasas, and
himself feeling cheered, addressed them in words of praise, saying,—"All
sides are entirely enveloped in this gloom,—so that, O foremost of
Rākshasas, here we do not know who belongeth onto us and who not.—Do ye
fight fearlessly for stupifying the monkeys; and I too, mounted on a
car, shall come hither into the conflict. Do ye so act that the
high-souled rangers of the woods may not attack me as I enter the city".
Saying this, that slayer of foes—Rāvana’s son, deceiving the
wood-rangers, entered the city of Lankā for providing himself with a
(fresh) car. And embellishing a chariot, graceful and adorned with gold,
furnished with _prāças_ and swords and arrows, yoked with superb steeds,
and driven by a charioteer, knowing horses and possessed of instructions
(anent his art),—that victor in battle—the exceedingly energetic son of
Rāvana—ascended it. And that hero, Mandodari’s son, urged on by the
force of the Finisher, went out of the city, surrounded by the foremost
Rākshasas; and drawn by fast-speeding steeds, he presented himself
before Lakshmana along with Bibhishana. And seeing Rāvana’s son seated
on the car, the son of Sumitrā and the exceedingly powerful monkeys and
the Rākshasa—Bibhishana-—were highly amazed at the lighthandedness of
that intelligent one. And Rāvana’s son, waxing furious, in that contest
began to bring down monkeys by hundreds and by thousands. And that
victor in battle—Rāvana’s son—fired with wrath, summoning all his
celerity, slaughtered monkeys, drawing his bow into a circle. And
slaughtered by _nārāchas_ of terrific impetuosity, the monkeys saught
the shelter of Sumitrā’s son, like creatures seeking the refuge of their
Lord. Then the son of Raghu, flaming up in martial wrath, severed his³⁶³
bow, displaying his fleethandedness. Thereat, taking another bow,
(Indrajit) hurriedly fastened the string to it. And this bow also did
Lakshmana cut off by means of a brace of arrows. And when (Indrajit) had
his bow severed, Sumitrā’s son pierced the son of Rāvana with five
shafts resembling the venom of a poisonous serpent. And the shafts
discharged from his³⁶⁴ mighty bow, piercing his³⁶⁵ person, dropped to
the earth like unto powerful red serpents. And having his bow cut off,
Rāvana’s son, vomitting blood by his mouth, took up a superior bow
powerful to a degree and having a stout string. And then aiming at
Lakshmana, he, summoning his utmost celerity, showered arrows, as
showereth Purandara in the season of rains. Thereat Lakshmana, subduer
of enemies, retaining his calmness, resisted that powerful arrowy shower
shot by Indrajit. And then that exceedingly energetic one, Raghu’s son,
possessing himself in calmness, displayed (his prowess) unto the son of
Rāvana; and this was wonderful (to behold). And then displaying his
lightness in the use of weapons, Lakshmana, growing furious, pierced the
Rākshasas with three arrows each in that mighty encounter; and the lord
of Rākshasas struck him with showers of shafts. And pierced sore by that
powerful enemy—slayer of foes—he incessantly sent innumerable arrows
after Lakshmana. And ere they reached their destination, that slayer of
hostile heroes severed them with whetted arrows; and in the encounter
that righteous one and foremost of car-warriors with a dart having bent
joints, cut off the head of his charioteer mounted on the car. And
deprived of their driver, there the steeds, retaining their calmness,
began to go in rounds,—and this was wonderful Then Sumitrā’s son of
steady prowess, fired with anger, in that contest, frightening all,
pierced his horses with arrows. And not brooking that act (of his
adversary), Rāvana’s son in the encounter pierced with ten shafts
Sumitrā’s son capable of making people’s down stand on end. And his
shafts resembling thunderbolts, and like unto all varieties of venom,
touching (Lakshmana’s) mail having a golden splendour, were reduced to
naught. Thereat considering Lakshmana as clad in an impenetrable armour,
Rāvana’s son—Indrajit—growing furiously enraged, displaying his
lighthandedness in arms, pierced Lakshmana in the temples with three
well-knobbed shafts. And with those arrows lodged in his temples,
Raghu’s son, delighting in battle, appeared beautiful in the field like
a mountain furnished with three summits. Albeit thus smitten in the
contest by the Raksha with shafts, Lakshmana swiftly smote him in turn
with five arrows; and in the encounter Lakshmana drawing his bow,
pierced with shafts Indrajit’s face graced with elegant ear-rings. And
those heroes—Lakshmana and Indrajit—equipped with exceedingly powerful
bows, and endowed with heroism and dreadful prowess, wounded each other
with sharp arrows. And both Lakshmana and Indrajit, with their persons
bathed in blood in that encounter, appeared like unto flowering
Kinçukas. And approaching each other, those bowmen, each telling his
heart on victory, wounded each other all over the body with terrific
shafts. Then Rāvana’s son, carried away by martial rage, pierced
Bibhishana in his handsome face With three arrows. And piercing the lord
of Rākshasas, Bibhishana, he with three iron-headed arrows, pierced the
monkey-leaders each with a shaft. Thereat, enraged at him more furiously
than ever, the exceedingly energetic Bibhishana with his mace despatched
the steeds of the wicked-minded son of Rāvana. Then jumping down from
his chariot with its horses slain, (Indrajit), endowed with great
energy, who had his charioteer pounded, discharged a dart at his uncle.
And seeing it descend, the enhancer of Sumitrā’s joy severed the same
with whetted arrows and brought it down in ten fragments to the ground.
And Bibhishana of a tough bow, growing enraged, discharged at
(Indrajit), who had his steeds slain, five speeding shafts having the
touch of the thunder-bolt.—And those arrows furnished with gold at the
feathered parts, riving his person, were bathed in blood, and resembled
mighty red serpents. Thereat wroth with his uncle, Indrajit took op an
excellent shaft—bestowed on him by Yama himself—endowed with terrific
force,—the flower of shafts among all the Rakshas. And seeing that
mighty shaft set by him (on the bow-string), the highly powerful
Lakshmana, possessed of dreadful prowess, (in his turn) took up another
arrow, bestowed by Kuvera himself of immeasurable soul in a
dream,—unconquerable, and incapable of being borne even by the
celestials and Asuras with Indra at their head. And on their best of
bows being powerfully drawn with their arms resembling bludgeons, they
set up cries like unto Kraunchas. And on those foremost of shafts set on
those excellent bows of those heroes, being drawn, flamed up in
exceeding splendour. And those flaming arrows, discharged from the bows,
illumining the welkin, with vehemence struck at each other’s head. And a
concussion took place of those arrows of terrific aspects; and a furious
fire sprang up thereat, with embers shooting around. And dashing against
each other like unto mighty planets, they, reduced to an hundred shivers
in the encounter, saught the earth. Seeing their shafts baffled,
Indrajit and Lakshmana, staying on the edge of the battle, were seized
with shame and wrath. Thereat Sumitrā’s son, flying into a fury, took up
a Vāruna weapon. And the conquerer of the great Indra intent on battle,
in the encounter discharged a terrific Raudra weapon; and the
exceedingly wonderful Vāruna weapon was baffled by him. Then, waxing
wroth, that victor in battle—the wondrous energetic Indrajit—as if
annihilating the world, discharged a flaming Agneya weapon. And the
heroic Lakshmma resisted it with a Solar weapon. Seeing his weapon
resisted, Rāvana’s son, transported with passion, took up an Asura
arrow, capable of rending foes. And from that weapon issued daggers and
clubs and darts and _bhuçundis_ and maces and swords and axes.³⁶⁶ And in
the conflict, seeing that dire and dreadful weapon, irrisistible to all
creatures and capable of riving all arms, the effulgent Lakshmana
baffled it with a Māheçwara³⁶⁷ weapon. And the encounter that took place
between them was wonderful and capable of making people’s down stand on
end. And beings stationed in the sky surrounded Lakshmana on all sides.
And in that terrific encounter of the monkeys and the Rākshasas
resounding with dreadful roars, the welkin was covered with innumerable
beings seized with wonderment. And saints and _Pitris_ and deities and
Gandharbas and birds and serpents, placing Satakratu in their front,
protected Lakshmana in the conflict. And then that hero, Rāghava’s
younger brother, fixed (on his bow) another superior shaft, having the
feel of fire itself, and capable of riving the son of Rāvana; furnished
with fair feathers; tapering; having elegant joints; symmetrical; and
plated with gold,—an arrow capable of finishing the body; irrisistible;
dreadful; terrific unto Rākshasas; resembling the venom of poisonous
serpents; and worshipped by the celestial hosts; by which the
exceedingly energetic and wonderful Lord riding the horse³⁶⁸—Sakra—of
old in the war between the celestials and the Asuras had defeated the
Dānavas. And Sumitrā’s son, Lakshmana; graced with auspiciousness,
drawing on his best of bows that foremost of shafts—the Aindra
weapon—invincible in conflict, spoke these words, tending to bring about
his success,³⁶⁹—"If Daçaratha’s son—Rāma—is righteous and truthful, and
if in prowess he hath no rival, then slay this son of Rāvana". Saying
this, the heroic Lakshmana in that conflict, drawing the
straight-speeding arrow up to his ear,³⁷⁰ discharged it at Indrajit. And
shooting the Aindra weapon, that destroyer of hostile
heroes—Lakshmana—severing from its trunk the head of Indrajit with its
corslet, graced with burning ear-rings, brought it down to the ground.
And the mighty severed head of the Rākshasa’s son, resembling one made
of gold, was seen covered with blood. And slain, Rāvana’s son dropped to
the earth, with his armour and corslet on, and his bow fallen (from his
grasp). And then all the monkeys with Bibhishana set up cheers, even as
the immortals cheered at the destruction of Vritra. And in the sky there
arose the victorious shouts of all beings and high souled saints, and
also of Gandharbas and Apsarās. And knowing (Indrajit) fallen (in
fight), the mighty army of Rākshasas; attacked by monkeys burning for
victory, fled in the ten cardinal directions. And assailed by the
monkeys, the Rākshasas, pursued (by their foes), with their senses lost,
rushed towards Lankā, leaving their arms behind. And overwhelmed with
fright, Rākshasas fled in an hundred directions, all renouncing their
arms—bearded darts, and swords, and axes. And harassed by the monkeys,
some hurriedly entered Lankā, and some plunged into the sea, and some
saught shelter in the mountains. And seeing Indrajit slain and lying
down on the field of battle, thousands of Rākshasas fled away. As when
the Sun sets, his rays remain no longer, on that Rākshasa having fallen,
the Rākshasas dispersed in the ten cardinal quarters, like unto the Sun
when his rays have been rendered mild, or fire which hath been
extinguished. And the mighty-armed (Indrajit) was utterly reft of life.
And on the son of the Rākshasa-chief falling, the world, having its foe
slain, with its huge affliction gone off, experienced the bright of joy.
And on that unrighteous Rākshasa having been slain, the reverend Sakra
together with the Maharshis was filled with delight. And sounds of
kettle-drums were heard in the sky proceeding from the celestials. And
blossoms were showered by dancing Apsarās and high-souled Gandharbas.
And this was wonderful (to behold.) And on that Rākshasa of fell deeds
having been slain, the dust was laid, the water became transparent, the
sky looked bright, and the deities and Dānavas were filled with
rejoicings. And on that Dread of all creatures having been slain, the
gods, Gandharbas and Dānavas, assembled together in joy, said,—"Now let
the Brahmanas who have their sins removed, with their anxiety gone off,
range about". And then the monkey-leaders, seeing that foremost of
Nairitas of unparalleled prowess slain in battle, began to gladly pay
homage (unto Lakshmana). And Bibhishana and Hanumān and Jāmbavān—leader
of bears—saluted and hymned Lakshmana on the score of his victory. And
shouting and bounding and roaring, the monkeys at this hour of high joy
stood surrounding Raghu’s son.³⁷¹ And flourishing their tails and
striking the earth (with them), the monkeys shouted,—’Victory unto
Lakshmana!’ And embracing each other, the monkeys with delighted spirits
began to converse in various ways touching Rāghava’s welfare. And
beholding that deed, difficult of being done, performed by their beloved
friend—Lakshmana—and hearing their foe—Indrajit—slain (in battle), the
celestials attained the summit of joy.

  ³⁶³ Indrajit’s.

  ³⁶⁴ Lakshmana’s.

  ³⁶⁵ Indrajit’s

  ³⁶⁶ This arrow resembled somewhat the bomb-shells in modern European
      warfare.—T.

  ³⁶⁷ _i.e._ belonging to Maheçwara or Siva.

  ³⁶⁸ The celestial steed, Uchchaiçravā, sprung from the ocean on the
      occasion of the churning of the deep.—T.

  ³⁶⁹ Words addressed to the deity presiding over the weapon.

  ³⁷⁰ i.e. drawing the bow to its utmost stretch.

  ³⁷¹ Descendant, that is.



SECTION LXLII.


Having in the conflict slain that conquerer of enemies, Lakshmana graced
with auspicious marks, with his body bathed in blood, experienced
delight. And then supporting himself on Bibhishana and Hanumān, the
exceedingly powerful Lakshmana endowed with prowess, taking Jāmbavān,
Hanumān and all the monkeys with him, speedily went to the place where
Sugriva and Rāghava were. And then going round Rāma and saluted him,
Sumitrā’s son stood before his brother, like Indra’s brother staying
before Sakra. And approaching with a look which of itself was
significant,³⁷² the heroic Bibhishana described unto the high-souled
Rāghava the dreadful destruction of Indrajit. And then the delighted
Bibhishana related unto Rāma how the high-souled Lakshmana had cut off
the head of Rāvana’s son. And as soon as that exceedingly powerful one
heard of the destruction of Indrajit by Lakshmana, he experienced a huge
accession of joy, and thus delivered himself,—"Excellent, O Lakshmana!
Pleased am I (with thee). Thou hast performed a difficult feat. The son
of Rāvana having been slain, know for certain that we have been
victorious". And then smelling the head of the bashful Lakshmana,
enhancer of fame, (Rāma) endowed with prowess, from affection forcibly
hugged him into his lap. And making him seat on his lap, and
overpowering him with embraces,³⁷³ (Rāma) again and again tenderly eyed
his brother, Lakshmana. And moved with grief, that best of persons,
Rāma, smelling the head of Lakshmana, wounded with darts and having his
person pierced (with arms), sighing and breathing hard—and nursing his
body with his hand, addressed Lakshmana, soothing him,—’To-day his son
having been slain, I deem Rāvana himself as slain in fight. On that
wicked-minded enemy of mine having been destroyed, I am victorious (in
encounter). By luck, O hero, hast thou in conflict severed the right arm
of the fell Rāvana. Verily he (Indrajit) was his stay. Both Bibhishana
and Hanumān have done mighty deeds in battle. In three days and nights,
(my enemy) hath been brought down. To-day have I been made foeless. Now
Rāvana will for certain march forth,—backed by a mighty phalanx. Rāvana
will for certain sally out, hearing his son brought down. That
unconquerable lord of Rākshasas, aggrieved for the destruction of his
son, marching out,—shall I slay, environed with a mighty force. O
Lakshmana, the conqueror of Sakra having in battle been slain by
thee—who art my lord—Sitā and the (entire) earth are not incapable of
being obtained by me". Having thus soothed and embraced his brother,
Raghu’s son—Rāma—highly rejoiced, calling Sushena, said,—"Do thou so act
that this highly wise son of Sumitrā, devoted to his friends, may be
healed and be eased. Do thou without delay heal Sumitrā’s son, attached
to his friends, of his wounds. And do thou also carefully relieve all
those heroes in the army of bears and monkeys fighting with trees,—as
well as others, who have been wounded and have got sores (in
consequence)". Thus addressed by Rāma, the high-souled monkey-leader
administered a potent medicine to the nose of Lakshmana. And smelling
the same, he got healed; he was relieved of his pain and his outgoing
vitality was shut up. And at the mandate of Rāghava he likewise treated
his friends headed by Bibhishana and all the principal monkeys. And
restored to his natural condition, Sumitrā’s son, healed, and with his
exhaustion removed, and his suffering gone off in a moment, experienced
exhilaration of spirits. And Rāma and the monkey-king and Bibhishana and
the powerful lord of bears along with their hosts, seeing Sumitrā’s son
risen hale, rejoiced greatly in delight. And the high-souled son of
Daçaratha honored exceedingly that exceedingly hard feat of Lakshamana;
and the monkey-king, hearing that the conquerer of Sakra had fallen in
fight, was filled with joy.

  ³⁷² _i.e._ of the destruction of Indrajit.

  ³⁷³ _Avapiritam—(ac) pained_. Rāmānuya says this epithet refers to
      Lakshmana’s having been wounded in the encounter. I differ from
      him.—T.



SECTION LXLIII.


When the counsellors of Pulastya’s son, hearing of Indrajit having been
slain, speedily conveyed the tidings unto the Ten-necked one, who was
ignorant³⁷⁴ of the same. "O mighty monarch, in our very sight thy
exceedingly effulgent son hath been slain by Lakshmana with the help of
Bibhishana. And that hero confronted by the (other) hero, hath been
vanquished in fight. And the hero, thy son, the conquerer of the
celestial chief, hath also been slain by Lakshmana. And having gratified
Lakshmana with his shafts, he hath repaired to the supreme regions".
Hearing of that mighty terror, _viz._, the rueful and dreadful
destruction of his son, Indrajit, in battle, he straightway swooned
away. Then regaining his consciousness after a long while, that foremost
of Rākshasas—the king—overwhelmed with grief for his son, and
distressed, burst into lamentations, with his senses wildered,—thus,—"O
foremost in the Rākshasa army! O my child endowed with high might!
Having conquered Indra himself, wherefore to-day hast thou come under
the sway of Lakshmana? Doubtless, thou enraged could pierce with thy
arrows the Destroyer of Time himself, and the summit of Mandāra,—what
shall I say of Lakshmana in encounter? To-day king Viwaçwata hath raised
himself immensely in my estimation, for to-day he, O mighty-armed one,
hath brought thee under the law of Time. But this is the way of capable
warriors as well as celestials. He that layeth down his life for his
lord, repaireth to heaven. To-day seeing Indrajit slain, the deities and
the guardians of the worlds, and the mighty saints, their fear gone off,
shall sleep peacefully. This triple world and this entire earth with her
woods, reft of one—Indrajit—appear to me as vacant. To-day shall I hear
the cries of the daughters of the Nairitas in my inner apartment, like
unto the roars of she-elephants in a mountain-cavern. Renouncing thy
state of an heir-apparent, and Lankā and the Rakshas, O subduer of
enemies, and thy mother, and me, and thy wife—whither hast thou gone,
(leaving) us all? O hero, I having gone to the region of Yama, thou
ought to have performed my last rites, but thou standest in a relation
the very reverse of this.³⁷⁵ And Sugriva living and Lakshmana and
Rāghava, without extracting my dart, whither hast thou gone, leaving us
all? And then vising from the disaster that had befallen his son, a
mighty wrath overcame the lord of Rākshasas—Rāvana, as he was thus
indulging in lamentations. And even as in summer, the (Solar) rays flame
up the Sun, the destruction of his son flamed up all the fiercer, him,
who was naturally irascible. And as he kept yawning in passion, a
flaming fire with smoke darted from his mouth, even as it did from the
mouth of Vritra. And burning in grief for the destruction of his son,
and coming under masterdom of passion, that hero—Rāvana—reflecting
(awhile) in his mind, resolved upon slaying Vaidehi. And naturally red,
and reddened (still more) by the fire of wrath, Rāvana’s glowing eyes
were dreadful (to behold). And his form, terrific by nature, in
consequence of the fire of his wrath having possessed it entirely,
resembled the form of the enraged Rudra. And from the eyes of that
infuriated one fell drops of tears as drop from a flaming lamp drops of
burning oil. And as he grinded his teeth, the gnashing resembled the
sounds sent by the machine³⁷⁶ drawn by the Dānavas and churning the
deep. The Rākshasas durst not approach that one eying round and
resembling the Destroyer himself, intent, on devouring both mobile and
immobile. Then exceedingly enraged, Rāvana—lord of Rākshasas—spoke in
the midst of the Rākshasas, inciting them to battle,—"I practised severe
austerities for thousands of years; and gratified the Self-sprung at
times. Neither from Asuras nor from celestials can any fear spring to
me. My mail conferred on me by Brahmā, which in effulgence resembles the
Sun himself, was not broken by blows like unto thunder-bolt at the war
between the deities and demons. To-day who will come forward against me
in battle accoutred in that and mounted on a car in the conflict? Not
even Purandara himself. Do ye, beating hundreds of drums, to-day raise
that mighty and dreadful bow of mine which, with arrows, had been
bestowed on one by the gratified Self-sprung at the war of the gods and
Asuras,—so that I may therewith compass the destruction of Rāma and
Lakshmana in mighty battle". Burning (in grief) for the destruction of
his son, the fell Rāvana, coming under the influence of anger,
reflecting (in his mind), resolved to slay Sitā. And eying round, that
copper-eyed and dreadful one of a terrific aspect, distressed, in a
piteous voice addressed all the night-rangers, saying,—"By his power of
illusion, my beloved child, for deceiving the wood-rangers, slaying
something (else), had shown it unto them as Sitā. Now will I do that
good office myself,—Vaidehi will I slay—even her that is devoted to that
friend of Kshatriyas". Having spoken thus unto his counsellors, he
swiftly took up a sword; and raising it, of excellent temper and of
cerulean hue, he rushed out vehemently, surrounded by his wives and
counsellors. From grief for his son. Rāvana with his consciousness
wildered, taking up a sword, in rage, rushed towards the place where
Mithilā’s daughter was. Seeing the Rākshasa rising on, some, emitted
leonine roars, and seeing the Rākshasa enraged, embracing each other,
said,—"To-day those two brothers, seeing this one, will be exceedingly
pained. By this one, influenced with passion were the four guardians of
the worlds conquered; and many other foes were brought down in battle.
Procuring gems from the three worlds, Rāvana enjoyeth them. Neither in
strength nor in prowess is there any one on earth who is his compeer".
As they were speaking thus, Rāvana, reft of his senses by wrath, rushed
against Vaidehi, who had taken up her abode in the Açoka wood. And
dissuaded by his friends endowed with good intelligence, he, wrought up
with high wrath, darted (against Sitā), even as an enraged planet³⁷⁷
rusheth against Rohini³⁷⁸ in the firmament. And the blameless daughter
of Mithila protected by the Rākshasis, saw the infuriated Rāvana bearing
that best of blades in his hand. Seeing (Rāvana) approach, sword in
hand, despite the earnest entreaties of his friends, Janaka’s daughter,
Sitā, pained and overcome by grief, said, weeping,—"From the way in
which, wrought up with wrath, this wicked-minded one is rushing on at me
personally, it appears that he will slay me, who have a lord, as one who
hath not. He did urge me much ever devoted to my lord, saying ’Be thou
my wife but forsooth I disregarded him. And plainly in consequence of my
refusal, he hath given way to despair. And overcome by anger and
passion, he is ready to slay me. Or it may be that to-day for me those
foremost of men, the brothers—Rāma and Lakshmana—have been slain in
encounter by this inglorious one. I heard a furious and fearful uproar
raised by countless Rākshasas rejoicing, and expressing their
delight.—Alas! O fie! For me those princes have met with destruction. Or
it may be that not without slaying Rāma and Lakshmana, this terrific
Rākshasa, having his heart set on sin, from grief for his son, will slay
me. Fool that I am, I did not then act agreeably to Hanumān’s words. If
I had gone away seated on his back, without waiting for the victory (of
my lord), I devoted to him, placed on his lap, should not have come by
this repentance. When Kauçalyā, having an only son, will hear of her son
slain in battle, I fancy, her heart shall burst. And, weeping, she will
remember that high-souled one’s birth and boyhood, and youth and pious
acts and loveliness. And that one bereft of her consciousness, filled
with despair, after having performed his _srāddha_³⁷⁹ will doubtless
enter into fire or water. Shame on the unchaste and hump-backed
Mantharā, having her heart fixed in sin, for whose sake this grief shall
exercise Kauçalyā!" Seeing the distressed daughter of Mithilā lament
thus, like unto Rohini come under the sway of a planet in the absence of
the Moon, in the meanwhile his³⁸⁰ pure and good courtier, named
Suparçwa, endowed with intelligence, albeit prevented by other
courtiers, spoke unto Rāvana, foremost of Rākshasas,—"Wherefore, O
Ten-necked one, O thou who art the very younger brother of Vaiçravana
himself, Dost thou desire to slay Vaidehi, forsaking righteousness? Why,
O hero! O lord of Rākshasas! having led the Brahmacharyya mode of life,
studied the Vedas, and returned from the house of thy spiritual guide,
and ever engaged in religious acts, to-day dost thou intend to slay a
woman? Do thou, O king, now stay expecting Mithilā’s daughter³⁸¹ endowed
with loveliness; and do thou along with us vent thy wrath on him.³⁸²
To-day being the fourteenth day of the dark fortnight, do thou this very
day prepare for conflict; at _amāvasyā_,³⁸³ environed with thy forces,
do thou march for victory. Heroic, and intelligent, a mighty car-warrior
and swordsman, thou, mounted on a car, slaying the redoubtable son of
Daçaratha, wilt obtain Mithilā’s daughter". Thus exhorted by his friend,
the unrighteous Rāvana accepted his virtuous speech; and then that
powerful one went (back) to his house, and, surrounded by his friends,
entered the court.

  ³⁷⁴ _Avajuāya_. Rāmānuya says it means "ignorant of the same". Tirtha
      says it means, ’Seeing.’ Then the sense would be, ’the
      counsellors, having first _seen_ Indrajit slain, informed Rāvana
      of it.’—T.

  ³⁷⁵ I have to perform thy last rites, thou having fallen in fight
      while I am alive.—T.

  ³⁷⁶ Meaning the mountain Mandāra.

  ³⁷⁷ Kuja, _etc_

  ³⁷⁸ Hesperus.

  ³⁷⁹ Funereal rites performed in accordance with the injunctions of the
      Hindu Scriptures.—T.

  ³⁸⁰ Rāvana’s.

  ³⁸¹ Explains the commentator: "till thou slayest Rāma in battle".—T.

  ³⁸² Rāma.

  ³⁸³ _i.e._ to-morrow.



SECTION LXLIV.


Entering his court, the king, distressed, and exceedingly aggrieved, sat
him down on the foremost seat sighing like an enraged lion. And stricken
with grief in consequence of his son’s death, that highly powerful
Rāvana, with folded hands, addressed all the heroic Rākshasas,
saying:—"Do ye all proceed to battle with elephants, horses and cars.
And encircling Rāma only and discharging shafts at him, delightedly,
like unto clouds, in the rainy season, pouring water, do ye slay him. Or
I shall slay him to-morrow in the presence of all, wounded by you in the
mighty encounter with sharpened arrows". Hearing the speech of their
lord the Rākshasas, with a huge army and a host of cars, speedily issued
out for battle. And they all threw at the monkeys life-destroying
_Parighas_, _Pattiças_, arrows, daggers and _Paraskwadhas_. And the
monkeys too threw crags and trees at the Rākshasas. Thus on the eve of
sun set there arose a terrible conflict between the Rākshasas and the
monkeys. And they struck each other in the conflict with clubs,
_chitras_, _Prasas_, daggers and _Paraskwadhas_. The conflict being thus
carried on, there arose a mighty dust which was again destroyed by the
current of blood gushing out of the persons of the Rākshasas and the
monkeys. Elephants and cars were like the banks of that river of blood,
the arrows were like the fishes, and the flags were the trees on their
banks and the corpses were like planks afloat there. Being thus wounded
and assailed by the Rākshasas, those heroic monkeys leaped and broke
down the flags, armours, cars, horses and other weapons. And with their
sharp teeth and nails they scratched the hair, ears, foreheads and the
noses of the Rākshasas. Like unto vultures falling upon a felled tree,
hundreds of monkeys fell upon one Rākshasa in that encounter. And the
Rākshasas resembling mountains, with huge clubs, _prāsas_, daggers and
_parāshwadhas_, struck the monkeys (in their turn). Being thus assailed
by the Rākshasas, the mighty host of monkeys took refuge of Rāma, the
son of Daçaratha, the worthy refuge of all creatures. Thereupon the
highly effulgent and powerful Rāma, taking up his bow, entered the
Rākshasa host and began to make a downpour of arrows. And Rāma entering
the field, those terrible Rākshasas, being burnt with the fire of his
arrows, could not stand before him like unto clouds disappearing before
the Sun in the welkin. And the night-rangers only espied the dreadful
feats performed by Rāma and which were above the power of others. Except
when guiding the huge army or driving the cars they could not see Rāma
like unto the wind invisible in a forest. They all beheld the Rākshasa
force scattered, wounded, burnt down with arrows, broken and assailed
with weapons, by Rāma, but none could see the quick-moving Rāma. As
people cannot see the soul which governs all objects of sense so they
could not see Rāma, who was thus inflicting wounds on them. "It is he
who is destroying the soldiers riding the elephants, it is he who is
breaking down the mighty cars, and it is he who with sharp arrows is
slaying the cavalry—rider and horse". Thus saying those Rākshasas, in
that conflict and in the very presence of Rāma, highly enraged, began to
slay each other. They were all bewildered by the huge Gandharba weapon
discharged by the high-souled Rāma and so they could not see Rāma, who
was thus burning down their force. And the Rākshasas sometimes beheld
thousands of Rāma in the battle field and again saw one Rāma only. They
at times saw the quick-moving golden end of the bow of that high-souled
one, resembling a circular fire brand but they did not behold Rāghava.
And he looked like _kāla chakra_, having his middle body as its navel,
his own strength as its lustre, the arrow for its radius or spoke, the
bow for the circumference, the twang of the bow for its sound, his power
and intelligence for its brightness, and the aim of the celestial
weapons for its limit. And in the eighth division of the time by Rāma
alone with arrows resembling the flame of fire were destroyed ten
thousands swift-coursing cars, eighteen thousand elephants fourteen
thousands horses and riders and two million Rākshasa infantry assuming
shapes at will. And those night-rangers, who were still left, having
their horses killed, cars and flags broken, fled in fear of life to the
city of Lankā. And the battle field, filled with slain horses elephants
and infantry, looked like the high-souled and enraged Rudra’s arena of
sports. Thereupon the celestials with Gandharbas, Siddhas and the great
ascetics glorified the wonderful feat of Rāma. And the virtuous-souled
Rāma addressed Sugriva, Bibhishana the monkey Hanumān, the leading
monkey Jāmbavān, Mainda and Divida who were near him, saying—"This is
the power of my weapons and as well as that of Rudra". The high-souled
Rāma, equalling Sakra in prowess, thus slaying the huge host of the lord
of Rākshasas and assailing them with shafts and weapons—the celestials,
delighted, sang his praises.



SECTION LXLV.


By Rāma, of unwearied actions, with flaming arrows feathered in burning
gold, were destroyed thousands of elephants—many horses with their
riders, many a car crested with flaming banners; thousands of heroic
Rākshasas assuming shapes at will, engaged by Rāvana, and armed with
clubs and _parighās_; and golden pennons. Beholding and hearing of this
the remaining night-rangers assembled and were greatly bewildered,
poorly and stricken with anxiety. The widows and those who had lost
their children or kinsmen approached those Rākshasas and overwhelmed
with grief, bewailed piteously,—"Alas! why did the aged and grim-visaged
Surpanakhā, having her belly extending down-ward, behold in the forest
Rāma graceful like Kandarpa. And beholding him of great beauty and
prowess, ever engaged in the welfare of all creatures, that ugly one,
worthy of being slain by people, was excited with lust. Why did that
ugly-faced she-demon, devoid of all qualities, address Rāma, having a
beautiful countenance, gifted with many virtues and great effulgence?
Alas for the misfortune of the Rākshasas, the aged Rākshasee brought
before him such a vile proposal, hated of all and worthy of creating
laughter. For the destruction of Khara, Dushana and other Rākshasas that
ugly one approached Rāghava with such a vile intention. It was for her
that Rāvana created enmity (with Rāma) and Sitā was carried away by the
Ten-necked Rākshasa. But he could not spread his influence upon Sitā the
daughter of king Janaka and deep rooted and eternal became the enmity
with the highly powerful Rāghava. And beholding the Rākshasa Birādha
slain by Rāma alone—(Rāvana) wishing Vaidehi should have regarded that
as a sufficient proof of his prowess. And fourteen thousand Rākshasas of
terrible deeds were slain by him in Janasthāna with shafts resembling
the flame of fire. Khara, Dushana as well as Triçirā were slain by him
in conflict with arrows resembling the Sun—this was a sufficient proof
(of his power). Yoyanabāhu and Kavandha, drinking blood, were slain by
him, roaring with wrath—this too was a sufficient proof of his power.
Rāma slew the powerful Vāli, the son of the thousand eyed one,
resembling the cloud—that too was the sufficient proof of his prowess.
By him Sugriva, poorly and living in the mount Rishyamukha, having all
his desires frustrated, was placed on the throne—that too even was the
sufficient proof of his power. He (Rāvana) from foolishness did not like
the becoming speech of Bibhishana conducive to the acquirement of piety
and wealth and securing the welfare of the Rākshasas. Had the younger
brother of the lord of wealth (Rāvana) observed the words of Bibhishana,
Lankā would not have been overwhelmed with grief and reduced to the
state of a cremation ground. Hearing of the destruction of the highly
powerful Kumbhakarna by Rāma. of the irrepressible Atikaya by Lakshmana
as well as of his beloved son Indrajit, Rāvana did not come to his
senses.³⁸⁴ There is audible in every house of the Rākshasas, the
cry,—’My son, my brother, my husband is slain in battle.’ In conflict
have been destroyed by the heroic Rāma, thousand cars, horses, serpents
and infantry. Perhaps Rudra, Vishnu, Mahendra or the performer of
hundred sacrifices, or even Death, in the shape of Rāma, is slaying us.
By Rāma all the heroes have been slain—despair has taken possession of
our minds—we do not behold the end of our terror and are bewailing being
deprived of our lords. Does not the Ten-necked hero, who has obtained
boons (from Brahmā) perceive that a mighty disaster shall befall him
from Rāma? Neither the celestials, Gandharbas, Piçachas nor Rākshasas
shall be able to save him from Rāma in conflict. In every battle many an
accident befalls Rāvana—this bespeaks of his destruction at the hands of
Rāma. The great Patriarch, being pleased, conferred upon Rāvana the boon
that no fear would proceed unto him from the celestials, the Dānavas or
the Rākshasas—but he did not beg of him, security from men. Forsooth, he
is that fearful man who shall slay Rāvana and the Rākshasas. The
celestials, being thus oppressed by Rāvana, who had obtained the boon,
worshipped the great Patriarch with severe austerities. And being
propitiated with them, the high-souled Patriarch, for their welfare,
addressed the celestials, with the following pregnant speech. "From
to-day shall the Rākshasas and Dānavas roam for ever, afraid of the
celestials". Thereupon the celestials headed by Indra engaged in
propitiating Mahādeva, the slayer of Tripura, and who rides upon a bull.
And being pleased, Mahadeva addressed them, saying,—"For your welfare
there will be born a woman who shall be the cause of the destruction of
the Rākshasas". As hunger, being engaged by the celestials, did destroy
in olden time, all the Dānavas, so shall she (Sitā) the root of the
extinction of Rākshasa race destroy us all with Rāvana. Alas! for the
foolishness of the vicious-minded and insolent Rāvana destruction has
faced us and we are overwhelmed with grief. We do not see any such being
in the world who can afford us shelter. Rāghava has attacked us like
unto the fire of dissolution. There is no refuge for us who have been
stricken with fear as no help reaches the elephants in a forest beset
with fire. The high-souled Bibhishana did the just thing in proper
time—he took shelter of him from whom he expected danger". Thus bewailed
piteously and loudly—the she-demons holding each other by the neck and
being stricken with fear and grief.

  ³⁸⁴ One _sloka_ has been omitted here by some of the editors, which
      when translated stands thus:—When one monkey only Hanumān killed
      the prince Akshaya and reduced the whole city to ashes with the
      fire of his tail. Rāvana should have come to his senses.



SECTION LXLVI.


Whereupon Rāvana heard in every house of Lankā the piteous cries of the
she-demons possessed by sorrow. And sighing hard he engaged in
meditation for some time. And terrible-looking as he was, Rāvana was
greatly worked up with ire. Having his eyes reddened with anger, and
gnashing his teeth and biting the lips, that one, irrepressible by other
Rākshasas, looked like the fire of dissolution incarnate. Thereupon the
lord of Rākshasas in anger as if burning down everything with his look,
addressed the Rakshas who were near him—Mahodara, Mahāpārsha,
Birupāksha—"Do ye speedily speak to the soldiers that they should sally
out for battle at my command. Hearing his speech—those Rakshas,
possessed by fear, asked by the command of the king, the Rākshasa
soldiers to be ready. And thereat all those grim-visaged Rākshasas
saying ’so be it’ and performing benedictory ceremonies proceeded to the
battle-field. And those mighty car-warriors, worshipping Rāvana, and
desiring the victory of their lord, stood before them with folded hands.
Thereupon Rāvana, beside himself with anger, laughing, adddressed those
Rākshasas, Mahodara, Mahāpārsha, and Birupāksha, saying—"To-day shall I
despatch both Rāma and Lakshmana to the abode of Death with arrows
resembling the sun at the time of dissolution, discharged off my bow.
And slaying the enemies I shall repair the loss of Khara, Kumbhakarna,
Prahasta and Indrajit. The atmosphere, the quarters the sky and the deep
being enveloped with the cloud of arrows shall become invisible. I shall
slay to-day all the heroic monkeys with my winged arrows. Ascending my
car gifted with the velocity of the wind shall I churn to day the monkey
host with arrow-like waves coming from the ocean-like bow. I shall like
an elephant distress to-day the monkey-like pools having their
countenances for the blown lotuses, and the lustre of their bodies for
the filaments. To-day in the encounter, the leaders of the monkey hosts,
with their heads transfixed with arrows, shall cover the earth, like
unto lotuses with their stalks. I shall to-day with a single arrow,
cleave hundreds of heroic monkeys fighting with trees in their hands. I
shall wipe to-day the tears of those whose brother or son has been slain
by destroying their foe. In the encounter to-day I shall, with the
monkeys deprived of their breath and clept with my arrows, so cover the
earth that it may not be seen by any. I shall satisfy to-day with the
flesh of the enemies slain by my shafts, the crows, vultures and others
who live upon flesh. Get ready soon my car and bring my bow. And let the
remaining night-rangers follow me in battle". Hearing his words
Mahāpārsha addressed the leaders of the army who were near him,
saying,—"Get your soldiers ready". And the commanders too quickly went
round all the houses in Lankā and asked the Rākshasas to be ready soon.
Thereupon began to issue out in a moment terrible-looking Rākshasas,
emitting roars, having dreadful faces and with various weapons in their
hands—daggers, _Pattiças_, maces, clubs, furrows, sharpened _saktis_,
traps, various rods, sharpened _chakra_, _parashwadhas_, _vindipalas_,
_satāghnis_ and various other excellent weapons. Thereupon at the
command of Rāvana the commanders brought one _Nijuta_ (a hundred
thousand) cars, three _Nijuta_ elephants, sixty million horses, asses
and camels and numberless infantry. They arranged the soldiers before
the king and in the interval the charioteer brought the car—filled with
excellent celestial weapons—richly adorned, containing many an armour,
girt with a network of tinkling ornaments, crested with various jewels,
having jewelled pillars and a thousand golden jars. Beholding the car
the Rākshasas were greatly astonished. And Rāvana, the lord of
Rākshasas, rising up all on a sudden, ascended that car, brilliant like
the flaming fire and the aggregate rays of a million sun,
quick-coursing, having a charioteer, drawn by eight horses, huge and
shining in its native lustre. Thereupon proceeded Rāvana, encircled by
many a Rākshasa as if rending the earth with the excess of his prowess.
There arose a huge sound of bugles accompanied with that of Mridangas,
drums, conchs, and _kalāpas_. The lord of the Rakshas—wicked, the slayer
of the Brahmins—the thorn of the celestials, and who hath brought away
Sitā by stealth, has come with his umbrellas and chowries to fight with
the foremost of Raghus—this cry was heard everywhere. And with his
tremendous roar the earth shook. And hearing all on a sudden that sound,
the monkeys fled away in fear. And the highly effulgent Rāvana, having
huge arms and surrounded by his ministers, came there being certain of
gaining victory. Being commanded by Rāvana, Mahāpārsha, Mahodara and the
irrepresible Birupāksha ascended the car. They, desirous of winning
victory, issued out emitting dreadful roars in delight and as if rending
the earth therewith. Thereupon the highly effulgent (Rāvana) resembling
Death, with uplifted bow, sallied out for battle along with the army of
Rakshas. And that mighty car-warrior, went out in his chariot drawn by
quick-coursing steeds by that gate which led to where Rāma and Lakshmana
were. Thereat the sun lost its brilliance—the quarters were enshrouded
with darkness; the birds sent forth dreadful cries and the earth shook.
The celestials poured down bloody rains—the course of the horses was
slackened—the vultures sat on the banners and jackals emitted
inauspicious cries, his left eye and the left arm began to shake—his
countenance became pale and his voice grew harsher. The Ten-necked
Rākshasa thus going out for battle there appeared many bad omens
indicating his destruction. From the sky fell a fire-brand accompanied
with the sound of thunder; vultures and crows emitted inauspicious
cries. Disregarding these dreadful omens which appeared then, Rāvana,
incited by death, foolishly went out to slay his (enemies). And by the
wheel-sound of the chariots of the great Rākshasas the host of monkeys
calling each other, excited with anger and willing to gain victory,
addressed themselves for fight. Thereupon the Ten-necked one, enraged,
with his arrows feathered in gold, made a dreadful slaughter of the army
of monkeys. And some of those heroic monkeys were beheaded by
Rāvana—some had their hearts rent and others were shorn of their ears.
Some had their breath choked, some were killed and others had their
sides broken. Some had their hands cut off and others had their eyes put
out. And wherever in the encounter, the Ten-headed Rākshasa, whirling
his eyes in ire, went in his car—the monkey leaders could not stand the
vehemence of his arrows.



SECTION LXLVII.


There the earth was covered with monkeys whose bodies were rent with the
arrows of the Ten-necked (Rāvana). As the flies cannot stand before the
flaming fire so they could not bear the vehemence of Rāvana’s shafts.
Being thus assailed with pointed arrows they fled away crying, like unto
elephants being burnt by fire. And Rāvana with his arrows pursued in
conflict the course of clouds. Thus slaughtering the monkeys the lords
of Rākshasas speedily reached in the encounter where Rāghava was. And
beholding the monkeys assailed and afraid Sugriva placing Sushena in
charge of a _gulma_³⁸⁵ addressed himself for the battle. And placing
that heroic monkey, his equal in prowess, in that command Sugriva
sallied out with a tree in his hand to meet the enemy. And followed him
on all sides the leaders of the monkeys with huge crags and various
trees. The heroic Sugriva emitted terrible roars in the conflict and
assailed the heroic Rākshasas and many others. The huge-bodied
monkey-chief crushed the Rākshasas like unto the wind uprooting the
trees at the time of dissolution. He began to make a downpour of crags
at the Rākshasa host like unto the cloud pouring down hailstorms at the
birds in the forest. And being beheaded by the crags discharged by that
monkey chief the Rākshasas fell down like unto mountains cleft. The
Rākshasas being thus attacked and shattered by Sugriva and roaring and
falling down on all sides, an irrepressible Rākshasa, skilled in
archery, by name Birupāksha, pronouncing his own name, got down from the
car and mounted an elephant. And mounted on the elephant that highly
powerful Birupāksha sent forth leonine roars and dashed against the
monkeys. Exciting the joy of the Rākshasas and removing their anxiety he
discharged dreadful shafts at Sugriva and his army. And being assailed
by the pointed arrows of that Rākshasa that lord of monkeys roared in
anger and made up his mind to destroy him. Thereupon uprooting a tree
the heroic monkey, skilled in warfare, leaped and struck that huge
elephant down in his presence. And being assailed greatly by Sugriva
that huge elephant proceeded a little within the range of the bow and
roared and died. And being; greatly enraged on the destruction of that
elephant the highly powerful Rākshasa dashed forward to face the enemy.
That one of quick movements took up his dagger and armour and viling,
approached Sugriva. And beholding his movement Sugriva took up a huge
crag resembling a cloud and hurled it against Birupāksha. That highly
powerful leading Rākshasa, finding the crag about to fall, turned a
little away and struck the monkey with his dagger. And being assailed
with dagger by that powerful Rākshasa the monkey remained senseless for
sometime on the ground. And rising up all on a sudden he, clenching his
fist, struck that Rākshasa in the mighty encounter on his breast and got
him down. Being struck with the fist the night-ranger Birupāksha greatly
enraged cut down with his dagger Sugriva’s armour and tumbled him down
with his feet. And the monkey rising up again was about to deal him a
blow, hard as a thunder-bolt, with a dreadful sound. And receding a
little, he baffled its aim and returned one on Sugriva’s breast. Finding
his aim baffled and himself struck in return by the Rākshasa, Sugriva,
the lord of monkeys, was excited with anger. And the monkey-chief was
now on the look-out for an opportunity to strike Birupāksha. And
immediately in anger he struck him down with a blow on his forehead. And
being thus assailed with the fist resembling the thunder-bolt of
Mahendra, he fell down on the earth bathed in a pool of blood. And blood
gushed out of the person of Birupāksha like unto water issuing out of a
fountain. And the monkeys beheld their enemy (Birupāksha) with his eyes
disfigured in anger, bathed in a foam of blood, his whole body
discoloured, trembling, rolling and crying piteously. Thereupon those
two armies of the monkeys and Rākshasas, being ready to engage in the
encounter, began to roar like unto two mighty oceans having their banks
broken. And observing that highly powerful Rākshasa, of discoloured
eyes, slain by the king of monkeys, the monkeys and Rākshasa forces
engaged in fight and looked like the rising Ganges.

  ³⁸⁵ The division of an army; a body of troops consisting of nine
      platoons or nine elephants, nine chariots, twenty seven horses and
      forty-five foot.



SECTION LXLVIII.


Like unto a pond in the summer both the armies became gradually reduced.
Beholding his own army and Birupāksha slain, Rāvana, the lord of
Rākshasas, was doubly excited with ire. And observing his army reduced
and slain by the heroic (monkeys) he perceived ill omens in the fight
and was accordingly pained at heart. And he addressed Mahodara, who was
near him, saying, "O thou of great arms, all my hopes of success are now
centered in thee. Do thou slay the enemy’s force, O hero, and display
thy prowess. Now hath come the time of returning the favours of thy
master. Do thou fight bravely". Being thus accosted that Rākshasa-chief
Mahodara, saying "so be it" entered the enemy’s army like unto a fly
entering into a flame. Excited by his master’s command and empowered by
his own prowess that (Rākshasa) gifted with great strength, began to
assail the monkeys. And the highly powerful monkeys too taking up huge
crags dashed against the dreadful army of the enemies and crushed all
the Rākshasas. And Mahodara, greatly angered, severed in that mighty
encounter, with his arrows feathered in gold, the hands, feet and thighs
of the monkeys. Then the monkeys, in fear of the Rākshasas, fled away to
different quarters and some sought shelter of Sugriva. And beholding his
powerful monkey force thus assailed in the conflict, Sugriva dashed
forward and fronted Mahodara. And taking up a huge and dreadful crag
resembling a mountain, the monkey-king hurled it with great vehemence to
slay him. Thereupon finding that crag about to fall, Mahodara fearlessly
severed it with his arrows. And being sundered into a thousand pieces by
the arrow of that Rākshasa, it fell down on the earth like unto a band
of vultures. And beholding that crag thus severed, Sugriva was beside
himself with ire; and uplifting a _sāla_ tree hurled it: and the heroic
Rākshasa, the slayer of enemy’s force, severed it into several pieces
with his arrows. Thereupon excited with wrath he saw a _parigha_ on the
ground. And hurling that flaming _parigha_ and displaying his
(light-handedness) he struck his excellent horse therewith. And having
his horse slain, that hero—the Rākshasa Mahodara, ascended his car, and
in great anger took up his club. Those two heroes, with club and
_parigha_ in their hands, engaged in battle, roaring like two bulls or
clouds accompanied with lightning. Thereupon the night-ranger Mahodara,
inflamed with ire, hurled at Sugriva, the club flaming like the Sun. And
beholding that dreadful club about to fall the highly powerful
Sugriva—the lord of monkeys, uplifting his _parigha_ struck it
therewith. And the _parigha_, being sundered, fell quickly down on the
earth. Thereupon the effulgent Sugriva picked up from the ground a
_musala_ made of iron and ornamented with gold. Taking that _musala_ up
he hurled it at the Rākshasa and who again hurled a club; and both of
them being severed fell down on the earth. Having their weapons baffled
thus, those two heroes, gifted with great prowess and effulgence and
resembling the burning fire, were ready to interchange blows. They,
emitting roars again and again, struck each other down on the earth with
their clenched fists. And rising up speedily they again assailed each
other. Thus those two heroes, unsubdued, struck each other with their
arms. Thereupon both of them, highly proficient in fighting with arms,
were greatly exhausted. Thereupon they took up daggers. And uplifting
them, (those two heroes) with their persons trembling in ire, proficient
in fighting and skilled in the use of weapons, dashed on roaring. And
both of them enraged with each other and anxious to score success,
moving in a circle on each other’s right side, addressed themselves for
action. Thereupon the vicious-minded, heroic Mahodara, gifted with great
vehemence and proud of his own heroism, flung his dagger at (the
monkey’s) armour. And as he was about to extricate his dagger from the
armour, that foremost of monkeys severed with his dagger that Rākshasa’s
head with helmet and _kundalas_. And beholding the Rākshasa-chief fall
down on the earth with his head off, his forces fled away from the
field. And slaying him that monkey-chief, delighted, began to roar along
with other monkeys. There-upon the Ten-necked one became highly enraged
and Rāghava greatly delighted. And all the Rākshasas, with their hearts
broken and countenances rendered poorly and stricken with fear fled away
to different quarters. Slaying and striking down on earth Mahodara like
unto a portion of a mighty hill severed, that son of the Sun appeared
resplendent in his own effulgence and became irrepressible like unto the
Sun. And winning victory in the action that lord of monkeys was espied
by the celestials, Siddhas and Yakshas along with all creatures on
earth, having their eyes flushed with joy.



SECTION LXLIX.


Mahodara being thus slain by Sugriva, the highly powerful Mahāparshwa,
having his eyes reddened with ire, looked towards him. And the Rākshasa,
with his weapons, assailed the dreadful army of Angada as well as the
leading monkeys. The Rākshasa severed the heads from the bodies of the
monkeys like unto the wind throwing away the fruits from trees. And he
cut off, with his arrows, the arms of some and some were deprived of
their sides. The monkeys were thus assailed by Mahāparshwa with a shower
of shafts. All the monkeys were thus stricken with grief and rendered
senseless. And hearing of the anxiety of his own army thus assailed by
the Rākshasa, Angada, gifted with great vehemence, taking his _parigha_
made of iron and resembling the rays of the sun, dashed on like the
rising deep during the lunar half of a month. And that foremost of
monkeys encountered Mahāparshwa, who, thus struck by the monkey, became
insensible with his charioteer and fell down on the earth. Thereupon
leaped on the battle-field the highly powerful and effulgent lord of
bears, having the hue of red collyrium, with his army resembling the
cloud. And excited with ire, he, taking up a huge crag resembling the
summit of a mountain, speedily struck down his horses and broke down his
car. And regaining his senses in a moment the highly powerful
Mahāparshwa, again assailed Angada with many arrows. He struck Jāmbavān,
the lord of bears, on his breast with three arrows and assailed Gabāksha
with many shafts. And beholding Jāmbavān and Gabāksha overwhelmed with
arrows, Angada, beside himself with ire, took up a dreadful _parigha_.
And holding with two hands that _parigha_ made of iron and bright like
the rays of the sun, Angada, the son of Vāli, with his eyes reddened in
wrath, hurled it at Mahāparshwa who was stationed at a distance, to slay
him. And being hurled by the highly powerful (Angada) the _parigha_,
struck down from his hands the bow with arrows and the helmet of the
Rākshasa. And approaching him vehemently, Vāli’s son, gifted with great
prowess, in anger, struck him, with clenched fist, on his ears having
excellent _kundalas_. There-upon Mahāparshwa gifted with great vehemence
and effulgence, highly angered, took up in his hands a huge
_parashivadha_, sharpened with oil, bright and hard as iron and
discharged it at Vāli’s son, and struck him therewith on his left
shoulder. And Angada baffled that _parashwadha_. Thereupon that hero,
powerful like his own father, clenching his fist, hard as thunder-bolt
and resembling even Indra’s _açani_, dealt it, in great anger, upon the
Raksha’s breast. And being struck with that fist the Rākshasa’s breast
was shattered and lie fell down on earth. He falling down on earth
slain, his soldiers were greatly sorry and Rāvana attained to an excess
of ire in the conflict. The noise set up by the delighted monkeys like
unto a dreadful leonine roar, as if rending the city of Lankā abounding
in edifices and gates, resembled the great roar of the celestials along
with Indra. And hearing the noise of the celestials and monkeys, the
lord of Rākshasas, the enemy of the gods, in great anger, again
proceeded towards the battle field.



SECTION C.


Beholding Mahodara, Mahāparsha and the highly powerful Birupāksha slain
in the encounter Rāvana attained to an excess of ire. And ordering his
charioteer to hurry on he gave vent to the following words—"All my
courtiers have been slain and my city is shut up—I shall remove my grief
consequent on all these by slaying Rāma and Lakshmana. I shall destroy
Rāma-like tree in the conflict whose flower is Sitā and whose branches
are Sugriva, Jāmbavān, Kumuda, Nala, Divida, Mainda, Angada,
Gandhamādana, Hanumān and all other leading monkeys". And resounding the
ten quarters with the sound of his chariot wheels that mighty
car-warrior proceeded quickly towards Rāghava. With that sound all
quarters were filled, and the earth, with rivers, mountains and forests
shook and all the lions, deer and birds were terrified. He created a
dreadful darkness with the discharge of his sharp weapons and burnt down
the monkeys who fled away to different directions. Dust was raised on
the ground by those monkeys assailed and flying to various directions.
They were unable to withstand the power of that weapon made by Brahmā
himself. Beholding his own army, assailed and cut into hundred pieces by
the excellent weapons of Rāvana, Rāghava dashed forward. And assailing
the monkey-host, that foremost of Rākshasas espied Rāma, unconquered, at
a distance with his brother Lakshmana like unto Bāsava with Vishnu,
holding a huge bow like one painted on the sky, having expansive eyes
like lotus-petals, long arms, and always subduing the enemies. Beholding
the monkeys slain in the encounter and Rāvana approach, the heroic and
highly powerful Rāma, with Sumitrā’s son in his company, delightedly set
arrows on his bow. And as if rending the whole earth with that dreadful
sound he began to draw the string of his excellent bow. With the sound
of Rāvana’s arrows and the twang of Rāma’s bow hundreds of Rākshasas
fell down on earth. And coming within the range of the arrows of those
two princes, Rāvana appeared like Rāhu in presence of the sun and the
moon. And desiring to fight with him first Lakshmana setting sharp
arrows on his bow, discharged shafts at him resembling the flame of
fire. And the highly powerful Rāvana too with his arrows stopped the
course of those shafts in the sky as soon as they were discharged by
Lakshmana, skilled in archery. And displaying his light-handedness, he,
with one arrow, severed Lakshmana’s one, with three his three and with
ten his ten. Surpassing thus the son of Sumitrā, Rāvana, ever victorious
in battle, confronted Rāma in the encounter, standing like another hill.
And approaching Rāghava, Rāvana the lord of Rākshasas, with his eyes
reddened in ire, began to make a shower of arrows. Thereupon beholding
the arrows shot off Rāvana’s bow fall on all sides, Rāma speedily took
up a _valla_.³⁸⁶ And Rāghava sundered with his sharp _valla_ his
dreadful arrows flaming and resembling poisonous serpents. With various
sharpened arrows Rāghava assailed Rāvana, and he again assailed Rāma in
return. And forming a circle, they passed each other by the right side.
Uprooting the earth with the vehemence of their arrows, irrepressible by
each other, fighting equally discharging arrows, they looked dreadful
like Death himself—and created terror in all creatures. The sky was
filled with their various weapons, like unto clouds in the rainy season
accompanied with lightning. And the welkin appeared full of windows with
that shower of arrows, sharpened, shot with great vehemence and winged
like vultures. The earth was stricken with darkness caused by these
arrows like unto clouds appearing after sunset. There took place a
dreadful conflict between them, desiring to slay each other, having
their prowess unknown and fighting like Vitra and Vāsava. Both of them
were proficient in archery, skilled in the art of conflict and foremost
of those conversant with the use of weapons. And they began to veer
round the battle-field. And wherever they went, there appeared arrows
like unto waves of the deep roused by the winds. Then that destroyer of
creatures—Rāvana—with his hand engaged in discharging shafts, shot at
Rāma’s forehead a network of arrows. And thereat Rāma on his head bore
that shower of shafts shot from his terrific bow, having the lustre of
the petals of blue lotuses; nor did he experience any pain, And then
reciting a formula, the exceedingly energetic Rāma endowed with prowess,
wrought up with wrath, engaged in incessantly shooting his shafts,
taking his Raudra weapon and again seizing his arrows, discharged them
at that lord of Rākshasas. And alighting at the impenetrable hail of the
Kakshasa-chief, resembling a mass of mighty clouds, those arrows did not
then occasion him any pain. Again Rāma skilled in all weapons, from a
powerful weapon discharged arrows at the sovereign of the Rākshasas
mounted on his car. And piercing Rāvana, those like unto five-hooded
serpents, resisted by him, entered the earth, hissing. Having baffled
Rāghava’s weapon, Rāvana, transported with passion, took up a dreadful
Asura weapon; and discharged sharpened shafts having the faces of lions
and tigers, and the faces of _kankas_ and _kokas_³⁸⁷ and the faces of
vultures and hawks, and the faces of jackals, and the faces of
wolves,—with gaping mouths,—and terrific of aspect; five-mouthed and
red-hued. And that highly powerful one, enraged, sighing like a snake,
by his power of illusion shot at Rāma other keen arrows having the faces
of mules and the faces of bears, and the faces of dogs and cocks, and
the faces of _makaras_³⁸⁸ and venomous serpents,—these as well as
others. Covered with that Asura weapon, that foremost of the Raghus,
himself resembling fire, discharged an exceedingly vigorous weapon
informed with fire; and shot various shafts having faces filled with
live flames, and faces like unto suns,—and hued like unto planets and
stars,—and furnished with faces resembling mighty meteors, or resembling
tongues of lightning. And those terrific shafts of Rāvana, resisted by
Rāghava’s weapon, were annihilated in the sky, and destroyed (monkeys)
by thousands. And seeing that weapon (of Rāvana) destroyed by Rāma of
untiring deeds, all those heroes, the monkeys—headed by Sugriva, capable
of wearing forms at will, shouted, surrounding Rāghava. And the
high-souled son of Daçaratha—Rāghava—having by his might destroyed that
weapon discharged by Rāvana’s arms, was delighted; and the
monkey-chiefs, filled with glee, began to emit shouts.

  ³⁸⁶ An arrow with a crescent shaped head.

  ³⁸⁷ _Koka_—a ruddy goose. It may also mean a lizard, a chameleon, a
      wolf.

  ³⁸⁸ A marine monster, generally confounded with the alligator and the
      shark; but really a fabulous animal.—T.



SECTION CI.


On that weapon of his having been baffled, Rāvana—lord of the
Rākshasas—was fired with double fury, and the highly effulgent Rāvana
from wrath set about discharging at Rāghava a dreadful Raudra weapon,
which had been conferred on him by Maya. And from his bow began to issue
forth in large numbers darts and maces and clubs, flaming and having the
might of thunder; and various kinds of sharp clubs and daggers and
nooses and flaming thunderbolts began to descend like unto the winds at
the universal tumbling. And thereupon the graceful and exceedingly
effulgent Rāghava—foremost of those accomplished in noble arms—resisted
that weapon with a powerful Gāndharva weapon. On that weapon being
baffled by the high-souled Rāghava, Rāvana, with his eyes rendered
coppery with passion, took up a Solar weapon. Thereupon from the bow of
the wondrous vehement and intelligent Ten-necked one rushed out discuses
flaming and mighty. And the firmament all round blazed up with those
impendent (arms), as blaze up the cardinal quarters on the Sun and the
Moon and the planets dropping down. Thereat Rāghava in the van of that
army by means of vollies of shafts cut off Rāvana’s wonderful weapons
and discuses. And seeing that weapon destroyed, Rāvana—lord of
Rākshasas—with ten arrows pierced Rāma all through his vitals. And
pierced by Rāvana with those ten shafts discharged from his mighty bow,
the exceedingly powerful Rāghava did not so much shake. Then
Rāghava—victor in fight—waxing wondrous wroth, with countless shafts
pierced Rāvana all over his person. In the meanwhile Rāghava’s younger
brother, the mighty Lakshmana—destroyer of foes—growing enraged, took up
seven arrows. And with those highly impetuous arrows that exceedingly
effulgent one severed the human-headed standard of Rāvana. And the
mighty and graceful Lakshmana with a shaft cut off the head of the
Nairita’s charioteer, illumined with ear-rings. And then with five
sharpened arrows Lakshmana severed the bow of the Rākshasa-chief,
resembling the trunk of an elephant. And Bibhishana, bounding up, with
his mace despatched Rāvana’s excellent steeds, resembling hills or
dark-blue clouds. Thereat, leaping down from his mighty car, whose
horses had been slain, Rāvana was fired with high wrath against his
brother. And the powerful lord of Rākshasas endowed with immense
strength, hurled at Bibhishana a dart resembling the flaming
thunder-bolt. And ere the dart had reached its destination, Lakshmana
severed it with three shafts; and thereat in that mighty conflict there
arose a mighty uproar from the monkeys. And the dart dight with networks
of gold fell down in three fragments, as droppeth a mighty meteor from
the firmament, flaming and shooting out scintillations. Then (Rāvana)
took up a huge dart, glowing in its own energy, celebrated as being
irrisistible, and incapable of being borne by the Destroyer himself. On
being whirled by the impious and strong Rāvana, the dart possessed of
exceeding energy, flamed up. In the meanwhile the heroic Lakshmana
swiftly came to the side of Bibhishana,³⁸⁹ whose life was placed in
peril. And in order to save him, that hero—Lakshmana—drawing his bow,
covered the dart-handed Rāvana with showers of shafts. On being covered
with arrows shot by that high souled one, Rāvana, with his prowess
baffled, made up his mind to let (his brother) go. And seeing his
brother delivered by Lakshmana, Rāvana, facing Lakshmana, spoke these
words,—"O thou proud of thy prowess! as Bibhishana hath this wise been
delivered by thee, passing by the Rākshasa, this dart, discharged from
my bludgeon of an arm, will depart, depriving thee of thy life". Having
said this, Rāvana, waxing furiously enraged, discharged at Lakshmana
that dart forged by Maya with his power of illusion, furnished with
eight bells, having mighty sounds,—incapable of being
resisted,—competent to finish foes; and flaming in energy,—and shouted
simultaneously. And hurled with terrific force, the dart sending sounds
resembling that of Vajra or the thunder-bolt, vehemently alighted at
Lakshmana in that encounter. Thereat, as the dart descended, Rāghava
addressed³⁹⁰ it, saying,—"Peace be to Lakshmana! Be thou frustrated; and
let thy energy go out of thee". But the dart discharged in the encounter
by the enraged Rāvana, resembling a venomous serpent, dived into the
dauntless and heroic Lakshmana; and (the dart) exceedingly splendid and
blazing, possessed of dreadful impetuosity; and resembling the tongue of
the king of serpents, smote Lakshmana in his mighty chest. And with his
breast riven by the dart, driving deep through the force of Rāvana,
Lakshmana fell down to the earth. And Rāghava, standing by, seeing
Lakshmana in that plight, had his heart overspread with sorrow. But
reflecting only for a while, he, with his eyes surcharged with tears,
was filled with greater martial ardour, and resembled the fire risen at
the universal dissolution. Then thinking,—’This is not the time to
indulge in grief;’ he, gazing at Lakshmana, entered into a terrific
encounter, resolved upon slaying Rāvana, laying under contribution his
dearest energies. And Rāma saw Lakshmana with his chest riven by the
dart in the mighty conflict, lying drenched in blood, and resembling a
hill with serpents present in it—And in spite of all their efforts, the
foremost monkeys failed to extract the dart which had been hurled by the
powerful Rāvana.—And, further, they were (all the while) sore assailed
with showers of shafts by the foremost Rākshasa of them all. The dart,
having pierced Sumitrā’s son, had entered the earth. In the encounter
the mighty Rāma, grasping the dreadful dart with his hands, extracted
the same and wrathfully snapped it.³⁹¹ As he (Rāma) was engaged in
pulling the dart out, the mighty Rāvana kept pouring marrow-piercing
shafts all over his person. Thinking nothing of those arrows, Rāma,
embracing Lakshmana, spoke unto Hanumān and the mighty monkey,
Sugriva,—"Ye foremost of monkeys, do ye stay here, surrounding
Lakshmana. The opportunity for putting forth my prowess which I had
sought, is present. I shall slay this wicked-minded Ten-necked one, who
is resolved to pursue the course of unrighteousness. Even as on the
expiry of summer the Chātaka is eager for the sight of clouds, I had
long been eager to obtain a sight of (Rāvana.) Ye monkeys, this, I swear
unto you,—this very hour not long after ye will see this world without
Rāvana or Rāma. To-day having slain Rāvana in battle, I shall renounce
all sorrow arising from the loss of my kingdom, from my sojourn in the
woods, from my wandering in Dandaka, from the ravishment of Vaidehi,
from encounter with the Rakshas,—all the terrible evils that I have
suffered, and all the troubles resembling hell. He for whom I have
brought over the monkey-forces, made Sugriva king, slaying Vāli in
battle, for whom I have crossed the ocean and constructed a bridge over
the deep—the same hath been come at by me in conflict, and the same hath
come within the range of my vision.—And having come within my ken,
Rāvana will not live, even as one coming within ken of a serpent of
poisonous sight, doth not live; or even as a serpent doth not live,
coming within ken of Vinatā’s³⁹² son. Do ye, ye irrepressible ones, ye
foremost of monkeys, seated at the brow of the mountain, behold the
battle between me and Rāvana. To day let the three worlds with the
Gandharvas, and the Siddhas, and the Chiranas, see that for which Rāma
is Rāma. To-day I shall do a deed of which the worlds with the mobile
and the immobile and the gods, shall speak as long as the Earth
sustaineth (creatures.)" Having delivered himself thus, Rāma,
concentrating his attention, began to charge the Ten-necked one in
encounter with whetted arrows decked with burnished gold. And in the
same way Rāvana showered on Rāma great _nārāchas_ and clubs, even as
clouds pour down showers. And there arose a tremendous uproar of mighty
arrows discharged by Rāma and Rāvana, smiting one another. And the
shafts shot by Rāma and Rāvana, severed and scattered, with flaming
heads dropped to the Earth. And the mighty twangs of the bow-strings of
both, terrifying all creatures, were wonderful to behold.³⁹³ And then
even as clouds disperse on being trampled by the Winds, Rāvana, covered
with showers of arrowy networks by that high souled one and reduced to
sore straits by that one (Rāma) of a glowing bow, fled away in fear.

  ³⁸⁹ The commentator explains: "Himself coming before the dart,
      Lakshmana saved Bibhishana".—T.

  ³⁹⁰ _i.e._ as Rāmānuya remarks, addressed the deity presiding over
      it.—T.

  ³⁹¹ The commentator has a characteristic note. ’This dart, having
      pierced the foe, used always to return to Rāvana. But Rāma, who
      was the Lord himself, having spoken to it as he did, it could not
      this time go back; and Rāma snapped it, which none else could
      do.’!—T.

  ³⁹² Gāruda.

  ³⁹³ _Adbhutadarçana—wonderful to behold_,—wonderful to witness is the
      sense.—T.



SECTION CII.


Seeing the heroic Lakshmana brought down by the dart discharged by the
powerful Rāvana, and lying drenched in blood, he (Rāma) after having
fought furiously with the wicked-minded Rāvana,—and having showered
vollies of shafts, addressed Sushena, saying,—"This heroic Lakshmana
brought down to the earth by the prowess of Rāvana, lieth like a
serpent, enhancing my sorrow. Seeing this hero, dearer to me than life,
what power have I, with my soul overwhelmed with dole, to fight? If this
brother of mine graced with auspicious marks, delighting in battle,
breathe his last, what shall life avail me or happiness? My prowess is
ashamed; my bow falleth off from my hand; my arrows droop; my sight is
dimmed with tears; my limbs weaken as do those of men in a dream;
thought racks me; and I even desire death". Seeing his brother wounded
by the wicked-minded Rāvana, crying in preternatural accents, and sore
stricken in his vitals, (Rāma) overcome by a mighty sorrow, lamented
with his senses wildered. "Seeing my brother, Lakshmana, wounded, and
lying over the dust of the field, even victory, O hero, doth not seem to
me sweet. If the Moon is hid from the sight, whom doth he then delight?
What have I to do with battle? What have I to do with life? I have no
more to do anything with fighting, seeing that this Lakshmana wounded,
lieth in the field of battle. As this highly effulgent one had followed
me into the forest, so will I in the same way follow him to the abode of
Yama. Ever seeking my welfare and ever devoted to me, he hath been
reduced to this pass by Rākshasas fighting in crooked ways. In land
after land one meets with wives, in land after land one meets with
friends, but country find I none where a uterine brother may be met
with. What, O irrepressible one, shall I do with the kingdom without my
Lakshmana? And what shall I say unto mother Sumitrā, fond of her son?
And I shall never be able to bear the reproach Sumitrā shall cast upon
me. And what shall I say unto Kauçalyā, and what unto mother Kaikeyi?
And what shall I say unto Bharata, and what unto the exceedingly
powerful Satrughna? ’Thou hadst gone to the woods with him. Why then
dost thou come (back) without him?’ ’Tis better (for me) to renounce my
life here, instead of bearing the censure of friends. What a sin had I
committed in another birth, seeing that my virtuous brother, staying
before me, hath been slain? Ah, my brother! Thou best of men! O master,
who wert the foremost of heroes! Why, forsaking me, dost thou repair to
the other regions. Wherefore, brother, dost thou not speak to me, who am
lamenting? Get up. See! Why dost thou lie down? Look on me with thine
eyes. O mighty-armed one, in the woods and mountains thou didst ever use
to cheer me, tried by grief and pining in despondency, with my mind
overwhelmed (with woe)". As Rāma was speaking thus with his senses
overwhelmed with emotion, Sushena, soothing him, spoke these pregnant
words,—"O foremost of men, cast off this train of thought tending to
overwhelm thy understanding,—this anxiety giving birth to grief, and
resembling the shafts of foes in the van of the embattled forces.
Lakshmana enhancer of auspiciousness is not dead. His face is not
distorted or blackened. Do thou look at his countenance, which is
beautifully bright and cheerful. His hands have palms resembling
lotus-petals, and his eyes are pleasant. O king, one dead doth not look
thus. (Therefore), O hero, do not grieve. O subduer of enemies, this one
is instinct with life. As he is lying down on the ground, stretched at
length, his heart, O hero, trembling momentarily, testifieth to his
respiration". Having spoken thus unto Rāghava, the highly wise Sushena
thus addressed the mighty monkey, Hanumān, saying,—"O placid one, hieing
hence to the mountain, Mahodaya, which, O hero, had formerly been
mentioned unto thee by Jāmbavān, bring hither the mighty drug sprung at
its right summit—Viçalyakaranī by name, and Sāvarnyakaranī,³⁹⁴ and
Sanjīvakaranī, O hero, and the potent medicine—Sandhānī. Do thou bring
(these) in order that the hero—Lakshmana—may be revived". Having been
thus instructed, Hanumān, repairing to the Medicinal mountain, was
wrought up with anxiety, not knowing the drugs. And then the thought
sprang up in the mind of the Wind-god’s offspring of immeasurable
prowess,—"I shall go, even taking this (entire) summit of the mountain.
In this very summit must that delightful drug have sprung. This I infer,
inasmuch as Sushena had forsooth said so. If I fail to take
Viçalyakaranī, I shall come by disgrace,—and if I spend much time (in
thought), that would be fraught with evil".³⁹⁵ Having reflected thus,
the exceedingly powerful Hanumān, foremost of monkeys,—swiftly drawing
up to that best of mountains, and giving three shakes to the mountain
filled with various flowering trees,—raised it up with his hands. And
taking that summit of the mountain resembling dark-blue clouds charged
with rain, Hanumān from the earth bounded up into the sky. And arriving
(at his quarters), that wondrous vehement one, putting down the
mountain-peak, and reposing for a while, spoke unto Sushena,—"I did not
find the drug, O best of monkeys; and therefore have I brought this
entire summit of the mountain". When the Wind-god’s offspring had spoken
thus, that foremost of monkeys—Sushena—praising him, uprooted the herb
and secured it. Seeing Hanumān’s feat, incapable of being done by even
the celestials, the choicest of the monkeys were amazed. Then crushing
the healing herb, that best of monkeys—the exceedingly effulgent
Sushena, made Lakshmana smell the same. And thereupon the wounded
Lakshmana,—slayer of hostile heroes—smelling it, cured of his wound and
ailments, speedily rose up from the ground. Seeing Lakshmana rise up
from the earth, the monkeys, exceedingly rejoiced, honoring Lakshmana,
exclaimed, "Excellent! Excellent!" "Come!" said that slayer of hostile
heroes—Rāma—and with his eyes filled with tears, he deeply embraced
Lakshmana. And having embraced Sumitrā’s son, Rāghava then addressed
him, saying—"By good fortune it is that, O hero, I see thee returned
from (the mansion of) Death.—Verily my life, or Sitā, or Victory is
worthless (without thee). And thou being dead, what is my life worth?"
When the high-souled Rāghava had spoken thus, Lakshmana, aggrieved on
account of the words (of Rāghava) expressive of infirmity of purpose,
said,—"Having bound thyself by that vow, it doth not, O thou having
truth for prowess, behove thee to speak like one fickle and feeble.
Those speaking the truth, never falsify their promise: the mark of a
great one is even observance of vow. O sinless one, do not suffer
thyself to be overcome by despair on my account. Do thou to-day by
slaying Rāvana, make thy promise good. Thy foe coming within the sway of
thy shafts, will not hence, living, even like a mighty elephant coming
before a sharp-toothed roaring lion. I wish the speedy destruction of
this impious one, ere the maker of day, having performed his work, has
ascended the Setting-hill.³⁹⁶ If thou wishest to slay Rāvana in battle,
if thou desirest to recover the princess, then, O noble one, O hero,
to-day speedily set about what I say".

  ³⁹⁴ _Lit._—that which restores the former complexion.—T.

  ³⁹⁵ Explains the commentator: ’If I take any other medicine by
      mistake, I shall make a fool of myself; if I spend much time in
      thought, Lakshmana may die.’—T.

  ³⁹⁶ This conversation between Rāma and Lakshmana took place, says the
      commentator, on the first day of the lighted fortnight.—T.



SECTION CIII.


Hearing the words uttered by Lakshmana, that slayer of hostile
heroes—Rāghava—endued with prowess, taking his bow, set shafts on it,
and in the brunt of battle began to discharge dreadful arrows at Rāvana.
And mounted on another car, Rāvana—lord of Rākshasas—rushed against
Kākutstha, even as Swarbhānu rusheth against the Sun. And even as a mass
of clouds poureth down torrents on a mighty mountain, the Ten-necked
one, mounted on his car, smote Rāma with shafts resembling
thunder-bolts. And in the encounter Rāma, concentrating his thoughts,
showered on the Ten-necked one arrows embellished with gold and looking
like living fire. And celestials and Gandharvas and Kinnaras declared
that there had been no other battle like unto the encounter of Rāma
stationed on the ground and the Raksha mounted on his car. Then the
foremost of celestials—Sakra—hearing their ambrosial speech, summoning
Mātali, said,—"Taking my car, hie to the best of the Raghus. And
reaching the earth, do thou, welcoming (him), bring about great good
unto the gods". Thus accosted by the sovereign of the celestials,
Mātali—celestial charioteer—bending down his head, addressed that
celestial, saying,—"Speedily shall I go, O lord of the celestials; and I
shall also do the office of a charioteer (unto Rāghava)". Then yoking
with steeds that best of cars, curiously wrought with gold; adorned with
hundreds of small bells; resembling the Sun new risen; having its pole
studded with lapises; yoked with excellent horses caparisoned in gold;
furnished with white chowris,—drawn by steeds resembling the Sun; decked
with golden net-works,—and provided with a golden standard,—the graceful
car of the sovereign of the celestials,—Mātali, commanded by the king of
the immortals, ascending the car, went out of the celestial regions and
came to Kākutstha. And with his hand holding the reins, the charioteer
of the thousand-eyed (Deity) with joined hands addressed Rāma,
saying,—"O Kākutstha, in order that thou mayst obtain the victory, the
thousand-eyed (god) hath sent thee this car. And, O exceedingly powerful
one! O graceful (hero)! thou that slayest thy foes! this is the
redoubtable bow of Indra,—and this is the mail resembling fire,—and
these are the arrows looking like the very Sun; and this is the dart
shining and fraught with fair fortune. Ascend thou this car, O hero.
Slay the Rākshasa—Rāvana, with me as thy charioteer, even as the lord of
the celestials slayeth Dānavas". Thus addressed, Rāma, going round the
car and saluting it, ascended the same, illumining the worlds with his
splendour. And the encounter that took place between the two cars with
the mighty-armed Rāma (on one side), and the Raksha—Rāvana—(on the
other), was wonderful to behold. And Rāghava highly proficient in
weapons with a Gāndharva weapon resisted the Gāndharva weapon of the
Rākshasa king, and with a celestial weapon, his celestial weapon. And
then that lord of Rākshasas—the night-ranger—fired with high rage, again
discharged an exceedingly dreadful Rākshasa weapon. And the gold-decked
shafts shot from Rāvana’s bow, becoming furiously venomous serpents,
covered Kākutstha. And vomitting living flames, they of terrific aspect,
having flaming faces, showered over Rāma with gaping mouths. And those
flaming venomous serpents, having the feel of Vāsuki himself, covered
all sides and enveloped all quarters. And seeing those serpents
descending in the encounter, Rāma employed a dreadful Gāruda weapon. And
discharged from Rāghava’s bow, those arrows plated with gold at the
feathered parts, and furnished with the splendour of peacocks, becoming
golden birds—began to range (the field of battle) as the enemies of the
serpents. And the shafts of Rāma capable of wearing forms at will,
turned into birds, destroyed all the exceedingly swift-coursing arrows
having the forms of serpents. On his weapon having been baffled,
Rāvana—lord of Rākshasas—waxing Wroth, poured tremendous showers of
shafts on Rāma. And smiting Rāma of untiring deeds with thousands of
shafts, (Rāvana) pierced Mātali with vollies of arrows. And with an
arrow, Rāvana severed the standard; and having brought down the golden
standard on the floor of the car, Rāvana wounded even Indra’s steeds
with a net-work of arrows. And seeing Rāma hard pressed, celestials and
Gandharvas, and Chāranas along with Dānavas, and Siddhas, and the
supreme saints were overcome with sadness; and the foremost monkeys
together with Bihhishana were aggrieved. And seeing a Moon of Rāma
Chandra in the grasp of a Rāhu of Rāvana, that bringer of evil unto
creatures—Budha—stood, assailing the Prayāpatya star—Rohini—beloved of
the Moon. And the enraged Ocean, heaving with smoking surges, and
flaming as it were, swelled up, seeming to the touch the Sun. And the
Sun was blackened and assumed a stern aspect, with his rays dimmed. And
he was seen with a headless trunk on his lap, and he was in conjunction
with a comet. And that star of the Koçalas, relating to the
deities—Indra and Agni—Angaraka—stood in the sky, attacking Viçākhā. And
the Ten-necked one, having ten faces and twenty arms, equipped with his
bow, looked like the mountain—Maināka. And Rāma reduced to sore straits
by the Ten-necked Raksha, could not discharge his arrows in the
conflict. And then the enraged Rāma with his eyes slightly red, flew
into a tremendous passion, as if burning up the Rākshasas. Seeing the
face of the enraged Rāma endued with understanding, all the creatures
were overwhelmed with fear and the Earth herself shook. And mountains
abounding with lions and tigers began to tremble, and trees to shiver.
And even the deep—lord of streams—was wrought up wondrously. And rough
and terrific clouds in the sky sent forth fierce roars. And stormy
clouds rumbling went about the heavens. And seeing Rāma wrought up with
a mighty passion, and the fearful disastrous omens, all creatures were
possessed by fright and Rāvana was struck with dismay. And then
stationed in the sky, celestials and Gandharvas and mighty serpents and
saints and Dānavas and Daityas and those related to Gāruda—fowls—beheld
that conflict like unto the universal tumbling, as the two heroes fought
on with various dire arms. And as they looked on the mighty encounter,
the celestials and the Asuras, who had come to the conflict, from
feeling of regard³⁹⁷ cheerfully spoke (these words). And the Asuras
staying there said unto the Ten-necked one, ’Be victorious!’ and the
celestials again and again said unto Rāma, ’Be victorious!’ In the
meantime, the impious Rāvana, desirous of slaying Rāghava, from wrath
took up a mighty weapon, fraught with the essence of the thunder-bolt;
sending terrible sounds; capable of destroying all foes,—furnished with
forks resembling mountain-peaks; tending to strike terror unto mind and
sight; sharp-pointed, resembling the smoking fire risen at the hour of
universal dissolution; exceedingly terrible; irrisistible (in battle);
unbearable even by the Destroyer,—the terror of all creatures—terrific;
and competent to rive (all things). Flaming up with wrath, Rāvana took
this dart. And fired with furious wrath, that powerful one took the dart
in the encounter, surrounded in that contest by many heroic Rākshasas.
And uplifting (the dart), the huge-bodied Rāvana, with his eyes reddened
in passion, emitted mighty roars. And the shouts of the Rākshasa
sovereign made the earth and the sky and the cardinal quarters and all
sides tremble. And at the roars of that wicked-minded and huge-bodied
one, all creatures were struck with terror, and the sea was vexed.³⁹⁸
And the exceedingly energetic Rāvana, taking that mighty dart, and
sending up furious shouts, addressed Rāma in a harsh speech, saying,—"O
Rāma, I in wrath uplift this dart having the strength of the levin. This
will utterly deprive of life thee who art assisted by thy brother. O
thou that delightest in battle, to-day swiftly slaying thee, I shall
make thee even with those heroic Rakshas slain in the van of the forces.
Stay now. O Rāghava, thee shall I slay with this dart". Saying this, the
lord of the Rākshasas hurled the dart. And discharged from Rāvana’s
hand, (the dart), surrounded with garlands of lightning, furnished with
eight bells, sending mighty roars,—rising to the sky, looked exceedingly
splendid. Seeing the dart, flaming and of terrific aspect, Raghu’s
son—Rāma—endowed with prowess, drawing his bow, discharged arrows. And
with vollies of shafts Rāghava resisted the descending (dart), even as
Vāsava extinguished the fire of doomsday with his showers. Then even as
a flame consumeth insects, the mighty dart of Rāvana burnt up those
shafts shot from the bow of Rāma. Seeing those shafts reduced to ashes
and crushed on coming in contact with the dart, as they were coursing in
the sky, Rāghava was transported with passion. And then waxing wondrous
wroth,—Raghu’s son—Rāghava—took up a javelin, liked by Vāsava himself,
brought by Mātali. And on being wielded by that strong one, the javelin,
resonant with bells, made the welkin blaze up, like a burning meteor on
the occasion of universal rack. And when hurled, it alighted on that
same dart of the Rākshasa-chief. And thereat, with its splendour lost,
the mighty dart, riven, dropped (to the earth.) Then Rāma, shooting
straight-speeding arrows, pierced his (Rāvana’s) exceedingly fleet
steeds. And then he pierced Rāvana in the chest with whetted arrows. And
the energetic Rāghava hit (Rāvana) in the temples with three feathered
shafts. And thereat with all his limbs pierced (with arrows), and his
body laved in blood, the lord of Rākshasas furnished with many limbs,
looked like a flowering Açoka. And with his person pierced with the
shafts of Rāma, the lord of night-rangers having his body drenched with
blood, was stricken with sadness in the midst of his forces,—and was
also overwhelmed with terrific wrath.

  ³⁹⁷ _i.e._ each party out of regard for the warrior to whom it wished
      well.—T.

  ³⁹⁸ ’The still-_vexed_ Bermoothes.’—_Tempest._



SECTION CIV.


On being greatly harassed by Kākutstha in anger, Rāvana, delighting in
battle, came under the sway of a towering passion. And with his eyes
aglow, that powerful one from wrath and fury assailed Rāghava in mighty
encounter. And even as clouds pour down from the sky on a pool, Rāvana
showered thousands of arrows on Rāghava. And covered with vollies of
shafts discharged from (Rāvana’s) bow in the conflict, Kākutstha like
unto a mighty mountain did not shake. And that one endowed with prowess
stood in the field, resisting those networks of arrows, and took up
shafts resembling the rays of the Sun. Then the fleet-handed
night-ranger, fired with rage, discharged a thousand arrows at the chest
of the high-souled Rāghava.—And thereat in that encounter Lakshmana’s
elder brother, with his body bathed in Mood, appeared like a mighty
Kinçuka tree in a forest. And with his ire aroused by the blows he
received, the exceedingly energetic Kākutstha took up arrows resembling
the Sun risen at the time of the universal dissolution. And in the
darkness spread by the arrows (discharged), Rāma and Rāvana both fired
with wrath could not be discovered of each other. Then that
hero—Daçaratha’s son—Rāma, overcome with wrath, addressed Rāvana,
laughing, in a harsh speech, saying,—"Thou vilest of Rākshasas, in
consequence of having through lack of sense carried off my wife from
Janasthāna and brought her under thy subjection, thou hast been deprived
of thy prowess. Having forcibly carried away Vaidehi staying in that
mighty forest, forlorn and without me, thou thinkest—’I am a hero.’
Outraging the helpless wives of others,—doing this craven deed, thou
thinkest—’I am a hero.’ O thou having thy dignity destroyed! shameless
wight! O thou of volatile character, having through thy violence brought
destruction on thyself, thou thinkest,—’I am a hero.’ A great and’
famous act hath been performed by thee,—a hero, and the brother of the
Bestower of riches, surrounded with thy forces! To-day receive the
mighty fruit of that infamous act done through pride, productive of
evil.³⁹⁹ O wicked-minded one, thou thinkest of thyself—’I am a hero;’
but thou that hast taken away Sitā like a thief, hast no feeling of
shame. Hadst thou forcibly outraged Sitā in my very presence, thou,
slain by my shafts, wouldst have seen thy brother—Khara. By luck, O thou
of an evil soul, thou hast come within the range of my vision. To-day by
means of sharp shafts shall I bring thee to death’s door. To-day beasts
of pray will drag thy head having burning ear-rings, severed by my
shafts and covered with the dust of the battle-field. O Rāvana, vultures
will alight on thy breast, as thou wilt lie low on the ground; and,
athirst, they will drink the blood gushing out from thy wounds. To-day
fowls of the air will keep pulling at thee pierced with my shafts, and
lying lifeless, as birds do serpents". Having spoken thus, that slayer
of foes—Rāma—showered arrows on the lord of Rākshasas, staying before.
And the prowess and strength and spirits and force of arms of Rāma
burning for the destruction of his foe, were doubled. And all the
Weapons⁴⁰⁰ presented themselves before that one cognisant of self; and
the fleet-handedness of that exceedingly powerful one increased
immensely from exhilaration of spirits. Seeing all these auspicious
omens coming of themselves, Rāma, finisher of Rākshasas, set about
smiting his foe more energetically than ever. And assailed with stones
by the monkeys and showers of shafts by Rāghava, the Ten-necked one felt
his heart undergoing a revolution.⁴⁰¹ And when through the stupifaction
of his inner self, he could not discharge any weapon, or draw his bow,
or put forth his prowess, (Rāma) did not persist in smiting him. And the
shafts and various arms discharged by him betokened his death; and his
last moments were present. And his charioteer, driving his car,
perceiving this, calmly took the car away from the field of fight. And
then, seeing the king shorn of prowess, and dropt, his charioteer,
struck with fear, swiftly turned away his dreadful car having the
clatter of clouds, and went away from the field of battle.

  ³⁹⁹ Remarks Rāmānuya, ’here and in the next world.’

  ⁴⁰⁰ _i.e._ the presiding deities of them.

  ⁴⁰¹ _Vighurnahridayah:_ had his heart paralysed, according to the
      commentator. I prefer the sense given as more graphic.—T.



SECTION CV.


After gradually regaining his senses, Rāvana, urged on by the force of
the Finisher, getting into a furious passion, with his eyes reddened in
wrath, addressed the charioteer, saying,—"O thou of perverse sense,
disregarding me as devoid of prowess, and incompetent, and bereft of
vigor,—as cowardly, light, nerveless and shorn of energy,—and as
divorced by the power of illusion and debarred by arms,—thou actest on
thine own understanding. Wherefore disregarding me, and not minding my
purpose, hast thou taken away my car from before the presence of the
enemy? O abject one! by thee have my long-earned renown and energy and
prowess and credit been brought to naught. In the very sight of an enemy
of renowned prowess, and one capable of being gratified with valorous
deeds, hast thou made me, burning for battle, look as if I were a
coward. As, O wicked-minded one, thou dost not even through
heedlessness, take the car to the field of battle, I infer for certain
that thou hast been bribed by the foe. The act that thou hast done, doth
not appear as that of a friend seeking our welfare; but to-day thou hast
acted like an enemy. If thou hast been maintained by me, if thou
rememberest my merit, do thou swiftly turn the car before my enemy has
departed". Thus admonished by him of slender sense, the charioteer
possessed of intelligence, humbly spake onto Rāvana words fraught with
good,—"I am not afraid, nor stupified, nor have I been bribed by the
foe, nor am I negligent. And I have not forgotten thy affection or thy
good offices. And studious of thy welfare, I have saved thy fame; and
with a mind over-flowing with affection I have done (unto thee) this
unpalatable good. O mighty monarch, for this, thou shouldst not, like a
frivolous and base one, criminate me that am ever engaged in what is
good and dear unto thee. Listen! I shall render thee reason why I turned
away from the field the car, rushing like a river when the sea is
swelled up.⁴⁰² I knew that thou hadst been fatigued in consequence of
thy mighty exertions in the fight. And I could not perceive that thy
prowess then stood superior (to that of the foe).⁴⁰³ And the steeds of
my car were worn out by carrying it; and they were battered, and
helpless, and perspired like kine in a shower. And bad omens fast sprang
up before us. And on these occurring, I perceived that things would go
against us. O thou endowed with exceeding might, a charioteer should be
conversant with season and place, with omens, and the expressions of
emotions; as also with depression of spirits, exhilaration, and grief.
And he should have a knowledge of low, level and uneven grounds, and the
time for conflict, and he should be able to perceive the shortcomings of
the enemy. And a charioteer mounted on a car, should know when to draw
near an enemy, when to turn away from him; when to stay; and when to
turn round from before the foe—all these (he should know). What I, for
bringing respite unto thee as well as the horses of the car, have done
by way of removing the terrific exhaustion, is proper. I did not, O
hero, turn away the car of my own sheer will. What I have done, O lord,
had been dictated by my affection for thee. Command me. What thou
sayest, O destroyer of foes; I will do every way, O hero, with my whole
soul". Thereat, well-pleased with the speech of the charioteer, Rāvana,
eager for encounter, after praising him in various ways, said,—"O
charioteer, do thou swiftly take the car towards Rāghava. Without
slaying his foe in fight; Rāvana turneth not away (from the field)".
Speaking thus, Rāvana—lord of Rākshasas—gave the charioteer on the car
an excellent ornament for the hand. Hearing Rāvana’s words, the
charioteer drove the car. And urged on by the speech of Rāvana, the
charioteer drove on the steeds,—and in a moment the mighty chariot of
the Rākshasa chief appeared before Rāma in the field of battle.

  ⁴⁰² On the ascension of the Moon.

  ⁴⁰³ Two negatives in this verse amounting to an affirmitive. This is
      the only instance of double negatives in Vālmiki.—T.



SECTION CVI.


Then the revered Agastya, who, desirous of witnessing the fight, had
along with the deities come there,—seeing Rāvana spent with the toil of
conflict, staying in the field plunged in thought, and stationed before
Rāma for engaging in encounter,—addressed Rāma, drawing near to him,
saying,—"Rāma, Rāma, O mighty-armed one, hearken to the eternal secret,
whereby, my child, thou wilt conquer all foes in
fight,—_Aditya-hridaya,_⁴⁰⁴ sacred, capable of destroying all foes,
bringing victory—the recitation, enduring and indestructible,—and
supremely good; fraught with all welfare, removing every sin,—chasing
away anxiety and grief, bringing length of days; and excellent. Do thou
worship Vivaçwata’s offspring—the Sun—lord of the world, furnished with
rays,—who maketh people engage in work, and who is bowed down to by
deities and Asuras. This effulgent one, producing rays is instinct with
the spirits of all the deities; and he with his rays ruleth all
creatures—and the hosts of celestials and Asuras. This Sun is Brahmā and
Vishnu and Siva and Skanda⁴⁰⁵ and Prajapati,⁴⁰⁶ and Mahendra and
Dhanada⁴⁰⁷ and the Destroyer—Yama—and Soma⁴⁰⁸ and the Lord of waters;
and the Pitris,⁴⁰⁹ and the Vasus, and the Sadhyas⁴¹⁰ and the two
Açwinis⁴¹¹ and the Maruts and Manu,⁴¹² and the Wind-god and the God of
fire and the creatures and the Creator of life and the seasons. And he
is Aditya⁴¹³ and Savitā⁴¹⁴ and Suryya⁴¹⁵ and Khaga⁴¹⁶ and Pusha⁴¹⁷ and
Gavastimān⁴¹⁸ and the Golden-looking and Bhānu⁴¹⁹ and Hiranyaretā⁴²⁰ and
Divākara.⁴²¹ And he is Haridaçwa⁴²² and Saltasrārchi⁴²³ and
Saptasapti⁴²⁴ and Marichimān.⁴²⁵ And he subdueth darkness, and he is
Sambhu⁴²⁶ and Tashta⁴²⁷ and Mārtandaka⁴²⁸ and Ançumān.⁴²⁹ And he is
Hiranyagarbha,⁴³⁰ Sicira,⁴³¹ and Tapana,⁴³² and Ahaskara⁴³³ and Ravi,⁴³⁴
and Agnigarbha,⁴³⁵ and Aditi’s son,⁴³⁶ and Sankha,⁴³⁷ and
Siciranāçana,⁴³⁸ Byomanātha⁴³⁹ and Tamabheda,⁴⁴⁰ the one proficient in
Rik, Yajus and Sāma; and Ghanavrishti,⁴⁴¹ and the friend of the Apas,⁴⁴²
and he that swiftly courseth in the Vindhya way. And he is Ātapi⁴⁴³ and
Mandali⁴⁴⁴ and Mrityu.⁴⁴⁵ And he is Pingala,⁴⁴⁶ and the destroyer of
everything, and the Omniscient, and he having the universe for his
form,⁴⁴⁷ and the exceedingly energetic one, and the beloved of all, and
that one lording it over all kinds of actions. And he is the lord⁴⁴⁸ of
stars and planets and constallations, and the origin of everything, and
the one powerful pre-eminently of powerful things⁴⁴⁹—and the one having
twelve forms.⁴⁵⁰ I bow unto thee (having these forms and functions).
Salutation unto the Eastern mount and the mount of the West. Salutation
unto the lord of the stellar bodies and salutation also unto the lord of
day. Salutation and salutation unto him that bringeth victory, and the
joy that springeth up from victory; and unto him of yellow steeds.
Salutation, salutation, O thousand-rayed one; Salutation and salutation
unto Āditya. Salutation unto him that keepeth his senses under
subjection; Salutation and salutation unto the Hero,⁴⁵¹ and unto
Sāranga⁴⁵² and unto him that awakenest the Lotus.⁴⁵³ And (salutation)
unto thee, O fierce one. Salutation unto the Lord himself of Brahmā,
Içāna⁴⁵⁴ and Achchyuta,⁴⁵⁵ and unto Sura⁴⁵⁶ and unto him that
constitutes the knowledge of Āditya, and unto him that unfoldeth me and
not-me; and unto the devourer of all, and unto the form of the destroyer
of the darkness of ignorance, Salutation unto the destroyer of darkness,
and unto the destroyer of enemies, and unto him of immeasurable Soul,
and unto the destroyer of the ingrate, and unto the deity, and unto the
lord of all stellar bodies. And salutation unto him that boasteth of the
splendour of burning gold, unto the destroyer of all mental
obscurity,—and unto the maker of the universe. Salutation unto the
remover of darkness; unto the illuminator of the Soul; unto the
all-beholding one of all the worlds. The lord createth everything and
verily destroyeth it. And with his rays he sucketh up, and destroyeth
and createth (everything). When all are asleep, this one waketh, and he
is resident in the hearts of all creatures. This one is both Agnihotra
as well as the fruit reaped by the sacrifices thereof. And he
constitutes the gods and the sacrifices and the fruit also thereof; and
he is the lord of all acts that are performed by creatures. If a person
recites this (hymn), he, O Rāghava, doth not come by misfortune, when he
is in peril of his life, or is ill, or in a lonely place, or in fear. Do
thou, with concentration, worship this god of gods, this lord of the
universe. By reciting (this hymn) instinct with the three virtues, thou
wilt obtain victory in battle. This very instant, O mighty-armed one,
thou wilt conquer Rāvana". Having said this, Agastya went whither from
he had come. Hearing this, that exceedingly energetic one had his grief
gone, Then, well pleased, Rāghava, exerting himself, contemplated (the
hymn). And reciting this, he beholding the Sun, attained excess of joy.
And sipping water again and again, and becoming purified, that powerful
one, taking up his bow, and viewing Rāvana, advanced with a delighted
heart, to obtain victory. And he became intent on his death with his
dearest energies. Then exceedingly delighted, and filled with
rejoicings, the Sun, in the midst of the celestial hosts knowing that
the destruction of the Sovereign of the night-rangers was at hand,—spoke
unto Rāma "Bestir thyself".

  ⁴⁰⁴ _Lit_—The heart of the Sun.—the designation of a Vedic Hymn.

  ⁴⁰⁵ The celestial generallissimo. The commentator gives a spiritual
      interpretation. ’He that by means of his rays openeth up the five
      organs of perception.’

  ⁴⁰⁶ The lord of all creatures, by virtue of his bringing forth all
      beings through his energy.

  ⁴⁰⁷ Dispenser of riches, a name of Kuvera.

  ⁴⁰⁸ Furnished with splendour, a name of the Moon. According to some
      ’endowed with energy.’

  ⁴⁰⁹ _Lit._ the ancestral manes. Here the generator of everything.

  ⁴¹⁰ An order of semi-divine beings. Here, ’He who is adored by the
      spiritual.’

  ⁴¹¹ In virtue of his omnipresence and his being the healer of all
      ailments.

  ⁴¹² All-knowing and being the primaeval sovereign.

  ⁴¹³ ’He from whom all derive sustenance.’

  ⁴¹⁴ ’The producer of heart and the spiritual faculties by heat, and
      corn, _etc._ by showers.’

  ⁴¹⁵ ’Coursing alone, according to the commentator. It may also
      means—’He that sets people to work.’

  ⁴¹⁶ ’Coursing the highest heavens,’ or says the commentator ’the
      heavens of the heart.’

  ⁴¹⁷ ’The maintainer.’

  ⁴¹⁸ _Gavastimān_—’Ray-furnished, or having the all-permeating Spirit
      of Auspiciousness.’

  ⁴¹⁹ _Bhānu_—’having brightness.’

  ⁴²⁰ _Hiranyaretā_—’instinct with the cosmic energy.’

  ⁴²¹ _Divākara_—’maker of day’

  ⁴²² _Haridaçwa_—’pervading all sides’ or ’having black steeds.’

  ⁴²³ _Sahasrārchi_—’thousand-rayed. The commentator explains
      spiritually, He whose cognition points in infinite directions.’

  ⁴²⁴ ’He from whom proceed the seven organs of sense of people.’ Or ’he
      who has seven steeds.’

  ⁴²⁵ ’Having rays.’

  ⁴²⁶ ’He from whom proceed the several sorts of happiness.’

  ⁴²⁷ ’He who removes the misfortunes of his votaries.’

  ⁴²⁸ ’He that infuses life into the lifeless mundane egg.’

  ⁴²⁹ ’Having rays.’

  ⁴³⁰ The cause of the creation, preservation and destruction of the
      Universe.

  ⁴³¹ ’Good-natured.’

  ⁴³² _Tapa_—means ’wealth.’ _Tapana—the possessor of all riches._

  ⁴³³ _Ahas_—day and _Kara—maker._

  ⁴³⁴ _Rauti—teacheth_—Rāvi—_he that teacheth._

  ⁴³⁵ _Lit. fire-wombed_. He that carries the fire of doom within
      himself.

  ⁴³⁶ Aditi—’without destruction’—means ’Brahma knowledge.’

  ⁴³⁷ Supreme happiness.

  ⁴³⁸ The remover of intellectual stupor or evil-mindedness.

  ⁴³⁹ Lord of the welkin.

  ⁴⁴⁰ Dispeller of darkness.

  ⁴⁴¹ He from whom floweth the fruit of acts: or he from whom come
      downpours. The latter epithet is justified on grounds of Physical
      Geography, _rain being ultimately dependant on solar heat_.

  ⁴⁴² Apas may mean either ’the good,’ or ’water.’ Vindhya way means
      either the way known as Brahmanari or the orbit of the San.

  ⁴⁴³ He that is intent on creating the cosmos.

  ⁴⁴⁴ Ray-crowned or adorned with gems.

  ⁴⁴⁵ The bringer of death.

  ⁴⁴⁶ The motive force of the blood-tube called Pingalā.

  ⁴⁴⁷ Or the ornament of the Universe.

  ⁴⁴⁸ _i.e._ the controller of them, remarks Rāmānuja.

  ⁴⁴⁹ Such as, observes the commentator, as fire.

  ⁴⁵⁰ _i.e._ the months of the year.

  ⁴⁵¹ Him that leadeth the senses, and that is endowed with the prowess
      of slaying Tripura etc.

  ⁴⁵² Him that deservest the _pranaba_, the holiest formula in all Hindu
      Scripture.

  ⁴⁵³ That awakenest the external lotus as well as the lotus of the
      heart.

  ⁴⁵⁴ Siva.

  ⁴⁵⁵ Vishnu.

  ⁴⁵⁶ The sun.



SECTION CVII.


Then the charioteer fully drove with speed Rāvana’s car, capable of
bringing down the hosts of foes, resembling in form a city of the
Gandharvas, having elevated streamers, yoked with surpassingly superb
steeds, engarlanded in gold; stocked with war-like implements; furnished
with ensigns and standards; appearing to devour the welkin; making the
earth herself resound; destructive to hostile hosts; and filling its own
party with delight. And as it speedily descended, the monarch of men
beheld that Rākshasa-king’s resounding car, having huge standards, yoked
with black chargers, and endowed with fierce splendour; as if flaming in
the firmament; having the resplendance of the Sun himself; with
thronging lightning pennons; displaying the glow of Indra’s weapon;⁴⁵⁷
showering arms; and resembling rain-charged clouds. Seeing the enemy’s
car resembling a mass of clouds having a chatter resembling the sounds
sent by a cleaving mountain rived by the thunder, Rāma, vehemently
drawing his bow curved like the infant moon, addressed Mātali—charioteer
unto the thousand-eyed (deity),⁴⁵⁸ saying,—"O Mātali, behold the enraged
chariot of my foe as it courseth on. From the furious speed with which
he is again wheeling at my right, it appeareth that he hath set his
heart on slaying me in encounter. Do thou therefore heedfully drive the
car right against the vehicle of my foe. I wish to destroy this one even
as the wind scattereth clouds that have appeared. Do thou with all thy
wits about thee, without trepidation, and holding thy heart as well as
thy eye in calmness, swiftly drive the chariot ruled by the reins.
Worthy of Purandara’s car, thou ought not to be taught by me. Desirous
of encounter and my whole soul bent on fight, I simply remind thee—not
teach thee". Pleased with these words of Rāma, the excellent celestial
charioteer—Mātali—drove the car. Then leaving Rāvana’s mighty car on the
right, he enveloped Rāvana with the dust raised by the wheels. Thereat
the Ten-necked one, enraged, with his eyes coppery and dilated (in
passion), covered with arrows Rāma staying in front of his car. Enraged
at the smiting, Rāma, with his ire aroused, but summoning up patience,
took up in the encounter the bow of Indra endowed with exceeding
vehemence; as well as highly impetuous shafts having the resplendance of
the solar rays. And then there began a furious encounter between those
(two) eager for slaying each other; confronting each other like unto
flaming lions. And then desirous of destruction of Rāvana,—celestials
with Gandharvas, and Siddhas and supersaints assembled to go to behold
the encounter taking place between the two cars. And for the destruction
of Rāvana and the success of Rāghava, there occurred round about the
cars terrible bodements capable of making people’s down stand on end.
The god poured down showers of blood on the car of Rāvana; and a violent
tornado eddied on his right. And a mighty swarm of vultures, wheeling in
the heavens, pursued the car wherever it moved. And Lankā was enveloped
with evening resembling the red _javā_ flowers and even in day appeared
ablaze. Lightnings and firebrands accompanied by a terrible sound began
to fall down on all sides. And beholding these omens inauspicious unto
Rāvana all the Rākshasas were greatly sorry. And wherever Rāvana moved
the earth shook and the hands of all the Rākshasas fighting were as if
paralysed. The copper coloured, the yellow, the red, and the white rays
of the sun falling before Rāvana appeared like melted metals of a
mountain. And the jackals followed by vultures, vomitting forth fire and
casting their looks at him, began to emit inauspicious cries. And in
that battle-field the unfavourable wind began to blow raising dust and
obstructing the vision of the king of Rākshasas. On the Rākshasa host on
all sides dreadful lightnings were showered without the sound of the
clouds. All the quarters were enshrouded with darkness and the welkin
became invisible being covered with darkness. And setting up a dreadful
quarrel hundreds of terrible _Sharikas_⁴⁵⁹ began to fall down on his
chariot. The horses emitted forth sparks of fire from their hips and
tears from their eyes. These and various other dreadful omens arose
there announcing the destruction of Rāvana. And there appeared on all
sides many an auspicious and good sign intimating the approach of Rāma’s
victory. And beholding all those auspicious marks announcing Rāma’s
success, Lakshmana was greatly delighted and considered Rāvana as slain.
Thereupon beholding all those auspicious signs, Rāghava, well qualified
to decipher them attained an excess of delight and became anxious to
display a greater prowess.

  ⁴⁵⁷ The rain-bow.

  ⁴⁵⁸ Indra.

  ⁴⁵⁹ A kind of bird (Turdus Salica, Buch).



SECTION CVIII.


Thereupon there ensued a mighty and dreadful encounter of two cars
between Rāma and Rāvana, creating terror unto all people. And the army
of Rākshasas and the mighty host of the monkeys, although they had
weapons in their hands, became stupified (for the time being). And
beholding them (Rāma and Rāvana) fight, all the Rākshasas and monkeys,
having their minds agitated, were greatly surprised. With various
weapons and hands uplifted for fight, they, greatly wondered, stood
there beholding them and did not address themselves to fight with each
other. The Rākshasas beholding Rāvana, and the monkeys beholding Rāma
with wonder-stricken eyes, the whole army appeared like a picture. And
espieing all omens Rāghava and Rāvana began to fight, undaunted, firm,
resolute and unagitated by anger. And determining that Kākutstha would
win victory and Rāvana would die, they began to display their own
prowess. Thereupon the highly powerful Rāvana, setting his arrows in
anger, discharged them at the pennon stationed on Rāghava’s car. Those
arrows reaching the flag staff of the Purandara chariot and perceiving
its might fell down on the earth. Thereupon the highly powerful Rāma,
wroth, stretching his bow, made up his mind to return the blow. And
aiming at Rāvana’s flag staff he discharged a sharpened shaft flaming
unbearably by its own lustre like a huge serpent. And the effulgent Rāma
discharged a shaft aiming at (Rāvana’s) banner which, piercing the
Ten-necked demon’s flag fell, down on the earth. And beholding his flag
staff thus broken down the highly powerful Rāvana became ablaze as if
burning down every tiling with his unbearable ire And being possessed by
wrath he began to make a downpour of shafts. Rāvana then, with flaming
arrows, pierced Rāma’s steeds. The celestial horses were not bewildered
thereby nor their course was slackened. And they remained thoroughly
unagitated as if they were stricken with lotus stalks. Beholding the
steeds thus unmoved Rāvana was again exercised with wrath and began to
discharge afresh his various weapons—_gadās_, _parighas_, _chakras_ and
_musalas_, mountain tops, trees, darts and _parashus_ and thousands of
other shafts by virtue of his illusive powers. And unmoved was his
energy. And that downpour of various weapons became huge and terrible in
the conflict creating terror and making a dreadful noise. Thereupon
leaving aside Rāghava’s car he began to assail the monkey-host and
enveloped the sky with a continual discharge of arrows. The Ten-necked
demon let loose many a weapon even at the risk of his own life. And
beholding Rāvana in the encounter thus actively engaged in the discharge
of arrows, Kākuthstha, smiling, set up pointed shafts, and discharged
them by hundreds and thousands. Beholding them Rāvana again filled the
welkin with arrows—and thus with shafts discharged by them both another
flaming sky was created. None (of the arrows) missed the aim, none of
them failed to pierce another and none of them was fruitless. And the
arrows discharged by Rāma and Rāvana stricking each other fell down on
the earth. And they standing on their right and left began to make a
continued downpour of arrows and enveloped the sky entirely. And they
opposing each other, Rāvana slew Rāma’s steeds and Rāma in his turn slew
Rāvanan’s. They, thus enraged fought with each other and for sometime
there ensued a terrible encounter capable of making ones down stand on
end. And the highly powerful Rāvana and Rāma⁴⁶⁰ righting with each other
in the conflict by means of sharpened arrows, the lord of Rākshasas
beholding his flag staff broken down became enraged with the foremost of
Raghus.

  ⁴⁶⁰ The epithet in the text is Lakshmana’s elder brother.



SECTION CIX.


Rāma and Rāvana thus opposing each other in battle, all the animals
beheld them, stricken with astonishment. And those two great heroes,
highly angered, began to dash towards and assail each other; and being
determined to slay each other they looked greatly dreadful. And their
charioteers drove the cars on, displaying their skill by moving in
circles, in rows and diverse other ways. And those two excellent heroes,
discharging their shafts and influenced by illusions, assailed each
other proceeding and receding, Rāma attacking Rāvana and Rāvana
withstanding him. And these two cars coursed the earth for sometime like
clouds accompanied by showers. And displaying many a movement in the
conflict they again stood facing each other, the forepart of one car
touching that of the other and the heads of the steeds touching each
other; and the pennons, stationed on one touched those of the other.
Rāma, with four sharpened arrows, shot off his bow, removed the flaming
horses of Rāvana to some distance. And finding his steeds thus removed
he was exercised with wrath. And the Ten-necked one discharged sharpened
arrows at Rāghava. And he was pierced by those arrows coming from the
powerful Ten-necked demon. He was neither overwhelmed nor pained
therewith and he again discharged arrows resembling the thunder-bolts.
And the Ten-necked demon again discharged arrows at the charioteer,
which fell with great vehemence on the person of Mātali. Mātali was not
the least pained or overwhelmed in that encounter. And beholding his
charioteer thus assailed Rāma was excited with wrath and overwhelmed his
foe with a net of arrows. And the heroic Rāghava showered on his enemy’s
chariot shafts by twentys, thirtys, sixtys, hundreds and thousands. And
the lord of Rākshasas, Rāvana, who was stationed on the car, wroth,
attacked Rāma in the conflict with maces and _Musalas_. And there again
ensued a terrible conflict capable of making one’s down stand on end.
And the seven oceans were overwhelmed with the sound of maces,
_musalas_, _Parighas_ and gold feathered arrows. And those inhabiting
the regions under the agitated oceans, all the Dānavas and thousands of
_Pannagas_ were greatly pained. And greatly shook the earth with her
mountains, forests and gardens. The Sun was shorn of its resplendance
and the wind blew very rough. Thereupon the celestials, with
_Gandharbas_, _Siddhas_, great saints, _Kinnaras_ and serpents were all
worked up with anxiety. And beholding the dreadful encounter between
Rāma and Rāvana capable of making people’s down stand on end, the
celestials with ascetics began to pray,—"May good betide the Brahmins
and cows, may people live in peace and may Rāghava defeat Rāvana, the
lord of Rākshasas, in the conflict". And the crowd of _Gandharbas_ and
_Apsaras_ beholding that wonderful battle between Rāma and Rāvana,
said,—"The ocean resembleth the sky and the sky resembleth the
ocean—forsooth this encounter between Rāma and Rāvana befits them only".
Thereupon Rāma of long-arms, the enhancer of the glory of Raghu’s race,
enraged, set his arrow, resembling a serpent, on his bow, and cut
assunder Rāvana’s head wearing shinning _Kundalas_. And that head in the
presence of the inhabitants of the three regions fell down on the earth.
Instantly there arose another head resembling the former; and it was
speedily cut off by the light-handed Rāma. As soon as the second head
was chopped off in the encounter by means of shafts another appeared
again. And that was again severed by Rāma’s shafts resembling
thunder-bolts. And thus were severed hundred heads all equal in
brilliance. But the end of Rāvana’s life was not seen by him. Thereupon
the heroic Rāghava, conversant with the use of all weapons, the enhancer
of Kauçalyi’s joy, began to reason within himself in various
Ways,—"Verily these are the arrows by which Māricha was killed, and
Khara with Dushana was slain—Viradha was destroyed in the forest of
Krauncha—the headless demon in the forest of Dandaka—Salas and mountains
were broken—the ocean was agitated—and Vāli was killed;—I do not
perceive the reason, why they are becoming fruitless when discharged at
Rāvana". Thinking thus Rāghava made himself ready In the conflict and
began to shower arrows on Rāvana’s breast. Thereupon Rāvana too, the
lord of Rākshasas, seated in a car and highly enraged, assailed Rāma in
the conflict with a downpour of maces and _Musalas_. That dreadful and
huge conflict, capable of making hairs stand on end, continued for seven
nights before the eyes of the celestials, Dānavas, Yakshas, Pisāchas,
Uragas and serpents stationed in the sky, on the earth or on the
mountain-tops. Neither for the night nor for the day, nor for a moment
did the fight between Rāma and Rāvana cease. And beholding the conflict
between Daçaratha’s son and the lord of Rākshasas, and Rāghava’s
victory, the high-souled charioteer of the lord of the celestials spake
speedily unto Rāma engaged in the conflict.



SECTION CX.


Thereupon Mātali, reminding him, spake unto Rāghava—"Why dost thou, O
hero, as if not knowing, fear him? Do thou, O lord, discharge at him the
weapon obtained from the great Patriarch. The time for (his)
destruction, as described by the celestials, hath arrived". Being
reminded by those words of Mātali, Rāma took up the flaming shaft,
breathing as if like a serpent. The great Rishi Agastya first conferred
this upon him. This is a huge and dreadful shaft given by Brahmā, and
highly useful in battle. It was made by Brahmā of undecaying prowess for
Indra and conferred by him upon the Lord of celestials desirous of
acquiring victory. In its wings there is wind, in its head there is fire
and the Sun, in its body there is the sky and in its weight there are
the (hill) Meru and Mandara. It is resplendent by its own lustre, well
feathered and adorned with gold—made of the essence of all objects and
bright as the rays of the Sun. It is like the fire of dissolution
enveloped in smoke—like the flaming serpent, capable of piercing men,
serpents and horses and was swift-coursing. (It can) rend the gateways,
_Parighas_ and hills—is soaked in blood, dipped in marrow, and extremely
dreadful. It is hard as the lightning—producing a dreadful sound,
assailing various (divisions of the) army, creating terror unto all,
dreadful and (as if) breathing like a serpent. It is terrible as the
Death in the conflict and provides food always for the herons, vultures,
cranes, jackals and the Rākshasas. It is the enhancer of the
monkey-leaders’ joy and the repressor of the Rākshasas and is feathered
like unto a bird with many a picturesque wing. And the highly powerful
Rāma, consecrating in accordance with the _mantras_ laid down in the
Vedas, that huge shaft—the foremost of all in the world, removing the
fear of the Ikshwāku race, destroying the fame of the enemies and
conducing to the joy of its own party, set it on his bow. And that
excellent arrow being mounted on his bow by Rāghava all the animals were
stricken with fear and the earth shook. And (Rāma) highly enraged, and
greatly wary, suppressing (his breath) discharged that shaft at
Rāvana—piercing to the vitals. (That Brahmā weapon) irrepressible as the
thunder, dreadful as the Death and discharged by Rāma, fell down on
Rāvana’s breast. And that shaft, capable of bringing about death and
gifted with velocity, when discharged, cleft the breast of the
vicious-souled Rāvana. And that body-ending arrow, bathed in blood,
stealing away the life of Rāvana, entered the earth. That shaft, slaying
Rāvana, soaked in blood and successful, again entered the quiver⁴⁶¹
humbly. And from his hand, who was deprived of his life, fell down
instantly on earth his shafts and bow. And fell down on the earth from
the chariot, the highly effulgent Rāvana, gifted with dreadful velocity
and shorn of his life. And beholding him thus fallen down, the remaining
night-rangers, deprived of their lord and stricken with terror fled away
to various quarters. And beholding the destruction of the Ten-necked
(demon) and the victory of Rāghava, the monkeys, fighting with trees,
pursued them on all sides. And being assailed by the monkeys and having
their countenances full of tears in consequence of their lord being
slain they fled away to Lankā in fear. Thereupon the monkeys being
greatly delighted roared out the victory of Rāma. The celestial bugle
was sounded in the sky and there blew the excellent air carrying the
celestial fragrance. Flowers were showered upon Rāma’s car which was
covered therewith. The celestials in the sky began to chaunt the glory
of Rāma and praise him. And Rāvana, the dread of all people, being
slain, the celestials with the _Charanas_ were greatly delighted. And
slaying that foremost of the Rākshasas, Rāma satisfied the desire of
Sugriva, Angada and Bibhishana. Thereupon the celestials attained their
peace, the quarters were delighted, the atmosphere was clear, calm air
began to prevail all over the earth, and the Sun appeared in its full
rays. Thereupon Sugriva, Bibhishana and Lakshmana, welcomed Rāma, of
unmitigated prowess, singing his glory. And there appeared beautiful at
the battle-field Rāma of firm promise, slaying his enemy and encircled
by his army and friends, like unto the Lord of the celestials surrounded
by the gods.

  ⁴⁶¹ In some texts there is _"napunarabishat" i.e._ did not enter the
      quiver.—T.



SECTION CXI.


Beholding his brother defeated, slain and lying down on the
battle-field, Bibhishana, overpowered with the weight of his grief,
began to lament—"O hero, well-known for thy prowess, wise and conversant
with polity, thou wert used to excellent beds, why dost thou lie down on
the earth, spreading (on the earth) thy long and actionless arms, always
adorned with _Angadas_ and being shorn of thy helmet having the
resplendance of the Sun? O hero, thou hast come by what I had
anticipated and what did not please thee who wert possessed by
delusions. Prahasta, Indrajit, Kumbhakarna, Atikāya, Atiratha,
Narāntaka, yourself and others—none of you paid heed, out of haughtines,
to what I had said which hath now been brought about. Oh! the bridge of
the pious hath been broken, the figure of the virtue hath been spoiled,
the refuge of the strong and powerful hath disappeared and thou hast
attained to the state of the heroes! The sun hath fallen down on the
earth, the moon hath been shorn of its lustre, the fire hath been
extinguished and virtue hath desisted from its action, this hero, the
foremost of those using weapons, falling down on the earth. O thou the
foremost of the Rākshasas lying down in the dust on the battle field
like one asleep, whom else have these remaining (Rākshasas) deprived of
their power and energy, got? The huge tree, of the lord of Rākshasas,
having patience for its leaves, velocity for its flowers, the power of
asceticism and heroism for its firm roots, hath been uprooted by the
_Rāghava_ wind. Mad-elephant-like Rāvana, having prowess for its tusk,
family rank for its back bone, anger for its legs, and delightedness for
its trunk, hath been laid low on the ground by the lion of the Ikshwāku
race. The powerful Rākshasa-fire, having prowess and energy for its
rays, angry breath for its smoke, own strength for its power of burning,
hath been extinguished in battle by _Rāma-*like cloud. The Rākshasa bull
ever defeating others and powerful as the wind, having Rākshasas for its
tail, hump and horns, and fickleness for its ears and eyes, hath been
slain to-day by *Rāma_-tiger". Hearing these words, pregnant with sound
reasonings from Bibhishana and beholding him overwhelmed with grief Rāma
said,—"(This lord of Rākshasas) of dreadful prowess hath not been slain
in battle disabled. He is gifted with great prowess and energy and
devoid of the fear of death.⁴⁶² The heroes abiding by the virtues of the
Kshatriyas, who fall at the battle field for enhancing their glory, when
dead, should not be mourned for. This is not the time to mourn for him
although possessed by death, by whom gifted with intellect, Indra with
the three worlds was terrified in conflict. Besides success in battle is
not perpetual; either one slays his enemy or meets with his destruction
at his hands in the conflict This procedure of the Kshatryas was laid
down by the ancient preceptors that a Kshatrya, when slain in battle
should not be mourned for. Beholding this to be certain and attaining
calmness, do thou be freed from thy sorrow and think what should be done
now. Thereupon Bibhishana stricken with grief addressed the powerful son
of the king speaking thus with words tending to his brother’s
well-being. "Thou hast, like the ocean breaking down its banks, broken
him down, who had not been ere this even defeated by Bāsava and the
celestials. By him were conferred many a gift on those who wanted them,
were enjoyed many a luxury, were maintained many a servant, distributed
wealth unto friends and slain the enemies. He propitiated fire,
performed great austerities, was conversant with the Vedas and the great
performer of sacrifices. I desire to perform, by thy instructions, his
becoming obsequies". Being thus addressed by Bibhishana with piteous
accents, the high-souled son of the lord of men, gifted with great
energy, ordered him to perform his obsequies and said. "With death our
enmity hath terminated and our object hath been accomplished: he is as
dear unto me as unto thee: perform (therefore) his funeral rites".

  ⁴⁶² _i.e._ he has accidentally met with death.



SECTION CXII.


Beholding Rāvana slain by the high-souled Rāghava Rākshasees, stricken
with grief, issued out of the inner appartments. Stricken with grief and
with dishevelled hairs they rolled in the dust albeit prevented again
and again like unto cows separated from their calves. And coming out by
the northern gate along with the Rākshasas, entering the dreadful arena
of battle and searching their slain lord the she-demons cried
piteously—"O lord, O husband, O our all" and moved along the battle
field soaked in blood and filled with headless corpses. With eyes full
of tears and overwhelmed with the grief of their husband they began to
move about like she-elephants without the lord of their herd. Thereupon
they beheld there on the earth the huge-bodied and the highly powerful
and effulgent Rāvana slain like red collyrium. And beholding their lord
lying down on the battle-field they all fell on his body like creepers
torn assunder. Some wept embracing him respectfully—some holding his
feet and some placing themselves around his neck. And some taking up his
hand rolled on the ground and some were beside themselves (with grief)
beholding the slain (Rāvana’s) countenance. And some placing her head on
his lap, and beholding his face, wept, bathing it with tears like a
lotus enveloped with snow. Seeing their husband Rāvana thus slain on the
earth, they stricken with grief, bewailing again and again in sorrow,
wept profusely. He by whom the king Vaisrabana was deprived of his
flower car, who terrified the high-souled Gandharbas, ascetics and the
celestials in battle field, who did not know of any fear from the
Asuras, celestials and the Pannagas, hath now been overpowered by a man.
He, whom the celestials, the Dānavas and the Rakshas could not slay,
hath been slain in conflict by a man walking on foot. He, who was
incapable of being killed by the celestials, Yakshas and Asuras, hath
met with death like one devoid of prowess at the hands of a mortal".
Speaking in this wise, the she-demons, over-powered with sorrow, wept
and bewailed again and again (saying),—"Not hearing (the counsels) of
thy friends, always pointing out thy welfare, thou didst bring Sitā for
thy destruction as well as that of the Rākshasas. Although thy brother
Bibhishana addressed thee with words pregnant with thy welfare—thou, for
thy own destruction, out of thy misgivings, didst excite his anger and
hast (now) seen (the result thereof). Hadst thou returned Sitā the
daughter of the king of Mithilā to Rāma, this mighty and dreadful
disaster, destroying the very root, would not have befallen us. Rāma’s
desire would have been encompassed—his friends would have been
successful (through Bibhishana)—we would not been widowed and our
enemies would not have got their desires fulfilled. By thee, Sitā was
kept by force in captivity in a ruthless manner, and the Rākshasas,
ourselves and thyself—all three equally have been slain. O foremost of
the Rākshasas, forsooth this is not thy own folly—it is Accident that
uniteth all things and it is Accident again that bringeth about
destruction. O thou of huge arms—the destruction of the monkeys and the
Rākshasas as well as that of thyself hath been brought about by
Accident. When the course of accident is about to bring about
result—wealth, desire, prowess or command—nothing is capable of
with-standing it". Thus wept piteously the wives of the lord of
Rākshasas like unto so many she-elephants—rendered poorly, stricken with
grief and with tears in their eyes.



SECTION CXIII.


The foremost of the wives of the Rākshasa (king) bewailing piteously
cast her looks poorly towards her husband. And beholding her Ten-necked
husband slain by Rāma of inconcievable actions Mandodari bewailed there
piteously,—"O thou of huge arms! O younger brother of Baishravana! Even
Purandara feared to stand before thee when enraged. The great Rishis—the
far-famed Gandharbas and the _Chāranas_, fled away to different quarters
in thy fear. And then (how) hast thou been overpowered in battle by Rāma
who is a mere man? Why is it that thou art not ashamed of it, O king, O
lord of the Rākshasas? Conquering the three worlds with thy prowess thou
didst attain thy glory; and it is unbearable, that a man, ranging in the
forest, hath slain thee. Thou, who art capable of assuming shapes at
will, hast been slain in conflict by Rāma, in the city of Lankā
unapproachable by men. I do not believe that thy destruction,—who hadst
always been crowned with success, before the forces, is work of Rāma.
(Methinks) Death (himself) came there in the shape of Rāma and spread
illusions unconsciously for thy destruction, O thou of great strength.
Or thou hast been slain by Vāsava—(no) what power has he got to face
thee in the conflict gifted with great strength, prowess and energy and
an enemy of the celestials as thou art? It is evident that the great
ascetic Vishnu, having truth for his prowess—the soul of all beings,
ever existing, without beginning, middle or end, greater than the great,
the Preserver of the Nature, holding conch, discus and club, having
_Sribatsa_⁴⁶³ on his breast, always beautiful, incapable of being
conquered, without destruction, devoid of end, and the lord of all men,
assuming this shape of a man and encircled by the celestials, assuming
monkey shapes, hath for the behoof of mankind, slain (thee) the dreadful
enemy of the gods with all (thy) family and Rākshasas. Subduing all thy
passions, thou didst conquer the three worlds—remembering their grudge
they have now over-powered thee. Rāma is not a man since he slew at
Janasthāna thy brother Khara encircled by many a Rākshasa. We were
sore-distressed when Hanumān, by his own prowess, entered the city of
Lankā, incapable of being approached even by the celestials. And I
prevented thee from creating enmity with Rāghava, but thou didst not pay
heed to my words and this is the result (thereof). O foremost of
Rākshasas—thou of a vicious understanding, for the destruction of thy
wealth, thyself and thy relatives, thou didst suddenly cherish amour for
Sitā, greater than (even) Arundhuti and Rohini. Forsooth thou didst
perpetrate an unbecoming deed by distressing the adorable Sitā ever
devoted unto her lord, an earth⁴⁶⁴ even unto Earth herself and a Sree⁴⁶⁵
even unto Sree herself. And having brought in a false guise from the
solitary forest the sorrowful and chaste Sitā, having a blameless
person, thou didst bring on the destruction of thy family. Thou didst
fail to encompass thy desire for the company of Sitā. But now, forsooth,
O my lord, thou hast been burnt down by her devotion who is devoted unto
her husband.⁴⁶⁶ Thou wert not burnt down when thou didst captivate that
middle-statured (damsel) whom fear all the celestials headed by Indra
and _Agni_.⁴⁶⁷ O husband, (proper) time appearing the perpetrator gets
the result of his vicious deeds: there is not the least doubt in this.
The performer of the good receives good (result)—the perpetrator of the
vicious (deeds) meets with bad (result). Bibhishana hath attained to
happiness and thou hast met with this thy end. There are damsels in your
seraglio far more beautiful than she but thou possessed by cupid couldst
not perceive this. Maithilee is not my equal nor superior either in
birth, beauty or accomplishments, but thou didst not perceive this by
thy misgivings. Death doth not always visit all men without any
cause—and Maithilee is the cause of thy death. And death, in consequence
of Maithilee, hath taken thee far away. And she, shorn of all sorrow,
shall enjoy in the company of Rāma, and I, of limited piety, am now sunk
in the the ocean of grief. Roaming at large with thee in a car
unequalled in beauty on the hill Kailāça, Mandara, Maru, in the garden
of Chaitraratha and ail other celestial gardens, beholding many a
country, wearing variegated clothes and garlands, I have been deprived
of all pleasures and enjoyments, O hero, by thy death. And I am a widow
now. O fie on fickle fortune! O king, in lustre of countenance thou art
like the Sun, in grace like the Moon, in beauty like the lotus; thou art
graceful, O thou having excellent brows; thou hast got excellent skin,
high nose and thy countenance is graced with a brilliant crown and
_Kundalas_. Oh how beautiful, thou didst look with various garlands when
thy eye whirled with intoxication on the drinking ground and how
beautiful were thy smiles, O lord. Thy countenance doth not shine
now—being severed with Rāma’s shafts, bathed in a pool of blood, having
thy back-bone and brain deranged and covered with the dust raised by the
wheels of the chariots. Alas! by my ill-luck I have attained to that
after state making me a widow which I did never think of. My father is
the king of Dānavas, my husband the lord of Rākshasas, and my son the
subduer of Sakra. I was greatly proud of this and always confident that
my protectors were undaunted, dreadful, repressors of the enemies and
famous for their strength and manliness. O ye foremost of the Rākshasas,
how could this fear from man overwhelm you all who were so powerful?
(This thy body) is cool, green like _Indraneela_, high like a huge
mountain, and adorned with _Keyura_, _Angada_, jewels and garlands of
flowers. It was graceful in places of enjoyments and incapable of being
looked at in the field of battle. It was brilliant, being decked with
ornaments like unto clouds accompanied by lightnings. And this thy
person hath been pierced with shafts to-day; (and knowing) that it is
not easy of attainment for me I am incapable of embracing (it), covered
with shafts piercing through the very vitals. O king (this thy body)
green-hued (but now) blood-red is now lying on the ground like unto a
mountain shattered with thunder-bolts. That thou wouldst be slain by
Rāma was like a dream, but it hath proved true! Thou wert like death
unto Death himself, why hast thou been possessed by him then? Thou wert
the enjoyer of the three worlds’ wealth and dread unto them; thou wert
the conqueror of the deities presiding over various quarters; thou didst
shake Sankara (himself)—thou wert the subduer of the proud and thy
prowess was well-known; thou didst repress the people and slay many a
pious man—thou didst, by thy prowess, use to give vent to haughty words
before the enemies; thou wert the maintainer of thy kinsmen and servants
and the slayer of many perpetrating dreadful deeds; thou wert the
destroyer of thousands of celestials, Dānavas and Yakshas; thou wert the
subduer of _Nivata Kavachas_ in the encounter; thou didst hinder the
performance of many sacrifices and wert the protector of thy relatives;
thou wert the obstructer of pious observances, creator of illusions in
conflict and thou didst bring away from hither and thither the daughters
of the celestials, demons and men; thou didst aggrieve the wives of thy
enemies; thou wert the leader of thy own men, the protector of the
island of Lankā and the performer of many a dreadful deed; thou didst
confer upon us the enjoyment of many a pleasure—and wert the foremost of
car-warriors. Beholding such a husband slain by Rāma, I am, deprived of
my dear lord, still maintaining my being; (forsooth) my heart is very
hard. O lord of Rākshasas, used ere to many a valuable bed, why art thou
sleeping on earth covered with dust? When my son Indrajit was slain by
Lakshmana in conflict I was greatly pained—but to-day I am slain.
Deprived of my friends and relatives, separated from thee O my lord,
deprived from the enjoyment of many pleasures I shall lament for thee
perpetually. Thou hast, O king, reached the way, long and hard to be
treaded—do thou take me, who am stricken with grief and who shall not be
able to live without thee. Why dost thou wish to go leaving me behind
who have been rendered poorly? Why dost thou not welcome me, unfortunate
and poor, who am bewailing? Why art thou not angry, lord, beholding me,
having put off my veil, walk out on foot by the city-gate? O beloved of
thy wives, do thou behold thy wives—who have thrown off their veils. Why
art thou not angry seeing them all come out (of the city)? I was thy
companion in sports, my lord; I long for having thee; why art thou not
consoling and welcoming me? O king, being imprecated by those damsels,
not one, devoted to their husbands, pious and ever engaged in attending
upon their superiors, who had been widowed by thee, thou hast been
overpowered by thy enemy. The carte, proceeding from them who had been
ill-treated by thee, hath borne fruit. O king, the saying, that the
tears of chaste damsels do not uselessly fall on the ground, hath been
verified (here) forsooth. O king, conquering the worlds with thy
prowess, how couldst thou, always honored by the king, cherish the vile
desire of stealing away women? Taking away Rāma and Lakshmana from the
hermitage by an illusionary deer, thou didst steal away Rāma’s spouse. I
remember to have never heard thee lament in battle. Forsooth, it is our
misfortune and the sign of impending death (that thou didst do this)
conversant as thou art with the past, present and future. Beholding the
daughter of the king of Mithilā brought (in the city of Lankā) what, thy
younger brother Bibhishana, thinking and sighing, said, hath now proved
true, O thou of long-arms. This destruction of the leading Rākshasas
hath proceeded from the disaster arising from thy anger and lust. For
thy (vicious) deeds all our good fortune is lost—(and from them) hath
proceeded the great disaster exterminating the race. And by thee all the
Rākshasa families have been deprived of their lords. Thou, well-known
for thy strength and manliness, art not worthy of being grieved by me.
On account of my effeminate nature my understanding is possessed by
sorrow. Carrying thy pious and iniquitous deeds thou hast attained to
thy own state—I am only lamenting for me who have been sorry for thy
destruction. O Ten-necked one, thou didst not bear the words of thy
friends and brothers, who spoke those well meaning words out of
affection. Thou didst not obey the words uttered by Bibhisana, duly and
mildly, pregnant with meaning and reasoning and tending to thy welfare.
Maddened with thy own prowess thou didst not hear the words of Māricha,
Kumbhakarna as well as those of my father—and this is the result
thereof. O thou resembling the red clouds, O thou wearing yellow cloth
and excellent _Angada_, stretching thy person on the ground why art thou
in the long run bathed in blood? Why dost thou not, like one asleep,
welcome me who am stricken with grief? I am the grand-daughter of the
highly powerful Rākshasa Sumāli who never flies away from the field of
battle: why dost thou not welcome me? Rise up! rise up! why dost thou
lie down (on this occasion of) new discomfiture? To-day have the rays of
the Sun entered fearlessly the city of Lankā. The Parigha, by which,
brilliant as the rays of the Sun, thou didst distress the enemies in
conflict, which was always adored by thee like the thunder of the
wielder of thunder-bolt, which slew many in battle, and which was
adorned with golden nets, now lieth shattered into thousand pieces by
arrows. Why dost thou lie on the battle-field embracing her like your
beloved spouse? Why dost thou not wish to welcome me like one not
beloved unto thee? Oh fie on this heart of mine which is not sundered
into thousand (pieces) albeit distressed with the grief of thy death!"
Bewailing thus, she, with profuse tears in her eyes, and with her heart
overflowing with affection, became senseless. And being beside herself
she flung herself on Rāvana’s breast, like unto the bright lightning
appearing on red evening clouds. Thereupon the other wives, of Rāvana,
greatly distressed and weeping, and raising her up who was greatly
weeping, began to console her saying:—"Dost thou not know, O worshipful
dame, that the life of beings is very uncertain, and with adverse
circumstances even the royal fortune becometh fickle?" Being thus
accosted she again wept aloud, bathing with tears her breast and
beautiful countenance. In the meantime Rāma said to Bibhisana,—"Do thou
perform the funeral ceremonies of thy brother and console his wives".
Whereto the intelligent Bibhisana replied with the following
words—pointing out wealth and piety, and judging by his understanding
what is proper. "I do not think it proper to perform his cremation
ceremony who had renounced all pious deeds, was wicked, cruel, liar and
who had ravished others’ wives. He is my enemy in the shape of a brother
ever engaged in doing injury unto others—and Rāvana is not worthy of my
adoration albeit he is adorable by virtue of his being my elder brother.
O Rāma, perhaps people of this earth will call me cruel but they will
again recognise my act as good when they will hear of his vicious
deeds". Hearing those words, Rāma, the foremost of the pious and
conversant with the skill of speech, greatly delighted, spoke unto
Bibhishana (equally) skilled in speech,—"It behoveth me to encompass thy
welfare since by thy help I have gained the victory. O lord of
Rākshasas, forsooth, thou shouldst hear my well-meaning words. Although
this night-ranger perpetrated many vicious and impious deeds, still he
was ever powerful, heroic and strong in warfare. I have heard that this
high-souled Rāvana, gifted with strength and a dread unto all people,
was not defeated (even) by the celestials headed by the performer of a
hundred sacrifices. Enmity extendeth up to death—so it hath ended; there
is no necessity (of carrying it on). Do thou (therefore) perform his
cremation ceremony—he is unto thee as he is unto me. O thou of long-arms
it behoveth thee to perform, speedily with due rites and religious
ceremonies, his funeral ceremony—thou shalt be the object of praise
(unto people)". Hearing the words of Rāghava, Bibhishana hastened on and
began to make arrangements for the cremation of his slain brother
Rāvana. And entering the city of Lankā, Bibhishana, the lord of
Rākshasas, speedily got out Rāvana’s _Agnihotra_,⁴⁶⁸ carts, brass
utensils, fire, (and brought) _Jajakas_,⁴⁶⁹ sandal-wood, other woods,
essences, _Agura_, other fragrant substances, precious stones, pearls
and corals. Thereupon arriving immediately accompanied by Rākshasas and
Malyavāna he engaged in the performance of cremation ceremony. Thereupon
the twice-born ones, with tears in their eyes, covered the Rākshasa-king
Rāvana’s body, with a silken cloth and placed it on a golden celestial
litter. With the sound of various bugles they began to chaunt his
praise. And taking up this litter adorned with various charming
paintings and flags and carrying fire woods, all the Rākshasas headed by
Bibhishana proceeded towards the South.⁴⁷⁰ The Brahmins, versed in
_Yayur Veda_ and with burning fire in their hands, proceeded and were
followed by the attendants. And the damsels of the seraglio followed
speedily leaping (being ever unused to walking). And placing Rāvana on
the cremation ground, they, greatly stricken with grief, prepared the
funeral pyre according to due rites with sandalwoods, _Padmakas_,⁴⁷¹
_Ushiras_⁴⁷² and sandal and spread an antelope-skin thereon. They (then)
performed the excellent obsequies of the manes of the lord of Rākshasas.
And raising an altar at the south-east corner they placed fire at the
proper place. They then poured curd and clarified butter upon (Rāvana’s)
shoulders. And placing _Sakata_ on his legs, _Ulukhala_⁴⁷³ on his
thighs, and the brass untensils, Arunis and Musals in their proper
places, they celebrated (the obsequies of his manes). Thereupon slaying
beasts according to the rites laid down in _Sāstras_ and pointed out by
the great saints, the Rākshasas (made a coverlet dipped in their marrow
and clarified butter) and placed it on the face of the lord of
Rākshasas. And decking Rāvana with fragrant garlands and various
clothes, the friends, of Bibhishana, with depressed heart and tears in
their eyes, showered dried paddy (on his person). And Bibhishana
according to due rites put fire to his (funeral pyre). Bathing and with
wetted cloth, offering duly linseed and sacrificial grass mixed with
water and consoling (Rāvana’s) wives again and again, he entreated them
to go back. They then entered the city. And those damsels having entered
the city, Bibhishana, the lord of Rākshasas, approaching Rāma, stood by
his side gently. And Rāma too, along with his army, Sugriva and
Lakshmana, was greatly delighted after slaying his enemy like unto the
wielder of thunder-bolt after slaying (the demon) Vitra. Thereupon
leaving aside his bow with arrows, and the huge armour conferred by
Mahendra and renouncing ire after the destruction of his enemy Rāma
assumed gentle mein.

  ⁴⁶³ A particular mark usually said to be a curl of hair on the breast
      of _Vishnu_. The emblem of the tenth _jina_ or the mark above
      ascribed to _Vishnu_ or _Krishna_.

  ⁴⁶⁴ The Earth is an emblem of patience but Sitā is more patient than
      the Earth.—T.

  ⁴⁶⁵ Sree is the goddess of wealth and good fortune—but Sitā is more
      fortunate than fortune herself.—T.

  ⁴⁶⁶ _i.e._ that thou wert not burnt down there and then shows her
      greatness of mind.—T.

  ⁴⁶⁷ The god of Fire.

  ⁴⁶⁸ A pot for preserving sacred fire.

  ⁴⁶⁹ The Brahmins who perform obsequies.

  ⁴⁷⁰ Cremation-place.

  ⁴⁷¹ A sort of drug commonly called _Padmakas_.

  ⁴⁷² The root of a fragrant grass.

  ⁴⁷³ A wooden mortar used for cleaning rice.



SECTION CXIV.


Beholding the destruction of Rāvana the celestials, Gandharbas and
Dānavas ascending their respective cars went away chanting this
excellent theme. And talking of Rāvana’s dreadful destruction, Rāghava’s
prowess, the excellent warfare of the monkeys, the counsels of Sugriva,
the devotion and prowess of the Wind-God’s son and Lakshmana and Sitā’s
devotion unto her husband, those high souled ones, delighted, repaired
to their respective quarters. And Rāghava, having long arms, permitting
the charioteer to take back the celestial car bright as the sky sent by
Indra, honoured him greatly. And being commanded by Rāghava Mātali, the
charioteer of Sakra taking the celestial car, rose up in the welkin. And
that charioteer rising up into the celestial region, Rāghava, the
foremost of car-warriors, greatly delighted, embraced Sugriva. And
embracing Sugriva, bowed unto by Lakshmana and worshipped by the monkey
he repaired to the camp of his soldiers. Thereupon Kākutstha spoke unto
Lakshmana—the son of Sumitrā gifted with auspicious marks who was near
him—"O gentle one, take this Bibhishana to the city of Lankā ever
devoted and attached unto us, and who had done us good. This is my great
desire that I may behold Bibhishana the younger brother of Rāvana
installed on the throne of Lankā". Being thus addressed by the
high-souled Rāghava, the son of Sumitrā, saying—"So be it" and greatly
delighted, brought a golden jar. And placing that jar at the hands of
the lord of monkeys, that one, gifted with great energy, ordered them to
bring water from the Ocean. And repairing speedily those excellent
monkeys came back with water from the ocean. And taking that jar and
placing him on an excellent seat Saumitri with that water sprinkled
Bibhishana as king of Lankā in the presence of all the Rākshasas, at
Rāma’s command. And (Lakshmana) encircled by friends sprinkling him
according to rites laid down in the Vedas, all the Rākshasas, devoted
unto him, his counsellors and the monkeys attaining incomparable
delight, sang the glory of Rāma. And beholding Bibhishana the lord of
Rākshasas installed in the city of Lankā, Rāghava along with Lakshmana
attained to an excess of delight. And consoling his subjects he went to
Rāma. And the monkey citizens, delighted, brought him curd, fried grain,
sweetmeats, fried paddy and flowers. And taking all those things
indicating auspiciousness, he, irrepressible and gifted with energy,
conferred them upon Rāghava and Lakshmana. And beholding Bibhisbana
crowned with prosperity and success, Rāma accepted them, all for his
satisfaction. Thereupon Rāma spoke unto the heroic monkey Hanumān,
resembling a a mountain and standing before him humbly with folded
hands, saying—"O gentle one, obtaining permission from the king
Bibhishana, do thou enter the city of Lankā and enquire after Maithili’s
welfare. Do thou, O foremost of monkeys, inform Vaidehi of the
destruction of Rāvana in conflict after communicating unto her mine
health as well as that of Lakshmana and Sugriva. O lord of monkeys, it
behoveth thee to return with the tidings of Vaidehi after informing her
of this pleasant news.



SECTION CXV.


Being thus commanded, Hanumān, the son of Maruta, worshipped of the
night-rangers, entered the city of Lankā. Entering the city with
Bibishana’s permissiom, Hanumān, again permitted, entered the Briksha
Vatika.⁴⁷⁴ And entering there duly, the monkey, who was already known to
Sitā, espied her, having her person not cleansed, like Rohini, oppressed
by Rāhu, sitting at the foot of a tree, devoid of joy and encircled by
she-demons. And approaching her and bowing unto her, he stood there
humbly and unmoved. And beholding the highly powerful Hanumān arrived
there the worshipful dame stood silent for sometime and then recognising
him became greatly delighted. And beholding her gentle countenance,
Hanumān, the best of monkeys, began to relate unto her what Rāma had
said—"O Vaidehi, it is all well with Rāma, Sugriva and Lakshmana. He
hath enquired after thy welfare. He hath accomplished his end subduing
his enemies—and his enemy is slain. O worshipful dame, the powerful
Rāvana hath been slain by Rāma, helped by Bibhishana and accompanied by
the monkeys and Lakshmana. I do relate unto thee this pleasant news, O
worshipful dame; I do again delight thee; it is by thy grace, O thou
conversant with piety, O Sitā, victory hath been gained. Do thou be
consoled and relieved of thy anxiety. The enemy Rāvana hath been slain
and the city of Lankā, hath been brought under submission. (Rāma
said),—’For discomfitting thy enemy a bridge was constructed over the
sea by me who was determined and who did not sleep (for days) and thus
my promise hath been fulfilled. Do thou not be afraid for living in
Rāvana’s abode for I have placed at Bibhishana’s hands the sovereignty
of Lankā. Do thou be consoled thinking as if that thou art living in thy
own house. To behold thee, Bibhishana, delighted, shall soon proceed".
Being thus accosted the worshipful Sitā, having a moon-like countenance,
and her voice choked in delight, could not utter any thing. And
beholding Sitā incapable of replying the foremost of monkeys said,—"What
art thou thinking of, O worshipful dame? Why art thou not welcoming me?"
Being thus addressed by Hanumān, Sitā, ever treading the paths of
morality, greatly delighted, replied with words suppressed by tears.
"Hearing this pleasant news concerning the victory of my husband—and
being brought under the control of joy I am speechless for sometime. O
monkey, I do not perceive any such thing which I can confer upon thee,
in return, for this pleasant news. I do dot see any such thing on this
earth which can match thy pleasant tidings and bestowing which upon thee
I may be happy. Silver, gold, or diverse jewels or the kingdom of the
three worlds—nothing is a becoming return for thy speech". Being thus
addressed by Vaidehi the monkey replied—folding his hands with delight
and stationed before Sitā,—’ O blameless damsel, forsooth this excellent
speech becometh thee, who is ever engaged in the welfare of thy husband
and ever desirous of his victory. I do consider, O worshipful dame,
these words of thine, far greater than the wealth, jewels or even the
sovereignty over the celestials. Forsooth I have gained the kingdom of
the celestials and other things since I have beheld Rāma slay his enemy,
victorious and peaceful. Hearing those words of (Hanumān) Maithili the
daughter of king Janaka spoke unto the Wind-god’s son far more excellent
words—"Thou art capable of speaking words, chaste, pleasant and
significant of eight sorts of knowledge. Thou art the praise-worthy son
of the Wind-god and greatly virtuous; strength, prowess, heroism,
knowledge of _Sāstras_, noble-mindedness, energy, forgiveness, patience,
endurance, humility and many other excellent qualities crown thee".
Thereupon not being elated the least, he again, humbly folding his hands
with delight and stationed before Sitā, said—"If dost thou permit me I
may slay all these she-demons who had tortured thee before, distressed
thee in the forest of Açoka, stricken with grief of thy lord, and who
are cruel, have grim eyes and who perpetrate always dreadful deeds. O
worshipful dame, I have heard that these grim-visaged she-demons
distressed thee greatly with harsh words at the command of Rāvana. I
desire to slay all these dreadful, crooked, ugly (she-demons) having
fearful eyes, meting out unto them various punishments. I wish to slay
all these she-demons, who had used harsh words and had always offended
thee, stricking them with fists, fingers, arms, dreadful knee-joints,
teeth, chopping off their ears and noses, and pulling them by their
hairs: do thou confer upon me this permission. O far famed lady, I shall
slay them by these various means, by whom, dreadful as they are, thou
hadst been distressed before". Being thus addressed by Hanumān, she,
ever kind unto the poor, thinking and meditating, said to him—"O
foremost of monkeys, why art thou angry with these she-slaves, who
subject as they are to the command of their lord, have done this in
accordance with another’s order. For my adverse fortune and vicious
deeds perpetrated in another birth I have been subject to such a plight
and been suffering the consequence thereof. Do thou not speak thus, O
thou of huge arms. Such is the course of Fortune. Forsooth by my
ill-luck I have met with (this misfortune). I forgive, out of pity, all
these she-servants of Rāvana; they used to torture me at the command of
that Rākshasa. And he being slain they shall not repress me any longer,
O son of the Wind-god. Do thou, O monkey, hear of a _Sloka_, related in
a _Purāna_ and pregnant with religious import, which was uttered by a
boar to a tiger. ’No one taketh upon himself the iniquity of a
perpetrator of vicious deeds. So it behoveth the pious crowned with an
excellent character to observe the rules (of piety). So it is proper to
show compassion even upon those who perpetrate crimes and are worthy of
being slain. Who is there who doth not commit a crime? It is not proper
to act cruelly even by them who take delight in killing men, although
they commit various iniquitous deeds.’" Being thus addressed by Sitā,
Hanumān, skilled in speech, spoke unto the blameless Rāma’s spouse,
saying—"Thou art the worthy spouse of Rāma, religiously wedded and
crowned with many qualities. Permit me, O worshipful dame, to proceed
where Rāghava is". Being thus accosted by Hanumān, Vaidehi, the daughter
of king Janaka, said,—"I wish to see my lord, ever fond of those who are
devoted unto him". Hearing these words, the high-minded Hanumān, the son
of Maruta, pleasing Maithili said—"Thou shalt behold Rāma, having a
countenance like the full moon, with Lakshmana, surrounded by his
friends and having his enemies slain as Sachi beholdeth Indra the king
of the celestials". Addressing these words unto Sitā appearing like Sree
herself the highly effulgent Hanumān returned where Rāghava was.
Thereupon Hanumān, the foremost of monkeys, related duly all what did
the daughter of king Janaka say unto Rāghava resembling the lord of the
celestials.

  ⁴⁷⁴ A garden in the city of Lankā.—T.



SECTION CXVI.


Thereupon bowing unto Rāma, the foremost of bow-men, having eyes
resembling lotus-petals, the highly wise monkey said,—"It behoveth thee
now to see Maithilee, stricken with grief for whom thou didst initiate
all these works and the fruit whereof hath now been attained. Hearing of
thy victory Maithilee, possessed by grief and having eyes full of tears,
expressed her desire to see thee. And I was told by her, confident of
her previous trust, with profuse tears in her eyes,—"I wish to see my
husband". Being addressed by Hanumān, Rāma the foremost of the pious
being bathed in tears, engaged instantly in meditation. Thereupon
sighing hard and casting his looks upon the ground he spoke unto
Bibhishana resembling clouds, who was near him. "Do thou speedily bring
Sitā here—the daughter of the king of Mithilā—bathed, sprinkled with
celestial paste and adorned with celestial ornaments". Being thus
addressed by Rāma, Bibhishana hastened on and entering the inner
appartment sent information unto Sitā through the female attendants. And
beholding the great Sitā, the graceful lord of Rākshasas—Bibhishana,
humbly and placing his joined palms on his crown, said,—"O Vaidehi, may
good betide thee; sprinkled with celestial paste and adorned with
celestials ornaments do thou ascend this car; thy husband wisheth to see
thee". Being thus addressed Vaidehi replied unto Bibhishana,—"O lord of
Rākshasas, without bathing even I wish to see my husband". Hearing those
words Bibhishana replied,—"It behoveth thee to do what thy lord Rāma
hath said". Whereto the chaste Maithilee, regarding her husband as God
and filled with devotion unto her husband, replied saying "So be it".
Thereupon placing Sitā, bathed, performing the due rites wearing
valuable clothes and adorned with valuable ornaments, on a palanquin,
carried by many a capable Rākshasa, brought her (unto Rāma). Thereupon
approaching the high-souled Rāma, who, being informed of (Bibhishana’s
approach) was engaged in meditation, Bibhishana bowing down and
delighted communicated unto him the arrival of Sitā. And hearing of her
arrival who had lived long in the abode of the Rākshasa Rāghava, the
slayer of enemies attained (simultaneously) to anger, delight and
depression. And considering Sitā, who was in the patanquin, over-whelmed
with grief, Rāghava delighted addressed Bibhishana with the following
words. "O lord of Rākshasas, O gentle (king), O thou ever engaged in
encompassing my success, do thou speedily bring Vaidehi nearer to me".
Hearing these words of Rāghava, Bibhishana, conversant with piety
speedily cleared (the people out of that place). And attendants with
armours and head-dresses on and with cane and drums in their hands began
to move about driving away the crowd thereform. And the crowds of bears,
monkeys and Rākshasas being driven on all sides began to fly at a
distance. And they being thus driven there arose a huge noise resembling
that of the ocean when agitated by the wind. Beholding the monkeys
driven on all sides and troubled, Rāghava out of anger and compassion
prevented him. And thereupon as if burning (every thing) with his angry
eyes Rāma addressed the highly intelligent Bibhishana with the following
angry words—"Why dost thou insult me by destroying all these? Do thou
remove their anxiety—they are all my own men. Neither the houses,
clothes, walls nor reception like these are the veils of women. There is
no sin consequent upon seeing women in danger, difficulty, war,
_Svyambara_⁴⁷⁵ sacrifice and marriage. She is now in great danger and
difficulty—there is no sin in seeing her specially in my presence.
Therefore leaving behind the palanquin let her come here on foot and let
the monkeys behold Vaidehi in my presence". Being thus addressed by
Rāma, Bibbishana, being sorry, humbly brought Sitā near him. There-upon
bearing Rāma’s accents, Lakshmana, Sugriva and the monkey Hanumān were
greatly sorry. As if hiding herself in her own person in shame Maithili,
following Bibhishana, approached her husband. And she, having a gentle
countetiance and always regarding her husband as her god, fixed her
looks upon her lord’s face out of surprise, joy and love. And beholding
the gentle countenance of her dearest lord, resembling the full moon she
removed her mental distress. Thereupon she appeared (beautiful) having
the countenance of the clear moon.

  ⁴⁷⁵ It is a form of marriage in which the bride selects a bridegroom
      for herself.



SECTION CXVII.


Beholding Maithili standing humbly by him, Rāma began to give vent to
his pent-up feelings—"O gentle one, destroying all the enemies in the
arena of battle I have subdued thy enemy—I have done all that can be
accomplished by manliness. I have reached the other end of my anger,
rubbed off (the insult) for my spouse being taken away by the enemy and
have killed simultaneously my disgrace and enemy. My manliness hath been
displayed to-day, my labour hath been crowned with success and to-day I
have fulfilled my promise by my own prowess. That accidental misfortune,
under the influence whereof thou wert carried away by the fickle-minded
Rākshasa in my absence, hath been subdued to-day by me, a man. What is
the use of his manliness, who when insulted, cannot remove it? Even if
he be a great man he may be called mean. The praise-worthy works of
Hanumān—the crossing of the deep and the devastation of Lankā, have been
crowned with success to-day. The labour of Sugriva with his army, who
displayed valour in the encounter and gave me good counsels, hath borne
fruit to-day. To-day also the labour of Bibhishana hath borne fruit—who
renouncing his brother, devoid of all good qualities, came to my side".
Hearing those words of Rāma, Sitā began to look wistfully like a hind,
with eyes full of tears. And beholding his beloved spouse near him and
afraid of popular ignominy his heart was broken into two. Thereupon he
spoke unto the exquisitely beautiful Sitā, in the midst of the monkeys
and Rākshasas, having eyes resembling lotus-petals and black and curling
hairs, saying,—"As the southern quarter, incapable of being got at by
the people, was conquered by the self-controlled great ascetic Agastya,
so for thee slaying Rāvana, I, (always) anxious to have honour, have
removed my insult—as is the duty of a man. May good betide thee—do thou
know that all my labour, in the battle-field, backed by the prowess of
my friends, is for thee, To uphold the dignity of my well-known family,
to remove the ignominy consequent upon thy being stolen away as well as
to wipe off my own insult I have encompassed this. I have suspected thy
character; thou, (therefore) standing before me, art distressing me like
unto a lamp before one who is subject to an eye-disease. Do thou
therefore proceed, daughter of king Janaka, wherever thou likest to one
of these ten quarters. I permit thee, O gentle one. I have nothing to do
with thee. What powerful man, born in a high family, take back his wife
considering her as friend out of lust, who hath lived long in another’s
house? Thou wert taken by Rāvana on his lap, beheld by him with sinful
eyes; how can I, taking thee back, bring disgrace upon my great family?
The object, with which I have gained thee back, hath been accomplished.
I have got no attachment for thee—do thou go wherever thou wishest,
gentle one. I speak these unto thee impelled by my sense of duty. If
thou wishest thou mayest live with Lakshmana, Bharata or Satrughna or
with Sugriva or Rākshasa Bibhishana. Do thou settle, O Sitā, where you
may find thy own pleasure. O Sitā, (I do not think) Rāvana hath
overlooked thee, who lived in his house, beholding thee so graceful and
beautiful". Thereupon hearing those unpleasant words from her beloved
(husband) Sitā, always sensitive and who had never heard such unpleasant
words, trembling like a creeper torn by the trunk of an elephant, began
to weep shedding tears profusely.



SECTION CXVIII.


Being this addressed by Rāghava, enraged, with those harsh words Sitā
was greatly pained. And hearing those words of her lord, unheard of,
before the great assembly Maithili was greatly humiliated with shame. As
if entering unto her own person (with shame) and greatly pained with
these arrow-like words the daughter of king Janaka began to shed tears.
Thereupon wiping the tears off her countenance, she with sorrowful
words, addressed her husband—"Why dost thou, O hero, like a common man
addressing an ordinary woman, make me hear these harsh and unbecoming
words painful unto ears? O thou of long arms, I am not what thou hast
taken me to be. Do thou believe me I do swear by my own character.
Seeing the ordinary women thou art distrusting the whole sex. Do thou
renounce this suspicion since thou hast tried me. O lord, though my
person was touched by another—but it was not in my power; nor was it an
wilful act (of mine); accident is to blame in this. My heart is under my
control and that is in thee;—and what could I do of my body which was
subject to another and of which I was not the mistress. O thou the
conferrer of honour—our affection towards one another was increased by
our living continually for a long time; even then if thou hast not been
able to understand me I am ruined for ever. O king, when the great hero
Hanumān was despatched by thee to Lankā to see me why didst thou not
renounce me then? Hadst thou deputed the monkey with that message I
would have renounced my life there and then, O hero. Thou wouldst not
have been required to undergo this toil at the risk of thy own life and
giving unnecessary trouble to thy friends. O foremost of kings, being
subject to ire—thou dost not perceive anything but womanhood in me, like
an ordinary man. Although I am known to have a father but in fact I am
born of the earth. Thou dost not sufficiently honour my character, O
thou conversant with characters. Thy marriage with me in boyhood shall
be disproved and thou art not sufficiently considering all my devotion
and good conduct unto thee". Saying thus with accents choked in tears
and weeping Sitā spoke unto Lakshmana, poorly and engaged in meditation.
"Make a funeral pyre for me, O Saumitri, that is the only remedy for
this disaster. Being thus branded with an unfounded stigma I do not like
to keep my life. To adopt the proper course for me who had been
renounced before this assembly by my disaffected husband I shall enter
this". Being thus addressed by Vaidehi, Lakshmana, the slayer of
enemies, being possessed by anger, looked towards Rāghava. And
understanding Rāma’s intention by gestures and at his command the
powerful Saumitri prepared a funeral pyre. None dared there request,
speak with or even look at Rāma like unto Death at the time of
dissolution. Thereupon circumambulating Rāma, standing with his head
down, Vaidehi approached the burning fire. And bowing unto the
celestials and Brāhmanas, Maithili, with folded hands, spoke before the
fire:—"As my heart hath never gone away from Rāghava, may thou protect
me, O fire, the witness of the people. As Rāghava considereth me vile,
who have got a pure character, may fire, the witness of the people,
protect me on all sides". Saying this and going round the fire, Vaidehi,
with undaunted heart, entered the flaming fire. The great assembly
there, young and old, overwhelmed with grief, saw Maithili enter the
flaming fire. And (Sitā) resembling the burning gold entered the flaming
fire in the presence of all people. All beheld Sitā, having expansive
eyes, enter fire like unto a golden altar. The ascetics, celestials and
Gandharbas saw that great damsel enter fire like unto a full oblation in
the sacrifice. And beholding her fallen into the fire like unto
_Vasudhārā_, sanctified by Mantras in a sacrifice, all the females began
to weep. And the three worlds—the celestials, Gandharbas and Dānavas saw
her fallen like unto a celestial from the heaven when imprecited. She
having entered the fire, lamentations, unheard of before, rose from all
sides from the Rākshasas and monkeys.



SECTION CXIX.


Hearing the lamentations (of the Rākshasas and monkeys) the
virtuous-souled Rāma, with a poor heart and having his eyes full of
tears, engaged in meditation for some time. Thereupon the king
Vaisrāvana, Yama with his progenitors, the thousand-eyed lord of the
celestials, Varuna, the lord of water, the three-eyed graceful
Mahādeva—the rider of bull, Brahmā the creator of the world and the
foremost of those conversant with the knowledge of Brahma—all these
arriving at the city of Lankā in their cars bright as the rays of the
sun, approached Rāghava. Thereupon raising up their huge hands, decked
with various ornaments and folding them, those foremost of the
celestials said unto Rāghava—"O lord, thou art the preserver of all the
worlds and the foremost of the wise, why dost thou neglect Sitā entering
into fire? Why dost thou not understand thyself the foremost of the
celestials? Thou wert before the Patriarch of all _Vasus_,⁴⁷⁶ by the
name of Kratadhāma. And thou art thyself, O lord, the creator of the
three worlds. Thou art the eighth of the _Rudras_⁴⁷⁷ and the fifth of
the _Sādkyas_;⁴⁷⁸ the Açwinis are thy two ears and the sun and the moon
are thy eyes. O slayer of enemies, thou appearest at the begining and
the end of the creation. Why dost thou neglect Vaidehi like an ordinary
man?" Being thus addressed by the deities presiding over quarters,
Rāghava, the lord of people and the foremost of the pious, spoke unto
those leading celestials, saying:—"I know myself to be man—Rāma, the son
of Daçaratha. Let the great Patriarch tell me, who I am and whence I
have come". Thereupon Brahmā, the foremost of those conversant with the
knowledge of Brahma, spoke unto Kākutstha, who had spoken thus,
saying,—"Do thou hear my true words, O thou having truth for thy
prowess. O lord, thou art the great and effulgent, Nārāyana holding
discus and mace; thou art the boar having one tusk; thou hast conquered
the past, present and future; thou art undecaying and without end, O
Rāghava; thou art the great virtue of the pious—thou art the propounder
of all laws and art four-armed; thou art the holder of bow of time—the
subduer of senses—the excellent Purusha (person), unconquerable by sins;
thou art Vishnu holding dagger, Krishna and of incomparable strength;
thou art the army, the minister—the universe—the understanding,
forgiveness and control of passions; thou art the creation and
destruction; Upendra and the slayer of (demon) Madhu; thou art the
creator of Indra; thou art Mahendra; thou hast a lotus-like navel and
thou art the slayer of enemies. The celestials and the great saints
style thee as the refuge of those who seek for shelter. Thou art the
foremost of _Vedas_ with its thousand branches and hundred regulations.
Thou art thyself the creator of the three worlds, O lord. Thou art the
refuge of the _Siddhas_⁴⁷⁹ and _Sādhyas_, thou art the _Purvaja_,⁴⁸⁰ the
sacrifice, _Vashatkar_,⁴⁸¹ _Om_⁴⁸² and _Parātpara_.⁴⁸³ No one is
conversant with thy birth and destruction—thou art manifest in all
creatures—cows and Brahmins—in all quarters, in the sky, in the
mountain, and in the river. Thou art gifted with thousand legs, thousand
heads and thousand eyes. Thou dost uphold all creatures, the earth and
all the mountains. Thou appearest like the great serpent in the water
underneath the earth. O Rāma, thou dost uphold three creations—the
celestials, the Gandharbas and the Dānavas. O Rāma—I am thy heart, the
worshipful Swaraswati (Goddess of learning) is thy tongue and all other
celestials, lord, created by Brahmā are thy down. The closing of thy eye
is the night and the opening is the day. The _Vedas_ are significant of
thy desire and the control thereof—none hath got independent existence
but thee. The whole universe is thy body, the earth is thy patience, the
fire is thy anger—the sun and the moon are thy delight; thou hast got
_Sreebatsha_ (a peculiar curl of hair); thou didst before tread the
three worlds with thy three foot steps; thou didst get the dreadful Bāli
bound and make Mahendra king; Sitā is Lakshmi and thou art Krishna and
Vishnu the Preserver of people. For Rāvana’s destruction thou hast
assumed the human shape. Thou hast accomplished that work of ours, O
thou the foremost of the pious. O Rāma, Rāvana hath been slain. Do thou
go up to heaven delighted. Sure is thy godly energy and never goes for
nothing thy prowess. O Rāma, never is fruitless thy view and the
chanting of thy glory. And always successful shall be these persons on
earth who shall be devoted unto thee. Those who shall be devoted unto
thee at one with _Purāna_⁴⁸⁴ and the excellent _Purasha_,⁴⁸⁵ shall
attain all their desires both in this world and the next. Those persons
shall never be unsuccessful both in this world and the next who shall
chant this theme—excellent, instinct with the knowledge of Brahmā and
describing the old history.

  ⁴⁷⁶ A kind of demi-god of whom eight are enumerated.

  ⁴⁷⁷ A demi-god—an inferior manifestation of Siva: they are eleven in
      number.

  ⁴⁷⁸ An inferior deity or demi-god, one of a class of twelve.

  ⁴⁷⁹ Saints of accomplished piety.

  ⁴⁸⁰ Produced or appearing before creation.

  ⁴⁸¹ Burnt offering, oblation with fire—from the exclamation used on
      the occasion.

  ⁴⁸² _Om_—the first term of the _Mantra_, _Om_ or _Omkāra_ is
      well-known as a combination of letters invested by Hindu mysticism
      with peculiar sanctity.

  ⁴⁸³ Greatest of the great.

  ⁴⁸⁴ A class of writings considered sacred by the Hindus.

  ⁴⁸⁵ Great or supreme spirit—_Purasha_ meaning that which abides or is
      quiesent in body.



SECTION CXX.


Hearing those excellent words uttered by the great Patriarch rose up
_Bibhābasu_⁴⁸⁶ with Vaidehi on his lap shaking the funeral pyre. With
the daughter of the king Janaka, the receiver⁴⁸⁷ of sacrificial
offerings, being incarnate, rose up. And carrying on his lap Vaidehi,
wearing a red cloth, resembling the newly risen sun, adorned with
ornaments of burning gold—having black curling hairs and decked with
fresh garments, _Bibhābasu_ gave her unto Rāma. Thereupon the Deity of
Fire, the witness of the people, spoke unto Rāma, saying—"O Rāma, here
is thy Vaidehi—no sin hath visited her. Neither by words, mind,
understanding nor eyes, she, good-natured and beautiful—hath deviated
from thee who hath got a good character and is heroic. She was in the
solitary forest separated from thee, poorly and having no control over
herself and hence she was carried away by the Rākshasa Rāvana having
enough prowess in him. Although shut up in the inner appartment—well
protected and guarded by the dreadful she-demons she had always her mind
in thee and was devoted unto thee. Although tempted in many a way and
remonstrated with she did not think of that Rākshasa in her inner mind.
Her heart is pure and she is not spoiled with sin—do thou therefore take
back Maithili. Do thou not speak other-wise—I do command thee".
Thereupon hearing those words—the virtuous-souled Rāma, the foremost of
those skilled in speech, with his eyes agitated with delight, meditated
for sometime. Being thus addressed, the highly effulgent and intelligent
Rāma, of unmitigated prowess—the foremost of the pious, spoke unto that
best of celestials saying—"Beautiful (Sitā) lived in the inner
appartment of Rāvana for a long time so she needs this purification in
the presence of all people. If I would take the daughter of Janaka
without purifying her, people would say that Rāma the son of king
Daçaratha is lustful and ignorant of the morality of the people. I know
it full well that Maithili, the daughter of king Janaka, hath her mind
devoted unto me and hath not given it to anyone (else). As the ocean
cannot go beyond its banks so Rāvana could not approach her having
expansive eyes protected by virtue of her own chastity. The greatly
vicious-souled one could not even by his mind get Maithili, who was
beyond his reach like unto the burning flame of fire. Her mind could not
have been moved although she lived in the inner appartment of Rāvana—she
belongs to none else; Sitā is mine as the rays belong to the Sun.
Maithili—the daughter of Janaka hath been purified before the three
worlds—So I am incapable of renouncing her as a self-controlled person
cannot forsake his (own) reputation. It behoveth me to carry out the
well-meaning words of you all—the lords of people who have spoken them
out of affection". Saying this, the victorious, highly powerful, well
renowned Rāghava, worthy of enjoying happiness, and having his praise
chanted in consequence of his noble action, regaining his spouse,
attained to happiness.

  ⁴⁸⁶ The Deity of Fire.

  ⁴⁸⁷ Fire.



SECTION CXXI.


Hearing those excellent words uttered by Rāghava, Maheswara (Siva) spoke
far more important words—"O thou having lotus-eyes, O thou having huge
arms and a spacious breast, O thou the slayer of enemies, O thou the
fore most of the pious—it is a good fortune that this hath been done by
thee. It is by good fortune, O Rāma, the dreadful and increasing
darkness—the fear of all people—Rāvana, hath been removed by thee in the
encounter. Consoling the poor Bharata and the famed Kauçalyā, beholding
Kaikeyi and Sumitrā the mother of Lakshmana, obtaining the kingdom of
Ayodhyā, pleasing all thy friends, establishing the prestige of thy
family, thou of great strength, performing horse-sacrifices, attaining
fair fame and conferring riches upon the Brahmins do thou repair to
heaven. This king Daçaratha stationed on the car is thy father. He was
thy superior on this earth, O Kākutstha. Obtaining thee as his son, that
graceful (king) hath repaired to the region of Indra. Do thou bow unto
him with thy brother Lakshmana". Hearing the words of Mahādeva, Rāghava,
along with Lakshmana, bowed unto their father who was seated on the top
of the car. He with Lakshmana beheld their father shining in his own
effulgence and wearing an unsullied cloth. Thereupon beholding his son
dearer than his life, attaining great delight (in consequence thereof)
placing him on his lap and embracing him with his arms, the great king
Daçaratha, having long arms and seated on an excellent seat in the car,
said—"I am now in heaven and am equal with the celestials, but without
thee, O Rāma, I do not like it—this is true—I do swear by thee. O thou
the foremost of those skilled in speech, I have still in my mind the
words which were uttered by Kaikeyi for sending thee away to the woods.
Beholding thee all well and embracing thee with Lakshmana I am now shorn
of grief like unto the sun, devoid of dues. I have been emancipated, O
my son, through thee—a good and high-souled son, as the virtuous-souled
Brahmana Kapāla was by Asthabakra. O gentle one, I have heard from the
celestials, (that thou art) the excellent Purusha in the guise (of a
man) for the destruction of Rāvana. Blessed is Kauçalyā, O Rāma, who
shall be greatly delighted, on beholding thee, the slayer of enemies,
gone home from the forest. Blessed are those men, O Rāma, who shall
behold thee installed in the city as the king of the world. I wish to
behold thee reconciled with Bharata, devoted powerful, pure and
performing pious observances. O gentle one, thou hast spent fourteen
years in the forest with Sitā and Lakshmana. The term of thy exile is
over—thy promise hath been fulfilled; and slaying Rāvana, in the
conflict thou hast pleased the celestials. Thou hast performed a mighty
deed and attained to excellent fame, O slayer of enemies; and placed in
charge of thy kingdom do thou with thy brothers attain a long life". The
king speaking thus Rāma spoke unto him with folded hands saying,—"O thou
conversant with piety, do thou be propitiated with Bharata and Kaikeyi.
Thou didst imprecate Kaikeyi, saying,—"I renounce thee with thy son"—may
not that dreadful curse visit her and her son". Saying "so be it" unto
Rāma with folded hands and embracing Lakshmana the great king said to
him:—"O thou conversant with piety and fame on this earth, thou shall
attain to heaven and excellent state there. O thou the enhancer of
Sumitrā’s joy—do thou attend upon Rāma; may good betide thee; Rāma is
ever engaged in the welfare of all beings. All these celestials headed
by Indra, Siddhas and Great saints, bowing unto this high-souled and
excellent Purusha, worship him. Rāma, the subduer of foes, is the
indescribable and undecaying letter _Brahma_, which has, been described
(in the Vedas) as the heart and secret of the celestials. For serving
him along with Sitā, the daughter of king of Videha, thou hast attained
piety and excellent fame". Addressing Lakshmana thus, the king spoke
unto his daughter-in-law, who was standing before him with folded hands,
saying:—"It doth not behove thee, O Vaidehi, to be enraged (with Rāma)
for renouncing thee; for purifying thee this was done by him ever
wishing thy welfare. What thou hast performed, O daughter, to establish
the purity of thy character, is hard to perform. What thou hast done,
shall glorify all other females. Though there is no necessity for giving
thee any instruction as regards thy duty towards thy husband-still I
should say that he is thy great god". Having thus instructed his two
sons and Sitā, he repaired, in his car, to the region of Indra. Having
advised his two sons along with Sitā, ascending the car, and shining in
his effulgence, that excellent king, greatly delighted, repaired to the
region of the king of celestials.



SECTION CXXII.


Daçaratha having repaired, Mahendra greatly delighted spoke unto
Rāghava, stationed there with folded hands, saying:—"O Rāma, O foremost
of men, this our presence here, must not be fruitless, we are pleased—do
thou ask for what thou wishest". Being thus accosted by the high-souled
Mahendra—delighted, Rāghava spoke, with a pleased heart—"O lord of the
celestials, O thou the foremost of those skilled in speech, if thou art
propitiated with me, I shall pray for (my wished-for-object); do thou
grant it. Let all these highly powerful monkeys, who have been
despatched to the abode of Death, on my account, regaining their life,
stand up. O thou the conferror of honour, I wish to see all those
delighted monkeys, who were separated from their wives and children on
my account. O Purandara, do thou revive all these heroic and powerful
(monkeys) who did not care for death, and who worked hard and were
distressed (for me). May all those, by thy favour, who were ever devoted
unto me and did not care for death (even) regain their life—this is the
boon I pray for. O conferror of honour, I wish to see all these monkeys,
_Golangulas_ and bears, pale and hurt, unheart and gifted with strength
and prowess like before. Let there be flowers, fruits and roots, even
out of season wherever these monkeys shall live—and let rivers there be
full of clear water". Hearing those words of the high-souled Rāghava
Mahendra replied with words instinct with delight—"O my boy, O foremost
of the Raghus, mighty is the boon thou hast prayed for—my words shall
never be falsified, so let them be be fulfilled. Let all those bears and
Golangulas rise up who were slain in the conflict by Rākshasas and had
their heads and arms severed. Let the monkeys gifted with their pristine
strength and prowess rise up unhurt and healthy as if after the end of
sleep. And being reconciled with their friends, relatives and kinsmen
let them attain to excellent joy. O thou the wielder of a huge bow, all
the trees shall be filled with flowers and fruits and all the rivers
shall be filled with water even out of season (wherever they shall
live)". Thereupon all these leading monkeys who had their persons
wounded but now healed up, rose up like those asleep. And all those
monkeys were greatly wondered, saying, "What is it?" And beholding
Kākutstha of accomplished, end and eulogizing Rāma and Lakshmana, all
the celestials, greatly delighted, said,—"Do thou, O king, repair to
Ayodhyā—despatch all the monkeys—console the famed Maithilee, ever
devoted unto thee—behold thy brother Bharata observing ascetic vows in
consequence of thy grief—and the high-souled Satrughna and all thy
mothers, O slayer of foes. And being Installed on the throne do thou
conduce to the joy of all citizens". Having thus addressed Rāma along
with Lakshmana, the thousand-eyed Deity, delighted, went away along with
the celestials, in their cars resembling the Sun (in brilliance). And
saluting all the celestials, Kākutstha, with his brother Lakshmana,
ordered the encampment of the army. Thereupon that famous and
well-pleased huge army of the monkeys protected by Rāma and Lakshmana,
appeared resplendant on all sides like unto a night beautified with the
rays of the Moon.



SECTION CXXIII.


Rāma having spent that night happily and risen up the next morning,
Bibhishana, chanting his victory, spoke unto that slayer of foes, with
folded hands, saying:—"Here are various articles for bathing, pastes,
clothes, ornaments, sandal and various excellent garlands. And here are
present women having eyes like lotuses and conversant with the art of
decking. Let them perform their duty, O Rāghava". Being thus accosted
Kākutstha replied unto Bibhishana, saying:—"Do thou invite all these
monkeys beaded by Sugriva to bathe. The virtuous-souled Bharata, having
huge arms and ever used to comforts, is greatly distressed on my
account. Without Bharata the son of Kaikeyi, ever performing pious
rites, I do not value bathing or these clothes and ornaments. Do thou so
manage that we may go to the city of Ayodhyā speedily. For difficult is
the way leading to Ayodhyā". Being thus accosted Bibhiskana relied unto
Kākutstha,—"O son of the lord of earth, may good betide thee, I shall
soon take thee to that city. The car _Puskpaka_ resembling the Sun,
belonging to my brother Kuvera, was brought by the powerful Rāvana. O
thou of unequalled prowess, that celestial and excellent car, going
everywhere at will, since the destruction of Rāvana in battle, is ready
for thee. And that car resembling the cloud is in the city of Lankā, in
which thou shalt, relieved of thy anxiety, repair to Ayodhyā. If I am
worthy of being favoured by thee, if dost thou remember any
accomplishment of mine—if thou hast any friendship for me, do thou, O
wise one, wait here with thy brother Lakshmana and spouse Vaidehi till I
accomplish all my desires by worshipping thee. And then thou shalt go
(to Ayodhyā) O Rāma. I shall worship thee with great delight and do
thou, O Rāma, with thy friends and army, accept that adoration. O Rāma,
out of love, honor, and brotherly feeling, I do crave thy permission. I
am a servant I cannot command thee". Being thus addressed, Rāma replied
unto Bibhishaua in the presence of all the Rākshasas and monkeys,
saying:—"I have been worshipped by thee, O hero, with thy excellent
counsels, with thy earnest endeavours and with thy great friendship. Do
not think, O lord of Rākshasas, that I do not comply with thy request—my
heart hastens me to behold my brother Bharata, who, to take me back, did
come to the mount Chitrakuta, who laid low his crown at my feet and
whose words I did not keep. (I am anxious to see) Kauçalyā, Sumitrā,
Kaikeyi, with my friends, citizens and villagers. Do thou regard me, O
Bibhishana, O gentle one, as worshipped. O friend do thou be not angry—I
request thee. Do thou speedily being the car for me, O lord of
Rākshasas—my work is done—how can I wish to live here long". Being thus
addressed by Rāma, Bibhishana the lord of Rākshasas, speedily brought
the car resembling the Sun.

Thereupon arrived there the car adorned all over with gold paintings,
altars crested with _Baidurja_ jewels, having upper rooms, silvered all
over, adorned with white flags and flagstaffs, beautified with gilt
lotuses, adorned with golden houses, covered with a network of girdles,
having windows made of pearls and jems, girt on all sides with a net of
bells, giving forth melodious sound, resembling the summit of the mount
Meru, constructed by _Viçwakarmā_ (the architect of the celestials)
adorned with huge apartments beautified with silver and pearls—having
its base crested with crystal, containing excellent seats made of
_Baidurja_, abounding in valuable coverlets and immense wealth,
incapable of being broken down and coursing at will. And communicating
unto Rāma (the arrival of that car) Bibhishana waited there. Beholding
that flowery car, coursing at will and resembling a huge mountain, Rāma,
of a generous spirit, along with Saumitri, attained to an excess of
astonishment.



SECTION CXXIV.


Having brought that car Pushpaka, adorned with flowers and having
stationed himself at a distance, Bibhishana the lord of Rākshasas, being
incited to hurry on, humbly and with folded hands, spoke unto Rāma,
saying, "What shall I do, O Rāghava?" Hearing those words the highly
powerful Rāghava, in the presence of Lakshmana, gave vent to the
following accents out of affection—"All these monkeys and bears have
brought about the accomplishment of my work with great care. Do thou,
satisfy them, O Bibhishana, with diverse jewels and riches. With these
and thee, I conquered the city of Lankā, lord of Rākshasas. They all
fought with a delighted heart, having renounced all fear of life and who
did never go away from the battle-field. Do thou, with a gift of riches
and jewel, make good the work of these monkeys and bears who encompassed
the accomplishment (of my end). Being honoured and delighted by thee
grateful, all these leading monkeys shall repair (to their respective
quarters). (If thou art found to be) sacrificing, self-controlled,
compassionate and (the just) collector of revenues, all shall be
attached unto thee. For this I do address you (thus). O lord of men, the
soldiers, disgusted, renounce that king who is void of all royal
accomplishments, and who uselessly slays soldiers in the conflict".
Being thus accosted by Rāma, Bibhishana, with a distribution of jewels
and riches, honoured all those monkeys. And beholding all those leading
monkeys worshipped with jewels and riches Rāma ascended that excellent
car, taking the bashful, and high-minded Vaidehi on his lap and
accompanied, by his powerful brother Lakshmana, a skilled bowman. And
being stationed on the car Kākutstha honouring all the monkeys, the
highly powerful Sugriva and Bibhishana, said—"O foremost of monkeys, ye
have performed a friendly service—it hath been appreciated by me—do ye
repair to your wished-for quarters. O Sugriva, thou, ever afraid of
impiety, hast performed all that a loving and well-wishing friend should
do. Do thou, encircled by thy army, proceed towards Kishkindhā. Do thou,
O Bibhishana, live in thy kingdom, Lankā, conferred upon thee, by me.
Not even the celestials, headed by Indra shall be able to assail thee. I
wish to return to Ayodhyā, the capital of my father’s (kingdom). I wish
to obtain your permission (and for this) I have invited you all". Being
thus addressed by Rāma, all the leading monkeys bears as well as the
Rākshasa Bibhishana said with folded hands—"We wish all to go to
Ayodhyā. Do thou take us. We shall all range with delight at forests and
gardens. Beholding thee installed and bowing unto Kauçalyā, we shall
soon return to our respective homes, O foremost of kings". Being thus
accosted by the monkeys with Bibhishana, the virtuous-souled Rāma, spoke
unto them and Sugriva and Bibhishana, saying—"Dearer than the dear, I
shall attain to, when returning my city, along with you all, I shall
enjoy in the company of all my friends and relatives. O Sugriva, do thou
soon ascend the car along with the monkeys. Do thou ascend too, O
Bibhishana, lord of Rākshasas, with all thy courtiers". Thereupon
ascended that celestial car _Pushpaka_, Sugriva, greatly delighted with
the monkeys and Bibhishana, with his courtiers. And they all having got
up, the excellent car, of Kuvera at the command of Rāghava, rose up in
the welkin. And in that car coursing at will and drawn by effulgent
ganders, Rāma greatly delighted appeared like Kuvera (himself). And all
the monkeys, bears and the highly powerful Rākshasas sat in that
celestial car unobstructed and at their pleasure.



SECTION CXXV.


Being commanded by Rāma, that excellent car, drawn by ganders, with a
huge noise, rose high up in the welkin. And casting his looks on all
sides, Rāma, the descendant of Raghus, spake unto Sitā, the daughter of
the king of Mithilā, having a moon-like countenance, saying,—"O Vaidehi,
do thou behold Lankā, situate on the summit of the mount Chitrakuta,
resembling that of Kailāça and constructed by _Viçwakarmā_. And behold,
O Sitā, that huge arena of battle, bathed in the blood and flesh of the
monkeys and Rākshasas. Do thou behold, O thou having expansive eyes,
Rāvana, the lord of Rākshasas, the repressor of people and who obtained
a boon, lying there, slain by me on thy account. Kumbhakarna was slain
there, the night-ranger Prahasta, as well, and Dumrāksha, were slain by
the monkey Hanumān. Bidyutmāli was slain there by the high-souled
Sushena—and Indrajit, the son of Rāvana, was slain there in the
encounter, by Lakshmana. The Rākshasa named Bikata was slain there by
Angadi—and Birupāksha, hard to look at and Mahaparsha and Mahodara. And
the powerful Akampana was slain (there) and all other
Rākshasas—Trishirā, Alikāya, Devāntaka and Narantaka—and the two leading
and powerful Rākshasas, mad after conflict—the sons of
Kumbhakarna—Nikumbha and Kumbha, Bajradanstra, Danstra and many other
Rākshasas were slain and the irrepressible Makarāksha was slain (there)
by me in the conflict. Akampana was slain—and the powerful Sonitāksha.
And Yupāksha and Prajangha were destroyed (there) in the great conflict.
The grim-visaged Rākshasa Viddutsjmha was slain there—and Yajnāsatru and
the highly powerful Suptaghna. (And there was slain) Suryāsatru and
Brahmasatru. (And there bewailed for Rāvana) his spouse Mandodari,
surrounded by his thousand other wives. O thou having an excellent
countenance, do thou behold the descending place of the ocean, where I
spent the night after crossing the deep for thee. O thou having
expansive eyes, for thee, this difficult construction of the bridge was
made by me over the deep by the help of Nala. Do thou, O Vaidehi, behold
the unagitated deep—the abode of Varuna, appearing as if without the
other end, roaring and abounding in conchs and pearl oysters. O
Maithili, do thou behold the golden mount, which rose above the deep for
affording a resting place unto Hanumān. And on the bank of this ocean I
halted with my soldiers. And here Mahādeva, the lord of the celestials,
was propitiated with me. It behoveth thee to behold this descending
place of the high-souled Ocean, known as _Setubandha_,⁴⁸⁸ worshipped of
the three worlds, highly sacred and destroying even the worst sin.
There, Bibhishana, the king of Rākshasas first came to me. Do thou
behold, O Sitā, Kishkindhā, having beautiful gardens, the pleasant city
of Sugriva, where Vāli was slain by me". And beholding the city of
Kishkindhā, ruled over by Vāli, Sitā, incited by her love, addressed
Rāma, with worthy words, saying—"O king, I wish to repair to Ayodhyā thy
capital with thee, in the company of Tārā, the dear wife of Sugriva, as
well as of the wives of other leading monkeys". Being thus addressed by
Vaidehi Rāghava replied—saying, "this shall be done" and getting at
Kishkindhā he stopped the car. And having beheld the car stationed he
spoke unto Sugriva, saying—"O foremost of monkeys, do thou speak unto
all the leading monkeys that they may go to Ayodhyā accompanied by their
wives. O thou of great strength—they may all go with Sitā. Do thou hurry
them on, O Sugriva. We shall (soon) go, O thou the lord of monkeys".
Being thus addressed by Rāma, of unmitigated prowess—the beautiful lord
of monkeys, encircled by them, entered speedily the inner apartment and
beholding Tārā there, said—"O dear, at the command of Rāghava and the
kind desire of Sitā, do thou soon go, taking with thee the wives of all
the high-souled monkeys. We shall see Ayodhyā and the wives of
Daçaratha". Hearing the words of Sugriva, Tārā, having a perfectly
beautiful person, assembling all the wives of the monkeys, said—"You
have been ordered by Sugriva to repair (to Ayodhyā) with the monkeys;—to
behold Ayodhyā, is also a dear object of mine. (I shall behold) Rāma
enter the city with the citizens and villagers and the wealth and riches
of the wives of Daçaratha". Being thus commanded by Tārā, the wives of
the monkeys, putting on all their ornaments and circumambulating (her)
ascended the car, with a view to behold Sitā. And beholding the car
going up with them all, Rāghava again spoke unto Sitā, near the mount
Rishyamuka, saying,—"Do thou behold there, O Sitā, the huge and foremost
mount Rishyamuka abounding in gold and various metals, like unto clouds
accompanied with lightnings. There I was joined by Sugriva, the lord of
monkeys. And there I entered into an agreement, O Sitā, for the
destruction of Vāli. And there is (the lake) Pampā abounding in lilies
and skirted by picturesque forest where separated from thee, I bewailed
piteously. And on its bank I beheld the pious _Savari_. And there I slew
_Kavandha_ and _Yoyanavāhu_. Behold there, O Sitā, a beautiful tree, in
Janasthāna, where, O thou ever used to luxuries, for thee, the highly
powerful and energetic Yatāyu, the foremost of birds, was slain by
Rāvana. Do thou behold there, O thou of a beautiful person, O thou of
auspicious looks, our hermitage and the beautiful cottage of leaves,
wherefrom thou hadst been carried away by force by the lord of
Rākshasas. Do thou behold there the beautiful and sacred river Godāveri
having clear water and the hermitage of Agastya, surrounded by plantain
trees. Do thou behold there, O Vaidehi, the great hermitage of
_Sarabhanga_, where came the thousand-eyed, Sakra, the subduer of
enemies’ cities. O worshipful dame, O thou having a middle
stature—amongst all those ascetics, thou beholdest, there lived Atri,
the lord of our family—resembling the fire of the Sun. There was slain
the huge-bodied Birādha by me. There thou didst behold, O Sitā, the
female ascetic (the wife of Attri) ever performing pious observances.
There cometh in view, O thou having a beautiful person, the king of
mountains, Chitrakuta, where to propitiate me, came the son of Sumitrā.
Behold the beautiful Yamunā, having picturesque forest on its bank and
the pleasant hermitage of Varadwāya. Behold there the sacred river
Ganges, dividing itself into three branches. Behold there the city of
Sringabera, where I made friendship with Guha. Behold there, O Sitā, the
capital of my father. Do thou bow unto Ayodhyā, O Vaidehi". Thereupon
all the monkeys and Rākshasas along with Bibhishana rose up delightedly
and saw the city. Thereupon the monkeys and Rākshasas beheld the city
abounding in white houses having spacious compartments, filled with
elephants and horses and looking like Amarāvati, the capital of
Mahendra.

  ⁴⁸⁸ This is still to be seen in the shape of a delapidated bridge near
      _Rāmeswar_ a place of pilgrimage. Pilgrims go there Via Madura, a
      district in South Madras. The Raja of Ramnud in whose Zemindari it
      is situated is called Setupati.—T.



SECTION CXXVI.


Having completed the fourteen years (of exile), the self-controlled
elder brother of Lakshmana, arriving at the hermitage of Varadwāya on
the fifth day, saluted the ascetic. And bowing unto Varadwāya, having
asceticism for his wealth, he said,—"O thou gifted with six sorts of
wealth, hast thou heard of the prosperity and well being (of my city)?
Is Bharata still engaged (in guarding the people)? Are my mothers
living?" Being thus addressed by Rāma the great ascetic Varadwāya
replied, delighted, and smiling, unto that foremost of Raghus,—"Abiding
by thy command and with matted locks, Bharata is waiting for thee,
always honoring thy sandals. And all others are well in thy house. O
subduer of thy enemies, I was greatly pained, when I saw thee before
entering the huge forest, wearing bark, three with thy wife,⁴⁸⁹ deprived
of thy kingdom for piety only, walking on foot, renouncing every thing,
obeying the command of thy sire, deprived of all comforts, like a
celestial banished from heaven, deprived of thy kingdom at the words of
Kaikeyi, and living on wild roots and fruits; but beholding thee now of
accomplished end, with all thy friends having vanquished the enemy, I
have attained to highest delight. O Rāghava, I am apprised of immense
griefs and happinesses which befell thee when thou didst live in
Janasthāna. Thy blameless spouse was carried away stealthily by Rāvana
engaged as thou wert in the behoof of the Brāhmanas, and in the
protection of all the ascetics. The view of Māricha—the carrying away of
Sitā,—the beholding of the headless demon,—thy going to (the lake)
Pampā,—thy friendship with Sugriva, where Vāli was slain by thee,—the
enquiry of Vaidehi undertaken by the son of Wind-god,—the construction
of the bridge by Nala after the whereabouts of Vaidehi had been
known—the conflagration of Lankā by the delighted and the leading
monkeys—the destruction, in the conflict, of Rāvana proud of his own
strength, along with his sons, friends, courtiers, army and steeds—the
arrival of the celestials on the destruction of Rāvana, the thorn of
gods and the grant of boon by them—I have known all these by virtue of
my asceticism, O thou fond of virtue. My disciples used to go hence to
that city to bring tidings. I shall even now grant thee a boon, O
foremost of those using weapons. Do thou accept my _Arghya_⁴⁹⁰ and then
repair to Ayodhyā to-morrow". And respectfully abiding by his words,
that effulgent son of the king, delighted, begged of him the boon. "O
thou gifted with six qualities, on my way while proceeding to Ayodhyā,
let all the trees, bearing fruits out of season, and producing honey,
bear many a nectar-smelling fruit". No sooner he replied saying,—"Thy
promise shall be fulfilled" than all the trees there became like those
of heaven. Trees without fruits were filled therewithal and trees
without flowers were covered with them. All the trees, whose leaves were
dried up, were enveloped with foliage and all of them began to pour
honey. The way to Ayodhyā for three _yojanas_ was thus filled all over
(with trees). Thereupon thousands of monkeys, living, at pleasure and
delightedly, on various celestial fruits, thought as if they were in
heaven.

  ⁴⁸⁹ _i.e._ thyself, Lakshmana and Sitā.

  ⁴⁹⁰ A respectful oblation to gods or venerable men of rice, _durva_
      grass, flowers &c with water in a small boat-shaped vessel.



SECTION CXXVII.


Thereupon beholding Ayodhyā, Rāma, the descendant of Raghu, of light
movements and desirous of affording delight unto others, thought of
welcoming (them). Thinking thus the intelligent and effulgent (Rāma)
cast his looks towards the monkeys and spoke unto Hanumān, saying,—"O
foremost of monkeys, speedily reparing to Ayodhyā do thou learn of the
welfare of all people in the palace of the king. Arriving at the city of
Sringavera, do thou communicate unto Guha, the king of _Nishadhas_⁴⁹¹
having the forest as his kingdon, my well-being, at my command. Hearing
that I am hale and hearty and relieved of all troubles, Guha, my friend
like my own self, shall attain to delight. And Guha, the lord of
_Nishadhas_, delighted, shall inform thee of the way to Ayodhyā and the
well being of Bharata. Do thou ask of Bharata his well-being at my
words, and communicate unto him my (arrival) with Lakshmana and my
spouse after having made good the vow (of my sire)—the carrying away of
Sitā by the powerful Rāvana—the friendship with Sugriva and the
destruction of Vāli in the conflict—the search of Maithili instituted by
thee having got over the huge lord of rivers—the advance (of the
monkeys) to the banks of the deep—the view of the ocean, the
construction of the bridge—the destruction of Rāvana,—the grant of boon
by Mahendra, Brahmā and Varuna—my meeting with my father by the favour
of Mahādeva. Do thou, O gentle one, communicate unto Bharata, my arrival
here with the lord of Rākshasas and king of monkeys. (Tell him)
’vanquishing his foes and attaining to excellent fame Rāma hath arrived
at the gate of the city with his valiant friends, having satisfied the
vow (of his sire).’ Thou shouldst read the signs expressive of joy or
sorrow that Bharata shall display on hearing this and infer therefrom
his attitude towards me. Thou shouldst know, from the colour of his
countenance, his looks and his words, all the movements and actions of
Bharata. Whose mind doth not change obtaining such an ancestral kingdom,
filled with all prosperity and abounding in elephants, horses and
chariots? If the effulgent Bharata, the descendant of Raghu, ruling over
it, wisheth the kingdom for himself, let him lord over the entire earth.
Therefore, O monkey, it behoveth thee to come back speedily apprised of
his intention and movements, before we proceed further". Being thus
commanded, Hanumān, the son of Wind-god, assuming a human shape speedily
proceeded towards Ayodhyā. Hanumān the son of Māruta rose up in the
welkin with velocity like unto Gāruda ready to fall upon a huge serpent.
Then crossing the Wind-path and the abode of the birds, getting over the
terrible confluence of the Ganges and Yamunā, reaching the city of
_Sringavera_ and meeting Guha, the energetic Hanumān, delighted,
(addressed him) with the following excellent words—"Thy friend Rāma, the
descendant of Kākutstha, having truth for his prowess, with Sitā and son
of Sumitrā, hath enquired of thy welfare. Having spent five nights⁴⁹²
till to-day, he, having obtained permission from the ascetic
_Varadwāja_, shall proceed to-morrow". Having said this the highly
energetic monkey, not caring for the exhaustion of travel, greatly
delighted and with hairs erect, rose up with great velocity. Beholding
the holy river sanctified with the name of Parasurāma, the
rivers—Bālukini, Baruthi, Gomati, the huge forest of _Sāla_ trees, the
various countries populated with thousands of people, and proceeding a
great distance speedily, that foremost of monkeys got at the trees near
_Nandigrām_⁴⁹³ like unto those of Chaitraratha, the garden of the lord
of celestials the flowers whereof were being plucked off by many a
damsel accompanied by their children decked in various ornaments. He saw
at a distance of one _crosa_ from Ayodhyā, Bharata wearing the skin of
an antelope, poorly, greatly reduced, living in a hermitage, wearing
matted hairs, having his body covered with dirt, greatly pulled down in
consequence of his brother’s disaster, living on roots and fruits,
self-controlled; living the life of an ascetic, observing pious
observances, with a bundle of clotted hairs on his head, wearing bark
and deer skin, having control over his passions and senses, effulgent
like _Brahmarshis_, ruling the earth always placing the sandals before
him, protecting people of four _Varnas_ against all fear, with
courtiers, priests leading a holy life and soldiers all wearing red
clothes; around him. All those citizens, fond of piety, did not like to
use good clothes beholding the prince use bark and deer skin. Thereupon
Hanumān, the son of Maruta spake with folded hands unto him, conversant
with piety like virtue incarnate, saying—"Kākutstha, living in the
forest of Dandaka with bark and matted hairs, for whom thou art
lamenting, hath enquired after thy welfare. Do thou, O worshipful sire,
speak out thy welfare and renounce the dreadful grief. Thou shalt in
this moment be reconciled to thy brother Rāma. Slaying Rāvana, and
regaining Maithili, Rāma, having accomplished his end, hath arrived here
with his valiant friends. The highly effulgent Lakshmana and the famed
Vaidehi (have also come). Sitā fareth well with Rāma like unto Sachi in
the company of Mahendra". Being thus addressed by Hanumān, Bharata, the
son of Kaikeyi, delighted, fell down all on a sudden in a swoon of joy.
Thereupon rising up in no time, and welcoming him, Bharata, the
descendant of Raghu, spake unto Hanumān communicating the pleasant
tidings, the following words. And embracing the monkey respectfully the
graceful Bharata sprinkled him with profuse tears not out of grief but
of joy. He said,—"Art thou a man or god who hast kindly come here? O
gentle one, I shall confer upon thee, who hast communicated unto me this
pleasant tidings, hundreds and thousands of kine, hundreds of prosperous
villages, sixteen young wives, pious, wearing excellent _Kundalas_,
golden-hued, having beautiful noses and breasts, having moon-like
countenances, decked with all ornaments and born of respectable
families". And hearing from that leading monkey of that wonderful return
of Rāma, the son of the king, delighted became anxious to behold him and
again addressed joyously Hanumān with the following words.

  ⁴⁹¹ A low caste aboriginal Hindu corresponding to our _Chandālas_
      always living in the forest. The Raja of Ramnud in the district of
      Madurā in Madras traces his descent from this Guha.

  ⁴⁹² Having spent five nights after the expiry of fourteen years of
      exile he is living at the hermitage of Varadwāja. He shall leave
      that place to-morrow.—T.

  ⁴⁹³ The country of Bharata’s maternal uncle.—T.



SECTION CXXVIII.


"I hear the tidings of my brother affording me great delight who hath
been living in the huge forest for many a year. The saying of the people
appeareth to me as instinct with well meaning that a man, if alive, may
attain to joy even after a century. Do thou relate truly unto me, how
and in what country the union between Rāghava and the monkeys was
brought about". Being thus accosted by the prince and seated on Kuça,
he, thereupon, began to describe Rāma’s life in the forest. "How Rāma
was exiled, the two boons conferred upon thy mother, how king Daçaratha
died in consequence of (his) son’s grief, how by emissaries, O lord,
thou wert brought up from the house of thy maternal uncle, how thou
didst not wish for the kingdom having entered Ayodhyā, how thy brother,
the repressor of enemies, was solicited by thee for accepting the
kingdom, reparing to the mount Chitrakuta, who hast ever wended the
track of the pious, the renouncement of kingdom (by him) abiding by the
words of the king, thy return after taking the sandals of thy revered
(brother)—all these, O thou of long-arms, are known to thee. I shall
relate unto thee all that happened after thy return. Thyself having
returned thence, all the birds and animals were overwhelmed with terror
and that forest appeared as if distressed. Thereupon he entered the
solitary and huge and dreadful forest Dandaka distressed by the
elephants and abounding in lions, tigers and deer. And they entering the
dense forest there appeared before them the powerful Birādha⁴⁹⁴ emitting
a dreadful sound. And taking him up roaring aloud like an elephant Rāma
threw him with his arms upwards and face downwards into a pit. Having
accomplished that difficult work the two brothers Rāma and Lakshmana,
arrived in the evening at the pleasant hermitage of _Sarabhanga_. And
_Sarabhanga_ having attained to heaven, Rāma, having truth for his
prowess, saluting all the ascetics, repaired to Janasthāna. And by the
high-souled Rāghava, living there, fourteen thousand inhabitants of
Janasthāna were slain. In the company of one person only and at the
commencement of the fight, by Rāma, within the one fourth part of a day,
were exterminated all the highly powerful and valiant inhabitants of the
forest of Dandaka always putting obstructions in the way of the
ascetics. All the Rākshasas were grinded (to death) by Rāghava. Khara
was slain in the conflict; Dushana being slain first Trishirā was slain
thereafter by him. Thereafter (a she-demon) named Surpanakhā, came to
the side of Rāma. Thereupon being commanded by Rāma, the highly powerful
Lakshmana rose up all on a sudden and taking a dagger chopped off her
ears and nose. Being thus insulted by him that she-demon came to Rāvana.
Thereupon a dreadful Rākshasa named Māricha—an attendant of Rāvana,
assuming the shape of a jewelled deer, allured Vaidehi. And beholding
it, Vaidehi spake unto Rāma, saying,—’Do thou catch it; with it when
caught our hermitage shall be more charming.’ Thereupon Rāma, with bow
in his hand, pursued that deer and with one shaft destroyed it. O gentle
one, Rāghava going out on hunting, and Lakshmana having issued out of
the hermitage, the Ten-necked (demon) entered therein. And he speedily
got hold of Sitā, like unto Rohini possessed by the planet in the sky.
Thereupon slaying the vulture Yatāyu in the conflict desirous of
rescuing her and getting hold of Sitā that Rākshasa speedily repaired
(to his capital). Thereupon some monkeys resembling mountains, stationed
on the summit of a mountain, stricken with wondrous fear and
astonishment, beheld Rāvana, the lord of Rākshasas proceed with Sitā.
Ascending the car _Puskpaka_, going at will, with Vaidehi and hastening
his course that highly powerful Rāvana, the lord of Rākshasas entered
Lankā. And entering the huge and excellent golden palace Rāvana consoled
Maithili with (diverse) words. But she regarded that foremost of
Rākshasas and his words as straw. And Vaidehi was placed in the forest
of Asoka. Thereupon returned Rāma after having slain the deer in the
forest. Having returned and seen the vulture, dearer than his father,
slain, Rāma, the descendant of Kākutstha was pained. And searching
Vaidehi and ranging at the banks of Godāveri and forest-lands covered
with flowers, Rāma with Lakshmana, met in that huge forest a Rākshasa
named Kavandha. Thereupon at the words of Kavandha, Rāma, having truth
for his prowess, repairing to the mount Rishyamuka, was united with
Sugriva. There had grown mutual love in them before they were known to
each other. Sugriva was driven away by his angry brother Vāli. And
informed of each other’s affairs their friendship grew closer.
There-upon slaying the huge-bodied and highly powerful Vāli in the
conflict by virtue of the strength of his own arms Rāma obtained (for
Sugriva) his own kingdom. And being placed on the throne with all the
monkeys, Sugriva promised unto Rāma the enquiry of the Princess (Sitā).
Being commanded by the high-souled Sugriva, the lord of monkeys, ten
_kotis_ of monkeys repaired to (various) quarters. Among them some of us
lost our way in a cavity of the Vindhya mountain, and were striken with
great terror—and accordingly much time was lost. The powerful brother of
the king of vultures named Sampāti communicated unto us the residence of
Sitā in the palace of Rāvana. Thereupon removing the grief of my
relatives stricken with sorrow and resorting to my own prowess, I jumped
over a hundred _yojanas_ and beheld her placed in the forest of Asoka,
wearing a red cloth, pale, deprived of all joy and observing strict
penances. And then nearing her and beholding her of a perfectly
blameless person I bestowed upon her an ensign a ring with Rāma’s name
engraven on it. And obtaining a jewel as an ensign, I, with my object
accomplished, returned. And having returned I presented Rāma of
unwearied actions with that ensign of a brilliant gem. And hearing (of
the news of Vaidehi) Rāma regained his life like one on the verge of
death regaining his being after drinking nectar. And exciting (his
soldiers) for making preparations like unto Fire about to destroy all
people he made up his mind for the devastation of Lankā. Thereupon
arriving at the banks of the ocean he had a bridge constructed by Nala
by which the army of monkey-heroes crossed (the deep). Nala destroyed
Prahasta, Rāghava slew Kumbhakarna, Lakshmana killed the son of Rāvana
and Rāma himself slew Rāvana. He was then met by Sakra, Yama, Varuna,
Siva, Brahmā and Daçaratha. And that graceful descendant of Kākutstha,
the slayer of foes, obtained the boon from them as well as from the
saints assembled there—(celestial and otherwise). Having obtained the
boon he, delighted, met the monkeys and in the car _Pushpaka_ reached
Kishkindhā. Again reaching the Ganges he is living with the ascetic; it
becometh thee to behold him to-morrow under the auspices of of
Pushya,⁴⁹⁵ without any hindrance". Thereupon being delighted with the
sweet accents of Hanumān, Bharata addressed him, with folded hands, with
words affording delight, saying,—"After a long time my desire hath been
fulfilled".

  ⁴⁹⁴ A demon of that name.

  ⁴⁹⁵ The lunar asterism comprising three stars of which one is the
      Cancer.



SECTION CXXIX.


Hearing those words affording great delight, Bharata, the slayer of
enemies, having truth for his prowess, delighted, ordered Satrughna,
(saying),—"Let all people being purified worship all the deities and
altars of the city with fragrant garlands and diverse music. Let all the
bards conversant with the chanting of the pedigree, the flatterers, all
those conversant with music, the dancing girls, the queens, the
courtiers, the soldiers with their wives, Brāhmanas, Kshatryas, and
people of all other castes, issue out to behold the moon-like
countenance of Rāma". Hearing the words of Bharata, Satrughna, the
slayer of enemies, divided the work amongst the servants, (saying),—"Do
ye level the high and low ground from Nandigrām to (Ayodhyā). Do ye
perfectly water the ground with cold water. Thereafter sprinkle all the
places with flowers and dried paddy; hoist up flags all over the city;
decorate all the houses, before the rising of the moon with garlands,
jewels, flowers of gold and things of five other colours. Let hundreds
of men watch the thorough-fares". Hearing the command of Satrughna,
issued out with delight Dhristi, Jayanta, Vijaya, Siddartha,
Arthasadhaka, Asoka, Mantrapāla and Sumantra. Thereupon issued out men
on horse back and in cars with thousands of mad elephants well-decked
with pennons and she-elephants with golden seats (on their backs). And
some heroes proceeded encircled by a thousand excellent steeds and
persons carrying _Sakti_, _Risthi_, maces and pennons and thousands of
infantry. Thereupon proceeded Sumitrā and all other wives of Daçaratha
placing Kauçalya before them and seated in excellent conveyances. And
hearing of the return of his brother and attaining to delight, the
high-souled and pious Bharata, reduced with fasting, poorly, wearing
bark and skin of an antelope and conversant with religion, issued out to
receive back Rāma in the company of his counsellors and encircled by the
twice-born ones, the people of diverse castes, his own relations and
kinsmen and ministers with garlands and _Modaka_⁴⁹⁶ in their hands,
eulogized by the bards, having his arrival announced with the sound of
conchs and bugles and placing the sandals of his worshipful brother on
his head and taking white umbrella adorned with white garlands and white
_Chowries_ decked with gold and worthy of being used by the kings.
Thereupon with the sound of the horses’ hoofs and cars, conchs and
bugles the earth shook. And the whole city went to Nandigrām. And
beholding the Wind-god’s son, Bharata said,—"Didst thou not resort to
the usual fickleness of the monkeys? We do not behold the worshipful
Rāma, the descendant of Kākutstha—the slayer of foes. Nor do we behold
the monkeys assuming shapes at will". Having been addressed with those
words, Hanumān replied, communicating unto Bharata, having truth for his
prowess, the truth,—"Having reached the trees, covered by the favour of
Varadwaja, with fruits and flowers and pouring honey, the monkeys are
emitting noise like maddened black bees. O slayer of foes, this boon was
granted him (Rāma) by Vāsava. (Varadwaya) is treating him with his army
with all hospitality. Hear the dreadful noise of the delighted monkeys.
Methinks the monkey host hath crossed the river Gomati. Behold the huge
upheaval of dust towards the _Sāla_ forest. Methinks the monkeys are
agitating the graceful _Sāla_ forest. Behold there at the distance the
car resembling the Sun. This celestial car _Pashpaka_, constructed by
Brahmā’s mind, was obtained by the high-souled (Rāma) after having slain
Rāvana with his friends. This celestial car, resembling the newly risen
Sun, coursing at will and carrying Rāma (was gained) by the favour of
the Giver of wealth. (There are) the two heroic brothers—the descendants
of Raghu with Yaidehi, the highly effulgent Sugriva and the Rākshasa
Bibhishana. Thereupon with the sound of "there is Rāma" there arose a
joyous noise reaching the abode of the celestials from among women,
children, the young and the old. Thereupon descending upon the earth
from chariots, elephants and horses all people beheld him (Rāma)
stationed on the car like unto the moon in the sky. And facing Rāghava
and with folded hands Bharata delightedly worshipped him with agreeable
words, _Arghya_ and water to wash his feet. There appeared in the car
constructed by Brahmā’s mind the elder brother of Bharata having
expansive eyes like the immortal wielder of thunder-bolt. Thereupon
Bharata humbly saluted his brother Rāma seated on the top of the car
like unto the Sun on the summit (of the mount Meru). And commanded by
Rāma that excellent car drawn by ganders got down on the earth with
great velocity. And ascending that car, Bharata, having truth for his
prowess, reaching Rāma, delighted, again bowed unto him. And raising
Bharata up who had been seen after a long time and placing him on his
lap Kākutstha, delighted, embraced him. There-upon Bharata, the slayer
of foes, bowed unto Vaidehi and welcomed Lakshmana. And the son of
Kaikeyi (then in turn) embraced Sugriva, Jāmbavāna, Angada, Mainda,
Dwivida, Nila and Rishava. And he then embraced Sushena, Nala, Gabāksha,
Gandhamādana, Sarabha, and Panasa. And assuming human shapes, those
monkeys, assuming shapes at will, delightedly enquired after Bharata’s
well-being. And embracing Sugriva, the foremost of monkeys, the highly
effulgent prince Bharata, the foremost of the pious, said—" O Sugriva,
thou art our fifth brother. From brotherliness groweth friendship and
doing injury is the sign of an enemy". And Bharata then addressed
Bibhishana with soothing words—"It is by fortune that through your help
he hath accomplished such a difficult work". Thereupon the heroic
Satrughna saluting Rāma and Lakshmana, respectfully bowed unto Sitā. And
having approached his mother, pale and pulled down with grief, Rāma
humbly touched her feet and enhanced her delight. And thereupon saluting
Sumitrā, famed Kaikeyi and all his mothers he approached the priests.
Thereupon all the citizens with folded hands welcomed him
saying—"Welcome art thou, O thou of long arms! O thou the enhancer of
Kauçalya’s joy!" And the elder brother of Bharata observed the folded
hands of the citizens like so many blown lotuses. And himself taking the
sandals of Rāma, Bharata, conversant with piety, placed them at the feet
of that lord of men. Thereupon Bharata with folded hands spoke unto
Rāma, saying—"This all thy kingdom, which thou didst leave to my care, I
return thee. Blessed is my birth to-day and accomplished is my desire,
since I behold thee again as king in Ayodhyā after thy return. Do thou
examine thy wealth, treasury, palace and army. By thy favour I have
increased all these ten fold". Hearing Bharata speak in that wise and
beholding him devoted to his brother all the monkeys and the Rākshasa
Bibhishana shed tears. Thereupon placing Bharata, in delight, on his
lap, Rāghava, with his army in that car, proceeded towards Bharata’s
abode. And reaching Bharata’s palace Rāghava with his army descended
upon the earth. Thereupon Rāma said to the excellent car—"Do thou (now)
go to _Vaisrāvana_—I do permit thee". Thereupon being thus commanded by
Rāma, that excellent car, proceeding towards the north, reached the
abode of the Giver of wealth. That celestial car _Pushpaka_ had been
taken away by the Rākshasa (Rāvana); but now at the words of Rāma it
reached (again) the Giver of wealth. And touching the feet of his priest
the powerful Rāghava sat on a separate and excellent seat like unto
Sakra, the lord of immortals (by the side of) _Vrihashpati_.

  ⁴⁹⁶ A kind of sweet meat.



SECTION CXXX.


Thereupon having placed her palms on his head Bharata, the enhancer of
Kaikeyi’s joy, spoke unto his elder brother Rāma, having truth for his
prowess, saying,—"Abiding by my mother’s request thou didst confer this
kingdom upon me; I do return thee the kingdom thou didst give me. Like
unto a young one unable to carry a heavy burden thrown off by a powerful
bull I am unable to carry this huge burden (of the kingdom). I do
consider this kingdom infested with thieves, difficult to govern, as it
is difficult to re-construct a bridge broken down by a powerful current
of water. As an ass cannot follow the course of a horse and a crow
cannot follow that of a gander, so I am unable, O hero, O slayer of
foes, to follow thy footsteps. If a tree planted in the inner appartment
of a house, growing huge with a big trunk and many branches, is dried up
as soon it blossoms without bearing fruits, his object for whom it is
planted, becomes fruitless. And this simili, O thou of long-arms, shall
prove good in thee, if dost thou not, our master, govern us, O lord of
men, who are thy servants. Let the world, O Rāghava, behold thee
installed (to-day) like unto the powerful mid-day Sun burning in
effulgence. Do thou sleep and rise up with the sound of stringed
instruments, womens’ girdles and _Nupuras_ and charming songs. Do thou
govern the people as long as the solar system exists and as far as the
earth extends". Hearing the words of Bharata, Rāma the conqueror of
enemies’ cities, saying,—"So be it" sat on an excellent seat. Thereupon
at the command of Satrughna, expert, skilful and quick-handed barbers
gathered round Rāghava. At first, Bharata, the highly powerful
Lakshmana, Sugriva the lord of monkeys, and Bibhishana the lord of
Rākshasas bathed. Thereupon shorn of his matted hairs, bathed, with
paste excellent garlands and precious clothes on, he appeared there
shining in grace. The valiant and graceful Satrughna, the upholder of
the dignity of Ikshwaku race, himself got ready the dresses for Rāma and
Lakshmana. And all the high-minded wives of Daçaratha with their own
hands decked Sitā with various charming (ornaments). Thereupon Kauçalyā,
delighted and fond of her son, herself with great care, decorated the
wives of monkeys. Thereupon at the words of Satrughna, the charioteer by
name Sumantra got ready the perfectly beautiful car. And beholding that
celestial car, bright as the fire of the sun, stationed before him,
Rāma, having long arms, the conqueror of enemies’ cities, ascended it.
Sugriva and Hanumān, graceful like Mahendra, bathed, dressed in
celestial clothes and wearing excellent _Kundalas_, proceeded (to view
the city). And then went Sitā and all the wives of Sugriva decorated
with all ornaments and wearing excellent _Kundalas_, anxious to behold
the city. All the ministers of king Daçaratha in Ayodhyā began to hold
consultation respectfully with the priest. Asoka, Vijaya and Siddhartha,
with undivided mind, consulted with each other about the welfare of Rāma
as well as that of the city. (Thereupon they ordered the servants)
saying,—"Do ye collect materials necessary for the auspicious
installation of the high-souled (Rāma) worthy of being crowned with
victory". The priest and the ministers having ordered thus all speedily
issued out of the city to behold Rāma. Like unto the thousand-eyed Indra
in his car drawn by horses the blameless Rāma, seated in his car,
proceeded towards the excellent city. Bharata took up the reins,
Satrughna held the umbrella and Lakshmana began to fan him on the head
with _Chowries_. And Bibhishana, the lord of Rākshasas standing on one
side, took up the white _Chowrie_ shining like the second moon. There
was audible the sweet encomium of Rāma chanted by the crowd of ascetics
in the sky, the celestials and the Marutas. Thereupon the highly
effulgent Sugriva, the foremost of monkeys, got up upon an elephant
named _Satrunyaya_ resembling a mountain. And riding nine thousand
elephants proceeded the monkeys assuming human shapes and adorned with
various ornaments. And with the music of conches and bugles that
foremost of men entered the city abounding in houses. (And the citizens)
beheld Rāghava enter the city with a graceful person and seated in the
car. And they having bowed unto that descendant of Kākutstha were
welcomed by him. And they followed that high-souled one encircled by his
brothers. And surrounded by his courtiers, Brāhmanas and subjects Rāma
appeared beautiful like unto the Moon encircled by stars. And he went
proceeded by men who play on stringed instruments, by people with
_Karatal_ and Sustika in their hands and by men chanting delightedly
auspicious songs. Persons with Akshata and gold in their hands, kine,
girls, Brāhmanas and persons with _Modaka_ in their hands went before
Rāma. Thereupon before the ministers Rāma began to describe the
friendship of Sugriva, the prowess of the Wind-god’s son and the works
accomplished by the monkeys. And hearing of the works of the monkeys and
the prowess of the Rākshasas, the inhabitants of the city of Ayodhyā
attained to astonishment. Having related thus (the works of the monkeys)
the graceful Rāma encircled by the monkeys entered (the city of) Ayodhyā
abounding in delighted and plump persons. Thereupon the citizens hoisted
up flags upon every house and he reached the picturesque abode of his
ancestors inhabited by the descendants of Ikshwaku. And having reached
and entered his ancestral palace and bowed unto Kauçalyā, Sumitrā and
Kaikeyi, the high-souled prince, the enhancer of the joy of the
descendants of Raghu, addressed Bharata the foremost of the pious, with
sweet words instinct with meaning, saying,—"Do thou set apart for
Sugriva my huge and excellent palace abounding in pearls and
_Vaidurjas_". Hearing those words, Bharata, having truth for his
prowess, taking Sugriva by the hand, conducted him to the palace. And
commanded by Satrughna, (servants) speedily entered (that palace) with
oil, lamps, bedsteads and beddings. Thereupon the highly effulgent
younger brother of Rāghava spoke unto Sugriva, saying,—"Do thou, O lord,
order some (to bring water) for Rāma’s installation". And Sugriva
conferred upon four leading monkeys four golden jars crested with
diverse jewels and said to them,—"Do ye so conduct, O monkeys, that ye
may return by the dawn with the jars filled with the water of the four
oceans". Being thus addressed by the high-souled (Sugriva) the monkeys
resembling the elephants speedily rose up in the welkin like unto
quick-coursing vultures. Jāmbavāna, Hanumān, the monkey Vegadarshi and
Rishabha brought the jars filled with water from five hundred rivers.
Sushena, gifted with prowess, brought that jar crested with gems, filled
with water from the Eastern Ocean. And Rishabha speedily brought water
from the Southern Ocean. And Gabaya brought, from the great Western
Ocean in that golden jar, water perfumed with the fragrance of red
sandal and camphor. And the virtuous-souled Wind-god’s son, gifted with
all accomplishments and the prowess of Gāruda and Wind-god, brought,
speedily from the Northern Ocean, water in that jewelled jar. And
beholding water thus brought by the leading monkeys for the installation
of Rāma, Satrughna, with his ministers, communicated that unto the
leading priests and friends. Thereupon the self-controlled Vasishtha,
striken in years, along with other Brahmanas placed Rāma with Sitā on a
jewelled seat. Vasishtha, Vijayā, Jāvāli, Kātyāyana, Goutama and
Bāmadeva, sprinkled that foremost of men, with clear and fragrant water
as Vasus did the thousand eyed Vāsava. (He was then sprinkled by) the
_Rittigas_, Brāhmanas, maidens ministers, soldiers and the merchants all
delighted. (There-upon) with the juice of _Oshadhis_⁴⁹⁷ (he was
sprinkled by) the celestials stationed in the sky, the deities presiding
over the four quarters and all other celestials collected. And having
placed him on a seat crested with various jewels in the arena decorated
with gold, various jewels and rich parapharnalia, (he placed on his
head) the jewelled crown made by Brahmā, brilliant and with which in the
days of yore Manu and other kings, born in his race, were installed. And
being decked by the high-souled Vasishtha with that crown, Rāghava was
afterwards dressed with the celestial garments by the _Rittigas_.⁴⁹⁸ And
Satrughna held the white and excellent umbrella and Sugriva the lord of
monkeys took the white _Chowrie_. And Bibhishana the lord of Rākshasas
took up another _Chowrie_ resembling the moon. And the wind commanded by
Vāsava conferred upon Rāghava, a garland of a hundred golden lotuses,
shining in their native lustre. And the wind commanded by Sakra
conferred upon that lord of men a jewelled garland crested with diverse
gems. The intelligent and worthy Rāma being installed the celestials and
the Gandharvas sang and the Apsaras danced. The earth was filled with
crops, the trees with fruits and the flowers were fragrant on the
occassion of Rāghava’s installation. And that foremost of men conferred
upon the twice-born ones one million of horses, a hundred thousand cows
and a hundred thousand bulls. And Rāghava again conferred upon the
Brāhmanas thirty _crores_ of golden coins and diverse costly ornaments
and clothes. Thereupon that lord of men conferred upon Sugriva a
celestial garland brilliant like the rays of the Sun and crested with
gold and jewels. And he, gifted with intelligence, conferred upon
Angada, Vāli’s son, two _Angadas_⁴⁹⁹ brilliant as the rays of the moon
and made of _Baidurja_. And Rāma conferred upon Sitā an excellent pearl
necklace crested with precious jems, celestial clothes and various
excellent ornaments. And taking off the necklace from her person
Vaidehi, the daughter of king Janaka, conferred it upon the Wind-god’s
son remembering the services (rendered by him) and cast her looks again
and again upon her lord and the monkeys. And beholding that (Rāma)
capable of reading the gestures, spoke unto the daughter of king Janaka,
saying—"O fortunate and beautiful lady, do thou confer this necklace
upon him with whom thou art pleased". Thereupon the lotus-eyed (Sitā)
conferred that upon the Wind god’s son. And Hanumān, the foremost of
monkeys, in whom perpetually exist, energy, forgiveness, fame,
skillfullness, prowess, humility, tactics, manliness, valiance and
intellect, appeared with that necklace like a mountain beautified with
the rays of the moon and white clouds. And all other elderly and leading
monkeys were respectively honoured with clothes and ornaments. And being
honoured by Rāma of unwearied actions with enough of jewels and other
wished-for objects, Bibhishana, Sugriva, Hanumān, Jāmbavān and other
leading monkeys, delighted, returned to their respective habitations.
Thereupon, the lord of earth and the slayer of foes conferred, all
wished-for things, upon Dwivida, Mainda and Nila. And beholding (the
installation of Rāma) the high-souled monkeys, taking leave of the lord
of earth, went to Kishkindhā. And beholding the inauguration of Rāma,
Sugriva, the foremost of monkeys, honored by Rāma, repaired to the city
of Kishkindhā. And having obtained his own kingdom, the greatly famous
and virtuous-souled Bibhishana, with all the Rākshasas, repaired to the
city of Lankā. Having slain his foes, the highly generous and glorious
Rāma, ruled in great delight, the kingdom extending all over the earth.
And Rāma, fond of the pious, spoke unto Lakshmana, conversant with
piety; saying—"O thou conversant with piety, do thou with me and
four-fold forces, govern this kingdom, ruled by our predecessors. Like
unto our ancestors do thou now carry the burden of an associate in the
throne". When the son of Sumitrā did not accept the heir apparentship
albeit solicited earnestly again and again, the high-souled (Rāma)
conferred upon Bharata that dignity. And that son of king performed
various sacrifices such as _Paundarika_,⁵⁰⁰ _Aswamedha_,⁵⁰¹ _Bājimedha_
and others. And governing the kingdon for ten thousand years Rāghava
performed ten horse-sacrifices with excellent horses and profuse
presents. And that highly powerful Rāma, having his arms extended up to
the knee-joint, having a spacious breast and Lakshmana as his attendant,
ruled the earth (in this wise). And obtaining that excellent kingdom,
the virtuous-souled Rāghava performed many sacrifices with his sons,
brothers and friends. And Rāma governing the kingdom, the widows were
not distressed and there was no fear from voracious animals or from
diseases. The people were saved from the thieves and there was no other
trouble. And the old were not constrained to perform the funeral
ceremonies of the children. All were delighted and devoted to pious
observances. And beholding Rāma they did not envy one another. And Rāma
governing the kingdom, (people) lived for a thousand years and had a
thousand children,—they were freed from diseases and sorrow. And the
trees bore fruits and flowers perpetually—there were showers at will and
the wind blew pleasant. And the people delighted engaged in their
respective works and the subjects grew pious and truthful, under Rāma’s
regime, and were devoted to the observance of all pious works and gifted
with all auspicious marks. And Rāma ruled the kingdom for ten thousand
years. And this sacred Epic, the first of its kind, affording piety,
fame, and long life, and describing the conquest of the kings, was
composed by Valmiki in the days of yore. He, who on this earth, shall
hear (this story) shall be divested of sins. People, wishing for
children, shall obtain the same and those, wishing for riches, shall get
by them. Thus people on this earth shall attain to their wished-for
objects hearing of this Rāma’s installation—the king may conquer the
earth and subdue his foes. Females may obtain sons (in the same way) as
Kauçalyā gave birth to Rāma, Sumitrā to Lakshmana and Kaikeyi to
Bharata. Hearing the story of this work describing the victory of Rāma
of unwearied actions one may attain to a long life. He, who with
devotion and having his anger subdued, shall hear the story of this epic
written by Valmiki in the days of yore shall get over all troubles. And
hearing the story of the Epic composed by Valmiki in the days of yore,
one living in foreign countries, shall return home and enjoy in the
company of his friends. Hearing this people shall secure all their
wished-for objects from Rāghava and the celestials shall be greatly
delighted. When this book is kept in a house it becomes free from the
disturbance of evil spirits. Hearing this a king may conquer the earth,
and one living in a foreign country fareth well. If a female, during her
monthly course, hears the story, she shall give birth to an excellent
son. By reading and worshipping this ancient history people are freed
from all sins and attain to a long life. The Kshatryas, bending low
their heads, should hear this daily from the Brāhmanas. Hearing or
reading the whole of Ramāyana, forsooth shall people get sons and
riches. Rāma is ever pleased with him. He is the ever-existing
Vishnu—the first God, the huge-armed Hari, Narayana and Lord. This
ancient work produceth such fruits. May good betide ye. Do ye openly
declare that Vishnu’s prowess may increase. The celestials shall be
greatly delighted for reading or hearing this story of Rāma and the
progenitors shall be always pleased. Those, who shall write this story
of Rāma first recorded by the Rishi (Valmiki) shall reach the region of
Brahmā. Hearing this people attain to, on this earth, multiplied
relations, increased wealth and crops, beautiful wives, excellent
happiness, and the accomplishment of all desires. They attain to long
life, health, fame, intellect, prowess, and good brothers. Therefore it
behoveth those good men, who wish for prosperity, to hear this story
perpetually.

  ⁴⁹⁷ A domestic chaplain—a family priest.

  ⁴⁹⁸ An annual plant or herb—one that dies after becoming ripe.

  ⁴⁹⁹ A kind of ornament worn on upper arms.

  ⁵⁰⁰ A kind of sacrifice.

  ⁵⁰¹ A kind of sacrifice in which a horse is slain.

THE END OF YUDDHAKANDAM.