RAMAYANA VOLUME TWO
ARANYA, KISHKINDHA, AND SUNDARA KANDAM
This ebook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this ebook or online at
http://www.gutenberg.org/license. If you are not located in the United
States, you'll have to check the laws of the country where you are
located before using this ebook.
Title: The Ramayana Volume Two
Author: Valmiki
Release Date: unknown date [EBook #57826]
Language: English
Character set encoding: US-ASCII
*** START OF THIS PROJECT GUTENBERG EBOOK THE RAMAYANA VOLUME TWO ***
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 a (with a macron above) as a (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
_Garuda_, were spelled two different ways in the same text. I have
spelled them consistently to avoid confusion.
THE RAMAYANA
Translated into English Prose from the original Sanskrit of Valmiki
ARANYA KANDAM.
EDITED AND PUBLISHED BY
MANMATHA NATH DUTT, M. A.
Rector, Keshub Academy.
printed by Girish Chandra Chackravarti, Deva Press, 65/2, Beadon Street.
CALCUTTA. 1891
[All rights reserved.]
ARANYA KANDAM. ....................................................
SECTION I. ......................................................
SECTION II. .....................................................
SECTION III. ....................................................
SECTION IV. .....................................................
SECTION V. ......................................................
SECTI0N VI. .....................................................
SECTION VII. ....................................................
SECTION VIII. ...................................................
SECTION IX. .....................................................
SECTION X. ......................................................
SECTION XI. .....................................................
SECTION XII. ....................................................
SECTION XIII. ...................................................
SECTION XIV. ....................................................
SECTION XV. .....................................................
SECTION XVI. ....................................................
SECTION XVII. ...................................................
SECTION XVIII. ..................................................
SECTION XIX. ....................................................
SECTION XX. .....................................................
SECTION XXI. ....................................................
SECTION XXII. ...................................................
SECTION XXIII. ..................................................
SECTION XXIV. ...................................................
SECTION XXV. ....................................................
SECTION XXVI. ...................................................
SECTION XXVII. ..................................................
SECTION XXVIII. .................................................
SECTION XXIX. ...................................................
SECTION XXX. ....................................................
SECTION XXXI. ...................................................
SECTION XXXII. ..................................................
SECTION XXXIII. .................................................
SECTION XXXIV. ..................................................
SECTION XXXV. ...................................................
SECTION XXXVI. ..................................................
SECTION XXXVII. .................................................
SECTION XXXVIII. ................................................
SECTION XXXIX. ..................................................
SECTION XL. .....................................................
SECTION XLI. ....................................................
SECTION XLII. ...................................................
SECTION XLIII. ..................................................
SECTION XLIV. ...................................................
SECTION XLV. ....................................................
SECTION XLVI. ...................................................
SECTION XLVII. ..................................................
SECTION XLVIII. .................................................
SECTION XLIX. ...................................................
SECTION L. ......................................................
SECTION LI. .....................................................
SECTION LII. ....................................................
SECTION LIII. ...................................................
SECTION LIV. ....................................................
SECTION LV. .....................................................
SECTION LVI. ....................................................
SECTION LVI. ....................................................
SECTION LVII. ...................................................
SECTION LVIII. ..................................................
SECTION LIX. ....................................................
SECTION LX. .....................................................
SECTION LXI. ....................................................
SECTION LXII. ...................................................
SECTION LXIII. ..................................................
SECTION LXIV. ...................................................
SECTION LXV. ....................................................
SECTION LXVI. ...................................................
SECTION LXVII. ..................................................
SECTION LXVIII. .................................................
SECTION LXIX. ...................................................
SECTION LXX. ....................................................
SECTION LXXI. ...................................................
SECTION LXXII. ..................................................
SECTION LXXIII. .................................................
SECTION LXXIV. ..................................................
SECTION LXXV. ...................................................
KISHKINDHA KANDAM. ................................................
SECTION I. ......................................................
SECTION II. .....................................................
SECTION III. ....................................................
SECTION IV. .....................................................
SECTION V. ......................................................
SECTION VI. .....................................................
SECTION VII. ....................................................
SECTION VIII. ...................................................
SECTION IX. .....................................................
SECTION X. ......................................................
SECTION XI. .....................................................
SECTION XII. ....................................................
SECTION XIII. ...................................................
SECTION XIV. ....................................................
SECTION XV. .....................................................
SECTION XVI. ....................................................
SECTION XVII. ...................................................
SECTION XVIII. ..................................................
SECTION XIX. ....................................................
SECTION XX. .....................................................
SECTION XXI. ....................................................
SECTION XXII. ...................................................
SECTION XXIII. ..................................................
SECTION XXIV. ...................................................
SECTION XXV. ....................................................
SECTION XXVI. ...................................................
SECTION XXVII. ..................................................
SECTION XXVIII. .................................................
SECTION XXIX. ...................................................
SECTION XXX. ....................................................
SECTION XXXI. ...................................................
SECTION XXXII. ..................................................
SECTION XXXIII. .................................................
SECTION XXXIV. ..................................................
SECTION XXXV. ...................................................
SECTION XXXVI. ..................................................
SECTION XXXVII. .................................................
SECTION XXXVIII. ................................................
SECTION XXXIX. ..................................................
SECTION XL. .....................................................
SECTION XLI. ....................................................
SECTION XLII. ...................................................
SECTION XLIII. ..................................................
SECTION XLIV. ...................................................
SECTION XLV. ....................................................
SECTION XLVI. ...................................................
SECTION XLVII. ..................................................
SECTION XLVIII. .................................................
SECTION XLIX. ...................................................
SECTION L. ......................................................
SECTION LI. .....................................................
SECTION LII. ....................................................
SECTION LIII. ...................................................
SECTION LIV. ....................................................
SECTION LV. .....................................................
SECTION LVI. ....................................................
SECTION LVII. ...................................................
SECTION LVIII. ..................................................
SECTION LIX. ....................................................
SECTION LX. .....................................................
SECTION LXI. ....................................................
SECTION LXII. ...................................................
SECTION LXIII. ..................................................
SECTION LXIV. ...................................................
SECTION LXV. ....................................................
SECTION LXVI. ...................................................
SECTION LXVII. ..................................................
SUNDARA KANDAM. ...................................................
SECTION I. ......................................................
SECTION II. .....................................................
SECTION III. ....................................................
SECTION IV. .....................................................
SECTION V. ......................................................
SECTION VI. .....................................................
SECTION VII. ....................................................
SECTION VIII. ...................................................
SECTION IX. .....................................................
SECTION X. ......................................................
SECTION XI. .....................................................
SECTION XII. ....................................................
SECTION XIII. ...................................................
SECTION XIV. ....................................................
SECTION XV. .....................................................
SECTION XVI. ....................................................
SECTION XVII. ...................................................
SECTION XVIII. ..................................................
SECTION XIX. ....................................................
SECTION XX. .....................................................
SECTION XXI. ....................................................
SECTION XXII. ...................................................
SECTION XXIII. ..................................................
SECTION XXIV. ...................................................
SECTION XXV. ....................................................
SECTION XXVI. ...................................................
SECTION XXVII. ..................................................
SECTION XXVIII. .................................................
SECTION XXIX. ...................................................
SECTION XXX. ....................................................
SECTION XXXI. ...................................................
SECTION XXXII. ..................................................
SECTION XXXIII. .................................................
SECTION XXXIV. ..................................................
SECTION XXXV. ...................................................
SECTION XXXVI. ..................................................
SECTION XXXVII. .................................................
SECTION XXXVIII. ................................................
SECTION XXXIX. ..................................................
SECTION XL. .....................................................
SECTION XLI. ....................................................
SECTION XLII. ...................................................
SECTION XLIII. ..................................................
SECTION XLIV. ...................................................
SECTION XLV. ....................................................
SECTION XLVI. ...................................................
SECTION XLVII. ..................................................
SECTION XLVIII. .................................................
SECTION XLIX. ...................................................
SECTION L. ......................................................
SECTION LI. .....................................................
SECTION LII. ....................................................
SECTION LIII. ...................................................
SECTION LIV. ....................................................
SECTION LV. .....................................................
SECTION LVI. ....................................................
SECTION LVII. ...................................................
SECTION LVIII. ..................................................
SECTION LIX. ....................................................
SECTION LX. .....................................................
SECTION LXI. ....................................................
SECTION LXII. ...................................................
SECTION LXIII. ..................................................
SECTION LXIV. ...................................................
SECTION LXV. ....................................................
SECTION LXVI. ...................................................
SECTION LXVII. ..................................................
ARANYA KANDAM.
SECTION I.
Entering the extensive forest of Dandaka, the irrepressible and
self-composed Rama saw the collection of asylums belonging unto the
ascetics, strewn with Kuca and bark, and environed by spiritual energy;
incapable of being beheld; like the solar disc in the heavens,--the
refuge of all creatures--with their ornamented yards; filled with a
great many deer, and abounding in multitudes of birds; in which Apsaras
always danced and which they held in respect; (asylums) beauteous with
spacious rooms for fire-sacrifice, with sacrificial necessaries,
deer-skins, Kuca, faggots, water-pitchers, fruits and roots; surrounded
by mighty and sacred forest-trees; crowned with lucious fruits; honored
with Vali[1] and Homa[2]; holy; resounding with the sounds of Vedic
recitations; scattered with divers blossoms; and containing tanks filled
with lotuses; with ancient ascetics living on fruits and roots, having
their senses under control, wearing bark and black deer-skins, and
possessing the splendour of the sun or fire; and adorned by great and
holy sages living upon regulated fare. Beholding that collection of
asylums belonging unto the ascetics, resembling the regions of Brahma,
resonant with the voices of Vedic recitations; and grateful; with highly
pious Brahmanas versed in the Vedas,--the exceedingly energetic and
graceful Raghava entered the same, having first unstrung his mighty bow.
Thereupon, seeing the righteous Rama resembling the moon risen, as well
as Lakshmana and the illustrious Vaidehi, those Maharshis endeued with
spiritual intuition, came forward (to meet the incomers); and, having
uttered benedictions, those persons of rigid vows, received them. And
those dwellers of the wood, struck with wonder, beheld Rama's tender
grace and lovliness and elegance of dress. And struck with astonishment,
those inhabitants of the woods of pre-eminent piety saw Vaidehi,
Lakshmana and Rama, with winkless eyes. And those persons of exalted
virtue, engaged in the welfare of all creatures, made Raghava, their
guest, sit down in their thatched cottage. Then, having received Rama
respectfully according to scriptural prescription, those virtuous ones
of eminent piety, resembling fire, procured water (for Rama). And,
experiencing great delight, those high-souled ones, uttering
benedictions, procured wild fruits, flowers and roots; and, having
assigned an asylum (unto Rama), those persons cognizant of
righteousness, said with joined hands, "Possessed of high fame, thou,
the protector of righteousness, art the refuge of these people. Thou
shoudst be honored and worshipped, being their king, holding the rod,
and their superior. O Raghava, it is because he that governs his
subjects, is a fourth part of Indra himself, that the king, being bowed
down unto by all, enjoys the choicest things. And we, being in thy
dominions, ought to be protected by thee. Whether living in the city or
in the woods, thou, lord of men, art our sovereign. We have renounced
chastising others; and, O monarch, we have conquered our anger, and
subdued our passions. Therefore, even as a child in its mother's womb
(should be protected by her), should we be protected by thee." Having
said this, they entertained Raghava, along with Lakshmana, with fruits
and roots and flowers and diverse other edibles procurable in the woods.
In the same way, other ascetics of accomplished purposes, living lives
of integrity, duly pleased that lord, Rama, resembling Vaicyanara.
[1] Offerings to the spirits of air.--T.
[2] Burnt offerings, or oblations of clarified butter into the sacred
fire, as an offering to the gods, accompanied with prayers or
invocations.--T.
SECTION II.
Having received the homage of the ascetics, Rama about sun-rise, having
greeted them all, entered into the forest. And Rama, followed by
Lakshmana, saw the heart of the forest abounding in various kinds of
beasts,--ranged by bears and tigers, with its trees and shrubs torn and
trampled, its pools turbid, and its birds crying. And, having in company
with Sita arrived at that forest abounding in terrible beasts, Kakutstha
saw a man-eater, resembling a mountain-summit, emitting tremendous
roars, with hollow eyes, a huge face, frightful, having a deformed
belly, disgusting, dreadful, Cyclopean, mis-shapen, of a horrible sight,
clad in a tiger-skin, besmeared with fat, covered with blood, capable of
frightening all creatures, with his mouth widely extended, like unto the
Destroyer himself, and uttering loud shouts,--who stood piercing with
his iron dart three lions, four tigers, two leopards, four Prishatas,
and the huge tusked head of an elephant dripping fat. Having seen Rama
and Lakshmana, as well as Sita the daughter of Mithila, he growing
angry, rushed (against them), like the Destroyer himself rushing against
creatures at the universal dissolution. Uttering a dreadful yell, and,
as if making the earth tremble, he took Vaidehi on his waist, and, going
a little distance, said, "O ye wearing bark and matted locks, O ye of
feeble strength, that accompanied by your (common) wife, have entered
the forest of Dandaka, bearing bows and arrows and scimitars, why, being
ascetics, do ye wish to associate with a (single) woman? Ye wicked
wretches, ye impious wights, who are ye that bring disgrace upon
ascetics? I am a Rakshasa, Viradha by name. This forest is my fastness.
Accoutred in arms, I range (here), feeding on the flesh of ascetics.
This transcendentally beauteous one shall be my wife. And in battle I
shall drink your blood, wretches that ye are." Hearing the wicked and
vaunting speech of the impious Viradha, as he said this, Janaka's
daughter, Sita, began to tremble from fear, like a plantain tree shaken
by the wind. Seeing the graceful Sita on the waist of Viradha, Raghava
with a blank countenance said unto Lakshmana, "O amiable one, behold the
daughter of king Janaka, my wife of pure ways, an illustrious princess
brought up in luxury--on Viradha's waist O Lakshmana, what had been
wished for by Kaikeyi with reference to us, (hath taken place), and the
dear boon (that she had asked) hath born fruit. That far-sighted
lady--my second mother--who had not been satisfied with having secured
the kingdom in the interests of her son, and by whom I that was dear
unto her above all other creatures, had been banished to the woods, hath
to-day her wishes crowned with success. O Sumitra's son, nothing can
impart unto me greater anguish than the touching of Vaidehi by another--
which surpasses my father's demise and my having been deprived of the
kingdom." As Kakutstha with his eyes flooded with tears was speaking
thus, Lakshmana flying into a rage, spoke like unto a confined elephant:
"Why dost thou, O Kakutstha, being the lord of all creatures and
resembling Vasava himself,--and also backed by myself, thy servant,--
grieve like one forlorn? The earth shall drink the gore of this
Rakshasa, Viradha, when deprived of life, after he hath been slain with
a shaft by my angry self. That ire of mine which I had conceived against
Bharata hankering after the kingdom, will I discharge on Viradha; even
as the weilder of the thunder holt hurls his weapon at a hill. Let my
mighty arrow acquiring velocity from the speed imparted to it through
the energy of my arms, light on his huge breast, and force his life from
forth his body; and let him whirling (at length fall down to the earth).
SECTION III.
Then Viradha again spoke filling the forest, "Do ye tell me who ask
you,--who are ye and whither are ye going?" Thereupon, the highly
energetic Rama answered the Rakshasa with a flaming face, when he had
thus asked (Rama)-- that he belonged to the Ikshwaku race. "Know us that
are in ihe forest, for Kshatriyas of respectable character. I also am
anxious of knowing who thou art, that goest about the Dandakas." Viradha
answered Rama having truth for his prowess, "Ah! I will tell thee, O
king. Do thou, O Raghava understand! I am son unto Java, and my mother
is Satarhada. All the Rakshasas of the earth have called me Viradha.
Having gratified Brahma by my asceticism, I received (this boon) that
none in the world would be able lo slay me by mangling my body with
weapons. Forsaking this fair one, do ye renouncing all hope (of either
recovering her or vanquishing me), speedily flee away to that place
whence ye had come;--else I shall deprive you of your lives." Thereat,
Rama with his eyes reddened through wrath replied unto that Rakshasa of
a deformed shape, the wicked Viradha--saying, "Little! shame on thee of
base purposes! Thou surely seekest thy own death; and (death) thou shall
get in battle. Stay! Thou escapest me not with life." Then stringing his
bow, Rama, speedily aiming at the Rakshasa, pierced him with sharpened
shafts; and (then) from his bow-string let go seven shafts, having their
feathered parts plaited with gold, furnished with great velocity, and
coursing like Suparna or the wind. Thereat, resembling flames, those
arrows furnished with peacocks' feathers, pierced Viradha's body, and
fell to the earth, covered with blood. On being thus pierced, the
Rakshasa set Vaidehi down, and, upraising a dart, rushed in wrath
towards Rama and Lakshmana. And sending forth a mighty roar, he took up
a dart resembling the banner of Sakra; and he then appeared like the
Destroyer[3] with opening mouth. Then the brothers showered a blazing
volley of shafts on the Rakshasa, resembling the Destroyer himself. And
stationing himself at a spot, the Rakshasa, laughing terribly, yawned,
and as he yawned the flest-coursing shafts fell off from his person. And
by virtue of the bestowal of the boon (by Brahma), the Rakshasa Viradha
drew up his vital energies, and, lifting up a pike, darted at the
descendants of Raghu. That best of those bearing arms cut off with two
arrows that dart resembling the thunder-bolt and flaming in the sky. And
the dart severed by the shafts of Rama, fell to the earth, as falls a
crag severed by the thunderbolt. Thereat, swiftly raising up a sword,
resembling a black snake, each (of the Raghavas) approached his
antagonist, and began to assail him hastily. Thus hard beset, that
terrible one, seizing them both with his arms, attempted to make away
with those foremost of men, who, however, retained their calmness.
Reading his purpose, Rama spake unto Lakshmana, "Let the Rakshasa bear
us by this way. Not use of letting him. Sumatra's son, let the Rakshasa
bear us wherever he likes. Even this, by which the ranger of the night
is proceeding, is our way." And lifting up (Rama and Lakshmana) by his
might and prowess, as if they were striplings, that haughty ranger of
the night laid them on his shoulders. And having deposited the Raghavas
on his ihoulders, Viradha--ranger[4] of night--sending up dreadful
shouts, directed his course towards the forest. And he at length entered
the forest resembling a mighty mass of clouds, furnished with various
kinds of trees, picturesque with diverse species of birds, and abounding
in jackals, serpents and beasts.
[3] The North-West Province text has an additional _Sloka_:--Having
said this the graceful Lakshmana spoke unto Viradha as if
jestingly, "Who art thou that going to the forest, art ranging it
so pleasantly?"--T.
[4] The text has _Kalantakoyamopame_--_abl._--resembling _Kala_,
_Antaka_, or _Yama_. The commentator cites a _sloka_, which
assigns three several functions to the three,--_Kala_ executes his
office on the occasion of the separation of life from the body;
_Antaka_ compasses the end; and _Yama_ finally sits in judgment
upon the departed soul. But this strikes me as misplaced
erudition. I, however, give the commonsense rendering.--T.
[5] Another reading is:--_That ranger of the night laid on his
shoulders, those ones, who were puffed up with their exceeding
prowess._--T.
SECTION IV.
Seeing those foremost of Raghus, the Kakutsthas, carried away, Sita
cried in a loud voice, raising up her arms,[5] "Rama, the son of
Dacaratha, the strong, the truthful and the pure, is, along with
Lakshmana, being carried away by you, Rakshasa of a terrible appearance.
Me bears will devour and tigers and panthers. Renouncing the Kakutsthas,
do thou carry me away. I bow unto thee, O best of Rakshasas." Hearing
these words of Vaidehi, Rama and Lakshmana bestirred themselves for
compassing the death of that wicked one. And Sumitra's son broke his
left arm; while Rama at once broke the Rakshasa's right one. On his arms
being broken, the Rakshasa resembling a mass of clouds, growing weak,
sank down on the ground in a swoon, like a hill riven by the
thunderbolt. Thereupon, they assailed the Rakshasa with their fists,
arms and feet; and lifting him up once and again, and pressing him, they
trod on him over the ground. Although he was sore pierced by full many
an arrow and cut sorryly by scimitars, and pressed down on the earth in
various ways, yet the Rakshasa expired not. Seeing him utterly incapable
of being killed, and resembling a hill, that inspirer of hope in times
of peril, the graceful (Rama), said, "O foremost of men, in consequence
of his austerities, yon Rakshasa cannot be vanquished with weapons in
conflict. Therefore, let us cast him into a pit. O Lakshmana, dig a
capacious pit in this forest[6] for this Rakshasa resembling an
elephant, terible, and of a grim presence." Having said this unto
Lakshmana,--"Do thou dig a pit," the powerful Rama remained planting his
foot on Viradha's throat. Having heard Raghava's words, the Rakshasa
spake gently, "Slain am I, O chief of men, by thee possessed of strength
equal to that of Sakra. Through ignorance, O foremost of men, I could
not before know thee. Now I know thee that art Rama, the worthy Son of
Kaucalya, my child; as well as the highly virtuous Vaidehi and the
renowned Lakshmana. By virtue of a curse, I entered this dreadful
Rakshasi form, I a Gandharba, having been cursed by Vaicravana. Being
propitiated by me, that greatly famous one said,--'When Rama the son of
Dacaratha, shall slay thee in encounter, thou, attaining thy natural
condition, shalt repair to the celestial regions.' Getting wroth, he
cursed me, who had been absent; and thus did king Vaicravana address me,
who had conceived love for Rambha. Through thy grace have I been freed
from this fearful curse, I shall (now) repair to heaven. Hail, O
repressor of foes! Half a Yoyana hence, my child, dwells the righteous
and potent Maharshi, Sarabhanga, resembling the Sun. Seek him speedily:
he will bring about thy good. Casting me (into this pit) in the wood, do
thou, O Rama, peacefully go thy way. Even this is the eternal usage of
the Rakshasas. hose that die in the forest, attain eternal regions."
Having said this unto Kakutstha, the mighty Viradha, afflicted with
arrows, having his body deposited (in the pit), attained heaven. Having
heard that speech of Viradha, Righava ordered Lakshmana, saying, "O
Lakshmana, do thou in this forest dig a capacious pit for this Rakshasa
resembling an elephant, dreadful, and of terrible acts." Having said
unto Lakshmana, "Dig a pit,"--Rama possessed of prowess remained fixing
his foot on Viradha' s throat. Then taking a hoe, Lakshmana dug a
spacious pit by the side of the huge-bodied[7] Viradha. Then when his
throat had been freed, (Lakshmana) cast into the pit Viradha having ears
resembling javelins, sending loud and dreadful sounds. Having vanquished
him in fight, Rama and Lakshmana possessed of activity and steady in
fight, being exceedingly delighted, raising up the dreadful Rakshasa by
main force, cast him howling (into the pit). Reflecting that he was
incapable of being slain (by sharpened weapons), those foremost of men,
exceedingly well versed (in arms), compassed the death of that mighty
Asura, Viradha, in the pit, after they had dug it. Viradha had himself
sincerely wished for his death at the hands of Rama; and that ranger of
the woods had accordingly told (Rama),--"My death cannot be effected by
means of weapons." Having heard these words, Rama decided upon casting
him into a pit. And when the excessively strong Rakshasa entered the
cavity, he made the forest resound with his cries. Having thrown him
into the hole, Rama and Lakshmana, their fears removed, appeared with
joyful looks, and rejoiced in that forest like the sun and the moon
seated in the heavens.[8]
[6] Another reading is _Subhuyabhuyan--That one of elegant arms
(raising) them up._--T.
[7] The reading slightly varies in some texts.--T.
[8] Another reading of this line is:--_And buried him under stones._
The North-West Provinces text has four additional lines:--_Having,
slain the Rakshasa and taken Mithtla's daughter, those ones having
bows decked in gold, being delighted, rejoiced in that mighty
forest, like the sun and the moon seated in the sky._--T.
SECTION V.
Having in the forest slain the Rakshasa Viradha possessed of tremendous
strength, Rama endeued with prowess, embracing and cheering Sita, spoke
unto his brother Lakshmana of flaming energy, saying, "This dense forest
is hard to live in; nor are we acquainted with the ways of the wood.
Therefore will we speedily repair to the ascetic Sarabhanga." Thereupon
Raghava set out for the hermitage of Sarabhanga. And Rama beheld a
mighty wonder near that one of celestial virtue, who had purified his
soul through asceticism. He saw the lord of the celestials, possessed of
a resplendent person, resembling in effulgence the sun or
Vaicwanara--mounted on a superb car--(saw) him that is followed by all
the celestials, stationed in the sky, not touching the earth, adorned in
luminous ornaments--the god dressed in a clean apparel; worshipped by
many a high-souled personage dressed in the same way. And from a
distance, (Rama) saw the car stationed in the sky yoked with green
steeds--resembling the infant sun; and he saw the spotless umbrella
possessing the beauty of a mass of white clouds, resembling the lunar
disc,--and graced with variegated wreaths. And his (Indra's) head was
being fanned by two chowris, costly and furnished with golden handles,
held by two magnificent damsels; and innumerable Gandharbas and Siddhas
and prime sages were hymning the celestial stationed in the welkin. And
seeing Sarabhanga engaged in converse with Satakratu, Rama said unto
Lakshmana (the following words). And pointing out the car, Rama showed
the wonder unto his brother. "Behold, O Lakshmana, yonder car stationed
in the sky, splendid, furnished with exceeding grace, wonderful, and
seeming as if the sun had fallen from the heavens. The steeds standing
in the sky are for certain those of which we had formerly heard as
belonging unto Sakra of many sacrifices. And, thou foremost of men,
these youths environing (the celestial) by hundreds, wearing earrings,
and bearing swords in their hands, are broad of chest, have arms
resembling bludgeons in size,and are clad in crimson vesture, like unto
tigers incapable of being approached. Over the breasts of all appear
chains of blazing sheen; and, O son of Sumitra, their beauty appears
that of five and twenty. And even this is the ever-enduring age of the
celestials, as these foremost of men of sweet looks appear. O Lakshmana,
stay here awhile with Vaidehi, so long as I do not gather who it is that
is in the effulgent car." Saying unto Sumitras son, "Stay here,"
Kakutstha bent his steps towards Sarabhanga's aslylum. And seeing Rama
approach, Sachi's lord, taking Sarabhanga's permission, addressed the
celestials, saying, "Rama is coming hither. Do ye set out for another
place, ere he yet addresses me. He is not fit to behold me (now.) When
he shall have vanquished (his foe in fight), and won success, shall I
readily show myself unto him. He shall have to achieve an act incapable
of being achieved by others." Then rendering homage unto that anchoret
and conversing with him, the weilder of the thunderbolt--subduer of
enemies--repaired to heaven in a car yoked with steeds. When the
thousand-eyed one had gone away, Raghava accompanied by his companions
appeared before Sarabhanga in the _Agni-hotra_ chamber. Taking his feet,
Rama, Sita and Lakshmana sat down with the permission of the ascetic,
who received them and set apart quarters for them. Then Raghava
questioned (the sage) concerning the visit of Sakra; and Sarabhanga
related everything unto Raghava. "O Rama, this bestower of boons wishes
to take me to the regions of Brahma. I have conquered them, incapable of
being attained by persons that have not schooled themselves,--by virtue
of fierce austerities. O chief of men, knowing that thou wert near, I
became anxious to go to the minor celestial regions and this supreme
heaven (of Brahma), after I had seen thee, righteous and high-souled,
who art my dear guest now. O foremost of men, I have for aye attained
the excellent regions of Brahma. and Nakaprishtha. Do thou receive them
as pertaining to me." Thus addressed by the sage, Sarabhanga, that best
of men, Raghava, versed in every branch of learning, said, "O mighty
anchoret, I shall acquire all those regions myself. I now wish that thou
mayst direct me as to my abode in this forest." Thus accosted by Raghava
resembling Sakra in strength, the eminently wise Sarabhanga again said,
"O Rama, here in this forest lives a pious and self-restrained ascetic
of mighty energy, named Sutikshna. He will bring about thy good. O Rama,
follow this Mandakini flowing among flowers, which (here) runs in an
opposite direction to her usual course; and then wilt thou reach there.
This is thy course, thou best of men. Do thou now, my child, for a space
look at me; while I leave off my limbs, even as a serpent renounces its
slough." Then preparing a fire and with Mantras offering oblations into
it, the exceedingly energetic Sarabhanga entered into the fire. The fire
consumed the down, hair, old skin, bones, flesh and blood of that
high-souled one. (Anon) Sarabhanga became a youth resembling fire; and
rising from the flame, he appeared splendid. And proceeding past the
regions of high-souled sages sacrificing with fire, as well as of the
celestials, he ascended those of Brahma. And that one of pious acts done
on earth--that best of the twice-born race--saw the grand-father, in
company with his followers. And the grand-father also, beholding that
Brahmana, rejoiced greatly, and said,-- "Hail!"
SECTI0N VI.
After Sarabhanga had ascended heaven, ascetics in bodies, assembled
together, presented themselves before Kakutstha; Rama of flaming energy.
And Vaikhanasas, and ValakhilyaS, and Sanprakhalas, Marichipas,
Acmwakuttas in numbers, and those ascetics, Patraharas, and
Dantolukhalas, Unmajjakas next, and Gatracayyas, and Acayyas and
Anavakacikas, those ascetics, Salilaharas, Vayubhaksbas after them,
Akacanilayas, Sthandilacayis, Urddhavasis of controlled senses, and
Ardrapattavasas given to _Japa_, practising penances, and engaged in
performing the five kinds of austerities--all furnished with the grace
that comes of spiritual energy, and all firmly concentrated in
Yoga--these ascetics presented themselves before Rama in the asyhim of
Sarabhanga. And coming before Rama, the foremost of those practising
righteousness, those sages conversant with morality,--met in a body,
said unto that pre-eminently virtuous one, "A mighty car-warrior, thou
art the foremost person of the Ikshwaku race and the world; as well as
their lord,--even as Maghavan is the lord of the celestials. Famous over
the three worlds in high worth and prowess, in thee are found truth and
virtue in profusion and obedience unto the mandate of thy sire. O lord,
it behoves thee cognizant of virtue and attached unto it, to forgive us
for what we as suiters say unto thee. The sin, O lord, of that monarch
is mighty that taketh a sixth part of the subjects' incomes, but doth
not protect them as sons. But he that, setting his heart on protecting
the people, doth ever carefully protect all the inhabitants of his
dominions, like his own life or like his son dearer unto him than life
itself, reapeth, O Rama, enduring renown extending over many years, and
(at length) attaining the regions of Brahma, is glorified there. The
king that protects his subjects righteously, is entitled to a fourth
part of the great religious merit that is reaped by an ascetic
subsisting on fruits and roots. O Rama, this many Brahmanas--this great
body of men that have assumed the Vanaprastha mode of life, although
having thee for their lord, are being sorely troubled by Rakshasas, as
if they had none. Come and behold the bodies of innumerable ascetics of
pure hearts that have in various ways been slaughtered by Rakshasas in
the forest. And great is the worry that is experienced by the dwellers
on the river Pampi and the Mandakini as well as those that reside in
Chitrakuta. We cannot bear the terrible affliction of the ascetics in
the forest at the hands of Rakshasas of dreadful deeds. Therefore, for
obtaining refuge, have we come before thee who art the refuge (of all).
Do thou, O Rama, deliver us all, who are being exceedingly afflicted by
the rangers of the night. O hero, we have no greater refuge on earth
than thyself. Do thou, O king's son, rescue us all from Rakshasas."
Hearing these words of the sages and ascetics, that righteous-souled one
addressed them, saying, "It doth not behove you to speak thus. I should
be commanded by the anchorets. I have entered the forest solely with a
view to my own purpose. I have entered this forest in obedience to the
mandate of my father, with the object (at the same time) of putting an
end to these ravages of the Rakshasas on you. I have at my own will come
hither for securing your interest. Then shall my stay in the woods be
crowned with mighty fruit. I wish to slay in battle the enemies of the
ascetics. Let the sages and ascetics behold my prowess as well as that
of my brother." Having been conferred a boon by the ascetics, that hero
entered upon a noble undertaking, and accompanied by the ascetics, in
company with Lakshmana directed his course to (the hermitage of)
Sutikshna.
SECTION VII.
Rama accompanied by his brother as well as Sita went to the asylum of
Sutikshna in company with the twice-born ones. And having proceeded far,
and crossed many a stream of copious waters, Rama saw a holy peak
towering high like the mighty Meru. Then those worthy scions of the
Ikshwaku race--descendants of Raghu--with Sita entered the forest ever
furnished with various kinds of trees. And having entered the dense
forest abounding in blossoms and fruits and trees, Rama saw in a recess
an asylum glittering with bark and garlands. There Rama duly addressed
an ascetic seated in the lotus-attitude[9] for warding off evil, even
Sutikshna, "O thou conversant with righteousness, speak to me, O
Maharshi, O thou that hast truth for thy prowess." Thereupon, eying Rama
keenly, that calm (ascetic)--the foremost of those practising
righteousness, embracing him with his arms, said, "Welcome, thou
foremost of the Raghus, O Rama, thou the best of those practising
righteousness. This asylum now hath been furnished with its master in
consequence of thy visit. O illustrious one, O hero, expecting thee, I
have not yet ascended heaven, renouncing on earth this body of mine. I
had (already) heard that, coming to Chitrakuta, (thou hadst been staying
there), having been deprived of the kingdom. Here came, O Kakutstha, the
Sovereign of the celestials of an hundred sacrifices. Coming to me, that
mighty deity, the Sovereign of the celestials, said that I had acquired
all the worlds by my pious acts. Do thou, by my grace, in company with
thy wife and Lakshmana, dwell delightfully in those regions won by my
asceticism, containing Devarshis." Thereupon the self-possessed Rama
answered that blazing and truth-telling Brahmana of fiery austerities,
like Vasava answering Brahma, saying, "O mighty ascetic, I myself will
win those regions. I wish to be directed to a dwelling in this forest.
Thou art possessed of ability in respect of everything, and art (at the
same time) engaged in the welfare of all beings,--this hath been told
unto me by the high-souled Sarabhanga of the Gautama race." Thus
addressed by Rama, that Maharshi known over all the worlds, spoke sweet
words ia great joy, "O meritorious Rama, even this is the asylum (for
thee). Do thou live here pleasantly. It is inhabited by numbers of
saints and is always provided with fruits and roots. This forest is
haunted by herds of deer that range here without doing harm to any one,
although they possess great energy; and go away, having bewitched people
(by their beauty). Save what comes from these deer, there is no other
evil to be encountered here." Hearing those words of the Maharshi, the
placid elder brother of Lakshmana, taking up his bow with the arrow set,
said "O exalted one, if by means of sharpened shafts blazing like
lightning, I slay those herds of deer when they come, it shall impart
pain unto thee,--and what can be more unfortunate than this? Therefore I
shall not be able to dwell long in this asylum." Having said this, Rama
ceased and became engaged in his evening adorations, and, having
finished them, along with Sita and Lakshmana fixed his quarters in the
asylum of Sutikshna. Then, when the evening had passed away and night
fell, Sutikshna, having done homage unto those chiefs of men, offered
them excellent fare, suitable to ascetics.
[9] The _yoga_ system has many positions for concentrating
thought.--T.
SECTION VIII.
Having been well entertained by Sutikshna, Rama in company with
Sumitra's son, having passed away the night there, awoke in the morning.
And arising in due time, Rama along with Sita, bathed in cool waters
odorous with the aroma of lotuses; and having in proper time duly
worshipped Fire as well as the deities, in that forest containing abodes
of ascetics, Rama, Lakshmana and Videha's daughter, their sins purged
off, seeing the sun risen, approached Sutikshna and spoke unto him these
mild words, saying--O Reverend sir, we have stayed here pleasantly,
being excellently ministered unto by thee. We greet thee, and go away.
The ascetics urge speed upon us. We hasten to view the collections of
asylums that belong unto the holy sages inhabiting the forest of
Dandaka. Now we crave thy permission along with that of these foremost
of anchorites, steady in virtue, crowned with asceticism and
self-controled, resembling smokeless flames. And we intend to set out
ere the sun, like unto a low-sprung one that hath attained to auspicious
fortune through evil ways, with rays incapable of being borne, shines
too fiercely." Having said this, Raghava along with Sita and Sumitra's
son bowed down unto the ascetic's feet. And as they touched his feet,
that best of ascetics, raising Rama and Lakshmana up, embraced them
closely and said, "O Rama, go thy way safely, in company with Sumitra's
son and this Sita that followeth thee like a shadow. Behold the
beauteous asylums, O hero, of these pure-spirited ascetics inhabiting
the forest of Dandaka. Thou wilt see blossoming woods garnishod with
fruits and roots, containing goodly deer, and mild feathered tribes;
tanks and pools laughing with blown lotuses, containing pleasant waters,
and abounding in Karandavas; charming mountain-springs; and romantic
forests picturesque with peacocks. Go, O child; and go thou also, O
Sumitra'a son. And come again to my asylum after having seen these."
Thus addressed, Kakutstha along with Lakshmana, having gone round the
ascetic, prepared for departing. Then Sita of expansive eyes handed to
the brothers excellent quivers, bows and shining swords. Then fastening
the graceful quivers, and taking the sweet-sounding bows, both Rama and
Lakshmana issued from the hermitage. And permitted by the Maharshi, the
Raghavas furnished with grace, equipped with bows and scimitars, swiftly
set out along with Sita.
SECTION IX.
When the son of Raghu had set out with Sutikshna's permission, Sita
addressed him in affectionate words and convincing speech,
saying,--"Although thou art great and followest the narrow way (of
righteousness), yet thou art on the eve of entering into
unrighteousness. But thou couldst by refraining from action, eschew this
unrighteousness that springs from an evil begot of desire. This evil
begot of desire is threefold. One prominent evil is falsehood, and both
the others are of weightier significance, --association with others'
wives, and vindictiveness without any (basis of) hostility. Falsehood, O
Raghava, hath never been thine, nor can it ever be thine (in the
future). Nor yet, O foremost of men, canst thou ever even in fancy be
(guilty of) going after others' wives, which marreth all religious
merit. These, O Rama, are by no means in thee. O King's son, thou ever
and a day directest thy attentions unto thy own wife. And thou art
righteous and truthful and doest the will of thy sire. In thee are
established virtue and truth--and every thing; and by help of thy
conquered senses, thou, O mighty-armed one, art capable of bearing
everything. And, O thou of a gracious presence, thine is control over
sense. The third evil that leads men through ignorance to bear hostility
towards others without any (cause of) hostility, is now present (unto
thee). Thou hast, O hero, for the protection of the saints dwelling in
the forest of Dandaka, promised the slaughter of Rakshasas in battle.
And it is for this reason that equipped with bows and arrows, thou hast
along with thy brother set out for the forest known as Dandaka. Seeing
thee set out, my mind reflecting on thy truthfulness as well as thy
happiness in this world and welfare in the next, is wrought up with
anxiety. And, O hero, I do not relish this journey to Dandaka. Thereof I
will tell thee the reason. Do thou listen to me as I tell thee. Bearing
bows and arrows in thy hands, thou hast come to the wood along with thy
brother; and (it may well happen) that seeing grim rangers of the
forest, thou mayst discharge thy shafts. And even as the vicinity of
faggots increases the energy of (ire, the proximity of (the bow)
enhances the strength and energy of the Kshatriya. Formerly, O
long-armed one, in a sacred wood haunted by beasts and birds, there
lived a truthful ascetic of a pure person. Intending to disturb his
austerities, Sachi's lord, Indra, bearing a sword in his hand, came to
the asylum in the guise of a warrior. And in that asylum, that excellent
scimitar was deposited as a trust with that righteous person practising
asceticism. Receiving that weapon, that ascetic intent upon preserving
his trust, rangeth the forest, maintaining his faith. And intent upon
preserving his trust, he goeth nowhere for procuring fruits and roots
without that sword deposited with him as a trust. Constantly carrying
the sword, by degrees, the ascetic, foregoing all thoughts about
asceticism, had his mind involved in fierce sentiments. Thus in
consequence of bearing that weapon, that ascetic taken up with fierce
thoughts, losing his sobriety and led astray from righteousness, went to
hell. This ancient story anent the carrying of arms, asserts that even
as fire worketh change in a piece of wood, the presence of arms worketh
alteration in the mind of him bearing them. From affection and the high
honor in which I hold thee, I merely remind thee of this matter. I do
not teach thee. Equipped with bows as thou art, thou shouldst renounce
all thoughts of slaying without hostility the Rakshasas residing in
Dandaka. Without offence none should be slain.--It is the duty of
Kshatriya heroes by means of their bows to protect persons of subdued
souls, come by any calamity. Where are arms? And where is the forest?
Where is Kshatriya virtue? And where is asceticism? These arc opposed to
each other,--let us, therefore, honor the morality that pertains to this
place. From following arms, one's sense gets befouled and deformed.
Again going to Ayodhya, thou wilt observe the duties of Kshatriyas. Then
my mother-in-law and father-in-law shall experience enduring delight,
if, having renounced the kingdom, thou lead the life of an ascetic.
Interest springs from righteousness; and happiness also results
therefrom. One attains everything through righteousness--in this world
the only substantial thing. Repressing self by diverse restrictions,
intelligent people attain righteousness; but virtue crowned with
felicity, is incapable of being attained by following pleasure. O mild
one, ever cherishing thy heart in purity, do thou practise piety, in the
wood of asceticism. Everything--the three worlds--are truly known unto
thee. I have spoken this through feminine fickleness. Who can speak of
righteousness unto thee? Reflecting on and understanding things, do thou
along with thy younger brother speedily do what thou likest."
SECTION X.
Hearing Vaidehi's words spoken through high regard (for her husbands
Rama with his energy enhanced, answered Janaka's daughter, saying, "O
noble lady, thou hast spoken mild words fraught with worth and profit;
and, O Janaka's daughter versed in virtue, thou hast expounded the
duties of Kshatriyas. What, O exalted one, shall I say? Thou hast
thyself by thy words (furnished an answer to what thou hadst said).
Kshatriyas wear bows in order that the word 'distressed' may not exist
(on earth). O Sita, those ascetics of severe vows that are beset with
perils in Dandaka, having personally come unto me, who am their refuge,
have sought protection at my hands. Always dwelling in the forest,
subsisting on fruits and roots, they on account of Rakshasas of cruel
deeds, do not, O timid one, attain ease. These ascetics are devoured by
terrible Rakshasas) living on human flesh. Being eaten up (by the
Rakshasas), the anchorites living in the forest of Dandaka--those best
of the twice-born ones-- said unto us--'Be thou gracious unto us.'
Hearing those words of theirs which fell from their lips, I, resolving
to act in accordance with their request, said,--'Be ye propitious.' This
is surpassing shame unto me that such Vipras who themselves are worthy
of being sought, seek me. What shall I do? I said this in the presence
of those twice-born ones. Thereat all those that had come, said, 'We
have been, O Rama, immensely harassed in the forest of Dandaka by
Rakshasas wearing shapes at will. Do thou deliver us. These
irrepressible Rakshasas living on human flesh vanquish us at the time of
_Homa_, and on the occasions of Parvas, O sinless one. Of the saints and
ascetics afflicted by the Rakshasas, who are on the search for their
refuge, thou art our best refuge. We can by virtue of the energy of our
asceticism easily destroy the rangers of the night; but we are loath to
lose our asceticism earned in a long time. O Raghava, our austerities
are constantly disturbed, and we can hardly perform them. Therefore,
although sore afflicted and devoured by the Rakshasas dwelling in the
forest of Dandaka, we do not cast our curse on them. Thou along with thy
brother art our protector: thou art our master in this forest.' Having
heard these words, I promised my perfect protection unto the saints in
the forest of Dandaka, O daughter of Janaka. Having promised, I living
cannot violate my vow concerning the ascetics; verily truth is ever dear
unto me. I had rather renounce my life, or thee, O Sita, along with
Lakshmana,--but by no means my promise made, especially unto Brahmanas.
O Videha's daughter, the protection of the saints is incumbent on me
even without any representation,--and what (shall I say) when I have
promised the same? Thou hast spoken this unto me through affection and
friendship. I have been well pleased with thee, O Sita. One doth not
instruct another that one doth not bear affection to. O beauteous
damsel, (what thou hast said) is worthy of both thy love and thy race. "
Having said these words unto Mithila's princess, the beloved Sita, the
high-souled Rama, equipped with bows, along with Lakshmana, directed his
steps towards the inviting woods of asceticism.
SECTION XI.
Rama went first; in the middle, Sita; and bearing a bow in his hand,
Lakshmana went in their wake And they went with Sita, seeing many
mountain-peaks, and forests, and delightful streams, and Chakravikas,
haunting river islets, and tanks with lotuses containing aquatic birds,
and herds of deer, and horned buffalos maddened with juices, and boars,
and elephants-- foes to trees. Having proceeded a long way, when the sun
was aslant, they together saw a delightful tank measuring a _yojana_,
fifed with red and pale lotuses, graced with herds of elephants, and
abounding in aquatic cranes, swans and _Kadanivas_. And in that tank
containing charming and pleasant waters, they heard sounds of song and
instrumental music; but no one was seen there. Thereat, from curiosity,
Rama and Lakshmana--mighty car-warrior--asked an ascetic named
Dharmabhrit, saying, "Hearing[10] this mighty wonder, we have been
worked up with intense curiosity. Do thou tell us what this is." Thus
accosted by Raghava, the ascetic then at once began to expatiate over
the potency of the pool. "This tank goes by the name of Panchapsara, and
is always filled with water. It was made, O Rama, by the ascetic
Mandakarni, by virtue of his asceticism. In yonder tank, the mighty
ascetic, living on air, performed signal austerities for ten thousand
years. Thereat, exceedingly agitated, all the deities with Agni at their
head, assembled together, said, 'This ascetic wishes to have the
position of one of us.' Thus all the deities present there were filled
with anxiety. Then with the view of disturbing his austerities, the
deities ordered five principal Apsaras, possessed of the splendour of
live lightning. And for compassing the end of the celestials, that
ascetic conversant with the morality and otherwise as well of this life
as that to come, was brought by those Apsaras under the sway of Madana.
And those five Apsaras (ultimately) became the wives of the ascetic; and
their hidden residence was reared in the pool. And there the five
Apsaras living happily, pleased the anchorite, established in youth
through asceticism and _yoga_. As thy sport, we hear the sounds of their
musical instruments, and the sweet voice of their song mixed with the
tinklings of their instruments." (Hearing this), the illustrious Raghava
along with his brother declared the story narrated by that one of a pure
heart to be wonderful. Thus conversing, Rama saw the collection of
asylums, strewn with Kuca and bark, and be-girt with energy derived from
Brahma lore. Entering (the place) along with Vaidehi and Lakshmana, the
highly famous Raghava dwelt there respected by all the ascetics. Having
happily dwelt in those collections of graceful asylums, honored of the
Maharshis, Kakutstha by turns went to the hermitages of those ascetics
with whom that one well versed in arms had dwelt before. And Raghava
happily passed his days somewhere for ten months, somewhere for one
year, somewhere for four months somewhere for five or six months,
somewhere for many months, somewhere for a month and a half, --somewhere
for more, somewhere for three months, and somewhere for eight. And as
Rama lived in the asylums of the ascetics and amused himself through
their good graces, ten years were passed away (in this way). Having gone
round the asylums of all the ascetics, Raghava cognizant of
righteousness returned to the hermitage of Sutikshna. Coming to this
asylum, respected by the ascetics, that subduer of enemies, Rama, stayed
there for a time. Once upon a time, as Kakutstha dwelling in that asylum
was seated, he humbly observed unto that great ascetic, "I have always
heard from men speaking on the subject that that foremost of ascetics,
the reverend Agastya, lives in this forest. On account of the vastness
of this forest, I do not know that place. Where is the hermitage of that
intelligent Maharshi? For propitiating that revered one, I, accompanied
by my brother and Sita, will go to Agastya for paying our respects unto
the ascetic. This great desire is burning in my heart, that I should
myself minister unto that best of anchorets." Hearing these words of the
righteous-souled Rama, Sutikhna, well pleased, answered Dacaratha's son,
saying, "I also am desirous of telling thee this along with Lakshmana.
Repair unto Agastya in company with Sita, O RSghava. By luck thou hast
thyself said this unto me as to thy purpose. I will, O Rama, tell thee
where that mighty ascetic, Agastya, is. My child, go four miles from the
hermitage in a southerly direction; and thou wilt come to the hermitage
of the brother of the auspicious Agastya situated on a land covered with
trees, graced with _Pippali_ woods, abounding in fruits and flowers,
charming, and resonant with the notes of various birds. There are many
tanks containing delightful waters, swarming with swans and Karandavas,
and beauteous with Chakravakas. Passing a night there, do thou, O Rama,
in the morning, taking a southerly course, go by the skirts of the
forest tract. Passing a _yojana_, thou shalt come upon Agastya's asylum,
located at a charming woodland graced with many a tree. There Videha's
daughter and Lakshmana shall experience delight in thy company. O
magnanimous one, if thou intend to see the mighty ascetic, Agastya, in
that charming woodland, containing a great many trees, then do thou make
up thy mind to set out this very day." Hearing these words of the
anchoret, Rama, saluting him, along with his brother, set off for
Agastya's (place) with his younger brother and Sita. And, pleasantly
proceeding by the way directed by Sutikshna, seeing pirturesque woods,
hills resembling clouds, watery expanses and streams flowing by their
path; Rama filled with delight said these words unto Lakshmana, "Surely
we see the asylum of that high-souled one, the ascetic, Agastya's
brother of pious acts. These trees standing by thousands on the way
bending beneath the weight of fruits and flowers, hear the signs that
had been mentioned to me as belonging to this wood. And from the wood is
wafted by the wind the pungent odour of ripe _pippalis_. And here and
there are found heaps of fire-wood, and torn _Darva_ are seen, of the
lustre of lapises. And the top of the column of smoke belonging unto the
fire lit in the asylum in this wood, appears like the peak of a dark
mountain. And twice-born ones, having performed their ablutions in
sacred and retired bathing places, are offering flowers gathered by
themselves, O placid one, from what I had heard from Sutikshna, this
would appear to be the asylum of Agastya's brother. The righteous
Agastya it is who, wishing for the welfare of the worlds, destroying by
virtue of his austerities a Daitya resembling Death, hath rendered this
quarter habitable. Once on a time here dwelt together two mighty Asuras,
brothers given to slaughtering Brahmanas--the wily Vatapi and Ilwala.
Wearing the form of a Brahmana, and speaking Sanskrit, the cruel one
used to invite Vipras to a _Sraddha_. And, cooking his brother wearing
the shape of a sheep, he used to feed the twice-born ones according to
the rites prescribed for _Sraddhas_. Then when the Vipras had fed,
Ilwala said,-- "O Vatapi, come out, uttering a loud sound." Hearing his
brother's words, Vatapi, bleating like a sheep, came out, riving their
bodies. In this way, thousands of Brahmanas gathered together, were
destroyed by flesh-eating ones wearing shapes at will. (And it came to
pass that once upon a time) the Maharshi Agastya, having been invited to
a Sraddha, fed on the mighty Asura. Thereupon uttering--'Finished' and
offering water to wash hands with, Ilwala said unto his brother, 'Come
out'! And, as that brother of Vatapi, given to slaughtering Vipras was
speaking thus, that foremost of ascetics, the intelligent Agastya, said
with a laugh, 'Where is the power of coming out, of the Rakshasa, thy
brother wearing the shape of a sheep, who hath gone to Yama's abode?'
Hearing his words, from wrath the ranger of the night prepared to assail
the ascetic, and he rushed against that foremost of the twice-born ones.
And, being consumed by that ascetic of flaming energy with his eyes
resembling fire, the Rakshasa met his end. This asylum graced with pools
and groves belongs to the brother of him who hath performed this arduous
feat from compassion for the Vipras'. As Rama was thus conversing with
Sumitra's son, the sun set and evening approached. Then, duly performing
his afternoon adorations along with his brother, Rama entered the
hermitage, and saluted the ascetic. Well received by the ascetic,
Raghava spent there a night, eating fruits and roots. When the night had
passed away, and the solar disc arose, Raghava greeted Agastya's
brother, saying, "O reverend Sir, I salute thee. I have pleasantly
passed the night. I greet thee; I shall go to behold my preceptor, thy
elder brother." Thereat, on the ascetic's saying, 'Go thou,' the
descendant of Raghu went away by the prescribed route. And Rama viewed
the forest, and Niharas, and Panacas, and Salas, Vanjulas and Tinisas,
and Chirivilwas, and Madhukas, and Vilvas, and Tindukas,--all in full
flower, and graced with blossoming creepers, and trees in the wood by
hundreds, roughly handled by elephants with their trunks, and graced by
monkeys, and resounding with the voices of an hundred maddened warblers.
Then the lotus-eyed Rama said unto that enhancer of auspiciousness, the
heroic Lakshmana, who was by him, and was following him at his back,
"The leaves of these trees are glossy, and the beasts and birds are
mild, even as (we had been told). The asylum of the pure-hearted
Maharshi must not be far. This asylum capable of removing the fatigue of
the weary, belonging to him that is known among men as Agastya by his
own acts, is seen, with the (neighbouring woods) filled with smoke, and
itself decorated with bark and wreaths, containing herds of mild deer,
and ringing with the notes of various birds. This is the asylum of that
pious one, who destroying (the Asura resembling) Death, hath, desirous
of the welfare of mankind, rendered the Southern quarter habitable, and
through whose potency the Rakshasas from fear barely cast their eyes in
this direction, but do not approach. Ever since that one of pious ways
possessed himself of this quarter, the rangers of the night have
foregone their hostility, and assumed a peaceful attitude. This Southern
quarter rendered safe (by Agastya),and incapable of being harassed by
those ones of tortuous ways, is celebrated over the three worlds in
conection with the name of the reverend ascetic. And this graceful
asylum ranged by mild beasts belongs to that long-lived one of renowned
achievements-- Agastya--in obedience to whose command, the Vindhya
mountain--foremost of its kind--which had always obstructed ihe way of
the Sun, doth not increase. This pious one honored of men, ever engaged
in the welfare of the righteous, shall do good unto us, who have come to
him. I shall adore the mighty ascetic, Agastya, and, O mild one, O
master, here pass away the remainder of the term of my banishment. Here
celestials with the Gandharbas, and Siddhas and eminent saints,
observing restrictions in respect of food, adore Agastya. And the
ascetic is such that a liar cannot live here, nor a cunning or a crafty
person, nor a wicked wight, nor one that is given to unrighteousness.
And adoring righteousness, celestials, and Yakshas, and Nagas, and
birds, live here restricting their fare. And high-souled Siddhas and
eminent saints, renouncing their bodies, repair to celestial regions in
cars resembling the sun. And adored by auspicious individuals, the
deities here confer on them the states of Yakshas and celestials, and
divers kingdoms. O Sumitra's son, entering the asylum before us, do thou
announce unto the saints that I along with Sita, have arrived here."
[10] Some texts:--Seeing.
SECTION XII.
Having entered the asylum, Raghava's younger brother, Lakshmana, coming
to a disciple of Agastya, spoke unto him, saying, "There was a king,
named Dacaratha. His eldest son, the strong Rama, hath come (to this
asylum) along with his wife, Sita, for seeing the ascetic.--Named
Lakshmana, I am his younger brother, obedient and devoted to him.--Thou
mayst have heard of it. Having entered this horrid forest, in consonance
with the mandate of our sire, we desire to see the reverend one. Tell
this unto him." Hearing Lakshmana's words, that ascetic, saying. "So be
it!", entered the chamber of the sacrificial fire, for the purpose of
communicating (the news unto Agastya). Entering in, Agastya's beloved
disciple, with joined hands communicated unto that foremost of ascetics,
incapable of being repressed,[11] exactly what Lakshmana had told
him,--"For seeing the reverend one, and serving him as well, those
subduers of their foes, Dacaratha's sons, Rama and Lakshmana,
accompanied by Sita, have entered this asylum. It now behoves thee to
command what is to be done next." Hearing from his disciple that Rama
had come along with Lakshmana and the highly virtuous Vaidehi, Agastya
said, "By luck it is that after a long time, Rama hath come to see me. I
had mentally wished for his arrival. Go thou; and let Rama, having been
respectfully received, come before me. Why hast thou not brought him
thyself?" Thus addressed by the high-souled and righteous ascetic, the
disciple saluting him, with joined hands, said, "So be it." Then issuing
out, the disciple said unto Lakshmana, "Where is Rama? Let him come and
enter in." Thereat, going to the asylum in company with the disciple (of
Agastya), Lakshmana showed unto him Kakutstha and the daughter of
Janaka, Sita. Then joyfully communicating unto Rama the words of the
reverend one, the disciple (of Agastya) duly took in that one worthy of
being honored. And seeing the asylum teeming with mild deer, Rama
entered in with Lakshmana and Sita. And there Rama beheld the place of
Brahma, and that of Agni,--that of Vishnu, and that of the great Indra,
the place of Vivaswat, and that of Soma, and that of Bhaga, and that of
Dhata and Vidhata, and that of Vayu, and that of the high-souled Varuna
having the noose in his hand, and that of Gayatri, and that of the
Vasus, and that of the monarch of the _Nagas_, and that of Garuda, and
that of Kartikeya, and that of Dharma. And it came to pass that,
surrounded by his disciples, the ascetic came (before Rama). And Rama
saw that one of flaming energy at the head of the ascetics; and the hero
said unto Lakshmana, enhancer of auspiciousness, "O Lakshmana, the
revered saint, Agastya, is coming out. I recognize that mass of
asceticism by a certain kind of majesty (that characterizes him)."
Having said this touching Agastya of the splendour of the sun, that son
of Raghu took hold of his feet. Then, having paid him homage, Rama with
joined hands stood there in company with Videha's daughter, Sita, and
Lakshmana. Thereat, embracing Rama and honoring him with water and a
seat, and asking him questions anent his welfare, the saint said,
"Welcome!" Offering oblations unto the fire, and presenting Arghya unto
the guests, and paying them homage, that ascetic entertained them with
food in accordance with the Vanasprastha mode of life; and then first
sitting down, that foremost of ascetics, the pious Agastya, addressed
Rama cognizant of righteousness, staying with joined hands, "O
Kakutstha, if an ascetic acts otherwise (in respect of a guest,) he in
the next world feeds on his own flesh, like a false witness. The
sovereign of all the worlds, righteous, a mighty car warrior, worthy of
being honored and worshipped, thou hast become our beloved guest."
Having said this, Agastya, according to his desire, worshipping Raghava
with fruits, roots and flowers, said unto him, "O foremost of men, this
mighty, celestial bow belonging unto Vishnu, and constructed by
Vicwakarma, and this best of arrows (named) Brahmadatta, infallible and
resembling the sun, and this inexhaustible couple of quivers filled with
sharpened shafts, like unto flaming fire; were granted unto me by the
mighty Indra. And here is this mighty golden scabbard, and this sword
decked in gold. Having, O Rama, slain the mighty Asuras with this bow,
Vishnu in days of yore in battle secured the effulgent Fortune of the
celestials. O bestower of honor, do thou for securing victory, take this
bow, these quivers, this arrow, and this scimitar, like the holder of
the thunderbolt, taking the same." Having said this that highly
energetic one, the reverend Agastya, consigning unto Rama all those
weapons, again said.
[11] Some texts:--_Effulgent_.
SECTION XIII.
Rama, I am pleased with thee; good betide thee! And, O Lakshmana, I am
gratified by thee. Ye are in trouble in consequence of the great fatigue
that ye have undergone on the way. And Janaka's daughter, the noble
Maithili, is evidently eager (for rest). Of tender years and unknown to
hardship, she hath come to the forest rife with troubles, being urged by
the love she bears unto her lord. Do thou, O Rama, conduct thyself so,
that Sita may find a pleasant time of it. By following thee to the
forest, it is a hard task that she is performing. O son of Raghu, this
hath been the nature of the fair sex from the commencement of creation,
that they gladden him that is well off, and forsake a person in
adversity. And women imitate the instability of lightning, the sharpness
of weapons,and the celerity of Garuda and the wind[12]. But this wife of
thine is absolutely free from all these defects; she is worthy of being
extolled and the foremost of those devoted to their lord, like Arundhati
among the gods. This region, O Rama, will be adorned, since, O subduer
of enemies, thou along with Vaidehi and Sumitra's son, wilt dwell here."
Thus addressed by the ascetic, Raghava, joining his hands, humbly
observed unto that saint resembling flaming fire, "Blessed and beholden
am I, since the foremost of ascetics is gratified with my merits as well
as with those of my brother and wife. Do thou now direct me to a country
well watered, and abounding in woods, where rearing an asylum, I may
dwell delightfully and pleasantly." Hearing Rama's words, that best of
ascetics, reflecting for a while, spoke these excellent words, "Two
Yojanas hence, my child, is a region abounding in fruits and roots,
containing countless deer, and beautiful--known by the name of
Panchavati. Repairing thither, do thou, rearing an asylum, pass thy time
pleasantly in company with Sumitra's son, duly doing the mandate of thy
sire. O sinless one, all this news relating to thyself, has from
affection been known to me through the potency of my asceticism, as also
that relating to Dacaratha. Although thou hast promised to dwell with me
in this ascetic grove, yet by virtue of my asceticism I know the desire
that is in thy heart. I therefore tell thee, repair to Panchavati. That
is a charming woodland, and there Mithila's daughter shall dwell with
delight. And that tract is worthy of all praise, and, O Raghava, it is
not distant from here.--It is in the vicinity of the Godavari. Mithila's
daughter shall live there agreeably. And that spot abounds in fruits and
roots, is frequented by various fowls, is retired, O mighty-armed one,
and is sacred and beautiful. And thou of pure ways, and competent to
protect the ascetics, shall, O Rama, protect them. O hero, yonder is the
mighty wood of Madhukas. Directing thy course to the asylum of Nagrodha
trees, go by the north of this Madhuka wood. Then arriving at a spot
hard by a hill, (thou wilt) come upon the celebrated Panchavati, crowned
with blossoming woods." Thus accosted by Agastya, Rama along with
Sumitra's son, honouring the truth-speaking saint, greeted him. Then,
having saluted his feet, they, taking the saint's permission, set out
along with Sita for the hermitage of Panchavati. And, taking their bows
and quivers those sons of the king, of undiminished martial virtue, with
intent minds bent their course to Panchavati by the way laid down by the
Maharshi.
[12] The commentator explains:--_They imitate the lightning in changing
their residence, the sharpness of weapons in severing affection,
and the celerity of Garuda or the wind in doing wrong.--T_.
SECTION XIV.
As he was proceeding to Panchavati, Raghu's son saw a huge-bodied
vulture of terrible prowess. And seeing him in the forest, the exalted
Rama and Lakshmana, as they were conversing With each other, knowing the
bird to be (in reality) a Rakshasa, asked him, saying, "Who art thou?"
Thereupon, in soft and sweet words, he, pleasing them, said, "My child,
know me for a friend of thy father." Knowing him to be a friend of his
sire, Raghava paid him homage, and enquired for his name and lineage.
Hearing Rama's words, he mentioned his own lineage, and related the
origin of all beings. "O mighty-armed one, I shall describe (unto thee)
from the very beginning the (history of) those that were Prajapatis in
days of yore. Listen, O Raghava. Of these, the first is Kardama, then
Vikrita, and then Sesha, Sancraya, the powerful Vahuputra, Sthanu,
Marichi, Atri, the mighty Kratu, Pulastya, Angira, Pracheta, Pulaha,
Daksha, Vivaswat, Arishtanemi, O Raghava, and the exceedingly energetic
Kacyapa. These had the west. The Prajapati Daksha, it hath been heard by
us, O Rama, had sixty famous and illustrious daughters. Of these Kacyapa
wed eight, with elegant waists;--Aditi, Diti, Danu, Kalika,[13] Tamra,
Krodhavasa, Manu and Anala. Then, well pleased, Kacyapa again said unto
those damsels, "Do thou bring forth sons like unto myself, who shall be
lords of the three worlds." Thereat, Aditi, O Rama, Diti, Danu, and
Kalika, O mighty-armed one, consented,--the rest were of another mind.
And of Aditi were born thirty-three deities, O repressor of thy foes,
_viz_., the Adityas, the Vasus, the Rudras, and the Acwinas, O subduer
of enemies. And, my child, Diti gave birth to those sons, the renowned
Daityas. Formerly, this earth girt with seas was in the possession of
these. And, O vanquisher of thy foes, Danu gave birth to a son, named,
Acwagriva. And Kalika brought forth Naraka and Kalaka. And Tamra gave
birth to these five daughters celebrated in the world,-- Kraunchi,
Bhasi, Syeni, Dhritarshtri, and Suki. And Kraunchi gave birth to the
Ulukas, and Bhasi, to Bhasas, and Syeni to hawks and vultures possessed
of energy; and Dhritarashtri to swans, all kinds of Kalahansas, and
Chakravakas, and that damsel, Suki, to Nata. And Vinata was Nata's
daughter. And Krodhavasa, O Rama, brought forth ten daughters, _viz._,
Mrigi, Mrigamanda, Hari, Bhadramada, Matangi, Sarduli, Sweta, Surabhi
crowned with every (auspicious mark), Surasa and Kadruka. And, thou
foremost of the best of men, Mrigi's sons were all the deer, and those
of Mrigamanda. were bears, Srimaras and Chamaras. And Bhadramada bore
one daughter, Iravati. And Iravati's son is the mighty elephant, who is
the lord of the worlds. And Hari's sons are lions and the nimble
monkeys. And Sarduli brought forth as her sons, Golangulas, and tigers;
and the offspring of Matangi were mad elephants, O best of men. And
Sweta, O Kakutstha, gave birth to the elephants of the cardinal points.
And, O Rama, Surabhi gave birth unto two daughters--the famous Rohini,
and Gandharbi. Rohini produced kine, and the sons of Gandharbi are
horses. And Surasa, O Rama, gave birth to Nagas, and Kadru, to Pannagas.
And Kacyapa's other wife Manu begot mankind--Brahmanas, Kshatriyas,
Vaicyas, and Sudras. From the mouth, it is known, sprang Brahmanas, from
the breast, Kshatriyas, from the thighs, Vaicyas, and from the feet,
Sudras. And Anala produced all trees bearing sacred fruits. Vinata (was)
Suki's grand-daughter, and Kadru, Surasa's aunt. And Kadru gave birth to
a thousand Nagas with the holder of the Earth. And Vinata brought forth
two sons,--Garuda, and Aruna. And from Aruna sprang myself and my elder
brother Sampati. O subduer of enemies, know me for Jatayu, the son of
Syeni. If thou will, I shall become thy help during thy abode (in the
woods). And, O child, I shall protect Sita when thou shalt go out along
with Lakshmana." There Raghava paying homage unto Jatayu, and embracing
him joyfully, bent low; and that self-possessed one listened to the
story of Jatayu's friendship with his father, as related by him
repeatedly. Then consigning unto that bird of exceeding strength,
Mithila's daughter, Sita, Rama accompanied by Lakshmana went to
Panchavati, destroying his foes and protecting the worlds.
[13] Some texts:--_Kalaka.--T._
SECTION XV.
Then repairing to Panchavati filled with various animals and beasts of
prey, Rama remarked unto his brother of flaming energy, "(Now) we have
come to the place to which we had been directed by the ascetic. This, O
amiable one, is Panchavati furnished with blossoming woods. Do thou cast
thy eyes around this forest, and (ascertain) what spot shall suit our
asylum. Do thou find out such a place in the vicinity of a tank where
thyself Sita and I may dwell happily, which is graced with the garniture
of woods and delightful with liquid lapses, and whose neighbourhood
yields fuel, flowers, Kuca and water." Thus addressed by Rama, Lakshmana
with joined hands, said unto Kakutstha in the presence of Sita, "O
Kakutstha, even if I were to stay with thee for an hundred years, I
shall remain thy servant. Thyself selecting some beauteous spot, do thou
tell me--'Construct (an asylum).'" Well pleased with the words of
Lakshmana, that highly effulgent one, after due reflection, selected a
site having every recommendation. Going to that romantic spot for
rearing an asylum, Rama, taking the hand of Sumitra's son in his, said
unto him, "This place is level, graceful, and surrounded with blossoming
trees. Do thou duly construct an asylum at this spot. Hard by is seen a
beautiful pool, embellished with lotuses, resembling the sun, and
breathing balmy perfume. And, as told by that pure-hearted ascetic,
Agastya, this is the graceful Godavari, bordered by flowering
trees;--swarming with swans and Karandavas, delighted with Chakravakas;
thronged with herds of deer[14], not far, yet not so very near. And
resounding with the cries of peacocks; charming; elevated; containing
full many a cave; do thou, O amiable one, behold these hills, covered
with trees in full flower; and they are shining like elephants painted
with diverse colors by persons with the utmost care; adorned with Salas,
palmyras, Tamalas, dates, Panasas, Nivaras, Tinisas, and Punnagas. And
covered with mangos, and Tilakas, and Ketakas, and Champakas, and trees
entwined by flowers and herbs and plants; and containing Syandanas,
sandals, Nipas, Panasas, Lakuchas, Dhavas, Acwakarnas, Khadiras, Samis,
Kincukas and Patalas. This spot is sacred --this spot is charming--this
spot abounds in beasts and birds. Here will I dwell, O Sumitra's son, in
company with this bird[15]." Thus addressed by Rama, the exceedingly
powerful Lakshmana, slayer of hostile heroes, in a short time raised an
asylum for his brother. And the exceedingly stout Lakshmana created
there for Raghava a spacious hut thatched with leaves made of clay,
furnished with pillars, constructed with long bamboos, graceful,--spread
with Sami boughs; tightly fastened with strong cords; covered with Kuca,
reeds, and leaves; with its floor well leveled; and charming; beautiful
to look at, and exceedingly excellent. And then going to the river
Godavari, the lovely Lakshmana, performing his bath, and securing
lotuses and fruits, came back (to the asylum). Then offering flowers,
and duly performing rites for the peace (of the habitation), Lakshmana
showed the asylum which he had made unto Rama. Seeing the beautiful
asylum along with Sita, Raghava experienced high raptures. And joyfully
embracing Lakshmana with his arms, Rama said these exceedingly calm and
solemn words, "Pleased am I with thee. Thou hast done a great deed, my
brother; for which I have granted thee my embrace by way of reward.
While thou, his son, skilled in reading thought, grateful, and cognizant
of righteousness art alive, O Lakshmana, my father is not dead." Having
said this unto Lakshmana, Raghava-the enhancer of
auspiciousness--experiencing felicity , began to dwell happily in that
region filled with fruits. And ministered unto by Sita and Lakshmana,
that righteous one lived there, like the immortals in heaven.
[14] _Come to slake their thirst._--Ramayana.--T.
[15] Jatayu.--T.
SECTION XVI.
As the high-souled Raghava was dwelling there peacefully, after autumn
had departed, the welcome winter commenced. And it came to pass that
once on a time, when the night had passed away and day broke, that son
of Raghu went to the romantic river Godavari for performing his bath.
And as the humble son of Sumitra Rama's puissant brother bearing a water
pitcher in his hand was following Rama along with Sita at his back, the
former said unto Rama, "O sweet-speeched one, now is come that season
which thou hast ever held dear; and as if decorated by which comes on
the entire auspicious year. Now people have their persons rendered rough
from dew; the earth is replenished with corn; water is difficult of
being used; and fire becomes enjoyable. And men having worshipped the
gods and the Pitris by celebrating Agrayana on the occasion of partaking
new rice, have at this season, their sins purged off. The provinces
overflow with food, and abound in milk and articles prepared there-
from; and kings bent on conquest, range about for surveying them. And on
the sun having veered steadily to the quarter presided over by the
Destroyer[16], the north appears like a female without her _tilaka_[17].
Naturally abounding in snow, and now having the sun at a great distance,
the mountain Himavan[18] justly beareth that name. At miday the days are
delightful to a degree to range in, feel highly agreeable, and have
pleasant suns; while shade and water are uncomfortable. And the days now
have mild suns, are covered with dew, severely cold, with the forests
remaining idle[19], and the lotuses destroyed by frost. And now at night
people cannot lie down in unsheltered places; and the nights are
inferred from the presence of Pushya. And at night the atmosphere (being
covered with vapour) looks brown; and it is bitter cold then; and the
hours are long. And the good fortune of the Moon hath fallen to the Sun;
and the disc of the former is reddish with vapour; and like unto a glass
breathed upon, it doth not shine clearly. And the moonlight furnished by
vapour doth not appear pleasant; and like Sita pallid because of
(exposure to) sunshine, is perceptible, but doth not look beauteous. And
at this season the western wind naturally of gelid feel, being permeated
at present with cold, blows with double coldness. And the forests
enveloped in mist, and stocked with wheat and barley, look brilliant at
sunrise, with Kraunchas and cranes crying (in chorus). Golden-hued paddy
slightly inclined, appear graceful, with their heads like unto
date-flowers filled with rice. And the sun although high advanced, yet
having its rays covered with thick mist, appeareth like the moon. And
feeble at the first part of the day, and of agreeable touch at mid-day,
the sunshine, being surcharged with mist, appeareth palish over the face
of the earth. And in the woods, swards covered with green grass, and
with dew-drops on it, look handsome on the morning sun brightening it
up. And wild elephants waxing exceedingly thirsty, draw away their
trunks, just as they touch beautifully clear and cold water. And those
aquatic fowls seated by, do not dip themselves in the water, like unto
cravens shunning fight. And the rows of trees, shorn of their blossoms,
on being enveloped with dew at night and mist at morn, look as if they
were fast asleep. And the streams appear with their waters enveloped in
vapour,and the cranes, perceived through their cries, and their banks
having their sands wet. And what on account of the snow-fall, what of
the mildness of the sun, and what through the cold, water even when it
is on a mountain top, tastes sweet. And lotuses afflicted by the cold,
with the stalks only left, and with their petals dropping down and their
pericarps and filaments shrivelled up, do not appear beautiful. And, O
foremost of men, at this season, influenced by regard for thee, Bharata
undergoing affliction of spirit, is performing mortifications in the
city. And forsaking kingdom, and dignity, and the many and various
enjoyments, Bharata practising asceticism and restraining himself in
respect of food, in this winter lieth down on the bare earth. And he
also, for certain, at this hour of the day, surrounded by his subjects,
daily wendeth to the river Sarayu for performing his ablutions. Brought
up in luxury, and exceedingly tender, how can he, afflicted with cold,
perform his ablutions during the latter part of the night? Of eyes
resembling lotus petals, grey-hued, endued with grace, with a navel
depressed, and mighty, Bharata understandeth righteousness, is
truth-speaking, of restrained senses (in respect of others' wives) and
also of subdued senses. And he speaketh fair, and is sweet-tempered, and
long-armed and the vanquisher of foes. And renouncing various pleasures,
he hath devoted himself unto the noble one. Thy high-souled brother hath
secured heaven, since he, resorting to asceticism, is imitating thee
that resident in the woods. The saying that people follow their mother
and not their father, is falsified in the case of Bharata. How can
mother Kaikeyi, whose husband is Dacaratha and son the righteous
Bharata, have such crooked way?" As the virtuous Lakshmana was speaking
thus from affection, Raghava, not bearing the blame cast upon his mother
(Kaikeyi), said, "My brother, thou shouldst by no means, tax our second
mother. Do thou talk of that lord of the Ikshwaku race, Bharata. Albeit
my mind is firm as regards my sojourn in the woods, yet is my mind
unsteady, being inflamed with affection for Bharata. I remember his dear
sweet words, taking the heart, resembling ambrosia, filling the soul
with delight. When shall I, O son of Raghu, meet with the high-souled
Bharata, and the heroic Satrughna, and thyself?[20]" Having bewailed
thus, Kakutstha, coming to the river Godavari, there performed his
ablutions in company with younger brother and Sita. Then having offered
his adorations with water unto the gods and the Pitris, those sinless
hymned the risen sun as well as the celestials. Having with Sita as the
second and Lakshmana, performed his bath. Rama looked beautiful like
that lord the reverend Rudra in company with Nandi and the daughter of
the king of mountains.
[16] _i. e._--The South.--T.
[17] A mark made with colored earths or unguents upon the forehead and
between the eye-brows either by way of ornament or a sectarial
distinction.--T.
[18] _Himavan_ means _having snow._--T.
[19] 'Of antres vast and deserts idle.' _Othello_. Although not in
common use, the word is very picturesque, and hence the
adoption.--T.
[20] Thyself, the meaning is evident when shall we all meet
together.--T.
SECTION XVII.
Having bathed, Rfima, Sit! and Sumitri's son went to their own asylum
from the banks of the Godavari. Arriving at the asylum, Raghava along
with Lakshmana, performing his morning devotions, entered the cottage.
And honored of the Maharshis Rama happily dwelt in that cottage; and
seated with Sita that mighty-armed one looked like the Moon in
conjunction with Chitra. And he carried on various converse with his
brother Lakshmana. As Rama was thus seated with his mind engrossed in
that talk, A Rakshasi came to that region at her will. And that one
named Surpanakha, sister unto the ten-necked Rakshasa, coming upon Rama,
saw him like a celestial, having a leonine chest, mighty-arms, and
expansive eyes resembling lotus leaves, with the powerful gait of the
elephant, wearing a head of matted locks, with a resplendent
countenance, bearing regal marks. And beholding Rama dark-blue like the
lotus, and becoming like Kandarpa himself, and resembling Indra, the
Rakshasi was maddened with desire. Rama was graced with a beauteous
countenance, that Rakshas had a hideous face; Rama had a slender waist,
she had a huge abdomen; he had expansive eyes, she had terrible eyes; he
was gifted with an elegant head of hair, she had coppery hair; Rama was
of a dear presence, she was of an unsightly presence; Rama had a
sonorous voice, she had a hedeous voice; Rama was youthful, the Rakshasi
was an old hag; Rama had mellifluous accents, she had harsh accents;
Rama was ever abiding by justice, she was unruly; Rama was handsome, she
was ugly. That Rakshasi being wrought up with passion addressed Rama
saying "Wearing matted locks, and equipped with bows and arrows, why
hast thou along with thy wife come to this region haunted by Rakshasas?
It behoveth thee to say what the object of thy visit is." Thus accosted
by the Rakshasi, Surpanakha, that subduer of his foes from sincerity of
disposition began to relate everything:--"There was a king named
Dacaratha endeued with the prowess of a celestial. I am his eldest son
known among men by the name of Rama. This is my younger brother (named)
Lakshmana, (ever) serving me. This is my wife, known by the name of
Sita. Commanded by my father and mother, I in obedience to their
mandate, desirous of acquiring religious merits, have for the purpose of
securing righteousness, come to this forest for dwelling here. I also am
anxious to know thee. Whose daughter art thou? And what is thy name, and
what is thy lineage? Possessed of a captivating form, thou appearest to
me as a Rakshasi. Tell me truly why thou hast come here." Hearing these
words the Rakshasi, afflicted with lust, said, "Listen, O Rama. I will
relate everything truly, I am a Rakshasi, capable of wearing shapes at
will. My name is Surpanakha. Striking terror into the hearts of all, I
range this forest alone. My brother is named Ravana.[21] Thou mayst have
heard of him. And he that is given to long sleep --the mighty
Kumbhakarna, the righteous Bibhishana, who never serves the Rakshasas,
and the brothers Khara and Dushana renowned in conflict (are also my
brothers). Rama, I have surpassed them all (in prowess). At first sight
of thee, I approach thee, thou best of men, as my husband with (feelings
of) love. I am endeued with power, and range about at will by virtue of
my strength. Become my husband for ever and a day. What wilt thou do
with Sita? Deformed and unsightly, she is not worthy of thee. I am fit
for thee. Do thou look upon me as a wife. This unsightly grim unchaste
and human one with a lean abdomen, will I devour up, along with this
brother of thine. Then having thy wish, in company with me, thou wilt
range the Dandakas, surveying the various mountain summits and forests."
Thus addressed, Kakutstha having charming eyes, well skilled in speech,
with a smile, began to speak thus.
[21] Another reading is: _my brother is named Ravana--a Rakshasa, and
lord of Rakshasas. He is the son of Viasavan. Thou mayst have
heard of him.--T._
SECTION XVIII.
With a smile, Rama jestingly addressed Surpanakha who had been ensnared
in the noose of love, in soft words, saying, "Gentle one, I am already
wedded; this is my beloved wife. To females like unto thee co-wife-hood
is exceedingly miserable. This young brother of mine is good-looking,
and is of an excellent character; he is graceful, and is still unwived.
The powerful one is named Lakshmana. He hath not yet tested the
pleasures of a wife's company, and is desirous of having a spouse. And
he is youthful and of an inviting presence. He will become a fit husband
for thee, considering this thy beauty. O thou of expansive eyes, seek
this brother of mine as thy husband, even as the solar beam seeks Meru.
(By doing so), thou O supremely beautiful damsel, wilt not have to fear
a co-wife." Having been thus addressed by RAma, the Rakshasi intoxicated
with lust, at once leaving Rama, spake unto Lakshmana, saying, "I am fit
to be thy wife possessed of transcendental grace, having regard to this
beauty of thine. And with me thou wilt happily range these Dandakas."
Thus accosted by the Rakshasi, Sumitri's son, Lakshmana versed in
speech, with a smile appropriately observed unto Surpanakha, "Why
wishest thou to be the servant of me who am a servant myself?[22] O
lotus-hued one, I am dependant on my noble brother, O thou of expansive
eyes, be thou securing the _summum bonum_, with a joyful heart, become,
O superbly beautiful wench, the younger wife of the noble one of great
good fortune. Renouncing this frightful, unchaste, hideous, old wife
possessed of a lean abdomen; he will devote himself unto thee. O paragon
among damsels, O supremely charming lady, what man possessed of
discernment, passing by such grace, would bear affection to a human
female?" Thus accosted by Lakshmana, that hideous one having a lean
abdomen being incapable of understanding jest, took his words as true.
Thereupon as that subduer of enemies, the irrepressible Rama, was seated
in the cottage in company with Sita, the Rakshasi, transported with
lust, said unto him, "Forsaking this deformed, unchaste, horrible old
wife of thine possessed of a lean abdomen, thou dost not regard me.
To-day, thou looking on, I shall eat up this human female. And I shall,
rid of a co-wife, happily range with thee." Having said this, even as a
mighty meteor striketh Rohini, that one having eyes resembling live
coals, waxing exceedingly enraged, rushed towards that (damsel) with the
eyes of a doe. Thereupon, hindering the Rakshasi resembling the noose of
death, as she was rushing on, the mighty Rama, growing wroth, said unto
Lakshmana, "O Saumitri[23], what is the good of jesting with a base and
wicked one? No use of doing it. Look, O amiable one, Vaidehi[24] is well
nigh dead. It behoves thee, O foremost of men, to deform this frightful,
unchaste Rakshasi of a huge abdomen, transported with lust." Thus
desired the exceedingly strong Lakshmana, fired with wrath, taking out
his sword, in the sight of Rama, cut off her nose and ears. Her ears and
nose cut off, the terrible Surpanakha, uttering frightful cries, fled
amain into the forest whence she had come. And being deformed, and
covered with gore, the dreadful Rakshasi sent up many a roar, like
clouds rumbling in the rains. And bleeding profusely, the grimvisaged
Rakshasi, lifting up her arms, and roaring, entered the mighty forest.
Then, having been deformed, (the Rakshasi) approaching, her brother of
fierce energy, Khara, come to Janasthana, (seated surrounded by numbers
of Rakshasas), fell down to the earth, even as the thunder-bolt bursts
from the sky. Then that sister of Khara, bathed in blood, and deprived
of her senses through fright, related ail about Rama's arrival at the
forest along with Lakshmana and his own wife, as well as the
circumstances connected with her being deformed.
[22] The text is difficult to render literally:--_Why wishest thou to
be the female servant of me who am myself a male servant.--T._
[23] We are obliged to use this epithet as it is in order to prevent
the too frequent recurrence of _Sumitra's son.--T._
[24] _Videha's daughter_. We retain this epithet also for the reason
assigned above.--T.
SECTION XIX.
Seeing his sister deformed, and covered with blood, fallen on the
ground, the Rakshasa, Khara, fired with wrath asked her, saying, "Arise!
Leave off fear and amazement. Tell me plainly by whom thou hast been
thus deformed. Who is it that with his finger-end hath by way of sport
hurt a black venomous snake that was innocent? He that coming in contact
with thee hath to-day drunk virulent poison, winding a fatal noose round
about his neck, knoweth it not through ignorance. Endowed with strength
and prowess, ranging about at will, wearing shapes at pleasure, and
resembling the destroyer himself, going to whom hast thou come by this
condition? Who among the gods, Gandharbas or creatures or the high
souled saints is of such mighty energy as to have deformed thee? In this
world I do not see him that would do me wrong. Even as a crane afflicted
with thirst appropriated milk mixed in water (leaving the latter out),
so by means of fleet and life destroying shafts will I among the
immortals take the life of that chastiser of Paka, the thousand-eyed
mighty Indra. The frothy blood of whom, having his marrow pierced (by
me) and slain by me in battle, doth the Earth wish to drink? Tearing off
flesh from the corpse of whom slain by me in conflict, shall the birds
so joyfully feed on it? Him, whom I shall wrong mightily, neither the
gods, nor the Gandharbas, nor the Picachas[25], nor the Rakshasas, will
be able to rescue in fierce encounter. Recovering by degrees thy sense,
it behoves thee to tell me what individual it was of execrable
character, who by his prowess, hath humbled thee in the forest." Hearing
these words of his brother, who was under the influence of extreme rage,
Surpanakha. with tears in her eyes, said, "Tender, and endowed with
beauty, possessed of youth and gifted with great strength, with
expansive eyes resembling white lotuses; clad in bark and dark
dear-skins, subsisting on fruits and roots, having their senses under
control; leading an ascetic life and a Brahmacharya mode of existence;
there are two sons of Dacaratha the brothers Rama and Lakshmana
resembling the Sovereign of the Gandharbhas and marked with signs
betokening royalty. I cannot ascertain whether they be celestials, or
human beings. And between them I saw there a youthful female furnished
with grace, and having a dainty waist; adorned with every kind of
ornament. And it is on account of this female that I have like one
unchaste and uncared for, have come by this condition at their hands.
Nor I wish in the midst of encounter to drink the frothy blood of that
crooked one as well as those two slain (in battle). Let this my prime
wish be crowned there with fruition. Her and their blood will I drink in
dreadful conflict." As she said this, Khara wrought up with boundless
passion, said, "Two human beings accoutred in arms, and wearing bark and
dark deer-skins have in company with a female entered this deep Dandaka
forest. Do ye return, after slaying them, as well as that wicked one.
And this sister of mine will drink their blood. Ye Rakshasas, even this
is my sister's dear desire. Repairing thither, speedily accomplish this,
bearing them down by your native might. Seeing those two brothers slain
by you. this one, exceedingly rejoiced, will drink their blood in the
field." Thus commissioned, those fourteen Rakshasas set out there like
clouds driven by the winds, accompanied by Surpanakha.
[25] A kind of foul spirits.--T.
SECTION XX.
Then the grim Surpanakha, coming to Raghava's asylum pointed out to the
Rakshasas those brothers in company with Sita. And they saw the mighty
Rama seated in the cottage in company with Sita, and ministered unto by
Lakshmana. And seeing her, as well as the Rakshasas who had come, Rama
remarked unto his brother, Lakshmana of flaming energy, saying, "O
Sumitra's son, do thou for a while guard Sita. I shall slay these that
have come to this asylum here." Hearing these words of Rama versed in
the knowledge of self, Lakshmana honored his speech by saying, "So be
it." And the righteous Raghava strung his mighty bow decked with gold;
and addressed the Rakshasas, saying, "We that have entered into this
untractable forest of Dandaka in company with Sita are the sons of
Dacaratha, the brothers, Rama and Lakshmana. Why do you intend to do
injury unto us. Subsisting on fruits and roots, having our senses under
control, carrying on asceticism and leading a Brahmacharya life, we are
passing our days in the forest of Dandaka. It is to destroy you, wicked,
and troublesome that I equipped with the bow have come here at the
desire of the saints. Stay there content you should not move further. If
you have a care for your lives, desist, ye rangers of the night."
Hearing those words of his, those fourteen grim Rakshasas bearing darts
in their hands, exceedingly enraged, with their eyes reddened, breathing
high spirits, harshly said unto the sweet-speeched Rama, having his eyes
reddened, whose prowess they had not seen before, "Having excited there
our lord, the high-souled Khara, it is thou that shalt lose thy life no
later than this day, being slain by us in battle. What power hast thou,
being one, to stay before us many, in the field,--what shall I say of
thy coping with us in conflict? In consequence of the _parighas_, darts,
and _pathifas_ discharged by our arms, thou wilt surely lose thy life,
along with thy prowess, and this bow which thou pressest with thy hand."
Having said this in wrath, those fourteen Rakshas uplifting their
weapons and daggers rushed towards Rama and discharged darts at the
invincible Raghava. Thereupon Kakutstha by means of shafts decked with
gold, cut off those fourteen darts of theirs. Seeing this, that
exceedingly energetic one, waxing highly enraged, took out fourteen
_narachas_, whetted on stone, resembling the sun. And even as Satakratu
hurls the thunderbolt, Raghava drawing his bow and taking his aim at the
Rakshasas, let go those shafts. And those Rakshasas, their breasts
pierced with vehemence, and themselves bathed in blood, fell down to the
earth, like snakes dropping down from an ant hill. And with their
breasts pierced, they, dripping with blood, deformed and deprived of
their lives, lay on the ground like trees whose roots have been severed.
Seeing them fallen on the ground the Rakshasi, beyond herself in wrath,
approaching Khara, with her blood a little dried up, again in
distressful guise threw herself on the earth, like a plant exuding gum.
And in presence of her brother, she set up a mighty roar; and then her
face grown pallid, she dropped tears, emitting cries. Seeing those
Rakshasas slain in battle, Surpanakha again hastened (to her brother),
and the sister of Khara, related detail the slaughter of those
Rakshasas.
SECTION XXI.
Seeing Surpanakha again lying on the ground, Khara in anger spake out
unto that one, who had come to bring on evil, saying, "I had but
recently commissioned for thy behoof those heroic Rakshasas living on
flesh. Why then dost thou again weep? Bearing regard and attached unto
me, and ever engaged in my welfare, they, assailed by others, are
incapable of being slain; nor do they not obey my orders. What can it
be? I would hear of the occasion owing to which again, crying 'Ah lord,'
thou rollest on the earth like a serpent. Why dost thou beweep like one
forlorn, while I thy lord, am living? Arise! Arise! Do not fear, cast
off thy stupor." Thus addressed, and consoled by Khara, that
irrepressible one, wiping her eyes, spoke unto Khara, "Having had my
nose and ears cut off, I had come hither, covered with blood; and thou
hadst consoled me. And thou also hadst despatched fourteen heroic
Rakshasas, for my behoof, for slaying the terrific Raghava along with
Lakshmana. But all those, bearing ill will (towards Rama), bearing darts
and _pathsas_ in their haads, have been slain in conflict by means of
weapons penetrating into the vitals. Seeing those possessed of great
speed, in a moment laid low on the ground,--as well as (witnessing)
Rama's mighty deed, great fear hath taken possession of me. O ranger of
the night, I am afraid, and agitated, and cast down. I have (at length)
found in thee a refuge, seeing fear on all sides. Wilt thou not rescue
me who am sinking in this ocean of grief, having sorrow for its
alligators and affright for billows? And these Rakshasas, living on
flesh who had arrived at that place, have been slain by Rama with
sharpened shafts. If thou hast any kindness for me as well as those sons
of Rakshasas and, O ranger of mght, if thou hast strength and energy to
cope with Rama, do thou kill this thorn of the Rakshasas, who hath set
up his dwelling in the forest of Dandaka. If thou do not to-day slay
that destroyer of foes,[26] Rama, I shall banishing shame, give up my
life in thy very presence. Meseems, thou backed by thy forces[27] art
incapable of staying in battle before Rama in high encounter. Thou
plumest thyself on being a hero; but art really none such. Prowess hath
been falsely attributed unto thee. Go off from Janasthana without delay,
along with thy friends. O Stainer of thy line, do thou in battle slay
those fool-hardy ones. But if thou fail in slaying those human beings,
Rama and Lakshmana, then how canst thou void of strength and of slender
prowess, stay here? Overcome by the energy of Rama thou shalt speedily
meet with destruction. Dacaratha's son Rama, is endued with energy. His
brother is possessed of high vigour by whom I have come to be deformed."
Having thus bewailed long, that Rakshasi, possessed of a spacious
abdomen, through sorrow, became bereft of her senses before her brother,
and excercised with great grief cried, striking her abdomen with her
hands.
[26] Another reading is _that enemy of mine.--T._
[27] Some texts--(Rama) _equipped with the bow.--T._
SECTION XXII.
On being thus taunted by Surpanakha, Khara spoke these sharp words in
the midst of the Rakshasas, "Arising from this thy humiliating censure,
my wrath is beyond compare. I can not bear it, like salt-water cast on a
sore. From my prowess I count not Rama who is a human being possessed of
a frail life--him who slain by me shall to-day in consequence of his
misdeed give up existence. Restrain thy tears, and remove thy fear. I
shall despatch Rama along with his brother to the abode of Yama. Thou
shalt, O Rakshasi, quaff on the ground the hot blood of Rama of evil
life, slain by my axe." Overjoyed on hearing the words that dropped from
Khara's mouth, she again through fickleness extolled that foremost of
Rakshasas, her brother. At first reprimanded by her and then praised,
Khara spoke unto his general, named Dushana, saying, "Do thou, O gentle
one, array fourteen thousand of those Rakshasas, gifted with furious
vehemence, ever following my wish, who never turn away from the field;
who are hued like unto purple clouds, who revel in cruelty,[28] and who
are elated (in consequence of their prowess). And thou gentle one, do
thou at once bring my car as well as my bows, and pasty colored arrows
and scimitars, and darts, and various whetted javelins. O thou versed in
warfare, for slaying this haughty Rama, I go in the very fore-front of
the high-souled Paulastyas.[29] As he said this, Dushana brought his
great car hued like the sun, yoked with excellent steeds of various
colors. And thereupon in a passion Khara ascended that car resembling a
peak of Meru, embellished with burnished-gold, furnished with golden
wheels, open; having its pole studded with lapises; surrounded with
fishes and flowers and trees and stones, and the sun and the moon and
gold, and auspicious articles; and swarms of birds, and stars; having
streamers and swords; garnished with bells; and yoked with superb
coursers. And beholding that mighty army consisting of cars and arms and
pennons, Khara as well as Dushana, said unto that multitude of
Rakshasas, "March forth!" And then uttering tremendous roars, rushed out
with great vehemence four and ten thousands of those terrible Rakshasas
equipped with clubs and _pattisas_ and darts and sharpened axes, and
scimitars and discuses,--shining beautifully in their hands and saktis
and dreadful _parighas_ and innumerable bows, and maces, and _mushalas_
and _vajras_ fearful to behold, griped fast. And those following the
will of Khara issued out of JanasthSna. Seeing those Rakshasas of
dreadful forms rushing out, Khara's car remaining a little away (from
the press), proceeded after a short space. Then taking the permission of
Khara, the charioteer drove at speed those powerful steeds decked in
shining gold. And driven with speed, the car of Khara--slayer of
foes--filled all directions with its rattle. And Khara, fired with
wrath, and having piercing voice, hastening to destroy his enemy like
the Destroyer himself, again urged his charioteer with roars, like a
mighty cloud showering down stones.
[28] The North-West Province's text has some additional
_sloka_:--_Dreadful, wearing forms at will, possessing the pride
of the lion, having large mouth, high-souled, revelling in
cruelty, endeued with strength, of fierce energy.--T_.
[29] _Lit.--Pulastya's sons_. The Rakshasas were commonly descended
from _Pulastya.--T._
SECTION XXIII.
As those terrible and inauspicious forces were marching on, a mighty
sable cloud with dreadful sounds began to shower down blood. And the
steeds yoked to his (Khara's) car, gifted with great celerity, dropped
down all of a sudden on the level high ways strewn with blossoms. A dark
circle bordered with red, resembling that of charcoal, appeared in the
vicinity of the sun. And a frightful vulture, having a huge body,
approaching the banner, sat upon the upraised golden flagstaff. And
beasts and birds having shrill voices, living on flesh, remaining near
Janasthana, emitted various dissonant notes. And in the quarter lighted
up by the fierce jackals having mighty voices, in dreadful cries
presaged evil unto the Rakshasas. And terrific clouds surcharged with
water and blood, and resembling elephants with rent temples, enveloped
the sky. And a dense darkness appeared, capable of making one's hair
stand on end, and no quarter was distinctly visible. And out of season,
there appeared evening hued like a cloth soaked in blood. And facing
Khara, terrible beasts and birds set up cries. Kankas, Gomayas and
vultures, portending fear, began to cry. Ever inauspicious in war,
jackals presaging evil, with their mouths belching forth flame, howled
in the face of the forces. And comets, resembling _parighas_ appeared
beside the sun. That mighty planet Swarbhanu seized the sun when there
was no _parva_. And the winds blew violently; and the sun was without
lustre. And when there was no night, stars wearing the sheen of
fireflies, began to fall. And in the tanks fishes and fowls were inert,
and the lotuses were withered. And at that hour the trees were shorn of
fruits and flowers; and without wind there arose dust dusky like clouds.
And the parrots uttered wild notes--_chichikuchi_. And meteors of
terrific aspects fell with loud noises. And the earth with her
mountains, woods, and forests, shook. And as the intellegent Khara was
roaring from his car, his left arm shook, and his voice fell, and as he
surveyed around, his eyes moistened, and his head ached; yet through
ignorance, he did not desist. Witnessing these mighty portents capable
of making one's hair stand on end, Khara with a laugh, addressed the
whole body of Rakshasas, saying, "Even as a strong person from prowess
counts not a weak one, I do not dwell upon all these mighty portents,
dreadful to behold, that have appeared. Even the stars will I bring down
from heaven with my sharp shafts; and even Death will I engaged, bring
to mortality. Without slaying Raghava puffed up with pride as well as
Lakshmana, by means of sharp weapons, I return not (from the conflict).
Let that sister of mine, for whom Rama and Lakshmana have had sense
perverted, attain her desire, by drinking their blood. I had never
before met with defeat in conflict. Ye have witnessed it. I do not speak
a falsehood. Wrought up with rage, I shall slay in fight the sovereign
of the celestials himself, going on his mad Airavata, with the
thunderbolt in his hand,--what shall I say of those two, who are human
beings? Entangled in the noose of death, that mighty army of the
Rakshasas, hearing his challenge, experienced boundless enthusiasm. And
anxious to see the encounter, there came high-souled saints, and
celestials, and Gandharbas, and Siddhas, with the Charanas. And these
pious ones assembled, spoke unto one another, "Welfare unto those cows,
and Brahmanas, and those that are prized by the worlds! As the
discus-handed Vishnu vanquished the foremost Asuras, may Raghava rout in
battle those rangers of the night, the progeny of Pulastya! And saying
this as well as various other things, the supreme saints and the
celestials stationed in the sky conceiving curiosity (as to the issue of
the conflict), beheld the host of those Rakshasas, whose days had been
numbered. Then impetuously Khara issued in his car from the van of the
army.[30] And these twelve endowed with exceeding prowess, _viz._,
Synagami, Prithucyama, Yaynacatru, Vihangama, Duryyaya, Karaviraksha,
Purusha, Kalakanuka, Maghamali, Mahamali, Sarpasya, and Rudhiracana
posted themselves around Khara. And Mahakapala, Slhulaksha, Hramathi and
Triciras[31]--[These four going before the forces, went at the back of
Dushana]. Then as the planets dart towards the sun and moon, that heroic
and dreadful army of Rakshasas, eager for victory suddenly rushed
towards the princes with great vehemence.
[30] The N. W. P. text has a different _sloka. And seeing him come out
on the ground, they themselves came out.--T._
[31] The sloka in the text is incomplete: The part within brackets,
taken from the N. W. P. recension completes it.--T.
SECTION XXIV.
When Khara of fierce prowess had come to the asylum Rama in company with
his brother saw all those evil prognostics. And beholding those dreadful
portents, Rama exceedingly distressed, apprehending some calamity to the
Rakshasas, observed unto Lakshmana, "O mighty armed one, behold these
great presages that have taken place, capable of annihilating all
beings, and which have for their object the utter extermination of the
Rakhasas! Yonder threatening clouds of assinine sable, showering down
blood and uttering loud sounds are ranging the welkin. And, O discerning
one, rejoicing at the prospect of my fight, all these arrows emit smoke,
and my bows plaited on the back with gold, are restless. Meseems from
the noise of the wild birds that impending on us is danger and
uncertainty to life. Without doubt, there shall take place a mighty
conflict. At this critical time, my arm shaking momentarily, betokens, O
hero, victory unto us, and defeat unto the enemy. And thy face appeareth
pleasant with a delightful lustre. O Lakshmana, the pallid face of those
that prepare for conflict, auger shortening of life. We can hear the
shouts of the Rakshasas as they roar, as also the blasts of the trumpets
of those doomed to be wounded blown by Rakshasas of remorseless deeds. A
considerate person that wisheth for his welfare, apprehending peril,
should prevent disaster ere it arrives. Therefore bearing arrows in thy
hand, and equipped with thy bow, do thou, taking Videha's daughter, take
refuge in the mountain cavern, covered with trees and difficult of
access. That thou shouldst act contrary to my words, is what I do not
wish. Swearing by my feet, go thou without delay, my brother. Thou art
both strong and a hero: Thou canst, without doubt, slay these
(Rakshasas). But I wish to slay all these rangers of the night myself."
Thus accosted by Rama, Lakshmana, taking arrows and a bow, took refuge
in an inaccessible cave along with Sita. Thereupon, saying, "Ah! we have
spoken it sharp," Rama put on his mail. And adorned with that mail
resembling fire Rama appeared in the dark like a mighty flame streaming
up. And uplifting his bow, and taking his arrows, that powerful one
stood there, feeling all directions with the twangs of his bow-string.
Then the high-souled gods and Gandharbas, Siddhas and Charanas came
there, with the intention of witnessing the fight. And high-souled
saints of the world, and the foremost Brahmarshis, of pious acts, coming
together, spoke unto one another, saying, "Hail to cows and Brahmanas,
and all those in whom are established the worlds! May Raghava vanquish
in fight those rangers of the night, the progeny of Pulastya, even as
the discus-handed Vishnu routed in battle the foremost Asuras!" Having
said this, they again spoke, eying one another, "There are fourteen
thousand of the Rakshasas of dreadful deeds, while the righteous Rama is
single. How can fight take place (between two such parties)?" Having
said this, the Rajarshis, Siddhas, multitudes of the beet of the
twice-born ones, and celestials stationed in the sky were moved with
curiosity (as to the issue of the conflict). Then seeing Rama filled
with energy, remaining in the field, all beings from fear experienced
great pain. And the peerless grace of Rama of energetic deeds became
like unto that of the high souled infuriated Rudra.[32] While the gods,
Gandharbas and Charanas were thus conversing, the forces of the
Rakshasas sending up solemn sounds, furnished with horrible armour, arms
and flags, conversing in heroic parlance, roaring at each other,
stretching bows, momentarily yawning,[33] sending forth shouts, and
blowing trumpets. The universal uproar filled that (entire) forest.
Scared and terrified at the hubbul the rangers of the wood fled to
quarters free from noise; nor did they cast their eyes backward. And
that army resembling the ocean, and rife with sounds, equipped with
various weapons, with furious speed came towards Rama. And Rama also
versed in warfare, casting his eyes arround, found the forces of Khara
ready for fight.[34] Then stretching his dreadful bow, and swiftly
taking out shafts, (Rama) for compassing the destruction of the entire
body of the Rakshasas, waxed furiously enraged. And like unto the
flaming fire at the universal dissolution, he, growing wroth, was
incapable of being looked at. And seeing him filled with energy, the
sylvan deities were extremely pained.[35] And the aspect of the enraged
Rama appeared like that of the holder of Pinaka, intent upon destroying
Daksha's sacrifice. Furnished with bows and ornaments and cars and mail
hued like fire, that army of those subsisting on flesh, appeared like
masses of blue clouds at sunrise.
[32] There is a variation in reading here; the sense, however, is the
same.
[33] The commentator says the yawning was in consequence of the
soldiers having during the conflict indulged in liquor.--T.
[34] Another text:--The holder of _pinaka.--T._
[35] Another reading is:--The sylvan deities fled away.--T.
SECTION XXV.
Coming to the asylum, Khara in company with those that went before him,
saw that slayer of foes, the enraged Rama, holding his bow. And seeing
him, Khara possessing a shrill voice, raising his bow, commanded unto
the charioteer to drive towards Rama,--" Drive on!" At Khara's command,
the charioteer drove the steeds to where the mighty-armed Rama stood
alone, holding his bow. And seeing him (Khara) entered the field, all
those rangers of the night--the counselors--uttering mighty shouts,
environed him round. And Khara stationed on his car in the midst of
Rakshasas appeared like red bodied one risen in the midst of the stars.
Then in battle Khara, afflicting Rama of incomparable energy with a
thousand shafts, uttered a tremendous roar. Then all the rangers of the
night, waxing exceeding wroth, showered various weapons on that terrible
bowman, the invincible Rama. And wrought up with rage, the Rakshasas in
battle assailed him with iron clubs, and darts, and _prasas_, and
swords, and axes. And resembling clouds (in hue), the exceedingly strong
Rakshasas, having huge bodies, darted towards Kakutstha by means of
steeds and cars. And mounted on elephants resembling mountain-peaks,
numbers of Rakshasas, intent upon slaying Rama in battle, showered
arrows on him, as mighty clouds pour down showers on the monarch of
mountains. And Rama was hemmed in by all those fierce-looking Rakshasas
even as in the evening Mahadeva is surrounded by his courtiers. And as
the ocean resisteth the tide of a river, Raghava by means of arrows
resisted the weapons discharged by the Yatudhanas. As a mighty mountain,
assailed by the thunderbolt, doth not feel pain, Rama, having his person
pierced by terrible flaming weapons, did not feel pain. And pierced, and
with his person covered with blood, Rama, the descendant of Raghu,
resembled the sun enveloped in evening clouds. And seeing him single,
surrounded by many thousands, the Gods, Gandharbas, Siddhas, and supreme
saints became sorrowful. Then Rama getting enraged, bringing his bow to
a circle, discharged sharpened shafts by hundreds and by thousands. And
as if in sport, Rama in the conflict shot irrisistible (shafts)
furnished with Kanka feathers, and decked with gold, irrisistible,
capable of inflicting extreme pain, and resembling the noose of Death.
And sportively discharged by Rama, those arrows deprived the Rakshasas
of their lives, like the noose forged by death. And piercing the persons
of the Rakshasas, those arrows, soaked in blood, going up to the sky,
appeared with the splendour of flaming fire. And innumerable shafts,
exceedingly fierce, capable of depriving the Rakshasas of their lives,
were let go from the circle of his bow. And with those Rama severed
bows, in battle by hundreds and by thousands and flag ends, and shields,
and mail, and many arms with embellished hands, resembling the trunks of
elephants. And the arrows of Rama discharged from the string pierced and
cut off steeds mailed in gold, yoked unto cars, together with the
charioteer; and elephants with their riders; and horsemen with horses.
And slaying foot-soldiers, he despatched them to the abode of Yama. And
cut off with _nalikas_ and, _narachas_, and sharp-pointed _vikirnas_,
the rangers of the night uttered dreadful howls of distress. And like a
withered wood afflicted by fire, that host harassed by the various
marrow-piercing[36] shafts shot by Rama, did not attain ease. And some
heroic rangers of the night possessed of great strength, waxing furious,
threw[37] at Rama _prasas_, and darts and axes. Thereupon resisting by
means of shafts those weapons of theirs, the mighty-armed Rama endeued
with prowess, took their lives in the conflict, and cut off the heads
(of warriors). And having their heads, and shields and bow-strings,
severed, they fell as fall on the earth trees thrown down by blasts from
the wings of Suparna.[38] Those rangers of the night that remained
there, wounded by arrows, and losing heart, fled with speed to Khara, to
seek his protection. Thereat, encouraging them, Dushana, taking his bow,
ran furiously in high rage against Rama, like the enraged Destroyer
himself. And rallied again (by Dushana) and, their fear dispelled
through their having found refuge with him, they armed with _salas_,
_talas_, and crags, darted against Rama. And bearing in their hands
darts, and clubs, and nooses, those exceedingly strong ones showered in
battle shafts and weapons. And the Rakshasas discharged vollies of trees
and crags. And capable of making one's hair stand on end, that battle
was dreadful and furious and now on the side of Rama and now again on
that of the Rakshasas. And waxing exceedingly wroth, they bore on him
hard from all sides. Then finding all directions entirely covered with
Rakshasas, and showers of shafts, that one gifted with mighty strength,
sending up a terrific shout, fixed (on the bow-string) the exceedingly
effulgent Gandharba weapon (for discharging it) among the Rakshasas.
Then thousands of shafts went forth from the circle of his bow; and all
directions were covered with thronging arrows. And those Rakshasas,
afflicted with arrows could not see Rama how he took out his dread
shafts, nor how he discharged those excellent shafts; they only saw him
drawing his bow. And the darkness spread by the arrows enveloped the sky
with the sun. And Rama stationed there continued pouring in shafts. And
the earth was covered with shafts shot, and alighting, and alighted
simultaneously. And at places were seen Rakshasas by thousands slain,
falling, enfeebled, torn and riven. And cut off by Rama with arrows,
darts and _Patticas_ in that battle the fearful field was scattered,
heads with turbans, arms with finger-fences; torn thighs and arms, and
various ornaments, horses, excellent elephants and cars, shattered in
numbers, chouris, fans, and umbrellas, and pennons of various
descriptions. Beholding all those stain, the (remaining) Rakshasas, sore
distressed, could not (again) advance before that captor of hostile
capitals Rama
[36] Another reading is, _sharpened.--T._
[37] Another reading: _remaining before Rama, threw powerful
weapons.--T._
[38] _Lit.--Of fair feathers_. A name of Garuda.
SECTION XXVI.
Finding his own forces slaughtered, the mighty-armed Dushana speedily
ordered five thousand Rakshasas, gifted with tremendous velocity,
difficult of being approached, who never turned from the field. And from
all sides they incessantly showered darts and _patticas_, and scimitars,
stones, and trees, and shafts. Thereupon by means of shafts the
righteous Raghava resisted that mighty destructive shower of trees and
stones. Resisting that shower, Rama with his eyes staring, and
resembling a bull, flew into a great rage, for the purpose of slaying
the whole body of Rakshasas. Then influenced by wrath, and flaming in
energy he on all sides covered the army along with Dushana with arrows.
Then the general, Dushana, destroyer of enemies, getting wroth, opposed
Raghava with arrows resembling thunderbolts. Then heroic Rama highly
angered, severed his (Dushana's) mighty bow with shafts sharp as razors,
and slew his four horses by means of as many shafts. And having slain
the steeds, he (Rama) cut off the head of the charioteer by means of a
crescent-shaped weapon, and pierced the (Rakshasa Dushna) in the breast
with a brace of shafts. His bow cut off, his steeds together with the
charioteer slain, and himself deprived of his car, he (Dushana) took a
_parigha_ resembling a mountain peak, able to make one's down stand on
end plated with gold, capable of afflicting celestial hosts, studded
with sharp iron _sankus_, and graced with the fat of foes;--of the touch
of a thunderbolt, able to pierce the persons of enemies.[39] And takng
up in that encounter the _parigha_ resembling a mighty snake, that
ranger of the night of cruel deeds Dushana, rushed towards Rama. And as
Dushana was rushing forward, Raghava by means of a couple of shafts cut
off his two arms with the ornaments. And the huge _parigha_ escaping
from (Dushana's grasp) fell forward on the field like the banner of
Sakra. And like a mighty elephant whose husks have fallen off, Dushana,
on his arms having been severed, fell down to the earth. Seeing Dushana
down on the ground, and slain in battle, all creatures, saying, "well
done!" "well done!" paid homage unto Kakutstha. In the meantime, three
generals, getting wroth, being entrapped in the noose of death, rushed
against Rama in a body--viz; Mahakapala, Sthulakshya, and the mighty
Pramathi the Rakshasa, Mahakapala, upraising a large dart, and
Sthulakshya, taking a _pathica_, and Pramathi, an axe. And as soon as
Raghava beheld them advance, he resisted them by means of sharp and
keen-edged shafts, even as one receives guests that have come. And
Raghu's son split Mahakapala's head,--afflicted Pramathi with countless
shafts, and lodged the eyes of Sthulakshya with sharp shafts. And they
fell down to the earth like mighty trees of many boughs. Thereat
instantly inflamed with wrath, Rama by means of five thousand shafts,
sent as many thousands of Dushana's followers to Yama's abode. Hearing
that Dushana had been slain, Khara, waxing wroth, commanded his mighty
generals, saying, "Fighting with that vile man, Rama, along with his
mighty forces Dushana hath been slain in battle, together with his
followers. Let all the Rakshasas slay him with weapons of various
shapes." Having said this in wrath, Khara darted towards Rama. And
discharging choice shafts, Syenagami Prithugriva, Jajnasatru, Vihangama,
Durjaya, Paraviraksha, Parusha, Kalakarmuka, Hemamali, Mahamali,
Sarpasya, and Rudhiracana,--these twelve generals endeued with mighty
prowess accompanied with their forces, proceeded vehemently against
Rama, discharging excellent shafts. Threat with shafts resembling fire,
and decked with diamonds and with gold, (Rama) possessed of energy
destroyed the rest of his (Khara's) forces. And as the thunderbolt
slayeth the mighty, Asuras, those shafts studded with gold, and like
onto smoking fire, slew those Rakshasas. And in in the field Rama slew
an hundred Rakshasa with an hundred Karnis, and a thousand (again) with
a thousand. And, their armour and ornaments severed, and their bows
broken in shivers, those rangers of the night fell down on the earth,
bathed in blood. And as a spacious dais is covered with Kuca, the entire
field was scattered with the Rakshasas fallen in battle with hair
dishevelled, and covered with blood. And at that time that fearful
forest, with the Rakshasas slaughtered, and with its clay mired with
flesh and blood, resembled hell itself. Fourteen thousand Rakshasas of
dreadful deeds were slain by Rama single, a human being, fighting,
(moreover) on foot. And the remnant of his (Khara's) forces were that
mighty car-warrior, Khara himself, and the Rakshasa, Tricira; and (on
the other side) was that destroyer of foes--Rama. The rest of the
Rakshasas, gifted with great prowess, terrible and difficult of being
withstood, were all slain in battle by The dear brother of Lakshmana.
Then seeing that dreadful army destroyed in terrible conflict by the
mighty Rama, Khara ascending a great car, advanced before Rama, like
Indra with the upraised thunderbolt.
[39] The text may also mean--_able to rend the cities of foes.--T._
SECTION XXVII.
As Khara was advancing before Rama, that leader of the army named
Tricira, approaching him, said, "Do thou employ me, who am possessed of
prowess; and thyself desist from this rashness. Behold the mighty-armed
Rama brought down in battle. I swear (unto thee) truly; I touch this
weapon, (to say) that I will slay Rama, who deserves to be slain by all
the Rakshasas. Either I shall prove his death in battle, or he shall
prove mine. Restraining thy martial ardour, do thou for a while become a
witness. Either, joyed in consequence of Rama being slain, thou shalt
repair unto Janasthana; or I being slain, thou shalt enter the field
(against him)." Thus satisfied by Tricara, from his desire to meet with
death, the latter, on being permitted with "Go," proceeded towards Rama.
And like a hill with three summits, Tricira rushed towards Rama on an
effulgent car yoked with steeds. And as a mighty cloud pours down
shower, (Tricira) discharging vollies of shafts, uttered a roar
resembling the sound of a wet kettledrum. And seeing that the Rakshasa
Tricira was advancing, Raghava resisted (his attack) by discharging
sharpened shafts. And that encounter of those exceedingly powerful ones,
Rama and Tricira was fierce, like unto that between a lion and an
elephant. Then struck on the forehead by a brace of shafts shot by
Tricira, the wrathful Rama enraged, and inflamed with anger, said, "Ah!
such is the strength of the heroic Rakshasas! I have been wounded in the
forehead with shafts resembling flowers. Do thou also take the arrows
shot from my bow." Saying this, (Rama) enraged, and influenced by wrath,
wounded Tricira in the breast with fourteen arrows. And that energetic
one by means of four shafts having their joints bent, brought down his
four steeds. And by means of eight arrows (Rama) laid low the charioteer
from the front of the car. And Rama with a shaft severed his upraised
standard. Then as that ranger of the night was descending from his
broken car, Rama pierced his breast with arrows,--and thereat he was
stupified. Thereupon, that one of immeasurable prowess, out of anger by
means of three shafts possessed of celerity, brought down Tricira's
three heads. And that ranger of the night present in the field,
afflicted by the shafts of Rama, after his heads had fallen first, fell,
vomitting smoking gore. And the Rakshasas remaining after the rest had
been slain, belonging unto Khara' s original forces losing heart, began
to flee like deer terrified at a hunter. And seeing them fly, Khara
waxing wroth, swiftly making them desist, darted towards Rama, like Rahu
darting towards the Moon.
SECTION XXVIII.
Seeing Dushana slain in fight along with Tricira, Khara, witnessing
Rama's prowess, was filled with fear. And seeing that irrisistible
Rakshasa host--even Dushana and Tricira--slain by the mighty Rama alone,
and seeing the great courage that was made in the army, that Rakshasa,
Khara, was seized with despondency. Then as Namuchi advances against
Vasava, Khara stretching his powerful bow, advanced against Rama. And
Khara hurled at Rama narachas reveling in blood, resembling infuriated
venomous snakes. And repeatedly twanging his bow, Khara, mounted on his
car, began to range the field, displaying his weapons through his
acquired skill. And that mighty car-warrior covered all sides with his
shafts. And seeing this, Rama of a tremendous bow with shafts incapable
of being borne, and resembling tongues of flaming fire, entirely
enveloped the welkin, even as a cloud poureth down showers. And with the
sharpened shafts shot by Khara and Rama, the entire firmament on all
sides was thronged. And as each enraged was engaged in coping with the
other, the sun, enveloped in a net-work of shafts, did not appear. And
as a mighty elephant is struck with the goad, Rama in the conflict
attacked (his opponent) with _nalikas_ and _narachas_ and sharp-pointed
_vikirna_. And as that Rakshasa sat on his car, bow in hand, all
creatures saw him, as if he were the very Destroyer with the noose in
his hand. And at this time Khara thought that Destroyer of all his
forces, established in his manliness, the exceedingly powerful Rama to
be overcome with fatigue. And seeing that one powerful like the lion,
and gifted with the vigorous gait of the lion, Rama was not moved, as a
lion seeing a puny deer (is not moved). And then as an insect falls into
a flame, Khara mounting a mighty car, resembling the sun, approached
Rama. And, displaying his lightness of hand, Khara severed the bow of
the magnanimous Rama, with the arrow (fixed on it) at the place where it
is grasped. Then taking up seven other shafts, resplendent like the
thunderbolt of Sakra, Khara, enraged, sent them into (Rama's)
main-joints, and then afflicting Rama of unparalleled energy with a
thousand shafts, Khara sent up in that conflict a loud shout. And riven
by the shafts discharged by Khara, Rama's mail resembling the sun fell
to the ground. And pierced with those arrows, all over his body, and
inflamed with rage, Raghava appeared in the field, like a smokeless
flaming fire. Then that destroyer of foes, Rama, for compassing the end
of his enemy, stringed another mighty bow, sending forth solemn
sounds,--the redoubtable Vaishnava bow that had been conferred on him by
the Maharshi. And uplifting that superior bow, Rama rushed against
Khara. Then with shafts having bent knots and golden feathers, Rama,
wrought up with rage, severed in battle Khara's standard. And on that
exceedingly graceful golden standard being hewn down it seemed as if the
sun dropped to the earth at the behest of the celestials. And thereat
Khara, understanding the import of things, fired with wrath, pierced
Rama's breast with five arrows, like one striking an elephant with a
goad. And Rama on being pierced with a good many shafts discharged from
Khara's bow, and having his body bathed in blood, was highly wroth.
Thereupon that foremost of bowmen, and weilder of a mighty bow, taking
six shafts, let them go, after aiming at them. And with one shaft he
pierced Khara's head, with two his arms; and with three arrows headed
like half-moons, Rama wounded Khara in the chest. Then that highly
energetic one, influenced by anger, assailed the Rakshasa with thirteen
_narachas_ whetted on stone and with one that exceedingly powerful one,
cut the yoke of the car, with four the four steeds, with the sixth the
head of Khara's charioteer, with three the stout _trivenu_ of the car,
with two the wheel, and with the twelfth, severing as if in sport
Khara's bow with his hand,[40] with the thirteenth, resembling the
thunder-bolt pierced Khara in the encounter. Then with his bow
shattered, deprived of his car, (Khara) having his horses slain as well
as his charioteer killed, taking a mace in his hand leaped to the
ground, and stood there. And the celestials and Maharshis exceedingly
rejoiced, assembled in the welkin in a body, and with joined hands
extolled that feat of that mighty car-warrior Rama.
[40] Another text reads: _with the arrow set.--T._
SECTION XXIX.
And to Khara deprived of his car standing with a mace in his hand, that
exceedingly energetic one, Rama, preluding his speech with mildness,
spake, "Backed by this mighty host abounding in elephants and horses and
cars, thou hast done an exceedingly wicked deed, execrated by all the
worlds. Even if one happen to be the lord of the three worlds, one given
to troubling creatures, and who is cruel and engaged in wicked acts, can
not exist. All persons destroy, like a snake that hath intruded itself,
him that doth cruel deeds, hostile to the interests of every one. People
delightedly behold the end of him that doing an action either from
covetuousness or desire, doth not like a Brahmain wallowing a Karaka,
see the consequence thereof. What, O Rakshasa, dost thou gain by
slaughtering exceedingly pious ascetics engaged in righteous acts,
living in the forest of Dandaka? Like unto trees whose roots have been
reduced, cruel persons, execrated of men, who perpetrate iniquitous
acts, do not exist long. And as a tree puts forth blossoms in season,
the doer of sinful deeds, at the hour (of repentance) inevitably reaps
their fruit in the shape of dreadful anguish, of the spirit). And, O
ranger of night, as the effect of having taken rice mixed with poison,
appears without delay, even so also people readily reap the fruit of
their own acts. O ranger of the night, it is to take the lives of the
perpetrators of dreadful sins, who wish ill unto men, that I the king
have come. Today the gold-decked arrows discharged by me, piercing (thy
body), shall enter into the earth, cleaving it, like serpents falling
into an ant-hill. Slain in battle, thou shalt in company with thy army,
follow those people practising piety, whom thou hast devoured in the
Dandaka forest. Today let those great saints, who had formerly been
slain by thee, stationed in the sky, behold thee slain (in turn) with my
arrows, and inhabiting hell. Do thou strike as thou lik. And thou that
art of an odious race, do thou put forth thy energy. Today I will bring
down thy head, even as a palm falls to the ground." Thus addressed by
Rama, Khara enraged and beyond himself with passion, with eyes reddened,
replied, "O son of Dacaratha, why having slain inferior Rakshasas in
battle, dost thou praise thyself without reason? Those foremost of men
that are puissant and powerful, do not, inflated with their energy,
mouth (their own consequence). It is the mean-minded Kshatriyas of
impure heads that magnify themselves among men, even as thou O Rama,
dost. What hero, when the hour of his death hath approached, publishes
in the field his own lofty lineage and sings his own hymn. As brass
wearing the semblance of gold, displays its own defect on being
heated,[41] with a fire lit with Kuca,[42] so thou hast betrayed thy own
lightness by this speech of thine. Thou dost not see me staying here
mace in hand, like a moveless mountain dyed in metals, bearing mobile
and immobile things. I can, mace in hand, deprive thee and the three
worlds to boot clean of your lives, like the very Destroyer with the
noose in his hand. But I will not parley much with thee as much as I
could wish: the sun is going to set, and our fight shall be interrupted.
Fourteen thousand Rakshasas have been slaughtered by thee. I will for
their deaths wipe their tears to-day." Saying this, Khara, highly
enraged, hurled his mace[43] provided with golden rings at Rama, like
unto the blazing thunder-bolt. Thereat, reducing to ashes trees and
shrubs, that mighty flaming mace, discharged by Khara's arm, fell before
Rama. And Rama severed in many fragments that mighty mace, resembling
the noose of Death, as ascending the welkin, it was coming down.
Thereupon, like a she-serpent brought down by force of incantations, the
mace fell to the earth shattered and riven.
[41] _i.e. becomes dusky_, as Ramanuya intelligently remarks.--T.
[42] Another reading is, _lit with husks._
[43] Another reading is, _plaited with gold._
SECTION XXX.
Cutting off the mace with his shafts, Raghava attached unto
righteousness with a smile said unto Khara these angry words, "Thou
vilest of Rakshasas, this is the utmost of thy might, which thou hast
displayed. Rendered more nerveless at my hands, in vain dost thou storm.
Riven by my shafts, thy mace, belonging unto thee who art prolix in the
matter of vocabulary, destroying thy confidence, hath saught the earth.
And what thou hadst said,--'I will wipe the tears of the Rakshasas that
have been slain,' hath also proved false. As Garuda stole ambrosia, will
I deprive thee, O Rakshasa, who art base, of a mean disposition and a
false character, of thy life. To day the earth shall drink the blood
vitiated with foamy bubbles, of thee, having thy throat severed, and
riven by my shafts. Having all thy body covered with dust, and thy two
arms lopped off, thou shalt, difficult to win, take thy nap, embracing
the earth, like a damsel difficult to win. On thee, disgrace of
Rakshasas, lying down, and being fast asleep, this Dandaka shall be
refuge of those that shall resort to it for shelter. O Rakshasa, in thy
Janasthana, with its (Rakshasas) slain by my shafts, ascetics shall
fearlessly go about in the wood. Today Rakshasas, capable of exciting
fear in others, rendered forlorn and with their friends slain, shall
from fear, with their faces wet with tears, fly (this place). To day thy
wives whose husband art thou of such a nature,--and who are of a like
lineage (with thyself),--shall experience the sentiment of sorrow, and
be deprived of their all. Thou of a cruel disposition, thou of ignoble
soul, thou that art aye a thorn (in the side) of Brahmanas, it is for
thee that ascetics, frightened and dispirited, have so long been pouring
the clarified butter." As Raghava, influenced by anger, said this in the
field, Khara from wrath, with accents rendered harsher, fell to
censuring (Rama). "Thou art wondrous proud: and thou art fearless albeit
fear is present unto thee. And come under the sway of death, thou dost
not understand what should be said and what left unspoken. Those persons
that have been fast bound by the noose of death, do not in consequence
of their senses having ceased to perform their functions, descern what
is proper and what improper." Saying this unto Rama, that ranger of the
night (Khara), pursing his brows, espied a mighty _sala_ hard by. And
looking about him on all sides in the field for a weapon, he uprooted
it, biting his nether lip. And raising up the tree with his arms, and
uttering a roar, that exceedingly powerful one aiming at Rama discharged
it, exclaiming,--"Dead thou art." And as it descended, the puissant Rama
cut it off by means of a multitude of shafts, got into a mighty rage for
the purpose of slaying Khara in battle. Then Rama perspiring, with eyes
reddened in wrath, pierced Khara in battle with a thousand shafts. And
blood mixed with froth gushed by the sides of the shafts, like torrents
flowing from fountain in a hill[44] stupified in battle by the shafts
shot by Rama, and maddened by the smell of blood, Khara furiously made
for Rama. And as he (Khara) was rushing on, bathed with blood, Rama
equipped with arms, suddenly summoning his strength walked backward two
or three paces. Then with the view of bringing about (Khara's end) Rama
took up in the conflict an arrow resembling fire or another weapon of
Brahma himself. And that righteous one shot at Khara that (arrow), which
had been conferred on him by the intelligent Maghavan. And discharged by
Rama from his bent bow that mighty arrow with the roaring of the
thunderbolt fell at Khara' s breast. And burning in the fire of the
arrow, Khara fell down on the earth, like the giant Andhaka[45] in the
forest of Sweta, consumed by Rudra. And threat Khara slain fell down
like Vritra slain by the thunder-bolt, or Namuchi by foam,[46] or Vala
by Indra's _Acani_. After this, the celestials, assembled with the
Charanas, struck with wonder joyfully sounded kettledrums and showered
blossoms on Rama. "In over half a moment Rama by means of sharpened
shafts hath slain in mighty encounter fourteen thousand Rakshasas,
wearing shapes at will, headed by Khara and Dushana. Ah! mighty is the
feat achieved by Rama knowing self. Ah! this mighty prowess, this mighty
firmness, show like unto those of Vishnu himself." Saying this all the
deities went to from where they had come. Then the Rajarshis in company
with supreme saints, with Agastya (at their head), gladly paying homage
unto Rama, said the following words, "It is for this that the chastiser
of Paka, the great Indra, Purandra, had paid a visit to the sacred
asylum of Sarabhanga. And the Maharshis had dexterously brought thee to
this place, for compassing the destruction of those foes--the wicked
Rakshasas. And it is owing to this, that, O son of Dacaratha, thou hast
performed this mighty deed. (Now) the Maharshis will carry on their
proper pious offices in the Dandaka." After this, that hero, Lakshmana,
accompanied with Sita came out of the mountain cavern, and joyfully
entered the asylum. Then the victorious and heroic, Rama, honored by the
Maharshis, entered the asylum, worshipped by Lakshmana. And seeing that
destroyer of foes, and bringer of comfort unto the Maharshis, her
husband, Vaidehi embraced him. And seeing the multitudes of Rakshasas
slain, Janaka's daughter, beholding the undeteriorating Rama, ministered
unto him with supreme joy. And with a delightful countenance again
embracing that destroyer of foes, who had been honored by the delighted
Maharihis, Janaka's daughter became exceedingly happy.
[44] The text varies slightly in other texts.--T.
[45] The Asura Andhaka was slain in the forest of _Sweta_ by Rudra.
This is related in the Puranas. Another reading is _Swetarayge
yathantaka like the Destroyer in the forest of Sweta_. Swa,
according to the _Kurma Purana Uttra Khanda_, in the Kalanyara
hill, by a kick with his left leg slew the Destroyer, engaged in
pennances, who had come to kill the Rajarshi Sweta, who was a
great votary of Siva.--T.
[46] Namuchi was slain by a thunder-bolt laid over with foam.--T.
SECTION XXXI.
Then Akampana bestiring himself, speedily issuing out of Janasthana,
spake unto Ravana, "0 king, a great many Rakshasa living in Janasthana,
have been slain, and Khara also hath been slain in battle. I alone have
with much difficulty managed to come here." Thus addressed, the
ten-necked one, flaming up in energy, with his eyes reddened in wrath,
said this unto Akampana, "Who, having his days numbered, hath ravaged
the dreadful Janasthana? Who shall no more wend the way of all beings?
Doing me a bad turn, Maghavan himself, or Vaicravana, or Yama, or
Vishnu, cannot attain happiness. I am the destroyer of the Destroyer
himself; and I burn even very Fire. And I can bring death itself to
mortality. I can by my impetus resist the force of the wind. And when
enraged, I can by my energy consume the Sun and Fire." Thereat,
Akampana, with joined hands, from fear replied to the ten-necked Ravana,
in faltering words, beseeching courage. Thereat that foremost of
Rakshasas, the ten-necked one, granted him courage. Then inspired with
confidence, Akampana without fear spoke, "There is a son of Dacaratha,
youthful, resembling a lion[47], named Rama of broad shoulders, and
possessed of excellent beauty of long and mighty-arms. (He) is
sable-hued, of high fame, and of matchless prowess and vigor. It is he
that in Janasthana hath slain Khara with Dushana." Hearing Akampana's
words, that lord of the Rakshasas, Ravana, breathing like a mighty
serpent, said these words, "Tell me, O Akampana, hath Rama come to
Janasthana, accompanied with the sovereign of the celestials and the
body of the immortals? Again hearing Ravana's words, Akampana described
the strength and energy of that high-souled one. (He) is named Rama, and
is exceedingly energetic; the foremost of all bowmen-- furnished with
celestial panoply; and is possessed of pre-eminent prowess in warfare.
Like unto him in strength, of red eyes, and gifted with a voice like the
sound of a kettledrum, his younger brother, Lakshmana has a countenance
resembling the full-moon. He hath met with him (Rama) as the wind
meeteth with a flame. He is endeued with grace, and is the foremost of
monarchs. It is he who hath ravaged Janasthana. The magnanimous gods did
not come there. No doubts need be entertained on this head. The
feathered shafts, plated with gold near the plumed part, becoming
five-mouthed serpents ate up the Rakshasas. Wherever oppressed with fear
the Rakshasas go, they see Rama stationed before them. In this way, O
sinless one, hath Janasthana been exterminated by him." Hearing
Akampana's words, Ravana said, "I will go to Janasthana for slaying Rama
with Lakshmana." When he had said this, Akampana said, "Hear, O king,
the true report of Rama's prowess and manliness. Enraged, the highly
famous Rama cannot by putting forth vigor be checked. And by means of
his shafts, he can make river in full flood turn its course. And he can
bring down from the sky its stars and planets, and that graceful one can
recover the depressed Earth. And that lord can submerge all creatures by
riving the continents of the sea, and with his shafts can resist the
onset of the ocean, and the wind; and that illustrious one that foremost
of persons by virtue of his vigor, destroying the worlds, can again
create all creatures. O ten-necked one, forsooth, Rama cannot be subdued
in conflict, either by thee or the world of Rakshasas, as heaven is
incapable of being attained by a sinner. I deem him incapable of being
slain by all the Gods and Asuras together. This alone is the means of
slaying. Do thou heedfully listen to it! He has a wife of sterling worth
in the world, and that slender-waisted one is known by the name of Sita.
She is in the full bloom of youth, and hath a symmetrical person--a
jewel among womankind embellished with jewels. And neither a goddess,
nor a Gandharbi, nor yet an Apsari, nor a Pannagi is equal to her; and
what is a human female? Thrashing him, do thou in the mighty forest,
carry away his wife. Without Sita, Rama shall cease to exist."
Thereupon, the lord of the Rakshasas, Ravana, happened to relish those
words; and reflecting (a while), that mighty-armed one addressed
Akampana, saying, "Excellent well. I will go there alone, accompanied by
my charioteer only. I will this very morning with a glad heart bring
Vaidehi to this spacious palace." Saying this, Ravana departed, lighting
up all sides, on a sun-shiny car, yoked with mules. And coursing the
firmament, that mighty car of that foremost of Rakshasas looked like the
Moon among clouds. And proceeding far, he, approaching the asylum (of
Taraka's son), presented himself before him. And Maricha entertained the
king with meats and drinks passing human. And having entertained him
personally with a seat and water (to wash the feet), Maricha spoke these
pregnant words, "O king, O lord of the Rakshasas, is it well with the
worlds? I am filled with fear: I apprehend that all is not right, since
thou hast come hither (alone) in such post-haste speed." Thus addressed
by Maricha, the highly energetic Ravana, versed in speech, said, "My
child, the guards (of Janasthana) have been slain by Rama of untiring
energy; and all Janasthana, incapable of being slain, hath (by him) been
brought down in battle. Do thou, therefore, assist me in carrying away
his wife." Hearing these words of the lord of Rakshasas, Maricha said,
"What enemy of thine in the guise of a friend, hath spoken of Sita unto
thee? And, O foremost of monarchs, who, having been, entertained by
thee, doth not bear thee good will?[48] Tell me, who is it that hath
told thee, 'Bring Sita hither?' Who is it that hath set his heart on
severing the summit of the entire Rakshasa world? He must be thy enemy
that excites thee to this. Of this there is not the least doubt. He
wishes to extract through thy agency the fangs of a venomous snake. Who
(intends) to lead thee astray by imposing on thee such a deed? Who,
king, hath struck in the head, thee that wast slumbering in peace?
Raghava in war is like a mad elephant, having an unblemished ancestry
for his trunk, perspiration for his temporal exudation; and arms resting
well beside him for his tusks. O Ravana, thou art not competent even to
look at him. Thou ought not to rouse up the sleeping man-lion, that
slayer of skillful Rakshasas resembling deer, with his sport in the
field, for his joints and down; arrows for his body and sharp scimitar
for his teeth. O Sovereign of the Rakshasas, thou ought not to plunge
thyself into this dreadful, and abysslesss ocean, having the bow for its
alligators, activity of arms for its shine, arrows for its billows, and
engagement for its waters. Be propitious, O lord of Lanka! O foremost of
Rakshasas, with a contented heart, thou hadst better go thy way to
Lanka. Do thou ever sport with thy own wives: let Rama in company with
his wife, sport in the woods." Thus addressed by Maricha, the
ten-throated Ravana desisted, and entered Lanka the best of capitals.
[47] Another reading is _Viranga: rupopeta: possessed of handsome
person._
[48] Another reading is--_ko na nandati ninditi; who having been
insulted by thee, doth not rejoice (in thy prosperity)_, and,
therefore, in the garb of friend-ship, hath done thee this
wrong?--T.
SECTION XXXII.
Seeing fourteen thousands of Rakshasas of dread deeds, together with
Dushana, and Khara, and Tricira, slain in battle by Rama single-handed,
that one resembling clouds, Surpanaka, again fell to send up mighty
sounds. And witnessing Rama's deeds, incapable of being performed by
others, she, extremely agitated, went to Lanka, ruled by Ravana. And she
saw the effulgent Ravana in front of his palace, surrounded by his
counsellors, like Vasava surrounded by the Maruts; seated on a supreme
golden seat resembling the sun, and like unto a flaming fire on a golden
dais kept alive by sacrificial offerings; unconquerable by high-souled
saints, celestials, Gandharbas and all creatures; terrible like the
Destroyer with his mouth wide open; his persons containing scars[49] of
wounds inflicted by the thunderbolt and the lightnings, in the war
between the gods and Asuras; his breast bearing marks of attacks made by
Airavata with the ends of his tusks;--having twenty hands and ten
heads,--wearing elegant attire; broad breasted; heroic; marked with
royal signs; (in hue) resembling cool lapises; embellished in ornaments
of burnished gold; having goodly hands, white teeth, and a huge face
resembling a hill;--even him who in the war of the gods had been
assailed an hundred ways with the descent of Vishnu's discus; whose body
had been cut with all the weapons of the celestials; (him) who furiously
disturbs the deep incapable of being disturbed; uproots mountain
summits, and tramples over gods,--the destroyer of righteousness, and
the violater of other's wives;--the employer of all celestial arms, and
the disturber of sacrifices;--who going to the city of Bhagab and
vanquishing Vasaki, had carried off Takshaka's beloved wife; who, going
to Kailaca, and defeating him having for his vehicle a human being, had
carried off the car Pushpaka coursing at every where at will; who
endeued with prowess had devastated the divine Chaitraratha grove, the
tank (situated there) and the Nandana wood,--as well as the gardens of
the gods; and, who, himself resembling a mountain summit, had by means
of his upraised arms, obstructed the rising of these repressor of foes
the exalted Sun and Moon; who, possessed of calmness, having formerly
for ten thousand years carried on asceticism in the mighty forest,
offered his own heads unto the self create one; who in conflict fears,
not death from either gods or Danavas or Gandharbas, or Picachas or
birds or serpents, from none save human beings; who, possessed of
prodigious strength, forcibly takes away the clarified butter sanctified
with mantras from the sacrificial ground; the destroyer of sacrifices
about to be completed; of villanous nature; the slaughterer of
Brahmanas; of cruel deeds; harsh and kindless, and ever bent on doing
evil unto all creatures; and railing furiously at all creatures; the
inspirer of fear in all beings. And the Rakshasi beheld her exceedingly
powerful and cruel brother, wearing gorgeous apparel and ornaments, and
decked in a glorious garland,--seated, like the Destroyer at the time
(of dissolution) ready (to destroy); the exalted chief of Rakshasas; the
delight of the race of Paulastya. Stupified with fear, the Rakshasi,
approaching that destroyer of foes; Ravana, surrounded by his
counsellors, said these words. And transported with fear and desire,
Surpanakha, given to fearlessly ranging every where, who had been
deformed by that high-souled one, showing (her mutilation), addressed
these harsh words unto Ravana of flaming and expansive eyes.
[49] This reminds one of Milton: of Belzebub, he says,--
"-------------- His person, Deep scars of thunder had
intrenched--_Par. Lost_,--Book 1
SECTION XXXIII.
Then the woe begone Surpanakha, in high wrath spoke harshly in the midst
of the courtiers, unto Ravana, given to railing loudly against all
creatures, "Intoxicated with enjoyments, acting as thou wilt, and
without any control whatever, thou dost not see that a dreadful disaster
is impending. The subjects do not esteem a monarch that is given to
sensual enjoyments, is intent upon satisfying his lust and is covetous
like the fire in a cemetery. The king that doth not act at the proper
time, finds destruction along with his kingdom and acts. Even as
elephants shun the muddy river, do people shun from a distance, the
ruler that doth not send out spies, who showeth not himself (unto his
subjects), and who hath lost his independence. Like unto rocks in the
sea, those monarchs that do not administer their dominions, that are not
dependent, do not prosper. Having incurred the hostility of the gods,
the Danavas and the Gandharbas of subdued souls and senses, how canst
thou, who art fickle, and hast not employed spies, become the king? And,
O Rakshasa, thou art childish and foolish; and doth not know what thou
shouldst. How canst thou then become the king? O thou best of
conquerers, those kings whose spies, exchequer and morality are not
free, are like the common herd. It is because kings know distant dangers
through spies, therefore they are styled far-sighted. I believe thou
hast no spies, and that thy counsellors are common folks, since although
Janasthana with thy kinsman is destroyed, yet thou takest it not to
heart. Fourteen thousands of Rakshasas of dreadful deeds, with Khara and
Dushana, have all been slain by Rama single-handed; Rama of untiring
energy hath inspired the saints with courage; the Dandakas have been
benefitted; and Janasthana hath been harassed. But thou, covetous and
intoxicated and in the power of others, dost not understand that a great
danger is overhanging (thee). People do not in times of peril assist a
sovereign that is wrathful, stingy, intoxicated, haughty and deceitful.
Even his own kindred slay a sovereign that sets inmense store by his own
self, is of light worth, regards himself highly, and irascible. They do
not serve him; nor do they fear when he intimidates them. Such an one is
speedily dethroned; and reduced to poverty and becomes like a straw.
Even dry wood may serve a purpose; or stone, or dust; but no purpose is
capable of being served by a sovereign that hath been cast off his
place. Like a cloth that hath been worn, like a garland that hath been
trodden, a king that hath been dethroned, although able, is of no
consequence. But a king that keeps his wits about him, understands
everything, is of controlled senses, and grateful, and of virtuous
character, endureth for ever. That king is honored by men, that sleeping
with his eyes, is awake as respects his eye of duty, and (the effects
of) whose anger and favor, are seen (by all). But, thou Ravana, who hast
not by means of spies, acquainted thyself with the slaughter of
Rakshasas, art of evil understanding and bereft of all these virtues,
given to disgracing others, ignorant of the proper distribution of time
and place,[50] and never taking care to distinguish merits and defects,
thou, thy kingdom being in danger, wilt speedily meet with disaster." On
his vices having been thus celebrated by her (Surpanakha), that lord of
the rangers of night, Ravana, musing awhile, was long plunged in
thought.
[50] The commentator, is silent here. The meaning evidently is, _thou
dost not discern the where and when of things.--T._
SECTION XXXIV.
SEEING Surpanaka speak harsh words in the midst of the courtiers,
Ravana, being enraged, asked her, saying, "Who is Rama? And what is his
prowess? And what his form? And what his power? And why hath he entered
the forest of Dandaka, difficult to range? And what Rama's weapons, by
means of which he hath slain the Rakshasas? And Khara hath been slain in
battle, and Dushana and Tricira. Do thou, O thou of a pleasing person,
tell me the truth. And who hath deformed thee?" Thus addressed by the
lord of the Rakshasas, the Rakshasi, transported with rage, commenced to
duly narrate all about Rama. "Rama the son of Dacaratha is long-armed,
of expansive eyes, clad in bark and dark deer-skin, and like Kandarpa in
grace. And drawing a bow resembling that of Sakra, decked with golden
rings, he discharges blazing _narachas_, like unto serpents of virulent
poison. I do not see in the field, Rama drawing his bow: I only see the
host being slaughtered by a shower of shafts. And as Indra destroys (a
field of) goodly crops, by pouring down hail stones, fourteen thousand
Rakshasas of dreadful prowess, as well as Khara and Dushana were in a
little over a moment slain with sharp shafts by Rama alone fighting on
foot. And he hath reassured the saints, and after having been deformed,
I alone from fear of slaying a woman, have been let off by the
high-souled Rama knowing self. His brother is endeued with mighty
energy, and in merit, is of equal prowess; and he is devoted to his
brother, and beareth him regard; the puissant one is named Lakshmana.
And wrathful and invincible and victorious, and powerful, and
intelligent and mighty, (he) is Rama's right-arm--his life ranging
externally. And Rama's virtuously wedded beloved wife, having expansive
eyes, and a face resembling the full-moon, is ever to the welfare of her
lord. And that fair-haired, fair-nosed, and fair-thighed illustrious one
possessed of beauty, graceth the forest like a goddess,--as if a goddess
of wealth herself. Of the lustre of burnished gold, with her finger
nails reddish and projecting, and graceful, that surpassingly lovely
wench is named Sita--the slender waisted daughter of Videha. And neither
a goddess, nor a Gandharbi, nor a Yakshi, nor a Kinnari, had I seen
before on earth, possessed of such beauty. He that shall have Sita for
his spouse, and who shall be warmly embraced by her, shall live longer
in the world than the Lord of celestials himself. That good-natured
girl, unparalleled on earth in loveliness, who can well pride herself on
her person, is a worthy wife for thee; and thou too art a fit husband
for her. It is to bring over for thee that one of spacious hips, and a
high and well-developed bust, that I had put forth my endeavours. But, O
mighty-armed one I have been disfigured by the wicked Lakshmana. As soon
as thou hast seen Vaidehi having a countenance resembling the full moon,
thou shalt be afflicted with the shafts of Cupid. If it is thy purpose
to have her for thy wife, at once stretch forth thy right leg, for
attaining success. If, O lord of Rakshasas, thou relishest my speech, do
thou then, O Ravana, without fear, do as I tell thee. Understanding
their incapacity, do thou, O lord of Rakshasas, for making her thy wife,
by force carry away the frail Sita of a blameless person. Hearing that
Rama by means of straight coursing shafts hath slain the Rakshasas that
had gone to Janasthana, and seeing Khara and Dushana, killed, do thou
ascertaining thy course, adopt it.
SECTION XXXV.
Hearing those words of Surpanakha, able to make one's hair stand on end,
(Ravana) ascertaining his course after issuing his orders to his
councellors, departed. And proposing to himself that act, weighing its
good and evil, considering his capacity or otherwise, and (finally)
determining his purpose, Ravana with a fixed mind went to the handsome
stable. And going to the stable in disguise, the lord of the Rakshasasas
commanded the charioteer, saying, "Yoke the car." Thus asked, the
charioteer possessed of fleet vigor, in a trice, yoked an excellent car
after his heart. And ascending the car coursing at will, made of gold
and garnished with spectral faces as well as arrow decked with
gold,--resembling a mass of clouds, the graceful ruler of the
Rakshasas--younger brother to the Lord of wealth--proceeded in that
noiseless (vehicle), past the lord of rivers and streams. And with
chouris of white hair, and a white umbrella, having ten-faces,
resembling (in hue) cool lapises, wearing ornaments of polished gold,
possessed of ten mouths, and twenty arms, clad in elegant apparel,--the
foe of the celestials, and slayer of the foremost ascetics--having huge
heads like unto the monarch of mountains, the lord of the Rakshasas,
mounted on that chariot coursing at will, appeared beautiful like a mass
of clouds in the sky, with cranes, in the midst of lightning. And that
one possessed of prowess beheld the shore of the sea, containing crags,
scattered with trees bearing fruits and flowers of various kinds by
thousands, bordered all around with pools furnished with cool and
delightful waters, ornamented with spacious asylums having daises,
graced with woods of plantain, beauteous with cocoanuts, and blossoming
_sala_ and palmyra, and _tamala_, trees, grateful with supreme saints
rigidly restraining their fear, and with serpents and fowls of fair
feathers and Gandharbas and Kinnaras by thousands; and pleasant with
Siddhas and Charanas, that have controlled their lust; with those
descendants of Brahma--the Vaikhanas, the Mashas, the Valakhilyas, and
the Marichipas; swarming with females, divinely beautiful, dight with
gorgeous ornaments and garlands, and Apsaras skilled in sport, by
thousands; frequented by the wives of the celestials, and honored by
graceful girls; ranged by multitudes of deities and Danavas, feeding on
ambrosia; abounding with swans, Kraunchas, and frogs, echoing to (the
cries of) cranes; containing stones resembling the lapis, and mild and
cool by the influence of the ocean. And as he proceeded, the younger
brother of the Lord of wealth, saw on all sides spacious cars capable of
coursing at will, sable, furnished with fair garlands, and resounding
with trumpet notes,--and Gandharbas and Apsaras. And surveying by
thousands woods of sandal exuding gum at their roots,[51] and of choice
_aguru_, grateful unto the sense of smell; and woods and groves of
excellent and odorous takkola fruits; blossoms of the Tamala, and
thickets of black pepper; heaps of pearls drying on the shore; rocks;
the best corals in masses;[52] summits of gold and silver;[53] charming
pellucid rills at places; and cities filled with corn and wealth,
abounding in gems of women, and thronged with horses, elephants and
cars--Ravana on the shore of the ocean beheld around a level and soft
scene, resembling heaven itself--where breezes of delicate feel kept
breathing. And there he saw a fig tree, hued like clouds, surrounded by
ascetics; its branches stretched around an hundred Yoyanas, and the
exceedingly powerful Garuda had ascended one of its boughs, taking an
elephant and a huge tortoise, for the purpose of devouring them. And
that best of birds, the powerful Suparna by his weight suddenly broke a
branch containing full many leaves. And it came to pass that
Vaikhanasas, Mashas, Valakhilyas, Marichipas, Ayas, and Dhumras,--saints
of the highest order--had assembled there. Thereat, moved by
commisseration (for the ascetics), the virtuous Garuda, taking with
promptitude the broken bough measuring an hundred Yoyanas as well as the
elephant and the tortoise, by one leg, at length eating up the animals,
and by means of the bough, exterminating the country of the
Nishadas--that best of birds attained unequalled delight in consequence
of having rescued the mighty ascetics. Thereat, attaining double energy
by virtue of that delight that intelligent one set his heart on bringing
ambrosia. And tearing off the iron links of the network, and bursting
into the repository of gem, he carried away secreted ambrosia from the
residence of the great Indra. Kuvera's younger brother beheld this fig
tree, named Subhadra, graced with the Maharshi, on which Suparna had
left his mark. Then repairing to the other shore of that lord of rivers,
the ocean, Ravana saw an asylum lying in the forest in a charming and
sacred recess. And there he saw a Rakshasa, named Maricha, clad in a
dark deer-skin, bearing a head of matted locks, subsisting on restricted
fare. And approaching Ravana duly, the Rakshasa, Maricha, received the
king with every hospitality passing human. And having entertained him
personally with meats and drinks, Maricha addressed him in weighty
words, saying, "O lord of the Rakshasas, king, is it well with thee in
Lanka? And what for hast thou again come hither so speedily?" Thus
addressed by Maricha, that highly powerful one, skilled in speech,
Ravana said.
[51] _Niryydsurasa mutanam, gen, (sandal), which forms the principal
ingredient in perfumes, containing odorous gums.--T._
[52] Another reading is: _heaps of conch.--T._
[53] Some texts read _sailam--hills.--T._
SECTION XXXVI.
O Maricha, hearken unto me, my child, as I relate everything unto thee).
I am distressed; and in this distress of mine, thou art certainly my
great refuge. Thou knowest Janasthana, where lives my brother Khara, and
the mighty-armed Dushana, and my sister, Surpanakha; as also that
Rakshasa subsisting on (human) flesh, the long armed Tricira, and many
other heroic night-rangers besides, of high enthusiasm in
battles--Rlkshasas, who had been living there at my command, troubling
in the mighty forest the ascetics carrying on their pious offices. And
fourteen thousands of Rakshasas of dreadful deeds, heroic,
high-spirited,-- Rakshasas possessed of exceeding prowess; while
residing n Janasthana of late,--clad in mail and equipped with various
weapons, headed by Khara, met with Rama in the field. Getting enraged,
Rama in conflict without returning any harsh speech, by means of his
shafts shot from his bow, --hath, a human being, and fighting on foot,
with his flaming arrows slaughtered fourteen thousand Rakshasas of
fierce energy. And Khara hath been slain in battle, and Dushana also
hath been brought down. And having slain Tricira too, (Rama) hath rid
the Dandaka of all fear. Having been expelled by his enraged sire, that
disgrace of Kshatriyas, the weak Rama, living in company with his wife
hath effected the destruction of this army. He is of a vile character,
crabbed, foolish, covetuous, of uncontrolled senses, bereft of morality,
sinful, and ever engaged in the evil of all creatures,--by whom,
violently without hostility my sister hath been deformed in the forest
by having her nose and ears cut off. Of him will I carry off by force
from Janasthana, his wife, Sita, resembling the daughter of a celestial.
Be thou my help in it. For certain, O exceedingly strong one, if thou
help me at my side, if my brothers also back me, I do not think much of
all the celestials. Therefore, be thou my help; for, thou art capable, O
Rakshasa. In prowess in battle, and in indomitableness, there is none
like thee. Thou art a mighty hero commanding resources, and conversant
with potent illusory displays. Taking this to my heart, I have come to
thee, O ranger of the night. Do thou listen as to the business in which
by my command thou art to help me. Becoming a golden deer, marked with
silver spots, do thou range about in Rama's asylum in presence of Sita.
Seeing thee helpless, in the shape of a deer, Sita will say unto her
lord and Lakshmana also,--"Do ye catch it." And when they shall have
departed, I shall carry off from the empty asylum, Sita without let,
like Rahu depriving the Moon of his splendour. Then when Rama shall be
sore afflicted because of the carrying off of his wife, I shall easily,
crowning my soul with success, safely bear away Sita. Hearing Rama's
words, the face of the high-souled Maricha became blank and he was
seized with apprehension. And licking up his dried lips, with winkless
eyes, (Maricha) as if dead, and exceedingly distressed, eyed Ravana,
steadily. And alarmed because of Ravana, with his mind depressed,
Maricha who well knew Rama's prowess in the forest, with joined hands in
agitation spoke words lending to his own as well as Ravana's welfare.
SECTION XXXVII.
Hearing the words of that sovereign of the Rakshasas, the highly
energetic Maricha, skilled in speech, answered the Rakshasa chief,
saying, "0 king, the speaker of soft words is common, but the speaker
and the listner of unwelcome though beneficial words are rarities.
Volatile, and employing no spies, thou surely dost not understand the
exceedingly powerful Rama towering high in virtues, and resembling the
illustrious Indra or Varuna himself. I shall be well, my child, if Rama
fired with rage, do not render all the world bereft of Rakshasas; if
Janaka's daughter hath not sprung to compass thy destruction, if a
dreadful disaster do not befall thee because of Sita, and if having
obtained for her lord thee that art wilful and wicked, the city of Lanka
with thee and the Rakshasas do not meet with utter extermination. The
sovereign who is wicked, whimsical and of evil intent like thee,
bringeth about his own destruction as well as that of his kingdom and
relatives. Rama, the enhancer of Kaucalya's delight hath not been
abandoned by his father, nor is he devoid of propriety of conduct; he is
not avaricious, wicked nor the destroyer of Kastriya race. He does not
lack religious merits or accomplishments, nor is he of a harsh
temperament and intent on causing misery unto creatures. Finding his
truthful sire imposed on by Kaikeyi he has sojourned unto woods. For
compassing the welfare of his father Dacaratha and Kaikeyi he hath
entered the forest of Dandaka. Rama, O my child is not harsh or foolish;
nor has he not control over his senses. Far from speaking untruth he
does not know false stories even. It doth not behove thee therefore to
use such improper language towards him. He is an incarnation of virtue,
pious and truthful, and lord of all men as Basava of all celestials. How
dost thou then wish to carry away by force his Vaidehi, protected by
virtue of her own chastity, like unto the rays of Sun? It doth not
behove thee to enter that fire of Rama who hath arrows for rays and bow
and scimitar for fuel. It doth not behove thee, O Ravana, to approach
Rama renouncing thy kingdom, happiness and love of life, who is like
unto death itself and has bow for his widened and flaming mouth, and
arrows for his rays and who is irrepressible, of mighty prowess, holding
bows and arrows and repulsing the forces of the enemy. Incomparable is
his power; daughter of Janaka is his wife and lives in the forest
confiding in the mighty strength of his bow; thou shalt not be able to
carry her away. She is the beloved wife of that best of men having a
leonine chest--and he holds his wife dearer than his life and is ever
attached unto her. And young Sita beloved of the mighty Rama, and like
unto the rays of flaming fire is ever incapable of being carried away by
thee. Of what avail is this vain attempt O Rakshasa chief? No sooner
Rama shall see you in the battle thou shalt meet with thy end. Hard it
is to attain life, happiness and kingdom, so it behoveth thee to act
properly, after consulting with thy ministers headed by Bivishana,
judging Rama's merits and demerits and ascertaining his and thy own
strength and as well as thy welfare. Methinks thy approaching conflict
with the son of the Kocala chief forebodes no good unto thee; hear again
therefore O prince of the night-rangers, words sensible and lending to
thy welfare.
SECTION XXXVIII.
Once on a time I was engaged in travelling all over the earth. I had in
my body, resembling a huge mountain, the strength of a thousand Nagas. I
had _parigha_ in my hands, crown on my head and golden ear-rings on my
ears and my body was of a dark blue colour like that of a cloud. Causing
fright unto the people I used to wander through the forest of Dandaka
and live upon the flesh of the Rishis. The pious ascetic Viswamitra
being afraid of me went in person to the king Dacaratha and said, "When
I shall remain absorbed in meditation on the occasion of parva, let Rama
protect me O king, Truly am I afraid of this Maricha." Being thus
addressed by the ascetic the virtuous-souled king Dacaratha replied,
saying "Raghava is still under twelve years of age and hath not been
well disciplined in military arts. But I have soldiers enough, and if
permitted by thee, O thou best of ascetics, I shall with my four-fold
forces kill thy enemies, the rangers of the night." Being thus addressed
that ascetic spoke unto the monarch, saying, "True it is that thou wert
the protector of the celestials in the War and thy exploits are well
known to the world, but no one shall be able to withstand the Rakshasas
but Rama. The highly energetic Rama, though a boy is sufficiently
qualified to defeat the enemies; therefore, O Destroyer of foes, let thy
soldiery remain here and let me proceed along with Rama. May God bless
thee." Saying this the ascetic Viswamitra being pleased went to his
asylum along with Rama. Afterwards having been initiated for the
sacrifice in the forest of Dandaka Rama having unstrung his mighty bow
came to the ascetic to protect the sacrifice. He had a gold chain round
his neck, a crest on his head and a bow in his hands; he had a pair of
beautiful eyes, and only one piece of cloth; his countenance was of
green hue and exquisite beauty and even then mustaches or other signs of
manhood did not appear on his face. Beautifying the entire forest of
Dandaka with his own splendour Rama appeared like the newly risen moon.
Thereupon I resembling a cloud and having golden ear locks entered the
asylum being proud of my power on account of the boons offered unto me
by Brahma. Seeing me enter he took up his dart and attached string unto
his bow with proper care. Being under the influence of sheer foolishness
I passed by him as a child and darted towards the sacrificial altar of
Viswamitra. Thereupon he wounded me with a sharpened sword capable of
doing away with the enemies and threw me away into the ocean situated at
a distance of hundred yojanas. He had no mind of killing me then and for
this he saved my life. I was thrown however into the deep ocean being
hindered by the velocity of his arrows and having lost my consciousness.
Regaining my sense after a long while I returned the city of Lanka.
Myself saved thus, my followers however were all killed by Rama of
unwearied activity though a mere child and a novice in the art of
warfare. It is for this that I do prevent thee; thou shalt be
overwhelmed with calamities and meet with destruction if dost thou
engage thyself in battle with him. In vain shalt thou bring about the
affliction of the mirthful and sportive Rakshasas ever witnessing social
festivities. And in vain shalt thou for Sita compass the destruction of
the city of Lanka, adorned with diverse jewels and filled with golden
edifices. Pious men living with a vicious man, meet with destruction for
his sins, though they themselves do not commit any misdeed, like unto
fish (devoured by Garuda) living in a lake where snakes dwell. Thus
shalt thou witness that for thy own folly the rangers of the night,
adorned with celestial ornaments and having their body pasted with
sandal, have been killed and brought down to the earth. And they
deprived of shelter have fled away to different directions, some with
their wives and some alone, having their wives carried away (by the
enemies). Thou shalt further observe that all edifices of Lanka, being
enveloped with arrows and flaming fire have been burnt down to ashes.
There is no greater sin on earth than carrying away another's wife.
There are a thousand ladies in thy seraglio O king. Being attached unto
thy wives do thou preserve the race of the Rakshasas, thy own line, thy
wished for life, kingdom, wealth and dignity. Do not bring about Rama's
mischief if dost thou wish to live happily with thy wives and friends. I
am thy friend and do ask thee again and again to desist (from thy evil
intentions); if dost thou encroach upon Sita surely shalt thou along
with thy kinsmen go to the abode of Yama being enfeebled by the arrows
of Rama."
SECTION XXXIX.
I was however somehow saved by Rama in that conflict. Listen what
happened afterwards. I was not humbled even by the danger of my life.
Once again I entered the forest of Dandaka accompanied by two Rakshasas
assuming the shape of deer. I had a flaming tongue, huge teeth,
sharpened horns and lived on the flesh of ascetics. Assuming such a
terrible appearance I began to traverse with great vehemence the
_Tirtha_, _Agnihotri_ and the place of worship; eating the flesh and
drinking the blood of the ascetics after killing them I began to hinder
all religious services. I had a most ugly figure and was maddened with
drinking blood, and all the animals of the forest were exceedingly
frightened at me. White I was thus traversing the forest of Dandaka
throwing obstacles in the way of religious services I saw the pious
ascetic Rama living on a restricted fare, the honored Sita and the
mighty Lakshmana, taking recourse to asceticism, moderate in eating and
ever engaged in the welfare of created beings. Remembering his former
enmity and aggrandisement, I, being extremely wrathful, in my deer shape
and with my sharpened horns, darted towards him with a view to kill him,
considering through my ignorance the effulgent Rama as none other but an
ascetic living in the forest. Then stringing his huge bow he darted
three sharpened arrows at me. Those three terrible arrows with bent
knots resembling thunder-bolts, killing enemies and drinking blood and
having the motion of Garuda and air, coalescing with each other came
before us. Wicked as I am, I was fully aware of his prowess having been
frightend by him on a former occasion, and so I saved myself by
escaping, but those two Rakshasas were killed. O Ravana, any how saved
from the arrows of Rama and having got my life back I have resorted to
the life of an ascetic and have been carrying on asceticism here being
absorbed in _Yoga_.
From that very day I see Rama wearing bark and deer skin even in the
very trees before me like unto Death with the noose in his hands.
Terrified as I am I always seeing thousands of Rama around me. Me seems
the entire forest is inhabited by Rama only. O king of Rakshasas, I see
Rama even in the quarter where there is no Rama. Seeing him in my dreams
even I look around like one awaken. O Ravana what more shall I speak
unto thee, I am so much afraid of Rama that such words as Ratna (jewel)
Ratha (chariot) which begin with the letter Ra administer consternation
unto me. I am fully apprised of the prowess of that descendant of Raghu;
it doth not behove thee to enter into conflict with him; he can destroy
Vali and Namuchi. Ravana, whether dost thou fight with Rama or not, do
not mention him unto me if dost thou wish to see me. Many persons pious
and devoted to asceticism on this earth have met with destruction for
another's misdeeds. And I shall meet with a similar fate for thy sins. O
thou the ranger of night do whatever thou likest, I shall not follow
thee. Truely is that highly intelligent and effulgent Rama of mighty
prowess, like death itself unto the rangers of night. Though the wicked
Khara of Janasthana hath been slain by him on Surpanakha's account, yet
how is he to blame for it? Do thou truly speak. Thou art my friend; it
is for this and for thy welfare that I speak this truth unto thee. If
dost thou not follow my words, thyself with all thy kinsmen, shall be
slain in battle by Rama.
SECTION XL.
As a person desirous of meeting with his end doth not take medicine,
Ravana, the king of night-rangers paid no heed to the appropriate and
sound words of Maricha skilled in speech, foreboding good unto him.
Moreover he addressed him with the following harsh words. "O, Maricha,
what thou hast spoken unto me, shall bear no fruit like unto seeds sown
into a desert-land. I shall not be frightened thereby to fight with that
foolish Rama--a human being of vicious deeds. Surely shall I before thee
take away from that Rama the destroyer of Khara his favourite wife, at
whose words he has sojourned into woods renouncing his father mother,
kingdom and friends. I have made this firm resolution in my mind O,
Maricha; even Indra, with the celestials and Ashuras shall not be able
to shake it. It would have been proper for thee to give vent to these
expressions had I but asked thee for advice to ascertain my duty, the
propriety or impropriety of my action, its way or losses. A wise
counsellor who wishes prosperity unto himself should always communicate
unto his master his desire with joined hands whenever asked to do so. It
is always proper to speak before monarchs such pleasant and favourable
words as are intended for the welfare of the master and are sanctioned
by the royal etiquette. A respectable king doth not receive with good
grace friendly words even when they are expressed disrespectfully.
Sovereigns of superb prowess assume the semblance of five deities--Agni,
Indra, Moon, Yama, and Varuna. Powerful kings, O Ranger of the night,
assume haughtiness, power, a placid look and contentment and administer
punishment unto the wicked. They are to be adored and honored therefore
on all occasions. Thou art ignorant of kingly morality and fully
absorbed in illusion. It is for this that thou dost out of thy
wickedness of heart address me thy guest with these harsh words. I do
not ask thee O, Rakshasa about the propriety (of my conduct or about my
welfare. I did only ask thee for thy help. Listen what thou shalt have
to do at my request in my aid; assuming the shape of a deer having
golden skin painted with silvery drops do thou proceed to the asylum of
Rama, and ranging at large before Vaidehi do thou after captivating her
take thy wished-for way. Vaidehi, being struck with wonder seeing thee a
golden deer capable of illusions, shall request Rama to get thee soon
for her. Kakuthstha issuing out of the asylum, thou shalt, at great
distance utter such cries as "O Sita, O Lakahmana" imitating his
(Rama's) voice. Hearing those cries Lakshmana also, at the behest of
Sita, shall proceed to Rama. When both Rama and Lakshmana shall go
elsewhere in this way I shall to my felicity carry away Vaidehi like
unto the thousand-eyed deity carrying away Sachi. O Rakshasa, do thou go
wherever thou likest after doing this. I shall confer on thee, O
Maricha, half of my kingdom. O thou of auspicious look, do thou proceed
towards the forest of Dandaka to compass this end of mine; I shall
follow thee in my chariot. Acquiring Sita without any conflict, after
imposing upon Rama I shall return to Lanka successful along with thee. I
shall kill thee, O Maricha, if dost thou not obey my behest. I shall
compell thee to do this. No body can attain to prosperity and happiness,
acting against his sovereign's will. Truly shalt thou risk thy life if
thou approachest Rama, but thou shalt meet with sure destruction if dost
thou act against my will . Consider about it, and do what thou thinkest
proper.
SECTION XLI.
Being thus commanded by Ravana like a king to act against his will
Maricha fearlessly addressed the lord of the Rakshasas with the
following bold words, "What person of impious deeds hath advised thee O
ranger of the night thus in order to exterminate thee with thy kingdom,
counsellors and children? Who of a vicious heart, O King, doth not feel
himself happy at thy welfare? Who hath pointed out unto thee the way of
thy death under the cover of thy means? O Ranger of night surely do thy
weak enemies wish to bring about thy destruction by making thee enter
into a conflict with a powerful man. What little-minded man of evil
intent hath counselled thee thus? O Ranger of night, really do they
desire that thou dost bring destruction upon thyself by thy own actions.
Thou dost not exterminate thy counsellors O Ravana, albeit they are
worthy of being destroyed. For they do not prevent thee entirely from
thy evil course. Wise counsellors do always restrain a king who wends a
vicious track being guided by his impulses and passions; but about thee
they are quite unmindful, though thou shouldst by every means be brought
under restraint. O thou the best of conquerors, O thou the ranger of
night, ministers by the grace of their sovereign attain virtue, wealth,
desires and fame. But those objects are never attained O Ravana when
they are not in good odour with their sovereign; moreover the subjects
meet with dangers when he is devoid of all qualities. O thou the best of
conquerors, the king is the root of virtue and fame unto the subjects;
he should therefore be always protected by them. O ranger of night,
proud kings of cruel temperament, acting against the subjects can never
administer their kingdoms. So do the ministers of cruel counsel meet
with their end like unto a chariot driven into a wild track by an
unskilled charioteer. Many a pious person, on this earth, ever engaged
in the performance of religious services, have, for the folly of other
persons, met with destruction along with their relatives. Verily the
subjects, O Ravana, can never expect to prosper under the regime of
hot-natured sovereigns acting against their subjects like unto deer
under the protection of a jackal. All the Rakshasas shall surely die, O
Ravana whose lord art thou, foolish, cruel and under the control of thy
passions. I shall not be the least sorry if I do meet with a sudden
accident--what I do deplore most is that thou shalt meet in no time with
destruction along with thy soldiery. Compassing my end Rama shall
enterminate thee in no time--and blessed I shall be being killed by an
enemy in the conflict. Surely dost thou know that no sooner shall I see
Rama I shall be done away with; thou shalt carrying away Sita meet with
thy end along with thy kinsmen. And if dost thou bring Sita with me from
the asylum, none shall be saved,--me, thyself, the city of Lanka, and
the Rakshasas. Thou dost not relish my words O ranger of the night
though prevented by me, who wishes thee welfare; those men who range on
the verge of death, well-nigh finishing the term of their existence do
not receive with good grace the counsels of friends.
SECTION XLII.
Speaking these harsh words unto Ravana, Maricha being afraid of him
said, "We shall both go. Surely shall I be deprived of my life by him
(Rama) taking up his scimitar and having a bow and arrows in his hands,
if I go before him again. Meeting with his prowess thou shalt never
return with thy life; he is like the noose of Death unto thee though
thou hadst baffled its power. Thou art vicious-souled, what can I do for
thee? Be thou crowned with success O ranger of the night, I shall go."
The Lord of Rakshasas being pleased with Marietta's words embraced him
warmly and said, "This is worthy of thy heroism that thou hast addressed
thyself to act after my desire. Thou wert another Rakshasa before and
hast now become true Maricha. Do thou now with me ascend this chariot
coursing in the air, crested with jewels and driven by asses having
faces of a demon. Enchanting Vaidehi thou shalt wend thy way and away
shall I carry the daughter of the king of Mithila by force (when there
shall be neither Rama nor Lakshmana by her.)" Thereupon Taraka's son
assented to Ravana's words, and both of them ascending the chariot like
unto a heavenly car set out for the hermitage. And beholding diverse
towns, forests, mountains, rivers, kingdoms and cities they reached the
forest of Dandaka and the asylum of Rama. And descending now from the
golden car the lord of Rakshasas together with Maricha beheld Rama's
asylum. Taking him (Maricha) by the hand Ravana spake saying "There
stands the asylum of Rama surrounded by palm trees. Do thou do that for
which we have come here." Hearing the words of Ravana, the Rakshasa
Maricha assuming the wonderful shape of a (golden) deer began to range
at large before Rama's hermitage. The points of its horns were like unto
(two) excellent jewels, its countenance was diversified with white and
black colour, its face was like a red lotus, its ears were like unto two
blue lotuses, its neck was little raised, its belly was like a saphire,
its sides were like unto Madhuka flowers, its color was like that of a
filament of a lotus, its hoops were like unto _Baidurjas_ (a gem of a
dark color); of lean thighs; of firm joints; its tail having the
diversified color of a rainbow was upraised. It was of a pleasant and
cool hue and crested with various jewels.
And in no time the Rakshasa assumed the shape of a beautiful deer. To
tempt Vaidehi that ranger of the night, assuming a beautiful countenance
painted with diverse metals, illumining the beautiful forest and Rama's
asylum with its beauty, and ranging at large on the green field and
living on grass, began to proceed. That one of lively presence having
its body painted with hundreds of silver drops and living on twigs of
trees began to range in the forest. Sometimes walking into the plantain
house, sometimes walking around the forest of _Karnika_, sometimes
coming within the compass of Sita's vision, that best of deer having its
back painted with gold began to range slowly around the hermitage. It
began to walk at pleasure near Rama's asylum. Sometimes going, sometimes
stopping, at one time running very swiftly and receding the next moment,
that best of deer began to range at large. Sometimes playing around,
sometimes lying on earth and sometimes following the deer-herd having
come within the threshhold of the asylum and then followed again by them
that Rakshasa assuming the form of a deer came back to see Sita. He then
began to range at large in the beautiful forest (extending far and
wide). Seeing him other forest-deer came (by him) and smelling him fled
away into different quarters. That Rakshasa, though expert in killing
deer, did not eat them up, though touching, inorder to hide his real
self. In the meantime Vaidehi, of auspicious looks whose eyes inebriate
like wine, being engaged in plucking flowers, was going sometimes to the
_Karnika_ grove and sometimes to the mangoe grove. That best of women,
ever inured to living in the forest and possessed of a graceful
countenance, walking and plucking flowers, saw that jewelled deer,
having its body deversified with pearls and diamonds. It had beautiful
teeth and lips and had its down resembling silver. She began to behold
with affection and with her eyes expanded with surprise. That illusive
deer seeing Rama's wife began to move around as if lighting up that
forest (with the fire of its beauty). Beholding that deer ornamented
with diverse jewels, and the like of which she had never seen before,
the daughter of Janaka was struck With immense wonder.
SECTION XLIII.
Beholding that deer with its sides painted with gold and silver, while
collecting flowers, Sita, having blameless limbs and beautiful hips and
having the color of her body like that of pure gold became immensely
pleased and called aloud her husband and Lakshmana with scimitars in
their hands. "Do thou come soon, do thou come soon, O son of the
worshipful Sire, along with thy younger brother" --having called (her
husband) again and again in this strain she continued beholding that
deer. Being thus called by the daughter of the king of Videha those two
best of men Rama and Lakshmana, casting their looks around beheld that
deer. Seeing him Lakshmana, struck with fear, said "Methinks, this deer
is the Rakshasa Maricha. This vicious Maricha, O Rama, assuming the
shape of a deer oftentimes kills at pleasure the kings who come here
a-hunting. He is cognizant of illusions, by virtue of which he has
assumed this shape, O best of men; its countenance is perfectly fine
like the abode of Gandharbas and resplendent like the Sun; there is no
such jewelled deer on earth. O Raghava, O Lord of earth, there is no
doubt that this is nothing but illusion." When Lakshmana spake thus Sita
with a pure smile being under the influence of enchantment contradicted
him, and being pleased said "O son of the worshipful Sire, this deer
hath attracted my mind, get it for me, pray, O thou of mighty arms; it
shall be an object of sport for us. Many a beautiful deer range at large
in the vicinity of our hermitage such as _Chamara_, _Srimara_, _Rik_,
_Prishata_, _Banara_, and _Kinnara_. They are all very beautiful and of
mighty strength; but O Prince, I have never seen before the like of this
deer. In energy, strength and beauty it stands above all deer. Its
entire body is diversified with various colors, nay, it is a jewel
itself. It moves before me, beautifying the forest with its
resplendance, like unto Moon himself. Ah! what beauty, what beautiful a
lustre, how musical a voice, this wonderful deer of variegated
countenance, hath indeed captivated my heart! If canst thou get by this
deer alive, O what wonder, what surprise! When shall we regain our
kingdom after the expiry of the term of our banishment, this deer shall
beautify the interior of our palace. O Lord, truly shall this celestial
deer create surprise in Bharata, yourself, me and my mothers-in-law. O
best of men, if canst thou not get hold of it alive its skin shall also
look very beautiful (to us). Spreading on Kuca the skin of this golden
deer when killed do I wish to invoke the Almighty. It looks (no doubt)
unseemly and terrible and smacks of wilfulness on the part of a wife to
command her husband in this way, but I am sunk in surprise seeing the
countenance of the deer." Rama's heart was struck with surprise
beholding that wonderful deer having its down resembling gold, horns
resembling exquisitely fine diamonds, color like that of the newly risen
Sun, and resplendance like that of the orbit of the planets. Being
enchanted by its beauty and spurred on by Sita's words, Raghava pleased,
spake unto his younger brother saying "Behold, O Lakshmana, it has
immensely excited Vaidehi's desire. On account of its exquisite beauty
it shall loose its life to-day. It has its equal no where on the
earth--neither in the celestial garden nor in the Chaittraratha forest.
The hairs of its body being arranged in regular and contrary courses and
being painted with golden drops do indeed look very beautiful. Do thou
see, while expanding its mouth, its tongue comes out resembling flaming
fire like unto a thunder-bolt reaving the mass of clouds. Its face is
like a glass made of best blue saphire, its belly resembling a conch and
pearl, and it is very difficult to ascertain its shapes. Beholding it
who is there (on earth) whose heart is not enamoured? Its beauty
resembles the rays of gold and is variegated with diverse hues of
jewels. Whose heart is not enveloped with surprise beholding such a
celestial beauty, O Lakshmana? Princes, with bows in their hands,
while-a hunting in a deep forest destroy deer either for flesh or for
sport. Moreover while engaged in sporting they collect many a jewel and
various metals as gold and silver, in the woods. There is not the least
doubt that these wild riches filling up their coffers are comparatively
far better (than the wealth acquired by other sources) like unto the
objects of enjoyment, enjoyed at their fancy by the people inhabiting
the celestial region. The object which persons desirous of acquiring
wealth follow without any discretion in their actions, is the true
definition of wealth given by the political economists. Vaidehi of
slender waist desireth to sit with me on the exquisitely fine golden
skin of this gem of a deer, meseems no deer skin is so comfortable to
touch as this--neither the skin of _Kadali_, _Priaki_, _Prabeni_ nor of
_Abiki_. Truly handsome in this deer and the one that rangeth in the
welkin, indeed these two deer only are celestial--the one that rangeth
in the sky[54] (Mrigashira) and this that rangeth on earth. And if it be
a Rakshasa's illusion as thou sayest, O Lakshmana, then it must be
killed by me. This cruel vicious-souled Maricha made away with many
eminent ascetics, while traveling in the forest; and this Rakshasa
assuming the shape of an illusive deer destroyed many kings --mighty
archers while a-hunting in this forest; it is for this that this deer
must be killed. Formerly this _Batapi_[55] entering into the womb of
twice-born ones used to come out reaving them like unto the embryo of a
mule. Once on a time this Batapi approached the eminent saint Agastya
and was devoured by him. After the _Sradha_ ceremony had been over,
finding that Batapi desirious of assuming the shape of a Rakshasa the
great saint Agastya said smiling "Being blinded with thy prowess O
Batapi, thou hast destroyed many eminent twice-born ones on this earth
and for this that I do digest thee. Truly that Rakshasa O, Lakshmana,
who wisheth to surpass one like me who hath controlled his senses and is
ever engaged in pious offices shall meet with his end like unto this
Batapi. Therefore this Maricha approaching me shall be killed by me like
unto Batapi being devoured by Agastya. Do thou therefore vigilently
protect Vaidehi with mail and armours on. It is our prime duty, O
descendant of Raghu, to protect Janaki. I shall either kill this deer or
shall get hold of it. Look, O Lakshmana, Vaidehi is extremely anxious to
get the skin of this deer, I shall therefore proceed at once, O son of
Sumil to catch this deer. The skin of this deer is the best of its kind;
for certain shall it loose its life today. As long as I do not kill this
deer, O Lakshmana, do thou with Sita remain with vigilance in this
asylum. I shall in no time come back with its skin after killing it with
one arrow. Do thou stay here, O Lakshmana, with Janaki in constant fear
and vigilance, along with the mighty Yatayu, intelligent and e engaged
in pious offices.
[54] This refers to _Mrigashira_, the fifth lunar constellation which
resembles a deer.--T.
[55] The name of an _Asur_ devoured by Agastya.--T.
SECTION XLIV.
Having thus directed his brother, the highly energetic son of Raghu
equipped himself with his gold-hilted scimitar And girting himself with
his bow bent at three places, which served him as an ornament,--as well
as a couple of quivers that one of fierce energy sallied out. Seeing
that foremost of monarchs approach, that best of beasts from fear
disappeared; and then again showed himself. Thereat girt with the bow
and sword, (Rama) rushed where the deer was; and beheld him illumining
all before him with his beauty,--and bow in hand (Rama beheld) him in
that vast forest, darting away after gazing at him,--and sometimes
seeming to have got beyond arrow range, and at others tempting Rama (by
his vicinity). And sometimes influenced by fear and bewildered, (the
deer) seemed to course the welkin; and in the forest now he became
visible and now vanished from sight. And like the autumual lunar disc
enveloped by indented clouds, he momentarily showed himself, and anon
discovered himself at a distance. And Maricha wearing the shape of a
deer, showing himself and disappearing from sight, drew Raghava a long
way from the hermitage. Thereat Rama, eagerly anxious to secure the
deer, being foiled by the deer, and in consequence growing enraged,
wearied out, rested under a shadow, on a sward. And that ranger of the
night, wearing the form of a deer, maddening Rama, discovered himself
(again) at a distance surrounded by (other) deer. And Rama desirous of
taking (the beast), seeing him again, set off at speed. At the very
moment the deer disappeared from fear; and again showed himself at a
distance behind a tree. And seeing him, the exceedingly energetic and
strong Raghava, determined to slay him, growing wroth, taking out a
flaming shaft, resembling the rays of the sun, powerfully drew his bow,
and firmly setting the shaft, and aiming it at the deer, let go the
blazing and burning weapon forged by Brahma, resembling a flaming
serpent. And that best of arrows, like unto a thunderbolt, deeply
pierced the breast of Maricha, wearing the shape of a deer. Thereat
bounding up high as a palmyra palm, that one whose saws had almost run
out, uttered terrible sounds, lying on the earth. And while on the point
of death, Maricha renounced his counterfeit shape. And remembering the
words of Ravana, the Rakshasa reflected, "By what means can Sita send
away Lakshmana, and Ravana carry off Sita staying in solitude?" And
pierced to the marrow by that peerless shaft, Maricha, renouncing his
deer form, resumed his Rakshasa lineaments; and giving up his life
attaining a huge person, considering the time had come (for availing
himself of the advice tendered by Ravana), began to cry with the voice
of Raghava, "Ah Sita! Ah Lakshmana!" And seeing that grim-visaged
Rakshasa lying low on the ground, with his person bathed in blood, and
rolling hither and thither, Rim a proceeded towards the asylum, thinking
of Sita. and revolving within himself Lakshmana's words. While returning
he thought aside "Lakshmana said before that this was Maricha's
illusion!" His words have been verified now. Truly have I killed
Maricha. Maricha has given up his ghost exclaiming aloud Ah! Sita, Ah!
Lakshmana. I do not know what shall Sita do hearing the cry? And what
shall the mighty-armed Lakshmana do?" While pondering thus the hairs of
the virtuous-souled Rama stood on their end. Killing that Rakshasa
assuming the shape of a deer and hearing his terrible cry Rama was
overwhelmed with fear arising out of sorrow. Thereupon killing a deer
and taking its flesh he hastened towards Janasthana.
SECTION XLV.
Hearing that cry in the forest resembling her husband's voice Sita spake
unto Lakshmana saying "Do thou go and learn what has befallen Raghava.
He is crying aloud in pitiable accents; hearing them my life and soul
are incapable of remaining any longer in their proper places. It
behoveth thee to save thy brother who is crying aloud in the forest; do
thou immediately repair hence to save him, who is in need of thy help.
He hath been over-powered by the Rakshasas like unto a bullock brought
under the power of a lion," Remembering the behest of Rama, Lakshmana
did not go, though accosted thus by Sita. Extremely mortified, the
daughter of Janaka spake unto him saying "O Son of Sumitra, thou art an
enemy unto Rama, in the garb of a brother. Thou dost not proceed for the
relief of thy brother who hath been reduced to such a plight. Dost thou
desire, for fine, O Lakshmana, Rama's destruction? Truely being under
the influence of lust for me thou dost not follow Raghava! For this thou
dost welcome Rama's disaster; thou hast no affection for him. For this
it is that thou dost sit here without anxiety not seeing the highly
effulgent (Rama). Rama, following whom thou hast repaired unto this
forest, being in danger, of what avail is life unto me?" Vaidehi
Speaking thus being influenced by sorrow, and with tears in her eyes,
like unto a deer, Lakshmana spake unto her saying "O Vaidehi,
celestials, Danavas, Gandharbas, Rakshasas, Asuras, or Pannagas, there
is none who can defeat thy husband. There is not the least doubt in
this. Worshipful madam! Celestials, Danavas, Gandharbas, Rakshasas,
Picachas, men, Kinnaras, animals, or birds, there is none among them,
who can withstand Raghava, who equals the lord of celestials in warfare.
In fact there is none who can do away with Rama in battle. It doth not
behove thee therefore to accost me thus. Nor do I dare leave thee here
alone in this forest without Rama. Even the mighty heroes, as the Lord
of celestials, cannot subdue his prowess with all their strength. Even
the Almighty Himself, with the celestials and the three worlds, cannot
defeat him. Do thou therefore renounce grief and console theyself.
Sooner shall thy husband return killing the best of deer. It is not his
voice nor one sent by any deity. It is but an illusion of that Rakshasa
(Maricha). O Vaidehi, thou hast been left unto my charge by the
high-souled (Rama)--I therefore do not dare leave thee behind, O thou
the jewel of a damsel. We have made these night-rangers our enemies. For
compassing the destruction of Khara, O worshipful one, and devastating
Janasthana, Rakshasas oftentimes use improper words unto us in this
extensive forest. O Vaidehi, to create mischief unto the pious is the
only amusement of these Rakshasas--thou shoudst not therefore be anxious
for this." Being thus addressed by him her eyes were reddened with ire,
and she spake these harsh words unto the truthful Lakshmana saying "O
cruel one! O thou the destroyer of thy line! it is a disgrace unto thee
that thou wishest to protect me (killing Rama). Methinks, this mighty
disaster of Rama is welcome unto thee, or else why shouldst thou seeing
this, speak thus, O Lakshmana. It is not a wonder that an evil desire
lurks in thee who art a hypocrite and a cruel-hearted enemy. Verily art
thou a monster of wickedness, that Rama repairing unto woods, thou hast,
being lustful for me, followed him alone. Or hast thou been engaged by
Bharata to act thus? But thy or Bharata's intention shall not be
satisfied, O Saumitre. How shall I desire another man after serving the
lotus-eyed Rama of dark blue hue as my husband? I shall renounce my life
before thee, therefore, O Lakshmana; without Rama I shall not maintain
my being for a moment on this earth." Hearing these brazen words of
Sita, capable of making one's down stand on end, the self-controlled
Lakshmana with joined hands spake unto her saying "Thou art a very
Goddess unto me, I therefore dare not answer thee. What thou hast
spoken, O Maithelee, is nothing surprising for females. Such is the
nature of womankind on this earth. Women by nature are crooked, fickle,
devoid of religious knowledge, and bring about difference between father
and son. O Vaidehi, O daugther of Janaka, truly am I incapable of
putting up with these words of thine. They have pierced through both of
my ears like a heated _Naracha_. However the deities ranging in this
woodland are my witnesses-- may they hear thee. I spoke what was fair
and have been thus addressed by thee with these harsh words. I do alawys
obey my superior's commands. Fie on thee! Thy destruction is near at
hand that dost thou suspect me, being influenced by this womanish
nature. I shall go where Kakuthstha is, may good betide thee, O thou the
best of damsels! May the deities of the forest protect thee, O thou of
expansive eyes! Many a bad omen appear before me. May I see thee again
when I shall come back with Rama." Being thus accosted by Lakshmana the
daughter of Janaka replied weeping and being bathed in tears. "Without
Rama, O Lakshmana, I shall drink virulent poison, enter fire or dive
into the Godaveri. I shall destroy this body either by hanging or by
falling down from the top of a high object. I shall never be able to
touch another man but Rama." Speaking thus unto Lakshmana, Sita, being
enveloped with grief, weeping, struck her belly[56] with her hands.
Seeing the daughter of Janaka of expansive eyes weep thus in pitiable
accents, Lakshmana losing his attention began to console her. Afterwards
the pure-hearted Lakshmana, having control over his senses, saluting
Sita with clasped palms and bending low a little proceeded where Rama
was, casting again and again his glance upon her as he went.
[56] Properly it should be "struck her breast." But it has a special
significance here, i. e.--she would not be satisfied until her
belly be filled with all the Rakshasas slain.--T.
SECTION XLVI.
Having been addressed with those harsh words the younger brother of
Raghava, enraged, proceeded at once, being anxious to see Rama.
Thereupon the ten-necked one, availing of this opportunity came before
Vaidehi assuming the semblance of a mendicant. Wearing a soft silken
cloth, with a lock of hair on his head with an umbrella and shoes and
having on his left shoulder a rod and _Kamandalu_, the highly powerful
one assuming the appearance of a wandering devotee carrying three long
bamboo staves appeared before Vaidehi in the forest when there was none
of the brothers by her. He saw there the young and pious daughter of the
king like unto an evening void of both sun and moon and as the highly
terrible Rahu eyes Rohini forsaken by Moon. Seeing that terrible one the
doer of evil deeds, the trees of Janasthana did not move nor the wind
did blow. Seeing him eye Sita with his blood-red eyes, the fast
streaming river Godaveri even slackened its course out of fear. In the
mean time the Ten-necked Ravana, enquiring about Rama's weak points
appeared before Vaidehi in the guise of a mendicant. Like unto _Sani_
approaching _chitra_, that impious one, assuming the appearance of a
pious man like a well covered with grass, approached Vaidehi who was
bewailing her husband. And seeing that pious spouse of Rama--Vaidehi,
Ravana stood before her. Her lips and teeth were extremely fine, her
face resembled the full moon and her eyes were like lotus-petals. She
had a yellow silken cloth on and sat in the thatched cottage,
overwhelmed with grief and bathed in tears. And that ranger of the night
with a pleased heart approached Vaidehi. Seeing her that Lord of
Rakshasas was pierced with the shafts of passion. And speaking highly of
her, surpassing in beauty the three worlds and resembling by the
excellence of her own person the very goddess of wealth herself Ravana
uttering the name of God spake unto her saying, "O thou having the color
of gold and silver, O thou wearing silken cloth, O thou appearing like a
lotus wearing a garland of lotus-petals, O thou of beautiful
countenance! Art thou Bashfulness, Beauty, Fame, Wealth, Apsara, Dignity
or Rati herself who is ranging at will in this forest? All thy teeth are
equal having their tops like unto the buds of _Kunda_ flower, beautiful
and yellow. Thy eyes are expansive, clear, of bloody hue, and having
black pupils. Thy hip is fleshy and spacious. Thy thighs are like those
of elephants, round, fleshy and perfectly strong. Thy nipples are bulky,
pointed, highly captivating like cold palm fruits, beautiful and
ornamented with diverse jewels. O thou of beautiful smile! O thou of
beautiful teeth! O thou of beautiful eyes! O fine damsel, thou dost
carry away my heart like unto a river carrying away its banks by its
stream. The lock of thy hair is exquisitely fine, thy breast very close
and thy waist is so thin that they may be got round even by fingers.
There is none so beautiful like thee--a Goddess, a Gandharbhi, a Yakshi
or a Kinnari. I had never seen before on this earth a damsel so
beautiful as thou. This thy beauty the best on earth, thy youth, thy
grace and thy abode in the forest do agitate my mind. So it is well for
thee to come (with me); it doth not behove thee to remain here. This is
the abode of terrible Rakshasas wearing shapes at will. Picturesque
palaces, prosperous cities and sweet-smelling gardens are worthy of thy
abode. O thou of dark-blue eyes, fine is thy garland, fine is the smell
of thy person and fine is thy apparel--methinks fine is thy husband too.
O thou of pure smile! whom dost thou belong to?--Rudras, Marutas, or
Vasus-- Meseems, O fine damsel thou art a very gooddes. No one comes
here--the Gandharbas, the celestials or Kinnaras; this is an abode of
the Rakshasas; how dost thou come here? Art thou not afraid of these
monkeys, lions, tigers, wolves, bears, herons and hyenas? Alone in this
forest, art thou not afraid of these terrible elephants of fierce motion
and maddened with the exuding of their temporal juice? Who art thou?
Whose wife? What for dost thou range alone in this forest of Dandaka
frequented by terrible Rakshasas?" Thus addressed was Vaidehi by the
vicious-souled Ravana. Seeing him come under the guise of a twice-born
one, Maithelee worshipped him with diverse articles necessary for
serving a guest. Offering him a seat first and afterwards inviting him
to wash his feet she said unto that one of placid look "cooked rice is
ready." Seeing Ravana approach with _Kamandalu_ and wearing a red cloth
under the guise of a Brahmana, Maithelee could not pass by him any way,
and considering him a twice-born one by various signs invited him as if
a Brahmana saying, "O Brahmana, do thou sit on this seat facing the
right; do thou take this water (to wash thy feet); do thou enjoy these
well-cooked eatables growing in the forest and intended for thee."
Janaki the wife of Lord of men inviting him thus, Ravana, casting a look
upon her, addressed himself for his own destruction, to carry her away.
She was anxiously expecting the return of Rama who had gone a-hunting
with Lakshmana; she looked around and behold but on all sides the
spacious yellow forest-land--there was neither Rama nor Lakshmana.
SECTION XLVII.
"Being thus addressed by Ravana under the guise of a mendicant, desirous
of carrying her away Vaidehi thought within herself--"This person is my
guest and a Bhahmin; he may curse me if I do not speak to him." Thinking
this for a moment Sita said "May good betide thee! I am the daughter of
the high-souled Janaka, the king of Mithila, the beloved Queen of Rama
and my name is Sita. Dwelling in the palace of Ikshakus for twelve
years, I enjoyed many things passing human and had all my desires
satisfied. On the thirteenth year king (Dacaratha) counselled with his
ministers about the installation of Rama. Accordingly everything
necessary for the installation being made ready, Kaikeyi, one of my
mothers-in-law, begged of her husband a boon. Bringing my father-in-law
under control by means of her virtuous deeds, Kaikeyi begged, of that
truthful, best of monarchs, two boons namely the exile of my husband
into the woods and the installation of Bharata, and said "I shall never
eat, drink or sleep and (if Rama be installed) I shall end my life."
Kaikeyi speaking thus, that lord of earth, my father-in-law begged her
to accept diverse riches; but Kaikeyi did not agree. Then the highly
effulgent Rama, my husband was twenty-five years old, and myself was
eighteen years old counting from my birth. My husband is known all over
the world under the name of Rama. He is truthful, good-natured, of pure
character, ever engaged in the welfare of all created beings, of
mighty-arms and expansive eyes. Our father the king Dacaratha was
entirely under the control of passions, and hence for the satisfaction
of Kaikeyi did not install Rama. When Rama came to his father for being
installed Kaikeyi spoke unto my husband the following cruel words, "Do
thou hear, O Raghava, how I have been ordered by thy Sire. This kingdom,
rid of thorns is to be conferred on Bharata, and thou shalt have to
sojourn into woods for years nine and five. Do thou therefore repair
unto forest, O Kakuthstha and save thy Sire from untruth." Whereto Rama
fearlessly replied 'So be it!' Hearing her words my husband of firm vows
acted accordingly. He always maketh gifts and taketh none. He always
speaketh truth and never telleth an untruth. This is his best
observance, O Brahmana. His half-brother named Lakshmana is of mighty
prowess. That best of men is Rama's help and the destroyer of foes in
battle. That brother of his named Lakshmana is of firm resolution and
given to asceticism. With a bow in hand he hath followed (Rama) flying
as an exile unto woods along with me. Thus that one (Rama) of firm
resolution and ever engaged in pious offices wearing matted hair and
assuming the semblance of an ascetic hath entered this forest of Dandaka
along with myself and his younger brother. O thou the best of twice-born
ones, we three being deprived of our kingdom by Kaikeyi have been living
in this dense forest by virtue of our effulgence. Do thou take heart for
a moment and live here. Instantly shall my husband return with good many
wild fruits and roots and with sufficient meat after killing many a
deer, hog and _Gosamp_. Truly do thou relate unto me thy name, _Gotra_
and lineage. O thou twice-born one, why dost thou range alone in this
forest of Dandaka?" Sita the wife of Rama speaking thus, the mighty Lord
of Rakshasas--Ravana replied with these harsh words--"0 Sita I am that
Ravana, the lord of Rakshasas, whom fear the celestials, Asuras and
human beings. O thou of blamless beauty, seeing thee of golden hue and
wearing silk cloth I do not relish my own wives. I have brought many a
beautiful damsel from various quarters, do thou become my foremost Queen
amongst them. That great city in the midst of the ocean, Lanka,
encircled on all sides by the sea and situated on the summit of a hill,
is my capital. There shalt thou with me, Sita, walk in gardens, and thus
thou shall no more long for living in the forest. If thou dost become my
wife, O Sita, five thousand maid-servants decorated with divers
ornaments shall serve thee." That blameless daughter of Janaka, being
thus addressed by Ravana, was highly enraged, and, passing by him,
replied, "I am a dependant ot Rama, who is incapable of being shaken,
like unto a mighty mountain, incapable of being agitated, like unto a
vast ocean, and resembling Mahendra in effulgence. I am a dependant of
that great and truthful Rama who is gifted with auspicious marks and
like unto a fig tree. I am dependant of that lion among men, Rama, of
mighty arms, of a spacious breast and treading like a lion, I am a
dependant of that son of a king, Rama, of mighty arms, having control
over his passions, whose face resembles the full moon and whose fame
hath spread far and wide over the earth. Why dost thou being a tiger
wish for a she-lion? Thou shalt not be able to touch me like unto the
rays of the sun. O thou wretched Rakshasa, when thou hast desired to
steal away Raghava's beloved spouse, surely dost thou see these trees
(before thee) as made of gold. Dost thou wish to uproot the teeth from
the mouth of a lion, that enemy of deer, or from that of a serpent? Dost
thou wish to clasp with thy hands the Mandara hill, or dost thou wish to
walk in peace after drinking poison? Dost thou wish to rub thy eyes with
pins and lick a razor with thy tongue? Thou dost wish to swim across an
ocean, having a rock tied unto thy neck. Thou dost wish to get at the
Sun and Moon, to bind a flaming fire with a piece of cloth and walk
through iron-spikes, as thou hast wished to come by the worthy spouse of
Rama. Mighty is the difference between Rama and thee, like unto that
between a lion and a jackal, a sea and a rivulet, nectar and gruel, gold
and iron, sandal and mud, an elephant and a cat, a crow and Garuda, a
peacock and a _madgie_ (an acquatic bird), or a duck and a vulture. Even
if thou dost steal me, that mighty archer Rama, gifted with the prowess
of the lord of celestials, living, surely shall I die, like unto a gnat
sucking clarified butter." Addressing those words unto that wicked
ranger of the night, that innocent (Sita) shook like a plantain tree
shaken by the wind. Thereupon Ravana, like unto Death in prowess,
trembling, began to relate unto her with a view to frighten (her) his
race, power, name and actions.
SECTION XLVIII.
After Sita had spoken these harsh words, Ravana, enraged, with a frown,
replied "O thou of a beautiful countenance, I am the step-brother of the
Lord of wealth and my name is the mighty Ten-necked Ravana. May good
betide thee! Like unto people fearing Death, the celestials, Gandharbas,
Picachas, Pannagas and Serpents fly in diverse directions being
frightened by me. I have subdued by my prowess, my step-brother, the
Lord of wealth in a conflict, quarrelling with him for some reason.
Thereat, that one carried by men, renouncing out of my fear this wealthy
abode of Lanka, hath been living on that Lord of mountains, Kailaca. O
thou auspicious one, by virtue of my prowess I have taken away that
beautiful chariot of his called Puspaka. Ascending that chariot thou
shalt travel by the etherial route. O Maithilee, when I am excited with
ire, Indra and other celestials at the mere sight of my countenance fly
away in divers directions out of fear. Wherever I live, the Wind bloweth
cautiously and the Sun (of piercing rays) out of fear for me appeareth
in the welkin like the Moon. What shall I say more? Wherever I live,
even the leaves of the trees do not flutter and the currents of the
rivers are stopped. Beyond the ocean stands my beautiful capital Lanka
like unto Indra's Amaravati, (the capital of the Lord of celestials),
guarded on all sides by the terrible night-rangers and encircled by
yellow walls. That beautiful city hath gate-ways of ornamented and
jewelled arches and golden apartments. It is filled with elephants,
horses and chariots, always resounds with the sounds of bugles, and is
beautified with gardens having divers trees of wished for fruits. O
Sita, O thou the daughter of a king, in this city shalt thou dwell with
me. O large-minded damsel, thou shalt never think of earthly women. O
thou of an exquisite countenance, enjoying these many things passing
human, thou shalt not any more think of Rama--a human being of brief
existence. Placing his beloved son on the throne, king Dacaratha hath
sent away his eldest son of weak prowess into the woods. O thou of
expansive eyes, what shalt thou do with that wretched ascetic Rama who
hath been deprived of his kingdom? I am the lord of the whole world of
Rakshasas; being pierced by the shafts of Kama have I come by thee. It
doth not behove thee therefore to pass by me. O timid damsel, truly
shalt thou repent afterwards if thou dost disregard me, like unto
Uruashee kicking Purarava. Rama is a human being and is not even equal
to a finger of mine in battle. By thy good luck have I come unto thee--
do thou give thyself up unto me, O thou of a beautiful countenance."
Being thus addressed by him, Vaidehi exceedingly wroth and with
blood-red eyes spoke unto that Lord of Rakshasas in the lonely forest,
these bold words. "How dost thou wish to perpetrate such an impious deed
after introducing as thy brother that highly worshipful Kuvera adored by
all the deities. O Ravana, surely shall all the Rakshasas meet with
death, who have such a stupid, harsh and lustful person like thee for
their king. One can breathe on this earth carrying away Indra's wife,
Sachi--but stealing me, the wife of Rama, no body shall be able to live
in peace. O Rakshasa, it might be possible for one to live on this earth
treating contemptuously the wife of the holder of thunder-bolt, but
insulting me none shall escape the hands of Death even if he drinketh
nectar.
SECTION XLIX.
Hearing those words of Sita the highly powerful Ten-necked one striking
his hands together, increased his body too high. Thereupon, that one
skilled in speech again spake unto Maithilee, "Methinks thou hast run
mad. Hast thou not heard of my valour and prowess? Stationing myself in
the welkin I can with my hands raise up the earth. I can drink up the
waters of the ocean. And engaged in conflict I can destroy Death itself.
With my sharpened shafts I can pierce the Sun and cut asunder the earth.
Thou art mad with thy beauty. Do thou look upon me, who am capable of
illusions." When he had spoken thus, his yellow eyes became blood-red
with rage and assumed the semblance of flaming fire. Thereat Ravana, the
younger brother of the Lord of wealth, changing his placid countenance,
instantly assumed his own terrible shape resembling that of Yama. Highly
exercised with ire, that ranger of the night became of ten countenances
and twenty arms; his eyes were bloody and he appeared beautiful like
unto blue clouds, being dressed in gold-hued apparel. Leaving aside the
semblance of a mendicant, that lord of Rakshasas, Ravana, increasing in
bulk, assumed his own shape. And wearing a blood-red cloth he stood
there fixing his look upon that jewel of a damsel--Maithili. Thereupon
Ravana spake unto Maithili like unto the rays of the sun, having a head
of black hair and wearing apparel and ornaments, saying, "O thou fine
damsel, if thou dost wish to have a husband known all over the world, do
thou surrender thyself unto me. I am a worthy husband (or thee. Do thou
serve me for ever, thy praiseworthy husband. O fine lady, I shall never
do what thou dost not like. Renouncing thy attachment for a man, do thou
place thy love in me. O foolish girl, worthy of being adored by the
learned, for what quality art thou attached unto Rama of a limited life,
who hath been deprived of his kingdom and hath his desire frustrated,
and who of an evil intent, hath, at the words of his wife, renouncing
his kingdom and kinsmen, been living in this forest--the abode of
voracious animals." Speaking thus unto Maithili, sweet-speeched and
worthy of being sweetly addressed, that highly wicked Rakshasa, Ravana,
being exercised with lust, approached towards Sita and got hold of her,
like unto Budha holding Rohini in the sky. With his left hand he held
her, having eyes like unto lotus-petals, by the hair, and with his right
hand got hold of her thighs. Seeing Ravana of sharpened teeth, and
mighty arms, resembling the summit of a mountain and like unto death
itself, the deties of the forest became highly terrified and fled in
different directions. Instantly appeared there the celestial car of
Ravana, decked in gold, drawn by asses and making a terrible sound.
Thereupon, that one emmiting terrible accents, remonstrated with Vaidehi
in harsh words and clasping her ascended the car. The virtuous Sita,
being thus caught by Ravana,began to cry aloud, addressing Rama, who had
gone away to a distant forest. Ravana, racked with lust, rose high up
with her like unto the wife of a _Pannaga_, though she tried her best
(to get rid of him), for she was not in the least attached unto him.
Being thus carried away by the ethereal track by that Lord of Rakshasas,
Sita began to cry aloud, like one mad, distressed and of deranged
senses. "Ah! mighty Lakshmana, ever ministering unto the satisfaction of
thy superiors, dost thou not know that I have been stolen away by a
Rakshasa assuming shapes at will? O Raghava, for virtue hast thou
renounced thy life, happiness and wealth,--dost thou not see that I have
been carried away by one of mighty iniquity? O thou the subduer of
foes,thou dost always control the rebellious,--why dost thou not punish
such a vicious Rakshasa? The vicious do not instantaneously meet with
the fruits of their actions; as for corn to ripen requires the
assistance of time. For this iniquitous deed, which thou hast
perpetrated, availing of the time and losing thy sense, thou shalt meet
with a mighty disaster from Rama, bringing about thy end. Ah! being the
virtuous wife of the virtuous and far-famed Rama, I have been stolen
away. Now hath the desire of Kaikeyi and other relations been fulfilled.
I invoke this Janasthana and these flowery Karnikas to tell Rama that
Ravana hath stolen away Sita. I invoke thee, O Godavari, having swans
and cranes sporting in thy stream, to tell Rama that Ravana hath stolen
away Sita. I salute and invoke the deities that live in this forest of
many trees to tell my husband of my being stolen away (by Ravana). I do
seek the refuge of all deer, birds and other animals that live in this
forest, and may they all communicate unto Rama the news of his dear
spouse being carried away, and tell him that Sita, losing her control,
hath been stolen away by Ravana. Even if I am taken away by Yama, and if
the mighty-armed Rama is apprised of it, surely shall he bring me back
by the display of his prowess." Racked with sorrow that one of expansive
eyes, while thus bewailing in piteous accents, she espied Yatayu, the
king of vultures, seated on a tree. Thereat the daughter of Janaka,
brought under the control of Ravana and terrified, began to cry and
utter those piteous words--"O worshipful Yatayu, do thou see that this
vicious lord of Rakshasas hath ruthlessly carried me away like one
having no husband. Thou wilt not be able to withstand this mighty,
wicked and cruel night-ranger wearing emblems of conquest and having a
scimitar in his hand. Do thou relate unto Rama and to Lakshmana
everything about my being carried away from the beginning to the end.
SECTION L.
Hearing these words Yatayu, who lay buried in a deep slumber, awoke and
beheld both Ravana and Janaki. Thereat the lord of birds resting on the
tree, having a big sharp beak like unto the summit of a hill, addressed
these soft words unto Ravana, "O brother Ten-necked one, I am conversant
with Puranas, of truthful vows and abide by religion. It doth not behove
thee to perpetrate such an iniquitous deed before me. I am Yatayu, the
mighty lord of vultures. Dacaratha's son Rama is the lord of all men
like unto Mahendra and Varuna. He is ever engaged in the welfare of all
men. This exquisitely beautiful and far-famed Sita whom thou art about
to steal away, is the married wife of that lord of men. And how dost
thou thyself being a monarch and engaged in the royal office of
maintaining subjects, carry away by stealth another's wife? O thou of
mighty prowess, thou shouldst specially protect the wives of kings. Do
thou therefore control thy base inclination of oppressing another's
wife. A hero doth never perform what bringeth calumny upon himself. It
becometh every individual to save another's wife from the touch of a
second man like unto his own wife. O son of Paulastya, at the instance
of the king mild subjects perform many an action conducing to virtue,
wealth and desire, though not mentioned in the _Sastras_. The king is
the virtue, the king is the desire and the king is the prime jewel of
all subjects. Virtue, desire or sin--every thing ariseth from the king.
O thou the best of Rakshasas, thou art vicious and unsteady; how hast
thou come by rkhes like unto a sinner attaining to the abode of
celestials? A vicious person can never relinquish his sinful
habits--virtue doth never reside in the abodes of impious persons.
The mighty and the virtuous-souled Rama hath committed nothing wrong in
thy city or thy dominions. Why dost thou then commit wrong by him? Khara
of Janasthana is highly wicked and if Rama of blameless actions hath
killed him on Surpanakha's account how is he to blame? Why dost thou
then carry away the wife of that lord of men? Do thou soon leave off
Vaidehi. Like unto Indra burning down Vitrasura, Rama, looking with his
terrible eyes like flaming fire, shall reduce thee to ashes. Dost thou
not understand that thou hast tied with cloth a virulent serpent? Dost
thou not see that thou hast placed around thy neck the noose of death?
It is always proper to carry such a weight as doth not exhaust (him who
carries); it is always proper to take such a food as doth not cause
illness. Who engageth himself in such an action as doth not confer
virtue, fame or glory, but bringeth about physical affliction only? O
Ravana, I am sixty thousand years old and have been administering
regularly my ancestral kingdom. Old though I am, thou shalt not be able
to carry away with safety Janaki in my presence, young, accoutered in
mails as thou art with bow and arrows in thy hands and ascending a car.
As it is not easy to destroy, by the reasonings of Logic, Vedas and
Sruties containing eternal and immutable truths, so thou shalt not be
able to carry away Vaidehi by force before me. If thou art a hero do
thou fight. Or do thou wait for a moment, O Ravana, thou shalt also
embrace the earth like unto Khara. Soon shall Rama clad in bark destroy
thee in the battle field, who hadst many a time and oft destroyed in
conflict the celestials and Danavas. These two princes Rama and
Lakshmana are at a distance, what shall I do now? O vile being,
undoubtedly shalt thou, terrified, be destroyed by them. Myself drawing
my breath thou shalt not be able to carry away this beloved queen of
Rama, the pure-natured Sita having eyes resembling lotuses. It is my
duty to do good unto the high-souled Rama and Dacaratha even at the
sacrifice of my life. Do thou stand, O Ten-necked one. Behold for a
moment. O Ravana, I shall throw thee headlong from this car, like unto a
fruit from its stalk. O ranger of the night, even to my utmost might I
will render thee hospitality in encounter.
SECTION LI.
While Yatayu, the king of birds, spake this, Ravana, the lord of
Rakshasas, wearing pendants made of pure gold, having his eyes reddened
with ire, darted towards him. Thereupon they began a terrible conflict
in the welkin, like unto clouds driven by wind. There occured a mighty
conflict between Yatayu, the lord of vultures, and Ravana, the lord of
Rakshasas, like unto two _Malyavan_[57] hills supplied with wings.
Thereat Ravana began to shower continually terrible and sharpened pikes,
iron arrows and _Vikarnis_ upon the mighty lord of vultures. Yatayu, the
king of birds, began to withstand in conflict the arrows and weapons
darted by Ravana, and wounded Ravana's person with his feet supplied
with sharpened talons. Thereupon, to destroy his enemy, that mighty
hero, the Ten-necked Ravana, being exercised with ire, took up ten
terrible arrows like unto the sceptre of Death, and stretching the bow
to the full he shot those straight-coursing sharpened shafts at Yatayu,
the king of birds. Beholding Janaki with tears In her eyes in that
Rakshasa's car, Yatayu, the king of birds, disregarding those arrows,
darted towards Ravana, and with his feet broke asunder his bow with the
arrows, adorned with pearls and diamonds. Thereat Ravana, almost beside
himself with wrath, taking up another bow, began to shower arrows by
hundreds and thousands. Being covered with those arrows, the lord of
birds appeared like a bird lying in his nest. Pushing away these arrows
by the wind of his wings, he again snapped that mighty bow with his
feet, and with a stroke of his wings shattered Ravana's flaming shield
like unto burning fire. Thereupon, moving away with the wind of his
wings Ravana's blazing cuirass resembling flaming fire, Jatayu in that
conflict made away with his fleet-coursing asses having the faces of
demons. Next crumbling into pieces with his impetus the mighty chariot
of Ravana, coursing at will, flaming like fire, having steps studded
with jewels, and a wooden pole, and throwing down the umbrella and
_chowris_ like unto the full moon along with the Rakshasas engaged in
carrying them,the effulgent and mighty lord of birds shattered the head
of the charioteer with the strokes of his beak. Having his bow snapped
and deprived of his car, horses and charioteer, Ravana fell down to the
earth, taking Vaidehi on his lap. Beholding Ravana fallen on the ground
and of broken conveyance, all creatures praised the king of vultures
again and again and worshipped him.
Thereupon, finding the lord of birds worn out on account of his old age,
Ravana, highly encouraged, again rose high up in the welkin, taking
Maithili with him. He had all his weapons broken in the conflict, and
had but his dagger left to him. Beholding him proceed thus pleased,
taking the daughter of Janaka on his lap,--all his weapons having been
lost, with his sword alone left,--the mighty and powerful lord of
vultures, Yatayu, rose up and, darting towards Ravana, resisted him and
said,--"O Ravana of feeble sense, it is for the destruction of the whole
line of Rakshasas that thou carriest away this spouse of Rama, having
arrows like unto thunderbolts. Like one thirsty drinking water, thou
dost address thyself to drinking poison along with thy friends,
courtiers, four-fold forces, servants and relatives. Foolish persons
unaware of the fruit of their actions, meet in a short time with their
own destruction,--so shalt thou very soon meet with thy own end. Thou
hast been bound up by the noose of Death; and, proceeding whither, shalt
thou save thyself, like unto fish eating up baits with hooks for their
own destruction? O Ravana, it is beyond thy power to defeat the
Kakutsthas. They shall not forgive thee for this thy encroachment upon
their asylum. What hath been perpetrated by thee, coward, is blamed by
all, and is the way taken recourse to by thieves and not by heroes. Do
thou fight, O Ravana, if thou art a hero, or wait for a moment and thou
shalt lie down on the earth like unto thy brother Khara. Truly hast thou
for thy own destruction engaged thyself in these impious acts, which are
perpetrated by men on the eve of their death. What person doth that
which leadeth solely into sin? Neither the lord of celestials nor the
self-create Deity doth engage in such an action." Addressing these moral
words, the mighty Yatayu swooped on the back of that Ten-necked
Rakshasa. Like unto the rider of a mad elephant, the lord of vultures
began to tear Ravana with his sharpened claws, and that one having for
his weapons his beak, talons, and wings, began to rive Ravana's back
with his beak and claws, and to uproot his hair. Being thus aflicted
again and again by the king of vultures, the Rakshasa shook, with his
lips quivering in anger. Beside himself with anger, Ravana, holding
Janaki fast by her left flank, struck Yatayu with his palms. Yatayu, the
subduer of foes, bearing the strokes, tore into pieces his ten left arms
with his beak. His arms cut off, instantly sprang up as many others,
like unto serpents issuing out of ant-hills, being exercised with the
pangs of poison. The mighty Ten-necked one, leaving aside Sita, out of
anger bore down Yatayu with his fists and feet. Thereupon arose a mighty
conflict between the lord of of vultures and the lord of Rakshasas of
incomparable prowess. Yatayu addressing himself to displaying his
prowess for the benefit of Rama, Ravana taking out his dagger, cut off
his two wings, two legs and two sides. The ranger of the night of cruel
deeds having sundered his wings, the king of vultures approaching
wellnigh the verge of death, fell down on the earth. Beholding him
fallen on the grand with his person bathed in blood, Sita. became
exceedingly aggrieved and darted towards him like unto a friend. The
lord of Lanka beheld Yatayu, fallen on the ground, resembling sable
clouds, having a yellow breast and of exceeding prowess,--like unto an
extinguished forest-fire. Then Sita the daughter of Janaka, having a
moon-like countenance began lamenting, clasping with her hands Yatayu,
crushed and fallen on the ground by the vehemence of Ravana's prowess.
[57] A mountainous range described as one of the smaller mountains of
India proper, lying eastward of mount _Meru_.--T.
SECTION LII.
Beholding the king of vultures slain by Ravana, that one possessed of a
face fair as the moon, striken with grief, broke out into lamentations,
saying, "Throbbings of the eyes or other parts of the body, dreams,
seeing birds or hearing their voices, are found to augur happiness or
misery to men. And, O Rama, although birds and beasts are scampering
away before thee on my account, thou understandest not the mighty mishap
that has befallen thee. O Rama, this bird, who, moved by kindness, had
come to rescue me, owing to my (ill) luck, lies slain on the ground. O
Kakutstha, O Lakshmana, save me!" Thus did that best of females,
afflicted with fear, bewail; and those near (her) heard her
lamentations. Thereat, that lord of the Rakshasas, Ravana, darted
towards Vadehi, who, with a faded wreath for her ornament, was bewailing
in forlorn guise. Exclaiming repeatedly, "Leave off!" "Leave off," the
lord of the Rakshasas got at her, as she was clasping a mighty tree as
if it were a creeper. And as she, bereft of the company of Rama in the
wilderness, was wailing, saying, "O Rama," "O Rama," that one resembling
the Destroyer himself, with the view of compassing his own end, seized
her by her hair. On Vaidehi being thus outraged, this entire world
consisting of mobile and immobile objects, had its nature altered. A
dense darkness enveloped (everything). And the air did not breathe
there; and the sun grew dim. Espying with his divine vision that Sita
was overcome, that Deity, the graceful Great-father exclaimed, "Our work
is accomplished." And seeing Sita overpowered, the supreme saints
inhabiting the Dandaka forest, concluding the destruction of Ravana to
be as good as accomplished without much ado, became at once delighted
and aggrieved. As she went on weeping with "O Rama," "O Lakshmana,"
Ravana--lord of Rakshasas --taking her, coursed through the sky. And
then the king's daughter hued like molten gold, clad in a yellow silken
cloth, looked exceedingly beautiful like unto lightning. And on her
yellow cloth streaming up, Ravana looked surpassingly graceful like a
hill aflame with fire. And coppery fragrant lotus-leaves belonging to
the eminently auspicious Vaidehi showered upon Ravana. And her
gold-glowing silken cloth, flying in the air, appeared like clouds
colored by the sunken sun. And her blameless countenance on Ravana's lap
in the sky did not appear beauteous without Rama,--like a lotus without
its stalk; it appeared like the moon risen tearing away dark clouds. And
in the aerial regions her countenance on Ravana's lap furnished with a
fair forehead and graceful hair glowing like the interior of a lotus,
without scars, graced with white, shining, stainless teeth, having
excellent eyes,--lovely like the moon, having a shapely nose, a rubeous
upper lip,--wearing the splendour of gold in the sky,--that captivating
countenance of hers in consequence of her weeping, and of being stained
with tears, as also owing to the violence it had undergone at the hands
of the lord of Rakshasas--did not appear beautiful without Rama; like
the moon risen during the day. And furnished with the hue of gold,
Mithila's daughter beside the dark-bodied lord of the Rakshasas, looked
like a golden girth round a sable elephant. And Janaka's daughter,
yellow-hued like lotus, having the lustre of gold.--and adorned with
shining ornaments, coming in contact with Ravana, appeared like
lightning embosomed among clouds. And in consequence of Vaidehi's
ornaments sending sounds, the lord of Rakshasas resembled an entirely
dark rumbling cloud. And as Sita was being borne away, showers of
blossoms, falling off from her head, were scattered all around on the
earth beneath. And that blossomy shower all around, drawn up by the
vehemence of the ten-headed Ravana, again alighted beside him. And the
showers of blossoms scattered around Vaicravana's younger brother,
looked like rows of burning stars round the foremost of mountains.[58]
And the bangles studded with gems, loosened from Vaidehi's feet, fell on
the earth, like the lightning circle.[59] Of hue like the light red of
tender twigs, Vaidehi set off the dark-bodied lord of Rakshasas, as does
a golden cover an elephant. Vaicravana's younger brother carried away
Sita, who, like a mighty meteor, filled the heavens with her splendour.
And like stars of exhausted religious merit dropping down from the sky,
her fiery ornaments began to fall to the earth with sounds. And the
chain of the splendour of the moon, removed from Vaidehi's breast,
falling down, shone like the Ganga dropping from the sky. The trees
filled with various fowls, with their tops waving because of the wind
blowing on high and swaying them, seemed to say, "No fear," [unto Sita.]
And the pools with their lotuses faded and their fishes agitated, seemed
to sorrow for the desponding daughter of Mithila as for their friend.
And following Sita's shadow, lions, and tigers, and other beasts and
birds, rushed from all sides in wrath. And the mountains, with their
faces washed with water-falls representing tears, and their summits
resembling uplifted arms, seemed to lament for Sita, as she was being
carried away. And beholding Vaidehi carried away, the glorious Sun,
oppressed with sadness, had his rays dimmed and his disc darkened.
"Virtue is not; and where is truth? And there is neither sincerity nor
kindness,--in a case in which Ravana is carrying away Rama's Vaidehi
thus did all creatures lament in numbers. And the young of deer,
afflicted with fear, wept with woe-begone faces. And the sylvan deities,
looking up now and again with eyes betokening fear, had their persons
all in a tremble. For compassing his own destruction, the Ten-headed one
carried away the intelligent Vaidehi, bewailing bitterly, Sita, who had
come by such misfortune, sweet-voiced, crying, "O Lakshmana" "O Rama,"
and casting glances on the ground many a time and oft,--the ends of her
hair waving and her _tilika_ wiped out. Then oppressed with the load of
fear, Sita of luminous smiles,--Mithila' s daughter, bereft of her
friends --not beholding either Rama or Lakshmana, became pale of
countenance.
[58] Sumeru.--T.
[59] Instead of _On the earth_--some texts have [bangles]
_sweet-sounding_.--T.
SECTION LIII.
Seeing him fly up into the air, Janaka's daughter, Maithili, became
aggrieved and exceedingly agitated, and great was the fear that
possessed her. Her eyes expressing rage, weeping and fright, Sita, as
she was being carried away, weeping piteously, spoke to the grim-eyed
lord of the Rakshasas, saying, "Dost thou not, O base wretch, Ravana,
feel shame on account of this act--thou, who, knowing that I was alone,
fliest away, carrying me? Coward that thou art, thou it was, who,
desirous of carrying me off, by the shape of a deer, hadst, by thy
[powers of] illusion taken away my lord. And he also that endeavoured to
rescue me, has been slain by thee--the ancient king of vultures, who was
the friend of my father-in-law. Great, forsooth, is found to be thy
might, thou vilest of Rakshasas; in that thou hast carried me off by
simply declaring thy name, but hast not won me in war. Why dost thou
not, O execrable one, take shame unto thyself, having perpetrated such a
heinous act--having carried off another's wife in the absence of her
husband? This fell and foul act of thine fraught with unrighteousness,
heroic persons shall bruit about the world. Fie on thy heroism and thy
truth,--of which thou didst apeak at that time; and fie also on this
character of thine, calculated to sully thy line in this world. What can
I do (unto thee), as thou proceedest with speed? But stay thou for a
moment; and thou shalt not return with life. Shouldst thou come within
the range of the vision of those sons of the king, thou couldst not,
although thou shouldst happen to be accompanied with thy army, live for
a moment. Even as a bird cannot bear the touch of a flaming fire in a
forest, thou canst never bear the touch of their arrows. Effecting thy
own welfare, do thou, O Ravana, leave me. If thou do not let me go, my
husband along with his brother would strive for thy destruction. As
intent upon sensul enjoyment, thou endeavourest to ravish me, this very
endeavour of thine, O mean wight, shall come to naught. Not beholding my
lord resembling a celestial, I cannot, come under the sway of my enemy,
bear to live long. As one dwelling on earth perceives objects in their
reversed relations at the time of one's death, so thou dost not perceive
what is for thy good or profit. Those moribund do not relish what would
do them good. I see thee with the noose of Death wound round thy neck.
As, O ranger of night, thou art not affected with fear, albeit the
situation is one calculated to raise one's apprehensions, it is clear
that thou wilt see the golden trees, the dreadful river Vaitarani
flowing with blood, the terrible wood, O Ravana, rife with leaves in the
shape of swords, and a sharp Salmali containing blossoms of shining
gold, having lapises for its leaves, and bearing iron thorns. But, O
shameless one, like a person that hath drunk poison, having done this
wrong unto that high-souled one, thou wilt not be able to save thyself.
O Ravana, thou art fast fettered in the noose of Death. Having done this
foul turn unto that high-souled one, repairing whither, shalt thou
obtain respite? Shall not that strong and heroic Raghava, skilled in all
weapons, who without his brother, in the twinkling of an eye, in battle
slew fourteen thousand Rakshasas, slay thee, who carriest away his
beloved wife?" Thus and in other ways, Videha's daughter, lying on the
lap of Ravana, overwhelmed with fear and grief, indulged in piteous
lamentations. And the wicked (Ravana) with a shaking frame carried away
the daughter of the king extremely distressed, speaking much, and
speaking piteously, uttering lamentations, and putting forth endeavours
(to free herself.)
SECTION LIV.
Carried away (by Ravana), Vaidehi, not finding any defender, saw five
principal monkeys stationed on the top of a hill. Thereat, that lady of
expansive eyes and surpassing charms, in the hope that they might convey
the intelligence unto Rama, flung off in their midst her gold-gleaming
silken sheet, and elegant ornaments. But the Ten headed one owing to
hurry did not observe the throwing of the cloth along with the
ornaments. Those foremost of monkeys having tawny eyes observed with
winkless eyes the large-eyed Sita as she was giving way to grief. And
the lord of Rakshasas, passing beyond Pampa, directed his course towards
the city of Lanka, taking Mithila's daughter along with him, indulging
in lamentations. Experiencing the height of delight, Ravana ravished
her, taking her on his lap, like a sharp-toothed serpent of virulent
poison. And speedily, like an arrow shot from a bow, he, coursing the
welkin, left behind woods and streams and mountains and pieces of water.
And coming to the abode of Varuna, that refuge of rivers, the
exhaustless ocean--the home of whales and alligators, he crossed over
it. In consequence of the carrying away of Vaidehi, Varuna's abode, from
grief, had all its waves stilled and its fishes and mighty snakes
inert.--And the Charanas uttered in the heavens these words, "O
Ten-headed one, this is thy end." Thus did the Siddhas then say. And
taking Siti on his lap, representing his own Death,--who endeavoured (to
liberate herself), Ravana entered the city of Lanka. And entering the
city of Lanka, vast, with all its highways well-arranged, and with
people thronging its gates, he entered his own inner apartment. Then
Ravana set Sita there, having eyes with dark outer corners, exercised
with grief and dole; as if Maya had set his own Asura Illusion (in his
own palace). Then the Ten-headed one spoke unto some female friends of
terrible visages, "Let no man or woman behold Sita without my
permission. And I command that, should she ask for pearls, or rubies, or
gold, or apparel, or ornaments, the same should be rendered unto her.
She that, whether knowingly or unknowingly should say anything
unpleasant to Vaidehi, would hold her life cheap." Having said this unto
the Rakshasis, the puissant lord of the Raksahsas, went out of the inner
apartment, and thought within himself as to what was to be done (next).
And he saw eight flesh-eating Rakshasas of wondrous prowess. And seeing
them, the exceedingly powerful (Ravana), blinded by the bestowal of the
boon, after extolling their strength and heroism, addressed them,
saying, "Equipped with various weapons, do ye speedily take yourself to
Janasthana,-- that field of carnage--which ere this contained the abode
of Khara; and casting off fear at a distance, do ye sojourn in vacant
Janasthana with all its Rakshasas slain (by Rama). A great many troops
endeued with exceeding prowess, who had been posted in Janasthana, have,
along with Dushana and Khara, been slain by the shafts of Rama. Hence
unprecedented is my wrath, towering above my patience; and great and
fierce also is the hostility I have conceived against Rama. I wish to
avenge myself on my mighty enemy. Sleep find I none without slaying my
foe in fight. Slaying that slayer of Khara and Dushana, Rama, I shall
attain delight like unto that attained by a pauper on gaining riches.
Staying in Janasthana, ye shall gather true information touching Rama as
to what he is about. Repair all ye rangers of the night carefully, and
strive yourselves always for slaying Rama. I have been well acquainted
with your strength in many a field, and it is for this that I set ye in
Janasthana." Hearing these agreeable and weighty words of Ravana, those
Rakshasas, bowing down unto Ravana, left Lanka, and in a body invisibly
proceeded in the direction of Janasthana. Having obtained Mithila's
daughter, Ravana experienced great joy in establishing her (in his own
house); and having created high hostility with Rama, Ravana through
blindness rejoiced greatly.
SECTION LV.
Having commissioned those eight terrible and mighty Rakshasas, Ravana,
in consequence of perversion of sense, considered himself as crowned
with success. And brooding over Vaidehi, he, sore pierced by the shafts
of Kama, hastily entered his charming mansion, with the intention of
seeing Sita. And entering that apartment, Ravana--lord of Rakshasas--saw
the distressed Sita in the midst of the Rakshasas, with a tearful
countenance, oppressed with a load of grief, like unto a bark sinking in
the ocean through the violence of the winds; like unto a doe separated
from the herd of deer, and surrounded by dogs. Coming to Sita
disconsolate in consequence of stress of sorrow, remaining with her head
bent down, that ranger of the night, the lord of the Rakshasas, forcibly
shewed unto her that mansion resembling the mansion of the celestials,
thick with palaces and lordly piles, inhabited by thousands of females;
containing birds of vaious kinds; furnished with various gems; with
beautiful pillars of ivory gold and crystal and silver, studded with
diamonds and lapises. Ravana in company with Sita ascended the beautiful
golden stairs, resounding with the sounds of kettle-drums and
embellished with ornaments of burnished gold. And those loftly edifices
had excellent windows made of ivory and silver, and covered with golden
nets. The ground all over was decorated with ambrosia and gems. The
Ten-headed one in his own mansion shewed unto Maithilee large tanks and
pools covered with various kinds of flowers. (All this) Ravana shewed
unto Sita overmastered by sorrow. And after having shewed unto Vaidehi
the whole of that goodliest of mansions, that wicked one, with the
intention of tempting Sita, spoke unto her, saying, "O Sita, leaving out
old men and boys, I am the lord of thirty two _kotis_ of night-rangers
of terrible deeds. And a thousand come forward whenever required for any
service.--If such is my sovereignty, all this is established in thee, O
large-eyed lady, as well as my life. Thou art dearer unto me than life.
O Sita, be thou the mistress of those numerous excellent women who are
my wives. Dear, be thou my wife. This is for thy good. Why shoudst thou
act otherwise? Do thou relish my speech. Do thou bend thy mind towards
me. It behoves thee to favor me, who am burning (in the heat of desire).
This Lanka measuring an hundred Yoyanas girt round by the ocean, is
incapable of being harassed by the celestials themselves headed by
Indra. Neither among the celestials nor Yakshas nor Gandharbas nor
Serpents, find I any one that can match me in prowess. What wilt thou do
with Rama a human being of short life, poor, of small prowess,
practising mendicancy? O Sita, bend thy mind unto me. I am a fit husband
for thee. O timed one, youth is uncertain. Sport with me here. And, O
thou of a handsome countenance, do not wish for the sight of Raghava. O
Sita, what power hath he to come hither even in thought? None can fetter
the exceedingly fleet wind in the sky, or hold the bright flame of a
burning fire. O beauteous one, in these three worlds I find no one that
can by his might carry thee away, who art protected by my arms. Do thou
govern at Lanka this extensive kingdom. The like of me and celestials
and all that are mobile and immobile shall be thy servants. Laving thy
limbs with water, do thou gratify me. The evil that thou hadst done,
hath been expiated by thy life in the forest: now do thou reap the fruit
of thy good deeds. Here are garlands furnished with divine fragrance,
and, O Maithili, superb ornaments. Enjoy thou all those along with me. O
thou of shapely hips, the car called Pushpaka, resembling the sun, which
(formerly) belonged to my brother Vaicravana, was through my prowess won
by me in fight. And vast and beautiful is that car furnished with the
speed of the mind. Do thou, O Sita, at thy pleasure sport on it along
with me. Thy face stainless and lovely to look at, resembling the lotus,
doth not, O thou of a comely countenance, O magnificent damsel, appear
beautiful in consequence of thy being exercised with grief. When Ravana
had spoken thus, that best of females Sita muffling up her moon-like
countenance with the ends of her cloth, began to shed gentle tears.
Thereat the heroic ranger of the night, Ravana, said unto Sita,
distressed, sunk in thought, and deprived of her splendour through
anxiety, "O Vaidehi, banish bashfulness, which stands in the way of
one's duty. The yearning I feel after thee is in consonance with what
the sages prescribe. These tender feet of thine I press upon my heads.
Do thou speedily shew thy favor unto me. I am thy slave (ever) obedient
unto thee. Let not these words of mine spoken by me under the withering
influence of love prove fruitless. Ravana hath never bowed his head to
any female." Having said this, the Ten-headed one, come under the
subjection of the Destroyer, looked upon Maithili, Janaka's daughter (as
his own) saying, "She is mine."
SECTION LVI.
Having been thus addressed, Vaidehi unaffected by fear, although
exercised with grief, placing a blade of grass between herself and
Ravana, answered him, saying, "There was a king named Dacaratha, the
bridge of righteousness, like unto a mountain, ever bearing regard
towards the truth, and renowned among men, whose son is Raghava. He is
named Rama, and is righteous-souled and celebrated over the three
worlds. He is long-armed, of expansive eyes,--like unto a celestial--he
is my husband. Born in the race of the Ikshwakus, he hath the shoulders
of a lion and is possessed of exceeding effulgence--the same that along
with his brother, Lakshmana, shall take thy life. If thou hadst wronged
me forcibly in his presence, thou wouldst have lain in battle in
Janasthana even as Khara." All the mighty Rakshasas of grim visages,
whom thou hast extolled (before me) shall be deprived of their venom
before Rama, as serpents are before Suparna. The shafts decorated with
gold shot by the bow-string of Raghava, shall pierce their bodies, as
the waves of the Ganga (beat against) her banks, Although, O Ravana,
thou mayst be incapable of being slain either by the gods or the Asuras,
yet having roused the high hostility of Raghava, thou wilt not be able
to liberate thy life. The strong Raghava will compass the end of what
remains of thy life. Like the life of a beast tied to the sacrificial
stake, thy own is incapable of being reclaimed, Should Rama look at thee
with eyes aglow with anger, thou, O Rakshasa, wouldst be consumed even
as Manmatha was by Rudra. He who is able to bring down the Moon or
destroy him, and to drink up the ocean dry, will surely liberate Sita
from here. Thy days are numbered, and auspiciousness hath bidden thee
adieu. Thou art shorn of strength, and thy senses have been dulled. And
it is owing to thee that Lanka shall be subject to widowhood. That thou
by force hast for naught carried me away from the side of my husband
--this sinful act can never conduce to thy felicity. That exceedingly
effulgent lord of mine along with my husband's younger brother,
summoning up their energy, is fearlessly dwelling in the vacant Dandaka.
By means of an arrowy shower in conflict, he will take thy prowess and
strength, thy hauteur and wickedness out of thy person. When urged by
the Destroyer, the destruction of creatures is perceptible, then, coming
under the sway of the Destroyer, men become careless in their actions.
Having outraged me, thou, O worst of Rakshasas, thy time come; for
compassing thy own destruction as well as that of the Rakshasas and
those dwelling in thy inner apartment. A Chandala cannot tread the dais
reared in the midst of a sacrifice beauteous with ladles, and vessels,
and sanctified by the twice-born ones. So I, the religiously wedded wife
of that one, ever intent on virtue, and (always) firm in my vows, is
incapable, thou vilest of Rakshasas, of being touched by thee, a sinner.
How can the female that hath always sported with her mate amidst
lotuses, cast her eyes on a shag staying among rushes. Do thou either
bind or destroy this body deprived of sensation. This body will I not
protect, nor yet this life, O Ravana; and I shall not be able to bring
blame on myself in this world." Having said these harsh words in wrath,
Videha's daughter, Janaki, did not there again say anything unto Ravana.
Hearing Sita's words, harsh and calculated to make one's down stand on
end, Ravana answered her in words tending to excite one's apprehension,
"Hear, O Maithili, my words. O damsel if, O thou of sweet smiles, within
this time thou do not turn thyself unto me, the cooks shall cut thee off
in pieces to serve my morning meal." Having herself spoken thus,
Ravana,--challenger of foes-- growing exceedingly wroth, addressed the
Rakshasis in these words, "Ye frightful Rakshasis terrible to behold,
subsisting on flesh and gore, do ye at once crush her pride." As soon as
he had said this, those frightfnl and terrible Rakshasis with joined
hands encircled Maithili. Then the grim-visaged king Ravana, as if
riving the earth by his tread, proceeding a pace or two, said, "Do ye
take Maithili to the wood of _Asokas_. There surrounding her, do ye
secretly guard her; and there (sometimes) by storming, and (at others)
by means of soft speech, do ye all strive to bring Mithila's daughter,
like a wild female elephant, under your sway." Thus commanded by Ravana,
those Rakshasis taking Maithili along with them, went to the _Asoka_
wood, abounding with trees granting every desire, and filled with
various kinds of fruits and flowers; and frequented by fowls fraught
with juices at all seasons. And as a doe comes under the subjection of
tigresses, Janaka's daughter, Maithili, her frame worked up with grief,
came under the sway of the Rakshasis. And like a female deer fast bound
by a trap, Janaka's timid daughter Maithili, agitated by the mighty
grief, did not attain respite. And greatly up-braided by the fierce eyes
(of the Rakshasis), Maithili did not know repose; and, afflicted with
grief and fear, she, remembering her beloved lord along with Lakshmana
swooned away.
SECTION LVI.
Having slain the Rakshasa, Maricha, able to wear shapes at will, who had
been ranging in the form of a deer, Rama speedily turned back along the
path. On Sita having entered Lanka, the great father addressed the
gratified Devendra of an hundred sacrifices, "For bringing about the
weal of the three worlds, and the woe of the Rakshasas, Sita hath been
taken into Lanka by the wicked-minded, Ravana. Devoted unto her husband,
the exalted lady always brought up in happiness, not seeing her husband,
and seeing (on the other hand) environed by numbers of Rakshasis,--is
hungering after the sight of her lord. The city of Lanka is situated on
the shores of the lord of rivers and streams. How can Rama get a
knowledge of that blameless one, staying there? Brooding over the
various ills she hath undergone, that exceedingly rare damsel is passing
her days. Surely she will resign her existence. Great is the doubt that
hath arisen as to Sita putting a period to her existence. Having thyself
from here, do thou see the fair-faced Sita. Having entered the city of
Lanka, offer excellent clarified butter." Thus addressed by the reverend
chastiser of Paka, Devendra in company with sleep, approached the city
ruled by Ravana. He then addressed sleep, saying, "Go thou; and stupify
the Rakshasas." Thus accosted by Maghavat, that goddess, exceedingly
delighted, for securing success to the work of the celestials, covered
the Rakshasas with stupor. In the meanwhile, that god, the thousand-eyed
lord of Sachi went to (Sita) staying in the woods, and spoke unto her
these words, "I am the sovereign of the celestials. Good betide thee! I
am here, O thou of luminous smiles! For securing success unto the work
of the magnanimous Raghava, I will lend my aid unto thee. Do not, O
daughter of Janaka, grieve. Through my grace, he shall along with his
forces cross over the ocean. And, O excellent wench, I have by my
supernal power, stupified the Rakshasis. And, O Sita, for this reason, I
along with sleep, taking these rice,--rice boiled in clarified butter,
have, O Vaidehi, come unto thee. If thou partake of these from my hand,
thou shalt never beuteous one, be afflicted either with hunger or
thirst, thou of thighs resembling _rambha_ (trunks), for years." Thus
addressed, Sita, alarmed, said, "How can I know thee for Devendra,
Sachi's husband, staying here? By the side of Rama and Lakshmana, I had
beheld the signs of the celestials. If, O Devendra, thou art thyself the
sovereign of the celestials, show those unto me." Hearing Sita's words,
the lord of Sachi did accordingly. He did not touch the earth with his
feet, and his eyes remained winkless. He bloomed in youth, and the
blossoms did not fade on his attire. Thereupon knowing him for Vasava,
Sita was overjoyed. And weeping, she spoke regarding Raghava, "By luck
it is that I had heard of that mighty-armed one along with his brother.
As is my father-in-law, the king, as is the master of Mithila, so art
thou (unto me), thou whom I behold to-day; my husband hath now found a
protector.-- And by thy command, O Devendra, will I partake of this
_payasa_ cooked with milk, which hath been offered unto me, and which
shall enhance (the prosperity) of our race." Thereupon taking the
_payasa_ from Indra's hands, that Maithili of luminous smiles (mentally)
offered it unto her husband as well as Lakshmana. "If my mighty lord
live along with his brother, let this through my reverence for them, be
theirs." She then partook of the _payasa_ herself. Having thus eaten it,
that one of excellent countenance, had her hunger and rising sorrow
removed; and attaining a mental tendency from Indra, Janaki grew glad
with reference to the Kakutshthas. And Sakra also for bringing about the
success of Raghava's work, with a pleased mind, went to the abode of
celestials. And greeting Sita again and again, that high-souled
celestial, in company with sleep went back to his own abode."
SECTION LVII.
Killing the Rakshasa, Maricha assuming shapes at will and ranging in the
shape of a deer, Rama vended speedily his way. And as he hurried
himself, eager to behold Maithili, jackals began to howl hideously at
his back. Hearing their harsh cries, capable of making one's hair stand
on end, Rama struck with fear at the voices of the jackals, became
filled with alarm. "Ah! I consider this as inauspicious-- that these
jackals are crying. Escaping being devoured by the Rakshasas, may fair
fortune befall Vaidehi! If Lakshmana should have heard the cries which
Maricha, knowing my voice, and fixing on the means of harming me,
uttered in the form of a deer, Saumitri, hearing that voice, leaving
Mithila's daughter and commissioned by herself, must have come near me.
Surely, the Rakshasas in a body are desirous of slaying Sita. Becoming a
golden deer, Maricha, having allured me far, transformed himself into a
Rakshasa, as soon as he had been struck with my shafts; and exclaimed,
'Ah! Lakshmana, slain am I.' It is doubtless, we having left (Sita),
whether all is well with her. I having raised the hostility of the
Rakshasas for the sake of Janasthana; and many and dreadful are the
omens I see (around me)." Thus reflecting as he heard the bowlings of
the jackals, the self-possessed Rama with hasty steps returned to the
asylum. Raghava went back to Janasthana, alarmed in consequence of his
having been drawn away by the Rakshasa in the form of a deer. And birds
and beasts approached that high-souled one distressed and depressed in
spirit; and staying on his left set up frightful cries. As he was
witnessing the exceedingly dreadful signs, Raghava saw Lakshmana coming
with a lacklustre (countenance); and Lakshmana came up to Rama. And
depressed in spirit, he was rendered still more sad by that one who,
afflicted with depression shared his sorrow. And, seeing that
(Lakshmana) had come, leaving Sita in that solitary wood frequented by
Rakshasas, his brother fell to reprimanding him. And taking Lakshmana's
left; hand, the son of Raghu in extreme distress sweetly spake these
rough words, "Alas! Lakshmana, thou hast committed a censurable act;
leaving Sita, O mild one, thou hast come hither. Is it well with her? I
make no doubt, O hero, but that Janaka's daughter hath either been slain
or devoured by Rakshasas ranging the forest. And, considering the many
omens that take place before me, O Lakshmana, I do not know whether we
shall light upon welfare of Janaka's daughter Sita being alive, O best
of men. And as these multitudes of beasts and these jackals are crying
frightfully in the flaming direction,[60] I do not know, O thou of
mighty strength, whether it is well with that daughter of the king. This
Rakshasa, who, wearing the shape of a deer, and, alluring me, had drawn
me far, hath in some sort been slain by me with much ado; and he became
a Rakshasa at the time of his death. Yet my mind is poor and cheerless;
and my left eye throbs. Doubtless, O Lakshmana, Sita is not,--she is
either carried away, or dead, or is wandering on the way.
[60] _i. e._ The quarter presided over by the sun, _viz._, the
East.--T.
SECTION LVIII.
Seeing Lakshmana cast down, cheerless, and come without Vaidehi, the
righteous son of Dacaratha, asked him, saying, "Where, O Lakshmana is
that Vaidehi, who hath followed me unto the Dandaka forest, and leaving
whom thou hast come hither? Where is that one of a slender waist, who is
the help in trouble of me, deprived of my kingdom, dispirited, and
running about the Dandakas? Without whom, hero, I cannot live for a
moment--where is that life's help of me Sita resembling the daughter of
a celestial? O Lakshmana, without Janaka's daughter (hued) like burning
gold, I covet not the sovereignty of the celestials or the earth. Liveth
Vaidehi, dearer unto me than life? Shall this exile of mine be of no
avail? O Sumitra's son, on my dying for Sita and thy returning (to the
city,) shall Kaikeyi have her desire, and attain felicity; and shall
Kaucalya,-- her son dead, and herself wearing the guise of a female
mendicant, humbly wait upon Kaikeyi when she shall have succeeded in
obtaining the kingdom for her son? If Vaidehi live, I will then return
to the asylum; but O Lakshmana, if that one of excellent character
should happen to be dead, I will also renounce my life. If, O Lakshmana,
Vaidehi ever preluding her speech with a smile should not speak to me
when I arrive at the asylum, I shall give up my life. Do thou tell me, O
Lakshmana, whether Videha's daughter liveth or not; or whether, in
consequence of thy acting heedlessly, that forlorn wench hath been
devoured by Rakshasas. Of a tender frame, and a mere girl, Vaidehi,
never having experienced unhappiness being cast down, surely weepeth for
my separation. When that exceedingly wicked Rakshasa cried, "Lakshmana"
at the top of his voice, wast thou also seized with fear? And I
apprehend that voice resembling mine was heard by Vaidehi; and,
despatched by her from fear, thou mayst have come hither swiftly to
see[61] me. Thou hast every way acted unwisely in having left Sita alone
in the wood. By this thou hast afforded opportunity to the cruel
Rakshasas to repair the mischief (I have done them). The Rakshasas
subsisting on flesh are aggrieved because of Khara having been slain;
and now, without doubt, those terrible ones have slain Sita. Alas!
absolutely sunk am I in peril, O destroyer of foes. What shall I do now?
I fear such an event was appointed for me." Thus thinking of Sita,
paragon among women, Raghava hastily went to Janasthana in company with
Lakshmana. Taking to task his younger brother of distressed visage,
Rama, afflicted with hunger and thirst, and dejected in spirits, sighing
heavily with a countenance turned pale, entered the asylum and found it
vacant. And entering his own asylum, that hero went to the play-grounds
(of Sita) and remembering the sporting ground (of Sita) in that abode,
he was filled with grief and his down stood on end.
[61] Some texts--_to rescue me.--T._
SECTION LIX.
When coming out of the hermitage, Raghu's descendant, Rama, after a
while, from grief, spake these words to the son of Sumitra, "When
confiding myself in thee, I had left Maithili with thee in the wood, why
then didst thou go oat, leaving her behind? O Lakshmana, directly I saw
thee approach, renouncing Maithili, my mind, apprehending great wrong,
became really aggrieved. O Lakshmana, seeing thee coming at a distance,
renouncing her, my left eye and arm as well as ray heart keep
throbbing." Thus accosted, Lakshmana having auspicious signs, afflicted
with great grief, said unto the aggrieved Rama, "I have not come hither,
of my own accord, renouncing Sita; but I have come to thee, having been
urged thereto by herself with rudeness. The cries of "O Lakshmana, save
me," as if uttered by the master, came to the ears of Maithili. Hearing
those distressful accents, Maithili from affection [for thee], breaking
out into lamentations, and overwhelmed with fear, spoke unto me, "Off,"
"off." On being repeatedly urged, with "Go," I answered Maithili in
these words, tending to inspire her confidence, 'I do not see such a
Rakshasa, as can excite his fear. Do thou desist. These cries do not
come from him; but must have been uttered by some one else. How can he
that can rescue the celestials themselves, utter, O Sita, such a
blame-worthy and base word as--save [me]? Some one far some purpose,
assuming my brothers voice, is crying-- O Lakshmana, save me. O
beauteous lady, these words, Save me--must have been uttered by some
Rakshasa from fear. Thou shouldst not act like a mean woman. Do not be
overwhelmed; and banish thy anxiety. There breathes no person, nor yet
shall there be born any one in these three worlds who in the field shall
vanquish Raghava in fight. Raghava is incapable of being beaten in
battle by the very gods headed by Indra.' Thus addressed (by me)
Vaidehi, deprived of her sense, shedding tears, spake unto me these
cruel words, 'Thou cherishest the vile idea that on thy brother
perishing, thou shalt come by me; but me thou shalt never have. As thou
dost not go to him albeit he is crying loudly (for help), thou followest
Rama in consonance with a hint from Bharata. A foe going about in
disguise, thou followest Rama for my sake, prying into Raghava's draw
backs; and it is for this that thou dost not go (to him)?' Thus accosted
by Vaidehi, I, with eyes reddened in wrath, and my nether lip swollen in
ire, rushed out of "the asylum." When Saumitri had spoken thus, Rama
transported by grief, said unto Lakshmana, "O gentle one, thou hast done
wrong in having come out hither without her. Although thou knewest (full
well) that I was able to withstand the Rakshasas, yet didst thou sally
out at the angry words of Mithila's daughter. I am not pleased with thee
that hearing her harsh speech spoken in wrath, thou hast come hither,
leaving Vaidehi behind. Thou hast every way done wrong in not acting out
my mandate in consequence of being urged by Sita, and under the
influence of indignation. That Rakshasa lieth low, being wounded by my
shafts--that had drawn me away from the asylum wearing the form of a
deer. I hit him stretching my brow slightly and fixing the shaft on it;
when, renouncing his deer-form he became a Rakshasa wearing a bracelet
and began to emit distressful shrieks. Wounded by my shaft, he, assuming
my voice, and in accents capable of being heard from far, uttered those
dreadful words fraught with dole, hearing which, thou hast come hither,
renouncing Mithila's daughter."
SECTION LX.
As Rama went on, his feet failed him, his left eye began to beat, and a
trembling came over his frame. Seeing again and again all these signs,
he continually kept on asking (Lakshmana), "Is it well with Sita?" Eager
to behold Sita, he proceeded fast; but finding the abode empty, he was
filled with anxiety. And proceeding with swiftness, throwing about his
limbs, Raghu's son began to survey all around the hut. He then found it
empty of Sita, like unto a tank in evil plight and bereft of
lotuses--during the winter. And seeing the cottage empty, with its trees
as if sorrowing, and its flowers faded, and its beasts and birds sunk in
gloom,-- shorn of grace, worn out, forsaken by the sylvan deities,
strewn with deer-skins and Kuca, and twists of Kasa, he wept again and
again--"Hath the timid one been carried off, or is she dead, or hath any
one eaten her up, or hath she vanished (from the earth), or hath she
gone to the wood, or hath she gone to cull flowers and fruits, or hath
she gone to the pool for procuring water, or hath she repaired to the
river? Although he searched his beloved one carefully, yet he failed to
find her out in the wood-land. And that graceful one with his eyes
reddened with grief, seemed like a maniac. And he rushed from tree to
tree, and bewailing being sunk in an occean of grief traversed all the
rivers and mountains. "O _Kadamba_, hast thou seen where is that one
fond of Kadamba groves? If knowest thou this do thou tell me of Sita
having an auspicious countenance. O _Bilya_, tell me pray, if thou hast
seen her, wearing silken cloth, resembling cool leaves and having breast
like unto _Bilya_ fruits. Or, O Aryuna, she was very fond of thee, tell
me if liveth that daughter of Janaka of slender frame. This _Kakuva_
knoweth for certain about Maithilee having thighs like unto _Kakuva_.
Yon stands beautifully that _Banaspati_ being enveloped with creepers,
flowers and leaves and filled with the hum of _Vramaras_. Surely doth
this _Tilaka_ know about her who was fond of her. O _Asoka_, who doth
remove sorrows, do thou make good thy name by making me, who am
exercised with grief, see instantly my beloved (spouse). O _Tala_, if
thou hast any pity on me do thou tell me whether thou hast beheld that
fair damsel having breast resembling ripe _Tala_ fruits. Do thou tell me
without fear, O Jambhu, if thou hast seen my dear one resembling in hue
the river Jambhu. O _Karnikar_, thou appearest very beautiful with this
blossoming flowers, tell me if thou hast seen my dear devoted wife who
was fond of thee." Thus the highly famous Rama asking about Sita,
nearing the various trees such as mangoe, Nipa, Mahasala, Panaca,
Kurava, Pomegranate, Vakula, Pumnaga, Sandal and Keta began to traverse
the forest like a maniac. Again addressed he the diverse animals--"O
deer, knowest thou for certain about Janaki having the eyes of a doe; is
she engaged in play with the does? O elephant, methinks thou dost know
about the daughter of Janaka having thighs resembling thy trunk; pray
tell me if thou hast beheld her. O tiger, fearlessly do thou relate unto
me if thou hast seen my beloved Maithilee, having a countenance
resembling Moon. O dear! O thou having eyes like unto lotuses! why dost
thou fly away? Surely have I seen thee. Why dost thou not address me
hiding thyself behind the tree? Wait, wait, O thou fair damsel, thou
hast no compassion for me! Never hadst thou mock me before in this way!
Why dost thou neglect me now? O exquisitely fair damsel, truly have I
found thee out from this thy yellow silken cloth. I have seen thee
flying away. Stand if thou hast any love for me. Or, O thou having a
sweet smile, thou art not she; truly thou hast been killed or else thou
wouldst not have neglected me at this time of dire affliction. True it
is that she hath been devoured in my absence by the Rakshasas living on
flesh having torn into pieces her limbs. Truly hath her face, resembling
the full-moon, having beautiful teeth a fine nose and white Kundalas,
become of pale countenance being brought under the possession of the
Rakshasas. Her neck had the hue of sandal and was adorned with
necklace--that beautiful tender neck was eaten up by the Rakshasas, my
beloved wife wailing. Her arms were tender like leaves and adorned with
various ornaments; truly have the Rakshasas eaten them up, shaken as
they were, by throwing them here and there. Alas! did I leave her alone
only to be devoured by the Rakshasas? And she hath been eaten up like
one weak and helpless albeit she has many friends. O Lakshmana, O thou
of mighty-arms, hast thou seen where my dear wife is? O dear! O Sita!
where hast thou gone?" Bewailing again and again in this strain Rama
began to range the forest. Sometimes leaping, sometimes walking in an
uncertain direction, again and again he looked like one void of sense.
And again intent on searching Sita he furiously engaged in traversing
the rivers, mountains, fountains and the woods. He could not wait
paitently anywhere. Entering a vast forest he searched every nook and
corner for Maithilee; his desire was not satisfied and he again engaged
with great labour in the finding out of his dear spouse.
SECTION LXI.
Beholding the hermitage and cottage desolate and the seats strewn here
and there, Rama the son of Dacaratha looked around. And finding Sita
nowhere he raised up his beautiful arm and broke out into lamentations
saying, "O Lakshmana where is Sita? Where has she gone hence? O
Saumitri, who hath carried away my dear one or who hath devoured her? O
Sita, if wishest thou to mock me, hiding thyself behind the tree,
enough--enough it is--console me who am exercised with grief. O pleasant
Sita, without thee these faithful little deer have engaged in meditation
being bathed in tears. Without Sita I shall not breathe, O Lakshmana. A
mighty grief hath overtaken me in consequence of her being carried away.
My father the monarch shall surely behold me in the next world and ask
me 'I engaged thee in the observance of a vow; without fulfilling that,
why hast thou come here? O shame on thee!' For certain shall my father
address me with these words relating to my passionate, false and base
conduct. All my desires have now been baffled and I have lost all
control over myself and have been exercised with grief. O fine damsel, O
thou of slender waist, where dost thou repair leaving me behind like
unto fame renouncing a person of vicious nature? Without thee I shall
renounce my own life." Being desirous of seeing Sita, Rama afflicted
with grief began to bewail in this strain, but did not behold the
daughter of Janaka. Being sunk in grief on Sita's account he became worn
out like unto an elephant fallen in mud. Thereat for his well being,
Lakshmana spoke unto him saying, "O thou of mighty intellect-- do not
grieve. Do thou put forth thy endeavours along with me. There is that
high hill, O hero, containing many a cave. Maithili who is fond of
ranging the forest and ever delighteth in beholding the flowery woods,
must have entered therein or have gone to the watering-place blooming
with flowerets and lotuses. She has gone to the river abounding in fish
and _Banjulas_ or has hidden herself somewhere in the forest to frighten
us and to know, O best of men, how we can search her out. O thou of
great beauty, let us soon engage in quest of her. O Kakuthstha, if
thinkest thou that she is somewhere in this forest, we shall leave no
quarter untried. Do thou not grieve." After Lakshmana had spoken thus
out of fraternal affection, Rama, with a composed heart, set out along
with him in quest of Sita. And searching every nook and corner of the
mountains, rivers, ponds, table-lands, hills and summits they found Sita
nowhere. And searching thus all the mountains Rama spake unto Lakshmana
saying "Behold not I the auspicious Vaidehi on this mountain, O
Saumitri." Ranging the entire forest of Dandaka, Lakshmana, sore
distressed, spake unto his brother of flaming energy, saying "Surely
shalt thou come by Maithili the daughter of Janaka like unto the mighty
armed Vishnu obtaining this earth after having bound Vali." Being thus
addressed by the heroic Lakshmana, Raghava, greatly afflicted with
sorrow, replied in piteous accents--"O thou of mighty intellect I have
searched every nook of this forest, this pool abounding in blown
lotuses, and this mountain containing many a cave and fountain; but
nowhere have I seen Vaidehi dearer than my life." Thus bewailing Rama,
racked with sorrow consequent on Sita, being carried away, became poorly
and afflicted with grief and swooned away for sometime. He lost his
sense and his whole frame was worked with grief. Being grfeatly anxious
and breathless he sighed hot and fast and began to lament. And sobbing
again and again the lotus-eyed Rama bewailed with his voice choked with
the vapour of grief, exclaiming "Ah Sita!" Thereat his dear brother
Lakshmana, aggrieved, consoled him with joined hands. But passing by the
words dropping from Lakshmana's lips Rama again and again bewailed not
beholding his dear Sita.
SECTION LXII.
Not beholding Sita the virtuous-souled Rama, of mighty arms, having eyes
resembling lotuses, beside himself with grief, lamented (in many a way).
Pierced with the shafts of Manmatha, Raghava, as if beholding Sita
though he actually did not see her, uttered the following piteous
accents--"O my dear, thou delightest greatly in flowers. Covering thy
own person with _Asoka_ twigs thou art increasing my grief. Thy thighs
are like unto the trunks of plantain trees and thou hast hidden thyself
behind the plantain grove. But I percieve thee, O fair one, thou art
incapable of keeping thyself hidden. O auspicious one, thou hast entered
smiling the _Karnikar_ grove. No more with thy pastime, O dear one,
leading to my death. Moreover it is not proper to sport in this way in a
hermitage. I know it full well, O my dear, that thou art by nature fond
of pastimes. But O thou of expansive eyes, this cottage lieth desolate,
do thou come here. Evident it is that Sita hath either been devoured by
the Rakshasas or carried away by them, and therefore she doth not
approach me, O Lakshmana, who am thus bewailing. These deer, O
Lakshmana, with tearful eyes have been as if declaring that Sita hath
been devoured by the night-rangers. O chaste one, O thou of exquisitely
fine hue, O worshipful madam, whither hast thou repaired? O Sita, truly
hath the desire of Kaikeyi been fulfilled to-day. I came out with Sita
and shall return home without her. How shall I enter again that inner
apartment void of Sita? Surely shall the people blame me as being cruel
and destitute of energy. That I have no prowess hath already been
manifested in the destruction of Sita. When the king Janaka shall come
to me after my return home from exile, to ask me of my welfare how shall
I meet him? And surely shall he be overwhelmed with grief on his
daughter's account when he shall find me without Sita. Blessed is my
father since he is in heaven now. I shall not repair to that city
protected by Bharata. Without her even the heaven itself appears to me
as desolate. Do thou therefore repair to the city of Ayodhya leaving me
in this forest. By no means shall I breathe without her. Embracing him
warmly do thou tell Bharata, as instructed by me-- 'Rama hath given thee
permission to administer this kingdom.' As ordered by me do thou with
proper respect salute all my mothers Kaucalya, Kaikeyi and Sumitra and
protect them all with great care and respectful compliments. O destroyer
of foes, do thou relate at length unto my mother the story of Sita's
destruction." Rama bewailing thus, being overwhelmed with grief on
account of his separation from Sita having a head of fine hair,
Lakshmana became of pale countenance and was greatly distressed at
heart.
SECTION LXIII.
That son of a king, stricken as he was with grief consequent upon
separation from his dear one, was again overwhelmed with a terrible
grief after causing sorrow unto his brother. Sunk in the abyss of grief,
Rama, sighing hot and weeping piteously, spoke unto Lakshmana who was
equally aggrieved, words worthy of being said on that occasion. "Me
thinks there is none other on this earth like me, the perpetrator of
vicious crimes. My heart or soul is not riven though crushed again and
again without respite with a multitude of doleful events. Surely did I
perpetrate many a vicious deed in my previous birth, the fruit of which
I do now suffer and in consequence whereof misfortune after misfortune
hath befallen me. Coming within the compass of my remembrance, the loss
of my kingdom, the death of my father, the separation of my mother and
other kinsmen culminates my grief. Repairing unto woods, O Lakshmana, in
Sita's company my grief was assuaged, nay I did not suffer physical
affliction even. Without Sita these sorrows have grown anew like unto
fire flaming again by means of fuel. Truly my wife, timid as she is,
hath been carried away by a Rakshasa by the etherial track. Alas I
doubtless it is, that one of pleasant accents, wept piteously out of
fear many a time and oft. For certain my dear wife's breast round and
sprinkled as it was with red sandal paste, was bathed in blood (while
devoured by the Rakshasas)--but there is no death for me. That
countenance the beauty of which was enhanced by a head of curly hair and
which used to emit forth tender, soft and clear accents, hath become
pale, being taken possession of by the Rakshasas like unto the Moon
almost devoured by Rahu. Surely have the Rakshasas subsisting on gore
drunk her blood in the sky tearing oft the neck of my dear one ever
devoted to pious observances. Surely did that one of beautifully
expansive eyes cry aloud poorly like unto a hind when she was drawn
hither and thither by the Rakshasas encircling her in the forest in my
absence. O Lakshmana, sitting at the foot of this hill with me that
large-hearted, pious Sita, of smilling countenance, used to address thee
on many a topic. This is Godavari, the best of rivers, my dear wife took
delight in her-- has she gone there?--But she never goes there alone. Or
has Janaki having eyes resembling lotus-petals hath gone to bring
lotuses? But how is that possible, she never goes without me to bring
lotuses. Hath she entered at her pleasure this forest filled with many
flowery trees and diverse birds? But that is not possible too--she is
timid and feareth much to enter alone in this forest. O Aditya, knowest
thou the pious and vicious actions of men; beareth thou testimony to the
truth and untruth of their actions--do thou tell me, pray, who am
striken with grief, whither hath my dear one repaired, or whether hath
she been killed? O Air, there is nothing on earth which is not within
the compass of thy vision, do thou relate unto me whether Sita
preserving the fame of my ancestry, hath been killed or carried away or
if she waiteth on the way." After Rama had bewailed thus being beside
himself with grief, Saumitri, ever treading the right path and not of
poorly mind spoke words worthy of being said on that occasion.--"Do thou
take heart renouncing thy grief and engage with energy in quest of Sita.
Persons of high energy are never exhausted on the earth even in the face
of arduous works." The highly powerful Lakshmana having spoken thus
being afflicted with grief, Rama, the best of Raghu's descendants, did
not consider that worth pondering over. Renouncing patience he again
indulged in excessive grief.
SECTION LXIV.
Rama stricken with grief spake unto Lakshmana the following piteous
words saying, "O Lakshmana, do thou speedily repair to the river
Godaveri and learn if Sita hath gone there to fetch lotuses." Being thus
addressed by Rama, the quick-paced Lakshmana went to the pleasant stream
Godaveri. Reconnoitering full well the river containing many a
watering-place Lakshmana spake unto Rama saying, "Searched have I all
the watering-places but have found her nowhere--anon I cried aloud but
she did not hear. I cannot trace whither hath Vaidehi of slender waist
repaired ever assuaging our mental affliction." Hearing Lakshmana' s
words, Rama, aggrieved and overwhelmed with sorrow repaired in person to
the river Godaveri. Arriving there cried he "Where is Sita?" Neither did
the world of creatures nor the river Godaveri apprise Rama of Sita's
being carried away by the Lord of Rakshasas worthy of being slain.
Thinking of the terrible figure and monstrous actions of that
vicious-souled Ravana, that river did not dare relate unto him anything
about Sita, albeit appointed by the creatures to relate the story
concerning her and accosted by Rama in piteous accents. Being thus
disappointed by the river in beholding Sita, Rama racked with her
separation spake unto Lakshmana saying "O thou of auspicious looks, this
river Godavari doth give no reply. But O Lakshmana, returning without
her what shall I say unto Janaka and Vaidehi's mother? Where hath that
Vaidehi gone who used to assuage my grief who had been deprived of
kingdom and living in this forest on wild fruits and vegetables? Nights
shall appear too long unto me, keeping late hours being deprived of my
kinsmen and relatives and not beholding Vaidehi. I can range this
Mandakini, this Janasthana and this Pasrabana hill if I can find Sita
there. Behold, O hero, the high deer have been casting their looks again
and again at men; methinks from their gestures, they intend speaking
something uoto me." Beholding them, Raghava, the best of men, looked at
them and said in accents choked with vapour--"Where is Sita?" Being thus
addressed by that Lord of men the deer rose up all on a sudden and
looked up to the sky facing the south and proceeded to the direction by
which Maithili had been carried away. And moving by that way these deer
eyed the Lord of men and again and again fixed their looks upon that way
and earth and passed along emitting cries which was marked by Lakshmana.
He marked with attention their movements and cries and spake unto his
elder brother like one aggrieved saying--"Being accosted by thee
with--'Where is Sita?' these deer have stood up all on a sudden and have
been pointing to the south and earth-- let us therefore proceed in this
direction--it may be that we shall either meet with that worshipful
madam or find some mementos concerning her." Thereat Kakuthstha, gifted
with supreme beauty, proceeded towards the south being followed by
Lakshmana and casting his look upon the earth. While proceeding thus,
conversing with each other the two brothers beheld some flowers
scattered on the high-way.
Beholding a collection of flowers scattered on earth, Rama, exceedingly
sorry, spake unto Lakshmana in piteous accents saying "O Lakshmana, 1
have come to know that these are the flowers of the forest I gave
Vaidehi; with these she decorated her hair. Me thinks the sun, the air
and the famed earth have preserved them for my well-being." Having
spoken these words unto Lakshmana, the best of men, the virtuous-souled
Rama, of mighty arms, addressed the mountain in front of him containing
many fountains, saying--"0 thou the best of mountains, hast thou beheld
in this picturesque forest-land, that exquisitely fine damsel racked
with my separation?" Exceedingly wroth he accosted the mountain like
unto a lion addresing a little deer, saying "Show me my graceful Sita
hued like gold before I crush down thy summits." Being thus addressed by
Rama on Maithili's account the mountain did not show him Sita. Again
addressed him Rama--"Thou shalt by the fire of my arrows, be reduced to
ashes--thy twigs and leaves shall be totally destroyed and no one shall
resort to thee. O Lakshmana, I shall dry up this river Godavari if it
telleth me not about Sita having a moon-like countenance." Rama,
exceedingly wroth, cast his looks around as if desiring to burn
everything with his eyes and beheld footprints of the Rakshasas on the
earth as well as those of Sita moving wildly hither and thither,
terrified and desirous to see Rama, while pursued by the Rakshasas.
Beholding these footmarks, the snapped bow, the quiver and the chariot
broken into many pieces, Rama, terrified spake unto his dear brother.
"Behold O, Lakshmana, the remnants of Vaidehi's golden ornaments, strewn
hither and thither, and diverse garlands. Behold O Saumitri, the earth
covered with drops of blood resembling golden drops. Methinks, O
Lakshmana, Vaidehi hath been devoured by the Rakshasas assuming shapes
at will, having sundered her in pieces. O Saumitri, there took place a
terrible conflict between the Rakshasas, fighting with each other on
Sita's account. O gentle one, whose is this snapped bow lying on the
breast of the earth adorned and crested with pearls and diamonds? O
brother, this belongs either to the celestials or to the Rakshasas.
Whose is this golden armour lying shattered on earth, resembling the
newly risen sun; in color and adorned with sapphire? Whose is this
umbrella lying broken on earth, containing a hundred rod and adorned
with celestial garlands? In whose conflict have these terrible asses, of
large proportions, having faces of demon and with breast plates, been
killed? Whose is this shattered war-car lying upset on the ground and
broken flag resembling in lustre the burning gold? Whose are these
terrible arrows feathered in gold, measuring four-hundred fingers, lying
without blades on earth? Behold, O Lakshmana, these two quivers have
been totally spoiled though filled with arrows. Whose charioteer is this
who hath been killed with reins and lash in hands? These foot-marks must
be some Rakshasa's. I made these Rakshasas my fatal enemies, assuming
shapes at will and of crooked hearts. Poor Sita must have been either
dead, carried away by them or devoured. Virtue did not save her from
being carried away in this mighty forest. O Lakshmana, while virtue did
not protect Janaki being devoured or taken away by stealth, what person
else gifted with heavenly power, on this earth shall bring about my
well-being? For this it is that people through ignorance disregard the
ever kind Almighty--the lord of creatures and the best of the
celestials. Truly shall the celestials regard me as one devoid of
prowess, who am mild-tempered, kind, ever engaged in the welfare of the
humanity, and have controlled all my senses. Observe, O Lakshmana,
obtaining me as the stay these accomplishments have been turned into so
many blemishes. Truly shall my prowess manifest itself to-day
overshadowing all my other accomplishments for the destruction of the
Rakshasas and all created beings like unto the rising of the Sun casting
the Moon into shade on the day of dissolution. None shall enjoy
felicity, O Lakshmana,--Yakshas, Gandharbas, Picachas, Rakshasas,
Kinnaras, or human beings. Today shall the welkin be filled up with my
arrows. Motionless shall I make all the animals inhabiting the three
worlds. I shall arrest the movement of the planets and overshadow the
Moon. Stopping the course of the wind and destroying the rays of the Sun
and fire I shall envelope the earth with darkness, crush down the
summits of the mountains, dry up the pools, blow up the creepers,
demolish the Ocean and erradicate the trees. If the celestials do not
give me back my Sita I shall bring about the dissolution of the three
worlds which would else have been wrought by time. O son of Sumitra,
instantly shall the celestials headed by Indra, meet with my prowess, if
they do not give back my Sita, ever advancing my wellfare. None shall be
able to range the welkin. Behold Lakshmana, being perpetually crushed
down by my arrow's shot off my bow, the world shall be disturbed and
dislodged and the animals and birds shall be confused and destroyed.
Stretching the bow to my ears I shall make the world, for Sita's sake,
void of Pisachas and Rakshasas with my arrows incapable of being
withstood by created beings. To-day shall the celestials behold the
power of my arrows coursing a long distance shot through my ire. Three
worlds destroyed on account of my wrath, celestials, Danavas, Pisachas
or Rakshasas,--none shall be saved. The dwellings of the celestials,
Asuras, Yakshas and Rakshasas shall fall down sundered by my arrows into
diverse pieces. I shall dislodge the whole world by my arrows. If the
celestials do not give me back my Vaidehi dead or carried away or as she
was before, I shall destroy the whole world mobile or immobile and
disturb all with my arrows until I see her." Having spoken thus, Rama,
with his eyes reddened with ire and lips swollen, tying fast his bark
and deer-skin, braided his matted locks. Having done this, being
exceedingly wroth he looked like Rudra about to destroy Tripura. Thereat
taking his bow from Lakshmana and holding it fast, the effulgent Rama,
the conqueror of foes, fixed flaming arrows to it like so many serpents
and said being exercised with ire like unto fire on the eve of
dissolution.--"O Lakshmana none shall be able to withstand me, who am
inflamed with rage, as debility consequent on old age, death, time, duty
are incapable of being averted from their destined ends by the animals.
I shall bring about a mighty revolution in the world containing the
celestials Gandharba, human beings, Pannagas and the mountains, if I do
not get back, in her pristine beauty, my Sita, the daughter of the King
of Mithila."
SECTION LXV.
Rama highly aggrieved on account of Sita's being carried away,
addressing himself to destroy the world like unto the fire of
dissolution and casting his look, sighing again and again, upon the
stringed bow like unto Mahadev desirous of burning down the whole world
at the time of dissolution, Lakshmana, having his countenance dried up,
beholding his rage not seen before, began with folded hands--"Ere this
thou hadst been gentle, self-controlled and engaged in the welfare of
all beings. It doth not behove thee now to renounce thy natural temper
being influenced by ire. Ever manifested itself in thee, glory _par
excellence_ like unto splendour in the Moon, lustre in the Sun, motion
in the wind and forgiveness in the Earth. It becometh thee not to
devastate the whole world for the crime of an individual being. Methinks
for certain, this shattered car must be the property of an individual
person, not of many. But I do not know whose is this car with yokes and
dresses and what for it hath been shattered? Behold, O thou the son of a
King, this terrible spot bathed in blood and raked with hoofs and
wheels. Surely here took place a conflict. O thou the foremost of those
skilled in speech, it appeareth from these signs that this skrimish did
take place with one, not with two. Here are not to be seen the
fool-marks of a large army. It therefore doth not behove thee to destroy
the whole world for one's individual offence. Kings, gentle and mild by
nature, do always administer punishment, proportionate to the amount of
offence. Thou art always the stay and the best refuge of all animals.
Who shall think well, O Raghava, of the destruction of thy wife? The
celestials, Danavas, Gandharbhas, rivers, seas, and mountains--none can
act unfriendly by thee as the learned priests cannot act improperly
towards those initiated by them. It is thy duty, O king, with bow in
hand to search out the person who hath carried away Sita, along with me
and the devotees. Explore shall we, with great care, the seas, the
forest, the mountains, the fearful caves, the pools and the abodes of
the celestials and Gandharbas until we find out the person who hath
carried away thy wife. If the celestials do not return thee peacefully
thy wife, O Lord cf Kocala, thou shalt adopt measures, befitting the
occassion. Thou shalt then uproot the whole world, O lord of men, with
thy gold-featherd arrows resembling the thunderbolt of Mahendra,if thou
dost not come by thy wife by resorting to good conduct, self-control,
lowliness and polity."
SECTION LXVI.
Rama bewailing thus like one helpless being stricken with grief,
overwhelmed with sorrow and losing control over himself, Lakshmana
touched his feet and consoling him instantly began:--"By constant
asceticism and manifold pious observances king Dacaratha obtained thee
like unto the celestials obtaining ambrosia. As I have heard from
Bharata, king Dacaratha died for thy separation, attached as he was unto
thee for thy accomplishments. O Kakuthstha, if dost thou not bear
patiently this impending peril what little-minded person else shall bear
it? Compose thyself, O thou best of men. Peril overtaketh every body
like unto fire but vanisheth in no time. This is the nature of men.
Yayati, the son of king Nahusha, though attained to the state of
celestials, was however thrown down for an iniquitous deed. The hundred
sons, that had been born unto our ancestral priest Vasishtha, were all
killed in one day. O lord of Kerala, even Vasumati, the mother of the
world, adored of all beings, meeteth with mesery consequent upon
earth-quake. Even the mighty Sun and Moon witness eclipse who are the
eyes of the world and the very images of virtue and in whom the whole
world is stationed. O thou best of men, what of insignificant beings
cased in this frail body, even the mighty creatures and celestials are
subject to the influence of destiny. I have heard, O best of men, even
the celestials headed by Indra are subject to happiness or misery. So it
doth not behove thee to bewail thus. O descendant of Raghu, it becometh
thee not to lament like an ordinary person even if Janaki is dead or
hath been carried away. O Rama, persons, highly experienced and
ascertaining right or wrong without being moved, do not lament even in
the face of mighty perils. O thou best of men, do thou, after due
consideration, ascertain what is proper or improper; persons of thy vast
wisdom are cognizant of the right or wrong by dint of their
understanding. Without proper exercise, actions, of unknown merit and
uncertain issue do not bear fruits. O hero, many a time and oft ere
this, thou hadst given me the self-same counsel. Who is capable of
counselling thee who art the very preceptor of the gods? O thou of great
intellect, even the celestials cannot measure thy mental acumen. Greatly
benumbed is thy wisdom with the slumber of grief, and I am to rouse it.
O thou the best of Ikshakus, do thou engage in the destruction of thy
foes considering well thy celestial and human prowess. O thou best of
men, what necessity hast thou to destroy the whole world? Do thou rescue
Sita after finding out thy vicious enemy."
SECTION LXVII.
After Lakshmana had spoken these highly sound and pleasant words, Rama,
ever taking to what is sound, accepted them. Thereupon that one, of
mighty arms, slaking his flaming ire and reclining himself upon his
beautiful bow, addressed Lakshmana, saying, "Do thou ponder over, O
brother, where shall we repair, what shall we do and by what means shall
we come by Sita?" Whereto Lakshmana replied saying unto the highly
aggrieved Rama, "It is proper for thee to search this Janasthana filled
with a multitude of Rakshasas and covered with diverse trees and
creepers. Here are many strongholds in the midst of mountains, clefts of
rocks, many caves and numerous cavities filled with various animals.
Many are the abodes here belonging to the Kinnaras and Gandharbas. Do
thou, along with me, search all these places. Great men, of thy calibre,
do remain unagitated even in the midst of difficulties like unto
mountains never shaken by the velocity of the wind." Hearing these
words, Rama, enraged, fixing sharp and terrible arrows to his bow, began
to range the forest with Lakshmana. Thereupon he beheld, fallen on
ground, having his person bathed in blood, the king of birds--Yatayu,
resembling a mountain peak, and spake unto Lakshmana, saying "It is
clear and beyond all doubt that Vaidehi hath been devoured by this
Rakshasa, assuming the shape of a vulture and ranging the forest. This
Rakshasa hath been reposing at ease after devouring that one of
expansive eyes; I shall kill him with terrible straight-coursing arrows,
having flaming points." Fixing sharpened shafts to his bow, Rama,
enraged, darted towards the vulture, as if moving the sea-girt earth.
Vomitting frothy blood Yatayu, the king of vultures, spoke unto Rama,
the son of Dacaratha, saying 'O thou of long life, that goddess, whom
thou hast been searching in this vast forest like unto _Oshadhi_, and my
life have been carried away by Ravana. I saw her, O Raghava, carried
away stealthily by the powerful Ravana, in thy absence as well as that
of Lakshmana. Myself Hearing Sita, for her rescue, O Lord, Ravana was
thrown down On earth by me in conflict having his car and unbrella
shattered. This is his snapped bow and these are his broken shafts. And
this is his war-car, O Rama, shattered in fight. This is his charioteer
lying On earth being killed by the velocity of my wings. Having sundered
my wings with his dagger, who had been exhausted, Ravana taking Sita,
rose high up in the welkin. It behoveth thee not to kill me who had been
wounded before by the Rakshasa." Hearing from him pleasant words
relating to Sita, Rama, leaving aside, instantly, his mighty bow,
embraced him, and rolling on earth having lost self-control through
grief, began to lament with Lakshmana. Though highly composed by nature,
he was dverwhelmed with doubled grief. And beholding Yatayu, sigh again
and again and breathing with difficulty in a helpless plight, Rama,
highly aggrieved, spake unto Lakshmana saying, "I have lost my kingdom
and have been living in this forest. My Sita hath been carried away and
this bird hath been killed (on my account)--This misfortune of mine can
burn even the very fire. If for assuaging my grief I do enter the mighty
ocean, verily shall that misfortune dry up even that lord of rivers.
There is none so unfortunate as I, throughout this earth, mobile or
immobile, and it is for this bad luck that I have confronted this mighty
disaster. This mighty king of vultures is our father's friend and he
lieth on earth, killed through the evil turn of my fortune." Uttering
these and various other words, Raghava, along with Lakshmana touched his
body manifesting his paternal affection. Embracing the king of vultures,
bathed in blood, having its wings cut off, Raghava, fell on the ground,
exclaiming 'where hath Maithilee gone like unto my life?'
SECTION LXVIII.
Beholding Yatayu fallen on the ground by the terrible Rakshasa, Rama
spoke unto Lakshmana, having compassion for all, saying "Verily for my
service this bird hath breathed its last, being killed by the Rakshasa.
O Lakshmana, its voice hath been enfeebled, its vision weakened and its
life, greatly exhausted, lieth in a very little proportion in its body.
May good betide thee, O Yatayu; if thou art capable speaking again, do
thou relate how Sita hath been carried away and thou hast been killed.
Why hath Ravana taken away by stealth the worshipful Janaki? What
offence did I commit by him that he hath carried away my dear one? O
thou best of birds, how looked the moon-like, pleasant countenance of
Sita at the time of her being carried away? What did she speak then?
What is the prowess, appearance and action of that Rakshasa? Where doth
he live, O reverend Sir? Pray tell me, I do ask thee." Beholding Rama,
lament like one helpless, the virtuous-souled Yatayu spake in faltering
accents--"Sita hath been carried away by Ravana, the lord of Rakshasas,
creating a mighty illusion producing wind and showers. O darling, myself
being worn out that night-ranger, having sundered my wings, fled away
with Sita to the southerly direction. O Raghava, my life is about to
expire, my eye-sight hath grown of mistaken perception, I see trees
before me made of gold having hair resembling _Ushira_.[62] Ravana hath
taken away Sita at a moment when a person regains soon his lost
property. O Kakuthstha, this moment is called _Vindya_,[63] which Ravana
hath not been able to perceive. (At this moment) the person who taketh
away (a thing) is soon destroyed like unto a fish devouring a hook. Do
not therefore entertain the least doubt about thy coming by Janaki.
Destroying him at the head of the battle thou shalt soon sport with
Vaidehi." Thereupon flesh and gore began to come out of the mouth of
Yatayu, the king of vultures, not loosing his sense even while treading
the verge of death. Thereupon the king of birds gave up his dear life
uttering only.--"Ravana is the son of Vishrava and brother to
Vaishravana (the lord of wealth)." Rama again and again addressed him
with joined palms saying, "Do thou speak! Do thou speak." And instantly
Yatayu's vital spark rose up in the sky, leaving his bodily frame.
Thereupon the king of vultures fell down on the earth by stretching
forth his legs, body and head on the ground. Beholding the vulture dead,
of huge proportions, resembling a hill and having red eyes, Rama,
aggrieved, spoke piteously unto Saumitri, saying--"Living happily, for
years, in this forest of Dandaka inhabited by the Rakshasas, Yatayu
hath, at last, given up his life. He lived for a long time, of an
uplifted person, and hath now laid low on the earth. None can withstand
the course of destiny. Observe, Lakshmana, this vulture for my
benefaction, hath been killed by the powerful Ravana in his attempt to
rescue Sita. For me, hath this Lord of birds, breathed his last,
renouncing his large ancestral kingdom. In every status of animal
creation, the heroic, the righteous and the honest, affording refuge
unto all, are to be found, even amongst the birds. I do not feel so much
affliction, O hero, for Sita's ravishment as I do for this vulture, who
hath been killed for me. Like unto the highly famous, effulgent king
Dacaratha, this King of of birds is worthy of being adored and
worshipped by me. O Saumitri, do thou bring fuels; I shall produce fire
therewith and burn the dead body of this king of birds who hath been
killed on my account. Placing on a funeral pile, I shall cremate, O
Saumitri, the dead body of this king of birds who hath been destroyed by
the grim-visaged Rakshasas. Being consecrated and commanded by me, do
thou, O highly powerful king of birds, attain to that excellent state of
existence, which is reached by persons ever performing pious
observances, by _Ahitagnis_[64] by heroes who are not afraid of entering
a battle-field and by persons who confer grants of land." Saying this
the virtuous-souled Rama, afflicted with sorrow, burned the body of the
king of birds, placing it on the funeral pile, like unto his own
kinsman. Entering the forest with Saumitri, Rama gifted with prowess,
killed plump high deer and stretched forth grass and twigs for offering
oblation to that bird. Taking off the flesh of those high deer and
clustering it, Rama, of great renown, offered it to the vultures in that
pleasant forest-land, abounding in green grass. Thereupon for his speedy
arrival at the abode of celestials, Rama recited those _Mantras_ which
are being uttered by the twice-born ones. Afterwards repairing to the
river Gadaveri the two princes offered water unto that kingly vulture.
And offering water unto him according to the prescribed rites of the
_Sastras_, those two descendants of Raghu, after bathing, performed the
_Udaka_[65] ceremony for that king of vultures. Having been killed in
battle for an arduous but glorious work, that king of vultures,
consecrated by the ascetic-like Rama, attained to an excellent state.
Having performed the _Udaka_ ceremony for that best of birds and
considering him in the light of a father they went away and entered the
forest in quest of Sita like unto the two best of celestials--Visnu and
Vasava.
[62] Andropogon muricatum--(Lat). The root of a fragrant grass. This
alludes to a terrible vision which is generally seen by a person
on the eve of death--a golden tree having hair.--T.
[63] This refers to _Jatayu's_ astrological knowledge. _Vindya_ is
derived from the root _Vid_---to gain. Thus this moment is
favourable to the loser and unfavourable to the taker. Hence
Ravana carrying away Sita at this moment shall meet with
destruction.--T.
[64] A _Brahman_ who has preserved a sacred fire kept alive perpetually
in a family, &c.,--from _ahita_--placed, _agni_--fire.--T.
[65] Presentation of water specially to the manes as a religious or
obsequal rite.--T.
SECTION LXIX.
Having offered him the gift of water, those two descendants of Raghu
wended their way in that forest in quest of Sita and proceeded towards
the south-west.[66] Then turning to the south, with bow and arrows in
hand, they reached a track not wended by the people. It was a ghastly,
impenetrable forest, covered on all sides with groves, trees and
creepers. Proceeding by the southerly direction, those two mighty ones,
passed hastily by that terrible, dreary forest. Thereupon, the highly
effulgent descendants of Raghu entered the dense forest of _Krauncha_,
situated at a distance of six miles from _Janasthana_. It was a dense
forest like unto a collection of clouds, as if smiling on all sides
blooming with charming flowers of diverse hues and frequented by various
animals and birds. Waiting for sometime here and there they, exercised
with Sita's ravishment, explored the entire forest in quest of Vaidehi.
Proceeding three Krosas towards the East and passing by the forest of
Krauncha the two brothers descried on their way the asylum of Matanga.
Having seen that dreary forest frequented by various animals and birds
and covered with diverse trees and dense groves, the two sons of
Dacaratha beheld a cave in the mountain, deep as the region under the
earth and ever enveloped with darkness. Arriving there they espied hard
by a grim visaged Rakshasi, having a formidable figure, ever causing
fright unto persons of feeble courage, loathesome, terrible-looking,
having a huge belly, sharpened teeth, a high person and rough skin,
devouring voracious animals and looking fearful with dishevelled hair.
Beholding there the two brothers, Rama and Lakshmana, she neared the
heroes and saying, 'come, we shall sport' assailed Lakshmana who had
been going before his brother. And embracing him she spake unto Saumitri
the following words--"My name is Ayomukhee; it is a great gain to thee
that thou hast become my beloved one, O my lord. Do thou sport with me,
for ever, O hero, in these mountainous strongholds and on the banks of
the rivers." Thereat, exercised with ire, Lakshmana, the subduer of
foes, uplifting his dagger, chopped off her nose, ears and breast.
Having her nose and ears cut off, that terrible-looking Rakshasi,
emitting fearful cries, fled away whence she had come. On her departure,
proceeding quickly, the two brothers, Rama and Lakshmana, the conquerors
of foes, reached a dense forest. Thereupon the highly effulgent and
truthful Lakshmana, possessing a pure character, spake, with folded
hands, unto his brother of flaming energy--"My left arm is throbbing, my
mind is filled with anxiety and I perceive before me many a bad omen. Do
thou put on thy habiliments, O worshipful one, and act by what I say for
thy well-being. Methinks from these bad omens some calamity shall soon
befall us. O Rama, this terrible bird _Banchulaka_ is emitting fearful
cries as if announcing our victory in the conflict." Thereupon while
they began to explore the entire forest with their prowess there arose a
terrible sound as if breaking down the wood. The forest was enveloped on
all sides with a mighty wind and everywhere was audible a roar filling
the wood-land. With a view to ascertain whence the sound proceeded,
Rama, with a dagger in hand, along with his younger brother, espied a
Rakshasha of huge proportions, having big thighs. The two brothers
beheld that Rakshasa stationed before them, having a huge body, devoid
of head and neck and therefore a headless demon and having its mouth on
its belly. Its body resembled a huge mountain and was covered with
sharpened down; its look was terrible like unto sable cloud and its roar
resembled the muttering where of. Its one terrible, expansive eye,
seeing all, was on the forehead placed on its breast and shone forth
like unto the flaming fire and it had huge yellow eye-lashes. Its mouth
was greatly widened and covered with rows of huge teeth and it was again
and again licking that terrible mouth. And stretching forth its two huge
arms extending over a _yojana_ it was devouring bears, lions and deer.
It was catching and throwing with its huge hands many an animal, bird
and bear. Hindering the way-fare it was awaiting those two brothers. And
proceeding a _Krosa_, they espied that fearful, grim-visaged, headless
demon, hindering all creatures with its arms, terrible-looking and
appearing like a _kavanda_ from its very situation. Thereupon that one,
of huge arms, stretching them forth, got hold of those two descendants
of Raghu crushing them with its strength. Those two highly powerful
brothers, of mighty arms, with daggers and bows in their hands, were
assailed and got hold of by that Rakshasha. Rama was heroic and patient
by nature and consequently was not much afflicted; but Lakshmana was a
mere boy and impatient by nature and was consequently greatly afflicted.
Being greatly distressed, the younger brother of Raghava spake unto him,
saying "Do thou behold me, O hero, brought under the hold of this
Rakshasha, and re-nouncing me only, O Raghava, do thou get thyself off.
And offering me as sacrifice, do thou escape at thy ease. Methinks for
certain, O Kakuthstha, thou shalt soon come by Vaidehi and regain thy
anscestral kingdom. But remember me always, O Rama, when thou shalt find
thyself placed on the throne." Being thus addressed by Lakshmana, Rama
spake unto Saumitri--"Fear not in vain, O hero; persons of thy prowess
are never afflicted (with fear)." Meanwhile the wicked headless, demon,
of huge arms, the foremost of Danaves, addressed the two brothers Rama
and Lakshmana --"Who are ye two youthful figures having the neck of a
bull and with mighty daggers and bows in your hands? Arriving in this
fearful place ye have by chance come within the compass of my vision.
Tell me now what have ye to do here, and what for have ye come? I have
been waiting here being hungry, and ye have come here having daggers and
bows with arrows in your hands like unto two oxen having sharpened
horns. Nearing me quickly, it will be hard for ye to draw your vital
breath." Hearing those words of the vicious-souled _Kavandha_, Rama
having his countenance dried up, bespake Lakshmana--"O thou, having
truth for thy prowess, again and again, greater and worse calamities
have been threatening us. We have already met with a dire disaster
leading to our death, consequent on my separation from my dear one.
Mighty is the course of Destiny in all creatures, O Lakshmana. Do thou O
best of men, behold even thyself and me stricken with calamity. But O
Lakshmana it is not very difficult for destiny to afflict all creatures.
Under the influence of destiny even the mighty heroes, well habited in
armours are distressed like unto a bridge of sands." Addressing these
words unto Saumitri, the resolute, powerful and highly famous son of
Dacaratha, having truth for his prowess, composed himself by dint of his
own understanding.
[66] In this Sloka _west_ is mentioned and in the next one there is
reference to their turning to the _south_ and hence _west_ here
refers to south-west. T.
SECTION LXX.
Beholding both the brothers, Rama and Lakshmana, clasping each other
with their arms, the headless demon spake:--"O two best of Kshatryas,
are ye waiting here beholding me hungry? O ye having lost your sense, ye
have been chosen by Destiny as my food." Hearing those words Lakshmana,
sore distressed and determined to display his valour, addressed Rama
with words worthy of being said on that occasion. "This vile Rakshasa
shall seize both of us; let us sunder soon its two huge arms with our
daggers. This grim-visaged Rakshasa, of huge proportions, gifted only
with the strength of arms, defeating all other persons, hath addressed
itself at last to destroy us. It is odious for the Kshatryas to make
away with those who cannot defend themselves like unto animals brought
for sacrifice."[67] Hearing their conversation, the Rakshasa, inflamed
with rage, widening its terrible mouth, prepared to devour them up.[68]
Thereat Rama and Lakshmana, cognizant of time and place, pleased,[69]
sundered its arms off its shoulders with their daggers. Rama, stationed
on the right side[70] cut off in no time its right arm with his dagger
and the heroic Lakshmana, the left one. Having got its arms dissevered,
the terrible-voiced, _Kavandha_, of huge arms,roaring like unto the
muttering of clouds and resounding the heaven, earth and all the
quarters, fell flat on the ground. Beholding both its arms cut off, the
demon, with its person bathed in blood, asked them poorly--" Who are
ye?" Being thus accosted by _Kavandha_, the mighty Lakshmana, gifted
with auspicious marks, spake unto it, about Kakuthstha. "He is a
descendant of the Ikshwakus known on earth by the name of Rama, and know
me as his younger brother, by name--Lakshmana. Being thwarted by mother
(Kaikeyi) in his accession of kingdom, he, renouncing all, hath fled as
an exile unto woods, and hath, along with me and his spouse, been
ranging this forest. While living in the dense forest the wife of Rama,
effulgent like unto the celestials hath been ravished by a Rakshasa.
Searching her, have we come here. Who art thou? And what for art thou
ranging this forest like unto a headless demon, having thy thighs broken
and thy flaming face placed on thy breast?" Being thus addressed by
Lakshmana with these goodly words, _Kavandha_, pleased, recollecting the
words of Indra, bespake him,--"O two best of men, ye are welcome! By my
good luck it is that I do behold you. By my good fortune ye have
dissevered my shoulders to-day. Do ye hear. I shall relate truly unto
you how have I, by my haughtiness, come by this unsightly shape."
[67] The purport is:--Lakshmana wanted to chop off the arms of
_Kavandha_ and not to put an end to its life as it was not capable
of fighting, being a headless demon. And it is not proper for the
Kshatryas to destroy those who cannot fight.--T.
[68] This has a special significance here--meaning to get hold of them
by stretching forth its arms.--T.
[69] They were pleased because they cut off its arms with ease like
unto the trunks of a plantain tree.--T.
[70] It may mean also _expert.--T._
SECTION LXXI.
O mighty armed Rama of great prowess, formerly my beauty, beyond
conception, was known all over the three worlds, like unto the beauty of
the Sun, the Moon and Indra. I used to frighten everywhere the ascetics
living in the forest by turning this my beauty into a terrific form.
Once on a time assuming this terrible shape I assailed and enraged the
great ascetic _Sthulashira_ collecting diverse wild fruits. Thereupon he
imprecated curses upon me, saying "Do thou retain this ghastly shape
hated of all mankind." Upon my praying unto that angry ascetic for my
relief from that curse, he said--"Thou shalt regain thy stalwart and
beautiful shape when thou shalt be burnt by Rama in a dense forest
having got thy arms dissevered by him. O Lakshmana, know me to be the
beautiful son of Danu. Through Indra's curse in the battle field I have
been metamorphosed into my present shape. After I had pleased him with
hard austerites, the Grand-Father of the celestials conferred on me a
long life. And therefore I was inflamed with pride and assailed Indra in
a conflict, thinking within me, 'I have gained a long life--what can
Indra do me?' Thereupon by his thunderbolt, having hundred edges, hurled
off his hands, my thighs were shattered and my head thrusted into my
body. Myself praying for the close of my life, he did not despatch me to
the abode of Yama. He only said "May the words of the Grand Sire prove
true." Whereto I replied 'How shall I live long without any food, being
smitten by thee having a thunderbot in thy hand, and having my head,
thighs and mouth crushed down?' Thereat Indra made my hands extending
over a _Yajana_ and placed my mouth, having sharpened teeth, on my
belly. Thenceforth, stretching out my long arms I used to devour all
lions, tigers, wolves and deer ranging the forest. Indra said to me,
Thou shalt attain to heaven when Rama, along with Lakshmana, shall cut
off thy arms in a battle.' Acting under the conviction that Rama,
resolved to destroy my person, shall surely come within the compass of
my arms, I do always assail with relish, O worshipful one, O thou best
of kings, every animal I meet with in this forest. Thou art that Rama.
May good betide thee, O Raghava. Verily did the great ascetic speak unto
me that none should be able to assail me but Rama. Being cremated by
you, I shall counsel you best and tell you with whom you should contract
friendship." Being thus addressed by Danu, the virtuous-souled Raghava
spake before listening Lakshmana, "My renowned spouse Sita was easily
ravished by Ravana after I had gone out of Janasthana along with my
brother. I know that Rakshasa's name only--but do not know his
whereabouts, his figure and his prowess. It behoveth thee to show proper
compassion for us, who have been stricken with grief, who are helpless,
have been ranging this forest in this way and are ever engaged in the
well-being of others[71] O, hero, we shall burn thee after collecting
all the branches that have been broken down by the elephants and dried
up in time, and digging a big trench. Do thou tell us who hath carried
away Sita? And where? If dost thou know it truly do thou perform us this
good service." Thereat the Rakshasa, skilled in speech, spake unto
Raghava, addressing him thus--"I am not gifted with divine fore-sight
and therefore do not know where Maithilee is. I shall let you know of
him who shall be able to tell you all about her, after I resume my
original shape, being burnt (by thee). I shall furthermore tell thee, O
Rama, who knows that Rakshasa. Without being burnt I am incapable of
being cognizant of that highly powerful Rakshasa who hath carried away
thy Sita. By the influence of curse, I have lost my fore-sight and by my
own improper actions I have been transformed into this ugly figure. Do
thou cremate me according to the prescribed rites after throwing me into
the ditch before the sun, with his worn out carriers descends into the
western horizon. Being burnt by thee in the ditch, with due ceremonials,
O descendant of Raghu, I shall mention, unto thee, one who knows that
Rakshasa. O Raghava, O fleet-footed hero, do thou contract friendship
with him gifted with good qualities and he shall assist thee. There is
nothing unknown to him, O Raghava in the three worlds. Formerly for some
reasons he had travelled all over them."
[71] This Sloka may be rendered in another way:--Do thou continue
benifitting us by showing proper compassion for us, who are
stricken with grief helpless and ranging the forest in this way.
We have however adopted here the commentator Ramanuya's
explanation.--T.
SECTION LXXII.
After _Kavandha_ had spoken thus, the two best of men, Rama and
Lakshmana took him to a mountain-cave and placed on fire. Lakshmana
kindled the funeral pile, which was ablaze on all sides. Thereupon the
fire began to burn down slowly the huge and corpulent body of _Kavandha_
like unto a lump of clarified butter. Afterwards the highly powerful
demon, shaking the funeral pile, rose up quickly like a smokeless flame
of fire, wearing a clean cloth and a celestial garland. And the graceful
demon, wearing an unsullied cloth and having all its limbs crested with
diverse ornaments, rose from the pile high up in the welkin with a
delighted heart. Thereupon mounting on a famed car, brilliant and drawn
by swans[72] and lighting up all the quarters with the effulgence of his
person, that highly powerful one, stationing himself in the heaven,
addressed Rama, saying:--"Do thou hear truly, O Raghava, of the means by
which thou shalt come by Sita. There are six expedients,[73] O Rama, by
virtue of which kings acquire all objects. He, in whom misfortune hath
culminated, should seek the company of one such.[74] Thou hast, O Rama
along with Lakshmana, met with the culmination of misfortune and for
which thou hast been assailed with such a disaster as the ravishment of
thy spouse. O thou best of my friends, it behoveth thee, therefore to
make friends with such a person. Or else I do not find any means for thy
success. Do thou hear, O Rama, what I relate. There liveth with four
monkeys a heroic, self-controlled monkey by name Sugriva, on that best
of mountains _Rishyamuka_, situated on the banks of the lake Pampa,
being driven by his enraged brother Vali, the son of Indra. That mighty,
powerful, effulgent lord of monkeys, of immeasurable prowess and
truthful vows, humble, patient, intelligent, great, expert, bold,
graceful and puissant, hath been banished by his brother, O hero, for
kingdom. Surely he shall befriend and assist thee in thy search for
Sita. Do thou not plunge thy soul in grief. O thou best of Ikshwakus,
none can withstand destiny on this earth, truly unavoidable is it
course. Do thou proceed soon, O hero, to Sugriva of mighty prowess, and
repairing hence even to-day do thou contract friendship with him, taking
vow in the presence of flaming fire[75] that ye shall not envy each
other. Despise not that kingly monkey Sugriva, because he is grateful,
capable of assuming shapes at will, seeking protection and powerful. Ye
too are able to accomplish his wished-for object. Benefitted by thee or
not, he shall engage in thy service. He was begotten of the Sun unto the
wife of _Rikhyraja_. He hath been roaming the bank of Pampa being in
constant fear of Vali after creating enmity with him. Do thou make
friends with that monkey ranging the wood and inhabiting the Rishyamuka
mountain after placing thy weapon in the very presence of fire as a
witness, because that best of monkeys knoweth minutely all the abodes of
Rakshasas, living on human flesh. There is no place under the sun of
many rays, O Raghava, O slayer of foes, unknown to him. Exploring, with
all his monkeys, the rivers, huge mountains, strongholds and caves, he
shall learn about thy spouse. He shall search that exquisitely fine
damsel Maithili in Ravana's abode, bewailing on thy separation; and to
find her out he shall despatch, O Raghava, many a monkey of huge
proportions to various quarters. Whether on the summit of the mount Meru
or in the region under the earth, that lord of monkeys, shall give thee
back thy blameless spouse, killing all the Rakshasas."
[72] By virtue of the pious observances performed by him in his
previous existence and for his being burnt by Rama that celestial
car appeared there.--T.
[73] The six expedients are as follow--(1) _Sandhi_, peace, (2)
_Vigraha_, war-fare. (3) _Yana_, military expedition against an
enemy. (4) _Ashana_--halting. (5) _Daidhibhava_--sowing
dissension. (6) _Samashrarya_ seeking protection.--T.
[74] This is a moral law referring to the sixth expedient, to be
resorted to by the kings--namely _Samashrarya_ or seeking
protection.--T.
[75] This refers to the oriental custom of performing every sacred rite
in the presence of fire as witness. The Hindus regard the fire
with sacred reverence and for this in all their social and
religious ceremonials fire plays a very prominent and sacred
part--T.
SECTION LXXIII.
Having pointed out unto Rama the expedient for finding out Sita the wise
_Kavandha_ began with the following significant words:--"This is the
way, O Rama, leading to the mount Rishyamuka, where stand, beautifying
the West, the _Jambu_,[76] _Priala_,[77] _Panaca_,[78] _Nagrodha_,[79]
_Plaksha_,[80] _Tinduka_,[81] _Ashathya_,[82] _Karnikar_,[83]
_Chuta_,[84] _Naga_,[85] _Tilaka_,[86] _Naktamal_,[87] _Neelashok_,[88]
_Cadamva_,[89] _Karavira_,[90] _Agnimukhya_,[91] _Asoka_,
_Raktachandan_,[92] _Paribhadraka_,[93] and many other trees. Ascending
those trees or lowering them by force on earth, do thou proceed living
on those fruits like unto ambrosia. Passing by this forest, O
Kakuthstha, thou shalt reach another abounding in trees blooming with
flowers like unto the garden of celestials and _Uttarkuru_ where in all
the months of the year the trees produce fruits and honey and where all
the seasons dwell as in the forest of _Chaitkraratha_.[94] There stand
beautifully many a tree lowered down with the burden of fruits,
containing towering branches, dense as a collection of clouds or a
mountain. Ascending those trees and lowering them, Lakshmana shall offer
thee, fruits like unto ambrosia. O heroes, ranging from forest to
forest, from high mountains to hillocks, ye shall get at the lake Pampa,
void of gravels and acquatic plants and hence there is no danger of
falling down to the people, having level watering-places, covered with
sands and blooming with red and white lotuses. There emit forth musical
notes, swans, frogs, cranes and ospreys sporting in the lake Pampa. They
are not filled with terror in view of human beings, inexperienced as
they are in the matter of destruction. O Raghava, do ye fare on those
plump birds like unto a lump of clarified butter and diverse fishes such
as _Rohita_,[95] _Chakratunda_,[96] and _Nala_.[97] O Rama, the devoted
Lakshmana, shall offer unto thee, various other best fishes, devoid of
scale and fins, plump, filled with bones, having destroyed them with
shafts and roasted them in fire. And after thou hadst feasted on them,
Lakshmana shall bring thee water for drinking on a lotus leaf, smelling
like a lotus, coming in contact with flowers, delicious, pleasantly
cold, wholesome, void of impurities, transparent like silver and
crystal. And while roaming in the evening he shall point out unto thee
fat monkeys ranging in the wood and lying in the hollows of mountains.
And thou too, O best of men, shalt behold those fat monkeys, who had
drunk water, roaring like unto oxen appearing on the banks of a river to
drink water. And rambling in the evening, thou shalt assuage thy grief
beholding the pleasant water of Pampa and blossoming trees. There, O
Raghava, the _Tilakas_ and _Naktamalakas_, crested with flowers and full
blown white and red lotuses shall mitigate thy sorrows. There liveth no
person who wears garlands of those flowers. Garlands strung with those
flowers never wither away, O Raghava, because the disciples of the great
ascetic Matanga lived there with concentrated hearts. Drops of
perspiration, falling on the earth from the persons of those ascetics
worn out with the burden of the wild fruits collected by them for their
spiritual guide, have been transformed by virtue of their asceticism
unto these garlands. These garlands do never wither, O Raghava, because
of their origination from those drops of perspiration. Even at the
present day, O Kakuthstha, there liveth an immortal mendicant woman, by
name _Savari_, who had waited in attendance upon those departed ones.
Beholding thee, O Rama,who art adored of all creatures like unto the
Deity Himself, that mendicant woman, ever engaged in pious observances,
shall attain to the abode of celestials. O Rama, turning to the western
bank of Pampa, thou shalt, O Kakuthshtha, behold the incomparable and
secret asylum of Matanga. Fearing the divine authority of that great
ascetic Matanga, the elephants, though there are many, dare not cross
the threshold of his asylum. O Raghava, this forest is widely known as
Matanga-wood. Thou shalt sport, O Rama, with a delighted heart in that
forest resembling the celestial garden--_Nandana_ and filled with
various birds. There stands in front of Pampa the highly inaccessible
mount _Rishyamuka_, ornamented with many a blossoming tree and guarded
on all sides by little serpents. That mount is highly munificient. It
was created by Brahma in the days of yore. A person, sleeping on the
summit of that hill and dreaming of an accession of wealth, really gets
at it after the dream is over. A perpetrator of iniquitous deeds and
engaged in impious observances ascending that hill, the Rakshasas seize
upon him, asleep, and bruise him. Thou shalt hear the terrible roar of
the young elephants ranging in the asylum of Matanga, situated on the
banks of Pampa. Thou shalt furthermore observe many a quickly moving,
infuriated elephant, resembling clouds in hue and with red temporal
juice oozing out of their heads, roaming here and there sometimes
separately and again in a band. Those mighty elephants, roaming the
forest, return to their woody homes, drinking the pleasant, pure and
sweet smelling water of Pampa. And do thou assuage thy grief, beholding
there the bears, wolves and _Rurus_ of a tender countenance like unto
sapphire, who are harmless and never afraid of human beings. There is a
huge cave, O Rama, in that mountain, covered on all sides with rocks and
where it is very hard to enter. At the entrance of that cave lies a
beautiful, wide lake of cool water, hedged on all sides with trees
abounding in fruits. There liveth with other monkeys the virtuous-souled
_Sugriva_, who sometimes resideth on the summit of the hill." Having
thus addressed Rama and Lakshmana, _Kavandha_, highly powerful
resembling the sun in effulgence and wearing garlands appeared beautiful
on the sky. Thereupon Rama and Lakshmana, preparing to proceed spoke
unto that great one stationed in the sky, saying, "Do thou go." Whereto
_Kavandha_ replied, saying "Do ye proceed to make good your end" and
bidding them adieu, who were well pleased, departed. Regaining his
pristine beauty and shining in grace and effulgence that _Kavandha_, who
was on the sky, fixing his looks upon Rama, and pointing out unto him
his way, said "Do thou make friends with (Sugriva)".
[76] A fruit-tree, the rose apple--_Lat. (Eugenia Jambolana)_.--T.
[77] A tree commonly _Piyal--Lat. (Buchanania latifolia)_.--T.
[78] The bread fruit or _Jaka_ tree--_Lat. (Artocarpus
integrifolia)_.--T.
[79] The Indian fig-tree--_Lat. (Ficus Indica)_.--T.
[80] Waved leaf fig-tree--_Lat. (Ficus infectoria)_.--T.
[81] A sort of ebony--_Lat. (Diospyros gtutinosa)_.--T.
[82] A holy fig-tree--_Lat. (Ficus religiosa)_.--T.
[83] The name of a tree commonly _Kaniyar--Lat. (Pterospermum
acerifolium)_.--T.
[84] The mango--_Lat. (Mangifera Indica)_.--T.
[85] A small tree--_Lat. (Mesua ferrea)_.--T.
[86] A kind of tree commonly _Tila_.--T.
[87] A tree--_Lat. (Galedupaarborea Rex)_.--T.
[88] Blue _Asoka--Lat. (Jonesia Asock)_.--T.
[89] A plant commonly _Kadamva--Lat. (Nauclea Kadamba)_.--T.
[90] A fragrant plant--_Lat. (Oleander or Nerium Odorum)_.--T.
[91] The marking nut plant--_Lat. (Semecarpius anacardium)_.--T.
[92] Red Sandal.--T.
[93] The coral tree--_Lat. (Erythrina fulgens)_.--T.
[94] The garden of the deity _Kuvera_. It is derived from
_Chithraratha_--a _Gandharba_ in charge of the garden.
[95] The Rohi fish--_Lat. (cyprinus Rohita Ham)_.--T.
[96] A kind of fish resembling a wheel in appearance.--T.
[97] A kind of sprat, according to some, a shrimp or prawn.--T.
SECTION LXXIV.
Thereupon Rama and Lakshmana, sons of a kingly father, passing along the
way, pointed out by _Kavandha_, leading to the lake Pampa, proceeded
towards the West. They wending their way desirous of seeing Sugriva,
there came within the compass of their vision many trees, grown on the
summits of the mountains, blossoming with flowers and abounding in
fruits tasting sweet like unto honey. Passing the night on the summit of
a hill those two descendants of Raghu arrived at the western bank of
Pampa and espied the pleasant asylum of _Savari_. Getting at that
charming hermitage covered on all sides with trees and casting their
looks around they beheld that female mendicant-- _Savari_. No sooner had
that one of perfect asceticism beheld those highly intelligent Rama and
Lakshmana than she rose up with folded hands and touching their feet
offered them duly water for washing their feet and mouth. Thereupon Rama
spake unto that female ascetic, engaged in religious services, saying,
"O thou of sweet accents, hast thou got all hindrances to asceticism
removed? Is thy asceticism growing stronger every day? O thou having
asceticism for thy wealth, hast thou restricted thy anger and fare? Hast
thou observed the commandments and attained to mental felicity? Hast thy
attendance upon thy spiritual guide borne fruits?" Being thus accosted
by Rama that old _Savari_, of accomplished asceticism and recognised by
the _Sidhas_, approaching Rama spake:--"Favoured with thy presence my
asceticism hath attained to its consummation. Blessed is my birth,
fruitful is my service unto my spiritual guides and accomplished is my
asceticism. O best of men, thou art the foremost of celestials;
worshipping thee I attain to the abode of deities. O gentle one, slayer
of foes, thou that dost confer honors on men, thyself casting thy
auspicious looks upon me, consecrated I, by thy favour, shall attain to
the imperishable land of celestials. On thy setting foot on the mount
_Chitrakuta_, the ascetics whom I served, ascending celestial cars of
incomparable lustre, departed to heaven. Those great ascetics, cognizant
of virtue, said to me, "Rama shall come to thy holy asylum. Do thou
receive with great reverence that guest together with Lakshmana. On
beholding him, thou shalt attain to that best land of the celestials
whence none returneth. O best of men, I was thus told, by those great
ascetics, and for thee I have collected various wild fruits growing on
the banks of Pampa." Being thus addressed by _Savari_, the
virtuous-souled Raghava spake unto her conversant with the knowledge of
past and future, saying, "I have heard from Danu, in truth, about thy
divine authority as well as that of thy spiritual guides. If thou
purposest so I wish to witness it with my own eyes." Hearing these
accents dropping from Rama's lips, _Savari_ showing unto them the vast
forest said, "Do thou behold, O Raghava, this forest, crowded with deer
and birds resembling a dense cloud. This forest is known as Matanga's
wood. Here in this forest the pure-souled preceptors sacrificed unto
fire their persons consecrated by the _Mantras_ as Mantra itself. This
is that altar _Pratyaksthali_, ascending which my worshipful preceptors
used to offer flowers unto the deities with hands trembling with toil.
Behold, O best of Raghus, this altar of incomparable beauty, by virtue
of their asceticism, hath been still shedding its lustre on all the
sides. Behold, again, the seven seas have appeared here in conjunction,
at their very thought, worn out with fasts and therefore incapable of
moving on. Even those barks, which they used to place on these trees
after ablution have not yet been dried up. These flowers, of blue colour
which they offered unto the deities, being engaged in divine services,
have not yet been withered away. Thou hast observed this entire forest
and heard every thing worth hearing. I purpose now to renounce my body
being commanded by thee. I wish to approach those pure-souled ascetics,
whom I used to wait upon, and whom these asylums belong to. Hearing with
Lakshmana the speech of that pious one, Rama gained an excess of joy and
exclaiming, "Wonderful it is!" again spake unto _Savari_ of keen
austerities,--"O gentle one, I have been worshipped by thee. Do thou
repair at thy ease and pleasure." Being thus addressed and ordered by
Rama, _Savari_, wearing matted locks, rags and the skin of an antelope,
surrendered herself unto fire and rose high up in the welkin like onto
blazing fire. Adorned with celestial ornaments, wreathed with celestial
garlands, sprinkled with sandal-paste and wearing celestial cloth she
appeared of exquisite grace and lighted up the quarters like unto
lightning. By virtue of her devout meditation, _Savari_ repaired to that
holy region when dwelt her spiritual preceptors--the pure-hearted
ascetics.
SECTION LXXV.
After Savari had repaired unto heaven by virtue of her divine prowess,
Rama with his brother Lakshmana began to ponder over the pious influence
of those great ascetics. Thinking within himself about the divine
authority of those great ones, the virtuous-souled Rama spake unto
Lakshmana, devoted and ever engaged in his well-being.--"Beheld have I,
O gentle one, the wondrous asylum of the pure-souled ascetics filled
with diverse birds and tigers rambling friendly with antelopes. O
Lakshmana, we have performed ablutions in the sacred waters of these
seven seas and offered oblations unto our manes. Our misfortunes have
ended and prosperity hath appeared and my mind is now filled with
ecstacy of delight. Me-thinks, best of men, auspiciousness shall soon
appear unto us; do thou come, therefore, we shall proceed towards the
picturesque lake Pampa. Yon appeareth in view, at no distance, the mount
Rishyamuka. Here dwells with four monkeys, the virtuous-souled Sugriva--
Suryya's son, in constant fear of Vali. I am in a hurry to behold
Sugriva the best of monkeys, for my business--Sita's quest--is entirely
at his hands." Unto the heroic Rama, speaking thus, Saumitri said.--"Let
us depart soon, I am in haste too." Issuing out of Matanga's asylum, the
mighty Rama, lord of men, repaired with Lakshmana to the lake Pampa.
Exercised with grief, he arrived at the bank of that best of lakes,
beholding (as he passed along), vaious trees and pools, the mighty
forest covered on all sides with huge trees and flowers and resounding
with the noise of lapwings, peacocks, woodpeckers and various other
birds and rattling of the bamboos. Beholding, from distance, Pampa of
sweet, cool and pure water, Rama performed ablution at the Matanga Sara
(a portion of Pampa) and paced slowly towards the lake. Thereupon
Dacaratha's son, stricken with grief, bathed in Pampa, covered with
lotuses. It was adorned on all sides with _Tilakas_, _Asokas_,
_Punagas_, _Uddalas_ and _Vakulas_. It was a lake girt on all sides with
pictueresque gardens, having its waters undulating beautifully and
transparent like unto crystal, and covered all around with soft sands.
It was filled with fish and tortoise, adorned with trees on its banks,
encircled with creepers embracing her like companions and frequented by
_Gandharbas_, _Kinnaras_, serpents, _Yakshas_ and Rashasas. It was
covered with trees and creepers of various kind, of cool water, and
enveloped with beauty. It was, somewhere, of red hue, in contact with
water lillies, somewhere white with _Kumudas_, somewhere blue with blue
lotuses like unto a blanket of diverse hues. It was filled with white
and red lotuses and encircled with blossoming mangoe groves and
resounding with the music of the peacocks. Beholding Pampa, ornamented
like a damsel with _Tilakas_, _Bijapuras_,[98] fig-trees,
_Sukladrumas_,[99] flowery _Karavis_, blossoming _Punnagas_, groves of
_Malati_[100] and _Kunda_,[101] _Vandhiras_,[102] _Nichulas_,[103]
_Asokas_, _Saptaparuas_,[104] _Ketakas_,[105] _Atimuktas_,[106] and
various others trees, Rama the mighty son of Dacaratha began to lament
with Lakshmana. "There stands on its bank the mount Rishyamuka,
abounding in various metals and covered with trees of varieagated
flowers as mentioned before (by _Kavandha_). There dwelleth the famous
lord of monkeys, Sugriva, the heroic son of the great Rikshyaraja. O
best of men, do thou approach the chief of monkeys." Rama, having truth
for his prowess, again spake unto Lakshmana, saying, "O Lakshmana, how
shall I live without Sita, who have been deprived of my kingdom, who am
poorly and have Sita for my life?" Having said this unto Lakshmana, who
had nothing else in view, that best of Raghus, racked with sorrow and
grief and oppressed by Cupid, entered the lake Pampa graced with
lotuses. Proceeding slowly, observing the forest, Rama beheld and
entered with Lakshmana Pampa, girt on all sides with beautiful woods and
filled with a multitude of diverse birds.
[98] Common citron--_Lat. (Citrus-medica)_.--T.
[99] _Lat. (Symplaces racemesa)_.--T.
[100] Great-flowered Jasmine--_Lat. (Jasminum Grandiflorum)_--T.
[101] A kind of Jasmine:--_Lat. (J. Multifiorum)_.--T
[102] _Lat. (Memisa Sirisha)_.--T.
[103] _Lat. (Barringtonia Acutangula)_.--T.
[104] _Lat. (Abstenia Scholaris)_.--T.
[105] _(Pandanus Odoratissumus)_.--T.
[106] _Lat. (Gaertnera Racemosa)_.--T.
END OF THE ARANYAKANDAM
KISHKINDHA KANDAM.
SECTION I.
Repairing with Lakshmana to the lake Pampa filled with red and white
lotuses and fish Rama having his senses agitated began to lament. And
beholding there that lake his senses were stirred with delight. Troubled
with passion he spake unto Saumitri saying,--"Behold, O Saumitri, how
beautifully appeareth Pampa of transparent water like unto Baidurja,
graced with full-blown red and white lotuses and various trees. Observe
again, O son of Sumitra, the picturesque wood-land around the lake,
where trees, crowned with large branches resembling the summits of a
mountain, appear like so many hills. Mental agony arising from Sita's
ravishment and Bharata's grief, have been grinding me who am already
stricken with sorrrow. Verily conduceth to my felicity the pleasant lake
Pampa of cool water, scattered with various flowers, covered with
lotuses, highly graceful, girt with variegated woods abounding in
voracious animals and frequented by deer and birds. This green common,
chequered with yellow and blue, appeareth of enhanced beauty by the
various flowers of the trees as if covered with a blanket of diverse
hues. The tops of the trees rich with flowery bunches are gnarled with
creepers of blossoming tips. Now hath appeared, O Saumitri, the fragrant
spring of pleasant breezes, when greatly prevaileth the influence of
Cupid and the trees are graced with fruits and flowers. Behold, O
Saumitri, the beauty of the woods, showering flowers like unto clouds
pouring forth rain. Various trees growing on rocky surfaces, moved by
the wind have been scattering flowers on the earth. Behold, O Saumitri,
the wind is sporting as it were with flowers dropt, dropping and hanging
on the trees. The bees, driven off and singing, pursue the wind, moving
the flowery branches of the trees. While issuing out of the mountainous
hollows the wind is singing as it were and making the trees dance with
the musical notes of the delighted cuckoos. The wind, making the tops of
the trees collide with each other, is as it were stringing them
together. The sandal-cool wind, of pleasant touch, ever removing the
exhaustion of toil, is blowing everywhere carrying with it pure
fragrance. The trees in this nectar-smelling forest are sounding as it
were with the hum of bees. Hillocks overtopped with picturesque and
flowery trees stand beautifully on this mountainous expanse. Trees with
flowery tops, tossed by the airy currents and crested with the bees, are
as if dancing in accompaniment with melodious strains. Behold, the
_Karnikaras_ covered with flowers appear on all sides like unto human
beings decorated with golden ornaments and wearing yellow cloths. This
spring, O Saumitri, sounded by the musical notes of the birds hath been
kindling my grief who am without Sita. Cupid hath been smiting me the
more who am stricken with grief, and the cuckoos have been defying me,
displaying their mirth, O Lakshmana. At the pleasant fountains the
delighted _Datyuahas_ with their warblings have been afflicting me who
am possessed by Cupid. Formerly my dear one, while in the asylum,
delighted with the music of these birds, used to attain to a greater joy
addressing me to hear them. Behold, birds of variegated hues, emitting
forth diverse notes have been alighting upon the trees, groves and
creepers from various quarters. O Saumitri, birds and bees of melodious
notes accompanied by their co-mates and delighted with their mutual
companionship are on the banks of this lake. There live happily flocks
of delighted vultures. The trees sounded by the lascivious murmurs of
_Datyuhas_ and _Punskokilas_ have been kindling my amour. The fire of
spring having clusters of Asokas as its embers, the hum of bees as its
sound, the redness of the twigs as its flame, hath been burning me. O
Saumitri, of what avail is this life unto me, not beholding Sita of
sweet accents, having eyes with their eye-lashes, and a head of curly
hair. O blameless one, this season, when the groves become charming and
the border-lands resound with melodious strains of the cuckoos, is the
most beloved of my dear one. Methinks, this fire of distress,
originating from amorous trouble and enhanced by the influence of
spring, shall soon burn me down. My amorous feelings shall attain to an
intense height, as I do not behold Sita before, whereas see the
beautiful trees around. Sita, away from my vision and the spring, drying
up perspiration, have been both inciting my _amour_. That one having the
eyes of a fawn and ruthless vernal breeze, O Saumitri, have been
oppressing me who am overpowered with anxiety and grief. These peacocks
and pea-hens unfurling their wings like unto crystal lattices, have been
dancing hither and thither. These maddened peacocks encircled by the
pea-hens, have been aggravating my amorous desire who am already
possessed by the Cupid. Observe, O Lakshmana, there danceth with her
dancing mate on the mountainous expanse, the pea-hen, troubled with
amorous sentiments. The peacock unfolding his charming wings is moving
after his dear mate mocking me as it were with his cry. Surely the
Rakshasa hath not brought my dear one in this forest of peacocks and
therefore they dance with their mates in this picturesque forest land.
It is unbearable for me to live without Sita in this season of flowers.
Behold, O Lakshmana, this attachment is to be seen even amongst the
brutes. The pea-hen being influenced by passion is approaching her mate.
Sita of expansive eyes would have thus neared me being influenced by
_amour_ had she not been carried away. In this season of spring flowers
of this forest are of no avail to me. These pleasant flowers of the
trees have been uselessly falling on the earth with the bees. The birds
exciting my desire have been delightedly warbling in flocks as if
welcoming each other. Surely Sita, under the influence of another
person, is lamenting in the same strain, as I do, if spring hath
appeared there. Even if spring hath not appeared there how can Sita
having eyes resembling full-blown lotuses live in my separation? If
spring is there, what can it do her having a beautiful hip and loins,
who hath already been overpowered by a mighty enemy? Surely shall my
dear wife of a slender make, having eyes like lotus-petals and of sweet
accents renounce her life at the appearance of this spring? Methinks,
for certain, the chaste Sita shall not be able to maintain her being at
my separation. Vaidehi's attachment is entirely centred in me and mine
in her. This cool breeze of a pleasant touch, carrying the fragrance of
flowers appears like a fire-brand unto me who am thinking of my spouse.
That breeze appeareth painful unto me in Sita's absence which, ere this,
had been regarded by me as a source of pleasure in her company. This
bird set up a cry in the sky at that time[107] and now sitting on the
tree is crying delightedly. This bird flying up in the sky brought about
Sita's ravishment and this bird shall take me to her having expansive
eyes. Hear, O Lakshmana, the maddening notes of those birds sitting on
the tops of the flowery trees and setting up their melody. The
_Vramaras_ are approaching the _Tilakas_ tossed by the wind like unto
intoxicated damsels. This _Asoka_, enhancing the desires of the amorous,
stands here, as if remonstrating with me by its clusters shaken by the
wind. There appear, O Lakshmana, those blossoming mangoe trees like unto
persons, exercised with passion and smeared with unguents of sandal.
Behold, O Saumitri, O foremost of men, the _kinnaras_ are ranging at
large in this varieagated forestland on the banks of Pampa. Here the
fragrant red lotuses are shedding forth their splendour like unto the
newly risen sun. Here appeareth beautifully the lake Pampa of
transparent water, filled with blue and fragrant lotuses, swans and
_Karandhabas_ and abounding in red lotuses like unto the virgin rays of
the sun and having their filaments crushed by the bees. And the
beautiful woods around the lake have been manifesting their beauty,
filled with _chakrabakas_ and the herds of elephants and deer desirous
of drinking water. Behold, Lakshmana, the picturesque view of the
lotuses oscillated by the ripples driven to and fro by the wind. I do
not delight in my life, not beholding Sita, having expansive eyes like
unto lotus-petals and ever fond of lotuses. O how wily is the course of
Kama who hath been presenting unto my mind that auspicious one, hard to
attain and of sweet-accents! Had I not been overpowered by this season
of spring with blossoming trees, I would have been able to put up with
the present amorous infliction. The objects which appeared beautiful
unto me while in the company of Sita, now seem shorn of all grace in her
separation. My eyes pant for beholding those lotus-petals, O Lakshmana,
because of their resemblance with Sita's eyes. Issuing out of the trees
and touching the filaments, the pleasant wind is blowing like unto
Sita's breath. Behold O Lakshmana, the flowery branches of the
_Karnikaras_ on the summits of the mountain situated on the southern
bank of Pampa. This prince of mountains, beautified with various metals,
hath been throwing up dusts of diverse colors driven by the wind. O
Saumitri, these mountainous expanses are burning in beauty with
blossoming and beautiful _Kinsukas_ void of leaves. These fragrant
_Malatis_, _Mallikas_, _Karavis_ and lotuses, growing on the banks of
Pampa, and fostered by Pampa's water, and _Ketakis_, _Sindhubaras_,
_Basantis_, _Matulingas_, _Purnas_, _Kunda_ groves, _Chiribilyas_,
_Madukas_, _Banjulas_, _Vakulas_, _Champakas_, _Tilakas_, _Nagas_,
_Padmyakas_, blue _Asokas_, _Ankolas_, _Kurantas_, _Churnakas_,
_Paribhadrakas_, and yellow _Lodhras_ on the hills like unto manes of a
lion, are in flowers. There appear beautifully on the hills, blossoming
_Chutas_, _Patalas_, _Kobidaras_, _Muchukundas_, _Arjunas_, _Ketakas_,
_Uddalakas_, _Sirisas_, _Singsapas_, _Dhabas_, _Salmalis_, _Kingsukas_,
_Raktas_, _Kuravas_, _Tinisas_, _Naktamalas_, sandal trees, _Syandanas_,
_Hintalas_, _Tilakas_ and _Nagas_. Behold, O Saumitri, many a beautiful
and blossoming tree growing on the banks of Pampa and gnarled by
creepers having flowery tips. Like unto inebriate damsels, these
creepers are embracing the trees, hard by, having their branches tossed
by the wind. The breeze, delighted with various tastes is passing from
tree to tree, mountain to mountain and forest to forest. Some fragrant
trees, covered with flowers and some with buds, appear beautifully
green. Saying, 'this is sweet', 'this is pleasant' and 'this is
full-blown,' the attached bees are falling to the trees. And rising
again they are approaching the other trees growing on the banks of
Pampa. This forestland, strewn with flowers dropping spontaneously from
the trees like unto a bed sheet, hath become pleasant. O Saumitri, the
mountainous levels variegated with flowers, are appearing like unto
beds. Behold O Saumitri, the origination of flowers in the trees at the
expiry of the winter. The trees as if vieing with each other, have
blossomed in this season of flowers. The trees, O Lakshmana, with bees
humming around and with flowery branches are as if welcoming each other.
This swan, hath been sporting with its mate in the lucid water of Pampa
exciting my amour. Truly does this lake like unto Mandakini itself,
deserve the accomplishments that are known all over the world. O best of
Raghus, I do not desire Ayodhya or the dignity of Indra if that chaste
Sita, be found here and if I can live with her. I shall renounce all
desires and thoughts if I can sport with her in this picturesque and
green forest-land. These trees, clothed in diverse flowery attires, have
been exciting my thought in this forest, who have been deprived of my
dear one. O Saumitri, behold this Pampa of cool water, enveloped on all
sides with lotuses, and frequented by _Chakrabakas_, _Karandavas_,
_Chraunchas_, _Plabas_ and high deer. Its beauty hath been further
enhanced by the birds caroling. Diverse delighted birds have been
exciting my passion, reminding me of my dear spouse, of blameless
countenance, having a moonlike face and eyes resembling lotus-petals.
Behold on the yonder mountainous expanse of various colors, stags
sporting with hinds and myself on the other hand forsaken by Vaidehi
having eyes resembling those of an antelope. These deer ranging hither
and thither have been distressing my soul. It is then only that I shall
attain to mental quietitude if I can behold Sita on this charming
mountainous expanse filled with birds and deer. It is then that I shall
draw my vital breath, O Saumitri, if Vaidehi, of slender waist, with me,
enjoyeth the fine breeze of Pampa dispersing the fragrance of lotuses
and _Saugandhikas_ and ever assuaging grief. Blessed are they, O
Lakshraana who enjoy this wild breeze of Pampa. How hath that
exquisitely fine daughter of Janaka, my beloved spouse, having eyes
resembling lotus-petals, brought under the control of another person,
been living forsaken by me? What shall I speak unto that virtuous,
truthful king Janaka when he shall interrogate me about Sita's welfare
in an assembly? Where is that Sita now who followed me in the track of
virtue, who am unfortunate and have been exiled unto woods by my Sire?
How shall I keep up (my being) being poorly, O Lakshmana, being forsaken
by that Sita who followed me, deprived of kingdom and sense? My heart is
sinking not beholding her fine spotless countenance, having eyes
resembling lotuses and smelling sweet. When shall I hear again O
Lakshmana, the sweet incomparable and auspicious accents of Vaidehi,
intervened by smiles and couched in an elegant and easy style? That
chaste and exquisitely fine damsel even when afflicted in the woods used
to welcome me under the influence of Cupid as if she were delighted and
had her sorrows removed. O son of a king, what shall I speak unto
Kaucalya in Ayodhya when she will ask mc of her high-souled
daughter-in-law's welfare and whereabouts? Do thou proceed, O Lakshmana,
and join Bharata gifted with fraternal affection. I am incapable of
living any more without that daughter of Janaka." Thereupon Lakshmana
addressed unto the high-souled Rama who was thus bewailing like one
helpless with the following pregnant and immutable words. "Forsake thy
grief, O Rama. May good betide thee. Do not grieve O best of men. Even
the sinless persons lose their seuse when they are afflicted with grief.
Remembering the grief consequent on separation do thou forsake thy
attachment unto thy dear one. Out of an excess of oil even the wick
burneth itself. O worshipful one, even if he hideth himself in the
region under the earth or in a darker quarter, Ravana shall not be able
to draw his breath. Do thou procure information about that
vicious-souled Rakshasa; either he shall give up Sita or meet with
destruction. Unless he gives back Sita, forsooth I shall kill him even
if he enters with her into Diti's womb. Do thou, console thyself and
renounce thy poorliness of mind, O worshipful one. Without sufficient
endeavours even men of energy do not regain their lost ends. O
worshipful one mighty is the course of energy. And than this there is no
greater power on earth. And there is nothing unattainable in this world
to one gifted with energy. Persons endowed with zeal do never wear away
in their actions. And resorting to this energy only that we shall regain
Janaki. Do thou not percieve that thou art high-souled and highly
educated? And leaving behind grief do thou forsake thy amorous madness."
Being thus accosted by Lakshmana, Rama having his mind stricken with
sorrow, attained to mental quietitude renouncing grief and dolour.
Thereupon Rama, of unimaginable prowess, passed slowly by the pleasant
and charming Pampa with banks girt with trees shaken by the wind.
Thereupon the high-souled Rama, stricken with grief passed along
beholding the forest-land, fountains, caves and revolving aside (the
pregnant words of Lakshmana). And the high-souled Lakshmana, of
unagitated mind, intent upon Rama's welfare and wending like unto an
infuriated elephant, cheered him up by means of moral and heroic
counsels. Beholding their countenances passing strange, that mighty
chief, of monkeys, while ranging near the mount Rishyamuka, became
highly terrified and motionless. Observing them range there, that
high-souled monkey, wending slowly like unto an elephant and stricken
with fear and grief, became exceedingly sorry. Espying the highly
powerful Rama and Lakshmana there, monkeys, terrified, entered into that
holy and pleasant asylum, a worthy refuge and having its inside always
frequented by them.
[107] This refers to the time when Rama was united with Sita _i. e._ at
the time of his wedding, At that time the bird, flying up in the
sky set up an inauspicious cry indicating that in no distant time
he should be separated from her; and now his sitting on the tree
and cawing delightedly indicated that he should soon be re-united
with her.--T.
SECTION II.
Beholding those two high-souled brothers Rama and Lakshmana, heroic and
with great scimitars in their hands, Sugriva became terrified. That best
of monkeys, of a disturbed mind, cast his looks around and could not
stand (patiently) at any place. Beholding those two of great prowess he
could not make up his mind to remain there and the heart of that
terrified monkey, sank. Pondering over what is more and what is less
important the virtuous-souled Sugriva became highly anxious along with
that monkey-herd. Beholding Rama and Lakshmana, Sugriva, the king of
monkeys, greatly exercised with anxiety spake unto his counsellors,
saying--"Forsooth, these two heroes, in false guises and wearing bark,
despatched by Vali, have come here traversing the forest stronghold."
Beholding these two mighty archers the counsellors of Sugriva, quitting
that mountainous expanse proceeded to another best of hills. Thereupon
proceeding quickly the commanders of various monkey herds stood
encircling the king of monkeys and the chief of leaders. The monkeys
thus sharing in the misery and happiness (of their chief) proceeded
jumping from hill to hill shaking the summits thereof, with the velocity
(of their persons). Thereupon those mighty monkeys, jumping, broke down
the flowery trees of that stronghold. Those best of monkeys, springing
all around that mighty hill, proceeded terrifying the deer, the wild
cats and the tigers. Stationed on that best of mountains the ministers
of Sugriva, coming in the front of that monkey-chief, stood with clapped
palms. Thereupon Hanuman, skilled in speech, spake unto Sugriva,
terrified and afraid of Vali's wicked wiles, saying:--"Let all the
monkeys renounce Vali's fear; in this best of mountains, Malaya--there
is no fear of him. I do not behold, O best of monkeys, that wicked Vali
of terrible looks, afraid of whom thou hast fled away and for whom thou
art anxious. I do not observe here, O gentle one, the wicked-souled
Vali, thy elder brother of impious actions and whom thou dost fear and I
do not percieve any terror proceeding from him. O monkey-chief, truly
manifest is thy monkey-hood and it is through thy light-heartedness that
thou art incapable of fixing thy soul. Gifted with intellect and
knowledge do thou perform all by means of gestures. A king void of sense
cannot govern all creatures." Hearing those pregnant words of
Hanuman,Sugriva said in better accents--"Who is not terified beholding
those two mighty armed heroes, having expansive eyes, with bows, arrow,
and daggers in their hands like unto two sons of a celestial? Methinks
these two best of men have been despatched by Vali. Kings have many
friends. And it is not proper for me to place confidence in them. People
should know that enemies, always treacherous by nature, range under
false guises. And those foes, availing of their credulity, bring about
their destruction whenever opportunity presents itself. Vali is
eminently expert in despatching business. Monarchs, cognizant of many a
wily expedient, bring about others' destruction. It is proper to discern
them by means of disguised spies. O monkey, do thou proceed under a
false guise and come by their intentions, examining them aright by their
countenances, gestures and words. Do thou ascertain their intention. If
dost thou find them delighted, secure their confidence in my favour, by
eulogizing me again and again and giving out unto them my views. O best
of monkeys,do thou ask them why they have entered this forest, if thou
dost perceive that these two archers are pure-souled. Do thou determine
the fairness and unfairness of their purpose by means of their gestures
and conversation." Being commanded by that chief of monkeys, the son of
Maruta purposed to approach Rama and Lakshmana. Assenting to the words
of the terrified and unconquerable Sugriva and saying 'Be it so,'
Hanuman, the high-souled monkey proceeded where the heroic Rama was with
Lakshmana.
SECTION III.
Understanding the words of the high-souled Sugriva, Hanuman, proceeded,
springing, from the mount Rishyamuka, towards the descendants of Raghu.
Thereupon renouncing his monkey shape, the son of Maruta, not confidihg
in them, assumed the semblance of a mendicant. Approaching them humbly,
Hanuman paid obeisance unto them. And he eulogized them truly in words,
sweet and pleasant. Greeting duly those two heroes, having truth for
their prowess, that best of monkeys addressed them in sweet accents in
consonance with Sugriva's instructions. "Ye are ascetics of celebrated
austerities, resembling the Rajarshis and celestials and best of
Brahmacharis, why have ye come here causing fear unto these deer and
other wild animals of the forest? Surveying around the trees grown on
the banks of Pampa, ye have enhanced the beauty of this lake of
auspicious water. Who are ye two youthful figures of mighty arms,
wearing bark, patient, sighing and troubling these wild animals? Heroic,
of leonine looks, gifted with mighty strength and prowess, slayers of
foes, and holding a bow like unto that of Sakra; graceful, of a pleasant
countenance, of prowess like unto a mighty bull, having hands resembling
the trunks of elephants, effulgent, great among men, youthful,
beautifying this chief of mountains with the effulgence of your persons,
worthy of having kingdoms, and like unto celestials, why have ye come
here? Having eyes resembling lotus-petals, heroic, wearing matted locks,
resembling each other, have ye come here from the celestial region?
Verily the Sun and the Moon have come down to the earth of their own
accord. Of spacious breast, heroic, having leonine shoulders, gifted
with high energy, stout like unto plump bulls and human albeit looking
like celestials, why are not your long, round arms, resembling
_Paridhas_ and deserving all ornaments adorned? Methinks ye two are
perfectly able to protect this entire earth, filled with forests and
oceans, and intersected by the mountains Vindhya and Meru. These thy
painted and smooth bows appear like unto the thunder-bolts of Indra
adorned with gold. And these beautiful quivers are filled to the brim
with sharpened and deadly shafts like unto flaming fire and serpents.
And these two daggers, of mighty proportions, furnished with burning
gold, appear like unto serpents, let loose. Why do ye not answer me
accosting you thus? A certain heroic and virtuous monkey-chief, by name
Sugriva, hath been journeying on this earth, distressed at heart, being
driven away by his brother. I have come here being despatched by that
high-souled Sugriva--my name is Hanuman, the foremost of monkeys. That
virtuous-souled Sugriva desires to make friends with you. And know me to
be his counsellor--a monkey, the son of _Pavana_, ranging every where at
my will, coming here, under the guise of a mendicant, from the mount
Rishymuka, for the welfare of Sugriva." Having addressed thus those two
heroes--Rama and Lakshmana, Hanuman, conversant with words and skilled
in speech, did not speak again. Hearing those words, the effulgent Rama,
with a delighted countenance, spake unto his younger brother,
Lakshmana--sitting by him. "He is the counsellor of the high-souled
Sugriva, the lord of monkeys and hath approached me, soliciting my
friendship in his (Sugriva's) favour. Do thou welcome, with pleasant
words, O Saumitri, this monkey--Sugriva's minister, the subduer of foes,
affectionate and skilled in speech. None can speak thus who hath not
mastered the _Rig-veda_, borne well the _Yajur-veda_ and acquainted
himself thoroughly with the _Shyam-veda_. Forsooth he hath studied well
all the Grammars, for he hath not used a single inelegant word though he
hath addressed me with a number of them. And no defect was perceived on
his countenance, eyes, forehead, brows or on any of his limbs. His
words,--few, beyond all suspicion, pleasant, and uttered in a mild
tone,--came out readily of his throat and breast. He has uttered
accents, wonderful, ready, accomplished, auspicious and captivating.
Whose heart is not moved by these wonderful words, proceeding from
heart, throat and brain)? Even an enemy, who hath his sword uplifted,
(is moved). O sinless one, how doth that monarch accomplish his objects
who hath not got such a messenger? Indeed whose emissaries are so
accomplished, all his missions are fulfilled only by virtue of their
words." Thus addressed, Saumitri, skilled in speech, welcomed that
monkey--Sugriva's counsellor and son of Pavana. 'O learned one! We knew
well the accomplishments of the high-souled Sugriva. We shall find out
that king of monkey herds. O Hanuman, O best of monkeys, we shall go by
whatever thou shalt say, under the instructions of Sugriva." Hearing
these skillful words, that son of Pavana, delighted, revolving within
him the means for Sugriva's conquest, purposed to bring about a friendly
union between them.
SECTION IV.
Hearing those words (of Rama) and learning his amicable feeling (in
relation to Sugriva} as also, seeing that Rama was willing to assist
Sugriva. Hanuman, getting exceedingly delighted, remembered Sugriva.
"Since this one of successful acts hath been come by and also this
business is in hand, the high-souled Sugriva will most probably obtain
the monarchy." Then transported with joy, that foremost of monkeys,
Hanuman, in these words, replied unto Rama, deft in speech, saying, "Why
is it, that accompanied with thy younger brother, hast thou come to this
dense and trackless forest, garnished with the wood-lands of Pampa, and
rilled with various kinds of ferocious beasts?" Hearing those words of
his, Lakshmana, directed by Rama, informed (Hanunan) of all about Rama,
the son of Dacaratha. "There was a king named Dacaratha. Possessed of
effulgence, and attached unto righteousness, he, in consonance with his
proper duties, for aye, governed the four orders. He hath no hater; nor
doth he hate any one. And in relation to all creatures he was like
another great-father. And he celebrated _Agnishtoma_ and other
sacrifices with presents (to Brahmanas). This one is his eldest son,
named Rama, famous among men. He is the refuge of all creatures, and
competent to carry out the injunctions of his father. The eldest son of
Dacaratha, he is foremost of all his sons in merit. He bears marks of
royalty, and hath the prosperity of a kingdom. Deprived of his kingdom,
in company with myself, he hath come hither with the view of dwelling in
this wood. And, O highly exalted one, this one of subdued senses is
followed by his wife Sita even as at the decline of day the exceedingly
effulgent Sun is followed by (his spouse) Splendour. I am the younger
brother of this one endeued with gratitude and of various lore. Subdued
by his virtues, I, Lakshmana by name, have dedicated myself to his
service. Worthy of happiness, homage, and intent upon the welfare of all
beings, deprived of wealth and living in the forest, he hath his wife
carried off by a Rakshasa, wearing shapes at will. Nor have we yet (been
able) to ascertain who is that Rakshasa that hath carried off his wife.
A son of Diti named Danu, had, by virtue of an imprecation, undergone
Rakshasa-hood. He it is who had related unto us all about the capable
Sugriva.-- "That exceedingly puissant one shall have a knowledge of the
ravisher of thy wife." Having said this, Danu beaming (with a halo) went
to heaven. Thus have I related unto thee all as it fell out. Both Rama
and myself have saught the shelter of Sugriva. Having given away profuse
wealth and attained high fame, this one who formerly was the lord of the
worlds, now wishes to make Sugriva his master. That one attached unto
virtue, that refuge (of all)--the son of that shelter (of all beings)
hath come under the protection of Sugriva. That spiritual guide, who ere
now was worthy of being the shelter (of all) and who (actually) was the
refuge (of all creatures)--Raghava, hath saught the shelter of Sugriva.
That Rama in whose happiness and favor the subjects found their
felicity, seeketh the good graces of Sugriva. Famed over the three
worlds, the eldest son of that monarch who had always and for aye
honored all the kings of the earth crowned with every virtue,--viz.
Rama, hath sought the protection of Sugriva, lord of monkeys. On Rama
being overwhelmed with sorrow, tried by grief, and having come under his
refuge, it behoveth Sugriva along with the leaders of bands to show
favor unto Rama." When Sumatra's son shedding tears had spoken thus,
that one skilled in speech, Hanuman, answered in these words, 'Persons
of such a stamp, endeued with understanding, of controlled anger and
subdued senses, should be seen by the master of monkeys; and such come
within one's ken through blessed luck. He also hath been driven out of
his kingdom, and hath incurred the hostility of Vali. And his wife torn
away from him, he dwelleth in this wood, in fear, having been
exceedingly harassed by his brother. That son of the Sun, Sugriva, along
with us, will help thee in seeking out Sita. Having said these sweet and
hurried words, Hanuman said unto Raghava, 'I will (now) repair unto
Sugriva.' When Hanuman had said this, the righteous Lakshmana duly
paying homage unto the former, addressed Raghava, saying, 'From the glad
way in which this son of the god of the wind is speaking, it appears
that he also seeks thy service; and, arriving (at this region) thou
also, Raghava, hast reaped success. He speaketh openly with a delightful
light in his countenance; and cheerfulness. (It seems) that the heroic
Hanuman, son unto the God of wind doth not speak anything that is
false.' Then that vastly wise one Hanuman the son of the wind god
departed, taking with him the heroic descendants of Raghu, for
(presenting them) unto the monarch of monkeys. Renouncing the guise of a
beggar, and assuming the form of a monkey, that foremost of monkeys went
away, placing those heroes on his back. And then the heroic monkey, the
son of the wind-god, of wide fame, and great prowess, with his mind
perfectly pure, considering himself as crowned with success, and
experiencing exceeding delight, arrived at that best of mountains in
company with Rama and Lakshmana.
SECTION V.
Having departed from Rishyamuka, and arrived at the Malaya hill, Hanuman
informed the king of monkeys of (the arrival of) the descendants of
Raghu. "O exceedingly wise one, this one that hath come here is Rama
having truth for his prowess. This is Rama having truth for his prowess,
in company with his brother, Lakshmana. Rama the son of Dacaratha, is
born in the race of the Ikshwakus. Ever doing the will of his sire, he
has been sent hither, in order that his father's verity may stand in
tact. Rama, who hath come to the forest, is the son of him who hath
propitiated Fire with _Rajasuyas_ and horse sacrifices,--dispensing
Dakshinas and kine by hundreds and thousands--and who hath governed the
earth by asceticism and truthful speech. His son Rama hath come to the
forest through a woman. While that high-souled one having his senses
under control was dwelling in the woods, his wife was carried off by
Ravana; and he (Rama) hath (in consequence) sought thy protection. Do
thou, granting an interview unto the brothers Rama and Lakshmana--both
of them worthy of homage-- who are eager for thy friendship, receive
them respectfully." Hearing Hanuman's words, Sugriva--lord of monkeys,
becoming visible (at his will), gladly spake unto Raghava, "Sir, you are
versed in morality, and bear love towards all. The son of the wind-god
hath faithfully described your virtues unto me. That you, O lord, are
anxious to contract friendship with me who am a monkey does me honor and
is my gain. If you relish friendship with me, do you take this stretched
arm and my hand with yours,--and bind yourself fast with a vow." Hearing
these sweet words of Sugriva, (Rama) exceedingly delighted, pressed
Sugriva's hand with his. And contracting friendship with Sugriva, Rama
experiencing great joy embraced him warmly. Then that subduer of foes,
Hanuman, leaving off the guise of a beggar, in his native shape produced
a fire with two pieces of wood. Then worshipping that flaming fire with
flowers, he, well pleased, carefully placed it between them (Rama and
Sugriva.) Then Sugriva and Raghava went round the fire; and (thus) they
were fastened in friendship. And with delighted hearts, both of
them--the monkey and Raghava began to gaze at each other, yet they did
not feel satiated. "Thou art the friend of my heart. Our happiness and
misery are common,"--Sugriva, rejoicing greatly, said these words unto
Raghava. Then spreading a beautifully blossoming spray of Sala, full of
foliage, Sugriva made an awning and sat down with Raghava. Hanuman, the
son of the wind-god with great joy gave unto Lakshmana a bough of a
sandal tree, plentifully blossoming. Next Sugriva, feeling high rapture,
with his eyes expanded with joy, answered Rama blandly in sweet words,
saying, "Oppressed have I been, O Rama; and here am always afflicted
with fear. Deprived of my wife, I have, agitated with apprehension,
sought refuge in this dense wilderness. I am afflicted with fright, and
worried by fear, with my senses bewildered in this wood. Wronged have I
been by Vali, my brother; and I have incurred his hostility, O Raghava.
And, O exalted one, do thou dispell the fear of me, who am tormented
with fear on account of Vali. And, O Kakutstha, it behoves thee so to
act that I may not become subject to fear." Thus addressed, the powerful
Kakutstha, knowing righteousness, and devoted to virtue, answered
Sugriva, smiling, "O mighty monkey, that the outcome of amity is good
offices I am well aware of. I will slay that captor of thy wife Vali.
These infallible sharpened shafts of mine, resembling the sun, feathered
with the plumes of the Kanka, like unto the thunderbolt of the great
Indra, having sharp heads and even knots, like infuriated
serpents,--being let go with vehemence, shall alight upon the impious
Vali. Do thou today behold Vali slain with sharpened shafts, resembling
venomous snakes,--like unto a torn hill lying on the ground." Hearing
those words of Raghava fraught with his welfare, Sugriva supremely
rejoiced, said these words, informed with rapture, "Thou hero! Thou lion
among men! by thy grace shall I obtain both my beloved and my monarchy.
O God among men, do thou so deal with that foe, my elder brother, that
he may not again wrong me." The left eyes of Sita, the lord of apes, and
night rangers,--respectively like the lotus, gold, and flaming fire,
throbbed when the friendship between Rama and Sugriva was contracted.
SECTION VI.
Sugriva well pleased again addressed Raghava, the son of Raghu, saying,
"O Rama, this servant of thine, foremost of my counsellors, Hanuman,
hath related (unto me), the reason of thy arrival in this lone forest.
Thy wife, Maithili, daughter unto Janaka, separated from thee as well as
the intelligent Lakshmana, and weeping (in consequence) was carried off
by a Raksha. Seeing for opportunities of doing mischief that Raksha,
having slain Jatayu, hath caused unto thee the grief that comes of
separation from one's wife. But thou wilt soon be relieved from the
sorrow that comes of separation from one's wife. Her will I bring like
unto the ravished Devacruti. O repressor of foes, whether she be in the
nether regions or under the sky, I will, bringing thy wife, make her
over unto thee. O Raghava, know my words to be true. O mighty-armed one,
like unto poison, thy wife is incapable of being digested even by the
gods and Asuras with Indra (at their head). O mighty-armed one, leave
off sorrow, I will bring back thy beloved. From guess I find that it was
doubtless Mithila's daughter whom I saw when she was being carried away
by that Raksha of terrific deeds. She was crying, 'Rama, Rama,
Lakshmana, Lakshmana,' and in the lap of Ravana she looked like the wife
of the Snake-chief. Seeing me along with my four counsellors stationed
at the hill, she dropped down her scarf and her ornaments. All these, O
Raghava, I have taken and kept (with me). I will bring them. It behoveth
thee to recognise them." Thereupon Rama spoke unto the sweet-speeched
Sugriva, 'Bring (them), at once, my friend. Why dost thou tarry?' Having
been thus addressed, Sugriva swiftly entered a deep cavern in the
mountain, with the view of doing what was dear unto Raghava. Then taking
the scarf as well as the ornaments. "Look at this," (Saying this) the
monkey held them before Rama. And taking the sheet and the ornaments,
(Rama) had his eyes filled with tears, like the moon covered by the dew.
And from affection for Sita, (Rama,) his eyes filled with tears,
deprived of patience, fell down to the ground. And placing the elegant
ornaments on his bosom, he sighed again and again, like an enraged
serpent in a hole. And seeing Sumitra's son at his side, Rama shedding
ceaseless tears, began to lament piteously, "O Lakshmana, behold this
scarf and these ornaments which Vaidehi, while being carried away, let
fall from her person to the earth. Surely Sita, while being ravished,
let these fall on a sward, for these remain as before." Thus accosted,
Lakshmana spoke, saying, "I do not know her bracelets; I do not know her
ear-rings. But I know full well her bangles on account of my always
bowing down unto her feet." Thereupon Raghava said these words unto
Sugriva, "Tell me, O Sugriva, at what place didst thou see Sita, while
she, dear unto me as life, was taken away by the fierce-looking
Rakshasa? And where doth that Raksha, who hath brought on this high
peril, and for whom I will slay all the Rakshasas, live? He, that hath
carried off Mithila's daughter, and roused my wrath, hath certainly for
his own end, opened the door of death. Tell me all about that ranger of
the night, that deceitfully hath carried away my dearest wife from the
forest. My foe, O lord of monkey, will I to-day send to the
neighbourhood of Yama."
SECTION VII.
Thus addressed by the aggrieved Rama, the monkey, Sugriva, his accents
obstructed by vapour and his eyes filled with tears, said with joined
hands, "I do not know the hidden abode of that exceedingly wicked
Rakshasa,--nor do I know his heroism and prowess, or the lineage of that
one sprung from a vicious race. O vanquisher of foes, leave off
sorrowing. I promise unto thee truly, I will exert so that thou mayst
obtain Maithili. Slaying Ravana with his hosts, and putting forth my
manliness capable of pleasing others, I will speedily act so that thou
mayst be pleased. Do not be overwhelmed with grief: summon the fortitude
that is in thee. Such lightness of sense doth not become persons like
thee. I also have experienced mighty disaster arising out of separation
from my wife; but I do not weep in this wise,-- nor do I forsake my
fortitude. A despicable monkey as I am, I do not grieve for her,--and
what again shall I say of one that is magnanimous, endued with meekness
and firmness, and great? It behoveth thee to restrain thy falling tears
by patience. It behoveth thee not to resign that patience which is the
dignity of persons possessed of the quality of goodness. Persons endued
with firmness of understanding by help of their intellect, do not in
calamity consequent on separation from dear ones, or on the occasion of
loss of wealth, or of fear arising from thieves, wild beasts, &c, or of
loss of life itself, lose their self-possession. He that is senseless as
well as he that suffers himself to be overwhelmed with grief, losing all
control over self, drown themselves in sorrow like a boat bearing a
heavy load in water. I soothe thee from the love I bear towards thee. Do
thou have recourse to manliness. It doth not behove thee to let grief
overcome thee. Those that indulge in sorrow, know no happiness; and
their virtue[108] goeth out of them. Therefore it behoveth thee not to
grieve. The life even of him that is mastered by sorrow is in jeopardy.
Therefore, thou foremost of monarchs, leave off that grief. Do thou
entirely have recourse to fortitude. In the spirit of a friend I tell
what is for thy good: I do not instruct thee. Honor the amity I bear
towards thee. It behoveth thee not to weep." Thus sweetly consoled by
Sugriva, Raghava with the end of his cloth wiped his face tarnished with
tears. And after that lord, Kakutstha, had recovered his natural state
through the words of Sugriva, he embraced Sugriva and addressed him,
saying, "O Sugriva, that which, pleasing and profitable, proper and fit,
ought to be done by a friend, hath been done by thee. Solicited by thee,
I have, O friend, regained my natural tone of mind. Such a friend is
rare, specially at such a time. But thou shouldst strive to trace
Maithili as well as bring about the destruction of that fierce Rakshasa,
the impious Ravana. Do thou also without reserve say what I shall have
to do for thee. Like corn sown in a fertile field in the rainy season,
every concern of thine shall attain success. O best of monkeys, do thou
verily consider as true the words that I have uttered through affection.
Falsehoods have I never spoken before, nor will I ever say one (in
future). This I promise to thee. I swear by truth itself." Hearing
Rlghava's words, and in special his promise, Sugriva felt exceedingly
delighted along with this monkey ministers. Thus fast bound in
friendship, the man and the monkey conversed with each other about
(topics) which each thought fit, connected with their joys and griefs.
Hearing the words of that illustrious monarch of kings, that
hero--greatest of monkeys--considered and felt in his heart as if his
work had already been accomplished.
[108] In the sense of energy.--T.
SECTION VIII.
Sugriva, rejoiced at the words of Rama, said "unto that hero, the elder
brother of Lakshmana, who was well pleased. "I am, without doubt, worthy
of being favored by the gods, since thou accomplished and furnished with
virtues art my friend. By thy help, O Rama, one can, O sinless one,
obtain the kingdom of the celestials,--what is to be said of one's
kingdom, O lord? I, who have, in the presence of Fire, gained for my
friend (thee) sprung from the Raghava race, am, O Raghava worthy of
being honored by my friends and relations. Thou also shalt by and by
learn that I am a fit friend for thee; but I can not speak unto thee of
the qualities that abide in me. O free one, the felicity of high-souled
and self-governed friends like thee abounds and is enduring. Pious
friends look upon the silver, and gold, and the elegant ornaments of
pious friends as common property. Whether rich or poor, happy or
miserable, good or bad, a friend is the greatest refuge (of his friend).
Witnessing such affection, people can, O sinless one, forsake wealthy
comfort, and even their native land for the sake of their friends."
Thereat the graceful Rama, in front of the intelligent Lakshmana
resembling Vasava, said unto Sugriva of a pleasing presence, --"It is
even so." The next day seeing Rama as well as the mighty Lakshmana
seated on the ground, Sugriva briskly cast his eyes about the forest.
And hard by that lord of monkeys discovered a _Sala_ tree, bearing a few
beautiful blossoms, with its wealth of foliage, decked by blade bees.
Thereat tearing off a beautiful bough full of leaves, Sugriva spread it
(on the earth), and then sat down with Rlghava. And seeing them seated,
Hanuman breaking off a branch of _Sala_, humbly made Lakshmana sit down.
Seeing Rama seated at his ease in that best of mountains abounding in
_Sala_ flowers, and cheerful like the ocean, Sugriva from love spoke
unto Rama sweet and excellent words, of which the letters vibrated with
delight. "Wronged by my brother, I deprived of my wife and exceedingly
distressed, and exercised with fear, live in this foremost of mountains,
Rishyamuka. And, O Raghava, my senses wildered, having been oppressed by
Vali, and having incurred his enmity, I am afflicted with fear, and
tormented with fright. O thou, that removest the fear of all creatures,
it behoveth thee who am tormented by fear and am helpless, to extend thy
favor unto me." Thus accosted, that ever energetic one knowing
righteousness and devoted to it, Kakutstha, smiling, said unto Sugriva,
"Benefits make friends, while injuries denote enemies. Even this very
day will I slay him that hath deprived thee of thy wife. O exalted one,
these feathered shafts of exceeding energy, sprung from the Kartikeya
forest, decked with gold, furnished with the plumes of the Kanka,
resembling the thunderbolt of the great Indra, having smooth knots, and
sharp heads, are like enraged serpents. Thou shalt behold thy brother
and enemy, who is named Vali slain by my shafts, and lying like a
dislodged hill." Hearing Raghava's words, Sugriva--lord of hosts--felt
excess of joy and exclaimed, "Excellent well! Excellent well!" "O Rama,
overwhelmed am I by grief. Thou art the succour of those afflicted with
sorrow. Having made thee my friend, I express to thee my grief. I have,
in the presence of Fire by giving thee my hand, made thee my friend.
Thou art dearer unto me than life itself. This I swear unto thee by
Truth. Having made thee my friend, I inspired with confidence am
unbosoming myself to thee. The sorrow, that is in my heart, is
constantly enfeebling my mind." Having proceeded thus far, he, his eyes
filled with tears and his words faltering because of vapour, could not
speak aloud. And Sugriva suddenly restrained, before Rama, the force of
tears, like unto the tide of a river. And having restrained his tears
and wiped his fair eyes, that energetic one, sighing heavily, again went
on,--"Formerly, O Rama, I was deprived of my kingdom and reproached in
harsh language by the strong Vali. And he also took away my wife dearer
unto me than life; and my friends have been imprisoned and been bound.
That wicked wight, O Raghava, seeks my life. Many monkeys commissioned
by him have been slain by me. It was, O Raghava, in consequence of this
fear that when I (first) saw thee, I did not come out. This is all the
fear that oppresses me. My adherents are only these headed by Hanuman.
It is for this that although reduced to the greatest straits I have been
able to preserve my life. These affectionate apes protect me on all
sides. They go when I go, and stay when I stay. Why should I expatiate?
In brief, Vali my elder brother, famed for his prowess, is my foe. Even
by his death my present pain would be removed. Both my life and my
happiness are bound up with his death. I have, O Rama, communicated unto
thee, the way in which my grief might be removed. Whether in joy or in
sorrow, a friend is the refuge of his friend." Hearing these words, Rama
said unto Sugriva, "What for arose hostility between thyself and Vali? I
wish to hear this (related) faithfully. Having learnt the cause of your
hostility, and ascertained your strength and weakness, I will, O monkey,
understanding the irritation that hath ensued, compass thy happiness.
Great is my wrath, on hearing thee disgraced; and like a downpour in the
rainy season my ire increases, shaking my very heart. Do thou cheerfully
and confidingly speak while I fix the string to my bow. As soon as my
shaft is off, thy foe is beaten." Thus addressed by the high-souled
Kakutstha, Sugriva, along with the four (other) monkeys, experienced
exceeding delight Then with a cheerful countenartce, Sugriva began to
unfold unto Lakshmana's elder brother the cause of their hostility.
SECTION IX.
"My elder brother named Vali--destroyer of foes, was formerly highly
honored both by my father and myself. At the death of our father, the
counsellors, saying,--'This is the eldest son', made him, who was well
loved (of all), lord of the monkeys in the kingdom. While he was
governing the kingdom which had belonged to his father and grand-father,
I, at all times, in humiliation, remained like a servant. There was one
endued with energy, named Mayavi. He was the eldest son of Dunduvi.
Formerly there arose a mighty hostility between himself and Vali. And it
came to pass that one night when all had fallen asleep, (Mayavi) coming
to Kishkindha, began to emit roars in great wrath, and challenged Vali
to an encounter. My brother, who was fast asleep, hearing those dreadful
yells, could not bear them; but at once rushed out vehemently. And as he
rushed out in wrath, for the purpose of slaying that foremost of Asuras,
he was opposed by his wives as well as myself, who humbled himself
before him. But moving them aside, that exceedingly powerful one sallied
out. Thereupon out of affection I also went out with Vali. And seeing my
brorher and me present from a distance, the Asura, seized with a panic,
fled with speed. And as he was rushing on in fear and when we had
proceeded further, the moon arising, discovered the way. And the Asura,
coming by a capacious and impregnable hole covered with grass (on the
surface), entered it amain; and we remained there. Seeing his enemy
enter the hole, Vali, overcome by anger, and with his senses agitated,
spoke unto me, saying, "Do thou, O Sugriva, carefully stay at the mouth
of the hole, while I entering in, slay my foe in battle." Hearing his
speech, that subduer of foes was besought by me (for permission to enter
the cave along with him). But making me swear by touching his feet he
entered the cave. And after he had entered the cave, and as I remained
at its mouth, a space of over a complete year rolled away. And seized
with sorrow (I reflected), 'As I do not see my brother, he must be
lost'--and my mind was alarmed, apprehending his death. After a long
time, I saw frothy blood issuing from the cave. Thereat I was greatly
aggrieved. And roars of Asuras also reached my ears; but I could not
hear the cries of my superior, engaged in conflict. And from these signs
concluding my brother to be slain, I, closing the mouth of the cavern
with a crag, huge as a hill, and afflicted with grief, after performing
his watery rites, came (back) to Kishkindhi, O my friend. And although I
carefully concealed (the matter), the counselors heard it all. There
they, assembled together, installed me (in the kingdom). And, as I was
ruling the kingdom with justice, it came to pass that after having slain
his foe, the Danava, that monkey (Vali) came to Kishkindha. Then seeing
me installed, he, with his eyes reddened in wrath, slaying my
counsellors, spoke harsh words to me. And although I was capable of
chastising him, yet my mind influenced by a sense of my brother's
dignity, did not incline towards that sin. Having slain his foe, he then
entered his city; and I, honoring that high-souled one, duly saluted
him. He withal did not with a glad heart utter his benediction. And, O
lord, I, bowing, touched his feet with my crown; yet from anger Vali did
not extend to me his grace."
SECTION X.
Then wishing for my welfare I strove to propitiate my angry brother,
wrought up with wrath, who was seated (there). By good luck it is that
thou hast come off safely; and that thou hast slain the foe. O thou that
rejoicest the forlorn, thou art the only protector of me who am
helpless. I hold this umbrella furnished with many ribs, resembling the
moon risen; as well as this chowri containing hair,--do thou accept my
service. O king, suffering greatly, I remained for a whole year at the
mouth of the cave. And seeing blood issuing from the cave, I had my
heart agitated with grief and my senses extremely overwhelmed. Then
closing up the mouth of the cavern with a mountain summit, and returning
from that place, I again came back to Kishkindha. Seeing me enter in a
dejected mood, the citizens and counsellors installed me, but it was not
done with my will. Therefore it behoves thee to forgive me. Thou art the
king, O worthy of honor; and I am, as before, ever (thy servant). I was
entrusted with regal power in consequence of thy absence. This kingdom
consisting of courtiers and citizens, remains now rid of its thorns. It
was established in me as a trust. And I protected it as such. Do not get
wroth, O mild one, O destroyer of foes. I beseech thee with bent head,
and, O king, with joined hands. With the view of preventing any one to
wish to conquer this kingdom vacant (of its ruler), the citizens and
counsellors unanimously, by force, entrusted me with regal authority."
As I said this softly, the monkey reproaching me, said unto me 'Fie on
thee,' and censured me greatly. And bringing together the subjects and
favorite counsellors, spoke unto me, before friends, highly improper
words. 'Ye know that formerly one night the mighty Asura Mayavi, getting
enraged, challenged me (to a fight) desirous of an encounter with me.
Hearing his speech I sallied out of the palace, and was followed by this
horrible brother of mine. Thereat seeing me with one to assist me, and
finding that we had come upon him, that mighty Asura, fled, seized with
fear. And fleeing on, he (at length) swiftly entered a huge hole.
Knowing that he had entered that dreadful and large cave, I spoke unto
my brother of a crooked presence,--Without slaying (this Asura) I cannot
return to the palace. Do thou wait at the mouth of the cave while I slay
him. _This one is stationed here_--thinking thus, I entered that
inaccessible cave. And as I searched (for the Asura), one entire year
passed away. And that wicked wight who had roused my alarm in
consequence of his disappearance, was (at length) slain by me in one
day, along with his friends. Then as he emitted yells in the
subterranean region, the cave was filled with his blood and it became
difficult to come out of it. Having with ease slain my powerful foe, I
could not find the outlet of the cavern, its mouth having been closed.
Then as I again and again cried "Sugriva, Sugriva," I became exceedingly
sorry for not receiving any reply. Thereat I threw down the stone after
striking it many times with my legs. Then coming out by its mouth, I
have come to this city. Seeking my kingdom, the crafty Sugriva had shut
me up there, forgetting fraternal love.' Saying this, that monkey, the
shameless Vali, exiled me with a single cloth on. O Raghava, I have been
discomfitted by him, and been deprived of my wife. And from fear of him,
I have wandered over the whole earth having forest and seas. And
aggrieved in consequence of my having been deprived of my wife, I have
(at length) entered this best of mountains, Rishyamuka, which for a
certain reason[109] is incapable of being approached by Vali. Thus have
I mentioned unto thee the great cause of this hostility, O Raghava,
innocent as I am, I have come by this mighty misfortune. O thou that
inspirest the fear of all creatures, by chastising Vali it behoveth thee
to grant thy grace unto me, who am tormented with fear in connection
with Vali, O hero." Thus accosted, that energetic one knowing
righteousness, smiling, began to address Sugriva in words fraught with
morality. These sharpened shafts of mine, resembling the sun, and never
missing, shall furiously fall upon the wicked Vali. So long as thou dost
not see that stealer of thy wife, so long only shall the impious Vali of
vile character, live. By what I myself feel, I see that thou hast sunk
in a sea of sorrow. But I will deliver thee; and thou shalt attain both
thy wife as well as this kingdom. Hearing that speech of his, capable of
enhancing joy and manliness, Sugriva overjoyed, spoke those words
informed with high sense.
[109] In consequence of Matanga's curse.--T.
SECTION XI.
Hearing Rama's words capable of enhancing joy and manliness, Sugriva
highly honored the former and extolled him, saying, "Enraged, thou, with
thy sharp and flaming shafts, capable of piercing into the vitals, canst
burn up the worlds, like the sun at the universal dissolution. Heedfully
hearing from me of Vali's strength, prowess and fortitude, do thou
afterwards, ascertain what is fit. Before the sun rises, Vali can easily
range the ocean from west to east and from south to north. Ascending the
tops of mountains, Vali possessed of prowess throws up their summits,
and then again swiftly holds them. And displaying his strength, Vali
vehemently crushes in the woods various stout trees. There was one
assuming the shape of buffaloe named Dunduvi, resembling in splendour
the summit of Kailaca. That one possessed of prowess had the strength of
an hundred elephants. That wicked one of a gigantic body inflated by his
prowess and blinded by the boon he had received once went to that lord
of streams--the Sea. Passing beyond the Sea, with waves upon him,--and
containing heaps of gems, he said unto the mighty deep--"Grant me
battle." Thereat the righteous-souled and mighty Ocean arose and, O
king, said these words unto that Asura, who had been urged by Death. O
thou that art skilled in fight, I am not competent to offer thee fight;
but listen to me who will tell thee who shall offer the fight. There is
a monarch of mountains in a mighty forest, --the great refuge of
asceticism, the worker of the weal (of all), an Asura, celebrated by the
name of Himavan containing great cascades and furnished with many
fountains and caves. He can compass thy incomparable pleasure.
Concluding that the ocean was afraid, that foremost of Asuras, presented
himself in the wood of Himavan, like a shaft shot from a bow. Thereupon
Dundhuvi began to throw down many white crags resembling the foremost of
elephants; and sent up shouts. Then resembling white clouds, mild and
possessed of a pleasing shape, Himavan, stationed on the summit, spoke,
"O Dundhuvi, O thou that art attached to righteousness, it behoveth thee
not to distress me. I am the refuge of all those ascetics who are not
expert in military arts." Hearing those words of that intelligent lord
of mountains Dundhuvi, with reddened eyes, said:--"Afraid of me and
hence void of energy if thou art incapable of fighting with me, do thou
name him who is ready to fight with me who am desirous of entering into
conflict." Hearing these words the virtuous-souled Himavan, skilled in
speech, spoke unto that great Asura, exercised with ire. "O greatly wise
one, there lives in Kishkindha, of incomparable beauty, the mighty and
highly graceful monkey--the son of Sakra, by name Vali. That mighty wise
one, skilled in warfare, is capable of fighting with thee on equal terms
like unto Namuchi with Vasava. Do thou speedily repair unto him if dost
thou wish for a conflict. He is always expert in military exploits and
is hard to repress." Hearing Himavan's words, Dundhuvi, inflamed with
ire, went to Kishkindha--Vali's capital. Assuming the figure of a
terrible buffaloe, with sharpened horns like unto a cloud big with
water, ranging on the sky in the rainy season, and approaching the gate
of Kishkindha that highly powerful one set up a terrible roar, shakiag
the earth like unto the sound of a kettle-drum. Like onto an elephant he
felled, out of haughtiness, the trees around, and rent the earth with
his hoofs scraping it with his horns. Vali was in the female-apartment
at that time, and unable to bear the sound came out with his wives like
onto the Moon with stars. Thereupon that lord of monkeys and other wild
animals, spoke openly unto Dundhuvi, saying, "O Dundhuvi, obstructing
this my city-gate, why dost thou set up a terrible roar? Dost thou know
my mighty strength? Do thou save thy own life." Hearing those words of
that intelligent lord of monkeys, Dundhuvi, with reddened eyes
spoke:--"O hero, it becometh thee not to speak thus before thy wives. Do
thou enter into conflict with me and thy prowess shall be ascertained
thereafter. Or I shall suppress my wrath for this night and do thou, O
monkey, enjoy till the rise of the Sun. Embracing all the monkeys,
inviting all thy friends, do thou, that art the lord of the monkey
herds, honor them with gifts. Do thou survey Kiskindha and make thy
children kings. And do thou enjoy with thy wives--it is me that shall
crush down thy pride. He, who destroyeth a person who is given up to
drinking, reckless, emaciated and deprived of weapons, and one like
thee, sunk in the abyss of voluptuousness, committeth the sin consequent
upon the destruction of an embryo," Whereto replied Vali, laughing, unto
that wicked lord of Asuras, leaving aside all his wives, headed by Tara.
"If thou art not afraid of fighting, do not consider me as one given up
to drinking only. Do thou regard this my attachment as a draught in this
conflict, to be drunk by the heroes." Saying this, Vali, taking his
golden garland, conferred on him by his father Mahendra, addressed
himself for the conflict. Holding him by the horns, Vali, that lord of
monkeys, setting up a terrible roar, hurled Dundhuvi resembling a
mountain. And bellowing a thundering voice, Vali crushed (him) down. And
blood began to trickle down from the pores of his ears. Both of them
desired to subdue each other--and thus there arose a terrible conflict
between Vali and Dundhuvi. Thereupon fought Vali equalling Sakra in
prowess, by fists knees, legs, stones and trees. And thus there was a
skirmish between the monkey chief and the Asura. And in this conflict
Asura's strength was greatly reduced, while that of Sakra's son was
highly enhanced. Holding up Dundhuvi he threw him on the ground. And in
that dreadful skirmish Dundhuvi was greatly reduced. And there was a
profusion of blood falling from the ears of that one crushed down.
Thereupon that one of mighty arms fell down to the earth and breathed
his last. And taking up with his arms that lifeless one, the mighty Vali
hurled him with great force at distance of a _yojana_. While thus thrown
down by force, drops of blood, falling from his mouth, driven by the
wind, fell upon the asylum of the great Saint Matanga. O great one,
beholding the drops of blood there, the great ascetic, angered, thought
within himself--"Who might be the author of this sprinkling of blood?
Who is that wicked-souled, vicious-minded, stupid person, who hath all
on a sudden sprinkled me with blood?" Saying this, that best of saints
issued out (of the hermitage) and surveyed a lifeless buffalo lying on
the earth, like unto a huge mountain. And apprehending by virtue of his
asceticism that this hath been committed by a monkey, he imprecated a
mighty curse on the perpetrator (of that iniquitous deed).--"He shall
not enter here who hath spoiled the sanctity of my forest with showers
of blood. And surely he shall be killed (on entering). Forsooth shall
that wicked one cease to exist if he strideth within a _yojana_ around
my asylum, who hath felled these trees by throwing the body of the
Asura. His counsellors or any one related to him, who shall resort to
this my forest (shall meet with the self-same fate). They shall not live
here; hearing this from me let them take their own ways. And even if
they live here, forsooth, shall I curse them too. This my forest is
being protected by me every day like unto my own son-- and the monkeys
are always used to destroy its leaves, trees and roots. Forgive them I
to-day--but if I find any tomorrow, he shall be turned into stone for
many thousand years." Hearing those words of the saint, the monkey herd
issued out (of the forest). And beholding them (coming out of the
forest) Vali spoke--"Why have ye all--the dwellers of the Matanga forest
approached me--Is it all well with you?" Thereupon they related unto
Vali, wearing a golden garland, the cause of the Saint's curse by him
and other monkeys. Hearing those words, Vali approached that great
ascetic and solicited him with folded hands. Disregarding him, the
ascetic entered into his asylum and Vali was overwhelmed with the fear
of curse. O Lord of men, afraid of the curse that monkey chief purposed
to repair unto the mount Rishyamuka. Knowing for certain, O Rama, that
he shall not enter this forest, I have been living here with my
ministers, devoid of fear and grief. Here is the collection of
Dundhuvi's bones, killed on account of his own haughtiness, resembling a
huge mountain. These are the seven huge _Sala_ trees, clothed in
branches, which Vali could simultaneously divest of leaves by virtue of
his prowess. I have related unto thee, O Rama, the incomparable prowess
of his. Do thou tell me now, O hero, how canst thou destroy him in the
conflict?" Unto Sugriva speaking thus, Lakshmana smiling
replied:--"Performing what, shalt thou confide in (Rama's ability) to
destroy Vali?" Thereupon Sugriva bespake him--" These seven _Sala_
trees, before thee, the mighty Vali, formerly pierced, all at a time,
with one shaft. If Rama can aim at one of these only with one arrow and
if he can, O Lakshmana, throw the bones of this dead buffalo at a
distance of two hundred bows--I shall consider Vali slain." Having
addressed Rama thus, Sugriva, having blood-red eyes, thought aside for a
moment and again spoke unto Kakuthstha:--"He is heroic and proud of his
prowess--his heroism and strength are known all over the world. He is a
mighty monkey and incapable of being repressed in a battle. His actions
are such as are above the power of the celestials. Revolving them within
myself and terrified I have repaired to this mount Rishyamuka. And
thinking of that lord of monkeys, unconquerable and irrepressible I dare
not leave this Rishyamuka. And exercised with fear and anxiety,
therefore, I have been wandering in this mighty forest along with my
devoted counsellors, headed by Hanuman. And having secured in thee a
worthy and sincere friend, O best of men, O thou that art loving unto
thy friends, I have taken thy shelter like unto Himavat himself.
Cognizant am I of the prowess of my highly powerful and wicked brother,
but I have never witnessed thine in a conflict, O Raghava. I do not
compare thee with Vali, nor do I disregard or frighten thee--forsooth
have I greatly been alarmed by his terrible actions. O Raghava, thy
words, patience and figure are the proofs of thy heroism--truly do they
bespeak of thy valour like unto fire hidden by ashes." Hearing those
words of the high-souled Sugriva, Rama, smiling, spoke unto that monkey,
saying--"O monkey, if thou dost not confide in my valour, soon shall I
create thy confidence about my warlike abilities." Having thus addressed
Sugriva and consoling him, the highly powerful Raghava, of mighty
arms--Lakshmana's elder brother, lifting up easily with his thumb the
dried frame of that Asura-- Dundhuvi--hurled it at a distance of ten
_yojanas_. Beholding that Asura's body thrown thus, Sugriva, again
addressed unto the heroic Rama, before Lakshmana and the monkey herd,
the following pregnant words:--"Friend, formerly this body was wet and
corpulent, and it was thrown with great difficulty by my brother Vali,
mad with voluptuousness. And O Raghava, it is now divested of flesh and
hence light like unto grass and consequently it has been hurled by thee
with ease, O descendant of Raghu. And unable am I to ascertain who is
the mightier? There is a good deal of difference, O Raghava, between a
body, wet and dried. There is still doubt, O worshipful one, which of
you is the mightier? Truly shall thy strength be manifested in the
piercing of one of these _Sala_ trees. Having stringed the bow like unto
the trunk of an elephant and stretching it to thy ears, do thou shoot
this mighty arrow. Doubt that is none that this arrow flung by thee
shall bore this _Sala_ tree. There is no need of discussion any more; do
thou perform O king, what dost thou think proper for me, contracted, as
thou hast, friendship with me, with a solemn vow. Like unto the sun
amongst the planets, like unto the Himalaya amongst the mountains, like
unto the lion amongst the quadrupeds thou art the foremost of men in
prowess."
SECTION XII.
Wearing those pleasant words of Sugriva, the highly effulgent Rama, to
create his confidence, took up his bow. That one, conferring honors upon
others, holding his terrible bow and a shaft, darted it towards the
_Sala_, filling all the quarters with a sound. The arrow, clear as the
gold itself, hurled by that one of mighty strength, perforating the
trees,entered into the mountainous expanse and the sevenfold regions of
the earth. And that shaft, gifted with wonderful velocity, piercing all
the trees entered again into the quiver. Having beheld those seven trees
bored by Rama's arrow, that monkey chief attained to an excess of
surprise. Thereupon Sugriva, exceedingly glad, and delighted with his
actions, bowing down his head on the earth and stretching his ornamented
person on the ground, addressed with clasped hands, that heroic
descendant of Raghu--Rama, the foremost of those conversant with
religious lore, with the following pious words--"O best of men, O lord,
what of Vali, thou art capable of destroying with thy arrows, in the
conflict, even the celestials headed by Indra. O Kakutstha, who can
stand before thee in a battle, who hath pierced the seven trees, and the
mountain, and the earth with one arrow? Obtaining thee as my friend like
unto Mahendra and Varuna, my grief hath been removed and I have attained
to an excess of delight. Do thou, O Kakutstha, even to-day destroy, for
my welfare, my brother Vali. This I do pray unto thee with folded
hands." Thereupon embracing- Sugriva, of a pleasant countenance and like
unto Lakshmana, the highly wise Rama spoke unto him, saying, "Soon shall
we repair unto Kishkindha.--Do thou go before, Sugriva, and invite thy
false brother, Vali, to battle." Thereupon proceeding quickly to
Kishkindha, Vali's capital--they all stood waiting in that dense forest,
hiding themselves under the trees. With a view to call Vali, Sugriva,
tying fast his cloth (around the waist) set up a terrible roar, as if
rending the sky (therewith). Hearing the terrible uproar of his brother,
the mighty Vali, highly angered, issued out of his city, like unto the
Sun from the western shores (where he sets). Thereupon there arose a
mighty conflict between Vali and Sugriva like unto the planets Mercury
and Mars fighting with each other on the sky. The two brothers,
exercised with ire, struck each other with palms like unto Acani and
with fists resembling adamant. Thereupon Rama, with bow in hand, beheld
those two heroes resembling each other, like unto two Acwins. And
Raghava did not discharge that mortal shaft untill he could perfectly
ascertain who was Vali and who was Sugriva. In the mean time, being
defeated by Vali, Sugriva fled away and not beholding Raghava, proceeded
towards Rishyamuka. And wearied, worn out with blows, and having his
person bathed in blood, he, followed by Vali, angered, entered that
mighty forest. Beholding him enter that forest, the highly powerful Vali
could not pursue him there for fear of the curse but said:--"Thou art
released to-day." And Raghava too, with his brother and Hanuman, entered
that forest, where the monkey chief Sugriva was. Beholding Rama approach
with Lakshmana, Sugriva, stricken with shame and casting his looks on
the earth, addressed him poorly, with the following words:--"Accosting
me with 'do thou call (Vali),' displaying thy valour and making me
struck by the enemy, what improper, conduct hast thou shown by me? Thou
shouldst have spoken me then truly, O Raghava, --"I shall not destroy
Vali" and I would not have gone there. The high-souled Sugriva speaking
thus poorly, Raghava again spoke unto him, saying:--"Do thou hear, O
Sugriva, O worshipful one, why I did not discharge my arrow then. By
ornaments, dress, stature and movements thyself and Vali are just the
same, O Sugriva. By voice, by words, by looks or by valour, O monkey, I
could not make out any distinction. O best of monkeys, being thus
surprised by the similarity of your countenances I could not discharge
that foe-destroying and quick-coursing shaft. I was so afraid of thy
resemblance with Vali that I thought that lest the mortal shaft might
destroy thee. O hero, O lord of monkeys, if any disaster befalleth thee,
who art already overwhelmed with miseries, through my ignorance or
childishness, they shall be known all over the world. Mighty is the sin
that ariseth from the destruction of one who hath been offered shelter.
Myself, Lakshmana, and that exquisitely fine damsel--Sita--are all at
thy service--thou art our only refuge in this forest. Do thou again
enter into conflict, therefore, and do not fear, O monkey. And do thou
behold even, in this very moment, Vali, moving restlessly on the breast
of the earth, wounded by my shaft. Do thou make some mark on thy person,
O lord of monkeys, by which I shall be able to recognize thee when
engaged in a duel (with thy brother). O Lakshmana, plucking this
auspicious _Gaja_ flower, do thou put it round the neck of the
high-souled Sugriva." Thereat that highly graceful one with the garland
around his neck appeared like unto a cloud. And appearing in a graceful
person and attentive to Rama's words he again entered Kishkindha with
him.
SECTION XIII.
Thereupon the high-souled Rama, along with Sugriva, proceeded from the
mount Rishyamuka to Kishkiudha, maintained by Vali's prowess, raising up
his gold crested mighty bow and taking his battle arrows like unto
Aditya. The mighty Sugriva, bending low, proceeded before the
high-souled Rama and Lakshmana. They were followed by the heroic
Hanuman, the mighty Nala and Neela, and the highly powerful Tara, the
leader of the monkey herd. They beheld as they proceeded, trees, lowered
down with the weight of flowers, rivers of clear water flowing to the
ocean, mountain hollows, hills, caves, cavities, and principal peaks and
charming rills. They beheld on their way, pools filled with water clear
as _Baidurya_ and beautified with lotuses--full blown and buds, and
resounded with the cries of _Karandhabas_, swans, geese, _Banchulas_,
water-fowls, _Chakrabakas_, and various other birds. They surveyed all
around in the forest-land, deer ranging fearlessly at large and grazing
on tender grass. They beheld frightful wild elephants having white
teeth, ranging alone--the destroyers of river banks and enemies of
pools. And observing many an infuriated monkey like unto elephants,
resembling so many moveable mountains riving the mountainous expanses
crusted with dust, and many other wild beasts and birds the followers of
Sugriva wended their way. They proceeding quickly, Rama, the descendant
of Raghu, beholding the forest filled with trees, spake unto Sugriva,
saying--"These trees skirted by plantain groves, dense as a collection
of clouds, appear as clouds in the sky. Great is my curiosity, O friend,
to learn what are these. And I wish to have my curiosity removed by
thee." Hearing the words of the high-souled Raghava, Sugriva began to
describe that great forest.--"In this extensive asylum, O Raghava,
removing the toil (of the travellers) filled with gardens and trees and
abounding in delicious fruits, roots and water, dwelt seven Saints,
having control over their senses. Those seven Saints, dwelling on the
mountain, passed days and nights in water with their heads down and
after seven nights used to live upon air. In this wise, passing seven
hundred years they repaired bodily unto heaven. By virtue of their
asceticism, this asylum is walled by trees and incapable of being
conquerred even by Indra, the celestials and the Asuras. Birds or other
wild animals do not enter this asylum; whoever entereth this by mistake
never returneth. There is audible, O Raghava, the sound of the dressing
of Apsaras. their sweet-winged accents and that of their music and
drums; and herein pervadeth the celestial fragrance. Hereburneth the
fire _Treta_; and the smoke and cloud sable like unto the wings of a
pigeon envelope the tops of the trees. And there appear the trees,
having their tops saturated with smoke and cloaked with clouds, like
unto so many _Baidurya_ hills. Do thou, O Raghava, O virtuous-souled
one, make obeisance unto them along with thy brother Lakshmana, with
concentrated heart and folded palms. There resteth no sin in their
persons, O Rama, who bow unto those self-controlled Saints." Thereupon
Rama, along with his younger brother Lakshmana, made obeisance unto
those high-souled ones. And having paid homage (unto the sacred memory
of those great ones) the virtuous-souled Rama, his (younger) brother
Lakshmana, Sugriva and other monkeys, proceeded with delighted hearts.
And wending a distant way from that hermitage of the seven great ones,
they beheld Kishkindha, hard to conquer and occupied by Vali. Thereupon,
Rama, his younger brother and the monkeys taking their weapons, entered,
to encompass the destruction of their enemies, the city (of Kishkindha)
reared by the prowess of Indra's son.
SECTION XIV.
They all, repairing quickly unto Kishkindha, Vali's capital, stood
waiting in the dense forest, hiding themselves behind the trees. Casting
his looks all around in the forest, Sugriva, having a huge neck and fond
of woods, became exceedingly enraged. Setting up a terrible uproar and
rending the sky with his cry (Sugriva) encircled by his kinsmen, invited
(Vali) to battle. Thereupon roaring like unto a huge cloud, preceded by
a mighty wind, Sugriva, gifted with leonine motion, and resembling the
newly risen Sun, finding Rama expert in business, spake unto him,
saying:--"Thou hast readied Kishkindha, Vali's capital, adorned with
gold, filled with pennons and instruments and surrounded by monkeys. Do
thou make good thy promise, O hero, thou hadst made before to encompass
the destruction of Vali like unto the season making the creepers filled
with fruits." Being thus accosted by Sugriva, the virtuous-souled
Raghava, the slayer of foes, addressed him with the following
words:--"Uprooting the _Gaja_ creeper, Lakshmana, hath placed it around
thy neck as an emblem (to distinguish thee). Thou dost appear more
beautiful, O hero, with this creeper around thy neck like unto the sun
on the sky engarlanded by the stars. I shall, O monkey, by the discharge
of one shaft in the conflict destroy thy fear and enmity proceeding from
Vali. Do thou show me, O Sugriva, thy enemy, in the guise of a brother.
Wounded (by my shaft) Vali shall roll in the dust in the forest. And if
regaining his life he comes in thy view, do thou leave this field,
showering abuses upon me. Thou didst behold seven _Talas_ riven by a
single shaft of mine and did thou therefore consider Vali destroyed
to-day by my prowess in the conflict. Though fallen in distress before,
I never spoke an untruth, being always guided by an inclination to
acquire virtue. Like unto the deity of hundred sacrifices causing the
rice fields bring forth their fruits by means of profuse showers, I
shall fulfill my promise by dint of my prowess. Do thou therefore
renounce all doubts about it. Do thou call Vali, wearing a golden
garland. Do thou make such a sound, O Sugriva, as may bring out that
monkey chief (from his city). He hath subdued his breath, is proud of
victory and fond of warfare; thou couldst not repress him before.
Forsooth that Vali shall come out, leaving the company (of his wives).
Hearing the war cry of his enemy, he shall never put up with it,
specially, as he boasteth of his prowess before his wives." Hearing
Rama's words. Sugriva, having a gold-yellow hue, set up a terrible roar,
as if riving the sky. Terrified by that sound, the kine, losing their
countenance do move hither and thither like unto damsels, oppressed on
account of their kings' neglecting (to protect them). And the deer fly
away like unto the horses defeated in a warfare. And the birds fall down
on the earth, like unto planets, losing their purity. Thereupon
confiding in Rama's words, that son, of Suryya (Sun) having his energy
enhanced by means of his prowess resembling the ocean agitated by the
wind, began to roar like unto cloud.
SECTION XV.
While residing in the female apartment, Vali heard the uproar of that
high-souled Sugriva--his wrathful brother. And hearing that mighty roar,
shaking the whole world of creation, his pride was in no time, crushed
and he attained an excess of ire. Thereupon, Vali, having a golden hue,
greatly exercised with wrath, instantly lost the effulgence of his
person like unto the sun possessed by Rahu. And looking terrible by his
teeth and having eyes resembling burning fire in consequence of ire he
appeared like unto a pond, having the lotuses thereof uprooted with
their stalks and fibres. And hearing that unbearable sound, the monkey,
issued out speedily, as if riving the earth with his foot marks.
Embracing him warmly and showing her affection, Tara, afraid and
mortified, addressed him with the following words, presaging his future
welfare:--"Do thou renounce, O hero, this thy ire, coming like the
course of a river, like unto one, leaving aside the garland, which he
used in the night, after rising from bed. O monkey chief, do thou engage
with him in conflict, tomorrow. O hero, thy enemy is very insignificant
and hence there will be no deterioration on thy part. Thy hastily
issuing out doth not please me; do thou hear, why I do prevent thee.
Formerly this Sugriva invited thee angrily to battle and being defeated
and wounded by thee fled away. That one, who had been defeated and
harassed by thee formerly, is now calling thee. Indeed it hath excited
my fear. His pride, his energy, and his terrible uproar do indicate that
there is nothing insignificant (at the bottom). I do not think Sugriva
has come here without any to assist him. Forsooth he hath taken shelter
of some body, and securing which he hath been setting up such a terrible
uproar. That monkey is clever by nature and gifted with intellect. And
Sugriva shall not desire friendship with any one without having a test
of his prowess. Hearken, O hero, I shall relate unto thee today, the
auspicious words, I heard ere this, from the prince Angada. He hath
related unto me all about Sugriva, what be heard from bis emmissaries
while journeying in the forest. The two heroic sons of the king of
Ayodhya--Rama and Lakshmana, incapable of being defeated in a battle and
born in the race of Ikshawkus, have repaired unto woods. To accomplish
Sugriva's welfare, those two heroes, hard to repress, have come here. He
is the main stay of thy brother in the battle; Rama hath sprung up like
unto the fire of dissolution and is the repressor of enemy's prowess. He
is the refuge of the saints and the prime shelter of the afflicted. He
is the protector of those grinded by their enemies and is the only
possessor of fame. He is gifted with knowledge and intellect and ever
abideth by his sire's commandments. Like unto Himalaya, the king of
mountains, containing diverse metals, he is the mine of various
accomplishments. It doth not behove thee therefore to enter into
conflict with that high-souled Rama, incomparable in prowess and hard to
conquer in battle. Hearken, O hero, I desire to speak something more --I
do not wish to excite thy wrath. Do thou instantly confer upon Sugriva,
the dignity of heir apparent (to thy throne). O hero, O king; do not
quarrel with thy younger brother. I do consider it thy welfare to
contract friendship with Rama and regain Sugriva's affections,
renouncing all thy inimical feelings. This thy younger brother, even
when remaining at a distance, should always be maintained by thee.
Whether by thee, or at a distance, he is always thy best friend--I do
not find his equal on earth. By conferring on him gifts and honors do
thou receive him back. And do thou renounce thy enmity and let him sit
by thee. Methinks, that large-necked Sugriva is thy best friend--there
is no other resource for thee than to secure thy brother's friendship.
If thou dost wish to go by my desire, if thou dost regard me as thy
well-wisher, do thou perform what I do request thee for thy welfare. Be
pleased and hear my beneficial words. It doth not behove thee to yield
to the influence of ire --thy conflict with that son of the king; of
Kocala, gifted with the prowess of Sakra, will not conduce to thy
welfare." Thereupon Tara spoke unto Vali these suitable and well-meaning
words--but they did not satisfy him, possessed by Kala, as he was, on
the eve of his destruction.
SECTION XVI.
After Tara, having a moon-like countenance, had spoken thus, Vali,
remonstrated with her and said--"O thou of exquisite loveliness, my
brother, and specially my enemy, is roaring lowly and haughtily--and how
shall I put up with it? O timid damsel, heroes, who have never been
defeated and have never fled away from the battle field, had rather meet
with death than put up with this ignominy. I am incapable of bearing
this proud uproar of Sugriva, having a defective neck and desirous of
entering into conflict with me. Fearing danger from Raghava, thou needst
not entertain any anxiety on my account. Why shall that virtuous-souled
and grateful Rama perpetrate iniquity? Do thou therefore return with my
other wives. Why do thou follow me again? Thou hast already shown thy
friendship and respect for me. I shall repairing thither, only fight
with Sugriva. I shall crush down his pride and not destroy him. I shall
deal with him mercifully in the battle as thou dost wish and being
struck with fists and trees he shall fly away. Forsooth, that
vicious-souled one shall not be able to withstand my pride and
proficient skill in warfare. O Tara, thou hast already displayed thy
attachment unto me by giving me good counsels. By my life, do thou go
back with the other members of my household, I shall only return after
bringing about the discomfiture of my brother in the battle." Thereupon,
Tara, dexterous and of sweet accents, embracing Vali, went round him,
with tears trickling from her eyes. And having performed _Sastayana_ or
the ceremony of benediction, that one gifted with a knowledge of
Mantras, and desirous of Vali's success, went, overwhelmed with grief,
to the inner-apartment in the company of other females. After Tara had
departed to her own quarters with her female companions, he issued out
of the city sighing like an enraged serpent. And the quick-paced Vali,
exceedingly wroth, sighing, cast his looks around with a view to behold
his enemy. And that highly efiulgent one espied Sugriva, having a golden
yellow hue, tightly clothed, standing firm on the earth and shining like
unto burning gold. And beholding Sugriva stationed thus, the greatly
enraged Vali, of mighty arms, put on his clothes tightly well. Highly
powerful and closely habited, he, clinching his fists, proceeded towards
Sugriva, and waited for the action. Sugriva too, clinching his fist and
exceedingly wroth, proceeded towards Vali, wearing a golden garland. And
beholding Sugriva, adept in warfare, having his eyes reddened with ire,
advance quickly, Vali spake:--"Behold, I have clinched this terrible
fist, arranging close my fingers; and one blow from me will take away
thy life." Being accosted thus by Vali, Sugriva, exercised with wrath,
spake unto him, saying,--"This my fist shall strike thee on thy head
taking away thy life." Thereupon being struck by Vali, waxing wroth and
approaching him quickly he began to vomit out gore like unto a mountain
having springs. And Vali too was struck down by Sugriva, fearlessly
taking up a _Sala_ tree, like unto a mountain clapped by a thunderbolt.
Being thus smitten by the tree and overwhelmed with the strike of _Sala_
he was troubled like unto a heavily laden boat in the midst of an ocean.
And these (two brothers) gifted with mighty strength and prowess and
motion of _Suparna_, and having huge persons fought with each other like
unto the Sun and Moon on the sky. They were inimical to each other and
intent on finding their mutual dark sides. And Vali, gifted with
strength and prowess, fared better in the conflict, and that highly
powerful son of Sun--Sugriva, was worsted. And having his pride crushed
down by Vali and strength greatly reduced, Sugriva in anger pointed him
out unto Rama. Thereupon there took place a mighty conflict between them
like unto _Vitra_ and _Vasava_ by means of trees with branches, hills,
nails, hard as thunderbolts, fists, knees, legs and arms. And these two
monkeys ranging in the forest, fought with each other, having their
persons bathed in blood, and roaring like unto clouds. And Raghava again
and again beheld the weak points of that monkey chief Sugriva, losing
his strength by and by. And beholding that chief of monkeys greatly
distressed, the highly powerful and heroic Rama cast his looks upon his
shaft, having the destruction of Vali in view. And fixing on his bow an
arrow resembling a serpent, he stretched it like unto Death drawing out
his cycle of time. Being terrified by the sound of his stringing of the
bow the birds and beasts, dismayed as on the eve of dissolution, fled
away into different quarters. And a mighty shaft, like onto thunderbolt
and resembling flaming fire, being hurled by Rama, alighted on the
breast of Vali. Being wounded by that shaft that highly powerful chief
of monkeys, gifted with prowess fell down on the earth. Like unto
Sakra's banner in the full-moon of Aswin, Vali, with his throat choked
with vapor, losing all sense and sighing hard, fell dead down to the
ground. As the great God Hara emitted forth fire with smoke from his
mouth, so that best of men like unto Death hurled an excellent, flaming
and foe-destroying shaft, resembling gold and death itself. Thereupon
being bathed in blood that son of Vasava, fell senseless on the ground,
in the conflict like unto a blossoming Asoka growing on a hill and
Sakra's banner struck down on the earth.
SECTION XVII.
Thereupon Vali, adept in warfare, wounded by Rama's shaft, fell down to
the ground like unto a felled tree. Ornamented with burning gold, he
stretched the whole length of his person on the ground like unto the
banner of the Lord of celestials, loosened and thrown (off the chariot).
That lord of monkeys being levelled to the ground, his kingdom appeared
like unto the sky, shorn of the Moon. Though struck down to the earth,
neither vitality, effulgence nor prowess did renounce the body of that
high-souled one. That excellent gold and jewel-crested garland conferred
on him by Sakra maintained the vitality, effulgence and prowess of that
lord of monkeys. Being adorned with that golden garland, that heroic
lord, of monkey-herds, appeared like unto an evening cloud. Though
felled to the ground, his beauty appeared as if divided into three,
namely, his garland, his body and the shaft piercing his heart. The
arrow thrown off Rama's bow pointing out unto him the way to the
celestial region, became an excellent means to that hero. Beholding the
broad-chested and mighty-armed Vali, Mahendra's son, wearing a golden
garland and having a flaming countenance and yellow eyes, thus struck
down to the earth, resembling a flameless fire in the field of battle,
like unto Yayati, slipped from the abode of the celestials on the wane
of his peity, like unto a tree falling down to the earth at the time of
Dissolution, hard to repress as Mahendra himself, incapable to withstand
like Upendra, Rama, followed by Lakshmana, approached and beheld him.
And paying respects unto that hero falling on the earth like unto a
flameless fire and eying him again and again those two highly powerful
brothers, Rama and Lakshmana neared him. And beholding that highly
powerful Raghava and Lakshmana, Vali addressed them with the following
bold and pious words. And thereupon Vali, of mitigated prowess, waning
vitality, motionless and stretched on the ground, spoke unto Rama, proud
of warfare, saying these pregnant words.--"What merit hast thou reaped
by destroying me, who was not engaged in fight with thee? I was
exercised with ire, being engaged in conflict (with another person) and
for thee I have met with destruction. People speak highly of thee, O
Rama, on this earth, describing thee as coming of a high family, gifted
with manliness and prowess, ever engaged in the welfare of thy subjects,
compassionate, energetic, of firm resolution and knowing time.
Punishment, control of passions, forgiveness, piety, firmness, truth,
prowess and suppression of the wicked--these all are the royal virtues.
And knowing thy high pedigree, and all these thy accomplishments I
approached Sugriva with a hostile intention, albeit prevented by Tara.
Before I saw thee I had thought within myself:--'Forsooth Rama shall not
destroy me, engaged as I am with another person and hence not prepared
to fight with him.' I do now know thee as one who hath spoliated his
soul through impious actions, feigning religion while in truth an
irreligious person, resorting to all vicious deeds, like unto a well
crusted with grass, unrighteous while passing under the cloak of honesty
and religion like unto a hidden fire. I have not done thee any wrong
either in thy kingdom or in thy city. Nor have I passed by thee. Why
hast thou then destroyed me, who am a monkey ranging always in the
woods, living on fruits and roots and who have come here to fight with
anpther person? It appears that thou art of a kingly father and of a
graceful countenance. And, O king, there are marks of piety on thy
person. Who, born in the race of Kshatryas, versed in religious lore,
having his doubts removed and marks of peity on his person, perpetrates
such an iniquitous deed? Thou art born in the family of Raghus and known
all over the world as being pious. Being clothed in righteousness why
dost thou commit such an unrighteous act? Chastisement, charity,
forgiveness, piety, truthfulness firm- ness, prowess and the punishment
of the iniquitous are the virtues of a king, O prince. We are, O Rama,
wild beasts ranging in the forest and living on roots and fruits--our
nature is such--but thou art a man, O king. Land, gold and silver are
the causes of dissension. But who is there who is avaricious enough to
get by our forest habitations and fruits? The royal virtue consists in
humbly and freely administering discipline, favour and punishment. Kings
by no means, should follow their whims. But thou art angry and unsteady
by nature, capricious, perfectly narrow-minded in the discharge of thy
royal duties and dost use thy bow and shafts (any where and every time).
Thou hast no attachment for virtue, no comprehension of right things and
art always guided by thy passions albeit thou art a lord of men. O
Kakutstha, destroying me sinless, with thy shaft and perpetrating such a
digraceful act, how shalt thou relate it unto the pious. Those, who
commit treason, destroy Brahmins and kine, who are theives and always
engaged in the destruction of animals, and who are athiests and marry
before their elder brothers are married, do all go to hell. The
villainous, the avaricious, those who kill their friends and elope with
their preceptor's wives, do always visit the land of the vicious. And
there is not the least doubt about it. My skin is npt worthy of thy
touch and my bones and hairs should always be avoided by the Virtuous.
And my flesh is not worthy of being eaten by persons of thy piety. A
hedge-hog a porcupine, an iguana, a hare and a tortoise--these five
animals only, having five toes, are worthy of being eaten by the
Kshatryas and Brahmins, O Raghava. The wise, O RLma, do not touch my
skin and bones and my flesh is not worthy of being taken--I am that
(monkey) having five toes who have been killed by thee. Alas!
disregarding the well meaning and truthful words of Tara, I have placed
myself under the control of _Kala_ (Death). O Kakuthstha, the Earth hath
got thee as her husband like unto a good natured damsel being wedded to
a husband who hath forsaken his own religion. How art thou, who art
wicked, narrow-minded, a liar and ever intent upon bringing about
others' misfortune, born of the loins of the high-souled Dacaratha? I
have been killed by an elephant--Rama, disregarding the virtue of the
pious, breaking the chord of character, and neglecting the goad of
religion. Perpetrating this inauspicious, and improper act, blamed of
the worthy what shalt thou speak unto the pious when thou shalt return
in their company? The prowess, thou hast displayed towards me, careless,
O Rama thou dost never employ for the suppression of the iniquitous. O
son of a king, hadst thou fought with me openly thou wouldst have,
forsooth, seen the abode of Death being killed by me. O Rama, like unto
a serpent destroying persons asleep, thou, that art under the control of
vice, hast killed me, who am hard to repress, keeping thyself out of my
sight in the battle. I have been killed by thee, desirous of
encompassing Sugriva's well being. Hadst thou apprized me of thy object
before, I would have got thee thy Maithili in the course of a day, and
brought, by the neck, that vicious-souled Rakshasa--Ravana, the ravisher
of thy spouse without putting an end to his life in the battle. Whether
in the deep ocean or in the region under the earth, I shall bring thy
Maithili like unto an _Ashyatari_.[110] It is perfectly proper that
Sugriva shall inherit my kingdom on my ascension to heaven. And it is
equally improper that I have been viciously killed by thee in the
battle. Every one in time meets with death and hence there is nothing to
be sorry for me. But do thou think of a proper reply thou shalt give to
the people (when asked about the cause of my destruction)." Having said
this, that high-souled Son of monkey-chief, greatly distressed being
wounded by (Rama's) shaft and having his countenance dried up, became
silent, fixing his look upon Rama, resembling the sun.
[110] Here is an allusion. A prince of _Daityas_, named Hayagriva, stole
the _Vedas_ at the end of _Kalpa_; in the recovery of them he was
slain by Vishnu after his descent as _Matshya_.--T.
SECTION XVIII.
And thus Rama was addressed by Vali, wounded and senseless, with those
modest, pious and auspicious words. And being thus reproached he spoke
unto that excellent lord of monkeys, gifted with virtue and other
accomplishments, resembling the Sun shorn of its lustre, a cloud which
has already discharged its waters and fire extinguished.--"Not cognizant
of virtue, knowledge, passion and custom, why dost thou blame me like a
child? Why dost thou purpose to address me thus out of fickleness,
consequent upon thy monkeyhood not asking thy wise elders recognized by
the preceptors? This land, abounding in hills and woods, belongs to the
Ikswakus. Along with it was conferred on them the power of administering
favour and chastisement unto beasts, birds and human beings. The
upright, virtuous and truthful king Bharata, cognizant of virtue,
knowledge and passion and ever engaged in adminstering favour and
punishment, governs this kingdom. That king is said to be cognizant of
time and place; in him dwelleth modesty, truthfulness, prowess and a
love for discipline. Ourselves and other kings, being commanded by him
to practise piety, have been journeying in this wide world desirous of
multiplying virtue. That foremost of monarchs, Bharata--lover of virtue,
governing this entire earth, who dares perpetrate an iniquity? Stationed
in the excellent virtue of our own and placing Bharata' s commandments
on our heads, we shall consider how we shall punish them who go astray
(from the path of virtue). Thou hast oppressed virtue and perpetrated a
gross iniquity. Thou hast placed thyself under the control of thy
passions and deviated from the track of royal duties. The elder brother,
father, and the instructor--these three should always be regarded in the
light of a father if they tread the paths of virtue and morality. A
younger brother, a son and an accomplished follower should always be
regarded as sons. And virtue is always at the bottom of all such
considerations. O monkey, the religion of the good is indeed very subtle
and can comprehend great things--the immortal soul can understand what
is good or bad. Fickle as thou art, how canst thou comprehend what is
proper, consulting with thy monkey companions who are equally stupid and
light-hearted, like unto one, born blind, leading with another such? I
do fairly speak unto thee that it is not anger only that has led me to
bring about thy destruction. Do thou consider why I have killed
thee--thou hast ravished thy brother's wife renouncing that
ever-existing virtue. Thou, the perpetrator of many evil deeds, hast got
by Ruma, the wife of thy brother --the high-souled Sugriva. O monkey,
thou hast thus violated the path of virtue. And thus I have punished
thee who hast ravished thy elder brother's spouse. O thou, the leader of
monkey-herds--I find no other alternative than to punish him who acts
against humanity and violates the sacred sanctions of custom. I am a
Kshatrya coming of a high pedigree. I cannot put up with thy immoral
conduct. _Sastras_ sanction the destruction of one who under the
influence of passion ravishes his own daughter, sister and younger
brother's wife. This is Bharata's commandment--the lord of earth, and we
have been satisfying his orders. Thou hast disregarded virtue. A wise
man, living in virtue, cannot let go one who hath passed by the
sanctions of morality. Bharata hath sanctioned the destruction of the
amorous; and we, O lord of monkeys, following his orders, though proper,
to encompass the destruction of one like thee who hath spoliated virtue
and morality. Like unto Lakshmana, I have contracted friendship with
Sugriva. And with a view to regain his wife and kingdom, he resolved to
engage in my well-being. I too also promised the same before the
monkeys. And how can a man of my position neglect to make good his
promise? For these causes of very great moment, favoured by virtue, I
have administered unto thee this condign punishment. Do thou now approve
it. Thy discomfiture is quite of a piece with the sanctions of
morality-- and to assist friends is one of the codes of religion. Hear,
Manu hath composed a couple of couplets tending to the purification of
character and highly prized by the virtuous as well as myself. Those
who, perpetrating iniquity, bear with fortitude the punishment,
inflicted by their soverign get at the abode of the celestials being
purified like unto the pious. People are freed from their sins, when
they confessing their crimes, are either punished or forgiven. But the
monarch who doth not punish the perpetrator of an evil deed, is visited
by a mighty sin. Formerly an iniquity, like one perpetrated by thee, was
committed by a devotee who was punished severely by my forefather
_Mandhata_. And other lords of earth punish in the same way the authors
of misdeeds. What more, the perpetrators of crime, themselves undergo
penances and are thus released from their sins. Therefore do not repent
any more, O best of monkeys. The punishment, I have inflicted on thee,
is in consonance with the sanctions of morality. We are not our own
masters. Hearken, O best of monkeys, there is another argument (for thy
destruction); and hearing which, O great hero, it behoveth thee to
renounce thy ire. Many persons living on flesh, either lying in ambush,
or openly catch and pierce by means of net, noose and trap, many a deer,
terrified and trusted, taking to their heels or quarrelling with their
companions, careful or careless. They are not to blame in this and I do
not cherish, O best of monkeys, any mortification or ire for this. And
even many royal ascetics, versed in religious lore, go a-hunting; and
hence thou hast been killed by me with a shaft, O monkey, in the
conflict. And I am justified in killing thee, whether thou dost fight or
not since thou art a monkey. There is no doubt, O best of monkeys, that
the monarchs confer life and piety auspicious and hard to attain. It
doth not therefore behove any one to injure them, to blame them and to
use improper words by them--since they are the celestials ranging on
this earth under the semblance of man. Not knowing virtue and growing
angry why dost thou blame me who am following the religion of my
forefathers?" Being thus accosted by Rama, Vali, greatly mortified and
informed of the principle of religion, observed no delinquency in
Raghava. Thereupon that lord of monkeys spake unto Rama, with folded
hands, saying "There is not the least doubt, O best of men, in all that
thou hast said. An inferior person can by no means address his superior
improperly. It doth not behove thee, O Raghava, therefore to blame me
for those unpleasant words which I used towards thee, out of
foolishness. Thou hast acquired a practical mastery over the principles
of religion and art ever engaged in the welfare of thy subjects. Thy
eternal power of ascertaining the crime and meeting its condign
punishment is perfectly clear. Do thou know me as the foremost of
sinners and one who hath deviated from the track of morality. Do thou
conduct me, with pious words, to a better land." Vali, having his throat
choked with vapour, addressed again and again, Rama, with piteous
accents, saying:--"I do not mourn so much for me, Tara, or other friends
as for my son Angada, eldest and wearing a golden _Angada._[111] Brought
up by me from his very infancy, he shall by my separation, wear away
like unto a pond having its liquid contents drunk up by an elephant. He
is my only son, dear and born of Tara. A mere child and of unripe
understanding as he is, that one of mighty strength should always be
protected by thee, O Rama. Do thou regard favourably Sugriva and Angada.
Thou art their protector, and chastiser punishing them for their sins. O
king, O lord of men, it behoveth thee to regard Sugriva and Angada in
the same light in which thou regardest Bharata and Lakshmana. It
behoveth thee to so arrange as Sugriva may not disregard that chaste
Tara who is blameable for my folly only. He, who is favoured by thee,
abideth by thy commandments and acteth after thy heart, can acquire
kingdom, attain to heaven, and govern the earth. Desiring to have my
destruction brought about by thee, I entered into conflict with my
brother Sugriva, albeit prevented by Tara." Having addressed Rama thus,
the lord of monkeys stopped. Thereupon Rama consoled Vali, of clear
understanding with the following moral words, acceptable unto the
Saints. "O best of monkeys, do thou not consider ourselves as well as
thyself blameable. We are more conversant, than thou, with the
principles of religion. They never lose their virtue being proficient in
the mode of ascerting crime and punishing it--one administering
punishment unto the criminal and the criminal receiving it. And
therefore receiving punishment (from me) thou hast been released from
thy sins and acquired a knowledge of religion. Do thou therefore
renounce thy grief, thy illusion and the fear that is lurking in thy
heart. It is impossible for thee, O foremost of monkeys, to withstand
the course of dispensation. There is not the least doubt, O lord of
monkeys, that Angada shall be brought up by me and Sugriva in the same
way as he was by thee." Hearing these sweet, collected and pious words
of the high-souled Rama,--the represser of the enemies in a battle,--the
monkey again addressed him with the following pregnant words--"O lord, O
thou having Mahendra's prowess, I do propitiate thee for my having
insulted thee with improper words, senseless as I was being wounded by
shafts. Do thou forgive me, O lord of monkeys."
[111] A bracelet worn on the upper arm.--T.
SECTION XIX.
Being thus accosted with reasonable words, that lord, of monkeys, lying
on the ground and wounded with shafts, gave no reply. Having his limbs
dissevered by stones, being struck with trees and wounded by Rama's
shaft, he became sensetess at the approach of death. His spouse Tara
heard that Vali, the foremost of monkeys, had been killed in the
conflict by Rama's shaft. Hearing the heart-rending news of her
husband's demise, she, big with a child, issued out of the mountain cave
with a troubled heart. And beholding Rama with a bow in his hand, the
mighty monkeys, followers of Angada, fled away, terrified. Thereupon
Tara observed those monkeys flying away terrified like unto deer
alienated from their herd, having lost their king. And the chaste lady,
racked with sorrow, spoke unto those monkeys, afraid of Rama, wounded
with shafts and exercised with grief, saying:--"O monkeys, why are ye
dying away, terrified and distressed, leaving behind that foremost of
kings before whom ye were used to fight? Hath Vali been killed by Rama,
waiting at a distance with fleet and distant coursing shafts, being
requested by Sugriva for kingdom?" Hearing the words of that wife of the
monkey, they, wearing shapes at will, addressed that damsel with words,
worthy of being said on that occasion,--"O thou, having thy son alive,
do thou go back and bring up thy son Angada. Death himself, under Rama's
semblance, hath snatched away Vali. He was killed by (Rama's) shafts,
resembling thunderbolts, as if clapped by thunder itself, having bored
trees and big stones (hurled by Vali). That king of monkeys, having
Sakra's prowess, being made away with, this host of monkeys have been
taking to their heels being overwhelmed with consternation. Let the
heroes defend the city and install Angada on the throne. And on his
being installed the monkeys shall serve Vali's son. O thou having a fine
countenance, the monkeys shall enter this stronghold, although it is a
favourite place with thee. Herein dwell many forest-rangers, wifeless
and having wives. And we are really afraid of them, avaricious, and
formerly deprived of their wealth by us." Hearing those words of the
monkeys, lying at a little distance, that lady, smiling sweet, spoke
unto them, words worthy of herself--"That great lord of monkeys, my
husband, being dead, what shall I do with my son, my kingdom and myself?
I shall place myself at the feet of that high-souled one, who hath been
killed by Rama's shaft." Having said this, (Tara) proceeded, overwhelmed
with grief, weeping and striking her bead with her hands. While
proceeding, she espied her husband lying on the ground like unto the
destroyer of the lords of monkeys who have never been discomfitted in a
battle field, hurling mountains like unto Vasava hurling thunderbolts;
emitting a roar like unto a big cloud assisted by a mighty wind;
resembling Sakra in prowess and like unto a cloud accompanied by rain;
the represser of repressers; a mighty hero discomfitted by an equally
powerful one; like unto a lion killed by a tiger for flesh; worshipped
of all mem; like unto a _chaitya,_[112] adorned with pennons and altars,
scattered and broken by Garuda with a view to kill serpents. And she
espied Rama reclining his person on a mighty bow, his younger brother
and her husband's younger brother. Passing them by and getting at her
husband and beholding him killed in battle, she, losing her senses fell
down to the ground. And thereupon rising again like one asleep, she,
beholding her husband engarlanded by death, cried aloud, exclaiming "O
son of worshipful sire." And beholding Tara like unto a she-elephant and
Angada, bewailing in this wise, Sugriva attained to an excess of grief.
[112] A pile of stones.--T.
SECTION XX.
Beholding her husband lying dead on the ground with the life-destroying
shafts of Rama, Tara, having a moon-like countenance, approaching,
embraced him. And seeing him slain with shafts like unto an elephant,
resembling a lord of mountains and an uprooted tree, Tara, racked with
grief began to bewail--"O hero, O foremost of monkeys, O powerful one, O
thou terrible in warfare, why dost thou not welcome me to-day who am
guilty of some iniquity by thee? Rise, O best of monkeys, and lie down
on a better bed; monarchs do not stretch themselves on earth. O lord of
earth, indeed earth is thy favourite wife; since renouncing me, thou,
though dead, art serving her with thy body. Evident it is, O hero, that
while engaged in a lawful conflict, thou hadst created another city of
Kishkindha,in the region of the celestials. All thy enjoyments with me
in nectar-smelling woods, have been brought to a close. Thou, the lord
of monkey-herds, being slain, I am deprived of joy and hope and am sunk
in the abyss of grief. Forsooth, my heart is uncommon hard, since
beholding thee on the ground it hath not been sundered into thousand
pieces being overwhelmed with grief. Sugriva's wife was carried away and
banished by thee and this is the result of thy action, O foremost of
monkeys. O lord of monkeys, out of thy ignorance thou didst neglect all
my well meaning words which I said, being intent on thy welfare and
benefit. O worshipful one, thou shalt captivate today, the hearts of the
dexterous Apsaras, proud of their youth and beauty. Forsooth, thou hast
been by force brought under the control of _Kala_, since thou hast been
discomfitted by Sugriva, albeit thou art above the control of others.
Destroying Vali unseasonably, while engaged in conflict with another
person, and perpetrating such an iniquitous deed, Kakuthstha doth never
relent. Unused to miseries before how shall I, being an object
commiseration, put up like one helpless, with my widow-hood and grief.
How shall the heroic and youthful Angada, brought up in luxury and
happiness, be regarded by his uncle, senseless with wrath? Do thou cast
for good, O my son, thy looks towards thy pious sire, for since now it
will be hard for thee to see him again. Do thou console thy son, favour
me with orders, smell his head, as thou art going to journey in a
foreign land. By destroying thee, Rama,hath performed a great action,
since by this he hath been released from his vow unto Sugriva. O
Sugriva, do thou gain thy ends and get back thy Ruma; devoid of anxiety
do thou govern thy kingdom--thy enemy, thy brother hath been slain. O
lord of monkeys, why dost thou not welcome me, thy beloved spouse, who
am bewailing thus? Behold, thy other wives are also mourning in the same
wise." Hearing the bewailings of that she-monkey, others, taking Angada,
distressed and overwhelmed with grief, began to cry piteously.--"O hero,
having _Angada_ on thy arms, why art thou proceeding on a journey for
good in a foreign land leaving behind (thy son) Angada. It doth not
behove thee (to leave aside) thy dear son, gifted with diverse
accomplishments and wearing a charming and beautiful cloth. O thou of
long arms, O lord of monkeys, if I have offended thee in any way, do
thou forgive me, after ascertaining my crime. O hero, I touch thy feet
with my head." Bewailing thus piteously with other she-monkeys, Tara,
having a blameless countenance, stationing herself where Vali was,
resolved to put an end to her being by fastings.
SECTION XXI.
Thereupon beholding Tara fallen (on the ground) like unto a star dropt
down from the sky, Hanuman, the lord of monkey-herds, consoled her again
and again.--"Animals, unagitated, attain to happiness or misery, as an
outcome of their actions performed (in their previous existence) by
merits or demerits. Why dost thou mourn for others, thyself being an
object of moruning? Why dost thou feel commisseration for the poor,
thyself being poorly? In this body like unto a babble who is there who
mourneth for another? It behoveth thee now, O thou having thy son alive,
to look after prince Angada and think of those duties which remain to be
executed by thee (after the demise of Vali). Do thou know that life and
death of the animals is very unsettled. It is therefore proper to
perform what tends to the welfare of afterlife. It doth not behove thee,
O learned damsel, to mourn like others. He even, who (while living) was
surrounded by thousands of monkeys cherishing hopes, hath met his
destined end. This hero discharged his royal duties in consonance with
the sanctions of morality and was gifted with various kingly
accomplishments such as conciliation, charity and forgiveness. He hath
attained to the land of kings and it becometh thee not to mourn for him.
O blameless damsel, all these foremost of monkeys, this thy son Angada,
this kingdom of the monkey chief, do belong to thee. Do thou soon
despatch, O passionate lady, these two (Angada and Sugriva) exercised
with grief as they are (for the performance of Vali's funeral rites).
And abiding by thy commandments let Angada govern the earth. Let Angada
perform all those ceremonies, which should be gone through by sons
according to the _Sastras_ and which are for the well-being of the king;
this is the time for the performances of those funeral rites. Performing
the funeral ceremonies of the lord of monkeys do thou install Angada.
And beholding thy son thus established on the throne thou shalt be able
to pacify thy grief?" Hearing those words of Hanuman, Tara, racked with
grief consequent upon the loss of her lord, bespake him who was standing
there:--"I would rather die with this hero who hath been slain than have
a hundred sons like Angada. I cannot myself govern this kingdom nor can
I confer it upon Angada. Such duty devolves upon his (Angada's) uncle
Sugriva now. O Hanuman, do thou not consider that I shall confer this
kingdom upon Angada--O best of monkeys, father is son's friend (in this
respect) not mother. There is no other resource for me tending to my
welfare both in this world and the next than taking refuge onto this
lord of monkeys. It is becoming for me to serve this bed which hath been
resorted to by the hero, slain (and lying before me.)
SECTION XXII.
Vali, ranging on the verge of death, casting his looks around and
sighing faintly, espied his younger brother Sugriva before him.
Welcoming that lord of monkeys with clear accents, Vali addressed him
affectionately saying:--"O Sugriva, do thou not take to thy heart the
improper conduct I have shown towards thee, being attracted by
inevitable foolishness, subject as I was to sin. Methinks, O brother, it
is not our fortune to enjoy at the same time the double bliss of
fraternal affection and the enjoyment of kingdom, or else why has it
happened otherwise? Do thou acquire to-day this kingdom of the
forest-ranges and know me as one who hath departed to the abode of
Death. Soon shall I renounce my life, kingdom, my exquisite grace and my
blameless fame. It behoveth thee, O hero, O king, to perform what I
shall speak unto thee in this plight, however difficult it might be. Do
thou behold Angada fallen on the ground with tears in his eyes--a little
boy, incapable, brought up in luxury and deserving happiness. Do thou
maintain this my son, dearer than my life, like unto thy own son, born
of thy loins, satisfying all his wants in my absence. O best of monkeys,
like unto me, thou art his father, protector, conferrer of gifts and
remover of fear. This graceful son of Tara equals thee in prowess and
shall precede thee in the destruction of Rakshasas. This youthful
Angada, Tara's son, gifted with energy and strength, shall perform
befitting exploits displaying his prowess in the battle. Surasen's
daughter is wonderfully expert in ascertaining subtle things and giving
counsels in the time of danger. Do thou, without the least doubt perform
what shall the chaste lady instruct thee to do; for Tara's advice never
goes without effect. It behoveth thee to perform Raghava's service
fearlessly or else thou shalt be visited with sin: on his being insulted
thou shalt be injured. O Sugriva, do thou put on this celestial golden
garland--herein dwelleth the bounteous Sree who shall renounce me after
my death." Having been accosted thus by Vali, out of fraternal
affection, Sugriva renouncing joy again became pale like unto the Moon
possessed by Rahu. Renouncing his inimical feelings, being thus
addressed by Vali and carrying out his words energetically Sugriva
accepted the golden garland as ordered (by him). And conferring (upon
Sugriva) that golden garland and beholding his son before him, Vali,
resolved upon death, spake unto Angada, saying:--"Do thou place thyself
now under the control of Sugriva, ascertaining time and place, putting
up with misery for thy welfare and injury. O thou having long arms,
Sugriva shall not regard thee much, if dost thou remain in the same wise
in which thou hadst been brought up by me before.[113] O slayer of foes,
do thou never mix with Sugriva's enemies, and place thyself always under
Sugriva's control, having subdued thy senses and being intent upon thy
master's (Sugriva's) welfare. Do thou not cultivate too much of
friendship nor be wanting in it--for both of these extremes are sources
of disasters. Do thou therefore follow the golden mean." After he had
said this, his eyes became expanded, his teeth were opened and his
appearance became ghastly. And greatly pained by shafts he breathed his
last. And thereupon, the monkeys, the foremost of those who go jumping,
having lost their chief, bewailed and cried. On that monkey chiefs
departure to the land of celestials, Kishkindha was divested of her
lord, and gardens, hills and woods were all rendered lonely. That best
of monkeys, who fought a dreadful battle with the high-souled
_Gandharbas_, being dead, all other monkeys became of pale countenance.
"Vali entered into a terrible conflict with the mighty-armed Golava and
fought for ten years and five, for nights and days without respite. And
on the sixteenth year, Golava was killed. Bringing about the destruction
of that wicked _Gandharba_, Vali, having terrible teeth, saved us all
from fear. How hath he been killed to-day?" Like unto kine, incapable of
enjoying peace in a mighty forest filled with lions, their chief being
dead, these forest-rangers could not attain to felicity on the demise of
that lord of monkeys. Thereupon, Tara, sunk in the gulf of disaster,
eying the countenance of her deceased lord, fell down to the ground
embracing Vali like unto a creeper clinging for its support to a mighty
but broken tree.
[113] The significance of the passage is as follows:--Thou wert a mere
child while I brought thee up. But now thou art a grown up young
man and this is the time for thee to serve thy elders. Do thou
therefore serve Sugriva.--T.
SECTION XXIII.
Thereupon smelling the face of that lord of monkeys, Tara again
addressed her deceased lord, known all over the world, saying:--"O hero,
disregarding my words, thou art lying on the uneven earth, hard and
filled with gravels. O lord of monkeys, the earth is dearer unto thee
than I, since thou art lying there embracing her and art not welcoming
me. O hero, O dear, O brave lord, wonder it is that God under the
semblance of Rama, hath placed himself under the control of Sugriva;
hithertofore he shall be regarded as a hero. Why art thou not awake,
hearing the bewailings of bears and monkeys who used to wait upon thee,
powerful, as well as that of Angada and myself? Alas! thou art lying on
this bed of the heroes, being slain in the battle, where formerly, thy
enemies destroyed by thee, used to lie down. thou born of a pure family,
O thou that art fond of warfare, O my dear, O conferror of honors,
whither hast thou departed making me husbandless? Let not the wise,
henceforth, confer their daughters upon the heroes. Alas! behold me, the
wife of a hero, made a widow in no time. Shattered is my honor and
destroyed is my happiness and I am sunk in the deep abyss of grief.
Forsooth, this my firm heart is not sundered into hundred pieces,
beholding my husband slain! Thou art my friend, my dear husband and a
great hero--and thou hast met with destruction, being struck by another
man. A husbandless woman is always styled by the wise as widow, although
she might have a son and enough of riches. O hero, thou art lying down
in a pool of blood issuing out of thy own person, like unto thy own bed
having a red-dyed bed-sheet. Thy body is on all sides besmeared with
blood and dust and I am incapable of embracing thee with my arms, O best
of monkeys. Surely hath Sugriva satisfied his hostile intention to-day,
whose fear hath been removed by one shaft, discharged by Rama. Thyself
departing to the land of the dead, I have been eying thee simply, being
prevented from touching thy person by the shaft piercing thy
heart".[114] Thereupon Neela took out that shaft from the person of
(Vali) like unto a flaming serpent lurking in a mountain cave. There
beamed the shaft extracted from his body like unto the rays of the Sun,
stationed on the summit of the setting hill. And there poured forth from
all his wounds, streams of blood, like unto showers of melted copper and
other metals falling from a mountain. And (Tara) washed, with tears, her
heroic husband's body covered with dust and wounded with weapons.
Beholding her husband thus slain and besmeared with blood, she spake
unto her son, Angada, having coppery eyes,saying:--"Behold this terrible
declining stage of thy Sire. Here is the end of his hostilities
collected by his impious actions. O my son, do thou bow unto thy kingly
father, the conferrer of honors, who hath departed to the abode of
Death, having a flaming person like unto the rising Sun." Thus accosted,
Angada rose up and, saying, "I (do touch my Sire's feet)," embraced his
father's feet with his plump arms. (Thereupon Tara said)--"Saying 'Do
thou live long' why dost thou not welcome Angada, to-day as before, who
hath bowed unto thee? I am with my son, standing by thee who art dead,
like unto a cow with her calf, having the bull slain by a lion. How hast
thou, without me, thy wife, bathed in the water of Rama's shafts, at the
end of thy battle-like sacrifice? Why do I not behold here that
favourite golden garland of thine, which was conferred on thee by the
lord of celestials, pleased in a battle? Royal grace hath not renounced
thee, O conferrer of honors, albeit thou art dead, like unto the rays
not quitting the king of mountains, even after the Sun is set. Thou
didst not act by my wholesome words, nor could I prevent thee. And I am
now destroyed with my son, along with thee in the battle. Truly hath
Sree (goddess of wealth) renounced me."
[114] The meaning is:--Lest by my touching that shaft thou feelest a
greater pain.--T.
SECTION XXIV.
Beholding Tara emerged in a deep and mighty ocean of grief, Vali's
younger brother was overwhelmed with penitence, in consequence of the
unbecoming destruction of his brother. And seeing her countenance full
of tears, the high-souled (Sugriva), racked with grief and repentance,
approached slowly Rama along with his followers. And nearing him, with a
bow in his hand, having arrows like unto serpents, famed and having
auspicious marks on his person, he spake unto Raghava, seated there,
saying--"O lord of men, thou hast fulfilled thy promise by carrying it
out into practice; and as for wretched me, O son of a king, I shall
refrain today from all enjoyments. This queen lamenting piteously, these
subjects and retinue bewailing, being overwhelmed with grief, this king
being slain, how can kingdom please me? O Rama out of anger, and
passion, and on account of my being insulted by him, I did formerly
desire to bring about my brother's destruction. But that lord of
monkey-herds being slain, best of Ikshwakus, I am truly pierced to the
quick with anguish. I do prefer living for good in the mount Rishyamuka,
earning my livelihood somehow or other, to the accession of heaven by
destroying (Vali). This highly intellectual and high-souled one spake
unto me "Do thou range at large, I do not wish to destroy thee." Such
words were really becoming of him, O Rama. And these words and this
action become me (vile as I am). How can a brother, O Rama, however
avaricious he night be, relish the destruction of his qualified brother,
comparing the happiness of a kingdom, with the grief (consequent upon
his brother's demise)? He did not desire to slay me, lest his greatness
might be spoiled; but alas! through my wicked sense, I performed an
iniquity by taking the life of my brother. Being struck by him with
branches of trees, while I fled away and wept, he, consoling me, said
only "Do not do this again. " He all along maintained his fraternal
feelings, his honesty and piety; but (woe to me) I have displayed my
wrath, passion and monkey-hood. O friend, like unto the lord of
celestials perpetrating sin by destroying Biswarupa, I have been, by
bringing about the destruction of my brother, visited with this sin,
beyond comprehension, avoidable, undesirable and invisible. Indra's sin
was shared by earth; water, trees and women; but who is there who will
bear and desire to participate this monkey's sin? Perpetrating such an
improper and irreligious act, tending to the decay of my family, I do
not deserve the respect of my subjects and the heir-apparentship; what
of kingdom, O Raghava. I am the perpetrator of a vile and disgraceful
sin, blamed of all in this world. And like unto a current of rain going
downwards, this mighty grief hath overcome me. This mighty and
infuriated elephant of a sin, having the destruction of a brother as its
body, repentence, as its trunk, head, eyes and tusks, hath been crushing
me like unto the banks of a river. Alas! O best of kings, this
unbearable sin hath been driving away all pious feelings from my heart
like unto alloy leaking out of discolored gold when molten in fire, O
Raghava. Methinks, for me, O Raghava, these mighty monkeys and Angada
are almost half-dead (with grief). A good-natured and obedient son is
rare. Where is to be found Angada's equal? O hero, there is no such land
where I may meet again my brother. The heroic Angada shall not live
to-day--and if he lives, his mother shall live to bring him up.
Forsooth, without her son, she shall not live long. Therefore shall I
enter this flaming fire with a view to place myself on the same level
with my brother and his son and all these mighty monkeys shall engage in
quest of Sita, abiding by thy commandments. O son of a king, they shall
all carry out thy orders even in my absence, do thou,therefore, order me
(to enter fire) who am the destroyer of my own race, have performed an
inquity and do not deserve living any more." Hearing the words of Vali's
younger brother, who was bewailing thus, Rama, the heroic descendant of
Raghu and the slayer of foes, remained stupified for some time with
tears in his eyes. In the mean-time, Rama, patient like unto the
protector of the world, worked with curiosity, looked again and again
towards the bewailing Tara sunk in the gulf of disaster. Thereupon the
principal counsellors raised up the brave spouse of the lord of monkeys,
having graceful eyes and lying ou the earth, embracing her husband. And
snatched away from her husband and trembling, she beheld Rama, with bow
and arrows in his hand, burning like unto the Sun by virtue of his own
effulgence. And beholding him gifted with all royal marks, having
beautiful eyes and never seen before, that one, having the eyes of a
fawn, thought within herself. "This great one must be Kakuthstha." And
the worshipful Tara, worked with grief, and overwhelmed with disasters,
bewailing, neared quickly that high-souled one, resembling the lord of
celestials and hard to approach. And having reached the pure-souled
Rama, who had his ends fully attained in battle, the high-minded Tara,
having her frame worked with grief, spake unto him, saying:--"Thou art
immeasurable, hard to approach, highly pious, prudent, of controlled
senses and increasing fame, forgiving like unto earth and of blood-red
eyes. Thou hast bow and arrows in hand, art highly powerful and of a
tough body. And renouncing human grace that hast assumed the grace of a
celestial person. Do thou slay me with that self-same shaft with which
my dear one was slain. And thus slain, O hero, I shall be near him, for
Valii doth not relish the company of any other woman but me. O thou
having eyes resembling clean lotus-petals, this (hero) departing to the
abode of celestials and not beholding me there, shall not delight in the
company of _Apsaras_, wearing diversified garments and copper-colored
corronets. Even in the land of celestials, O hero, Vali shall turn pale
with grief in my separation, like unto thee in the picuresque dale of
the Lord of mountains, separated from the daughter of the king of
Videha. Thou knowest well that a handsome man is greatly afflicted with
the separation of his spouse; and knowing this, do thou slay me, and
Vali shall not be tormented with grief consequent upon my absence.
High-souled as thou art, thou art thinking that thou shalt, slaying me,
be visited with a sin arising from the destruction of a female. But do
thou kill me, O son of a king, knowing me as the soul of Vali, and thou
shalt not be responsible for destroying a woman. According to the Vedas
and various other sacred texts, wives are inseparably blended with their
husbands. And the wise say that there is no other gift better than that
of a wife in this world. Thou shalt, O hero, confer me religiously upon
my dear one and by this gift thou shalt be saved from the sin consequent
upon killing me. It doth not behove thee not to kill me, who am
exercised with grief, without my lord, snatched away from him and
reduced to such a (pitiable) plight. O lord of men, I cannot live long
without that highly intelligent lord of monkeys, having an elephantine
gait and wearing an excellent golden garland." Thus accosted, the
high-souled lord consoling Tara, spake unto her the following
well-meaning words.--"Do thou not lose thyself, O wife of a hero. This
whole world of creation is being guided by God's dispensation. And by
Him is administered misery or happiness as people say. These three
worlds cannot neglect His dispensations and are entirely subject to Him.
Thy son shall attain to the heir apparentship of the throne and thou
shalt enjoy excellent joy therefrom. This hath been decreed by the
Almighty. Wives of heroes do never relent." Being thus consoled by the
high-souled (Rama) gifted with prowess, and the slayer of foes, Tara,
the wife of a heroic husband, and wearing a graceful garment, ceased
bewailing.
SECTION XXV.
Thereupon, Kakutstha, with Lakshmana, equally aggrieved, said, consoling
Sugriva, and Tara together with Angada.--"Grief and lamentations do not
tend to the welfare of the deceased. It therefore behoveth ye to perform
the after ceremonies. Ye have satisfied the worldly practice with a
profuse discharge of tears. It is not proper to delay the performance of
appointed actions. Time is the prime cause in this world, and the source
of the accomplishment of actions. And Time it is that leads men to
actions. No one is the lord of another person, and no one leads him to
actions. People are subject to their actions of previous existence and
Time aids them. Even the Eternal being cannot withstand the ways of
Time. He never decayeth and no one else can withstand the course of
Time. It hath no friend, no cause and no one can overcome it. It hath no
kinsman, no relation; even it is not subject to itself. The wise can
percieve the work of Time. Piety, wealth and desire are all subject to
it. Vali, the lord of monkeys, hath attained to his own true state,
reaping the fruits of his actions, acquired by virtue of his royal
accomplishments --namely, forgiveness and charity. The abode of the
celestials, which was conquered by this high-souled one by his former
piety, hath now been occupied by him after resigning his body. This is
the best course of Time that hath been attained to by the lord of
monkey-herds. No more with lamentations therefore; do thou perform the
actions that are worthy of being performed on this occasion." After Rama
had spoken thus, Lakshmana, the slayer of foes, addressed Sugriva,
senseless with grief, with the following sound words:--"Sugriva, do thou
perform the funeral ceremonies of Vali along with Tara and Angada. Do
thou collect for cremation many a dry fuel and celestial sandal. Do thou
console the unfortunate Angada, who is beside himself with grief. Do not
conduct thyself like an ignorant person, for this city is now under
thee. Let Angada bring clothes, garlands, scents, clarified butter, oil
and other necessary articles. O Tara, do thou go and bring soon a
conveyance; for speediness is a special virtue on an occasion like this.
Let the monkeys dress themselves who can convey this hearse. The
powerful and the capable only shall carry Vali". Having thus addressed
Sugriva, Lakshmana, the enhancer of Sumitra's joy and the destroyer of
foes, stood before his elder brother. And hearing the words of
Lakshmana, the counsellor respectfully entered the cave with a view to
bring the conveyance. And taking that conveyance carried by the monkeys
and worthy of being carried by the heroes, he issued out again of the
cave. It had a celestial throne and was like unto a war-chariot and had
trees and birds painted on it. It was painted on all sides with the
figures of foot soldiers, had latticed windows and was like unto the car
of the _Siddhas_--spacious and artistically and stoutly built by
artizans with beautiful carvings like unto a wooden hill. It was
ornamented with excellent ornaments and beautiful garlands, sprinkled
with red sandal and skirted with strong ribs. It was covered with
flowers and lotus-garlands, crusted with precious clothes and had the
colour of the rising Sun. Beholding such a conveyance, Rama spake unto
Lakshmana, saying--"Do thou soon conduct the funeral service of Vali."
Thereupon Sugriva, along with Angada, placing Vali on the conveyance,
began to bewail.
And placing the lifeless body of Vali on it, he covered it with various
ornaments, garlands, and clothes. Thereat Sugrira, the king of monkeys,
ordered for the performance of Vali's funeral rites. "Let the monkeys go
before, scattering many a precious jewel and let the conveyance follow
them. Let the monkeys perform the obsequies of our master with such
grandeur as befits the riches of the kings on this earth." With a view
to perform the funeral ceremonies of Vali, the . counsellors and other
monkeys, having lost their king and embraced Angada, proceeded weeping.
And other subject monkeys followed them. And all other she-monkeys,
headed by Tara, having lost their lord, bewailed, exclaiming again and
again--"O hero, O hero".--And they, thus bewailing piteously, followed
their lord. And in response to the bewailings of she-monkeys, hills and
forests, as if, bewailed on all sides. Monkeys, ranging in the forest,
made funeral piles on the banks of the hill-streams and in solitary
watery nooks. Thereupon laying down from their shoulders the conveyance,
those foremost of monkeys stationed themselves in a corner, being
stricken with grief. And Tara, beholding her husband's body on the
conveyance, placed his head on her lap and bewailed, overwhelmed with
grief. "O lord of monkeys! O my lord! O my dear one! O thou used to
luxuries! O thou having long arms! O my darling! behold me. Why dost
thou not behold these monkeys, racked with sorrow? O conferrer of
honors, thy countenance looks as if beaming with joy; although thou art
dead, and thou appearest as if alive, having the hue of the setting Sun.
O monkey, Death himself, under the semblance of Rama, is attracting
thee, who with one shaft in the battle, hath rendered us all widows. O
best of kings, these she-monkeys cannot go by jumping. Dost thou not
percive that they have travelled so far on foot? Those thy wives, having
moon-like countenances, have always thy welfare in view. Why dost thou
not, O best of monkeys, cast thy looks towards them and Sugriva? O king,
these thy counsellors, thy wives headed by Tara, and all these citizens
are bewailing around thee. O slayer of foes, do thou despatch thy
counsellors to the city and we shall all enjoy in this forest, excited
with _amour_." The other she-monkeys, worked with sorrow, raised up Tara
bewailing thus being exercised with grief consequent upon the demise of
her husband. Thereupon Angada along with Sugriva, overwhelmed with
grief, weeping, placed his Sire's body on the funeral pile. And putting
fire duly, he circumambulated his Sire, bound for a journey for good.
Having duly cremated Vali's body,the foremost of monkeys arrived at a
river of auspicious water with a view to perform the watery ceremony.
And all these monkeys along with Sugriva and Tara, placing Angada before
them, sprinkled water. And the highly powerful Kakuthsha, equally
aggrieved like Sugriva, being as poorly, cronducted duly the obsequious
ceremonies of Vali. Thereupon cremating Vali, gifted with unequalled
prowess, slain with one shaft of the foremost of Ikswakus, and like unto
flaming fire, Sugriva appeared before Rama who was in the company of
Lakshmana.
SECTION XXVI.
And thereupon those foremost of monkeys waited there, surrounding
Sugriva exercised with grief and wearing wetted cloth. And they all,
approaching the mighty-armed Rama of unwearied actions, stationed
themselves with folded hands like unto the great ascetics around the
Grand-Father (of the celestials). Thereupon Hanuman, the son of Marut,
resembling a golden hill and having a countenance resembling the rising
Sun, spake with folded hands, saying:--"By thy assistance, O Kakuthstha,
O lord, this great ancestral kingdom of the highly powerful monkeys,
having sharpened teeth, incapable of being acquired by the high-souled
ones, hath been attained to (by Sugriva). Being commanded by thee, he
along with his friends, entering this city, shall perform the royal
duties. And being duly bathed he shall worship thee particularly, with
garlands, jewels, scents and _oshadhis_. It behoveth thee to enter this
pleasant mountain cave and satisfy these monkeys by installing (Sugriva
on the throne)." Being thus accosted by Hanuman, the highly intelligent
Raghava, skilled in speech and the slayer of foes, replied:-- "O gentle
Hanuman, abiding by my Sire's mandate, I shall not enter a hamlet or a
city for these fourteen years. Let Sugriva, the foremost of monkeys,
enter this magnificent celestial cave and do ye all instal him speedily
on the throne." Having thus addressed Hanuman, Rama spake unto Sugriva,
saying:--"Conversant with customs as thou art, do thou instal this
generous and heroic Angada, gifted with prowess and honoring customs, as
the heir-apparent of the throne. This brave and eldest son of thy elder
brother-- Angada, is truly worthy of the heir-apparentship. O gentle
one, this month of _Srabana_, which is the first of those four months
which make up the rainy season, hath set in and this is not the time
therefore to institute any enquiry about Sita. Do thou therefore enter
thy auspicious city and I shall live in this mountain along with
Lakshmana. Pleasant indeed is this mountain cave, spacious, filled with
air, water and many lotuses. Thou shalt engage in endeavours to bring
about the destruction of Ravana, after _Kartika_ sets in. This is not
the proper time, O gentle one, and do thou enter thy own city. And being
installed on the throne do thou enhance the joy of thy friends." Being
thus commanded by Rama, Sugriva, the foremost of monkeys entered the
pleasant city of Kishkindha, reared by Vali. Encircling that lord of
monkeys thousands of them entered the city. Beholding the lord of
monkeys, the subjects bowed unto him, lowering their heads on the
ground. Welcoming the subjects and raising them up, the highly powerful
Sugriva entered the pleasant inner apartment of his brother. On his
entering the city, his friends installed the highly powerful foremost of
monkeys--Sugriva, on the throne like unto the celestials placing the
thousand-eyed Deity (on the kingdom). The monkeys brought for him a
copper-colored golden umbrella, white chowries, a magnificent golden
staff, diverse jewels, various seeds and medicating drugs, roots and
flowers of glomerous fig trees, white clothes, white sandal paste,
fragrant garlands, flowers growing in water and on land, celestial
sandal and various scents, fried grain, gold, _Priyangu_ honey,[115]
clarified butter, curd, tiger-skin, a pair of excellent sandals,
_gorochana_[116] and red _Arsenic._ Carrying all those things there came
sixteen maids, highly delighted. Thereupon those monkeys pleased the
foremost of twice-born ones with jewels clothes and eatables, with a
view to instal that best of monkeys. And these conversant with _mantras_
threw clarified butter, sanctified by _mantras_, into flaming fire
burning on a _Kuca_ bed. And placing him on an excellent throne facing
the east, uttering duly _mantras_ in that golden room situated on the
summit of the picturesque palace and beautified with magnificent
coverlets and garlands, and collecting pure water from various rivers,
sacred places and oceans, those foremost of monkeys kept it in golden
jars. Gaya, Gabaksha, Gabaya, Sarava, Gandhamadana, Main da, Divida,
Hanuman and Jambuban, installed Sugriva with auspicious horns of a bull
and golden jars according to the rites prescribed by _Sastras_ and
sanctioned by the great saints like unto the celestials installing the
thousand eyed Deity with pure, fragrant water. Sugriva being installed
thus, these high-souled and foremost of monkeys, by hundreds and
thousands, began to clatter with delight. Abiding by Rama's words,
Sugriva, the lord of monkeys, embracing Angada, conferred on him the
heir-apparentship of the throne. And Angada being thus installed, those
best of monkeys, highly delighted, adored the high-souled Sugriva,
extolling him again and again. Angada and Sugriva being thus
established, they all, greatly delighted, praised again and again the
high-souled Rama and Lakshmana. And the city of Kishkindha, filled with
stoutly built people and adorned with pennons and flags, appeared
beautiful in the mountain cave. Communicating unto the high-souled Rama
the news of installation, the highly powerful lord of monkey hosts
(Sugriva) getting back his wife Ruma, regained the kingdom like unto the
lord of celestials.
[115] A medicinal plant, and perfume, commonly known by the name
_Priyangu_ and described in some places as a fragrant seed.--T.
[116] A bright yellow pigment prepared from the urine of a cow, or
committed in the shape of scibulae by the animal, or according to
some found in the head of a cow.--T.
SECTION XXVII.
On Sugriva being installed and the monkeys entering the cave, Rama,
along with his younger brother, got at the Prasrabana hill, resounded
with the noise of tigers and deer, filled with terrible lions, covered
with diverse trees, creepers and bowers, inhabited by bears, monkeys,
_Gopuchyas_ and cats, resembling a collection of clouds and always
auspicious. Rama, along with Saumitri, selected for his habitation, a
spacious cave, situated on the summit of that hill. Making the above
condition with Sugriva, Rama, the pure-souled descendant of Raghu, spake
unto his humble younger brother Lakshmana, the enhancer of wealth, the
following sound words, worthy of being spoken on that occasion--"O
Saumitri, O slayer of foes, in this pleasant and spacious mountain cave
filled with air, we shall pass the rainy season. O son of a king, this
summit of the hill is excellent and picturesque, beautified with white,
black and coppery stones, filled with diverse metals and river frogs,
covered with diverse trees and pleasant creepers, resounded with the
musical notes of various birds and cries of peacocks and beautified with
various flowery trees,such as _Malati_, _Kundas_, _Sindubara_,[117]
_Sirisa_,[118] _Kadamba_, _Arjuna,_[119] and _Sarja_.[120] O son of a
king, this pond filled with full blown lotuses shall always be near our
cave. This cave shall be worthy of our habitation, O gentle one, having
its north-eastern part low and the western part high. There is, O
Saumitri, at the entrance of the cave, a level, beautiful, spacious
stone, black like unto collyrium. Behold O my brother, on the north, the
summit of the hill, resembling collyrium and a rising cloud. There
appears on the south a beautiful white hill resembling the Kailaca
filled with various metals. Behold before the cave the mudless stream,
flowing towards the east like unto _Janhavi_[121] in the _Trikuta_[122]
mountain. This rivulet appears like unto a damsel ornamented and
clothed, being filled with various trees, such as--_Sandal_, _Tilaka_,
_Sala_, _Tamalas_, _Atimuktas_,[123] _Padmaka_, _Saralas_,[124]
_Asokas_, _Baneeras,_[125] _Timidas_, _Vakulas_, _Ketakas,_ _Hintalas_,
_Tinicas_, _Neepas_, _Vetashas_, _Kritamalakas_ growing on her banks.
This rivulet resounded with various notes of hundreds of various birds,
filled with _Chakrabakas_ attached to each other, crowded with geese and
_Sarasas_, having picturesque banks, and various jewels, is as it were
laughing on all sides. Here it appears covered with violet lotuses, here
with red lotuses and there again with celestial white water-lilies. This
pleasant and picturesque stream is filled with various water fowls and
_Chakravakas_ and served by many a saint. Behold there the rows of
pleasant sandal trees and those _Kukuvas_ which have grown up as it were
like unto mental emotion. Picturesque indeed is this place, O slayer of
foes, and we shall happily live here, O son of Sumitra. At no distance,
O son of a king, from this place is situate the pleasant city of
Sugriva--Kishkindha, filled with forests. Hear then, O best of
conquerors, the sound of music, and the clatter of monkeys mingled with
the sound of _Mridangas_. Forsooth is rejoicing Sugriva--the foremost of
monkeys, getting back his wife, regaining his kingdom, and attaining to
regal splendour." Having said this, Raghava, along with Lakshmana, dwelt
in that _Prasravana_ hill abounding in caves and bowers. He did not
attain to a best felicity although he lived in that pleasant hill filled
with many things. Pondering over the ravishment of his spouse, dearer
than his life, beholding the setting of the Sun in particular, he did
not go to sleep, although he laid himself on the bed in the night. His
younger brother Lakshmana, equally aggrieved, spoke unto Kakutstha, thus
bewailing being exercised with grief and almost beside himself with
sorrow, consequent upon Sita's bereavement, saying:--"It doth not behove
thee to lament thus, being exercised with grief--it is not unknown unto
thee that people, thus bewailing do exhaust themselves by and by. O
Raghava, thou art devoted to pious actions and the services of the Deity
in this world-- and pious, energetic and dost believe in the existence
of God. Without being persevering thou shalt not be able to destroy in
conflict thy enemy--that terrible, willy Rakshasa. Do thou renounce thy
grief and take recourse to energy and thou shalt be able to slay that
Rakshasa with all his family. What of the destruction of Ravana, thou
art O Kakutstha, capable of uprooting the earth with oceans, forests and
hills. Rains have set in and do thou wait for the autumn when thou shalt
encompass the destruction of Ravana with his kingdom and kinsmen. I,
too, am exciting thy latent energy like unto fire hidden in ashes with
oblations. Welcoming the auspicious and well-meaning accents of
Lakshmana, Raghava again spake unto him the following affectionate
words:-- "O Lakshmana, truly do thy words become thee, affectionate,
devoted, truthful and intent on my welfare as thou art. Renouncing this
grief standing in the way of all business, I shall call forth, the more,
this my energy on the occasion of displaying my prowess. I shall live
here, awaiting the autumn and abiding by thy words and awaiting as well
Sugriva's pleasure and the clear currents of the rivers. Heroes
receiving favours always return them; the ungrateful lose the friendship
of the honest." Considering Rama's words as highly sound and welcoming
them therefore, Lakshmana, with folded hands, spake unto Rama of
graceful appearance, displaying his own intelligence--"O lord of men, I
fully approve of all thou hast said. The monkey-chief shall soon engage
in our service. Resolved on the destruction of thy enemy, do thou spend
here this rainy season awaiting the autumn. Subduing thy wrath, and
awaiting the autumn, do thou with me spend these four months in this
hill filled with deer, capable as thou art of encompassing the
destruction of thy enemy."
[117] A small tree--Vitex negundo.--T.
[118] A kind of tree--Acacia Sirisa.--T.
[119] A tree--Pentaptera arjunee.--T.
[120] The _Sala_ tree (Shorea robusta) another tree (Pentaptera
Arjuna).--T.
[121] The river Ganges--literally~the daughter of _Janhu_ a saint. The
Ganges is called so on account of her supposed origination from
the thigh of the great saint.--T.
[122] The name of a mountain--literally it means--having three
peaks.--T.
[123] A tree (Dalbergia onjeimaisis)--Mountain ebony.--T.
[124] A sort of pine, (Pinis longifolia)--T.
[125] A sort of cane or ratan, (Calamas Rotany).--T.
SECTION XXVIII.
Thereupon encompassing the destruction of Vali, installing Sugriva and
dwelling on the summit of the Malyabana hill, Rama spake unto Lakshmana,
saying, "This is the time --the beginning of the rainy season--do thou
behold the sky enveloped witn clouds resembling so many hills. The sky,
drinking the liquid contents of the ocean through the rays of the Sun,
and being _enceinte_ for nine months, is giving birth to showers.
Ascending the sky by the steps of clouds, one can ornament the Sun with
garlands of _Kutajas_ and _Arjunas_. Like unto a wound covered with a
torn cloth, the sky is enveloped with cool clouds, coppery with the rays
of the setting Sun, and yellow at another end. The sky, having mild
breezes as its breath, sprinkled with sandal-like evening rays and
covered with yellow clouds, is appearing as it were like one stricken
with _amour_. The earth, afflicted with perspiration and filled with new
water, is emitting forth vapour like unto Sita racked with sorrow.
_Ketaka_ smelling breezes may be drunk up in the cavity formed by
putting the hands together, like unto cold water discharged off the
clouds and mixed with camphor. This hill, having blown _Arjunas_ and
_Ketakas_ and rid of its enemies like unto Sugriva, hath been bathed
with showers. These hillocks, having clouds for dark deer-skins, heavy
showers for sacred threads and having caves filled with air, are
appearing like so many _Brahmins_ who have finished their studies. The
sky, being struck by thunders like unto so many golden lashes, is, as
if, groaning under a deep mental agony. Methinks, the lightning, shining
by the violet clouds, is appearing like unto the poor Vaidehi at the lap
of Ravana. These quarters, enveloped with clouds and having therefore
the Moon and stars hidden, are indeed very pleasant unto those who are
under the influence of Cupid. Behold, O Saumitri, on the summits of the
hill the flowery _Kutajas_ enveloped with the vapour arising out of the
earth, gladdened at the approach of the rainy season and exciting my
_amour_ who am stricken with grief. (In this season) the dust is
watered, the air is saturated with dews, all the evils of the summer are
stopped, the kings no longer proceed on royal marches and those
journeying in a foreign land return their native homes. The
_Chakrabakas_ along with their mates are proceeding, being desirous to
live in the _Manasa Saravara_; and in consequence of incessant rains,
chariots and other conveyances cannot pass along the wayfares. Somewhere
hidden, somehere open, the sky, covered with clouds, appears like a vast
ocean, being encircled here and there with hills. There speedily pass by
the hill streams, being resounded with the cries of peacocks, carrying
with the current _Sarja_ and _Kadamva_ flowers and having their coppery
contents mixed with the metals of the mountain. People (in this season)
live upon many a sweet rose-apple; and ripe mangoes, of diverse colors,
being shaken by the wind, fall on the earth. The clouds, resembling the
summits of a mountain, having lightnings for pennons and cranes for
garlands, are muttering like unto infuriated elephants in a field of
battle. The forest-lands, having their green pastures emerged in water,
with peacocks dancing all around with joy and clouds discharging their
watery volumes incessantly, are appearing more graceful in the evening.
(In this season) clouds, surrounded by cranes and heavily laden with
water, are constantly moving, sometimes resting on the high summits of
the mountains and emitting a muttering sound. And rows of cranes, fond
of clouds, rising up in the sky, delighted and moved by the wind, are
appearing like a garland of white lotuses, spread along the welkin. And
the earth, covered with green grass and variegated with newly born
insects, is appearing like a damsel clothed with a white blanket spotted
here and there with lac. (In this part of the year) sleep is gradually
overcoming the great God _Narayana_, the river is flowing speedily
towards the ocean, the delghted cranes are approaching the clouds and
the damsels are proceeding towards their lovers. The peacocks are
dancing at the forest skirts, the _Kadamva_ trees are covered with
flowers, the bulls have become attached unto kine and the earth has
become charming with corns and forests. The rivers are flowing by; the
clouds are discharging waters; the infuriated elephants are emitting
terrible roars; the forest-lands are growing more charming; persons,
separated from their wives, are growing more anxious; the peacocks are
dancing with delight and the monkeys are greatly comforted for Sugriva's
attaining to the kingdom. By the fountains in the forests, the
infuriated elephants delighted with the fragrance of the _Ketaka_
flowers and maddened with the noise of the water falls, are emitting
terrible roars along with the peacocks. The black bees, resorting to the
branches of the _Kadamba_ trees and overwhelmed with showers, are, as
if, slowly discharging their temporal juice-- namely the honey of
flowers collected by them ere while. The branches of rose-apple trees
containing enough of fruits like unto a collection of char coal are so
appearing as if the black bees are drinking the juice thereof. The dense
clouds, ornamented with pennon-like lightnings and emitting terrible
roars, are appearing like so many elephants, mad after fighting. The
infuriated lord of elephants, following in the track and ranging in the
hills and forests, hearing the muttering of clouds and taking it for the
uproar of another elephant, has turned back, with a view to enter into
conflict with him. Somewhere the bees are humming, somewhere the
peacocks are dancing --somewhere are ranging the infuriated
elephants--and in this way the forest-land has assumed diverse
appearances. It appears like unto a drinking-place,covered with
_Kadambas_, _Sarjas_, _Arjunas_ and lotuses growing on land, filled with
water resembling honey and with the dance and cries of mad peacocks. The
birds, having their wings discolored, being wet with water, delighted
and thirsty, are drinking the drops of clear water falling on leaves and
discharged by the Lord of celestials.[126] The sonorous humming of the
bees, being accompanied by the gutteral sound of the frogs and the
mutterings of the clouds, resembling the sound of _Mridangas_, an
organised music, as if, hath begun in the forest. Sometimes dancing,
sometimes setting up loud cries, sometimes placing themselves against
the tops of the trees, the peacocks, having beautifully ornamented
exteriors, have commenced music in the forest. And rising from their
perpetual sleep by the muttering of clouds, the frogs, assuming various
shapes and making diverse sounds, are setting up cries being distressed
with new watery showers. The rivers, carrying _Chakrabakas_ as their
breast and leaving behind their old banks, are approaching, being
excited, their own lord with various new presents. Clouds, big with new
waters coming in contact with violet ones are appearing as such; and
sometimes, touching the hills burnt by forest-fire, are appearing like
deep-rooted hills. The elephants are ranging in this charming
forest-land, carrying the fragrance of _Neepas_ and _Arjunas_, having
its green swards filled with _Indragopas_[127] and with delighted,
peacocks dancing all around. The black bees, delighted, are drinking
honey, embracing the shower-distressed and new filaments of the lotuses
and _Kadamva_ flowers. (In this season) the elephants are infuriated,
the bulls are delighted, the lions have grown more powerful, the hills
are charming-- the kings are devoid of all active pursuits, and the Lord
of celestials is engaged in sport with clouds. The clouds ranging in the
welkin and discharging heavy showers, are roaring like unto ocean; and
the rivers, ponds and pools are deluging the earth with their watery
contents. (In this season) heavy showers set in--the wind bloweth
mightily and the rivers breaking down their banks flow quickly
blockading the wayfares. The mountains are, as if, displaying their own
beauty and grace being as it were bathed by the cloud-like jars,
conferred by the lord of celestials and brought by the wind like unto a
king sprinkled by men. The sky is enveloped with clouds and neither the
sun nor the stars can be seen-- the earth is satisfied with new
showers--and the quarters being covered with darkness cannot be seen.
The high summits, of the mountains, being washed by showers and
beautified by far-stretching waterfalls resembling pearls, are appearing
more graceful. The heavy mountain waterfalls, losening the rocks and
stretching over the caves filled with the cries of peacocks, are
appearing like a pearl-necklace. And the quick streaming waterfalls, of
the mountains, washing the summits of the hills, and resembling the
pearls, are being deposited in the cave at the foot. And watery drops
resembling the pearls of the necklaces used by celestial damsels are
pouring on all sides. The setting of the Sun is announced by the birds
taking to their nests, lotuses growing pale and _Malatis_ blossoming.
The royal marches are all stopped, and the soldiers, who have already
marched are waiting in the way--hostility and wayfares have been equally
blockaded by water. This month of _Bhadra_ is the time of studying for
those Brahmins, who chant _Sama Vedas_. Having roofed all his houses and
stored up his food, Bharata, the king of Kocala hath set upon the
performance of _Ashara_ sacrifices. The river _Saraju_ is now brimful
with water. Seeing me return as if Ayodhya herself is making a
delightful noise. Clearly manifest are now all the signs of the rainy
season and Sugriva, rid of his enemies, established on the vast kingdom,
and regaining his wives, hath attained to best felicity. And I am, O
Lakshmana, waning everyday like unto the banks of a river, being
separated from my spouse and deprived of my vast kingdom. Immense is my
grief, inaccessible is this rainy season and mighty is my enemy, Ravana;
methinks it is impossible for me to bring about the discomfiture of my
foe. Owing to the unfitness of the season (for marching against my foe)
and the wayfares being inacessible, I cannot possibly request Sugriva
(to march) although he is prepared to abide by my mandate. Moreover
after a good deal of affliction he has regained his wives, and my
service is of very great difficulty; so I do not wish to request that
monkey-chief now. Forsooth, shall Sugriva think of the benefits (he has
received from me) after enjoying rest for sometime, when the time for
action shall arrive. Therefore I shall, O Lakshmana, live here, awaiting
the pleasure of Sugriva and the clear currents of the rivers (the
autumn). Heroes receiving benefits, do always return them. The
ungrateful lose the good wishes of the great ones." Being thus accosted,
Lakshmana, with folded hands, respecting highly his words, spake unto
the graceful Rama, pointing out his own welfare. "Forsooth shall that
lord of monkeys carry out all thy wishes. Do thou therefore spend here
the rainy season, awaiting the autumn."
[126] According to Hindu mythology Indra is the god of rains.--T.
[127] An insect (Coccinella of various kinds).--T.
SECTION XXIX.
Beholding the clear welkin, void of clouds and lightnings, filled with
_Sarasas_ and sprinkled with the charming rays of the Moon, Hanuman, the
son of Marut, versed in religious lore and political economy, and
conversant with effects proper to the time or season, approaching the
Lord of monkeys, addressed him with various sound, reasonable and
pleasant words, well-meaning, true and teaching the means of acquiring
forgiveness, piety and wealth. Acquiring riches Sugriva hath grown
careless for the collection of righteousness and wealth, is following
the track of the vicious, and is addicted to the satisfaction of sensual
appetites--having all his actions stopped and desires attained--and
given to enjoyments with damsels. Having attained all his desires and
wishes, his own wife and the much-desired-for Tara, Sugriva is sporting
with them, day and night, without any affliction, like unto the Lord of
celestials with _Gandharbas_ and _Apsaras_. Placing all the royal
affairs at the hands of the counsellors, without looking to them, and
confiding fully in their abilities he is living like one under the
influence of passions--"Thou hast attained thy kingdom, fame, and thy
vast ancestral wealth. It now behoveth thee to perform thy duties by thy
friends. Truly doth his kingdom, fame and prowess increase who is
cognizant of the seasonableness of time and doth good to his friends. O
king, truly doth he attain to a vast kingdom, who hath the same wealth,
soldiery and body with his friends. It becometh thee, therefore, who art
crowned with a good character, and who dost wend a blameless track, to
work out thy friend's well-being (as promised by thee). He who doth not
engage in the service of his friends renouncing all business, becometh
void of all energy and involved in unnecessary troubles. And he, who
engageth in his friend's service after the proper season is over, does
nothing to his well-being, though he performs a great thing. O slayer of
foes, soon shall the time for performing thy friend's service, be over;
do thou therefore encompass Raghava's good, namely the searching out of
Vaidehi. O king, Rama, conversant with the seasonableness of time and
wise as he is, is not informing thee of it, though the proper time is
past; and though he is in hurry, he is waiting for thee. Raghava as well
as Lakshmana, who are the instruments of thy attaining to this vast
kingdom, and thy friends for so long a time, are persons of incomparable
prowess by virtue of their unequalled accomplishments. He hath already
performed thy service, and it behoveth thee now, O lord of monkeys, to
command the foremost of monkeys to engage in his service. To engage, out
of season, in a service, uncalled for, is not blameable; but to defer
the performance of an action in proper time after promising is indeed an
object of censure. O lord of monkeys, thou dost engage even in the
service of one who doth thee no good, then why shalt thou not engage in
the benefit of Rama who hath favoured thee by encompassing the
destruction (of Vali) and securing for thee thy kingdom? O lord of
monkeys and bears, truly thou art gifted with prowess and strength, why
dost thou not prepare thyself for satisfying Dacarathee's commands?
Dacarathee himself is capable of subduing the celestials, Asuras and
great serpents--he is simply awaiting the fulfilment of thy promise. He
hath performed a great service at the risk of his life--we shall
therefore find out Vaidehi whether she is in this earth or in the
welkin. Even the celestials, Danavas, Gandharbas, Asuras, Marutas,
Yakshas are afraid of him in the battlefield--what of the insignificant
Rakshasas. O lord of monkeys, it therefore behoveth thee to do good by
all means unto the powerful Rama, who benefitted thee before. O lord of
monkeys, who is there amongst us, who shall not at thy command proceed
unto water, sky or the region under the earth? O blameless one, there
are more than one _koti_ of invincible monkeys under thee, do thou
command, who shall proceed and to what quarter?" Hearing these words of
Hanuman, said on a very proper occasion, the intelligent Sugriva, made
up his mind for a worthy end. Thereupon the highly intelligent Sugriva
ordered the ever active Neela, to collect soldiers from various
quarters. "Do thou so arrange as all my hosts and soldiers with their
commanders soon come here. Do thou soon bring here at my behest all the
energetic and quick-coursing monkeys and commanders spreading their
conquests to the end of the earth. (After their arrival) do thou thyself
inspect and count all those monkeys. He who shall not reach here within
fifteen days shall be punished with the loss of his life. There is no
need of scrutinizing my orders. Abiding by my order, do thou see along
with Angada all the elderly monkeys." Having thus arranged, that best of
monkeys entered the inner apartment.
SECTION XXX.
Sugriva having entered his palace, and the sky being cleared of the
clouds, Rama, racked with grief, passing the rainy season and beholding
the yellow welkin, the clear disc of the Moon, the autumnal night
sprinkled with the rays of the Moon, the _amour_-stricken lord of
monkeys, the ravishment of the daughter of Janaka, and the season
well-nigh expired, became overwhelmed with sorrow and senseless. And
regaining his sense after sometime, the highly intelligent king--Raghava
began to think of Vaidehi although always present in his mind. And
beholding the clear sky void of lightnings and clouds and filled with
the noise of _Sarasas_, Raghava began to lament piteously, stationing
himself on the summit of the hill ornamented with metals of golden hue.
And beholding the autumnal sky he engaged in the meditation of his
beloved spouse. How shall that _Sarasa_-voiced damsel be pleased to-day,
who, while sporting in the hermitage, used to warble like _Sarasas_, to
invite them. Beholding _Asana_ trees, as if covered with golden flowers
and not beholding me how shall that damsel be pleased? How that
exquisitely fine damsel having a sweet voice shall be pleased to-day,
who used formerly to awake at the sounds of the drakes? Hearing the
noise of her companions--_Chakrabakas_, how shall that one, of expansive
eyes resembling lotuses, live? Without her having the eyes of a fawn, I
do not attain to felicity to-day, ranging at large by ponds, streams,
pools and in forests and woods. Forsooth shall Cupid excited by the
approach of the autumn, distress her the more on account of my
separation and her personal charms." Thus bewailed that best son of a
king like unto the bird _Saranga_ soliciting water from the lord of
celestials. And the graceful Lakshmana, returning from the picturesque
mountain-summits where he had sojourned in quest of fruits, beheld his
elder brother. And beholding in that lonely forest his brother, racked
with anxious thoughts hard to bear and almost beside himself (with
grief) the high-minded Saumitri, prompted by his brother's grief, spoke
unto him very poorly, saying:--"O worshipful one, what hast thou
perpetrated by placing thyself under the control of passions and
defeating thy manliness? Thy deep and devout meditation hath been
purloined by thy grief; and it is by religious contemplation that thy
grief shall be terminated now. O brother, after going through the
ceremonies of bathing and so forth, and acquiring peace, do thou bring
all thy time under thy control by virtue of the concentration of soul;
and being of unmitigated strength do thou resort to power and help, the
key-notes for the accomplishment of thy great object. O lord of men,
Janaki, husbanded by thee, is not capable of being easily possessed by
others. O hero who getting at a flame of fire, doth not burn himself?"
Thereupon Rama spoke unto Lakshmana, gifted with royal marks, addressing
him with natural and resolute words and saying:-- "What thou hast said,
is sound, well-meaning, sanctioned by polity and speaks of piety, wealth
and forgiveness. It should therefore, without the least doubt, be
performed by me. It behoveth me to engage in contemplation about the
eternal truth regarding the Deity and in ascetic observances. Or else O
Prince, it is not proper to think of the fruits of a difficult, highly
developed and energetic action." Thereupon thinking of Maithelee, having
eyes resembling lotus-petals, Rama spoke unto Lakshmana with a dried
countenance. "Having satisfied the earth with a profuse discharge of
water, produced crops and thus, finished his work, the thousand eyed
Deity is sitting silent. O son of a king, the clouds, muttering a long
and deep sound and approaching the hills and trees, are calmed having
discharged their liquid contents. Having made the ten quarters dark
blue, the clouds, resembling blue lotuses, have become calm, like unto
elephants without temporal juice. O gentle one, high gales accompanied
with rains, big with water and fragrant with _Kutaja_ and _Arjuna_
flowers being driven before hither and thither, have now become silent O
innocent Lakshmana, the sounds of clouds, elephants, peacocks, and
fountains, have been all stopped. Hills, having variegated summits,
being washed by dense clouds and thus free from dirt and impurities, do
appear elegant being sprinkled by the rays of the Moon. Forsooth hath
the autumn set in, dividing its grace in the branches of _Saptachada_
trees, in the rays of the Sun and Moon with stars and in the gaits of
the excellent elephants. Surely hath the autumnal grace resorted to many
things. And it hath appeared more profusely in the lotuses blossomed by
the first rays of the Sun. Scented sweet with the flower of _Saptachada_
trees, borowing the musical notes of bees, following the wind and
subduing the pride of infuriated elephants, the autumn is appearing very
elegant. The swans are playing with _Chakrabakas_ having splendidly
spacious wings, fond of cupid, crusted with the filaments of lotuses,
and arriving at the banks of the rivers. The autumnal grace is appearing
more elegant being divided in infuriated elephants, in proud kine, and
in streams of clear currents. Beholding the sky divested of clouds,
without manifesting the beauty of their tails and renouncing their
attachment unto their beloved mates, amusements and beauty, the peacocks
are as if all engaged in meditation in the forest. The forest-lands are
as if a-blaze with many a sweet-scented picturesque _Priyaka_ trees,
having a golden hue and their tops lowered down with the weight of
flowers. The gaits, of the elephants rendered idle with a profuse
discharge of temporal juice, fond of forests and water lilies, smelling
the fragrance of the flowers of _Saptachhada_ trees and accompanied by
their mates, have become slow. The sky is clear like unto a sword--the
streams have become of feeble currents--the wind, cool and scented with
the fragrance of white esculent waterlilies, is blowing--and quarters
have become devoid of darkness. The mud has been dried up by the rays of
the Sun and the earth is filled with dust--this is the time for
preparation for inimical kings (to enter into conflict). The bulls,
having their beauty enhanced by the autumn, and their body covered with
dust, delighted, infuriated and hence desirous of entering into
skirmish, have been setting up terrible roars in the midst of kine. The
she-elephants, moving slowly, fond, passionate and accompanied by other
members, have been following their passionate mates, in the forest,
embracing them. Leaving behind their excellent ornaments--the tails, the
peacocks, getting at the banks of the rivers, have been going away
poorly and with depressed hearts as if being remonstrated with by the
_Sarasas_. Having terrified the _Karandavas_ and _Chakrabakas_ with
their mighty roars, the elephants, having cleft trunks and being
agitated again and again, have been drinking water in the ponds filled
with full blown lotuses. The drakes have been jumping delightedly into
the rivers, mudless, covered with sands, full of clear water, filled
with kine and resounded with the notes of _Sarasas_. Now hath stopped
the noise of rivers, clouds, fountains, water, the high winds, the
peacocks and the mirthless frogs. And venomous snakes of vareiagated
colors, having lived for a pretty long time during the rains without
food, have on the approach of the autumn, come out of their dens,
hungry, in quest of their prey. The red-dyed evening hath renounced the
welkin, being delighted at the touch of the rays of the Moon and opening
a little her eyes--the stars. Having the rising Moon for her elegant
countenance, the stars for her excellent open eyes and the rays for a
piece of white garment, the night appeareth like a damsel wearing a
white cloth. Having fed on ripe white rice, the excellent rows of
delighted _Sarasas_ are flying quickly up to the sky like unto a
well-strung garland shaken by the wind. The water, of the lake filled
with sleeping drakes and water lilies, is appearing like the sky in the
night, devoid of clouds and filled with the Full Moon and stars. The
ponds, having the drakes scattering hither and thither for their girdles
and engarlanded with full blown lotuses and water lilies, are appearing
like so many damsels ornamented with diverse ornaments. The sound set up
by the wind in the dawn like unto that of a pipe accompanied by the
music of a trumpet, being mixed with the noise of the caves and bulls
are as if multiplying each other. The banks of the rivers are being
dressed by the newly blossomed flowers shaken by the mild breezes and
Kacas. like unto clean, washed silken clothes. The black bees, bold,
given to drinking honey, rendered yellow with the filaments of lotuses
and _Asana_ flowers, delighted and accompanied by their mates are
following the wind in the forest. The clear water, the blossoming
flowers, the noise of _Craunchas_, the ripe white rice, the mild
breezes, the clear Moon announce the approach of the Autumn--the
removers of the rains. The rivers, having fishes for their girdles, have
become of slackened course like unto damsels moving slowly in the dawn
being enjoyed by their husbands. The mouths of the rivers, filled with
_Chakrabakas_, covered with aquatic plants and clothed with _Kacas_ are
appearing like unto the countenances of damsels pasted with yellow
pigments. The most powerful Cupid hath taken up his terrible bow in this
forest filled with _Asana_ flowers appearing like unto arrows and the
hum of delighted bees. Having satisfied the people with a profuse
discharge of water, filled the rivers and pools and covered the earth
with crops, the clouds have disappeared renouncing the sky. The rivers
in this season of autumn have been gradually showing their banks. O thou
of excellent looks, the ponds (in this season) appear exquisitely fine,
being filled with _Kurara_ birds and _Chakrabakas_. O son of king, this
is the time of preparation for inimical kings, desirous of defeating one
another. O son of a king, this is the best time for royal marches, but I
do not find Sugriva preparing himself for that end. There appear on the
summits of the hills flowers _Asanas_, _Saptaparnas_, _Kavidaras_,
_Bandhugeebas_, and _Tamalas_. Behold, O Lakshmana, the banks of the
rivers filled with swans, _Sarasas_, _Chakrabakas_ and _Kuraras_.
Stricken as I am with grief, these four months, the season of rains,
appeared unto me like a hundred year, not beholding Sita. Like unto
_Chakrabakas_ following their mates, Sita, taking the terrible forest of
Dandaka for a picturesque garden, used to follow me there. O Lakshmana,
Sugriva, is not inclined to show any commiseration towards me, who am
separated from my beloved spouse, deprived of my kingdom, banished and
striken with sorrow. Regarding me as one without any to back him,
deprived of his kingdom, insulted by Ravana, wretched, of a distant
land, under the influence of amour and therefore seeking his help,
(Sugriva hath not felt pity for me). O subduer of foes, O thou of
excellent looks, for these reasons, I have been insulted by that
vicious-souled king of monkeys--Sugriva. Having appointed the time to
institute enquiries about Sita, that wicked-minded one hath now forgot
it on the accession of his new dignity. Do thou therefore repair to
Kishkindha and speak of me unto that stupid lord of monkeys--Sugriva,
addicted to rural enjoyments. And do thou tell him--'He, who breaks his
promise made unto a powerful benefactor who solicits his favour, is
regarded by people as vile. He is a true hero and an excellent person
who verifies his words whether good or bad. Ungrateful they are who do
not, after attaining their ends, engage in the service of those of their
friends who have not accomplished their objects; even those living on
raw flesh do not feed on their gore after their death'. And ask him if
he wishes to behold in battle-field the golden bow resembling a
lightning. And ask him more, if he wishes to hear the terrible twang of
my bow resembling the noise of thunder, when I am enraged in battle. O
hero, O son of a king, when apprised of my prowess assisted by thee,
will he not recapitulate in his mind (that he may be destroyed by us
like unto Vali)? O conqueror of enemies' cities, does not that lord of
monkeys, after accomplishing his object, think of the conditions under
which our friendship was contracted? Does not that lord of monkeys think
that he has spent four months in enjoyments, having promised and
appointed the season, after rains, (for making) enquiries about Sita"?
Does not Sugriva feel pity for us, who are racked with sorrow, being
addicted to drinking with friends and counsellors? Do thou go, O hero, O
thou of mighty strength and relate unto Sugriva these my angry words. 'O
Sugriva, do not neglect thy promise and wend the way trodden by Vali. I
killed Vali only with my shaft in the battle-field; but if thou dost
deviate from the path of truth I shall destroy thee along with thy
kinsmen and relatives.' O thou best of men, do thou speedily relate unto
him all those benefits which we shall reap by his actions, for the
proper season is well-nigh past. O best of monkeys, do thou carry out
thy promise remembering the eternal existence of virtue. Do thou not
behold the spirit of Vali in the abode of Death, being killed by the
shaft discharged by me." Beholding his elder brother thus enraged and
bewailing, the fiery-spirited Lakshmana, the best of men, became enraged
with Sugriva.
SECTION XXXI.
Lakshmana again addressed his high-minded elder brother, the son of a
king, influenced by passion, stricken with grief, and poorly, with the
following words. "That monkey shall not follow the actions of the pious,
shall not think of the great fruit (the accession of kingdom) reaped by
our friendship; he shall not enjoy the riches of the monkey-kingdom
because he has not the right understanding to make good his promise.
Owing to the wane of his understanding in consequence of thy favour he
is addicted to rural enjoyments and hath forgot to return thy benefits.
O hero, killed let him espy his elder brother Vali. It is not proper to
confer kingdom upon that wicked-minded one. I am unable to bear the
outburst of my ire--forsooth shall I kill to-day--that liar Sugriva. May
the son of Vali with other principal monkeys engage in quest of that
daughter a king." Beholding him rise up from the seat with bow in his
hand and greatly wrought up with anger and hearing him thus announce his
intention about the destruction of Sugriva, Rama, the slayer of foes,
spake unto him the following humble words worthy of being spoken on that
occasion. "Persons like thee on this earth do not perpetrate the crime
of destroying their friends. He is truly a great hero and an excellent
person who subdues anger by his right understanding, O Lakshmana, it is
not proper for thee to bring about the destruction of thy friend; do
thou follow thy former friendship and good feelings. Avoiding harsh
words do thou address Sugriva, who has violated his promise, with
soothing words." Being thus duly counselled by his elder brother, that
best of men, the heroic Lakshmana--the slayer of foes, entered the city.
Thereupon the highly intelligent Lakshmana of right understanding, and
ever intent upon the welfare of his brother, taking up a bow like unto
Indra's, resembling the summit of a hill and terrible as Death himself,
entered, wrought up with ire, the abode of the king of monkeys like the
hill Mandara. Intelligent like _Vrihaspati_ and ever abiding by his
elder brother's behest, Lakshmana, revolving in his mind what he should
say as well as Sugriva's answers, and enveloped with the fire of anger
arising from the excitement of his brother's _amour_, and therefore
displeased, proceeded quick as air. And on he proceeded, felling down by
his velocity, _Sala_, _Tala_, and _Asvakarna_ trees, throwing aside the
mountain summits and other trees, breaking rocks into pieces with his
feet and striding very quickly like unto a fleet-coursing elephant. And
that best of Ikshwakus, beheld that splendid city of the king of
monkeys, hard to enter, surrounded by monkey-herds, and mountains. And
having his lips swollen with anger for Sugriva, Lakshmana beheld the
terrible monkeys walking outside the city. Beholding that best of
men--Lakshmana, the monkeys resembling elephants entered the mountainous
stronghold and took up the summits of the hill and huge trees. And
observing them armed, Lakshmana was doubly inflamed with anger like unto
fire kindled with fuels. And beholding Lakshmana, highly enraged,
terrible as Death himself at the time of dissolution, the monkeys
stricken with fear, fled away, by hundreds, into various quarters.
Thereat those foremost of monkeys, entering the palace of Sugriva,
communicated unto him, Lakshmana's ire and approach. That amorous chief
of monkeys, attached unto Tara, paid no heed to the words of those
foremost of monkeys. Thereupon those terrible monkeys, resembling hills,
elephants and clouds, went out of the city being commanded by the
minister. Some of them had sharpened teeth and nails, some were
grim-visaged, some had teeth like those of tigers, some had the strength
of ten elephants, some had the strength of a hundred elephants and some
had that of a thousand elephants. Thereupon Lakshmana, angry, espied the
city of _Kishkindhda_ hard to enter and surrounded by mighty monkeys
with trees in their hands. And getting over the ditch around the city
walls, those terrible-looking monkeys stationed themselves openly. And
meditating upon Sugriva's error and his brother's interest, the
self-controlled Lakshmana, heroic, proceeded onwards. Sighing hot and
hard, that best of men--Lakshmana, with reddened eyes appeared like unto
smoky fire. He appeared like unto a terrible serpent of five mouths,
having the top of the arow for his tongue, the bow for his expanded hood
and his own prowess for the poison. Beholding him like the flaming fire
of dissolution and enraged lord of serpents, Angada, out of fear, became
exceedingly sorry. Thereupon the far-famed Lakshmana, having his eyes
reddened with ire, spoke unto Angada, saying"--O child, do thou inform
Sugriva of my arrival. O conqueror of foes, do thou tell him:--
Lakshmana, the younger brother of Rama, being stricken with grief on
account of his brother's disaster, hath come to thee and is waiting at
the gate. If it pleaseth thee, do thou make good thy promise.' Saying
these words do thou speedily return, O my child, O conqueror of foes."
Hearing Lakshmana's words, Angada, overwhelmed with grief, aproaching
his uncle said--'Saumitree hath arrived here.' Being greatly agitated
with harsh words, Angada, with a pale and poorly countenance issued out
speedily and approaching, touched first the king's feet and afterwards
with reverence Ruma's feet. That one of exceeding prowess first touched
the feet of his uncle then saluted again his mother and afterwards
touching the feet of Ruma related unto them every thing in full. That
monkey, possessed by _amour_ and under the influence of liquor, being
asleep could not hear (what Angada had said). Beholding Lakshmana highly
enraged, the monkeys, possessed by fear, began to make noise as they
were welcoming him. They, approaching Lakshmana began to set up a
terrible roar like unto thunder and resembling the uproar of lions and
the noise of water-falls. By that terrible sound awoke that
monkey-chief, having coppery eyes, agitated, adorned with garlands and
possessed by liquor. Hearing the words of Angada, the two counsellors of
Sugriva, intelligent and of magnificent looks, along with him,
approached that lord of monkeys. And those two ministers _Yaksha_ and
_Pravaba_, to give him proper counsels, informed (that monkey-chief) of
the arrival of Lakshmana. Satisfying Sugriva with words pointing out his
welfare, they sitting by him, spake unto that lord of wind resembling
the king of celestials, saying:--"Of those two great and truthful
brothers Rama and Lakshmana, who are born as men, worthy of attaining to
kingdom and who have gained for thee thy kingdom, Lakshmana, with a bow
in his hand, is waiting at thy gate. And afraid of whom, the monkeys,
trembling, are setting up terrible roars. That Lakshmana, Raghava's
brother, having words for his charioteer, and perseverance for his
chariot, hath approached thee at his brother's command. O blameless
king, by that Lakshmana--Tara's darling, Angada hath been despatched
unto thee. O king, of monkeys, that highly powerful one, having his eyes
full of ire, is waiting at thy gate, as if burning down with his eyes
all the monkeys. O king, along with thy children and friends do thou
repair unto him speedily and bowing unto him with thy head down do thou
pacify his wrath. And do thou, O king, with a composed heart, perform
what the virtuous-souled Rama hath ordered thee to do and thus fulfil
thy promise.
SECTION XXXII.
Hearing the words of Angada as well as of Lakshmana' s wrath, the
self-controlled Sugriva along with his counsellors, left his seat.
Ascertaining the weight and lightness of the present occasion, that one,
expert in counsels and abiding by their advice spake unto the expert
counsellors, saying:--"I have not done him any wrong, nor have I spoken
unto him any improper word. I do not know why Raghaya's brother
Lakshmana hath become offended with me. Lakshmana hath been falsely
apprised of my imaginary weakness by my enemies, always looking to my
dark sides. It behoveth ye all, to ascertain now speedily according to
your knowledge and right understanding (the cause of Lakshmana's wrath).
I do not fear Lakshmana or Raghava; but friends enraged without any
cause do invariably produce fear. It is easy to contract friendship but
very difficult to sustain it; for owing to the fickleness of our minds,
a very slight cause brings about separation. I have not done him any
good proportionate to what the high-souled Rama had done for me; and it
is for this reason that I am afraid of him." Being thus addressed by
Sugriva--Hanuman, the foremost of monkey-counsellors, spoke, according
to his own understanding, saying:--"It is no wonder, O lord of monkeys,
that thou hast not forgot the unexpected benefit, (thou hadst received
at the hands of Rama). To encompass thy well-being, Vali, powerful as
the Lord of celestials, was fearlessly destroyed by the heroic Raghava.
There is not the least doubt, that Raghava, out of love, is enraged with
thee, and hath despatched his younger brother Lakshmana, the enhancer of
prosperity. O thou foremost of those conversant with time, the
auspicious autumn, green with _Saptachhada_ flowers, hath set in and
thou, given up to enjoyments, doth not percieve it. The sky, having the
clouds removed, is full of clear stars and planets. The quarters, the
ponds and rivers are all clear. O best of monkeys, finding thee
forgetful, Lakshmana hath come here to inform thee that the proper time
hath arrived. Do thou patiently hear all these harsh words of the
high-souled Rama, racked with sorrow and separated from his spouse,
which Lakshmana, shall relate unto thee. Thou hast acted improperly
towards him, and I do not find any thing tending to thy welfare but thy
satisfying Lakshmana with folded hands. The kings should be addressed
with auspicious words by their counsellors always ministering unto them
proper counsels. And it is for this reason, I am addressing thee with
these sound words. Raghava, taking up his bow, while enraged, can bring
under subjection the entire world, inhabited by the celestials, _Asuras_
and _Gandharbas_. Remembering his former service, it doth not behove
thee, grateful as thou art, to excite his wrath, who should be pleased
again. Bowing unto him, with thy children and friends, do thou, O king,
satisfying thy promise, seek his shelter like unto a wife placing
herself under the control of her husband. O lord of monkeys, it doth not
behove thee, to neglect even in thought, the behests of Rama and his
younger brother; for thou art fully aware of the prowess of Raghava like
unto the lord of celestials, and passing human power.
SECTION XXXIII.
Thereupon, Lakshmana, the slayer of foes, commanded, entered, at the
behest of Rama, the pleasant city of Kishkindha situated in the centre
of caves. Beholding Lakshmana, the highly powerful monkeys, having huge
persons and waiting at the gate, stood all with folded hands. And seeing
Dacaratha's son highly enraged and sighing again and again, the monkeys
stood silent and did not interrupt him. The graceful Lakshmana espied
that huge picturesque and celestial cave adorned with jewels and flowery
gardens. It was filled with palatial buildings, various jewels and
flowery trees, producing at all times wished-for fruits. It was
beautified with good-looking monkeys--children of the celestials and
_Gandharbas_ wearing celestial garlands and clothes and assuming shapes
at will. It was fragrant with the sweet smell of sandal wood, _Aguru_
and lotuses and its highways were equally fragrant with the smell of
honey. And Lakshmana beheld there many spacious buildings like unto the
hills _Vindhya_ and _Meru_ and rivers of clear water. And he also
surveyed the picturesque dwellings of Angada, Mainda, Divida, Gavaya,
Gabaksha, Gaja, Sarava, Vidhutmali, Sampati, Suryaksha, Hanuman,
Beerabahu, Subahu, Nala, Kumuda, Sushena, Tara, Jambaban, Dadhibaktra,
Neela, Sunetra and Supatala like unto sable clouds adorned with
excellent garlands, filled with rice and jewels and beautiful damsels.
Unobstructed the highly powerful Saumitri entered the picturesque abode
of Sugriva like unto the Sun entering into a collection of dense clouds.
The abode of this lord of monkeys was like unto the palace of the Lord
of celestials, ornamented with the tops of white buildings resembling
the summits of the Kailaca hill and flowery trees producing at all
times, wished-for fruits; covered with beautiful trees having cool
shades and bearing celestial fruits and flowers resembling the
molten-gold. And that virtuous-souled one, crossing the seven rooms
filled with conveyances and seats beheld the secret apartment (of that
monkey-chief), having many a gold and silver bed-steads with excellent
coverlets and fine seats. No sooner had he entered the inner apartment
than he heard a musical sound, well-measured and accompanied by the
music of the stringed instrument. And that highly powerful one beheld in
the abode of Sugriva many a beautiful damsel proud of their youth and
beauty, sprung from respectable families, adorned with splendid
ornaments, engaged in stringing excellent garlands. And he observed
Sugriva's servants, well fed, contented, not hurry in offering their
services and without splendid ornaments. Hearing the sounds of women's
girdles and their _Nupurs_,[128] the graceful Lakshmana became highly
ashamed. And highly enraged at the sound of the ornaments, the hero
filled all the quarters with the twang of his bow. Lakshmana of
mighty-arms stood silent in a nook, thinking of his improper conduct of
entering into (Sugriva's) seraglio, albeit he was wrought up with ire in
consequence of Sugriva's neglecting Rama's service. Thereupon Sugriva,
the lord of monkeys, being apprised of Lakshmana's approach by the twang
of his bow and terrified, trembled on his throne, and thought
aside:--"Forsooth hath Saumitri, fond of his brother, come, whose
approach was announced by Angada before. Informed before by Angada of
his approach, and made doubly sure by the twang of the bow, that monkey
came to know of Lakshmana's arrival and turned pale. Thereupon Sugriva,
the foremost of monkeys, wrought up with fear, addressed the fine
looking Tara with the following well-meaning words:--"O beautiful lady,
dost thou know, why hath the mild-natured younger brother of Rama,
arrived here enraged? O blameless lady, dost thou perceive any cause of
the Prince's wrath? Forsooth, that best of men, is not enraged for a
slight cause. Considering aright, dost thou speedily inform me if I have
performed any improper act towards Rama. O fine lady, do thou approach
him in person and pacify him with soothing words. Beholding thee, that
pure-souled one shall not be worked with ire; great men do never behave
roughly towards the females. Approaching him do thou console him and
thereafter I shall see that conqueror of foes having eyes resembling
lotus-petals." Thereupon Tara, with faltering feet and eyes wild with
wine, the golden chains of her zone flowing (about her hips),--graced
with auspicious marks, saught Lakshmana's presence with downcast looks.
Beholding Tara, the queen of the lord of monkeys, Lakshmana, the
high-souled son of a king, restraining his anger on the approach of a
female, stood with his head hung down, conducting himself like an
ascetic. Renouncing modesty under the influence of liquor, and finding
the king's son well pleased, Tara spake unto Lakshmana, bold and loving
words, in order to console him. "O son of a king, what is the cause of
thy wrath? Who is there who hath not abode by thy commands? Who can
remain without anxiety, beholding fire in a forest filled with dried
trees?" Hearing the soothing words of Tara, Lakshmana, undaunted, spoke
again, greatly manifesting his friendship:--"O thou intent on thy
husband's welfare, dost thou not perceive that thy husband is by and by
losing piety and wealth, being addicted to amorous enjoyments? O Tara,
thy husband doth not think of us who are moved with sorrow-- but is
addicted to sensual enjoyments only, being surrounded by parasites.
(Having promised that he would institute enquiries about Sita after four
months), that lord of monkeys hath well-nigh spent the entire period,
being influenced by liquor and addicted to enjoyments along with thee.
For the attainment of piety and wealth, drinking is not a proper course.
It is by drinking that people lose piety, wealth and desire. He who doth
not return the services of his benefactor, loseth piety. He who loseth
friendship with a qualified friend, loseth wealth. He is the best friend
who is gifted with wealth and is truthful; and thy husband hath
relinquished such a friend gifted with these two qualities. And,
therefore, he doth not abide by the virtue of preserving friendship. O
thou expert in business, this being the case, do thou advise us as to
what we should do." Hearing the sweet words of Lakshmana consonant with
piety and wealth, Tara again addressed him about Rama's business, yet
remaining unaccomplished, with words inspiring confidence,--"O son of a
king, this is not the time for displaying thy wrath; it is not proper to
be angry with one's own friends. O hero, it behoveth thee to put up with
the error of him who hath thy welfare in view. O prince, who,
accomplished with excellent virtues, gets enraged with one of inferior
merits? O prince, who, like thee, an offspring of asceticism, is worked
up with ire against the virtue of forgiveness? I know the (cause of the)
wrath of that heroic monkey's friend. I know the time for action. I know
what thou hast done for us. I know what is due from us to thee. And, O
foremost of men, I also know the irrisistible force of Kama. I know by
whom Sugriva has been taken captive, and that his heart is not now in
the work. As thou hast come under the governance of anger, thy mind has
not felt the influence of desire. Even a human being that hath conceived
love, does not stay for place or time or interest. Do thou forgive that
lord of the monkey race, thy brother, influenced by carnality, who is by
thee, and who through the urgency of lust, has banished shame. Even
Maharshis finding delight in religion and asceticism, setting their
hearts upon satisfying lust, (ultimately) become fast bound by
ignorance. But this is a monkey, volatile by nature, and hath,
furthermore, been enjoying regal state--why should _he_ not act thus?
Having thus said unto Lakshmana of immeasurable intelligence words
fraught with high import, that female monkey, her eyes drooping with
languor, again sadly spake in this wise for the behoof of her husband,
"O foremost of men, although Sugriva has come under the sway of desire,
he hath, to secure thy good, ere this issued orders for preparations to
be made. And monkeys by hundreds and thousands and _kotis_, inhabiting
various mountains, possessed of exceeding prowess, have already arrived
(here). Do thou therefore, O mighty-armed one, come. (Having rushed
towards the inner apartment), thou hast not suffered in character. For
the good to behold others' wives in a friendly spirit, cannot bring on
unrighteousness." Permitted by Tara, that long-armed repressor of foes,
urged on by (the required) speed, entered the inner apartment. There
seated on a superb seat spread with a costly carpet, he found Sugriva
resembling the sun himself, his person decked with noble ornaments, of a
dignified presence, famous, wearing gay garlands and attire, invincible
like unto the great Indra. And surrounded by dames adorned with elegant
ornaments and wreaths, Sugriva with his eyes still more reddened in
wrath, looked like the Destroyer himself. Then deeply embracing Uma, the
large-eyed hero of the hue of fine gold, seated on an excellent seat,
saw the powerful Saumitri having expansive eyes.
[128] An ornament for their toes or feet.--T.
SECTION XXXIV.
Seeing that foremost of men, Lakshmana, exercised with wrath, as he
entered in without let, Sugriva was seized with sadness. And seeing
Dacaratha's son, wroth, and breathing hard, and flaming up in energy,
and burning in consequence of the calamity that had overtaken his
brother, that chief of monkeys started up, leaving his golden seat, like
unto the mighty ornamented standard of the great Indra. And as Sugriva
rose up, Uma and the other females rose up, like unto stars appearing in
the sky when the full moon has risen. And with eyes reddened, and his
hands folded, the graceful Sugriva came (before Lakshmana) and stood
there like a mighty Kalpa tree. And the wrathful Lakshmana spake unto
Sugriva stationed among women, having Uma for his second, and resembling
the moon with the stars, saying,--"The king that is nobly endowed by
heredity, and is kind, that hath subdued his senses,and is grateful and
truth-telling, obtains renown in this world. And who is more wicked than
that king who, rooted in unrighteousness, makes false promises unto
friends intent upon his welfare? He that speaks a falsehood with
reference to a horse, becomes guilty of the deaths of an hundred horses:
he committing himself to a falsehood relative to a cow, reapeth the
demerit of slaying a thousand kine; while he that uttereth an untruth
touching a person, destroys self as well as his kindred. That ungrateful
wight that, having at first attained benefit at the hands of his
friends, doth not requite it, is, O lord of monkeys, worthy of being
slain by all creatures. Seeing an ingrate wretch, the wrathful Brahma
sang the (previous) _sloka_, bowed down unto by all the worlds. Do thou
understand that, O monkey. The pious provide deliverance for the
cow-killer, the wine-biber, the thief, and the violator of vows; but for
the ungrateful person there is no deliverance whatever. Thou art ignoble
and ungrateful and lying, O monkey, since, having been formerly
benefitted by Rama, thou dost not requite his services. Having been
benefitted by Rama, thou, anxious to repay his kindness, shouldst exert
thyself in search of Sita. But, of false promises, thou hast been
indulging in gross enjoyments,--nor doth Rama know thee for a serpent,
croaking like a frog.[129] A sinful wretch and of wicked soul, thou hast
obtained the kingdom of the monkeys through the agency of the eminently
virtuous, kind and high-souled Rama. Thou dost not acknowledge the good
offices rendered unto thee by the high-souled Raghava; and therefore,
slain by means of sharpened shafts, thou shalt soon see Vali. The way
that hath been wended by the slain Vali, is not yet narrowed. Do thou, O
Sugriva, desist in time: do not walk in the wake of Vali. Do not behold
the shafts resembling thunder-bolts shot from the bow of that best of
the Ikshwakus. Then, attaining happiness, thou shalt pass thy days in
peace. Nor do thou mentally neglect Rama's business."
[129] Crying through the voice of the frog in its mouth. Another meaning
is, "croaking like a frog, to allure frogs to it."--T.
SECTION XXXV.
When Sumitra's son, Lakshmana, had spoken thus, flaming in energy, Tara
of face fair as the moon, said unto him, "O Lakshmana, thou ought not to
speak thus: and this lord of monkeys does not deserve to hear this harsh
speech from thy lips, in especial. Sugriva is not ungrateful, or
cunning, or heartless; nor doth he, O hero, deal in falsehood; nor is he
deceitful. Nor hath the heroic monkey, O hero, forgotten the good,
incapable of being done by others in battle, that the hero, Rama, hath
done in his behalf. And, O afflictor of foes, through Rama's grace,
Sugriva hath here attained fame and the enduring empire of the monkeys,
as well as Uma and myself. Having lain down miserably before, Sugriva,
now that he hath attained this supreme happiness, doth not heed his
urgent duties, like the ascetic Vicwamitra. Attached unto Ghritachi, O
Lakshmana, the pious and mighty ascetic, Vicwamitra looked upon ten
years as one day; and that best of those conversant with time,
Vicwamitra of mighty energy, did not perceive that the time (for doing a
certain act) had arrived. What is to be said of other people? O
Lakshmana, it behoveth Rama to forgive one who hath all the bodily
exigencies, who is fatigued, and who is not satisfied with the pleasures
of Kama. Nor, O Lakshmana, doth it behove thee, without ascertaining the
exact import of things, to become suddenly subject to wrath, like any
inferior person. O chief of men, persons endowed with the quality of
goodness, like unto thee, do not suffer themselves to come under the
sway of passion, without (at first) needfully revolving matters. I crave
thy favor with concentrated mind, thou that knowest morality. Renounce
the mighty grief that springs from thy ire. This is my conviction that
for compassing Rama's welfare, Sugriva can resign Uma and myself, and
Angada, and the kingdom and wealth and corn and animals. Slaying that
worst of Rakshasas, Sugriva will bring Raghava with Sita, like unto the
moon accompanied by Rohini. Without slaying hundreds, of thousands of
Kotis, and thirty six Ayutas, thousands, and hundreds of irrepressible
Rakshasas wearing shapes at will, (Rama) can not slay Ravana, by whom
Maithili hath been carried away. They are incapable, O Lakshmana, of
being slain (by Rama) in battle, unless he is supported (by others).
Ravana is a wily warrior, and hence is the special need of Sugriva. That
knowing lord of monkeys, Vali, had told me all this. I do not know how
Ravana had secured this host: I say what I had heard from Vali. For
rendering thee assistance, the foremost monkeys have been despatched in
order to summon to the conflict numerous principal monkeys. Expecting
these powerful and exceedingly strong ones, for attaining Raghava's end,
this lord of monkeys doth not (yet) sally out. Things, O Saumitri, have
beforehand been so satisfactorily arranged by Sugriva, that this very
day the mighty one will be joined with all those monkeys. This very day
billions of bears and thousands of _golangulas_ as well as innumerable
Kotis of monkeys flaming in energy shall join thee. Therefore, O subduer
of enemies, banish thy anger. Seeing this thy face wrought up with
wrath, and thy eyes appearing like red sores, the wives of the best of
monkeys experience no peace, and they are agitated by the fear that
exercised them of late."
SECTION XXXVI.
Humbly addressed in these words informed with morality, Sumitra's son,
resuming his native mildness, accepted them. On his accepting the
speech, the lord of monkeys like a wet cloth cast off from him the fear
he had conceived on account of Lakshmana. Then Sugriva--lord of
monkeys-- tore away the gaudy and variegated garland on his neck--
potent with many a virtue, and became deprived of energy. And that
master of all the monkeys, Sugriva, gladdening Lakshmana of dreadful
prowess, humbly observed unto him, "Thou son unto Sumitra, by the favor
of Rama have I received back my lost luck, my fame, and this eternal
monarchy of the monkeys. O king's son, who is capable of repaying even
in part an action like that of the divine (Rama) renowned by means of
his own acts? By virtue of native energy, and merely with my help, the
righteous Raghava shall recover Sita and slay Ravana to boot. What need
of assistance to him who with a single shaft rived seven giant trees, a
mountain, and the Earth. O Lakshmana, what is the use of help to him the
sounds of whose stretching bow made the Earth tremble with her
mountains? O best of men, when that foremost of men shall set out for
slaying his enemy, Ravana along with those going before him, I will
follow him. If through my confidence, or presuming upon our amity, I
have transgressed in any way, (Rama) ought to excuse his servant,--for
there is no servant that doth not transgress." When the high-souled
Sugriva had said this, Lakshmana became well pleased, and he spake from
love,--"Having, in especial, thee endeued with humility, my brother, O
monarch of monkeys, is every way strong, O Sugriva. Such is thy
strength, O Sugriva, and such thy self-denial, that thou art fully
worthy to enjoy the good fortune of the king of monkeys. O Sugriva, by
thy help, the puissant Rama shall speedily slay his foe. Of this there
is not the least doubt. O Sugriva, what thou, virtuous, grateful and
never turning away from fight, hast said is fit and proper. What knowing
person, excepting, O foremost of monkeys, thyself and my elder brother,
can speak so? Resembling Rama himself in strength and prowess, thou, O
chief of monkeys, hast been ordained his help by the gods. But, O hero,
do thou speedily go out with me and soothe thy friend aggrieved for the
ravishment of his wife. And do thou, my friend, forgive what rough
speech, on hearing the utterances of Rama sunk in grief, I have given
thee."
SECTION XXXVII.
Thus addressed by the magnanimous Lakshmana, Sugriva said unto Hanuman,
staying beside him, "Those that dwell on the summits of Mahendra,
Himavat, Vindhya and Kailaca; on Mandara, the peaks of Pandu and the
five hills; on mountains wearing the hue of the infant sun, and ever
bright; and those inhabiting the West, beyond the sea; on mountains in
the mansions of the sun, looking like the evening sky; and those
dreadful foremost of monkeys that inhabit Padmachala, those monkeys
that, resembling collyrium-like clouds, and having the strength of the
lord of elephants, dwell in the Anjana hill; monkeys, possessing the
splendour of gold, inhabiting the caverns of Mahacaila; those resorting
to the sides of Meru, as well as those dwelling in the Dhumra mountains;
and those, having the hues of the infant sun, dwelling in the Maharuna
mountain, drinking the Maireya wine; and those dwelling in mighty fair
and fragrant forests and romantic hermitages all round, lying on the
skirts of woods,--do thou at once bring all these--all the foremost
monkeys of the world, by means of gifts and conciliation, and through
the agency of more than usually fleet monkeys. I know those monkeys that
I have first despatched, to be gifted with great velocity[130],--yet,
for urging speed upon them, do thou send other foremost of monkeys. Do
thou directly bring up here those monkey-chiefs that are given up to
lust or are dilatory. Those wicked ones, that finding fault with the
royal mandate, do not (come in) at my command within ten days, must be
slain. Let those hundreds and thousands and _kotis_ of leonine monkeys
that abide by my mandate, hie (hence) at my behest. Let (monkeys)
resembling clouds or mountains, cover up the sky; and let the foremost
monkeys of dreadful forms march hence at my command. Let all the monkeys
on earth, acquainted with motion, hying themselves and summoning speed
at my command, bring all the monkeys." Hearing the words of the
monkey-king, the son of the Wind-god despatched powerful monkeys in all
directions. Despatched by the king, the monkeys, ranging the sphere of
birds and stars, immediately went through the welkin. And on oceans and
mountains, in forests and tanks, the monkeys began to send away all the
apes on behalf of Rama. Hearing the mandate of that king of kings,
Sugriva, resembling the Hour of death, the monkeys, conceiving fear for
Sugriva, set out. And monkeys resembling collyrium (in hue), numbering
three _kotis_, endeued with huge might, set out from the Anjana hill for
the place where Raghava was. And ten _kotis_ having the splendour of
molten gold, inhabiting the mountain where the sun sets, set out. And a
thousand _kotis_, hued like the lion's mane, came from the peaks of
Kailaca. And of those dwelling in Himalaya, subsisting on fruits and
roots, numbering a thousand and _kotis_, a thousand appeared. And
thousands of dreadful monkeys of terrible deeds, hued like charcoal,
numbering _kotis_, rushed suddenly from Vindhya. And there exists no
record of the number of those inhabiting the shores of the ocean of
milk, and the dwellers in the Tamala forests, as well as those
subsisting on cocoanuts. And, as if drinking up the sun, the mighty
monkey host came from forests and caves and rivers. And it came to pass
that those heroic monkeys that had gone away to spur others on, found a
mighty tree on Himavat. On that sacred mount in days of yore there took
place a pleasing Mahecwara[131] sacrifice. There the monkeys found
grateful fruits and roots sprung from the streams of sacrificial
oblations, and resembling ambrosia. He that partakes of those excellent
fruits and roots sprung from the sacrificial ingredients, doth not
experience hunger for a month. Those prime monkeys, feeding on fruits,
gathered those sapid fruits and roots and medicinal herbs. And for
compassing the good of Sugriva, repairing thither, the monkeys brought
ordorous blossoms from the sacrificial ground. And all those foremost of
monkeys, taking all the monkeys of the earth, hastily set off in the van
of the herds. And in a short while, those fast-fleeting apes speedily
reached Kishkindha, where the monkey Sugriva was. And taking the healing
herbs and the fruits and roots, the monkeys made them over to Sugriva,
and said, "Having traversed mountains, rivers and forests, all the
monkeys of the earth bend their steps towards thee in obedience to thy
command." Hearing this, Sugriva--lord of monkeys--was well pleased, and
with a glad heart accepted all those presents.
[130] The commentator slips the sense here. According to him, the
meaning is, _Those monkeys whom I have first sent, are known to
me.--T._
[131] The celestial horse-sacrifice.--T.
SECTION XXXVIII.
Having accepted all those presents, (Sugriva), after soothing the
monkeys, dismissed them. Having dismissed the thousands of apes, who had
performed their task, he deemed himself as well as the mighty Raghava as
having secured success. Then Lakshmana in sweet words spoke unto the
exceedingly strong chief of monkeys--Sugriva-- gladdening him, "If it
please thee, O placid one, I will go out of Kishkindha." Hearing
Lakshmana's soft speech, Sugriva, highly delighted, said, "Be it so. Let
us go. I abide by thy behest." Having said this unto Lakshmana of
auspicious marks, Sugriva dismissed the women with Tara at their head.
Then Sugriva in a loud voice summoned the foremost monkeys, saying,
"Come (hither)." Hearing his words, those monkeys that could present
themselves before the females, did so with joined hands. To them, who
had presented themselves, said the king, of splendour resembling that of
the Sun, "Do, ye monkeys, bring hither a car." bearing his words,
monkeys uniting vigor with celerity, brought a car lovely to behold.
Seeing the car brought up, the lord of monkeys said unto Sumitra's son,
"O Lakshmana, ascend speedily." Having said this, Sugriva in company
with Lakshmana swiftly ascended the golden car resembling the sun, yoked
with numerous steeds. With a pale umbrella held over his head, and white
chowris waving around, with conchs and trumpets blowing, eulogized by
bards, Sugriva marched out, having obtained supreme regal
auspiciousness. And surrounded by hundreds of high-spirited apes and
armed people, he proceeded whither Rama was staying.-- And having
arrived at the excellent spot which was the home of Rama, that highly
energetic one alighted from the car along with Lakshmana. And having
come to Rama, Sugriva (stood) folding his hands. And when Sugriva had
folded his hands, the monkeys also did so. And beholding the mighty host
of the monkeys resembling a tank filled with lotus buds, Rama was
well-pleased with Sugriva. And raising up the monkey-king who had bent
his head at Rama's feet, Raghava embraced him from love and regard.
Having embraced Sugriva, that righteous one said unto him, "Be seated."
And seeing Sugriva seated on the ground, Rama said, "He, O best of
monkeys, is a king who, O hero, in season follows righteousness,
pleasure and profit, always dividing the same (among all.) He that,
renouncing righteousness and the good, devotes himself to pleasure
solely, is like a man that falling asleep on the top of a tree, wakes
when he hath fallen down. That king is verily virtuous that, engaged in
uprooting foes and advancing friends, attends to all the three ends. O
destroyer of foes, the time is come for exertion: do thou, O lord of
monkeys, bethink thyself along with thy monkey ministers." Thus
addressed, Sugriva said unto Rama, "O mighty-armed one, my lost luck,
and repute, and the entire monkey kingdom I have received back through
thy gift, owing to thine and thy brother's grace, thou foremost of
victors. He that, having received a good office, doth not requite it,
reapeth obloquy among persons. These hundreds of prime monkeys. O
destroyer of enemies, have come here, bringing with them all the monkeys
of the world. O Raghava, bears and monkeys, heroic
Golangulas--acquainted with woods and forests and strongholds, and of
terrible shapes--and monkeys who are the sons of deities, wearing forms
at will--stay on the way, O Raghava, surrounded by their own armies.
And, O hero, O repressor of foes, monkeys surrounded by hundreds, and
hundred thousands, and _kotis_, and _ayutas_, and _sankus_,[132] and
_arvudas_, and hundreds of _arvudas_, and _madhyas_, and _antyas_, wait
(here). And _samudras_, and _parardhas_ of monkeys--leaders of
herds--inhabiting Meru and Vindhya, resembling clouds or hills, and in
might resembling the great India, are on their way unto thee, O king.
They will join thee for battling the fiend in the field; and, slaying
Ravana in fight, shall bring Mithila's daughter."
Thereat the puissant son of the Earth's lord, witnessing the
preparations made by the heroic monkey, remaining under his command,
appeared like a blown blue lotus.
[132] A _Sanku_ is a thousand _Arvudas_; a _Madhya_ is an _Arvuda_ ten
times; an _Antya_ is a _Madhya_ ten times; a _Samudra_ is a
_Madhya_ twenty times; and a _Parardha_, a _Samudra_ thirty
times.--T.
SECTION XXXIX.
As Sugriva was speaking thus with joined hands, that best of the
righteous, Rama, embraced him with his arms, and then replied, "That
Indra poureth down showers, is no wonder, nor that this thousand-rayed
Sun dispells darkness from the sky; nor yet that, O mild one, the Moon
by his rays causes the clear night. (And in a similar way), friends like
thee bring delight, O subduer of foes. O mild one, that whatever is
graceful, should be harboured in thee is not strange.[133] I know, O
Sugriva, that thou always speakst what is for my good. Assisted by thee,
my friend, I shall in battle vanquish all my foes. Thou being my friend
and my ally, shouldst assist me. That worst of Rakshasas hath carried
away Maithili, to bring down destruction upon himself, even as Anuhlada
ravished Puloma's daughter, Sachi, deceiving her sire. That Ravana I
will at no distant date slay with my sharpened shafts, even as that
slayer of enemies, he of an hundred sacrifices--slew the haughty father
of Paulomi." Presently appeared volumes of dust, and the hot and fierce
rays of the sun were hid in the sky. And darkened by the gloom, all
sides became bewildered. And the entire earth with her mountains,
forests, and woods, trembled. Then the whole ground was covered with
innumerable monkeys gifted with great strength, and having sharp teeth,
and resembling kings of men. Then surrounded by leaders of monkey-herds
and retinues numbering hundreds of _kotis_, and monkey chiefs from
rivers, and mountains, and seas, endowed with prodigious strength, and
other apes inhabiting forests, having voices resembling clouds--and
monkeys hued like the infant sun, or white like the moon, or colored
like the filaments of the lotus, or pale, having their homes in the
Golden mountain--in all, numbering ten thousand _kotis_,--appeared the
graceful and heroic monkey, named Satavali. Then, having the splendour
of the Golden hill, the puissant sire of Tara was seen at the head of
many thousand _kotis_. Then Uma's father, that lord, the father-in-law
of Sugriva, arrived, accompanied with other thousands of _kotis_ (of
monkeys),--resembling the filaments of the lotus, of face like unto the
youthful sun, intelligent, the foremost of monkeys--supreme among them
all. And Hanuman's father, the graceful Kecarin, appeared in company
with many thousands of monkeys. And Gavaksha--sovereign of
Golangulas--endowed with dreadful might, appeared, surrounded by
thousands of _kotis_ of monkeys. And Dhumra of bears endowed with
terrific speed--destroyer of foes--appeared, surrounded by two thousand
_kotis_. And the leader of herds, named Panama, of exceeding prowess,
came, accompanied with three _kotis_, mighty and dreadful. And the
leader of herds, named Nila, of huge body, resembling a mass of blue
collyrium, appeared with ten _kotis_. Then the exceedingly powerful
Gavaya--leader of herds, having the splendour of the Golden mountain,
arrived with five _kotis_. And that powerful leader of herds--Darimukha,
came, surrounded by thousands of _kotis_, and took up his post by
Sugriva. And Mainda and Dwivida--sons of Acwi both--of mighty strength,
appeared with _kotis_ upon thousands of _kotis_ of monkeys. And the
powerful and heroic Gaya (came), surrounded by three _kotis_. And the
king of bears, Jambavan by name, (came), surrounded by ten _kotis_, and
enlisted himself under the command of Sugriva. And (the monkey) named
Rumana, possessed of energy, and strong, came swiftly, surrounded by an
hundred _kotis_ of powerful monkeys. Then, followed at his back by
hundreds and thousands of _kotis_, came the monkey, Gandhamadana. Then
came the young prince Angada, in prowess resembling his
sire,--accompanied by a thousand _padmas_ and an hundred _sankhas_. Then
appeared at a distance, accompanied by five _kotis_ of monkeys endowed
with dreadful prowess,--Tara, having the splendour of a star. And then
appeared Indrajanu, the heroic monkey and leader of herds--lord of
eleven _kotis_--surrounded by them. Then followed Rambha, resembling the
infant sun, accompanied by an _ayuta_, a thousand, and an hundred. Then
appeared to the view the stout monkey, named Durmukha, heroic lord of
herds, surrounded by two _kotis_. And Hanuman showed himself, surrounded
by a thousand _kotis_ of monkeys, resembling peaks of Kailaca, of
dreadful vigor. And the exceedingly energetic Nala came, attended with
an hundred _kotis_, a thousand, and an hundred monkeys, living in trees.
Then surrounded by ten _kotis_ (of monkeys), came the shapely Darimukha
before the high-souled Sugriva, from a country bordering on a river. And
Sarabha, Kumuda, Vahni, the monkey Rambha,--and many other
monkeys--lords of herds--passing ennumeration--wearing shapes at will,
came, covering the entire earth with her mountains and forests. And all
the monkeys of the world were some of them coming and others putting up.
And monkeys-- some of them dripping, and some leaping, and some
roaring--gathered round Sugriva, like clouds gathering round the sun.
And, crying in various tones, prime monkeys furnished with arms, with
bent heads spoke humbly to that lord of monkeys--Sugriva. And other
foremost of monkeys, gathering together duly, came before Sugriva with
joined hands. Sugriva standing with joined hands, expeditiously informed
Rama of the arrival of the monkey-leaders in hot haste; and then spake
(to them), saying, "O chiefs of monkeys, stationing the forces duly near
mountain-rills and all the woods, let him that is conversant with the
army, ascertain who have come and who have not."
[133] The commentator in his usual way of reading between the lines,
says that the sense is--_That thou hast gathered forces for
serving thy friend, is not strange. O placid one, it is well._ I
give the sense the _sloka_ naturally yields.--T.
SECTION XL.
Xhen that lord of monkeys, the successful Sugriva, spake unto Rama--lion
among men and destroyer of hostile hosts-- saying, "Those foremost
monkeys endeued with strength and capable of wearing any shape at will,
and possessed of the splendour of the mighty Indra,--that inhabit my
territories, have come and stationed themselves. And these monkeys--
dreadful, and resembling Daityas and Danavas--are accompanied by
powerful monkeys of terrific prowess, who have displayed their virtue in
many a field,--and are of famed renown in battle and, powerful, and who
have mastered languor and are celebrated in prowess and sterling in
their profession. O Rama, these _kotis_ of apes that have arrived,
inhabiting earth and water and various mountainous tracts, are at thy
service. All abide by thy command--all are intent upon the welfare of
their master, and, O subduer of foes, they are competent to bring about
thy end. And in company with many thousands and innumerable ones that
have shewn their ability in many a field, have come monkeys dreadful,
and resembling Daityas and Danavas. If, O lion among men, thou conceive
that the time is ripe, tell it (unto me). It behoves thee to command
those forces, remaining under thy sway. Although I am full well
acquainted with the work in which they are to be employed, yet thou
ought to order them as to what they are to accomplish." When Sugriva had
spoken thus, Dacaratha's son, Rama, embracing him with his arms, said,
"O placid one, do thou learn whether Videha's daughter is alive or not;
as well as ascertain the country, where, O thou endowed with eminent
wisdom, liveth Ravana. Having come at Vaidehi and Ravana's abode, shall
I then appoint the time along with thee. O lord of monkeys, I am not the
master in this matter, nor Lakshmana: thou art the cause of this
undertaking, as well as, O monarch of monkeys, the lord. Do thou
therefore, O lord, command these as to what is to be done by them in my
behalf. O hero, thou certainly knowest my business. My second friend
(Lakshmana being first), thou art potent, wise, conversant with
seasonableness, cognizant of profit, and engaged in our welfare." Thus
addressed, Sugriva in presence of Rama and the intelligent Lakshmana,
said unto a leader of herds and lord of apes, named Vinata, having the
splendour of a hill, blazing and emitting sounds as those of clouds, "O
foremost of monkeys, accompanied with apes resembling the sun and the
moon, thou cognizant of time, place and morals, and sagacious in
deciding course of action,--surrounded by hundreds and thousands of
active apes, march towards the Eastern quarter, furnished with woods,
forests and hills. There, in mountain fastnesses, and forests and
rivers, do thou search Videha's daughter, Sita, as well as the abode of
Ravana. And while on the search around for Rama's beloved wife, Sita,
daughter-in-law unto Dacaratha, thou shouldst search the beautiful
Bhagirathi, and the Sarayu, and the Kauciki; the Kalindi, and the
charming Yamuna, and the mighty hill bordering thereon; and the
Saraswati, and the Sindhu, and the Sona with water resembling ruby; and
the Mahi and Kalamahi, garnished with woods and hills,--the large
tracts--Brahmamalas, Videhas, and Malavans, and Kacikosalas, and
Magadhas, and Pundras, and Angas; and grounds native to silkworms, and
containing mines of silver; and mountains and cities embosmed in the
sea. Do thou also search through the houses in Mandara, --belonging to
people having ears resembling cloths, reaching their nether lips, and
mouths resembling iron, --one-footed and fleet withal; and whose
descendants never deteriorate;--and to anthropophagi; and hunters
dwelling on islands; having sharp hair, gold-hued, pleasing, and
subsisting on raw fish; and to creatures--tiger-man forms--terrible to
behold; and, ye dwellers of woods, do ye carefully search those places
that are accessible by crags and bounds,--and the island of Yava,
adorned by seven several kingdoms, and the island of Suvarna, and
Rupayaka,--thronged by gold miners. And, going beyond the island of
Yava, (one comes upon) the hill called Sisira, which pierceth the
heavens by its peaks, and is inhabited by gods and demons. In all these
mountain fastnesses, cascades and woods, do ye together search for the
renowned wife of Rama. Then, arriving at the rapid red waters going
under the name of Sona,and repairing to the other shore of the ocean,
the abode of Siddhas and Charanas, do ye search all round for Ravana in
company with Sita in the sweet sacred spots and picturesque woods. And
ye should explore forests, mountain-sprung streams, wild tracts subject
to storms, and mountains containing caverns. Then it behoves you to
examine horrible ocean islands, heaving with waves, terrific,
resounding,--of haughty bearing in consequence of winds. There,
huge-bodied Asuras, hungering for a long period, permitted by Brahma,
capture creatures, resorting to shades. And adroitly arriving at that
great sea, like unto clouds at the universal dissolution, inhabited by
mighty snakes, sending loud sounds,--and there, after passing the
terrific sea of red waters called Yellow, ye will behold a mighty
knarled Salmali, There, built by Vicwakarman, peak-like, gigantic,
resembling Kailaca, (towereth) the mansion of Vinata's offspring, named
Mandeha. There, grim Rakshasas named Mandehas, resembling hills, of
diverse shapes, capable of inspiring fear, hang head foremost on the
rocks. Day after day at sunrise, these Rakshasas heated (by solar rays)
and struck dead by Brahma energy,[134] again and again (hang on the
crags). Then wilt thou, O thou that art hard to repress, proceeding,
view the sea named Kshiroda, having the hue of pale clouds, and looking
like a necklace, because of the ripples (on its surface). In it there
are the mighty white mountains going by the name of Rishada, covered
with trees bearing oderous blossoms; as well as the tank known under the
name of Sudarcana, swarming with swans and shining silver lotuses having
golden filaments. Desirous of sport, resort to this tank delighted
troops of Vivudhas and Charanas, Yakshas, Kinnaras and Apsaras. Leaving
behind Kshiroda, ye monkeys, ye will soon after behold the Jalada sea,
striking terror into all beings. There presideth that mighty ire-born
Energy of him,[135] (embodied in) the mouth of a mule. This wondrous
(universe) containing mobile and immobile things and fraught with great
impetus, is the aliment of this Energy. There are heard the cries of
feeble creatures inhabiting the sea, who began to wail on witnessing the
mouth of the mule. On the north of the Swadu sea, lie thirteen _yojanas_
(of land), named Jatarupacila,[136] exceeding spacious, and of the
splendour of gold. There, ye monkeys, ye will behold that serpent, the
holder of Earth--resembling the moon, and with expansive eyes like
lotus-petals--seated at the summit of the mount,-- that one worshipped
of all deities, having a thousand heads,-- the god Ananta, clad in blue
apparel. And by the dais (there) at the top of the mount is the golden
palm, planted by that high souled one,--which is like a banner. The
chief of the celestials reared it in the Eastern region. After that is
the fair Rising mountain. Its golden peak measuring a hundred _yojanas_,
reaching unto the heavens, rises nobly, with mountains at its base; and
looks beautiful with Salas, palms, Tamalas, and flowering
Karnikaras,--golden, splendid and resembling the sun. There,[137]
spreading a _yojana_ around, towering up ten, is the peak named
Saumanasa--all certainly of gold. There, formerly on the occasion of
invading the earth with three paces, that foremost of persons, Vishnu,
planting his first foot, planted the other on the summit of Meru. The
sun, having passed by Jamvudwipa on the north, and, arriving at that
mighty and eminent summit, (Saumanasa), again becometh visible to the
dwellers of Jamvudwipa. There are seen those Valakhilya Maharshis, named
Vaikhanasas,--wearing the hue of the sun, leading an ascetic mode of
life. This is the island of Sudarcana, before which all creatures
inspire energy and have their sight granted to them. You should search
for Ravana with Vaidehi all round the top of that mountain as well as in
its forests and woods. (Here) the first twilight enfolded in the glory
of the golden hill and that of the high-souled Sun, appeareth roseate.
As this is the first gateway of both Earth and Heaven, and as the sun
first rises in this quarter, this is called the East. Ye should search
the breast of its mountain, and fountains, and caves for Ravana in
company with Vaidehi. Beyond that, is the exceedingly impassable Eastern
quarter, thronged by the celestials,--covered with darkness and devoid
of the sun and the moon. Do ye search for Janaki in all those rocks,
woods and streams as well as in such spots as I have not mentioned. Ye
foremost of monkeys, the monkeys are competent to proceed thus far.
Beyond this, of the tract without sun and without limit, I know nothing.
Meeting with Vaidehi and (arriving at) Ravana's mansion, do ye, having
reached the Rising hill, turn back, when it shall be a full month. Do
not stay longer than a month. If ye do, ye shall be slain by me. Having
attained your end, do ye turn back, having met with Maithili. Having
adroitly explored (the tract) loved of Mahendra, plated with woods, do
ye, ye monkeys, having come at Sita--the beloved wife of that descendant
of Raghu--desist, attaining happiness."
[134] The commentator explains: _energy darted from the three
orders.--T._
[135] Sage Aurvi.--T.
[136] Lit. _of gold and stone.--T._
[137] The commentator says that this locative refers to the summit of
the Rising hill.--T.
SECTION XLI.
Then having sent away that mighty host of monkeys, Sugriva despatched to
the South others competent to perform tlie several tasks entrusted to
them. And appointing the exceedingly mighty Angada as the leader of
those heroic monkeys, that hero, the lord of monkey bands, conversant
with the countries intended to be explored, despatched heroes endowed
with speed and prowess, headed by Angada, Nila the son of Fire, and the
monkey Hanuman, and the exceedingly energetic Jambavan, son unto the
Great-father, and Suhotra, and Sarari, and Saragulma, Gaya, Gavakshya,
and Gavaya, Sushena, Vrishabha, Mainda, Dwivida, and Gandhamadana, and
Ulkamukha and Ananga--sons of Fire both. And the lord of monkeys began
to describe unto the monkey-chiefs those tracts in those directions,
that were difficult of access. "Ye will behold Vindhya having an hundred
summits, and brushed with various trees and shrubs, and the romantic
river Narmada, frequented by mighty serpents; and the Godavari,[138] and
that mighty river, the captivating Krishnaveni, and the Mekhalas and
Utkalas, and the cities of Dacarna; and Avravanti and Avanti, and the
Vidarbhas and Nishtikas and the charming Mahishakas.[139] And ye will
see also the Matsyas and Kalingas and Kaucikas all round, and the forest
of Dandaka, with mountains, rivers and caverns; and the river
Godavari,[140] and the Andhras, and Paundras, the Cholas, the Pandyas,
and the Keralas. Then shall ye repair to the mountain Ayomukha,[141]
plated with ore, having taking summits, graceful, furnished with
picturesque flowering woods,-- the mighty mountain having groves of
excellent sandal. At the foot of the Malaya mountain endeued with
exceeding energy, ye will behold the noble stream Kaveri, of pleasant
waters, where sport troops of Apsaras. (There) you will see that
foremost of saints, Agastya, resembling the sun. Permitted by that
gratified high-souled one, ye will cross over the great river,
Tamraparni, abounding in alligators. Like a youthful female in relation
to her lover, she (Tamraparni), with both her waters as well as islets
concealed under beautiful sandal woods, bathes in the sea. Proceeding
(therefrom), the monkeys shall see the grand golden gates belonging to
the walls of the capital of the Pandyas. Then arriving at the main, ye
shall ascertain your ability or otherwise of crossing the same. In the
bosom of the deep there, Agastya hath placed that foremost of
mountains--the charming Mahendra, having picturesque plateaus; golden,
and beautiful,--with a portion of it sunk in the great ocean. For aye,
He of a thousand eyes at _Parvas_ visiteth this mountain embellished by
various blossoming trees and creepers; beauteous with divinities, and
saints, and the foremost Yakshas and Apsaras; thronged by numbers of
Siddhas and Charanas; and of surpassing loveliness. On its other shore
is an island extending over an hundred _yojanas_, inaccessible to
men[142] and of splendid aspect. Do ye explore it all round. There, in
particular, ye must every way search for Sita. That country belongs to
the impious Ravana, worthy of being slain--the lord of Rakshasas, like
unto the thousand-eyed (deity) in splendour. In the midst of the
Southern sea belonging to him (Ravana), there is a Rakshasi, named Anga,
who procureth her prey by casting her shadow. Having (by your search)
satisfied yourselves as to those countries where ye might suspect Sita
to be, do ye, your doubts dispelled, proceeding beyond that, (Lanka),
search for the spouse of that monarch endeued with unbounded energy. In
the sea extending over an hundred _yojanas_, a lovely hill, named
Pushpitaka, the abode of Siddhas and Charanas; resembling the rays of
the sun or the moon,-- resting on the waters of the ocean, looks
splendid, piercing the heavens with its giant peaks. Of this (mountain),
there is a particular golden summit, which the sun approaches. It is
incapable of being beheld by the ungrateful or the atheistical. Bowing
your heads down unto this hill, let the monkeys search on. Leaving
behind that irrepressible one, (ye will come upon) a mountain difficult
of approach, extending over fourteen _yojanas_, named Suryyavan. Passing
by that also, (ye will see) a mountain, named Vidyut, filled with trees,
beautiful at all seasons, and bearing all desirable fruits. There,
feeding upon excellent and costly fruits and roots, and drinking
delicious honey, let the monkeys pass beyond it. There is the hill named
Kunjara, grateful both to the eye and the mind,--where Vicwakarma had
built the abode of Agastya.[143] There (rises) that stately golden pile,
adorned with various gems, extending over one _yojana_, and ten in
height. In it[144] also there is that palace, which is the abode of
snakes; having spacious ways, incapable of being captured, guarded
around, and protected by dreadful snakes and sharp-toothed serpents of
virulent poison; where dwelleth Vasuki, the exceedingly terrible king of
snakes. Proceeding heedfully, ye must explore that Bhogavati palace; as
also whatever concealed places may lie there. Going beyond that place,
(ye will see) the mighty mountain named Rhrishava, in the form of a
bull, full of all gems, and possessed of grace,-- where are produced
excellent _Gocirshaka_, _Padmaka_, and _Haricyama_ sandals, and which in
effulgence resembles fire. But, seeing that sandal, ye must by no means
ask any questions: certain Gandharbas, named Rohitas, are on guard over
that wood--the lords of Gandharbas, in splendour like unto five
suns,--Cailusha, Gramani, Ciksha, Cuka, and Babhru. After that,
(Rhishava), at the extremity of the Earth is the abode of persons of
pious acts, whose bodies are composed of the Sun, the Moon and Fire. And
there reside persons who have won the heavenly regions. After that are
the awful regions of the ancestral manes, which ye must not approach.
This is the metropolis of Yama, covered by deep gloom. Ye heroic monkey
chiefs, ye can seek thus far. Further there is no course for those
endeued with motion. Having examined all these, as well others that may
come within your ken, it behoves you, after having ascertained Vaidehi's
course, to return (hither). He that, returning within a month, shall
say,--"I have seen Sita," shall pass his days in happiness, enjoying
affluence like mine own and indulging all pleasures. He shall be dearer
unto me than life itself, and none dearer (unto me) than he; and
although he might commit innumerable wrongs, still should he become my
friend. Possessed of immeasurable strength and prowess, and sprung from
lines crowned with sterling virtues, do ye strive manfully in such a
glorious way that the king's daughter may be recovered."
[138] The commentator says, "The Godavari flowing through the countries
to the east of the Vindya mountains."--T.
[139] Some texts read--Rishtikas instead.--T.
[140] The tract, according to Ramanuja, watered by the Godavari in the
vicinity of Dandaka.--T.
[141] Another name of this hill is Malaya.--T.
[142] "Because," says the commentator, "of the profusion of gold in
it."--T.
[143] _i. e. in that hill._
[144] _i. e. in that hill._
SECTION XLII.
Having despatched those monkeys in a southern direction, Sugriva spoke
unto the monkey named Sushena, resembling a mass of clouds. Approaching
his father-in-law, Tara's father, possessed of dreadful prowess, the
king, bowing and with joined hands, spoke unto him. And Sugriva
commanded the Maharshi's son, Maricha, and the mighty ape, Archishmat,
surrounded hy the heroic foremost of monkeys,-- possessing the splendour
of Mahendra, gifted with sense and vigor; and resembling the offspring
himself of Vinata in brightness; and Marichi's son,--the Marichas--the
mighty Archirmalyas,--all these sons of the saint[145] --(to march)
towards the West, saying,--"Ye monkey-chiefs, let twice hundred thousand
monkeys led by Sushena (set out) to search Vaidehi. Ye foremost of
monkeys, do ye explore the Saurashtras, the Bahlikas, the
Chandrachitras, and (other) populous and fair provinces and spacious
cities, and Kukshi, dense with _Punnagas_,[146] and filled with
_Vakulas_ and _Uddalakas_; as well as the tracts covered with _Ketaka_
trees; and auspicious streams bearing their cool waters westward; and
the forests of ascetics; and mountains embosoming woods. There having
explored tracts resembling deserts, and cold cliffs towering high, and
the West, covered with mountain ranges, and extremely difficult of
access,--and proceeding at a little more to the west, it behoves you to
have a view of the sea. And proceeding on, ye monkeys, ye shall see (the
ocean), whose waters abound in whales and alligators, ye monkeys.[147]
Then the apes shall sport in tracts covered by _Ketakas_, and dense with
_Tomalas_ and woods of cocoanuts. There shall ye look for Sita and the
mansion of Ravana, in hills and woods on the shores of the sea; and
(explore) Murachipattana, and the delightful Jatapura, and Avanti, and
Angalapa, as well as in the wood (called) Alakshita, and spacious
monarchies, and emporiums. There is a mighty mountain where the Sindhu
falls into the sea, Somagiri by name; having an hundred summits and tall
trees. In its plateaus there are certain birds (called) Sinhas. These
lift up to their nests whales and elephants. The proud elephants carried
to the nests and remaining on the summits of the mountain, possessing
the roar of clouds,having been gratified (with food), range around this
extensive table-land filled with water. The monkeys, capable of wearing
shapes at will, should swiftly search its golden summit towering to the
sky and filled with graceful trees. Proceeding further, the monkeys
shall behold the golden summit of Pariyatra rising from the sea and
extending over an hundred _yojanas_. There dwell all around in a body
four and twenty _kotis_ of ascetic Gandharbas, resembling fire,
dreadful, practicising impiety, and like unto flames of fire. The
monkeys of dreadful prowess should not present themselves before those,
nor should they take any fruits from that country. Those heroes are hard
to approach; and they are truthful and possessed of great might. And
there they of dreadful prowess stow away their fruits and roots. There
ye should needfully search for Janaki. Ye have no fear whatever from
them; do ye only follow your native nature as monkeys. There, in hue
like lapises, abounding in various kinds of trees and plants, is a
mighty hill of an adamantine basis, called Vajra; beautiful, famous, and
measuring an hundred _yojanas_ in height and area. There let the monkeys
carefully explore the caves. On the fourth side of the Ocean is a
mountain named Chakravan. There Vicwakarma forged the discus (called)
_Sahasrara_. There, slaying Panchajana and the Danava, Hayagriva,[148]
the Best of male beings obtained the discus as well as the conch. In
those beautiful plateaus and huge caves, ye should everywhere search for
Ravana with Videha's daughter. Sunk in the depths of the sea, is a very
great mountain named Varaha, having golden peaks and measuring four and
sixty _yojanas._ In it is a city named Pragjyotisha, all of gold. There
dwells the wicked Danava named Naraka.[149] There do ye everywhere
search for Ravana along with Vaidehi in the beautiful plateaus and huge
caves. Passing beyond that foremost of mountains, whose sight betrays
the secret of its bowels being freighted with gold, (ye shall come upon)
the mountain Sarvasauvarna, furnished with fountains and cascades.
Coming to it, elephants, and boars, and lions, and tigers, on all sides
roar ceaselessly, wrought up by the echoes their own cries have
produced. This is the mountain named Megha, where the graceful
green-horsed vanquisher of Paka, Mahendra, was installed king by the
gods. Having passed by that mountain protected by Mahendra, ye shall
repair to sixty thousand hills of gold; in hue like the infant sun, and
blazing on all sides and embellished by blossoming golden trees. In the
midst of them is established as king, Meru, best of mountains. Formerly
the Sun being well pleased, conferred a boon on this mountain, and he
addressed the mountain, saying,--'By my grace all the hills that are
under thy protection, shall be golden day and night; and also those gods
Gandharbas and Danavas that shall dwell in thee, shall be filled with
reverence for me and to the boot attain a golden glory.' Coming to the
excellent mountain Meru, Vicwadevas, the Vasus, the Maruts and the
celestials, adore the Sun in the western twilight. Adored by them, the
Sun, becoming invisible, repaireth to the Setting hill.[150] In half a
_muhurta_, the Sun swiftly passes over this (mountain), measuring, as it
does, ten thousand _yojanas_. On its peak rises an edifice; resembling
the sun (in splendour); consisting of palatial mansions built by
Vicwakarma; and graced by goodly trees rife with various birds,--the
residence of the high-souled Varuna, bearing the noose in his hand.
Between Meru and the Setting hill, towers a tall palm having ten heads.
Golden and graceful, it shineth on a variegated dais. In all these,
difficult of access, as also in rivers and tanks, ye should thoroughly
search for Ravana along with Vaidehi. There dwells there the righteous
and famous Merusavarni, sanctified by virtue of his own asceticism, and
like unto Brahma, himself.[151] Bowing down your heads to the earth, ye
should ask the Maharshi Merusavarni, resembling the sun, touching
Mithila's daughter. On the departure of night, the sun dispells the
darkness of the world to this extent, and then enters the Setting hill.
Ye foremost of monkeys, the monkeys are able to proceed thus far. Beyond
this, of what is sunless and boundless I know nothing. Having come to
Vaidehi and Ravana's mansions, and arrived at the Setting-hill, do ye
return on the month being complete. Ye must not stay above a month; and
if ye do, ye must be slain by me. And along with you goeth that hero, my
father-in-law. Ye, abiding by his orders, should listen to all that he
sayeth. My mighty-armed father- in-law. gifted with great strength, is
my spiritual preceptor. All of you possessed of prowess, yourselves
certainly constitute the measure whereby to ascertain the wisdom or
otherwise of a course. Making this one also into a measure, survey the
western quarter. Having requited the good that hath been done to us, we
shall attain our end. De ye also determine what else is agreeable (unto
Rama), and in consonance with place, season and profit, should be
performed by you in the matter of this business." Then those monkeys--
the monkey chiefs headed by Sushena, having heard Sugriva's deft speech,
set out for the quarter protected by Varuna.
[145] Marichi.--T.
[146] _Rottleria Tinctoria.--T._
[147] The grammar of these slokas is exceedingly vicious; and it has
cost the Translator no small amount of labor to assign the
necessary logical _nexus_ in a good many places.--T.
[148] Lit. _horse-necked.--T._
[149] _i.e. in the Varaha hill.--T._
[150] The commentator remarks: "Although not expressly stated, it is
implied that the islands to the west of it are also to be
searched."--T.
[151] Like unto Prajapati dwelling by Mahameru.--T.
SECTION XLIII.
Having directed his father-in-law to proceed to the West, that best of
monkeys, the all-knowing king Sugriva, lord of apes, then spake unto the
heroic monkey, named Satavala, words fraught with good unto himself as
well as unto Rama,--"Surrounded by hundreds and thousands of rangers of
the forest like thyself, in company with the offspring of Yama as well
as the counsellors in a body, do thou, O thou possessed of prowess,
entering the northern quarter furnished with the Hima caila, search
everywhere for the illustrious spouse of Rama.--Having performed this
task satisfactorily, and brought about what is dear unto Dacaratha's
son, we shall, O best of those that achieve success, be freed from our
debts. The high-souled Raghava hath done us good. If we can serve him in
turn, our life shall be crowned with success. Even the life of him that
accomplishes the work of one to whom the former is not obliged, is
successful,--what then is to be said in respect of him that hath served
one formerly? Pondering this, those that are engaged in our welfare,
should so act that Janaki may be discovered. And this formemost of men
is worthy of being honored by all creatures; and Rama--captor of hostile
capitals--hath also found delight in us. Endowed with sense and prowess,
do ye explore these many inaccessible places, rivers and mountains.
Having searched there Mlechahhas, Pulindas, Surasenas, Prasthalas,
Bharatas, Kurus, and Madrakas, and Varadas, as well as the cities of
Kambojas, Yavanas and Sakas, do ye explore Himavan. And in tracts of
Lodhras and Padmakas, and in Devadaru woods[152] do ye search thoroughly
for Ravana along with Videha's daughter. Then, coming upon the hermitage
of Soma, frequented by gods and Gandharbas, do ye repair to the mountain
called Kala possessing spacious plateaus. In those mighty mountains, as
also in others and in their caves, do ye search for that exalted lady,
the blameless wife of Rama. Having passed beyond that mighty mountain
containing gold in its womb, it behoves you to go to the mountain called
Sudarcana. Then (lies) the mountain called Devasakha, the home of
feathered tribes; abounding in various fowls,and embellished with
diverse trees. In its golden tracts, fountains and caves, do ye search
for Ravana along with Videha's daughter. Going beyond it, (ye come upon)
a vacant land, measuring an hundred _Yojanas_, without mountains, or
rivers, or trees; and void of all living beings. Speedily passing that
desert land capable of making one's hair stand on end, ye shall feel
delighted, on coming to the pale Kailaca. There (ye will behold) the
charming mansion of Kuvera,resembling pale clouds, of burnished gold,
built by Vicwakarma; where (lies) the spacious tank overflowing with
lotuses and lilies, thronged with swans and Karandavas, and frequented
by troops of Apsaras. There king Vaicravana, the lord of Yakshas, bowed
down unto by all creatures,--the graceful giver of riches--sporteth
along with the Guhyakas. In the offshoots belonging to Kailaca
resembling the moon, as also in their caverns,do ye thoroughly search
for Ravana in company with Vaidehi. And coming to the Krauncha
mountain,ye shou1d,having your wits about you, enter its inaccessible
cavern; for that is well known as difficult of entrance. There dwell
certain Maharshis, high-souled, of effulgence resembling that of the
sun--complete god-like shapes,--who are sought by the deities
themselves. And ye should thoroughly explore the other caves of
Krauncha, its plateaus and peaks; its passes and sides. (Then is) the
treeless Manasa--abode of birds--the scene of Kama's austerities. Way
there is none for creatures, or for gods, or for Rakshasas. That also
must be explored by you,--that mountain with plains and plateaus. Going
beyond Krauncha, (ye shall see) the mountain, named Mainaka. There is
the residence of the Danava, Maya, reared by himself. Mainaka also with
its plains, plateaus and woods must be searched by you. There are all
over, the homes of females with faces resembling those of horses. Going
beyond that part, (ye shall come to) the asylum inhabited by Siddhas;
where are ascetics--Valakhilyas, Siddhas and Vaikhanasas. Saluting those
Siddhas, who have been cleansed of their sins on account of their
asceticism, ye should in humble guise ask them concerning Sita. There is
the Vaikhanasa tank filled with golden lotuses; and ranged by graceful
cranes of the hue of the infant sun. Kuvera's vehicle, the elephant
known (by the name of) Sarvabhauma, ever rangeth that country in company
with she-elephants. Going beyond that expanse of water, (ye come upon) a
sky void of stars, and where the sun and the moon have been put out; and
that land is visible by the rays, as if of the sun, proceeding from (the
persons of) self-luminous, god-like ones, who are reposing there, after
achieving success in austerities. Leaving behind that region, (you come
to) a stream named Sailoda. On its both banks are bamboos named Kichaka.
These take the Siddhas to the other shore and bring them back again.
There (are seen) the northern Kurus, the abode of those that have
acquired religious merit. And there are tanks there with their waters
crowned with golden lotuses. There are rivers by thousands with copious
blue lapis leaves. And the pools here,resembling the tender sun, are
embellished with assemblages of golden red lotuses. And that tract is
every where filled with costly gems, and jewels, and woods of blue
lotuses, having filaments splendid like gold; and with round pearls and
costly jewels. And the rivers there have islets covered with gold; and
are crowded with lovely hills of gold, bright as fire, furnished with
all kinds of precious stones. And the trees there, thronged with birds,
bear flowers and fruits daily; and, charged with savoury juices,
publishing superb perfumes, and of delicious feel, they confer every
wish. Other excellent trees bring forth attires of divers kinds, and
ornaments decked with pearls and lapises,--coveted alike by males and
females[153]. And other excellent trees bear fruits fit to be partaken
at all seasons. And other excellent trees bring forth precious beds
dight with costly jewels and furnished with variegated covers. And other
trees bring forth charming wreaths, and costly drinks, and various kinds
of viands. And females adorned with every accomplishment, and endowed
with youth and beauty, and Gandharbas and Kinnaras, and Siddhas and
Nagas and Vidyadharas, of blazing splendour, ceaselessly sport there in
company with females. And all of righteous deeds, and all engaged in
amorous disports, and all furnished with desire and profit,--dwell in
that place in association with their females. And there are continually
heard there the sounds of instruments and the voice of song mixed with
sweet hilarous laughter, capable of taking all creatures. No one is
depressed there; nor doth any one there want any desirable object; and
day after day the delightful qualities find their developement there.
Passing beyond that is the Northern ocean. In the bosom (of the deep) is
the mountain named Somagiri, golden and of great dimensions. Albeit
without the sun, yet through the brightness of the Soma mountain, tbe
land shines forth with all the loveliness and reality of one warmed by
the sun. There that Soul of the Universe, the adorable Sambhu, fraught
with the spirits of the eleven Rudras--that lord of the
gods--Brahma--dwelleth, surrounded by the Brahmarshis. Ye cannot proceed
to the north of the Kurus; nor is there way in that region for any other
creatures. And that mountain is named Soma, incapable of being entered
even by the gods. Sighting this, you should speedily turn back. Ye
foremost of monkeys, the monkeys are competent to proceed thus far.
Beyond that, of regions sunless and limitless I know nothing. Ye should
search all these which I have described (unto you); and ye should also
turn your attention to others besides, which I have omitted to mention.
Ye that are comparable unto the wind or fire, by accomplishing the work
of beholding Videha's daughter, ye will do what is held as exceedingly
dear unto Dacaratha's son as well as highly grateful to me. Then, having
achieved success, do ye, along with your friends, honored by me, and
crowned with every virtue, ye monkeys, with your enemies slain, range
the earth in company with your wives,--the support of all beings."
[152] Belonging, according to the commentator, to Himavan.--T.
[153] The present text, according to Kataka, drops a _sloka_, whose last
line is, Beings possessed of powerful effulgence, sport here
always in company with females."--T.
SECTION XLIV.
Sugriva had declared his conviction that he relied particularly upon
Hanuman. And convinced as to the ability of that best of monkeys to
accomplish the work, Sugriva, that lord of all the dwellers of the
woods, well pleased, spoke unto Hanuman, son unto the wind-god,
saying,--"O foremost of monkeys, neither on the earth, nor in the
sky,[154] nor in the etherial regions,[155] nor yet in water, find I any
obstacle to thy course. The entire worlds with Asuras, and Gandharbas,
and Nagas, and men, and gods, with oceans, and the earth and the regions
beneath--are well known unto thee. And thy motion, vehemence, energy and
fleetness are, O hero, O mighty ape, even like those of thy sire, the
powerful wind-god; and there exists no creature on earth that is like
unto thee in energy. Therefore do thou bethink thee how Sita may be
recovered. Even in thee, O thou versed in policy, are strength, and wit,
and courage, and policy, and conduct in consonance with season and
place." Thereat, understanding that success in the task depended upon
Hanuman, and also knowing what Hanuman was, Raghava reflected,--"This
lord of monkeys is every way confident concerning Hanuman; and Hanuman
himself is even more confident of achieving succes in the work. He that
hath been tested by his deed, and who hath been considered worthiest by
his master, having been commissioned in this business,--success in the
work is certain." Then beholding that monkey who was the fittest for the
task, that exceedingly energetic one, (Rama), with his mind and senses
exhilarated, considering himself as already crowned with success, felt
the excess of joy. And well pleased, that subduer of enemies handed to
Hanuman a ring inscribed with his name, as a sign unto Ihe king's
daughter. "By this sign, O foremost of monkeys, Janaka's daughter will
be able to see thee fearlessly, as one that hath come from me. Thy
firmness, O hero, and sterling prowess, as well as Sugriva's saying,
tell me greatly of success." Thereupon, taking that (ring), and raising
his joined palms to his head, that foremost and best of monkeys,
saluting (Rama's) feet, went away. Then taking with him that mighty host
of monkeys, that hero, the son of the wind, resembled the moon of bright
disc in the sky, garnished by the stars, after the clouds have departed.
"O thou of excessive strength! I take refuge in thy might. O thou
endowed with the prowess of the foremost of lions! do thou, O son of the
Wind, O Hanuman, exert thyself so, summoning the great strength thou art
master of, that we may obtain Janaka's daughter."[156]
[154] _Antariksha_--regions above the earth in which the birds fly.--T.
[155] _Amvara_--Upper air.
[156] The commentator says that this speech is equally attributable to
Rama and Sugriva. But I think, it would fit Rama's lips to a
nicety--T.
SECTION XLV.
Summoning all the monkeys, that foremost of monkeys, king Sugriva, spake
unto them all touching the success of Rama's work. "The monkey-chiefs,
knowing the stern command of their lord, should search in all these
places." Then, covering up the earth like locusts, they marched away.
Expecting tidings of Sita, Rama remained that month in the vicinity of
that cascade, in company with Lakshmana. And that heroic monkey Satavali
swiftly set out for the northern regions covered by the monarch of
mountains. And that leader of monkey herds, Vinata, proceeded towards
the eastern quarter. And that monkey, Hanuman--leader of
monkey-herds--in company with Tara, Angada and others, went to the
South, inhabited by Agastya. And that lord of monkeys, Sushena, lion
among monkeys, went to the terrible western quarter, protected by
Varuna. Then, having properly despatched (his forces) in all directions,
that general of the monkey hosts, being pleased, gave himself up to
sport. Thus despatched by the king, the monkey-chiefs proceeded apace
respectively towards their destined quarters. And the monkeys possessed
of great strength cried and howled and roared and shouted and rushed and
sent up loud ululations. Thus despatched by the king, the leaders of
monkey-herds, said, "We shall bring back Sita, and slay Ravana. I alone
shall slay Ravana engaged in conflict. And slaying (him), I shall this
very day swiftly carry off Janaka's daughter, trembling because of
fatigue, (saying unto her), 'Rest thou.' I single-handed shall recover
Janaki even from the nether regions. I shall uproot trees and rive
mountains. I shall cleave the earth and vex the deep." (And some said),
"I can, without doubt, clear a Yojana at one bound;" and another said,
"I can clear an hundred;" and a yet another, "I can more than an
hundred. And neither on earth, nor in sea, mountains, woods, nor nether
regions, can my course be obstructed." Thus did the apes proud of their
strength, severally speak in presence of the sovereign of the monkeys.
SECTION XLVI.
On the monkey-chiefs having departed, Rama said unto Sugriva,--"How is
it that thou knowest all the quarters of this earth?" Thereupon, the
self-controlled Sugriva, bowing low, said unto Rama,--"Do thou listen to
my words. I shall relate everything. When Vali pursued the Danava
Dunduvi,[157] wearing the form of a buffalo, towards the Malaya
mountain, Mahisha entered a cave of that mountain. And Vali also,
desirous of slaying the Asura, entered Malaya. And I was made to stand
at the mouth in humble guise; nor did Vali issue out, although a good
year rolled away. Then the cave became filled with blood gushing out
vehemently. Seeing this, I became amazed, and exercised with the poison
of grief on account of my brother. And I, losing my sense, thought that
my superior had for certain been slain. And I placed a crag huge as a
hill at the mouth of the cave. (And thought I), 'Mahisha, unable to
issue out, needs must meet his end.' And despairing of his (Vali's)
life, I retraced my steps to Kishkindha. And obtaining the spacious
kingdom along with Tara and Uma, I began to pass my days in peace in
company with his counsellors. Then came that foremost of monkeys, having
slain him (Mahisha). Thereupon, I, influenced by fear, in consideration
of his dignity, made over to him his monarchy. But Vali, his senses
exercised with sorrow, anxious to slay me, in company with his
counsellors, pursued me, who took to my heels. Hotly pursued and chased
by Vali, I surveyed various streams and woods and cities. And I surveyed
the earth like the hoof-print of a cow, or the image reflected from a
mirror, or a fire-brand whirled (in the air.)[158] Then repairing to the
East, I see various trees, and mountains, and charming caves, and
diverse tanks. And there I behold the Ascending mountain decked with
gold,--and that daily abode of Apsaras--the sea of milk. And chased by
Vali, and flying on, I suddenly veered round, and then again, master,
off I went. And changing that direction, I again made for the South
crowded with trees belonging to Vindhya, and embellished with sandal
woods. Then seeing Vali in the mountain among trees, from the south I,
pursued by Vali, betook myself to the western quarter. And beholding
various countries, and arriving at that foremost and best of mountains--
Asta[159]--I turned to the north; and (passed) Himavat, and Meru, and
the Northern sea. But pursued by Vali, refuge find I none. Then out
spake Hanuman endeued with understanding, 'O king, now I remember me how
that lord of monkeys, Vali, was cursed by Matanga in this very
hermitage. If Vali enters (into this asylum), his head becomes cleft in
hundred. There we shall dwell happily without anxiety,' O king's son,
thereupon, we went to the Rhisyamuka mountain, nor did then Vali enter
there from fear of Matanga. Thus, king, did I actually see all the
world. And from that place I came to this cave."
[157] The real name of this Danava is mayavi. He is confusedly called
Dunduvi and Mahisha, the latter, in consequence of the implication
that his father having assumed the shape of a buffalo, he has also
a like shape.--T.
[158] The commentator remarks that "like the hoof-print of a cow"
espresses the ease with which Sugriva travelled the earth; "like a
fire brand whirled" conveys his vehement speed; and "like the
image reflected on a mirror" signifies the lucidity of his
perception.--T.
[159] The Setting hill.--T.
SECTION XLVII.
The principal monkeys, having been ordered by the monkey-king, speedily
went in all directions to their destinations for the purpose of seeing
Vaidehi. And on all sides they explore watery expanses, and streams, and
lawns, and commons, and cities, and tracts rendered impassable by
torrents. And the leaders of monkey-herds search all those countries,
described by Sugriva,--containing mountains, woods and forests. Engaged
during the day in search of Sita, at night the monkeys seek the ground
(for sleep). In every place, by day coming to trees aye enjoying every
season, and crowned with fruits, the monkeys prepared their beds at
night.[160] Counting that day[161] as the first, the principal monkeys,
after the month had run out, resigning all hope, came to the Fountain
and met with the monkey-king. And having explored the Eastern regions,
as directed, the exceedingly strong Vinata not having been able to see
Sita, came back, in company with his counsellors. And then that mighty
ape, Satavali, daunted in spirits, arrived with his forces, after having
searched all through the North. And having searched the West in company
with his monkeys, Sushena, on the month being complete, presented
himself before Sugriva. And coming to Sugriva seated along with Rama
behind the Fountain, and saluting the former, Sushena said unto Sugriva,
--"Searched have been all the mountains, and deep woods, and streams,
and islands embosomed in the ocean, and the various provinces. And also
searched have been all the caves which have been described by thee; and
searched have been all the groves entertwined with plants; and thickets;
and difficult and uneven grounds. And huge animals have been sought out
and slain (by us). And all the impracticable places we have explored
again and again. O lord of monkeys, possessed of great strength and
nobly born, it is Hanuman who will be able to ascertain the whereabouts
of Mithila's daughter. And the Wind's son, Hanuman, hath followed even
the path by which Sita hath gone."
[160] The sense is rather obscure, it being difficult to understand the
relation their beds bore to the neighbouring trees.--T.
[161] _i.e._ the day of their departure.--T.
SECTION XLVIII.
The monkey Hanuman in company with Tara and Angada swiftly set out for
the quarter assigned by Sugriva. And having proceeded far along with all
those foremost of monkeys, he explored the caves and woods of Vindhya;
spots inaccessible in consequence of streams intervening in front of
mountains; and tanks; and tracts filled with trees; and various
mountains rife with wild trees. And having searched in all directions,
the monkeys could not find Maithili, Janaka's daughter Sita. And
subsisting on various fruits and roots, they were overcome with fatigue,
after searching dreadful forests, void of water, still and tenantless,
as well as other forests of a similar nature. And having searched that
country as well mighty forests containing caves, those leaders of
monkey-herds fearlessly explored other places, difficult of access,
where the trees are fruitless, and without flowers and foliage; where
the streams are waterless, and where roots even are rare; where there
are no buffaloes, or deer, or elephants, or tigers, or birds--or any
other animals that are found in forests. And there are there neither
trees, nor annual plants, nor creepers, nor herbs,--and in that place
there are no pleasant pools, with cool leaves, and filled with blown
lotuses; and it hath been renounced by the black-bees. There dwelleth a
Maharshi, Kandu by name, an eminently pious, and truthful ascetic,
irascible, and irrepressible because of his practice of self-discipline.
In that wood his son, a boy of ten years, his sands having run out,
breathed his last; and it is for this that the mighty ascetic hath come
under the influence of passion. And cursed by that high-souled one, the
entire mighty forest hath become unfit to harbour (any creatures);
difficult of entrance; and devoid of birds and beasts. They[162]
carefully search the skirts of its woods, mountain-caves, and the
sources of its streams. And those high-souled ones, devoted to the good
of Sugriva, did not find Janaka's daughter, or her ravisher, Ravana. And
entering (into a wood), they saw a terrible Asura, concealed by the
shrubs and plants--of dreadful deeds, and cherishing no fear even of the
gods. And seeing that dreadful Asura, seated like a hill, and resembling
a mountain, they all tightened their cloths. And that strong one also,
saying unto the monkeys, "Destroyed are ye," and uplifting his clenched
fist, rushed after them in rage. And as he darted suddenly, Angada, the
son of Vali, knowing, "This is Ravana," administered unto him a slap.
Struck by Vali's son, that Asura, his mouth vomitting blood, fell down
to the earth like a hill toppled down. And on his having breathed his
last, the monkeys, elated with victory, thoroughly searched that
mountain cavern. And when they had satisfied themselves that the cave
had been searched all through, the dwellers of the woods entered another
fearful mountain cavern. And after having searched (that place) also,
they came out fatigued; and with desponding hearts sat them down at a
distance under the shade of a tree.
[162] _i.e._ the monkeys.
SECTION XLIX.
When the eminently wise Angada, fatigued, spake unto all the monkeys,
cheering them,--'Woods, and mountains, and rivers, and impenetrable
wilds, and valleys, and mountain caverns have been thoroughly searched.
But Janaki we have failed to find anywhere,--or that wicked wight, the
Rakshasa that hath ravished Sita. And we have spent a great part of the
term that had been assigned by Sugriva of stern commands. Therefore,
banishing languor, sadness, and invading drowsiness, do ye together
search all round. Do ye so search Sita, that she may be found out (by
us). High spirits, ability and forwardness in action, are said to
conduce to success. Therefore it is that I speak thus unto you. Ye
dwellers of the wood, do ye to day rummage this impenetrable wood;
renouncing grief, do ye again search through this forest. Those who act,
for certain behold the fruit of their endeavours; but if people once
give way to grief, they cannot again attain vigor. Ye monkeys, king
Sugriva is irascible; and inflicteth sharp punishments. He should be
always feared, as also the magnanimous Rama. I tell you this for your
good. Act accordingly, if ye list. And do ye also express what else ye
are capable of." Hearing Angada's words Gandhamadana said in candid
words faint from thirst and fatigue,--"What Angada hath said unto us is
worthy of him, and is beneficial and good. Do you follow his speech. Let
us afresh search hills, caves and rocks, vacant forests and mountain
cascades,--in accordance with what the high-souled Sugriva hath laid
down. Let all in a body rummage the wood, and the mountain caverns."
There rising up, the mighty monkeys again began to range the South close
with forests belonging to Vindhya. And the monkeys ascended the Silvern
Hill resembling the autumnal welkin, graceful, and furnished with
summits and valleys. And eager to behold Sita, those excellent monkeys
began to search the Lodhra wood, and the Saptaparna forests. And
ascending its top,[163] those ones endeued with immense prowess,
experiencing fatigue, could not find Vaidehi, the beloved spouse of
Rama. And having surveyed that hill having many a grot, so far as the
eye could range, the monkeys looking all round, descended (the
eminence). And having descended to the earth, the monkeys, bewildered,
and losing their consciousness, rested for a while at the foot of a
tree. And their fatigue having gone off a little, the monkeys, having
been refreshed for a while, again prepared to explore the whole South.
And the monkey chiefs, headed by Hanuman, having set out (on the
search), began to range all through Vindhya.
[163] _i. e._ the top of the Silvern Hill.--T.
SECTION L.
The monkey, Hanuman, in company with Tara and Angada searcheth the caves
and woods of Vindhya,--caverns all around haunted by lions and tigers,
and in vast inaccessibls cascades in that foremost of mountains. And
they came to the south-western summit of the mountain. And when they
sojourned there, their (appointed) term had not expired. And that
spacious country, consisting as it did, of caves and grots and woods,
was difficult to search. And there the wind-god's offspring searched all
over the mountain. And each apart remaining at no great distance from
the others, Gaya, Gavakha and Gavaya, Sarava, Gandhamadana, Maindi,
Dwivida, and Hanuman, Jambavan, the youthful prince Angada, and Tara,
remaining in sight of the wood, after having searched the South--lands
covered with mountain ranges, were searching (about), when they espied
an unenclosed cavity, difficult of entry, named Vrikshavila, guarded by
a Danava. And tried by hunger and thirst, worn out with fatigue, seeking
for water, they found that cavity surrounded by trees and plants. And,
with their bodies drenched and reddened with lotus dust, Kraunchas and
swans and cranes and Chakravakas, came out of the cavity. And drawing
nigh to that fragrant and inaccessible cave, those superior monkeys were
struck with amaze, and became eager (to enter into it). And with their
minds filled with doubt, those vigorous foremost of monkeys gladly
approached that cave; abounding in diverse animals, resembling the
residence of the lord of Daityas,[164] dazzling, and dreadful, and
impenetrable on all sides.--Then Hanuman the son of the wind-god,
possessed of the splendour of a mountain-summit, cognizant of woods and
forests, said unto the grim-visaged apes, "Having explored the South,
(containing) countries enveloped with mountain chains, we have ail got
fatigued, but we have failed to find Mithila's daughter. And from yonder
cave come out swarms of swans and cranes and _kraunchas_ and
_chakravakas_, drenched with water. For certain here is a well or a
watery expanse. And at the mouth of the cave there are these cool
trees." Hanuman having said this, all the monkeys went into the cave
covered with darkness; without the sun or the moon, capable of making
one's down stand on end. And seeing lions, and birds and beasts (ranging
around), those tiger-like monkeys entered that cave covered with
darkness. And (there) neither their ken, nor their vigor, nor yet their
prowess was baffled: and their speed resembled the wind, and their sight
remained unimpaired albeit in darkness. And those foremost of monkeys
rushed into the cavity; and beheld displayed (before them) an excellent
and charming scene. And embracing each other in that fearful cave rife
with various trees, they passed over an hundred _yojanas_. And deprived
of their sense, and tried with thirst, and bewildered, and thirsting for
water, they for a time vigilantly descended in darkness down the cave.
And emaciated, with woe-begone faces, and spent, those monkeys
despairing of their lives, (at last) saw light. And those mild ones,
coming to a spot free from darkness, saw golden trees, possessed of the
brightness of flaming fire. And Salas and palms, and Tamalas, Punnagas,
Vanjulas, and Dhavas, Champakas, Naga trees, Karnikaras in flower; with
variegated golden bunches and twigs, and crests of clusters, and
plants,--embellished with golden garniture; resembling the infantine
sun,--on daises composed of lapises;--golden trees with resplendent
bodies, having the hues of purple lapises; and lotus-plants flocked with
fowls; and (spots) surrounded by large golden trees, like unto the
infantine sun; and tanks with large fishes of gold and lotuses,
containing pleasant waters--all these they saw there. And the monkeys
saw there golden as well as silvern vehicles, and elegant dwellings all
round veiled with nets of pearls; having golden balconys; with their
grounds paved with gold and silver; and furnished with lapis lazulis.
And on all sides they saw trees bearing fruits and flowers resembling
coral; and golden black bees, and honey all round, and various spacious
seats and beds about dight with gold and jewels. And searching in that
cave, the exceedingly effulgent heroic monkeys saw heaps of golden,
silver and bell-metal vessels; and heaps of excellent _aguru_ and
sandal; and pure fruits and roots; and costly vehicles and various kinds
of sapid honey; and loads of costly attire; and lots of variegated
woolen cloths and deer-skins; as well as a female, from near. And they
found her there, wearing a black deer-skin,-- a female ascetic, with
restrained fare--as if flaming in energy. Amazed, the monkeys sat them
down in a body. And then Hanuman asked her,--"Who art thou? And to whom
doth this cave belong?" And Hanuman like unto a hill, bowing down unto
the old women with joined hands, asked her, saying,--'Who art thou? And
tell me, to whom belong this edifice and the cave as well as all these
jewels."
[164] _i. e._ the subterranean regions.--T.
SECTION LI.
Having said this unto that female clad in a piece of black deer-skin,
Hanuman asked that highly religious ascetic practising pious offices,
"Having rashly entered this cave enveloped in gloom, we have been
exercised with hunger and thirst; and are extremely faint. And, having
entered this mighty cave underneath the earth, we have become thirsty.
And seeing all these wonderful phenomena, we have become afflicted, and
bewildered; and have lost our sense. To whom belong these golden trees
resembling the infantine sun; and the pure fruits and roots; and the
houses and vehicles of gold and silver,--veiled in networks of jewels,
and furnished with golden windows? And by whose energy are these golden
trees (here), bearing flowers, crowned with fruits, grateful to the
sight, and breathing rich odour? And golden lotuses spring in lucent
water,--how golden fishes are discovered in it along with tortoises!
Have these sprung from thy power; or do they owe their existence to the
ascetic energy of any other? It behoves thee to relate all this unto us
who are ignorant of everything." Thus addressed by Hanuman, the female
ascetic practising righteousness, and engaged in the welfare of all
beings, replied unto Hanuman,-- "O foremost of monkeys, there is one,
named Maya, spreader of illusions. By him hath this entire golden grove
been constructed through his wonderful power of construction. He that
hath reared this excellent golden grove, and this charming mansion, was
formerly the Vicwakarma[165] of the principal Danavas. Having for a
thousand years practised austerities in this vast foiest, he obtained a
boon from the Great-father,-- in virtue of which he had attained
consummate mastery in his art, as well as absolute control over the
materials required therein. Having accomplished everything, that
powerful one, commanding every enjoyment, for a time happily dwelt in
this mighty forest. Then he, happening to conceive a passion for an
Apsara, Hema (by name), Purandara,vigorously wielding his thunder-bolt,
struck him dead. Then Brahma conferred on Hema this fine forest and this
golden mansion, with the perpetual privilege of enjoying every pleasure
herein. I, Sayamprabha by name,--the daughter of Merusavarni, guard this
house of Hema, O foremost of monkeys. Hema, skilled in dance and song,
is my dear friend. Having received her blessing, I guard this vast
forest. What is thy errand? And why is it that ye have arrived at these
lone woods? And how have you managed to see this inaccessible forest?
Having partaken of these fruits and roots intended for use, and drunk,
do ye detail all this to me."
[165] The name of the celestial architect.--T.
SECTION LII.
Then to all the monkey-chiefs, after they had rested, the female
ascetic, engaged in righteous practices, eagerly said these words,--"Ye
monkeys, if your pain hath gone off in consequence of the fare of fruits
which you have partaken, and also if it be fit to be heard by me, I
would listen to your narration." Hearing her words, Hanuman, the son of
the wind-god, in all candour began to relate everything faithfully. "The
Sovereign of all this world, resembling Mahendra or Varuna, Rama, the
graceful son of Dacaratha, entered the woods of Dandaka, in company with
his brother, Lakshmana, as well as his spouse, Vaidehi. His wife hath
been forcibly carried off by Ravana. His friend is that heroic king, the
monkey named Sugriva. By that monarch of the foremost monkeys have we
been despatched (hither). And we have, joining company with these prime
monkeys headed by Angada, come to the South, protected by Yama, and
inhabited by Agastya. And we have been commissioned, 'Do ye all search
for the Rakshasa Ravana, wearing forms at will, along with Videha's
daughter, Sita'. Having searched through the forest as well as the ocean
on the South, we, becoming hungry, sat down at the foot of a tree. And
with pallid countenances, we all, absorbed in thought, sank in a wide
sea of anxiety, which we could not cross. And casting our eyes around,
we spyed a huge cave covered with trees and plants and enveloped in
gloom. And (it came to pass that) from this (cave) came out swans,
drenched with water, with drops of water on their wings,--and plumed
_kuravas_ and cranes. 'Let us enter here', said I unto the monkeys. And
they also arrived at that conclusion.[166] And thereupon they,
bestirring themselves, entered into the cave. And firmly griping each
other's hands, they at once made entry into the cave covered with
darkness. This is our errand; and it is on this job that we have come.
And having come to thee, hungry and exhausted, we,who had been sore
tried by hunger, have been entertained with fruits and roots, agreeably
to the code regulating hospitality. And as thou hast saved the monkeys,
who were weary and suffering from hunger, tell (me),--what benefit shall
the monkeys do thee in return?" Thus addressed by the apes, the
all-knowing Sayamprabha replied unto the monkey-chiefs, saying,--"Well
pleased am I with the fast-footing monkeys. But by one engaged in my
duties, there is no work that is desiderated." Thus accosted in
excellent words fraught with asceticism and righteousness, Hanuman spoke
unto that one of faultless eyes, saying,--"We all take refuge in thee,
practising piety. The term that had been fixed by the high-souled
Sugriva in respect of us, shall all be spent in this cave. Therefore it
behoveth thee to deliver us from this place. And it behoveth thee to
save us, exercised with fear for Sugriva,--who, happening to override
Sugriva's command, shall lose our lives. And, further, O thou that
practisest righteousness, great is the task that is to be performed by
us. But if we stay here, that work of ours shall remain unaccomplished."
Thus addressed by Hanuman, the ascetic said,--"Once entering, hard it is
for any one to return (hence) alive. But by the potency of my asceticism
acquired through self-discipline, I shall deliver all the monkeys from
this den. Ye foremost of monkeys, do ye close your eyes. No one is able
to issue out of this place without closing one's eyes." Then
they,eagerly desirous of going out, closed their sight[167] with their
hands furnished with tender fingers. And the magnanimous monkeys, with
their faces covered with their palms, were in the twinkling of an eye,
liberated from the den by her. And then the pious anchoret spoke unto
them there. And when they had come out of the fearful den, cheering them
up, she said,-- "This is the fair Vindhya mountain filled with various
trees and herbs. This is the Pracravana hill; and this is the great
deep. Fair Fortune! I go to my abode, ye foremost of monkeys." Having
spoken thus, Sayamprabha entered that captivating cave.
[166] Namely, _that water was to be found there_.--T.
[167] The text has _nimilitah--and thus they closed their eyes_. This
redundant epithet has been left out in the translation, as it
would render the version extremely awkward.--T.
SECTION LIII.
Then they saw the ocean--abode of Varuna--shoreless, resounding, rife
with dreadful billows. Exploring the mountain fastness of Maya,[168]
they spent the month that had been set by the king. Then sitting down at
the foot of the Vindhya mountain, containing blossoming trees, at that
time[169] those high-souled ones indulged in reflections. And beholding
vernal trees bending beneath the load of flowers, and environed by
hundreds of plants, they were inspired with apprehension. And each
knowing that spring had appeared, they, the term apppointed for their
task having run out, dropped down on the ground. Thereat, with bland
words properly honoring the aged apes and the rest dwelling in the
woods, that monkey having the shoulders of a lion or a bull, and plump
and broad arms--the youthful prince Angada, endowed with high wisdom,
spoke,--"We have come out at the mandate of the monarch of monkeys.
While we sojourned in the cave, a full month had passed away, ye
monkeys. Why do yoti not understand this? We set out, engaging that our
term of search should reach no further than the end of Kartika;[170] but
that hath expired. Now, what next is to be done? having received the
orders (of the king), ye, conversant with morality, engaged in the
welfare of your master, expert in every work,incomparable in execution,
and renowned in every quarter, have come out, commanded by the lord of
monkeys. Now, having failed to attain our object, we shall meet with
death, There is no doubt whatever about this. Who, having been
unsuccessful in doing the mandate of the king of monkeys, enjoyeth ease?
Now all the rangers of the forest should fast unto death. Naturally
stern, Sugriva, established as our master, shall not forgive us, when we
repair there, after having disgressed thus. Sita not having been found
out, Sugriva, for certain, shall commit this sin.[171] Therefore it is
fit that, forsaking our sons, and wives, and wealth, and homes, we this
very day sit down to starve ourselves to death. Death at this place is
preferrable to the unequal punishment (we must meet with at the hands of
Sugriva). And, further, I have not been installed heir-apparent by
Sugriva: I have been sprinkled by that foremost of kings, Rama of
untiring energy. Entertaining enmity against me of old, the king, seeing
this lapse, must be firmly determined to take my life by means of a
severe sentence. What is the use of suffering my friends to look on my
disaster at the last moment of my existence? Therefore even on this
sacred shore of the sea shall I sit down to starve myself." Hearing the
tender prince speak thus, all those principal monkeys pathetically
observed,-- "Sugriva is harsh by nature, and Raghava loveth his wife
dearly. The time appointed having passed by, seeing us (come) without
attaining success in the task, and seeing us arrive without obtaining a
sight of Vaidehi, (Sugriva) shall certainly slay us from the desire of
doing what is agreeable to Raghava. Those who have transgressed, cannot
come to the side of their master. Having come hither as the principal
servants of Sugriva, we shall either see Sita or obtain information
concerning her, or else, O hero, we shall repair to the mansion of
Yama." Hearing the speeches of the monkeys afflicted with fear, Tara
said,--"No use of indulging in grief. If ye relish it, let us all
entering the cave, dwell there. This place abounding in flowers and
waters, meats and drinks,-- which hath been brought forth by the power
of illusion, is incapable of being approached. Here we have no fear from
Purandara, or Raghava, or the king of monkeys." Hearing the welcome
words of Angada, the monkeys, being convinced, said,--"Do thou this very
day so order that we may not be slain."
[168] Named Rhikshavila.--T.
[169] _i. e._ at the beginning of winter.--T.
[170] _October._
[171] _i. e._ slay us.--T.
SECTION LIV.
When Tara, bright as the moon, had spoken thus, Hanuman felt as if
Angada had already deprived (Sugriva) of his kingdom.[172] Hanuman
deemed Vali's son as endowed with intelligence consisting of eight
elements; with power of four kinds; and the four and ten virtues; as
ever fraught with energy, strength and prowess; as growing in grace like
the moon during the lighted fortnight; as resembling Brihaspati in
intelligence; and in prowess, his own sire; and as ever listening to
Tara's counsels, as Purandara listens to the counsels of Sukra. And
Hanuman versed in all branches of learning, finding Angada Backward in
the affair of his master, began to inspire him with fear.[173] He,
wealthy in words, laying under contribution the second of the four
means,[174] had created division among those monkeys. On their being
divided, he (Hanuman) set about raising Angada's apprehension by various
fear-fraught speech, referring to punishments. "O Tara's son, thou art
for certain more capable of fight than even thy sire; and thou art also
able to hold the monkey-kingdom as firmly as he. But, O foremost of
monkeys, the monkeys are always inconstant in character. Bereft of their
wives and sons, they shall not bear thy behest. And they shall never
take to thee. This I tell thee in presence of all. And I will tell thee
what. Thou neither by the virtues of conciliation, charity and the rest,
nor by chastisement, shalt succeed in drawing to thy side this Jambavan,
or Nila, or the mighty ape Suhotra, or myself. A strong one wronging
another that is weak, can live; therefore a weak person anxious for
self-preservation, should never wrong (a strong individual). Thou
considerest that this cave may serve for thy protectress,[175] having
heard of it (said by Tara); but to rive the same is but light work for
the shafts of Lakshmana. Formerly this was cleft a little by Indra, with
his thunderbolt hurled (against it)[176]; but now Lakshmana would pierce
it like a leaf-stalk, by means of his keen arrows. Lakshmana hath many
an iron arrow like Indra's thunderbolt or that of the sky,[177] capable
of riving even mountains. O subduer of enemies, soon as thou shalt set
up here, the monkeys, making up their minds, shall forsake thee.
Remembering their wives and sons, ever anxious (on account of Sugriva),
pining for domestic happiness, and aggrieved (at their pitiable plight),
they shall turn their backs upon thee. Then forsaken by thy kindred as
well as friends seeking thy welfare, thou shalt be struck with affright
even at a quaking blade of grass. If thou make head (against Sugriva),
the sharpened shafts of Lakshmana, terrible, of exceeding impetuosity
and mighty vehemence, and incapable of being baffled, shall be eager to
slay thee. On the contrary, if thou in humble guise present thyself
(before him) along with us, he shall establish thee in the kingdom, in
consideration of thy being the next heir. A righteous sovereign, steady
in vow, clean, and truthful in promise, thy uncle, who cherishes
affection for thee, shall not by any means chastise thee. And he loves
thy mother, and his life is for her; and she hath no other son.
Therefore, O Angadu, go along with us."
[172] The sense is very obscure. One meaning is that Hanuman thought
that Angada acquiescing in what Tara had said, must remain
there,--and ultimately endeavour to wrest the kingdom from
Sugriva. Another meaning is: Hanuman conceived that remaining
there in peace, Angada would consider his Position as enviable as
if he had extorted the kingdom from Sugriva.--T.
[173] Touching Tara.--T.
[174] Referred to above.--T.
[175] The word meaning _cave_ is feminine in Sanskrit.--T.
[176] The commentator interprets the passage differently: "Formerly
Indra did a little damage herein--_i. e._ merely slew Maya, the
architect of the mansion." This is ingenuity. I give the plain
sense.--T.
[177] _Vajracani--Vajra_ is the thunder-bolt in the hand of Indra, and
_Acani--_ the thunder-bolt produced by clouds.--T.
SECTION LV.
Hearing Hanuman's speech, uttered meekly, fraught with morality, and
reflecting honor upon Sugriva, Angada said,-- "Firmness, and mental
sanctity, mercy, candour, prowess, and patience, are not in Sugriva. He
that, while her son is living, appropriateth the beloved queen of his
elder brother, mother unto him by morality, is hated of all beings). How
can he that could cover up the mouth of the cave, when he had been
desired by his brother gone on martial mission, to guard the same,--(how
can _he_) know morality? Whose good office rememhereth _he_ who could
forget the renowned Raghava himself of mighty deeds, after having, in
the name of truth, taken his hand? How can he reap religious merit, that
directed us to search Sita here, from fear of Lakshmana, and not from
fear of unrighteousness? What noble person, in especial, sprung in his
race, shall any longer repose confidence in that impious one of unstable
soul who hath run amuck of morality? Meritorious or otherwise, how can
Sugriva, having installed in the kingdom me, son (of his enemy) and the
enemy sprung in his race,--suffer me to live? How can I, whose counsels
have been revealed, who have transgressed, and who have been deprived of
my power, repairing to Kishkindha like one forlorn and feeble, live? For
the sake of his kingdom, Sugriva, wily, cunning and cruel, shall put me
in solitary confinement. For me fasting to death is better than being
confined and suffering the consequent misery. Do ye grant me your
permision; and go to your homes, ye monkeys. I vow before you, to the
palace I will never repair. At this very spot will I fast for death; as
death is good for me. Bowing unto the king as well as unto the powerful
Raghava, ye should communicate my well-being unto Sugriva--lord of
apes--and my health and peace unto my mother Uma. And it behoves you
also to console my mother, Tara. Naturally fond of her son, and
overflowing with tenderness, that lorn one, hearing of my death at this
place, shall certainly renounce her life." Having said this, Angada,
saluting the elders, with a woebegone face entered the earth covered
with grass. When he had entered, those foremost monkeys, stricken with
sorrow, weeping shed warm tears from their eyes. And censuring Sugriva
and praising Vali, they, surrounding Angada, determined to starve
themselves to death. Taking to heart the speech of Vali's son, those
prime monkeys, sipping water, sat down facing the East. And sitting on
the edge of the water on grass pointing to the south, the foremost
monkeys, wishing for surcease, thought within themselves,--"Even this is
fit for us." And as they spoke of the exile of Rama and the demise of
Dacaratha, the carnage in Janasthana, the slaying of Jatayu, the
ravishment of Vaidehi, the slaughter of Vali, and the ire of Rama, the
monkeys were seized with fear. When those monkeys resembling
mountain-summits had entered in, they set up cries, which, like unto the
rumbling of clouds, making the sky resound, made that mountain with its
rills reverberate.
SECTION LVI.
When the monkeys had been seated in that mountain, with the intention of
putting a period to their existence through fasting, a king of vultures
happened to come to that quarter. And that long-lived bird was named
Sampati, the beautiful brother of Jatayu, famous for his strength and
prowess. Issuing from a cavern of the mighty mountain Vindhya, he,
seeing the monkeys seated, well pleased, said-- "Verily man[178] reapeth
the fruit of his former acts; and therefore it is that this food
ordained to that end, comes to me after a long time. I shall feed on
these monkeys, one by one, slaying them one after another." Eying those
apes, the bird expressed himself thus. Hearing this speech of the bird
coveting his food, Angada faintly spoke to Hanuman, "Behold! through
Sita's simplicity[179] this one--the very son of the Sun, Yama--hath
come to this place, to exterminate the monkeys. Rama's work hath not
been done; nor the royal mandate. And this disaster hath arrived
unthought of by the monkeys. Ye have in detail heard all that, inspired
with the desire of doing what is good unto Vaidehi, that king of
vultures, Jatayu, did here. In this way, all creatures, even the brute
species, compass the welfare of Rama, renouncing their lives, as we do.
It is because of the love and tenderness[180] they bear towards (Rama),
that people do good unto each other. And therefore the righteous Jatayu,
of his own accord laying down his life, hath done the pleasure of Rama.
We also, overcome with fatigue and (almost) dying, have come to this
forest; but Mithila's daughter we find not. Happy is that king of
vultures, having been slain by Ravana in battle. He hath got quit of the
fear of Sugriva, and hath also attained supreme state. In consequence of
the death of Jatayu and that of king Dacaratha, as well as owing to the
ravishment of Vaidehi, (the lives of) the monkeys have come into
jeopardy. Rama's and Lakshmana's abode in the forest with Sita,
Raghava's slaying of Vali with a shaft, the slaughter of innumerable
Rakshasas by the enraged Rama, and (finally) this mishap--all these owe
their orgin to the bestowal of the boon on Kaikeyi." Seeing the monkeys
stretched on the earth, and hearing their piteous words describing their
grief, that magnanimous king of vultures, with his mind agitated, said
(this). And hearing the words that issued from Angada's mouth, the
sharp-beaked and high-toned vulture, said,-- "Who is it that, making my
mind tremble, speaketh of the death of my brother, Jatayu, dearer unto
me than life? How happened in Janasthana the fight between the Rakshasa
and the vulture? It is after a long time that to-day I hear the name of
my brother. I wish to alight from this mountain-fastness. I have been
well pleased by listening after a long time to the celebration of the
virtues of my younger brother, cognizant of qualities and worthy of
being extolled by reason of his prowess. Ye foremost of monkeys, I wish
to hear of the destruction of Jatayu, who dwelt in Janasthana. And how
could Dacaratha, whose beloved eldest son is Rama, dear unto his
superiors, be the friend of my brother? I can not move in consequence of
my wings having been burnt by the solar rays. But I wish that ye may
take me down from this mountain."
[178] Although out of character, the epithet _naram--man (acc.)_--is
used by the vulture.--T.
[179] Another reading is _Gridhra padesana--through the vulture's
cunning_. This the commentator considers as preferrable.--T.
[180] The commentator explains in pure orthodox fashion: _Because
everything is in Rama, people serve each other from the love and
tenderness, which pertain to him.--T._
SECTION LVII.
Hearing his accents faltering through grief, the leaders of
monkey-herds, alarmed by his action,[181] did not repose confidence in
his speech. Seated for the purpose of fasting to death, the monkeys,
seeing the vulture, with terror thought within themselves,--"He shall
eat us all up. If he eat us up, who have sat down to fast to death, we
shall secure success, and speedily attain our end." Then those
monkey-chiefs resolved thus. And descending from the summit of the
mountain, Angada spoke unto the vulture,--"There was a lord of monkeys
named Rhiksharaja, endowed with prowess. That king, O bird, was my
grandsire. He had two virtuous sons, exceedingly powerful both--Vali and
Sugriva. My father, Vali, was famed in the world for his deeds. And it
came to pass that mighty monarch of all this earth, descendant of the
Ikshwakus, the great and graceful car-warrior, Rama, son unto Dacaratha,
intent upon the injunction of his sire, resorting to the path of
righteousness, entered the woods of Dandaka in company with his brother,
Lakshmana and his wife Vaidehi. And his spouse was forcibly carried away
from Janasthana. And the friend of Rama's father, the king of vultures,
named Jatayu, saw Videha's daughter, Sita, as she was being carried away
in the sky. And after having thrown down Ravana from his car, and placed
Maithili on the ground, (that vulture) old and overcome with fatigue was
(at length) slain by Ravana in battle. Thus slain by the powerful
Ravana, the vulture, having had his funereal obsequies performed by Rama
(himself), hath attained excellent state. Then Raghava made friends with
my uncle, the high-souled Sugriva; and he also slew my sire. My father
had debarred Sugriva from the kingdom along with his counsellors; but
Rama, having slain Vali, installed him (Sugriva). And established in the
monarchy by him (Rama), Sugriva is (now) the master of the monkeys and
king of all the foremost monkeys. By him have we been sent. Despatched
hither by Rama, we have searched for Sita all round, but Vaidehi we have
not found, as one doth not find the solar splendour at night. And it
came to pass that, having heedfully explored the Dandaka forest, we
through ignorance entered a cave lying open before. That cave, thou must
know, was constructed by the illusive energy of Maya. And there we spent
a month--the term which had been fixed by the monarch. Doing the behests
of the king of monkeys, we, having over-stayed the term which had been
appointed, have from fear sat here down for the purpose of fasting unto
death. On that Kakutstha being wrought up with wrath, as well as Sugriva
together with Lakshmana, we, repairing thither, shall lose our lives."
[181] _Karmana (instru) by his action._ The commentator explains:
_alarmed by his speech about eating up the monkeys_. The passage
is obscure.--T.
SECTION LVIII.
When the monkeys, whose lives had well nigh departed out of them, had
spoken these piteous words, the vulture, in solemn accents, with tears
in his eyes, said unto the monkeys, --"Ye monkeys, ye have said that my
younger brother, named Jatayu, hath been slain in battle by the powerful
Ravana. On account of my age and want of wings, I, although hearing
this, bear it. Nor have I strength to-day to clear scores touching my
brother's enmity. Formerly, while engaged in the destruction of Vritra,
he and I, burning for victory, soared in the sky near the flaming sun,
garlanded by glory. Thence impetuously wheeling round, we went to the
celestial regions along the etherial way. And it came to pass that,
coming midway of the sun, Jatayu was faint. Witnessing my brother
severely struck by the solar rays, and exceedingly stupified, I from
affection shadowed him with my wings. Thereat, my pinions scathed, I
dropped down on Vindhya, ye foremost of monkeys; and staying here, I
could not know the circumstances that have befallen my brother." Thus
addressed by Jatayu's brother, Sampati, the eminently wise prince Angada
answered,--"if thou art indeed the brother of Jatayu, having heard what
I have related, tell (us) if thou knowest touching the abode of that
Rakshasa. Tell us if thou knowest anent that short-sighted worst of
Rakshasas, Ravana, whether staying far or near." Thereat, rejoicing the
monkeys, the exceedingly energetic elder brother of Jatayu spoke words
worthy of him,--"Ye monkeys, my pinions have been burnt; and I am a
vulture shorn of strength. Therefore I will help Rama well by my words.
I know the realms of Varuna, and Vishnu's Trivikrama[182] worlds, the
wars of the gods and Asuras, and the churning for ambrosia. And albeit
age hath deprived me of energy, and albeit my life hangs loosely on me,
yet, if this is Rama's work, it should be done by me first. I have seen
a youthful and beautiful female, adorned with all ornaments, carried
away by the wicked Ravana,--the lady (all the while) crying, 'O Rama!'
'O Rama!' 'O Lakshmana!' And taking her ornaments from her person, she
was throwing them on the ground. Her silken cloth seemed like the solar
splendour on the summit of a mountain; and herself beside the sable
Rakshasa, looked like the lightning in the welkin (beside clouds). From
your relation of Rama, I conclude that she must be Sita. Now listen to
me as I tell you about the abode of that Rakshasa. Son unto Vicravana
and brother unto Vaicravana, the Rakshasa named Ravana resides in the
city of Lanka. And the lovely city of Lanka, reared by Vicwakarma, lieth
a full hundred _yojanas_ hence on an island in the sea; furnished with
golden gateways, filled with variegated daises, lordly gold-gleaming
palaces; and girt round with great walls hued like sunshine. There
stayeth Vaidehi, forlorn and clad in a silken cloth,--confined in the
inner apartment of Ravana, and carefully guarded by Rakshasis. In Lanka
protected all round by the sea, ye shall behold Janaka's daughter,
Maithili. At the end of the ocean after a full hundered _yojanas_,
arriving at its southern shore, ye shall see Ravana. Ye monkeys, do ye
hie thither speedily with vigor. I perceive by my knowledge that having
seen (that place), ye shall come back. The first course belongs to
fork-tailed shrikes and others living on grain; the second, to those
that live on animals and fruits; the third is ranged by Bhashas; the
fourth by Kraunchas, Kuvaras and hawks; the fifth by vultures; the sixth
belongs to swans endowed with youth and beauty; and the next to the
Vainateyas. We have derived our origin from Vainateya.[183] (By
despatching you thither), I shall avenge the heinous deed perpetrated by
the cannibal, as well as the wrong done by Ravana unto my brother.
Resting here, I see Ravana and Janaki. We have excellent _Sauparna_[184]
clairvoyance. For this reason, as well as owing to the energy consequent
on our feeding on certain kinds of flesh, we, ye monkeys, can see a
little further than an hundred _yojanas_. Therefore (the Deity) hath
ordained such food for us as are fraught with the power of making one
see from a great distance. And the abode of cocks and others being
underneath trees, their sight is limited to the extent which they
require to see. Do ye look about for means to cross over the salt
waters. Having met with Vaidehi, do ye, having achieved success, come
back. I wish to be taken by you to the ocean--abode of Varuna. I will
offer water unto (the manes of) my high-souled brother, who hath gone to
heaven." Thereat those heroes, the monkeys possessed of exceeding
energy, carried to the destined spot on the shore of the ocean, Sampati,
whose wings had been scathed. Then carrying that lord of vultures back
to the self-same place, the monkeys, furnished with information
(concerning Sita), experienced great joy.
[182] _i. e._ the worlds enveloped by his three steps during his Dwarf
Incarnation.--T.
[183] Aruna, son unto Vinata.--T.
[184] Clairvoyance attained by success in knowledge respecting the
spiritual Golden eyes. Thus far the commentator. We leave the
abstruse point to the apostles of theosophy and spiritism for
illucidation.--T.
SECTION LIX.
Then hearing that ambrosial speech of the vulture-king, the
monkey-chiefs, being delighted, kept on parleying (on that topic). Then
Jambavan--foremost of monkeys--together with all the monkeys, arising
suddenly from the ground spoke unto the vulture-king, saying,--"Where is
Sita? By whom hath she been seen? And who hath carried away Mithila's
daughter? Do thou tell ue all about this, and (thus) prove the path of
those rangers of the woods. Who is there that doth not take heed of the
force of Dacarathi's[185] and Lakshmana's arrows, speeding with the
vehemence of thunder?" Thereat, cheering up those monkeys, who had risen
from their attitudes of fasting, and who were all attention to hear news
concerning Sita, he (Sampati), well pleased, said these words,--"Listen
as to how I came to know of the ravishment of Vaidehi, Sita, at this
place; and who it was that told me where that one of expansive eyes is.
For a long time I lay here, old, and of feeble life and energy. That
best of birds, my son named Suparcwa, coming to me, at the proper hour
maintained me with food. Gandharbas are exceedingly lascivious; serpents
are exceedingly wrathful; fear is excessive in deer; and we have
excessive hunger. Once on a time my son, going forth about sunrise to
procure food for me who was suffering from hunger and (accordingly)
eager for it, came back in the evening without any flesh. Hurt (by my
speech uttered) in consequence of my non-receipt of food, that enhancer
of my joy, asking my forgiveness, said these words fraught with
fact,--'Father, taking to my wings at the proper time for procuring
flesh, I (went) and stood, obstructing the pass of the Mahendra
mountain. There stood I looking down, obstructing the way of thousands
of creatures ranging the sea. There I saw somebody resembling a mass of
crushed collyrium, going away, taking a female resembling the rising sun
in splendour. Seeing them, I had made up my mind that they should serve
for thy fare, when he humbly in a pacific manner begged for way. Even
among the mean, there is none on earth that can slay people who assume a
mild attitude. What shall I say, alas! of superior ones like myself? And
summoning celerity, he went on as if pushing off the sky by his energy.
Then the rangers of the air and other beings worshipped me. And the
Maharshis said unto me,--_By luck it is that Sita is still living_[186]
--_He together with a female, having passed by thee, certainly augurs
good fortune unto thee_.[187] --Then those eminently handsome Siddhas
spoke thus unto me.--_This is Ravana, the king of the Rakshasas_, said
they unto me. And I (stood), beholding the wife of Rama, son unto
Dacaratha,--throwing off her ornaments and silken apparel, overwhelmed
by might of sorrow, with hair dishevelled crying out the names of Rama
and Lakshmana. This O father, is the reason of my passing the time.'
That best of those skilled in speech, Suparcwa, said all this unto me.
Even hearing of this, I could not think of putting forth prowess. How
can a bird bereft of wings, undertake any thing? But listen! I will tell
you as to what I am capable of through speech, intellect and merit, and
what ye can exert your manliness in. I will do what is agreeable unto
you by my words and my intention. That which is Dacarathi's work is also
mine. Of this there is no doubt. Ye, foremost in intelligence, strong,
intellectual, and incapable of being overcome by the gods themselves,
have been despatched by the monarch of monkeys. And Rama's and
Lakshmana's shafts furnished with the feathers of the Kanka, are
competent to afflict or save the three worlds. And although the
Ten-necked one is endowed with strength and energy, yet to you who are
competent, nothing is hard to accomplish. There is no need of delay.
Make up your minds. Persons like you do not give way to laziness in
enterprise."
[185] _Lit._ Dacaratha's son. The term it applied in especial to
Rama.--T.
[186] The commentator supplies the elipsis thus,--"_Coming within thy
ken_ by luck, Sita is living."
[187] The passage is obscure. The commentator has glossed over this
_sloka_, and the meaning is none the clearer for his
explanation.--T.
SECTION LX.
When the vulture had offered oblations of water unto the manes of his
deceased brother and finished his ablutions, the monkey-chiefs sat down
in that charming mountain, surrounding him. And inspired with confidence
(in the words of the Nicakara), Sampati, from delight, said unto Angada,
who was seated, surrounded by all the monkeys,-- "Remaining silent, do
ye, ye monkeys, needfully hear what I say. I will tell you truly how I
came to know Maithili. My body being affected by solar heat, and my
wings burnt by the rays of the sun, O sinless one, I formerly fell to
this summit of Vindhya. On regaining my senses after six nights, during
which I was insensible, I looked around in bewilderment, but could not
recognise anything whatever. Then closely viewing oceans and mountains,
rivers and tanks, and woods and countries, my thoughts came back to me.
And seeing this place abounding in cheerful birds, containing woods and
crested with summits, I for certain concluded it to be Vindhya on the
shores of the Southern sea. And here lay a sacred asylum, honored even
by the celestials, and here dwelt a saint named Nicakara, of fierce
austerities. And after Nicakara cognizant of virtue had gone to heaven,
I bereft of that saint, passed eight thousand years in this mountain.
Descending with difficulty from the uneven top of Vindhya, I again
came[188] to the earth covered with sharp-pointed grass. I was eager to
see the saint; and (therefore), with much ado I came to him; and Jatayu
and myself saw that saint many a time and oft. A fragrant breeze blew
about the hermitage; and no tree was found that did not bear flowers and
fruits. Approaching the holy asylum, I, desirous of beholding the
worshipful Nicakara, waited at the foot of a tree. Then at a distance I
saw the saint, flaming in energy and irrepressible,--returning
northwards. And as creatures gather round a giver, bears and _Srimaras_,
tigers, lions, and various reptiles, were going along, surrounding him.
And knowing that the saint had arrived (at his home), the animals went
away, as go away forces together with counsellors, when the sovereign
hath entered (his palace).--The saint was glad on seeing me. Then
re-entering his asylum for a short space, he came out and enquired for
my mission. 'O mild one, in consequence of thy feathers having undergone
alteration, I cannot recognise thee. Thy two wings have been blasted by
fire; and thy powers in thy frail frame are (in the same condition).
Aforetime I saw two vultures like unto wind in speed,--kings of
vultures, brothers, wearing shapes at will. Thou art I know, elder, O
Sampati; and Jatayu is younger to thee. Assuming human forms, you had
taken hold of my feet. Now, what ailment hath attacked thee? And why
have thy plumes fallen off? And who hath dealt this punishment unto
thee? Do thou tell all this unto me, who am asking thee'."
[188] While the saint was staying here.--T.
SECTION LXI.
Thereat Sampati related unto the ascetic all about his fearful,
arduous,and rash act of following up the sun. '"O reverend sire, in
consequence of my body suffering from sores, I, my senses bewildered
from shame, and myself fatigued, cannot utter words. From pride for
power of flight, I and Jatayu, being intoxicated by conceit, began to
voyage the sky afar off, with the view of testing each other's prowess,
binding ourselves by the vow that we would follow the Sun so long as he
did not enter that mighty Setting mountain,--and appear before the
ascetics on the summit of Kailacya. And simultaneously plunging (into
the aerial deep) we saw on the earth beneath separate cities resembling
car-wheels; and here the sound of musical instruments; and there the
tinklings of ornaments. And (at places) we beheld many a damsel clad in
red attire, engaged in singing. And swiftly darting up into the sky and
approaching the path of the Sun, we saw a wood interspersed with swards.
And we saw the earth covered with crags and masses of rocks, and
intersected by streams resembling threads. And Himavan, and Vindhya, and
that mighty mountain, Meru, appeared on the earth like elephants in a
tank. Then we began to sweat, and to be filled with regret; and fear
seized us both. And we became bewildered; and fainted away
frightfully.[189] And we knew not the south, or the west, or the quarter
presided over by Fire;[190] and the world that was still burning at the
end of a yuga, appeared (unto us) as if it had been consumed quite.[191]
And my mind, combined with my eyes waxed feebler. And then fixing with
might and main my eyes as well as my mind (on the sun), I could by a
violent exercise of my energy behold the sun. And the sun shining,
appeared unto us like the earth in extent. Then, without asking me
Jatayu dropped to the earth. Seeing him, I at once descended from the
sky and Jatayu was not burnt in consequence of having been shielded by
my wings. And scathed through the agitation[192] I fell through the
aerial way. I guessed that Jatayu fell in Janasthana. And I myself, my
wings blasted, and rendered inert, fell on Vindhya. Deprived of my
kingdom, and my brother, and my wings, and my prowess, I wishing to put
a period to my existence, will hurl myself headlong from this summit of
the mountain."
[189] Consequent on Jatayu having dropped down.--T.
[190] South-east.--T.
[191] The passage is obscure. This is however, all the explanation that
the commentator has to give.--T.
[192] Ramanuya comments: "the confusion seized them as the sun was
midway. They lost ail sense of direction. The faint
succeeded".--T.
SECTION LXII.
Having said this unto that foremost of ascetics, I smitten with grief,
began to weep. Thereat, after, reflecting for a while, that reverend one
said,--"Thy wings together with two smaller ones shall grow again; as
also thy sight, energy, prowess and strength. And having heard of it,
and also seen it through ascetic power, I know that a great deed is
going to take place. There shall be a king named Dacaratha, increaser of
the Ikshwaku race. He shall have a son, named Rama, endowed with
exceeding energy. And he (Rama) shall repair to the forest in company
with his brother, Lakshmana; that one having truth for prowess, having
been commissioned to that effect by his sire. A fiend named Ravana, the
lord of Rakshasas, incapable of being slain by either the gods or the
Danavas, shall carry off his (Rama's) spouse in Janasthana. And albeit
tempted by viands and objects of enjoyment and desire, the famous and
highly virtuous one, plunged in grief, shall not pertake of those
things. And knowing that Videha's daughter (hath been fasting for many a
day), Vasava shall offer Vaidehi _payaca_ like unto ambrosia, difficult
of being procured even by the gods. Receiving that food, Maithili,
knowing that it hath come from Indra,[193] took up a little of it from
the surface, and dropped it to the earth for Rama. Whether my husband as
well as his younger brother live, or they have attained godhead, let
this food serve for them.' Rama's envoys, having been despatched
thither,[194] shall come hither. Thou shouldst relate unto them all the
facts connected with the queen of Rama. Do not by any means go hence;
and in this case, whither, again, wilt thou repair? Do thou stay here
for season and place. Thou shalt regain thy wings. I could this very day
furnish thee with wings. But, by staying here in this condition, thou
wilt be able to compass the welfare of the worlds. Even thou shalt do
that act in behalf of those sons of the king, of the Brahmanas, of the
spiritual preceptors, of the ascetics, and of Vasava. I also am desirous
of beholding the brothers, Rama and Lakshmana. I do not wish to hold
this life long. I would renounce my life.' That Maharshi, conversant
with the nature of things, told me this."
[193] From the fact of the food not touching the earth, and other signs.
It is humorous to read the explanation of the commentator as to
the reason of Indra's supplying Sita with food. "If Sita remained
fasting, Ravana would forego his attachment for Vaidehi, on seeing
her altered appearance; and thus his destruction could not take
place. Further, if he saw Sita retaining her former loveliness, he
could conclude that Sita, as also Rama, were superhuman character,
and that as such they could not be agents for his destruction
according to the prophecy "Ravana shall be slain by a human
being." This inducing him to persist in his bellicose attitude
towards Rama, would bring down rain upon his head."--T.
[194] For going to Lanka.--T.
SECTION LXIII.
Having praised me with these and many other words, and bidden me adieu
that one skilled in speech, entered his own habitation. Issuing out
gently from the cave of that mountain, I, ascending Vindhya, was
expecting you. The space covered by the time intervening between then
and to-day is a little over an hundred years;[195] and laying up in my
heart the speech of that ascetic, I have been awaiting season and place.
Setting out on his great journey, on Nicakara having gone to heaven, I
distracted with various thoughts, have been consumed by grief.[196] My
rising intention of doing away with myself I have suppressed in
consideration of the words of the ascetic. The reason which he had
imparted unto me for preserving my life, hath removed my pains, even as
a flaming fire (dispells darkness). And knowing the prowess of the
impious Ravana, I said in rage to my son, versed in speech,--'Hearing
her lamentation, and knowing them[197] bereft of Sita, why didst thou
not deliver her?' My son did not do this good office unto Dacaratha,
influenced by affection for him." As he was speaking thus in the midst
of the monkeys, his wings sprang up in presence of the rangers of the
forest. Thereupon, seeing his person furnished with grown pinions hued
like the infant sun, he experienced incomparable raptures, and addressed
the monkeys, saying,-- "By the grace of that Rayarshi of immeasurable
energy, my wings, which had been burnt up by the rays of the sun, have
grown again. To-day I have got (back) the strength and prowess which I
possessed while my youth was yet present. Do ye strive every way. Ye
shall meet with Sita. And my getting (back) my wings inspires (us) with
confidence as to success." Having said this unto all the monkeys, that
ranger of the sky and best of birds. Sampati, anxious to ascertain his
power of flight, flew up from the mountain summits. Hearing his words,
those powerful monkeys, with vigour (enhanced), seeing success before
them, felt the height of joy. Then those foremost of monkeys, in vigor
resembling the Wind, getting occasion for displaying their prowess,
intent wpon searching the Janaka's daughter, set forward towards the
quarter crested by Abhijit.[198]
[195] The commentator says "The period is one hundred and eight
years."--T.
[196] For the loss of my plumage.--T.
[197] Rama and Lakshmana.--T.
[198] _Abhijitabhimukhan (acc.) Abhijit_--the name of a star. _Abhijit_
may also mean--he who is to be conquered. Then the sense would be,
"the region in which Ravana was."--T.
SECTION LXIV.
Having heard all this related to them by the vulture-king, the monkeys
possessing the strength of lions, filled with delight, bounded and set
up a roar. Hearing from Sampati that Ravana was to be slain, the monkeys
growing glad, came to the ocean, with the desire of seeing Sita. And
coming to that country, these ones prossessing dreadful prowess, beheld
(the sea) reflecting the image of this entire mighty world. And arriving
at the northern side of the Southern sea, those exceedingly powerful
heroic monkeys took up their quarters there. And seeing the sea, here as
if asleep, there, as if playful, and at another place with surges
measuring mountains; and thronged with the foremost Danavas inhabiting
the nether regions; and capable of causing one's hair to stand on end,
those powerful monkeys were seized with sadness. And seeing the sea,
incapable of being crossed even as the sky, all the monkeys began to
lament, saying,--"What is to be done?" And that best of monkeys--
(Angada), seeing the army cast down because of the sight of the sea,
began to comfort the monkeys, afflicted with fear. "We should not
indulge in grief. Grief is injurious.-- Grief destroys a person even as
a wrathful serpent doth a boy. He that, when the time is come for
displaying his prowess, indulges in sorrow, growing weak in energy,
fails to attain his object." That night having passed away, Angada in
company with the monkeys, joined by the old ones, again took counsel
with them. And that monkey-host surrounding Angada, resembled the host
of Maruts environing Vasava. Who save Vali's son (stationed) at one
place and at another Hanuman, could be capable of stilling that force?
Then saluting the elders as well as the army, the graceful Angada--
repressor of foes--spoke words fraught with sense,--"What person, endued
with exceeding energy, shall now leap over the main? Who shall serve
that subduer of enemies, Sugriva, ever intent on truth? What monkey can
leap over an hundred _yojanas_? Who shall deliver leaders of herds from
a mighty fear? By whose favor shall we, crowned with success and
rendered happy, returning from this place, shall behold our wives and
our sons, and our homes? By whose favor shall we joyfully meet Rama, and
the mighty Lakshmana, and that dweller in the woods, Sugriva? If any
monkey among you is competent to bound over the deep, let him at once
confer on us Dakshina in the shape of deliverance from fear." Hearing
Angada's speech, none said anything. And that host of monkeys wavered.
Then that foremost of monkeys again addressed those monkeys,
saying,--All of you are the foremost of strong ones, and of steady
prowess. And ye have sprung in blameless lines, and are ever honored (by
the king). And yet no one of you can promise to undertake this journey?
Ye best of monkeys, unfold your respective powers in bounding."
SECTION LXV.
Hearing Angada's speech, those foremost monkeys one after another began
to speak, touching their respective competence in coursing--Gaya, and
Gavaksha, and Gavaya, and Sarabha, and Gandhamadana, and Mainda, and
Dwivida, and Angada, and Jambavan. And Gaya said.--"I can leap over ten
_yojanas_" And Gavaksha said,--"I shall go twenty _yojanas_" And the
monkey Sarabha said to those monkeys,--"Ye monkeys, I shall go thirty
_yojanas_." And the monkey, Rhishava, said to those monkeys,--"I shall,
without doubt, go forty _yojanas_" And the exceedingly energetic monkey,
Gandhamadana, said,--"I shall, for certain go fifty _yojanas_." And the
monkey Mainda said unto the monkeys there,--"I shall undertake to leap
over sixty _yojanas_." And then the highly energetic Dwivida said,--"I
shall, for certain, go seventy _yojanas_. And the highly powerful
Sushena, possessed of strength--foremost of monkeys said-- "I declare
that in motion I am equal to eighty _yojanas_." As they were speaking
thus, the oldest of them all, Jambavan, saluting them,
answered--"Formerly we had power of motion. But now we have waxed
exceeding old. Although this is so, yet we can not overlook this, as
both Rama and the monkey-king (by sending us) have become sure of
success. At present do thou understand the course that is ours. I shall
go ninety _yojanas_. There is no doubt whatever about this." Jambavan
said this unto those choice monkeys. But (formerly) my prowess in
leaping was forsooth not such.[199] Of old in the sacrifice of
Virochana's son, the eternal Lord Vishnu, when he had covered the entire
universe with three steps, was circumambulated by me. But I who was all
this, have waxed old, and my vigor sits feebly upon me. In my youth,
however, my strength was exceeding great and incomparable. Now I can
only by my own energy, course thus far. But such a bound shall not bring
success on our undertaking. After this, saluting the mighty monkey,
Jambavan, the wise Angada spoke straight sense, saying,--"I can go over
this mighty hundred _yojanas_; but there is no certainty as to my power
of returning." Thereat, Jambavan, cognizant of speech, said unto that
foremost of monkeys,--"O foremost of leonine ones, we know thy power of
motion, thou art capable of coursing a hundred thousand _yojanas_, as
well as of coming back. But we say that even this is what is fit. My
child, the master must on no account be commanded by his servants. O
foremost of monkeys, all these should be commanded by thee. Thou art our
spouse, and (at the same time) occupying the position of our husband.
The master is the spouse of the army. This is the way of the world, O
repressor of foes! O subduer of enemies, thou art the root of this
business. Therefore, my child, thou shouldest always be maintained by us
like a wife. The root of any work must be preserved. This is the policy
of those versed in business. The root existing, all the virtues,
obtaining fruit, certainly meet with suceess. Thou, O thou having truth
for prowess art the instrument of this undertaking, and, O subduer of
enemies, furnished with sense and vigor, thou art the occasion herein.
And, O foremost of monkeys, thou art both our superior, and our
superior's son; and resorting to thee we are enabled to accomplish our
object." Thereat that mighty monkey, Angada, son unto Vali, answered the
exceedingly wise Jambavan, when he had spoken,--"If I go not, nor any
other powerful monkey, then we should for certain again sit ourselves
down to fast unto death. Without doing the mandate of the intelligent
lord of monkeys, we, repairing thither, shall not behold ourselves
alive. He is extreme both in showing favor and in anger. Disregarding
his order, we shall, going there, meet with destruction And his ire
shall, not take any other course. Therefore it behoves thee, capable of
seeing issues, to reflect." Thus addressed by Angada that powerful and
heroic monkey Jambavan answered Angada in excellent words,
saying,--"That business, O hero, shall not moult a feather. I shall
despatch even him who shall bring about success."--Then that heroic
monkey ordered the foremost of monkeys, the highly heroic monkey
Hanuman, who stood apart, convinced (of the wisdom of Jambavan's
decision.)
[199] _i. e._ it was greater.--T.
SECTION LXVI.
Surveying the monkey-host consisting of many hundreds and
thousands,--crest-fallen, Jambavan thus spake unto Hanuman,--"O hero
among the monkey-multitude, best of those versed in all branches of
learning, staying apart in silent, why dost thou not speak? O Hanuman,
thou art alike in energy and strength, equal to Sugriva, monarch of
monkeys, and to Rama and Lakshmana. Arishtanemi's son, the mighty
Vainateya,[200] famous by the cognomen of Garutroin, is the foremost of
birds. Many a time and oft I have seen that exceedingly powerful,
mighty-armed one, endowed with strength of will,--raise up serpents in
the ocean. The strength that is in his wings is equal to the might and
virtue of thy arm. Thy energy and prowess are not surpassed by him. And
thy strength, and thy understanding, thy energy, and thy vigour, O
foremost of monkeys, (is known among all creatures). Why dost not thou
prepare thyself furnished with everything that is noble or great, (for
this feat)? That foremost of Apsaras,--the famous Punjikathala, more
famed under the name of Anjana, is the spouse of the monkey Kesarin.
Famed over the three worlds, and incomparable on earth by virtue of her
beauty, by an imprecation, my son, she was born in the monkey-race,
capable of wearing shapes at her will. Once on a time, that daughter of
the high-souled lord of monkeys, Kunjara,--endeued with youth and
beauty,-- decked in a delightful garland, and clad in silk, --assuming a
human form, was ranging on the summit of a mountain, resembling a mass
of clouds in the rainy season. And it came to pass that as that one of
expansive eyes was standing on the summit of the mount, the Wind gently
stole away her elegant yellow cloth with crimson skirts. And he had a
sight of her fair and fine face, together with her well-developed
breasts. And soon as the Wind saw that illustrious one of spacious hips
and slender waist, and whose every limb was lovely,-- he was amain
overcome by desire. And all his frame possessed by _Manmatha_, and
deprived of self, the Wind embraced that blameless one by means of his
long arms. Thereat, influenced by fear, that one of excellent vows
said,-- 'Who is it that desireth to lay violent hands upon my chastity?'
Hearing Anjana's words, the Wind answered,-- 'I do not wrong thee, O
thou of shapely hips. Let not fear enter thy heart. As, O famous damsel,
by embracing thee, I have mentally entered into thy womb, thou shalt
bear a son, intelligent and endeued with prowess. And, gifted with great
strength, and possessing exceeding energy, and having vast vigor, he
shall equal me in bounding and leaping.' Thus addressed, O mighty
monkey, thy mother, O long-armed one, O foremost of monkeys, gave birth
to thee in a cave. And in that mighty forest, thou, a child, desirous of
eating, seeing the Sun risen, and taking him to be a fruit, sprang up
and leaped into the sky. And, O mighty monkey, going three thousand
_yojanas_, thou, struck by his energy, didst not feel poverty of spirit.
And, seeing thee rushing through the heavens, O mighty monkey, Indra,
growing wroth, hurled his thunder-bolt at thee. Thereat, breaking thy
left jaw, thou (didst fall) on the mountain-top. From this circumstance,
thy name hath been known as _Hanuman_.[201] Witnessing thee beaten back,
that bearer of perfumes himself, the Wind, that breaketh everything
before him. in wrath did not blow through the three worlds. Thereat, all
the gods--lords of the universe--influenced by fear in consequence of
the triune world waxing agitated, began to pacify the wrathful Wind. And
on the Wind being mollified, Brahma conferred on him a boon, saying,--'O
child, O thou of true prowess, (thy son) shall be incapable of being
slain in battle by means of weapons.' And seeing him[202] sustain no
(serious) injury consequent on the impact of the thunder-bolt, He of a
thousand eyes, pleased in his soul, also conferred on (thee) an
excellent boon, O lard, saying,--'Thy death shall take place according
to thy will.' Thou, endowed with dreadful vigor, art the son of Kesari
by his wife; and, resembling the Wind in energy, thou hast sprung from
his loins. Thou art the son of the Wind, my child--equal to him in the
power of leaping. Now we are without our lives. And now thou, endowed
with dexterity and vigor, and like another king of the monkeys,[203] art
before us. On the occasion of Vishnu's enveloping the earth with three
steps, I, O child, had circumambulated the earth with her mountains,
woods and forests, one and twenty times. Then, commissioned by the gods,
we had gathered annuals, which being cast on the deep, caused ambrosia
to come out after churning. At that time, great was our strength. But
now I have grown old, and my prowess hath left me. At present we have
thee, furnished with every virtue. Therefore, possessed of vigor, do
thou bestir thyself, and bound over (the main). Thou art the most
qualified of all. This entire monkey host is eager to behold thy
prowess. O redoubtable monkey, do thou arise! Do thou leap over the
mighty ocean. Thy motion, Hanuman, surpasseth that of all beings. All
the monkeys are depressed. Why, O Hanuman, dost thou overlook this? Put
forth thy vigor, O thou endowed with mighty vehemence, like Vishnu
crossing over the three worlds in three steps." Exhorted by the foremost
of monkeys, that one famed for his speech, that monkey,the offspring of
the Wind-god, gladdening the monkey-hosts, wore (a fit) shape for
crossing the ocean.[204]
[200] Offspring uf Vinata, Garuda's mother.--T.
[201] _Hanu_--means _jaw_. _Hanuman_ means--_he with the (fractured)
jaw.-- T._
[202] Hanuman.--T.
[203] Sugriva.--T.
[204] Here is another epithet of Hanuman--_Pavamatmaja_--son unto the
Wind-god. Left out on the score of redundency.--T.
SECTION LXVII.
Seeing that foremost of monkeys enlarge his person for crossing over an
hundred _yojanas_, and suddenly filled with energy,(the monkeys) at once
renounced sorrow, and, filled with delight, set up ululations and fell
to eulogizing the mighty Hanuman. And, struck with amazement,they,
(staying) all round, joyfully gazed (at him); even as creatures beheld
Narayana, when stretching forth his three steps, he prepared himself
(for the succeeding feat). And, eulogized by them, the wondrous mighty
Hanuman increased; and, flourishing his tail from joy, attained
strength. And as, extolled by the principal elderly monkeys, he became
fraught with effulgence, his beauty was great. As a lion fills himself
with vigor in an open cave, so the son of the Wind-god filled himself
with energy. And the face of him, as that intelligent one was filling
himself with force, was aflame like a frying-pan, or like unto fumeless
fire. Rising in the midst of the monkeys, Hanuman with his down standing
on end through joy, saluting the aged monkeys, said,--"Wind, the friend
of Fire, shattereth mountain-summits; and, ever blowing in the eye of
the sky, he is possessed of strength, and is of immeasurable (might).
Begot from his loins, I am the son of the fast-coursing and high-souled
Wind, coursing swiftly. I am his equal in all these
accomplishments[205]. I can, without once stopping, circumambulate the
extensive and heaven-cleaving mountain, Meru, for a thousand times. And,
dashing the ocean with my arms, I can deluge the world with its
mountains, rivers and lakes. Lashed by the force of my legs and thighs,
that abode of Varuna, the sea, out which have sprung the ferocious
aquatic animals, overleaps its continents. And for once that lord of
birds, Vinata's offspring, living on serpents, courseth through the
welkin, I can course through it a thousand times. And I can touch the
flaming effulgent Sun ere, beginning his journey from the Rising hill,
he ascends the Setting hill. And, ye foremost of monkeys, I can,
fiercely rushing on, come again without touching the earth. And I can
bound beyond stars and planets, suck up the oceans, and rive the earth.
And a monkey, I can, leaping, crush mountains; and, leaping, I can drain
the mighty ocean dry. And, when I shall leap in the sky, flowers from
various shrubs and trees shall follow me to-day. And then my course,
(flecked with flowers), shall resemble even the sky (studded with
stars). And, ye monkeys, then all creatures shall see me, now ranging
through the profound firmament, now shooting up, and now descending on
the other shore). Resembling Mahameru, me ye shall behold, ye monkeys,
making my way, covering up the sky, as if devouring up the heavens. I
shall, leaping and concentrating my energy, scatter the clouds, shake
the hills, and suck up the ocean. The strength of Vinata's son, or the
Wind-god's, or mine, (surpasses that of every other creature). None save
the sovereign of birds, or the exceedingly mighty Wind, can follow me in
flight. In the twinkling of an eye I shall spread through the
unsupported sky, like lightning darting from clouds. And at the time of
leaping over the ocean, my form shall resemble that of the energizing
Vishnu, when He had assumed the triune energy. I perceive through my
intelligence, (and my mental motion tallies), that I shall behold
Vaidehi. Therefore, ye monkeys, rejoice. In vehemence like unto Garuda,
I shall, I conceive, go an _Ayuta yojanas_. I can, suddenly summoning
energy, bring hither ambrosia from the very grasp of Vasava or Brahma,
himself.[206] I shall leap sheer over Lanka. Even this is my
impression." Filled with delight, the monkeys there amazed see that
foremost of monkeys, endued with immeasurable might, storming. And,
hearing his speech capable of removing the grief of kindred, that best
of monkeys Jambavan, transported with joy, said,--"O hero! O son of
Kesari! O offspring of the Wind! the huge sorrow of thy kindred hath, my
child, been destroyed by thee. And these foremost of monkeys assembled,
who wish for thy welfare, shall, with intent minds, perform acts tending
to thy weal,--so that thou mayst succeed in thy undertaking. And by the
grace of the saints, and with the permission of the aged monkeys, and by
the blessing of the superiors, do thou bound over the mighty main. Till
thou return, we shall stay on one leg.[207] The lives of all these
rangers of the forest shall go along with thee." Then that tiger-like
monkey said unto those rangers of the woods,--"None in this world would
be able to sustain my impetus in the act of bounding. Here are these
summits, firm and spacious, of this mountain, Mahendra, thronged with
crags. I shall rush forward from these summits of Mahendra, interspersed
with trees and adorned with masses of ore. And as I leap over a hundred
_yojanas_, these mighty summits shall sustain my impetus." Then he
equalling the Wind, that monkey, the son of the Wind-god, pounder of
enemies, ascended that best of mountains, Mahendra; covered with various
trees and flowers, furnished with swards; ranged by deer; containing
plants and blossoms with trees bearing fruits and flowers daily; having
tigers and lions and infuriated elephants; swarming with maddened birds;
and abounding with fountains. Ascending (Mahendra), that foremost of
monkeys endeued with exceeding strength, and resembling Mahendra himself
in prowess, began to range from one mighty summit to another. Thereat,
hurt by the arms of that high-souled one, that mighty mountain began to
cry,[208] like a mighty mad elephant tormented by a lion. And water
rushed out of masses of rocks scattered around. And that mighty mountain
had its deer and elephants afflicted with afright; and its giant trees
shaken: and its spacious uplands deserted by various Gandharva couples
engaged in drinking and dalliance, and by birds flying away, and by
bevies of Vidyadharas; and its huge serpents distressed, and its cliffs
and peaks toppling down. And with its serpents hissing, with their
bodies half issuing (from their holes), the mountain seemed as if it
shone with pennons displayed. And the heap of crags forsaken by saints
exercised with fear and agitation, looked doleful, like a wayfarer left
in a vast forest by his companions. And that intelligent, magnanimous
and heroic monkey--destroyer of hostile heroes,--endowed with speed,
concentrating his soul on his energy, mentally went to Lanka.
[205] _i. e._ pertaining to leaping.--T.
[206] Vasava, Indra, carries celestial ambrosia, and Brahma, that which
is the aliment in _Yoga_--or spiritual rapture.--T.
[207] _i. e._ practise austerities on thy behalf.--T.
[208] Through the voices of the animals inhabiting it. -- T.
END OF KISHKINDHAKANDAM.
SUNDARA KANDAM.
SECTION I.
Then that repressor of foes[209] resolved to follow the path of the
Charanas, in quest of the place where Sita was carried off by Ravana.
And bent on achieving a hard task, in which he had no help-mate and none
to withstand the monkey, with his neck and head raised, resembled the
lord of kine.[210] And frightening fowls, and crushing trees with his
breast, and slaughtering numbers of beasts, that exceedingly powerful,
intelligent and staid one began to range at ease in lapis-hued lawns
resembling water, like a lion bursting in energy. And on the level of
that foremost of mountains, filled with nonpareil Nagas, and embellished
with natural and unmixed metals, red and dark-blue, and black and pale,
and pale-red, and lotus-hued, and variegated; and crowded with god-like
Yakshas and Kinnaras and Gandharvas and Pannagas, excellently
attired,--Hanuman stationing himself, resembled a Naga in a lake. Then
joining his hands to the Sun, Mahendra, Wind,[211] the Self-create, and
all Beings, he set his heart upon his journey. Then having,with his face
to the East, joined his palms to his Sire, that blessed one began to
attain proportions for journeying towards the South. And sure as the sea
increases on the occasion of a _Parva_, (Hanuman) determined on his
leap, experiencing exhilaration, began, in the midst of the foremost
monkeys, to increase for the behoof of Rama. Attaining measureless
magnitude, he desirous of crossing over the ocean, pressed the mountain
with his arms and legs. And roughly handled by the monkey, the mountain
anon shook for a while; and all the blossoms showered down from the tops
of the trees. And covered all over with heaps of fragrant flowers thrown
off from the trees, the entire mountain wore one floral look. And
afflicted by that one of first-rate prowess, that mountain shed water,
like an elephant in rut. And hard beset by that powerful one, the
mountain Mahendra put out the golden, silvern and collyrium sheen (that
appertained thereto). And the mountain began to cast forth huge crags
containing red arsenic; and its middle resembled smoke embosoming a
sparkling flame. And sore tormented by the monkey engaged in harassing
them, all the creatures dwelling in the caverns cried in frightful
tones. And that mighty chorus[212] of the creatures consequent on the
mountain's agony filled the entire earth, all the cardinal points, and
the groves. And snakes bringing out their spacious hoods marked with
blue streaks, vomitting fierce fire, began to bite at the rocks with
their fangs. And those gigantic crags, bit at by those enraged (snakes)
of virulent venom, flamed up with fire and were shivered unto a thousand
fragments. And those medicinal herbs that grew there, albeit endowed
with the virtue of neutralizing poison, could not tame the fierceness of
the venom of those serpents. Then, conceiving that the mountain was
being riven by Brahma Rakshasas, the ascetics, becoming agitated, as
well as the Vidyadharas together with their females, began to flee away.
And forsaking their golden seats and cans on the drinking grounds, and
costly vessels, and water-pots plated with gold, and diverse suckable
viands and meats of various kinds, and bucklers of bull hides,
gold-hafted swords,--beings with wreathes on their necks, inebriate,
bearing red garlands and unguents, having red eyes resembling lotuses,
flew into the firmament. And fair ones decked in chains and bangles and
Keyuras and bracelets,[213] struck with amaze, with a smile rose in the
sky along with their paramours. And witnessing this mighty phenomenon,
Vidyadharas and Maharshis, mounted into the sky, gazing at the mountain.
And they heard the words of spirit-pervaded ascetics, and Charanas, and
Siddhas, stationed in the azure sky: "This mountain-like Hanuman, son of
the Wind, endeued with exceeding vehemence, is anxious to cross over the
main--abode of Varuna. And undertaking an arduous task in the interests
of Rama and monkeys, this one wishes to go to the other shore of the sea
hard to reach." Hearing this speech of the ascetics, the Vidyadharas saw
in the mountain that foremost of monkeys of immeasurable might. And that
one resembling fire shook and bristled his down; and he set up a
tremendous roar resembling a mighty (rumbling) cloud. And springing up,
he lashed his tail furnished all over with hair and folds, like the king
of birds handling a serpent. And the tail of that one endued with
exceeding impetus, bent and brandished, seemed like a gigantic serpent
carried off by Garuda. And the monkey planted his arms resembling mighty
clubs, fast (on the mountain); and his waist became slender; and his
legs were contracted. And contracting his arms[214] and neck, that
graceful and powerful one summoned energy, and strength, physical and
mental. And looking at his way from a distance, Hanuman, raising his
eyes up, and fixing his gaze at the sky, suspended his breath in his
breast. And planting his feet firmly, that one endowed with mighty
strength, Hanuman, foremost of monkeys, contracting his ears up, sprang
forward; and that best of monkeys spoke unto the monkeys, saying,-- "As
a shaft shot by Raghava, courses like the wind, so will I course to
Lanka ruled by Ravana. And if I fail to find Janaka's daughter in Lanka,
I shall with the self-same speed repair to the regions of the
celestials. And if I do not find Sita in Lanka, after taking so much
trouble, I shall bring the Rakshasa king bound. Either attaining
complete success, I shall come hither (back); or uprooting Lanka, with
Ravana in it, I shall carry it hither." Having observed this, the monkey
Hanuman, foremost of monkeys, endowed with speed, without pausing for
thought, suddenly sprang up. And that powerful monkey deemed himself
like unto Suparna. And as he flew up, the trees situated in that
mountain, in consequence of his violent rush, shrinking their boughs,
rolled over on all sides. And drawing up blossoming trees filled with
maddened lapwings, by the vehemence of his flight, he coursed on in the
clear sky. And those trees borne up by the vehemence of his flight,
followed the monkey for a while, like friends following a friend that
hath set out for a far country. And pulled up by the impetus of his
(rushing) thighs, _Salas_ and other mighty trees followed Hanuman, as an
army follows its monarch. And surrounded by innumerable trees having
their tops crested with flowers, Hanuman wearing a mountain-like
appearance, was wonderful to behold. And those trees that were more
ponderous, plunged into the salt sea, as plunged the mountains into
Varuna's abode, afflicted with the fear of Mahendra.[215] And strewn
with various sprouts and buds and blossoms, the monkey resembling a mass
of clouds, looked lovely like a hill filled with glow-worms. And
uprooted by the force of his rush, those trees, their flowers fallen
off, plunged into the sea, like friends returning to their homes (after
having accompanied their friend some way). And blown by the wind caused
by the monkey, the various variegated flowers of the trees in
consequence of their lightness, showered down on the sea. And covered
with heaps of fragrant flowers of diverse hues, the monkey resembled a
mass of clouds embellished by lines of lightning. And the waters (of the
ocean) strewn with blossoms carried off by his motion, appeared like the
sky garnished with charming stars (cresting the same). And his arms
stretched in the sky, seemed like five-hooded snakes issuing from a
mountain. And he appeared as if he was drinking up the mighty deep with
its multitudes of waves, or as if that redoubtable monkey was desirous
of sucking up the sky itself. And as he coursed the orbit of air, his
eyes flashing like lightning, resembled two craters[216] aglow on a
mountain. And the eyes of that foremost of tawny-hued ones resembled the
sun and the moon stationed in a vast yellow aureola. And beside his
coppery nose, his face looked coppery, as looks the solar disc on the
approach of eve. And the uplifted tail of the Wind-god's offspring
engaged in bounding, appeared beautiful in the sky like the raised
standard of Sakra. And the exceedingly wise son of the Wind, Hanuman,
having white teeth, with his tail coiled up, looked handsome like the
sun with his disc. And on account of his waist being deeply coppery,
that mighty monkey appeared like a mountain running a mighty torrent
mixed with minerals and red chalk. And the wind that had got into the
armpits of that leonine monkey who was crossing over the main, roareth
like clouds. And as a meteor consisting of many smaller ones, darting
from above falleth down (to the earth), rushed on that foremost of
monkeys. And then that stalwart monkey resembling the careering sun,
resembled a mad elephant fettered by the middle, whose bulk has
increased immensely. And as he coursed above, on account of the
reflection cast by his body (on the bosom of the deep), the monkey[217]
looked like a bark swayed by the breeze. And wherever that mighty monkey
went about the sea, the state of things appeared to undergo a violent
convulsion owing to impetus imparted by his body. And that mighty monkey
possessed of exceeding speed, rushed on, raising multitudes of surges on
the sea by his breast resembling rock. And the wind begot of the monkey
as well as that of the clouds, issuing out, made the dread-sounding
ocean roll violently. And pushing up multitudes of high-heaving billows
from the salt waters, that tiger-like monkey rushed on, separating earth
and heaven. And that one endeued with vehement speed passed over surges
in the mighty main resembling Mandara or Meru; as if counting them[218].
And the waters lashed up to the clouds by the force (of his speed),
looked like autumnal clouds overspreading the sky. And then whales and
alligators and fishes and tortoises appeared plainly visible, like the
persons of individuals, when the cloth hath been taken off them. And
sea-serpents, seeing that tiger-like monkey proceeding in the sky, took
him for Suparna himself. And the shadow of the leonine monkey, measuring
ten _yojanas_ in width and thirty length, seemed the more handsome in
consequence of his deed. And that shadow resembling masses of white
clouds, falling on the salt waters and following the wind-god's son,
seemed exceedingly beautiful. And that exceedingly energetic mighty
monkey possessed of a gigantic body, appeared splendid in the
unsupported aerial way, like a winged mountain. And the deep beside the
course that was being vehemently pursued by that elephantine monkey, was
suddenly turned into a water-course.[219] And coursing through the
regions of fowls like the monarch of the feathered race, Hanuman,
pushing away masses of clouds, resembled the wind himself, And collossal
clouds scattered by the monkey, pale and crimson and blue and
_mangistha_-hued, looked exceedingly lovely, And now entering into the
clouds, and now emerging from them, he looked like the moon, sometimes
hid and sometimes visible. And beholding that monkey engaged in bounding
with celerity, gods, Gandharbas and Danavas began to strew blossoms (on
him). And as he was leaping,the Sun did not burn him; and the Wind
ministered unto him, for the success of Rama's work. And the saints
hymned his praises, as he was leaping on in the sky. And applauding the
ranger of forests, they raised the voice of song. And _nagas_ and
Yakshas, and various (races of) Rakshasas, eulogized (him), on beholding
that tiger-like monkey, Hanuman, in the act of bounding. And Hanuman,
that lord of monkeys, being engaged in the act of bounding, the Ocean,
wishing glory unto the race of the Ikshwakus, thought within himself,
"Truly shall I be blamed of all persons if I do not assist this lord of
monkeys-- Hanuman. Reared I have been by Sagara, the foremost of the
race of the Ikshwakus--and this monkey is their counsellor. It therefore
doth not behove me to tire him out. It becometh me to do that by which
the monkey may take rest in me and, relieved, may happily traverse the
remaining way." Having arrived at this wholesome resolution, the Ocean
spake unto that best of mountains, Mainaka, hued in gold and situate in
the waters, saying, "O lord, thou hast been placed here by the king of
celestials as an outer gate against the Asuras inhabiting the region
under the earth. Thou too, from then, hast been waiting at this gate,
unapproachable by the Asuras, rising up again and again and whose
prowess is well-known (unto the Lord of celestials). O mountain, thou
art capable of expanding thyself upwards, downwards and on thy sides. I
do command thee therefore, O best of mountains, to rise up. That best of
monkeys, the energetic Hanuman, the performer of mighty deeds, engaged
in Rama's service, worn out with fatigue, waiteth above thee. Beholding
the exhaustion of that leader of monkeys, it behoveth thee to rise up."
Hearing the speech of the Ocean, the golden mountain Mainaka, covered
with tall trees and creepers, rose up instantly from his watery bed.
Like unto the Sun of bright rays rising out of the watery expanse, he
uplifted himself from the Ocean. Being thus commanded by the Ocean, the
great mountain, covered on all sides with water, immediately brought
forth his peaks. The sky was as if cleft by these golden summits like
unto the rising of the Sun, inhabited by _Kinnaras_ and large Serpents.
The golden summits of that mountain being thus lifted up, the dark-blue
sky assumed the golden hue. And by those highly resplendent golden peaks
that best of mountains assumed the brilliance of a thousand suns.
Beholding before him that up-heaved mountain in the midst of the salt
Ocean, Hanuman regarded it, as a barrier for aye. Like unto Wind
dispersing clouds, that mighty monkey with great velocity crushed down
those up-lifted peaks with his breast. Being thus crushed down by that
monkey, the best of mountains, being apprized of his prowess, began to
shout with joy. Thereupon, with a glad heart assuming the semblance of a
man and stationing himself upon his own summit, that mountain-chief
addressed Hanuman, saying, "O best of monkeys, forsooth hast thou been
engaged in this arduous task. Coming down on my peak do thou take rest.
This ocean was reared by one born in the family of Raghus. And beholding
thee engaged on Rama's behoof he is worshipping thee. The best and
everlasting virtue consists in returning benefits unto one who hath
benefitted us. Bent on returning benefits unto Raghu's race, he
deserveth respect from thee. And to welcome thee properly I have been
despatched by him with the message--'Traversing over a hundred _yojanas_
this monkey hath been worn out with fatigue; let him voyage to the
remaining way after resting for a while on thy summit. Do thou
therefore, O best of monkeys, remain here and take rest. And feasting on
these many fragrant and sweet fruits and roots, O foremost of monkeys,
do thou relieve thyself of the toil and proceed. O leader of monkeys, my
relation with thee is replete with many virtues and known all over the
three worlds. O Son of Maruta, O best of monkeys, I know thee to be the
foremost of all monkeys. Even an ordinary guest should be adored by him
who abideth by virtue, what of thee great as thou art? O thou lion among
monkeys, thou art the son of Maruta, the foremost of celestials and art
his equal in speed. Thou that art conversant with virtue, being
worshipped, Maruta himself receiveth offerings. Thou art therefore
worthy of my adoration. Hearken, there is another reason for it. O
worshipful one, in olden times, the mountains, gifted with wings, began
to range all quarters with velocity like unto Garuda. They moving thus,
the celestials, the asceties, and all creatures became almost faint with
fear of their falling down. Highly enraged therefore, the thousand-eyed
Deity, the performer of hundred sacrifices, sundered with his
thunderbolt, the wings of hundreds and thousands of them. When with his
thunderbolt, the Lord of celestials, wroth, approached me, I was all on
a sudden thrown down by the high-souled Wind. O best of monkeys I was
thus cast down in this salt ocean and preserved unhurt by thy ancestors
having my wings hid. I shall therefore adore thee and thou art object of
my worship O Maruta! And this my relation with thee, O foremost of
monkeys, is pregnant with many virtues. The time for returning benefits
having arrived, O high-souled one, it behoveth thee to afford me and the
ocean, satisfaction with a blessed heart. O best of monkeys, relieve
thyself of the fatigue and accept my affectionate offerings, who am
worthy of thy respect.[220] Happy am I to see thee." Being thus accosted
by Mainaka, the best of mountains, Hanuman, the foremost of monkeys
said, saying:--"Pleased am I and thou hast shown me enough of
hospitality. Do thou give up thy wrath.[221] Business wants me to go
soon and the time is well-nigh spent. Besides I have promised that I
shall not halt at any intermediate place." Thereupon touching the hill
with his hand that highly energetic monkey wended, smiling, his aerial
way. Thereat the ocean and the mountain respectfully looked towards him
and adored and welcomed him with blessings worthy of the occasion.
Leaving the mountain and the ocean and rising high up, he proceeded in
the clear welkin traversing the aerial way.[222] Rising high up and
casting his look down on the hill, that foremost of monkeys proceeded by
the unsupported aerial track. Beholding this singularly arduous work of
Hanuman, the celestials, the _Siddhas_ and the ascetics all praised him.
All the celestials and others living on its summit, were highly pleased
with the mountain arrayed in gold and having beautiful sides. And the
thousand-eyed Vasava was also pleased. And greatly pleased that highly
intelligent Sachi's lord, himself, addressed that best of mountains
having picturesque sides, saying:--"Greatly delighted am I, O lord of
mountains, O thou having golden peaks. 'No fear' I do declare unto thee.
Proceedest thou therefore, at thy ease, O gentle one! Greatly hast thou
helped Hanuman, crossing fearlessly and unceasingly, over hundred
_yojanas_ to that he might not fall in danger. This monkey, is goiug in
the interests of Rama, Dacaratha's son--and thou hast welcomed bin to
the best of thy might. Therefore I am greatly pleased with thee."
Beholding that lord of celestials the performer or an hundred
sacrifices, highly gratified, that best of mountains attained to an
excess of joy. And having received boons (from Indra) the Mountain
occupied again its pristine place. And Hanuman in a short time crossed
over the main. Thereupon the celestials along with Gandharvas, Siddhas
and the ascetics, spake unto Surasa the mother of serpents, resembling
the Sun, saying:--"The highly effulgent son of Wind named Hanuman is
crossing over the main. Thou art required to throw obstacles in his way
for a while. Assuming therefore the semblance of a terrible,
grim-visaged Rakshasa, resembling a huge mountain and having terrible
teeth and a face with coppery eyes, do thou touch the welkin. We are
anxious to learn if he defeateth thee by some means or cometh by grief."
Thus addressed the Worshipful Surasa, having been honored by the
celestials, deformed and horrible and capable of exciting the fear of
all beings, and obstructing Hanuman as he was coursing on, said,--"O
foremost of monkeys, thou hast been ordained as my fare by the gods
themselves. I will eat thee up,--do thou enter my mouth. Even this is
the boon that was conferred on me by the Deity." Having delivered
herself thus speedily, the opening her mouth wide, stood before the son
of the wind-god." Thus accosted by Surasa, (Hanuman) with a glad
countenance, said,--"Rama, son unto Dacaratha, had entered the Dandaka
forest in company with his brother, Lakshmana, and his wife, Vaidehi. He
having created hostility with the Rakshasas, his illustrious wife, Sita,
while he was engrossed in some work, was carried away by Ravana. At
Rama's command, I go to her as his envoy. It behoveth thee, living in
(Rama's) dominions, to lend him thy help. Or having seen Mithila's
daughter, as well as Rama of untiring deeds, I will enter thy mouth.
This I promise thee truly." Thus addressed by Hanuman, Surasa, capable
of wearing forms at will, said,--"None shall pass me without being
devoured by me,--even this is the boon that I have received." Then
seeing him go away, the mother of the Nagas, Surasa, derious of essaying
the strength of Hanuman, spoke. "O best of monkeys, thou shalt have to
go, to-day, after entering my mouth. Even this is the boon that was
conferred on me by the Deity." Having said this swiftly, she extending
her capacious mouth wide, stood in front of the wind-god's son. Thus
addressed by Surasa, that foremost of monkeys, waxing wroth,
said,--"Extend thy mouth so, that thou mayst contain me." Having said
this unto Surasa, having her mouth measuring ten _yojanas_, Hanuman
enlarged himself as many _yojanas_. Thereat Surasa enlarged her month
twenty _yojanas_. And beholding her[223] extended mouth with a long
tongue, wondrous dreadful, like unto hill itself, and resembling clouds,
measuring twenty _yojanas_, the intelligent son of the wind-god,
Hanuman, enlarged, made himself measure thirty _yojanas_. Threat,
Surasa, extended her mouth forty _yojanas_, and thereupon the heroic
Hanuman attained the altitude of fifty _yojanas_. And Surasa enlarged
her mouth sixty _yojanas_; and the heroic Hanuman anon heightened
himself seventy _yojanas_. And Surasa widened her mouth eighty
_yojanas_; and Hanuman like unto Fire raised himself ninety _yojanas_.
And Surasa enlarged her mouth an hundred _yojanas_. Thereat diminishing
his person like unto a cloud, the wind-god's son at that moment measured
one thumb only. Then entering her month and coming out of it, that
exceedingly powerful and graceful one, stationing himself in the sky
spoke thus. "0 descendant of Daksha, I have entered into thy mouth. I
bow down unto thee. I will repair to where Vaidehi is. Thy boon hath
proved true. Seeing him out of her mouth like the Moon out of the mouth
of Rahu, the venerable Surasa spoke unto the monkey in her native form,
saying,--"For compassing thy end, go, O foremost of monkeys, O mild one,
at thine ease. And bringing unto Vaidehi tidings touching the
high-souled Raghava do thou meet her." Witnessing that third act[224] of
Hanuman's hard to perform, all beings extolled the monkey exclaming,
"Excellent! Excellent!" Then he, resembling the wind in rush, arrived at
the irrepressible ocean--abode of Varuna--went on, enveloping the
welkin, on the aerial way, visited by showers, ranged by fowls and
Gandharbas, graced by the iris; embellished by shining vehicles rolling
on, drawn by lions, or elephants, or tigers, or bird-serpents; presided
over by eminently pious and righteous persons who have won the regions
of heaven; and therefore appearing as if adorned by the (five) Fires; of
the touch of _Acani_ or _Vayra_; (ever) served by Fire bearing
sacrificial oblations; garnished by planets and stars and astral
luminaries, and the Sun and the Moon; thronged with Maharshis, and
Gandharbas and Nagas, and Yakhas; and pure, and speckless;--the support
of the universe--inhabited by Vicwavasu; lorded over by the elephants of
the king of the celestials; the orbit of the Sun and Moon, endowed with
auspiciousness constituting the canopy of this live world; blameless;
and made by Brahma; crowded with countless heroes, and Vidyadharas. And
the wind-god's son Hanuman, scattering clouds like the very Wind
himself, coursed on in the aerial way like Garuda. And mighty clouds,
hued like _Kalaguru_[225] red, and yellow and sable, on being dispersed
by the monkey, burst into brilliance. And again and again entering into
the clouds and emerging out of them, he resembled the Moon during the
rains now entering (into clouds) and now issuing out of them. And
everywhere Hanuman, son unto the wind-god coursing through the
unsupported sky, looked like the monarch of mountains furnished with
wings. And it came to pass that beholding him in the act of bounding, a
Rakshasi named Sinhika, of great age, and capable of wearing forms at
will, thought within herself,--"Today after a long lapse of time I shall
have my fare. This mighty creature hath after a long time come within my
power." Having thought thus in her mind, she seized (Hanuman's)
shadow.[226] On his shadow being secured, the monkey reflected,--"As a
mighty bark is retarded in its course in the sea by adverse wind, have
I, my prowess paralysed, been suddenly obstructed in my career." Then
looking above and below and sideways, the monkey saw a mighty creature
arisen from the salt waters. And seeing that one of a distorted
countenace, the wind-god's son thought,--"This one is, without doubt,
the creature of wonderful form, possessed of exceeding prowess,--given
to securing its prey by means of its shadow,--which had been described
by the monkey-king. And concluding her to be Sinhika, from her act,[227]
the intelligent monkey attaining a gigantic body, increased himself,
like a mass of clouds during the rains. And seeing the enlarged body of
the mighty monkey, she extended her mouth measuring the sky and the
nether regions. And roaring like unto a mass of clouds, she rushed
against the monkey. Thereat, that intelligent and mighty monkey marked
her deformed and huge mouth, her body and its asticulated members. And
the redoubtable monkey hard as the thunderbolt, contracting himself in a
moment, threw himself into her mouth. And the Siddhas and Charanas saw
him sink in her mouth, as the full Moon is taken by Rahu during a
Parva.-- Then tearing her limits by means of his sharp claws, the
monkey, endowed with the celerity of thought, vehemently sprang forward.
Then slaying her by his acuteness of sight, endurance and skill, that
heroic, self-controlled monkey again began to swell himself amain. Her
heart having been crushed out by Hanuman, she, rendered lifeless, fell
into the water. The self-create had created him for compassing her
destruction. And seeing Sinhika speedily slain by the monkey, and
fallen, creatures ranging the sky addressed that foremost of monkeys,
saying,--"Terrible is the deed that thou hast performed to day. Mighty
was the creature that hath been slaughtered by thee. Compass thou thine
wished-for end without let, O foremost of monkeys. He, O chief of
monkeys, that, like thee, is endowed with endurance, sharp sightedness,
sense, and ability, doth not feel depressed in action." Honored by these
and wished well as to his purpose, that monkey, worthy of being honored,
set out, enveloping the sky, like him that subsisteth on serpents.[228]
And it came to pass that as he had almost arrived at the other shore (of
the ocean), he looking about on all sides at the end of an hundred
_yojanas_ saw a range of woods. And as he went on. that best of monkeys
saw an island decked with diverse trees, and groves pertaining Malaya.
And he surveyed the sea, and lands bordering thereon, and trees growing
on the sea shore, and the countenances of the spouses of the Sea, And
surveying his own person resembling a mighty mass of clouds, and as if
closing up the sky, that self-possessed one ascertained his course of
action. "Soon as the Rakshasas shall behold my enlarged body and the
vehemence of my motion, they shall be seized with curiosity concerning
me." Thus thought that magnanimous one. Thereat diminishing that person
of his resembling a mountain, that self-possessed one, purged of
ignorance, resumed his natural shape. And diminishing that form into the
smallest compass, Hanuman remained in his native form, like that
depriver of Vali's prowess, Hari, after he had placed his three steps.
And thus wearing various graceful forms, that one, acting after
reflection, having come to the other shore of the ocean incapable of
being reached by others,-- on looking over his (immensely magnified
person), reduced his body (to its former size). And that high-souled one
resembling a cloudy pavilion, alighted on the (foremost) summit of the
splendid mountain, Samva; crested with picturesque peaks; and abounding
in _ketakas_, _uddalakas_ and cocoanuts. And reaching the shore of the
sea, and beholding Lanka on the top of that foremost of mountains, the
monkey, renouncing his native form, fell on that mountain, agitating
birds and beasts. And having by main force bounded over the ocean
heaving with surges, and rife with Danavas and Panagas, he alighting on
the shore of the mighty main, beheld Lanka like unto Amaravati.
[209] Hanuman--T.
[210] Bull.--T.
[211] _Pavana._ The commentator takes this word in its literal meaning.
_He that purifieth contemplative spirits by imparting knowledge_.
Ramanuya would interpret the epithet as meaning Rama. This is
reading into the author a sense which the passage does not plainly
yeild.--T.
[212] Another reading is: _sa mahasatwasannada--The clans of these
mighty creatures.--T_
[213] _Parihara_, according to Kataka, implies _excellence_. Tirtha says
it means _bracelets_. I follow him.--T.
[214] Above his shoulders.--T.
[215] The legend is that Indra or Mahendra--i. e. Indra the Great--once
took into his head to clip the pinnions of all the mountains.
Hence the fright--T.
[216] _Parvatasthavivanalam_--like two fires on a mountain. It evidently
means _two active craters_ in a mountain. At least this rendering,
without missing in sense, imparts a material sublimity to the
passage rarely paralleled in literature. The commentator, however,
takes the word to mean forest-conflagration.--T.
[217] Under water.--T.
[218] by his progress.--T.
[219] The sense is hard to hit. The commentator says, that agitated by
Hanuman's speed, the clouds began to pour down showers on the
ocean.--T. _
[220] For his relationship with Wind whose son was Hanuman.--T.
[221] Wrath in consequence of his inability to accept his offerings.--T.
[222] _Pitupanthanam_--the text means "his father's path"--Wind being
Hanuman's father the passage means--"aerial way."--T.
[223] _Tat dristwa--Seeing this_, occurs twice in this passage, I render
it once only.--T.
[224] The third feat, remarks Ramanuya, is Hanuman's issuing oat of
Surasa's mouth. The preceding two are not mentioned.--T.
[225] A kind of alco or agallochum.--_Wilson_.--T.
[226] Brahma had conferred on her a boon that she should secure her prey
by pulling at it by means of its shadow.--T.
[227] _i. e. of securing his shadow.--T_.
[228] Garuda.
SECTION II.
Having crossed over the ocean incapable ot being repressed, that one
endowed with great strength, staying at the plateau of Chitrakuta, and
having refreshed himself, cast his eyes on Lanka. And covered with
showers of blossoms poured down by the trees, that monkey possessed of
prowess then appeared there like Pushpamaya.[229] And having cleared an
hundred _yojanas_, that monkey gifted with first-rate prowess, did not
heave sighs or feel any fatigue. "I am competent to bound over many
hundreds of _yojanas_. What then is this end of the ocean measuring an
hundred _yojanas_ only?" And that foremost of those endowed with energy
and the prime of monkeys,--gifted with speed, went to Lanka,[230] having
crossed over the mighty main. And seeing blue lawns, and perfumed woods,
replete with honey and filled with mountains, he held his way by the
central thoroughfare, And that foremost of monkeys, the energetic
Hanuman, went by hills filled with trees, and ranges of blossoming
woods. And stationing himself in that mountain, the offspring of the
Wind-god beheld woods and groves and Lanka established at the brow of
the mountain. And that elephant of a monkey surveyed _Saralas_, and
_Karnikaras_, and dates in full flower, _Piyalas_, _Muchulindas_,
_Kutajas_ and _Ketakas_, _Piyangus_ warm with aroma, and _Nipas_, and
_Saptachchhadas_; _Asanas_, _Kovidaras_, and flowering _Karaviras_, and
trees bearing blossoms, filled with swans and _Karandavas_, and covered
with lotuses and lilies; and charming sporting hills[231] and various
watery expanses; and extensive tracts covered with diverse trees bearing
flowers and fruits at all seasons, and gardens exceedingly beautiful to
behold. And drawing near unto Lanka embellished with lilies and
environed by a moat tilled with lotuses, that one graced with
auspiciousness, that graceful monkey, Hanuman, beheld Lanka vigilantly
guarded by Ravana, in consequence of Sita having been carried
away,--with Rakshasas bearing fierce bows ranging all around,--that
mighty and captivating capital surrounded by a golden wall, filled with
edifices resembling cliffs and looking like autumnal clouds, and
elevated yellowish highways; abounding in hundreds of banners mounted on
the walls, and beautified with pennons and streamers with noble golden
gateways painted with plants; and resembling the metropolis of the very
sovereign of the celestials. And that graceful monkey saw Lanka situated
on the top of the mountain, filled with splendid yellow-white palaces,
like unto a city stationed in the sky: ruled by the lord of Rakshasas
and reared by Vicwakarma himself. And the monkey, Hanuman, beheld Lanka,
as if moving in the sky: with her walls furnished with daises for her
hips, the immense waters and woods for her cloth, _Sataghnis_ and darts
for her hair-ends: and pennons on her walls for ear-rings,--built as if
by the agency of the Mind; and constructed by Vicwakarma himself. And
arriving at the Northern gate resembling the mansion of Kailaca, and
cleaving, as it were, the welkin, and as if holding the firmament with
lofty and glorious edifices, and observing the sea; his dreadful enemy,
Ravana; the city teeming with poisonous snakes,--as well as the method
of defence (displayed in it)--the monkey reflected,--"Even if the
monkeys came here, they should fail to achieve success; for Lanka is
incapable of being taken in battle by the celestials themselves. Even if
the mighty-armed Raghava should reach this terrible-looking and
impregnable Lanka reared by Ravana, what could he do? Opportunity find I
none either for conciliation with the Rakshasas, or for (winning them
over) by gifts, or for sowing dissensions among them, or for conquering
them in fight. Of all the monkeys, four only endowed with (exceptional)
celerity,--viz., Vali's son, Nila, the intelligent king, and myself,
have the power to come over here. When I have ascertained whether
Vaidehi is alive or not, I shall, after interviewing Janaka's daughter,
think about this." Then that elephantine monkey, stationed on the summit
of that mountain, for a while bethought himself as to the success of
Rama.[232] "I cannot in this form succeed in entering the city of the
Rakshasas, guarded by wily and powerful Rakshasas. I should, while
engaged in searching for Janaki, deceive all the strong and highly
energetic Rakshasas gifted with prowess. For attaining this mighty
object, it behoveth me to enter Lanka, at night in a shape invisible yet
well suited to the end in view." And beholding the city in that state,
difficult of being subdued by the celestials and Asuras (combined),
Hanuman, sighing momentarily, thought within himself,--"How can I,
without being discovered by the impious lord of Rakshasas, Ravana,
succeed in seeing Janaka's daughter, Maithili? How can the work of Rama
cognizant of self (be so managed that it) may not be brought to naught?
How can I see Janaka's daughter singly in secret? Actions on the very
eve of success, on being obstructed by adverse season and place, and
through the agency of unreflecting envoys, come to nought, even as
darkness is dispelled on sunrise. And in respect of what should be
undertaken and what not, even the certain decision (of a master assisted
by his counsellors), because of a heedless messenger, doth not appear in
all its beauty: messengers (foolish) yet proud of their knowledge, bring
every business to nought. How can I so manage that my business may not
suffer? How can I avoid recklessness? How can my bounding over the deep
bear fruit? On my being seen by the Rakshasas, the work of Rama
cognizant of self, desirous of the destruction of Ravana, shall be
marred. Even if I wear a Rakshasa form, I cannot anywhere remain
undiscovered by the Rakshasas. What shall I say of any other form? Even
the wind, I conceive, doth not stray here, unperceived. Nothing whatever
is here that is unknown to the Rakshasas of redoubtable deeds. Should I
stay here embodied in my native form, I shall come by destruction; and
the interest also of my master shall suffer. Therefore, diminishing
myself, I shall at night, for compassing the welfare of Raghava, enter
Lanka in my own form. Entering at night Ravana's capital difficult of
access, I shall, obtaining entry into every dwelling seek Janaka's
daughter." Having made up his mind thus, the heroic Hanuman, extremely
eager to see Vaidehi, wished for the setting of the sun. On the sun
having set, at night the Wind-god's son, contracting his person,
reducing himself to the dimensions of a cat, became wonderful to behold.
And at dusk, the powerful Hanuman, springing up, entered the charming
city of Lanka with its well divided highways; furnished with rows of
edifices having golden pillars, and net-works,--resembling the
metropolis of the Gandharbas. And he saw that splendid city containing
seven-storied and eight*storied edifices, studded with crystal and
adorned with gold. And the dwellings of the Rakshasas were embellished
with these (ornaments). And graceful golden gateways belonging to the
Rakshasas everywhere lent splendour unto Lanka adorned all over.
Beholding Lanka, wonderful and of inconceivable loveliness, the mighty
monkey, desirous of beholding Vaidehi, became depressed and delighted at
the same time. And he (entered Lanka) engarlanded with yellow edifices
joined together, with the ornamented arches of her gateways furnished
with nets of precious gold; famed (all over the world); ruled by the arm
of Ravana, and vigilantly guarded by night-rangers of dreadful strength.
And as if ministering unto him,[233] the Moon furnished with many
thousands of rays arose with the stars in the midst of the sky,
spreading lunar light over all creatures. And that heroic monkey beheld
the Moon possessing the sheen of a conch, and hued like milk or the
lotus-stalk, arisen and afloat (in the welkin), like a swan swimming in
a tank.
[229] A monkey so named.--T.
[230] Descending, remarks the comentator, from the mountain-summit.--T.
[231] Sporting hills according to Kataka. According to others, _akrira_
means a grove in general.---T.
[232] About rescuing his wife.--T.
[233] Hanuman.--T.
SECTION III.
Assuming the quality of goodness and energy on mount Lamva furnished
with elevated summits, and resembling long masses of clouds, Hanuman,
son unto the Wind-god capable of concluding in harmony with season,
possessed of exceeding strength--an elephant among monkeys--entered
Lanka by night, affluent with charming woods and waters--the city
governed by Ravana; beautified with edifices resembling autumnal clouds;
sounding like unto Vitapavati[234] herself--with infuriated elephants
(stationed) at her graceful gateways; containing white gates with
ornamented arches; resembling the handsome Bhogavati inhabited and
protected by serpents. And suddenly coming to that (city) resembling
Amaravati, scattered with clouds charged with lightning, having hosts of
luminaries, and tumultuous with the roars of blustering blasts,--girt
round by a mighty golden wall,--ringing with the tinklings of tiny
bells; and embellished with pennons,--he growing exceedingly
exhilarated, made towards the wall. And beholding the city all round,
furnished with golden doors; having quadrangular courts composed of
lapises; ornamented with plastered jeweled pavements studded with all
gems, crystals, and pearls; with mad elephants of burnished gold and
speckless white silver; with stairs of lapises,--(doors) devoid of dust
with their centres composed of crystal and with stately halls;
elegant,--and adjoining mansions seeming as if reaching up to the
heavens; resounding with Kraunchas and peacocks; frequented by swans;
and everywhere resonant with the sounds of trumpets and ornaments. And
then beholding the city Lanka, resembling Vaswokasara,[235] and
appearing to mount to the welkin, the monkey Hanuman was filled with
rapture. And seeing the delightful, divine and prosperous city of Lanka
belonging to the lord of Rakshasas, that one endowed with prowess
thought within himself,--"This city protected by the forces of Ravana
with their hands holding upraised arms, is incapable of being forcibly
subdued by any other. This place can be easily entered by Kumuda, and
Angada, as well as by that mighty monkey, Sushena; and also by Mainda
and Dwivida. And there is way also for the offspring of the Sun, and
that monkey, Kucaparva, as well as of that foremost of monkeys, Rikshya,
and myself." And having witnessed the prowess of Raghava, as well as the
vigor of Lakshmana, the monkey was filled with joy. And that redoubtable
monkey beheld the metropolis of the monarch of the Rakshasas; having for
her cloth the sea; for her pendants, cow-stalls and stables; for her
breasts, turrets mounted on the walls for discharging missils,--decked
out like a damsel; with her darkness dispelled by bright lights and the
mighty planets. And as he was entering, that tiger-like mighty monkey
son unto the Wind-god was met by the city in her native shape. And
seeing that best of monkeys, Lanka, ruled by Ravana, arising of herself
with her countenance rendered deformed, stood before the heroic son of
the Wind; and, emitting a tremendous roar, addressed the offspring of
the Wind god, saying,--"O thou that hast the woods for thy home, who art
thou? And on what errand hast thou come hither? Tell me while yet thou
hast thy vital powers left in thee. O monkey, for certain thou art
unable to obtain entry into this Lanka, protected by the forces of
Ravana, and carefully guarded on all sides." Thereat, the heroic Hanuman
spoke unto her staying in front of him,--"I shall tell thee all about
that anent which thou questionest me. Who art thou that having deformed
eyes stayest at the gate of this city? And what for, O frightful one,
dost thou rail at me in wrath?" Hearing Hanuman's speech, Lanka, capable
of wearing forms at will, waxing wroth addressed the Wind-god's
offspring, saying,--"I, who am incapable of being repressed, abiding by
the mandate of the high-souled sovereign of the Rakshasas, protect this
city. Thou art unable to enter this city, passing me by. Thou shalt
to-day, losing thy life and slain by me, sleep (the sleep of death). O
monkey, I am the City of Lanka myself. I every way guard (all that is
here.") Hearing Lanka's words, Hanuman, son unto the Wind-god,--foremost
of monkeys--exerting himself (to secure victory), stood like another
hill. And seeing her appear in the form of a deformed female, that
foremost and best of monkeys endeued with intelligence, possessed of
prowess, said,--"I will behold the city of Lanka, crowned with turrets,
walls and ornamented arches, it is for this that I have come here. Great
is my curiosity. I come forsooth to see the woods and groves and gardens
of Lanka here, --as well as her principal edifices." Hearing these words
of his, Lanka capable of wearing forms at will, again addressed him in a
speech fraught with disonant letters: "O thou of perverse understanding,
O worst of monkeys, without (in the first instance) vanquishing me, thou
canst not to-day behold this city ruled by the monarch of the
Rakshasas." Thereat that tiger of a monkey said unto that female ranger
of the night,--"After seeing this city, O gentle one, I shall go away
even as I have come." Thereupon, setting up a mighty and terrible roar,
Lanka filled with vehemence, struck at Hanuman with her palm. And that
tiger-like monkey, the energetic offspring of the wind-god, on being
lustily struck by Lanka, emitted a tremendous roar. And (Hanuman)
fastened the fingers of his left hand into a box, and transported with
rage, dealt it unto her. And considering that she was a female, he did
not give way to excessive wrath. And struck at (by Hanuman), that ranger
of the night, of a deformed face, her body overcome, suddenly dropped to
the earth. And the energetic and heroic Hanuman, seeing her measure her
length,--in consideration of her being a female, was filled with
compassion. Thereat, exceedingly agitated, Lanka addressed the monkey,
Hanuman, in humble words, with their letters faltering,--"O mighty-armed
one, be propitious unto me! Do thou save me, O best of monkeys, O placid
one. Those that are gifted with strength and are endeued with exceeding
vigor, ever bear regard unto the dignity of the scriptures. By thy
prowess, O monkey, hast thou, O hero, O thou gifted with wondrous
strength, vanquished me myself, who am the City of Lanka. Listen to this
narration, which I, O foremost of monkeys, deliver unto thee; as to bow
the self-create Himself conferred a boon on me.' When a certain monkey
shall by his prowess, bring thee under his sway, then shalt thou
understand that a fear is come unto the Rakshahas'. And that time, O
placid one, hath come unto me, in consequence of my meeting with thee.
The truth ordained by the self-create knoweth no turning. The
destruction of the unrighteous king Ravana together with all the
Rakshasas, hath come about in consequence of Sita (having been carried
away). Therefore, O best of monkeys, do thou enter the city ruled by
Ravana; and accomplish such tasks as thou wishest to. Entering this
splendid city lying under an imprecation, governed by the chief of the
Rakshasas, do thou at thy will happily repairing everywhere, search for
the chaste daughter of Janaka."
[234] Alaka, the city of Kuvera, King of Yakshas.--T.
[235] Alaka
SECTION IV.
Having by his vigor vanquished the excellent City of Lanka capable of
wearing forms at will, that exceedingly energetic foremost of monkeys,
Hanuman, eudeued with prodigious prowess, leaped sheer over a wall,
where doorway there was none; and that elephantine monkey gifted with
great strength entered Lanka by night. And entering the city of Lanka,
that one (ever) compassing the welfare of the monkey-king, set his left
foot on the heads of his foes.[236] And entering in by night, the
offspring of the Wind-god furnished with strength, proceeded along the
high-way strewn with blossoms. And the monkey held his sway in the
charming city of Lanka, resounding with grateful sounds mixed with
laughter, and ringing with trumpet blasts. And with multitudes of
mansions marked with the thunderbolt and the hook, and adorned with
diamond windows, the charming metropolis looked splendid, like the
welkin with clouds. And then Lanka, with handsome and variegated
mansions of Rakshasas, resembling white clouds and arranged like
lotus-leaves; and adorned on all sides with structures superscribed
'Vardhamana,' shone forth in all its glory. And that graceful one
serving in the interests of the king of monkeys, ranging for Rama's
behoof, beheld (Lanka) adorned with variegated wreaths; and was highly
delighted. And moving from house to house, that foremost of monkeys
observed on all sides various dwellings of diverse forms and color, and
heard charming songs chanted in the three octaves[237] by damsels
maddened with amour, resembling celestial Apsaras. And he also heard the
jinglings of zones and the clash of bangles; and sounds of footsteps on
stairs of edifices belonging to high-souled ones; and sounds proceeding
from clapping hands; and the roaring of lions here and there. And
(Hanuman) heard there in the mansions of the Rakshas, _Mantras_ recited
by persons engaged therein, and those occupied in Vaidika studies. And
(Hanuman) saw goblins and Rakshasas storming and eulogizing Ravana; and
mighty swarms of Rakshas stationed, covering the highway. And in the
central courtyard, he found innumerable spies of the Rakshasa (Ravana),
some initiated, some bearing matted locks, some with their heads shaven,
and some clad in cow-skins, some in cloths and some going stark naked;
and (he found there persons) carrying handfuls of _darbha_ for their
weapons, and (having) the sacrificial fire-place for their arms; and
those bearing in their hands clubs and concealed weapons,[238] or
holding rods as their aims, or having a single eye or a single
complexion,[239] or having a single breast dangling down; and those
looking dreadful with uneven attire;[240] and dwarfs frightful to
behold; and bowmen; and swordsmen; and (warriors) carrying _sataghnis_
and clubs for their arms; those bearing excellent _parighas_ in their
hands, or blazing in curious mail; persons not exceedingly fat, or
exceedingly lean; not unduly tall, or unduly short; not extremely fair,
or extremely dark; not unduly crooked, or unduly dwarfish; and those
deformed, or many-formed, or endowed with beauty, or possessing
splendour; standard bearers; and flag bearers. And (Hanuman) saw also
various weapons; and those having for their arms darts and _vrikshas_,
or bearing _patticas_ and _asanis_, or having _Kshepanis_[241] and
nooses in their hands, saw that mighty monkey, or wearing wreaths, or
having their persons daubed with pastes, or adorned with noble
ornaments, or clad in various kinds of raiment; and many a one ranging
wherever he listed; and those holding sharpened javelins; and mighty
ones bearing _Vajras_; and hundreds and thousands of warriors garrisoned
in the central courtyard and engaged in vigilantly guarding the
interior,--having been directed by the lord of the Rakshas,--saw the
monkey. And having seen that edifice situated in front of the inner
appartment, that mighty monkey saw the famous mansion of the Rakshasa
chief, pinnacled on the mountain-top, with huge golden arches over the
gateway; surrounded by a moat enriched with pale lotuses; and completely
guarded by a wall; resembling heaven itself; magnificent; resonant with
grateful sounds; resounding with the neighing of horses and wondrous
steeds; and adorned with cars and vehicles, chariots and dainty horse:
elephants[242]; and four-tusked elephants resembling masses of white
clouds;--and possessing graceful gateways. And the monkey entered the
palace protected by the Rakshasa chief,--guarded by maddened beasts and
birds, and thousands of goblins endowed with exceeding great prowess.
And he (Hanuman) entered Ravana's inner apartment girt round with a wall
consisting of blazing gold and _Jamvunada_;[243] having its top
decorated with costly gems and pearls; and worshipped with excellent
black _Aguru_ and sandal.
[236] The literal meaning is that, leaping over the wall, Hanuman first
set his left foot on the hostile soil; and this act of his, as
tending to the discomfiture of the foe, is looked upon by the
author in the light of Hanuman setting his left foot on the heads
of the Rakshasas. The setting of the left foot on an enemy's
dominions, is considered by the scriptures as very
inauspicious.--T.
[237] The three octaves referred to are _Mandra_ or the base tone,
_Madhya_, or the middle tone, and _Tara_ or the high tone. These
constitute the entire diapason of Hindu Music.--T.
[238] _Kuta_. The commentator says the word stands for a particular kind
of weapons. Wilson has _concealed weapon_ for its English
equivalent.--T.
[239] _The same complexion_ gives sense. But I render the passage
literally.--T.
[240] _Bhugnavastran_.--Perhaps the text is corrupt.
_Bhugnavahtran--person of deformed faces_--would render sense.--T.
[241] A short arrow thrown from the hand, or shot through a tube.
_Wilson_.--T.
[242] Elephants of the size of horses.--T.
[243] _Jamvunada_ is a kind of gold having sixteen diverse colors.--T.
SECTION V.
And as if ministering unto him (Hanuman), arose the many thousand-rayed
Moon in the midst of the stars, enfolding all creatures with his
luminous canopy. And that highly heroic monkey beheld the Moon hued like
the sheen of conch, or milk, or lotus-stalk, arisen and afloat (in the
heavens),-- like a swan swimming in a pool. And that intelligent one
from the earth beheld the Moon arrive at the mid-heavens; momentarily
beaming out in lunar light; appearing (splendid) as if in conjunction
with the Sun himself,--and like a bull loitering in his stall. And he
saw the mild-rayed (Moon), chasing away the remorse of all; swelling the
sea; and displaying all creatures,--attain the middle of the sky. And
that Lakshmi who on earth remains on Mandara, at eve in the sea, and on
the lotus on water, looked exceedingly lovely, stationed beside the
charming Moon. Like a swan in a silver cage, like a lion in a cave in
Mandara, like a hero on a haughty elephant, appeared the Moon in the
middle of the sky. And with (the mark of) the horn the Moon resembled a
sharp-horned bull, or a mighty white hued hill with towering summits, or
an elephant with his horns plated with gold. And, with his dirt composed
of particles of cool water removed; and the darkness dispelled in
consequence of the vicinity of the mighty planet;[244] and with his
spots appearing clear because of his shining appearance, appeared the
hare-marked[245] worshipful Moon in full splendour. And like a lion on
coming out of his cavern, or a lordly elephant on entering into the
thick of a mighty encounter, or a monarch on obtaining a
kingdom,--appeared the Moon in full splendour. And now appeared the
revered Mid-night, chasing away darkness with the Moon displayed,--when
flesh-eating (Rakshasas) lend full liberty to their vicious appetite for
flesh; and when disputes between lovers cease,[246]--and which bringeth
down heaven itself.[247] The sounds of strings sweet unto the ear spread
around; females sleep beside their husbands; and night-rangers, given to
astounding and terrible acts, are, in the same way, out, indulging in
their sports. And the intelligent monkey saw mansions crowded with
(Rakshasas), some inebriate with wine and others with wealth; and
abounding in cars and horses and golden seats; and fraught with the
grace got of heroism. And (Rakshasas) were parleying,--moving about
their plump arms,--railing at each other; and throwing intemperate
speeches at each other. And (Hanuman saw) Rakshasas striking at their
chests (by way of challenge), sinking on the persons of their beloved,
wearing diverse habiliments, or stretching their tough bows. And (he)
saw debonair damsels daubing their frames with pastes; and others,
again, sleeping,--and fair-faced wenches smiling,--and others sighing
hard under the influence of anger. And with gigantic elephants roaring,
(the place), honored by pious persons,--with its heroes heaving
sighs[248]--looked exceedingly beautiful like a lake in which serpents
are sighing forth. And in that apartment (Hanuman) saw persons of
commanding understandings,[249] endowed with a soft tongue,--instinct
with the spirit of reverence--the foremost men of all this world,-- and
bearing euphonious appelations,and clad in diverse attires. And
beholding those well-formed people, whose conduct was of apiece with
their many virtues, (Hanuman) rejoiced exceedingly. And he saw some
having beautiful forms; and others deformed,--and both possessed of
splendour. And (Hanuman) saw there their wives worthy of noble ornaments
and endowed with eminent beauty; of spotless character; possessing great
potency; like unto stars in point of excellency of conduct,--displaying
side-glances and other tokens of dalliance, --engaged in dear drinking.
And at dead of night Hanuman saw some females blazing in beauty,
affected simultaneously with bashfulness and bliss, on being embraced by
their paramours, like birds embracing their mates. And the sensible
Hanuman saw there other females seated in stately halls,-- lying in
happiness on the laps of their lovers,--beloved of their lords--intent
on virtue,--married women,--under the influence of Madana. And Hanuman
saw some without sheets, like unto golden streaks,--paragons among
women-- of the hue of molten gold,--and some of a moon-like complexion,
endeued with loveliness,--bereft of their beloved. And that exceedingly
heroic monkey saw females in their homes experiencing the height of joy
in the company of their beloved dear unto their souls; charming with
blossoms; filled with gladness; and enchaining the hearts of their lords
with their loveliness. And Hanuman saw crowds of faces like unto the
Moon displayed,--with elegant eyes furnished with lovely lashes, and
side-long looks; and multitudes of ornaments resembling beautiful lines
of lightning. But Hanuman saw not Sita, of the highest lineage,--ever
abiding by the way of righteousness; born in a royal line,--like unto a
delightful and well-begot plant,-- of a slender frame,--sprung from the
mind (of Brahma himself); established on the eternal road (of chastity);
having her gaze fixed on Rama; always engrossed in the contemplation of
Rama,--the mind itself of her lord,--who had entered through and through
into the heart of her graceful lord,--ever superior to all other women;
oppressed with the grief of separation; and having her throat afflicted
with the vapour of grief; who formerly had her throat graced with that
best of ornaments--the _nishka_; of excellent eyelashes; having a
mellifluous voice; like unto a peahen ranging in the woods; (now) like
unto an indistinct lunar lining, or a streak of gold covered with dust,
or the color of a sore-scar, or a gold-leaf broken off by the wind. And
not finding, (after so long a search) the Sita of the lord of men,-- the
spouse of Rama; best of those skilled in speech the monkey, deeming
himself as having suddenly lost his skill in search, was overwhelmed
with sadness.
[244] The sun. It is a planet in Hindu cosmogony.--T.
[245] The spots are fabled as the marks of hares on the lap of the
Moon.--T.
[246] _i. e._ in consequence of sleep.--T.
[247] A beautiful characterization of sleep, reminding one powerfully of
"Macbeth hath murdered sleep," &c.--T.
[248] In expectation of an access of warriors.--T.
[249] According to the commentator, _Vuddkipradhanan_ means _persons
possessing many virtues_. I differ from him.--T.
SECTION VI.
Wending about at will on the roofs of seven-storied edifices, that
monkey capable of assuming any form that he chose, began to range Lanka
with speed. And (at length) that auspicious one arrived at the mansion
of the Rakshasa chief, surrounded by a shining wall hued like the Sun;
protected by terrible Rakshasas, like a mighty forest by lions. And as
that foremost of monkeys saw the mansion, with fretted arches plated
with silver and embellished with gold,-- beautifully abounding in
splendid courts and gateways; containing elephant-drivers, and heroes
knowing no fatigue; ever coursed by irrisistible steeds drawing cars,
and curious vehicles, Covered over with skins of lions and tigers,
resounding with bells hung thereon, and embosoming effigies of ivory,
gold and silver,--the locality of mighty cars, and the home of mighty
car-warriors; filled all around with many thousands of divers beauteous
and dainty birds and beasts; well protected by meek Raksha warders at
the outskirts; thronged about with magnificent dames of the first order;
containing gems of joyous damsels--the abode of the foremost
Rakshasas--sounding like the sea with the sounds of superb ornaments;
affluent with regal insignia and excellent sandals; crowded with mighty
ones, like a vast forest with lions; reasonant with trumpets and drums;
and ringing with the blares of conchs; where the ever adored offspring
of the Parvas was always worshipped by the Rakshasas; solemn like the
sea; and resounding like the ocean itself,--the mighty mansion of the
high-souled(Ravana); clad in costly jewels; scattered with precious
gems--as that mighty monkey beheld (Ravana's residence), he set about
searching for Sita.[250] And that mighty monkey concluded. "This is the
ornament of Lanka bodied forth beautifully to the view, covered with
elephants, steeds and chariots." And there in the vicinity of Ravana's
mansion,[251] Hanuman began to range the dwellings of the Rakshasas from
one to another, as well as all the gardens (located there). And without
experiencing any agitation, he observing (everything), ranged the
palaces. Then that one endowed with wondrous motion, with a bound
entered Prahasta's palace; and then with another, that (monkey)
possessed of energy entered the abode of Mahaparcwa. Then that mighty
monkey entered into the abode of Kumbhakarna, resembling a mass of
clouds; and thereafter that of Vibhishana; and then that of Mahodara,
and then that of Virupaksha; and then the abode of Vidyujjibha, and then
that of Vidyunmala;--and then that mighty monkey with a bound entered
into the abode of Vahudanshtra. And then that leader of monkey-bands
gifted with great speed leapt into the abode of Suka, and next into that
of the intelligent Sarana, and next into that of Indrajit. And that
foremost of monkeys went to the mansion of Jambumala, and of
Sumala,--and (then) to the abode of Rashmiketu, and Suryyasachu. And
(next) that powerful monkey leapt into the mansion of Vajrakaya; and
(next) the Wind-god's offspring entered the house of Dhumraksha, and
(next) that of Sampati, and the grim Vidyudrupa, and Phana, and Vighana,
and Sukanabha, and Chakra, and Satha, and Kapatha, and Hraswakarna, and
Danshtra, and the Rakshasa Lomasa, and Yudhyonmatta, and Matta, and the
horseman, Dhwajagriva, and of Vidyujjibha and Vijibha, and of
Hastimukha, and of Karala, and Vicala, and of Sonitaksha. The
illustrious offspring of the Wind, Hanuman, one after another, leapt
into all these noble edifices. And that redoubtable monkey observed the
affluence of all these (Rakshasas) possessed of prosperity. And having
bounded over the mansions of all situated around, that one blessed with
auspiciousness, at length came to the very mansion of the monarch of the
Rakshasas. And that tiger-like monkey--the best of his species--ranging
around, saw Rakshasis of frightful eyes, alternately mounting sentry
over the couch of Ravana-- bearing darts and maces in their hands, and
equipped with javelins and clubs. And (there) in the residence of that
lord of the Rakshasas, he beheld various bands of Rakshasis, as well as
Rakshasas of gigantic frames, upraising various kinds of weapons; and
steeds of exceeding fleetness, red, and white, and black; and first-rate
elephants, possessed of eminent grace, capable of crushing hostile
elephants, and well trained in arts relative to their species--like
Airavata himself in conflict. And there in that mansion he saw (all
these elephants), destroyers of hostile hosts--like unto pouring clouds,
or hills, sending up fountains, rumbling like unto clouds, and
invincible in battle by foes. And that monkey, son unto the Wind-god,
saw in the mansion of the lord of Rakshasas, Ravana, hosts by thousands;
and cars of various forms of glittering gold, furnished all over with
golden net-works, resembling the risen sun; and graceful grots; and
picture galleries; and sporting saloons, mountains composed of
wood,[252] captivating structures dedicated to dalliance, and dwellings
for day-dalliance,[253]--saw he in the mansion of the Rakshasa monarch.
And he beheld that charming mansion resembling Mandara, filled with
places for peacocks[254]; thronged with pennons and flagstaffs,--a very
mine of countless gems,--a field of treasures spread around,--where
persons of intrepid calmness were engaged in acts tending to the safety
of the treasures,--resembling the mansion herself of Kuvera. And on
account of the lustre shed by the gems, as well as the energy of Ravana
himself, that mansion appeared splendid like the ray-furnished Sun in
all his glory. And the chief of monkey-bands saw bed-steads and seats of
gold and white vessels. And Hanuman entered the mighty mansion,
containing clay formed by _Madha_[255] and _Asava_;[256] filled with
gemmed cans; charming; free from impediments; resembling the mansion
herself of Kama,--like the abode of Kuvera,--resonant with the sounds of
bangles and the tinklings of zones, as well as with the beat of
_mridanga_-hides and other eloquent musical instruments; with palaces
close on each other; thronged with hundreds of females (like unto)
jewels; and containing capacious enclosures.
[250] The syntactical co-herence is, as is natural in so colossal a
sentence, grievously loose here. I have, however, tried my best to
supply the _lacuna_ in the passage.--T
[251] Ramanuja says that _Hanuman began to range the dwellings about the
wall environing Ravana's mansion.--T._
[252] Designed for sport.--T.
[253] The conception of day-dalliance met with in _Vidya Sundara_ of
Bharata Chandra Roy, the Bengali poet, is found to have first
originated with Valmiki.--T.
[254] Sportive peacocks.
[255] Spirituous liquor distilled from the blossoms of the _Bassia
latifolia._ According to some, a spirit distilled from grapes.--T.
[256] Spirit distilled from sugar or molasses.--T.
SECTION VII.
And that one endowed with strength saw that row of structures fitted up
with golden windows, studded with lapis lazulis, and containing birds;
like unto a mass of clouds in a season of great rains, crowned with
lightning, and fraught with fowls. And he saw various structures close
to one another, to which excellent conchs, arms and bows lent lustre; as
well as huge and splendid towers belonging to edifices resembling
mountains. And the monkey beheld mansions, treasuring various kinds of
wealth, which were held in regard by both gods and Asuras,--devoid of
every defect; and which had been won (by Ravana) through his own
might.[257] And (Hanuman) saw the mansions of the lord of Lanka, located
in strict conformity with aesthetic laws,--appearing as if they had been
constructed by Maya himself,--which had on the earth beneath every
excellence. And then he saw the mansion of the lord of Rakshas himself,
surpassing the best structures; like unto a mass of towering clouds;
captivating; boasting of a beauteous golden appearance; worthy of his
own power,--and of incomparable loveliness; appearing as if the
celestial regions had dropped down on the earth; blazing in beauty;
teeming with countless gems; like unto the brow of a mountain strewn
with the blossoms and the dust thereof of various trees; and illumined
by the foremost females,--appearing like a mass of clouds containing
lightning, or the witching welkin furnished with grace, afloat with
excellent swans. And (Hanuman) saw the car variegated with countless
gems; like unto the top of a mountain variegated with innumerable
metals; or like the firmament garnished with the moon and the
planets,--or like clouds of diverse hues fused into a homogeneous whole.
The place in the car designed as the seat of the many, was filled with
rows of hills;[258] its hills were filled with trees; its trees were
filled with flowers; and (finally) its flowers were filled with leaves
and filaments. And (in it), where white mansions were reared, there were
tanks filled with fair flowers; and lotuses furnished with filaments;
and picturesque woods; and liquid lapses. And the mighty monkey beheld
there the great chariot going after the name of _Pushpa_, appearing
beautiful, wheeling round in the splendour of the gems--which had
surpassed even the cars pertaining to the abodes of the celestials. And
(in that car) were birds made of lapis iazulis; and (other) birds
composed of silver and coral; and variegated serpents made of various
precious metals; and fair-bodied steeds resembling those of superior
breeds; and there were constructed birds having graceful mouths; and
fair, tapering, playful and contracted plumage, bearing blossoms made of
coral and gold,--like unto the very plumage of Kama himself. And there
were elephants possessed of graceful trunks, bearing fillaments; and
with their trunks bearing lotus leaves,--engaged (in showering water on
Lakshmi); as well as the goddess, made with fair arms, seated on a pool
with a lotus in her hand. Thus entering that graceful mansion, like unto
a mountain containing charming caverns, (Hanuman) was seized with
wonderment. And once again (entering that charming mansion), like unto a
taking and fragrant tree during spring furnished with holes, Hanuman was
seized with wonderment. Then ranging by bounds that honored city ruled
by the arms of the Ten-faced one, he, not finding the highly regarded
and extremely distressed daughter of Janaka, who had won over her grief
by contemplating the virtues of her lord,--(was affected witb sorrow).
And, not seeing Janaka's daughter, then the heart of that high-souled
one, honored for his character by the world, of schooled self, ever
ranging by the way chiming in with morality, and having the scriptures
for his eye-sight--as he ranged about,--was oppressed with grief.
[257] _Swavalenarjitam_.--Another meaning is: _(mansions) into which
Hanuman found entry through his own might.--T._
[258] Composed of gold and gems.--T.
SECTION VIII.
Staying in that mansion, that intelligent monkey, the offspring of the
Wind-god, beheld that splendid aerial car, beauteous with excellent
jewels, and furnished with windows of burnished gold. And the car,
embellished with transcendentally beautiful figures,--belauded by
Vicwakarma himself constituting the acme (of his art),--which, mounting
the welkin, looked like a mark of the Sun's orbit,--appeared .
resplendent. And there was nothing in that car which was not made
skilfully;--nothing that did not look like a precious jewel (sprung
spontaneously on its person),--and the style displayed in its various
parts surpassed anything that could be found in the cars of the
celestials themselves,--and everything in that car was executed in the
highest style of excellence--(that car) obtained (by Ravana) in virtue
of prowess sprung from asceticism and contemplation (of the Deity);
capable of repairing wherever (the owner) wished to wend; displaying
various kinds of constructive skill; composed of materials procured from
diverse sources,--such as were worthy of a celestial car; fleet-coursing
in consonance with the wish of its master; incapable of being
approached;[259] equal to the wind in celerity; the source of happiness
unto ious, high-souled, and pious ones--possessors of (word missing)
fineless'[260] and high rapture; coursing through the firmament in a
variety of ways,--the congeries of all wonderful things,--adorned with
ranges of chambers; captivating to the mind; stainless as the autumnal
Moon; furnished with splendid summits, like the crest of a mountain;
which was borne by rangers of the night, given to mighty meals, ranging
the sky, with faces graced with ear-rings; and by thousands of ghosts
possessed of terrible speed, having expansive, winkless and rolling
eyes. That heroic first of monkeys saw that excellent car, beauteous
with vernal blossoms,--fairer than the month of spring and furnished
with flowers.
[259] By the impious. Another reading is _duravaram_--incapable of being
approached by the enemy.--T.
[260] _Vide Othello_.--T.
SECTION IX.
And located within that excellent mansion, Hanuman, son unto the
Wind-god, saw a superior and grand structure, stainless and spacious;
half a _yojana_ in width and one in length,--belonging to the lord of
the Rakshasas, and abounding with many a palace. And searching for
Videha's daughter, the large eyed Sita, that slayer of enemies, Hanuman,
ranged all through (this edifice). And Hanuman beheld the goodly edifice
where the Rakshasas used to dwell in common. And (at length) that one
came upon the mansion itself of the lord of Rakshasas, having
three-tusked and four-tusked elephants, and protected by persons with
upraised arms, and covering a capacious area. And (Hanuman beheld) the
residence of Ravana, thronged with his Rakshasi wives, as well as with
princesses forcibly brought thither (by him),-- like unto the sea
teeming with alligators and _makaras_, abounding in _timingilas_ and
fishes and snakes, and agitated by the force of the wind. The same
enchanting splendour that is in Vaicravana or the ray-riding Moon,
remained ever constant and abiding in Ravana's abode. And the prosperity
of king Kuvera, or Yama, or Varuna, was here present in the house of the
Raksha,--or even surpassed by the prosperity (of Ravana). In the midst
of that mansion the Wind-god's offspring found another,[261] excellently
constructed, having innumerable mad elephants;--that noble car
embellished with all gems, entitled _Pushpaka_, which had been
constructed in heaven by Vicwakarma for Brahma himself,-- which Kuvera
obtained from the Great-father through high austerities,--and which,
vanquishing Kuvera by his prowess, the Rakshasa chief got possession of.
And the mighty monkey ascended the splendid car _Pushpaka_, containing
figures of wolves,--made of _Karttaswara_ and _Hiranya_; graced with
ranges of goodly pillars; as if blazing in splendour; throughout
garnished with narrow secret rooms and saloons, piercing the heavens,
and resembling Meru or Mandara, and like unto the flaming Sun; skilfully
reared by Vicwakarma; with golden staircases and graceful and grand
raised seats, rows of golden and crystal windows, and daises composed of
sapphires, emeralds and other superb gems; embellished with noble
_vidrumas_, costly stones, and round pearls, as also with plastered
terraces; pasted with red sandal, like unto gold, and furnished with a
sacred aroma; and resembling the sun new risen. And stationed
thereon,[262] Hanuman smelt the rich odour of viands and drinks that was
spreading on all sides;-- and like one dear friend smelling another, he
also smelt the mighty Air, impregnated with aroma, which seemed like
embodied Odour. And (the Air) said unto Hanuman,--"Come here, where that
Ravana is." Then (descending from _Pushpaka_ and repairing to that
sleeping apartment of Ravana), Hanuman saw the same, grand and graceful;
belonging to Ravana; of transcendent beauty; comely like unto a lovely
lady; diversified with jewelled staircases; illumined with heaps of
gems; with its terraces constructed of crystal; having statues of ivory,
pearls, diamonds, coral, silver and gold; adorned with jewelled pillars;
and embellished all round with pillasters; and upheld on all sides by
straight, elevated and gorgeously ornamented pillars of equal
dimensions, resembling prodigious wings,--(the mansion) appearing to
tower to the sky; containing spacious and parti-colored woolen cloths
bearing the marks of the Earth;[263] extensive as the Earth is, with
kingdoms and dwellings; resounding with the roars of infuriated
elephants; redolent of divine fragrance; furnished with gay canopies;
inhabited by the sovereign of the Rakshas; cloudy with _aguru_ and
_dhupa_; spotless; of a swan-like whiteness; engarlanded with flowers
and leaves like unto the dappled and brilliant cow (of Vasishtha);
bringing delight unto the heart; and enhancing the grace (of all
creatures); removing sorrow; noble; and the generatrix of Grace herself.
And as soon as Hanuman entered the mansion protected by Ravana, it like
a mother regaled his senses with their proper objects. "This must be
_swarga_, or the region of the immortals, or the city of Amaravati, or
the supreme Siddhi--"[264] thought the Wind-god's offspring. And he saw
the golden lamps (shorn of their brightness),[265] like unto gamblers
worsted at dice by others exceedingly skilful, and, in consequence,
plunged in thought. And (Hanuman) conceived that (Ravana's sleeping
apartment) was in a conflagration, on account of the display of the
lamps, Ravana' s energy, and the splendour of the ornaments. And when
the night had been half spent, (Hanuman) saw thousands of superb dames,
adorned in various attires, and bearing apparels of diverse hues, and
wreaths,--who having given up sport, and come under the influence of
wine and sleep,-- were fast asleep on woolen sheets. And in consequence
of the silence that reigned (in that apartment) embellished with
(ornaments), it resembled a large lotus-grove, where the swans and the
black bees are silent. And the Wind-god's offspring beheld the
countenances of those beauteous women, with closed eyes,--having their
lashes shut through languor; and odorous with lotus-perfume. And their
faces appeared like lotuses blowing on the expiry of night and closing
their petals by night. "These lotus-faces like unto very lotuses
themselves, ever the six-footed ones[266] seek once and again." Thus
thought with discrimination the graceful, mighty monkey; and on account
of their perfections, he confessed those countenances to be equal to
water-sprung[267] (lotuses). And that apartment, in consequence of being
graced by those women, appeared splendid, like the autumnal, complacent
sky decorated with the stars. And surrounded by them, the Rakshasa chief
resembled the fair Moon encircled by the stars. "Those stars that drop
from the firmament on their virtue deteriorating, have assembled here in
a body," thus thought the monkey at that time. And the shine, form, and
splendour of those females resembled, forsooth those of magnificently
displayed, noble and lustrous stars. And on account of their having been
bereft of consciousness through sleep, induced by fatigue brought on by
drink (and dance), their hair was dishevelled, and their full wreaths
and goodly ornaments lay scattered about. And some of those paragons had
got their beauty-spots, smudged; and some, their bangles loosening off;
some, their chains running to one side. And others had their pearl
necklaces burst,-- and their cloths getting away (from their persons),
and the chains of their zones straying irregularly;--resembling way-worn
mares. And others again were without their ear-rings, and had their
garlands torn and crushed; and resembled blossoming creepers, trodden
down in a vast forest by mighty elephants. And the pearl chains of some
sinning females resembling moon beams, having got topsy-turvy, was lying
like sleeping swans between the breasts of the damsels. And the lapis
chains of some resembled water-crows;[268] and the fine golden chains
turned upside down of others appeared like ruddy geese. And those ladies
resembled rivers having hips for banks; containing swans and Karandavas,
and beautified with ruddy geese. And those sleeping females appeared
like streams; having _Kinkinis_ for their ripples; and large gold
lotuses;[269] marks[270] of amorous encounter on their persons for
ferocious aquatic animals; and perfections,[271] for their banks. And on
the tender frames, as well as on the tops of the breasts, of some
graceful scratches consequent on pressure, appeared like ornaments. And
the scarf-ends of some stirred by the air that was blowing about their
faces, flapped on them again and again. And at the nether part of the
faces of Ravana's wives, they (the scarf-ends)appeared beauteous like
uplifted streamers of exceeding elegance, composed of many-hued golden
yarn. And the ear-rings of some dames possessed of a pleasant sheen,
stirred by the air that was breathing about their faces, were undulating
gently. And the sweet breath of their faces, naturally fragrant, and
redolent of sugar and dsava, was then regaling Ravana. And out of fear
sprung from sleep and intoxication, some of Ravana's wives were again
and again smelling the faces of those, co-wives with them, taking the
faces to belong to Ravana. And from their hearts being firmly fixed on
Ravana, those excellent women, having their sense af separateness
removed, (albeit thus dealt with), did what was dear unto them.[272] And
other females, making their gay scarf-ends (for their sheets), and
making their arms, their pillows, were lying down there. And some were
lying on others' bosoms and others again, on the arms of the latter. And
some lay on the laps of others; and others, again, on the breasts of the
latter. And they reposed on each other's thighs, flanks, waists, and
backs; and coming under the influence of wine and amour, they lay on
each other's persons. And those females having elegant waists, receiving
pleasure from the contact with others' persons, were sleeping there,
with their hands fastened by each other. And that garland of females
strung by the threads of their hands, appeared beauteous, like a real
wreath strung on a thread, with maddened black bees (seated thereon).
And that multitude of females in a medley appeared like an assemblage of
blooming plants in the month of Chaitra,[273] with its wreaths formed in
consequence of their coming in contact with one another, and of its
clusters touching each other, on account of the breeze blowing;--with
the plants encircling the graceful (necks of the trees),--and rife with
Bhramaras chasing each other.--And although the ornaments of those women
wearing ornaments, attires and wreaths, were put on proper places; yet
(on account of the profusion of the ornaments themselves, as well as
because of the circumstance of the dames' sleeping),[274] it was
difficult to ascertain which ornament belonged to one damsel and which
to another. And it seemed as if, Ravana having attained rest (through
sleep), the flaming golden lamps furnished with various rays, were
gazing at the girls with winkless eyes. Daughters of Rajarshis, of
Vipras, of Daityas, of Gandharbas. and of Rakshasas, having come under
the influence of desire, had become his wives. And all those women had
been procured by Ravana because he sought fight (with their relations)
and some haughty dames, rapt with desire, had of themselves come to this
place. And there was no woman there, who had been won by force by
(Ravana), possessed as he was of prowess; but they had all been subdued
by his qualities. And save the surpassingly worthy daughter of Janaka,
no female (had been brought), who had set her heart on another, or who
had known any other before. And there was none who, being his wife, was
not of high extraction; none who was defective in grace; none who was
not of sterling merit; none who was not decked out in ornaments and
attire; and none who was infirm; and none who was not an object of
desire of her lover. And the lord of monkeys endowed with uprightness of
sense, thought,--"If the righteously wedded wife of Raghava were as one
of the wives of the king of the Rakshasas, it would well for him." Again
reflected he,-- "Sita is crowned with chastity and other virtues; and
the powerful lord of Lanka, assuming an illusory form, hath with much
ado perpetrated this ignominious act."
[261] _The car Pushpaka_, according to Tirtha, whose view is accepted by
Ramanuja. According to Kataka, _Vesma_ means a _bedchamber of
husband and wife.--T._
[262] _i. e._ on Pushpaka.--T.
[263] _i. e._ four-cornered, The Earth, in Hindu cosmogony, is a flat
surface having four corners.--T.
[264] _Svarga_ is the region where persons reap the fruit of
Jyotishtoma, etc. _Siddhi_ is Illusion spread by Gandharbas.--T.
[265] By the superior splendour of Ravana.--T.
[266] _Shatpada_--six-footed--a name of the black bee.--T.
[267] _Salilodbhavas_,--water-sprung--a name of the lotus.--T.
[268] _Kadamva_--a drake; or, according to some, a teal; a gander; or
the species _gallinula porphyria.--T._
[269] _i.e._ the faces of the females are meant. Another meaning is,
_gold for large lotuses.--T._
[270] Vilasa may also mean arch displays by way of coquetry.--T.
[271] _Yasa_, according to some, here means _grace_.--T.
[272] The sense is very imperspicuous only by reason of the unskilful
use of the pronouns. _The damsels kissed did not resent the act;
but kissed the kissers in turn.--T._
[273] March-April.
[274] In consequence also, remarks the commentator, of the uniformity
running through the ornaments, as well as of the close contact of
the persons of the ladies.--T.
SECTION X.
And there Hanuman employed in looking around, saw a grand dais made of
crystal; and embellished with jewels; comparable to one belonging to the
celestial regions; furnished with superb and costly sofas, having their
parts painted and composed of ivory, gold, and lapis lazulis; with
highly precious canopies. At one place thereof he saw a white umbrella,
adorned with beautiful wreaths, resembling the lord of the stars
himself. And Hanuman saw a splendid sofa garnished with gold, bearing
garlands of _acoka_ blossoms,--flaming like fire; around which persons
kept waving with their hands _chowris_ furnished with hair[275]; rife
with perfumes of various kinds; odorous with rich _dhupa_, spread with
excellent sheets; covered with the skins of rams; and decked on all
sides with chaplets of gorgeous flowers. And that excellent and mighty
monkey beheld therein the heroic sovereign of the Rakshasas, Ravana,
resembling a mass of clouds; with flaming and brilliant ear-rings;
having reddened eyes; of gigantic arms; wearing a cloth composed of
golden threads; his person daubed with fragrant red sandal; looking like
a crimson cloud at eve fraught with lightning; covered with noble
ornaments; endowed with eminent grace; capable of wearing forms at will;
resembling Mandara affluent with trees and woods and shrubs;--sleeping,
having given up sport at night; adorned with elegant ornaments; dear
unto the daughters of the Rakshasas,--the source of happiness unto
Rakshasas;--who had ceased from drinking,--asleep on a shining
bedstead,--and respiring like a (kissing) serpent.[276] And reaching
there, Hanuman, waxing wondrous agitated, shrank back, as if in fear.
And then arriving at the staircase, the mighty monkey, stationing
himself on a dais in the middle of the stairs, gazed at the inebriate,
Rakshasa, resembling a tiger. And as the sovereign of the Rakshasas was
sleeping, his graceful bed resembled a grand cascade, beside which
stands an elephant breathing odour. And Hanuman saw the arms of the
huge-bodied lord of Rakshasas, fastened with bracelets,--stretched
(there),-- like unto the banners of Indra; which had been wounded by the
tusk-ends of Airavata, whose plump parts bad been riven by _vajra_; and
which had been torn by the discus of Vishnu; well developed; having
equal and elegant parts; with hard joints; fraught with strength; with
thumbs having nails bearing auspicious marks; having rings (on the
fingers); covered; formed like bludgeons; round; resembling the trunks
of elephants; cast on the white bed like unto five-hooded serpents;
smeared and adorned with cool, fragrant, and excellent sandal resembling
the blood of hares; pressed by paragons; odorous with incense; resisting
(in battle) Yakshas, and Pannagas, Gandharbas, gods and Danavas; and the
monkey saw his arms resting on the bed, like unto two beautiful and
mighty serpents sleeping in the entrails of Mandara. And with both those
well developed arms of his, the lord of Rakshasas resembling a hill,
looked handsome like Mandara with its summits. And breath bearing the
aroma of the mangoe, and the _Pannaga_, the sweet scent of the _Vakula_,
the savour of viands fraught with the six kinds of tastes, and the
perfume of wines, came out of the mighty mouth of the sovereign of the
Rakshasas, filling, as it were, that entire chamber. And (Hanuman)
beheld (Ravana), with his countenance, aglow with ear-rings and decked
with a golden diadem embellished with pearls and jewels; daubed with red
sandal; and adorned with; an elegant chain; having a large, broad, and
full-developed breast; with a white silken cloth on, falling off his
person; furnished with blood-red eyes; covered with costly yellow
sheets; appearing like a mass of unrighteousness; breathing like a
serpent, or an elephant asleep in the mighty Ganga during the
rains;--four lamps set on the golden pilars illumining four sides; even
as lightnings display the entire surface of a mass of clouds. (And
Hanuman) also saw in the mansion of the Raksha chief, the wives of that
huge-bodied one dear unto his wives,--lying at his feet. And that
protector of monkey-bands saw them, having countances resembling the
Moon displayed; decked out with elegant ear-rings; bearing unfading
garlands[277] by way of ornamentation; lying on the arms and lap of the
lord of the Rakshas. And the monkey saw women bearing noble
ornaments,--lying down. And he saw golden bracelets and ear-rings at the
nether ends of the women's ears,--set with diamonds and lapises. And
with their fair countenances resembling the Moon, graced with comely
ear-rings, that terrace looked beautiful, like the welkin embellished
with stars. The slender-waisted wives of the sovereign of the Rakshasas,
overcome with languor consequent on drink and amorous encounter, were
fast asleep at the very places where they were seated. And another
transcendentally beautiful damsel possessed of lovely limbs, skilled in
dance, was fast asleep, betraying comely movements (during sleep). And
another was seen asleep, embracing a _vina_,--like a lotus with
spreading petals, resting by the side of a raft. And another dark-eyed
wench was asleep with her _mudduka_[278] on her lap, like a loving
mother having a boy. Another damsel possessed of graceful limbs and a
shapely bust, was lying down, hugging her kettle-drum,--like a woman
embracing her lover, obtained after a long time. And one lotus-eyed
female was asleep, embracing her _vina_; like an amorous damsel hugging
her fair paramour. And another girl of restrained self, given to
dancing, had come under the sway of sleep, embracing her _vipanchi_[279]
like a female sleeping with her lover. And another having inebriate
eyes, was fast asleep, embracing her _mridanga_ with her charming,
plump, and tender limbs, resembling gold. Another female of faultless
features, endeued with a slender frame, having been overcome by
lassitude consequent on drink, was asleep.with her _panava_ on the ends
of her lower garment, held fast with her hands. Another woman was
sleeping soundly, embracing her _dindima_[280] with another bound at her
back; like a female taking both her lover and her child. Another damsel
having eyes resembling lotus-petals, having come under the influence of
liquor, was asleep, firmly holding her _aramvara_[281] with her hands.
Another woman, intoxicated by wine, was discovered asleep, with her
water-vessel upset; and, in consequence, appearing like a well-washed
variegated wreath in spring. Another, coming under the masterdom of
slumber, was sleeping, holding with her hands her twin breasts
resembling golden jars. And another lotus-eyed and moon-faced fair one,
coming under the governance of slumber, (was asleep), embracing another
furnished with shapely hips. And eminently beautiful dames were asleep,
embracing musical instruments; like wenches pressing lustful (lovers),
with their breasts. And that monkey saw that lady, endeued with beauty,
lying down apart in an excellent bed; adorned with ornaments containing
pearls and jewels; and as if decorating that charming mansion with her
grace. And the monkey saw there the yellow-hued Mandodari, having the
splendour of gold; the object of (Ravana's) desire; beautiful
exceedingly,--the mistress of the inner apartment,--lying down. And
seeing (Mandodari) adorned with ornaments, the offspring of the Wind-god
guessed,--"This one endowed with the wealth of youth and beauty might be
Sita." And demonstrating great joy, that leader of monkey-bands rejoiced
exceedingly. And thereat, (Hanuman) struck at his arms with his hands,
kissed his tail, exhibited signs of glee, frolicked, sang, darted
towards the pillars, shot up to the top thereof, and jumped down to the
earth,--manifesting his monkey-nature.
[275] The commentator throws out a conjecture that artificial figures
are here meant; which mechanically performed the function herein
assigned to them.--T.
[276] The commentator, however, interprets: _like an elephant_. Serpent
is, I fancy, a happy rendering of _naga.--T._
[277] _i. e._ celestial females.--T.
[278] A kind of musical instrument.--T.
[279] A kind of _Vina.--T._
[280] A kind of musical instrument.--T.
[281] A kind of musical instrument.--T.
SECTION XI.
Then resigning that line of thought,[282] that mighty monkey, regaining
his equanimity, set out in another direction of thought touching Sita.
"Separated from Rama, that lady is incapable[283] of of sleeping, or
eating, or decorating (her person), or drinking. And she is incapable of
associating with any other person, although he were the sovereign of the
celestials himself. And even in all heaven there is none who is equal to
Rama. She is some other." Assuring himself of this, that foremost of
monkeys, eager to behold Sita, again began to range in that place set
apart for drinking. Some were tired out with sporting; some with
singing; some with dancing; and some were fast asleep through
intoxication. And some supported themselves on _murajas_, _mridangas_,
or _chelikas_; and some women were sleeping on excellent sheets. And
that leader of monkey-bands saw (that place of drinking) filled with
thousands of women, adorned with ornaments engaged (in their sleep) in
depicting each other's loveliness; and explaining the sense of songs;
conversant with season and place; understanding the meanings of words
chiming in with season and place[284]; and skilful at play. And at other
places also he saw thousands of superb and youthful dames fast asleep,--
employed in talking of each others beauty. And that leader of monkey
bands saw (women) versed in season and place, and understanding the
meanings of words consonant with season and place. And in the midst of
them all, the lord of the Rakshasas looked splendid like an ox in a
spacious stall in the midst of stately kine. And surrounded by them, the
Rakshasa chief appeared beautiful like a gigantic elephant in a forest,
surrounded by female elephants. And in the abode of the huge-bodied
Rakshasa chief, this tiger-like monkey saw that place of drinking,
furnished with every object of desire. And in that place set apart for
drinking, he saw heaps of the flesh of buffaloes, deer, and boars,
arranged separately. And that tiger-like monkey saw in capacious golden
vessels flesh of fowls and peacocks, which remained (after the repast).
And Hanuman saw the flesh of boars, and _Vadhrinasas_[285] _Sulyas_,
deer, and peacocks, seasoned with curds and _Sauvarchala_;[286] and
_Krikalas_,[287] and goats of various kinds.-flesh of hare
half-fed,--_Ekacalyas_,[288] and buffaloes,--all chopped and dressed;
and lickable and drinkable viands sharp and mild; and edibles sharp and
mild; and _Ragakhandavas_[289] containing sugar and acid, capable of
improving a vicious palate. And with large and costly stray bangles and
bracelets; and scattered cans,-- and diverse kinds of fruit; and wreaths
of flowers, the pavement attained exceeding beauty. And with elegantly
jointed bedsteads, arranged (around), the scene of wassail appeared
aflame without fire. And with meat consisting of many ingredients,
fraught with diverse tastes, seasoned with many substances, and dressed
by skilful cooks,--arranged separately in the scene of revel; and with
noble and pleasant wines, natural[290] and artificial,--_asavas_ from
sugar; and _Madhvika_[291] and _asavas_ from flowers and fruits; and
impregnated separately with different kinds of fragrant dust,--the
pavement, furnished with inuumerable garlands, surrounded with golden
water-vessels and crystal bowls, and golden water-pots, looked
exceedingly beautiful. And the monkey saw that foremost of all places
set apart for drinking, containing silvern and golden jars. And that
mighty monkey saw golden wine-vessels studded with gems, all filled with
wine; and some with half full of liquor, some with their wine entirely
exhausted, and some full of liquor. And (at some spots) he saw various
kinds of viands, and at others wines ranged in rows, and at others the
wine-vessels remaining half full. And there were many bedsteads
belonging to fair ones, remaining vacant; and at some places excellent
women were sleeping touching each other. And at one place, a female,
borne down by the force of sleep, forcibly possessing herself of
another's cloth, and wrapping herself therewith,--went to the bed of
that one, and was indulging in sleep.--And with their breath, their
variegated wreaths and the cloth on their persons were stirring gently,
as if with a mild-blowing breeze. And laden with the odours of cool
sandal and of sweet-tasting _Sidhu_;[292] and of diverse wreaths and
flowers, and with perfumes of various kinds,--and entranced[293] with
(the aroma of _sandals_ suitable for use after ablution, and of
_dhupas_, the air, impregnated with excellent scent, was there breathing
around the car Pushpaka. And in the residence of the Raksha, there were
some wenches sable, yet exceedingly witching; and some were dark-hued;
and the frames of some were of a golden brilliance. And their beauty, in
consequence of their coming under the governance of sleep, and their
being bereft of their senses by Madana, resembled that of lotuses in a
sleep. Thus that highly energetic monkey saw everything thoroughly in
the inner apartment of Ravana,--but he saw not Janaka's daughter. And
seeing those females, that mighty monkey, apprehending loss of
righteousness, was seized with an exceeding great fear[294]. "Beholding
a female, who is the religiously wedded wife of another, while she is
asleep[295], verily causeth loss of righteousness. My sight surely never
seeketh others' wives; but I have beheld this one that hath ravished
another's spouse." And that intelligent one, intent on attaining a
knowledge of things capable of being arrived at on grounds of judgment,
again reflected effectively as to his course of action: "All these
unsuspecting wives of Ravana have been beheld by me; yet there are no
signs that my mind hath undergone any alteration. In respect of the
enlistment of the senses on behalf of any course of action good or evil,
it is verily mind which is the cause; and herein my mind is righteously
disposed. And I could not search for Vaidehi elsewhere; for in the
matter of search, people always search for women even among women. And
people search for creatures among the species to which they happen to
belong: none searcheth for a lost lady among female deer. Therefore have
I with a pure heart explored the entire inner apartment of Ravana; but
Janaka's daughter I see not." And Hanuman endowed with prowess saw the
daughters of gods, and Gandharbas, and Nagas; hut he saw not Janaki. And
not seeing her, that hero, having beheld other magnificent dames, coming
out of that place, set about searching for Sita (afresh). And leaving
the place of wassail, the graceful offspring of the Wind-god, taking
extreme care, again began to search for Sita all about (another
quarter).
[282] _i.e._ that Mandodari was Sita.--T.
[283] The text has _na saptum arhati; lit., it behoveth (Sita) not to
sleep_. The sense, however, is as given above.--T.
[284] All this, remarks Ramanuja, appeared from their talk during
sleep.--T.
[285] A species of birds, having, according to _Vishnudharma_, dark
throats, red veins, and white wings. According to others, a kind
of goats.--T.
[286] A kind of salt.--T.
[287] A kind of partriges.--T.
[288] A kind of fish.--T.
[289] According to some, a preparation of the juice of grapes and
pomegranates, mixed with sugar, etc. According to others, black
cakes having six kinds of relishes.--T.
[290] Natural wines--such as _Kadamvari etc._, which require no
preparation--T.
[291] From honey. According to some, from grapes.--T.
[292] Spirit distilled from mollasses.--T.
[293] _Murchchhita_--The commentator says, means _spreading_. I,
however, here presume to go by my own light, feeble as that may
be. _Entranced_ will, I dare say, recommend itself to the poetical
in especial.--T.
[294] Remembering, says the commentator, the injunction of the
scriptures, "None should see a nude female."--T.
[295] _And therefore presumably incapable of taking care herself.--T._
SECTION XII.
And remaining in that mansion, (Hanuman) desirous of getting a sight of
Sita graced with a fair presence, went into bowers, and picture
galleries, and night-houses;[296] but her he did not find. And not
finding the beloved (spouse) of Raghu's son, that mighty monkey
reflected,--"Surely Sita is not alive,--for although I have searched
(through and through), yet Mithila's daughter I have failed to find. And
that girl solicitous for the preservation of her chastity, and staying
in the prime path of virtuous woman,--that chaste one--hath, for
certain, been slain by this chief of the Rakshasas, (ever) finding
delight in iniquity. And seeing the wives of the Rakshasa monarch,--of
frightful forms,-- monstrous; of lurid hue; having huge faces; with
large horrid eyes,--the daughter of Janaka hath given up the ghost from
fright. Failing to see Sita, and (thereby) annuling my prowess, and
having long spent the appointed space in company with the monkeys, way
have I none to present myself before Sugriva, that monkey being puissant
and given to meting out sharp chastisement. Having searched the inner
apartment through, and seen the wives of the Rakshasa, I do not see the
chaste Sita. Therefore vain is the trouble that I take. What, alas!
shall the monkeys assembled tell me when I shall go (to them)? 'O hero,
tell us what thou hast done, repairing there.' And not having seen
Janaka's daughter, what shall I answer? The term fixed (by Sugriva)
having been past, certainly meet it is that I should fast to death. And
what shall the aged Jambhavan, and what shall Angada, say? And what,
again, shall the assembled monkeys say to me when I shall have crossed
over the main? But perseverence is the source of good fortune; and
perseverence bringeth about supreme happiness. Search again I will,
where I have not yet searched. Perseverence, for certain, ever bringeth
people to all profitable objects. Whatever one doeth with vigor, beareth
fruit. Therefore will I put forth fresh dear efforts vigorously. I will
search such places held by Ravana as I have not yet seen. I have again
searched the picture-galleries and the sporting-structures, and
edifices, and roads passing through gardens, as well as the cars."
Having thought thus, Hanuman again set about searching the subterranean
abodes, religious buildings, and many-storied mansions. And flying up,
and coming down, and staying, and going at places, and opening doors,
and shutting others, and entering and issuing out, and falling down as
if darting up, that mighty monkey began to range on all sides. There was
not even space measuring four fingers in that inner apartment of Ravana,
to which the monkey did not repair. And he saw the abodes of the
nobility, the daises, the trees by the crossings the holes, and the
tanks. And Hanuman saw there Rakshasas of various forms, frightful and
deformed; but he saw not Janaka's daughter. And Hanuman saw there the
wives of Vidyadharas; but he saw not Raghava's beloved. And Hanuman saw
there transcendentally beautiful women--daughters of Nagas--having
countenances resembling the moon; but he saw not Janaka's daughter. And
Hanuman saw there daughters of Nagas forcibly brought by the lord of the
Rakshasas; but he saw not Janaka's daughter. Having seen other beauteous
females, and not seeing her, the mighty-armed son of the Wind-god was
oppressed with sadness. Seeing that the endeavours of the monarch of
monkeys, as well as the bounding over the main, had come to nought, the
offspring of the Wind-god was plunged in thought. Descending from the
aerial car, Hanuman, son unto the Wind-god, his senses deprived by
sorrow, was again wrought up with anxiety.
[296] Intended for stay at night.--T.
SECTION XIII.
Allighting from the car, Hanuman possessed of vigorous activity,--leader
of monkey-bands--nearing the wall, looked like lightning within a mass
of clouds.[297] And having gone round the mansions of Ravana, and not
seeing Janaki, the monkey Hanuman said,--"Striving after Rama's welfare,
I have again searched through Lanka; but I do not see Videha's daughter,
Janaki, having all her limbs endeued with loveliness. And I have
explored pools, and watery expanses, and tanks, and rivers, and streams,
and marshes, and woods, and citadels, and mountains, yea,--all this
earth; but Janaki I do not find. The vulture-king Sampati had told that
Sita was in the mansion of Ravana. But why do I not see her (here)? Or
doth Maithili Sita, daughter unto Janaka,[298] sprung in the Videha
line, forcibly carried off (by Ravana) and completely in his power,
abide by the mandate (of that monarch)? I conceive that while taking
Sita, the Raksha darted upward, he being influenced by fear of Rama's
shafts; (and accordingly losing control over his movements), she fell
off by the way. Or I fancy that while that noble lady was being carried
away along the way ranged by Siddhas, she lost her life on beholding the
ocean. Or I think that on account of the vehement speed assumed by
Ravana, and also oppressed with his arms, that large-eyed noble lady
hath been bereft of her life. For certain, while (Ravana) was soaring
higher and higher, Janaka's daughter, rolling (on the car), dropped down
into the sea. Alas! trying to preserve her chastity. the forlorn Sita,
practising self-mortification, hath been devoured by this abject-minded
Ravana. Or that dark-eyed innocent one, hath been eaten up by tbe wives
of the Rakshasa chief, actuated by wicked motives.[299] (Ever)
contemplating Rama's countenance, resembling the full Moon, with eyes
like lotus-leaves, she, exercised with sorrow, hath breathed her last.
Bewailing much with exclamations of 'Oh Rama and Lakshmana!' 'Ah
Ayodhya!' that lady Vaidehi hath renounced her body. Or secretly kept in
Ravana's mansion, that girl, like a female parrot in a cage, is weeping
bitterly. How can the slender-waisted wife of Rama, born in the race of
Janaka, furnished with eyes resembling lotus petals, come under the sway
of Ravana? I shall not be able to say of Rama's beloved wife that she
hath been sullied,[300] or that I have seen her, or yet that she is
dead. To say this is censurable; not to say it is also such. What is my
course? I find myself in a false position. Things having drifted to this
pass, what should I say, now that the time hath come?' Thus thinking,
Hanuman again reflected,--"If without seeing Sita, I repair to the abode
of the lord of monkeys, what then shall I gain as the object of my
exertions? This my bounding over the main comes to nought; as also my
entry into Lanka and the sight of the Rakshasas. And what shall Sugriva
say? Or the assembled monkeys; or those twin sons of Dacaratha; to me
when I shall have come to Kishkindha? And if going there, I should say a
harsh speech unto Kakutstha--'I have not seen Sita'--he shall renounce
his life. Hearing harsh, terrible, unsufferable, fierce and foul words
concerning Sita, calculated to set the senses on fire, he shall not
exist. And seeing him come under misery, with his mind expiring, the
intelligent Lakshmana, firmly attached (unto Rama), shall also cease to
exist. And hearing that his two brothers are dead, Bharata also shall
give up existence. And seeing Bharata dead, Satrughna shall also
renounce his life. And beholding their sons dead, their mothers,
Kaucalya, Sumitra and Kaikayi, shall, certainly, resign their lives. And
seeing Rama in that plight, the lord of the monkeys, Sugriva, grateful
and having his heart fast fixed in truth, shall give up his life. And
Uma, aggrieved, heart-wrung, distressed and bereft of happiness, and
assuming the garb of a female ascetic, because of grief for her husband,
shall resign her existence. And oppressed with grief arising from Vali,
and weighed down by sorrow, the queen Tara, also, resolving on death
shall cease to exist. And in consequence of the death of his father and
mother and the calamity befalling Sugriva, the prince Angada also shall
next forego his existence. And the dwellers of the woods overwhelmed
with grief got of (the decease of) their master, shall strike at their
heads with their clenched fists and hands. And the monkeys
affectionately cherished by the famous lord of the monkeys with soothing
words gifts and regard, shall resign there lives. And no more in woods,
and rocks, or secret spots, shall the foremost monkeys, assembled
together, indulge in sports. And they, along with their sons and wives,
and counsellors, distressed on account the disaster that hath overtaken
their master,--shall fall from the tops of mountains down to places even
or uneven. And the monkeys shall take poison, or hang themselves, or
enter into flaming fire, or fast, or fall on their own weapons. I fancy
that a loud wailing shall arise on my return (to that place); and the
race of Ikshwaku as well as the rangers of the woods shall meet with
destruction. Therefore I will not repair hence to the city of
Kishkindha; nor can I see Sugriva without Mithila's daughter. On my not
going there and staying here, those righteous-souled Maharathas as well
as the fast-fleeting monkeys, shall preserve their lives through hope
(of hearing tidings concerning Sita.) And not having seen Janaka's
daughter, I will lead the _Vanaprastha_ mode of life, partaking (of
fruits) falling into my hands or mouth, restraining my senses, and
staying at the foot of trees. Preparing a funereal pile on a tract
bordering on the sea, abounding in fruits, and flowers, and water, I
will enter into flaming fire. And as I sit to fast, and for effecting
the separation of self from my body and centering my identity in the
spirit crows and beasts of prey shall feed on my body. And I think the
sages have enjoyed another way of exit. I shall, failing to see Janaki,
enter into water. My illustrious and exalted garland of fame, begot of
excellent acts, hath perished for good in consequence of my not seeing
Sita.[301] Or restraining myself, I shall become an ascetic living
underneath trees; but return I will not, without obtaining a sight of
that dark-eyed damsel. If I return without seeing Sita, all the monkeys
with Angada shall cease to exist. Incalculable are the ills of my
putting a period to my existence; (on the other hand) if I live, I may
come by good. Therefore my life I will maintain. If I live, it may
conduce to happiness." Having thus indulged in a variety of harassing
thoughts in his mind, that foremost of monkeys could not cross over to
the other shore (of the sea of distress). Then summoning energy, that
elephantine monkey endeued with fortitude reflected,-- "Or I shall slay
the Ten-necked Ravana possessed of great strength. Sita hath been
carried off; but by this I shall avenge myself. Or throwing him
repeatedly into the sea, I (shall take him) and present him to Rama,
even as one presents a beast unto Pacupat."[302] Reflecting thus, the
monkey, not finding Sita, --agitated with sorrow and anxiety,
thought,--"So long as I do not find the illustrious spouse of Rama,
Sita, I will explore the city of Lanka again and again. If in consonance
with Simpat's speech, I bring Rama hither, Raghava, not seeing his wife,
shall burn all the monkeys. (Therefore) even here I shall stay,
restraining my fare and mortifying my senses. All those principal
monkeys ought not to lose their lives because of any act to which I may
commit myself. This is the asoka wood, extensive and containing mighty
trees. This I shall explore, as it hath not yet been searched by me. And
saluting the Vasus, the Rudras, the Adityas, the twin Acwins, (and Rama
and Lakshmana), I enhancing the sorrow of the Rakhas, shall go into it.
Having vanquished the Rakshas, I will bestow on Rama the lady of the
Ikshwaku race like the fruit of asceticism conferred on an ascetic."
Having thus reflected for a space, the mighty-armed offspring of the
Wind-god, his senses agitated with anxiety, arose. "I bow unto Rama with
Lakshmana, and unto the revered daughter of Janaka, I bow unto Rudra,
and Indra, and Yama, and Wind-god, and I bow unto the Moon, unto Fire
and unto the Maruts." Having bowed unto them all, as also unto Sugriva,
the offspring of the Wind-god, surveying all the cardinal points,
mentally entered the _Asoka_ wood. Having mentally entered the _Asoka_
wood, that monkey, son unto the Wind-god, reflected as to what he should
do next. The sacred _Asoka_ wood, sanctified with every purifying rite
and abounding in woods, needs must be full of Rakshas. And warders,
directed there to, forsooth, protect the trees; and that worshipful Soul
of the universe[303] does not breathe here vigorously. I contract my
person in the interests of Rama, and in order that Ravana may not see
me. May all the deities along with the saints confer success on me. And
may the revered self-create Brahma, and the deities, and the ascetics,
and Fire, and wind, and the much invoked bearer of the _Vajra_,[304] and
the noose-handed Varuna, and the Moon and the Sun, the high-souled
Acwinis, and all the Maruts--(confer) success (on me)! And all beings,
and the lord of them all,[305] and others that, albeit not specified in
the scriptures, are yet visible in the way,--will confer success on me.
When shall I behold the blameless face of that noble lady,--with its
protruding nose; having luminous smiles, having eyes resembling
lotus-petals; and bright as the complacent lord of stars? Ah! to-day how
shall feeble forlorn one that hath been borne down by the force of the
mean, abject and grim-visaged (Ravana) fierce yet wearing (at the time
of the rape), a dress tending to inspire confidence,-- come in my
sight?"
[297] The commentator remarks: _By this the author insinuates that the
wall was of entire sapphire.--T._
[298] _Knowing Brahma_, remarks Ramanuja.--T
[299] Jealousy, according to the commentator.--T.
[300] This is evidently the sense, having regard to the preceding
_sloka_, although the commentator gives the apparent meaning of
_vinastha_ perished.--T.
[301] Tirtha reads _chiraratriyam_ for _chiraratrya_. Then the sense is:
This illustrious live-long fair-rooted and auspicious night
crowned with a garland of fame, hath borne no fruit, in
consequence of my not seeing Sita. The commentator, I presume,
refines a little too much.--T.
[302] An appellation of Siva--lit. _lord of beasts_--in allusion to
animal sacrifices to Siva.--T.
[303] The wind.--T.
[304] Indra.--T.
[305] Prayapati--T.
SECTION XIV.
Having reflected for a while, and mentally met with her, that highly
energetic one leapt from the wall of Ravana's mansion on to that (of the
_Asoka_ wood). And all his frame filled with delight, that mighty
monkey, stationed on the wall, saw various trees having their tops
furnished with flowers through spring and the other seasons,--_salas_
and _asokas_, _bhavyas_, _champakas_, _udalakas_, and _nagas_, and those
bearing fruits resembling the mouths of monkeys; and those relative to
mango woods.--with hundreds of plants. And (Hanuman) leapt into the
garden like an arrow let go from the bow string. Entering into the
grove, variegated all over; resonant with the notes of birds; filled on
all sides with golden and silvern trees; many-hued with birds and
beasts; containing dainty tracts of trees like unto the risen Sun,--the
powerful Hanuman saw the place surrounded with various kinds of trees,
having fruits and flowers; frequented by maddened coels and _bhramaras_,
with creatures expressing happiness by their movements, birds and beasts
overflowing with spirits; echoing with the cries of peacocks; furnished
with various species of fowls. And as he was searching for that
surpassingly beautiful and blameless daughter of the king, that monkey
awakened the monkeys that were sleeping sweetly. And blown against by
the wind caused by the wings of the birds as they flew upwards, various
and variegated trees showered down blossoms. And in the midst of the
_Asoka_ wood, Hanumln, son unto the Wind-god, covered over with flowers,
looked lovely like a hill strewn with blossoms. And all creatures,
beholding that monkey embosomed among trees and darting on all sides,
took him for spring. And strewn with several masses of blossoms loosened
from the trees, the Earth appeared beauteous like a damsel dight with
ornaments. And shaken in diverse ways by the motion of the light
fleeting monkey, the trees showered many-hued flowers. And with their
leaves and tops torn, and their flowers and fruits shrivelled up, the
trees looked like worsted gamblers bereft of their clothes. And shaken
by Hanuman vehemently moving about, those excellent trees crowned with
fruits, speedily cast off fruits, flowers and foliage. And moved by the
Wind god's offspring, the trees with their trunks left, and forsaken by
the fowls were incapable of harbouring any creatures. And like youthful
fair ones with hair dishevelled, their paste worn off, their upper lips
with fair teeth sucked of their moisture; and having their persons torn
with nails and teeth; appeared the _Asoka_ wood with its trees
shattered; and itself ground with the tail, hands and legs (of Hanuman).
And that monkey with his vehemence scattered the clusters of shrubs,
like the wind violently scattering clouds in the rainy season. And
ranging there, the monkey saw beautiful pavements, jewelled, silvern aud
golden. And he saw there various pools filled with excellent water and
having steps crusted with jewels. Their sandy soil was filled with
pearls and corals, and the ground inside was made of crystal. And their
banks were decked with diverse golden trees. They were beautified with
full blown lotuses, water-lilies, _Chakravakas_ and _Natyuhas_[306] and
filled with the notes of swans and _Sarasas_. They were encircled on all
sides with big tanks having trees on their banks and water, clear and
sweet like unto nectar. They were entwined with hundreds of creepers,
covered with _Santana_[307] flowers and filled with diverse groves and
_Karaviras_ serving the purpose of windows.[308] And thereupon that
foremost of monkeys beheld there a mountain--the most picturesque in the
world, resembling clouds, having high summits, covered on all sides with
peaks and filled with hilly abodes and various trees. And that monkey
beheld there a river falling down from the mountain like unto a damsel
falling down from the lap of her beloved. And the branches of the trees
touching the water (of the stream) resembled a fair damsel prevented by
her dear companions from forsaking the company of her beloved). And that
great monkey beheld further down the stream turning back like unto the
damsel, pleased, going back to her dear one. And that foremost of
monkeys, Hanuman, the son of Maruti, beheld, at some distance, ponds
filled with lotuses and various birds. And he saw a big artificial pond
full of cool water having stairs crusted with excellent jewels and its
sandy banks filled with pearls. It was embellished (on all sides) with
various animals, diverse trees and big mansions made by Viswakarma[309]
himself. It was adorned all around with artificial fqrests and all the
trees there bore flowers and fruits, spreading their branches like unto
umbrellas and having golden and silvern pavements under them. And that
great monkey beheld there one golden _Singsapa_[310] tree surrounded on
all sides with golden pavements. And he saw the glebe, the hill streams
and many a golden tree resembling fire. By the lustre of all those trees
that heroic monkey appeared as if made of gold like unto the Sun by the
touch of the mount Sumeru. And having seen those beautiful golden trees,
shaken by the wind and making a sound like that of a _Kinkini_;[311]
having flowery tops and new leaves he was greatly amazed. And climbing
that _Singsapa_ tree enveloped with leaves that monkey, gifted with
velocity, reflected--"Perchance I may see Vaidehi, exercised with grief,
anxious to behold Rama and wandering hither and thither at her pleasure.
Certainly this is the picturesque _Asoka_ forest of that vicious-souled
one, embellished with sandal, _Champakas_ and _Vakulas_. Here is a
beautiful pond abounding in lotuses, thronged with birds and forsooth
shall that royal spouse Janaki repair hither. She is the beloved queen
of Raghava and expert in walking in the garden. And separated from Rama,
certainly shall Janaki repair hither. Or she having the eyes of a young
antelope and adept in roaming in the forest, exercised with thought
touching Rama, shall come here. Or she having beautiful eyes and fond of
ranging in the forest, racked with sorrow in consequence of Rama's
separation, doth always frequent this forest.[312] Ere this, the chaste
and worshipful spouse of Rama--Janaka's daughter, used to love always
the birds and animals of the forest. (The morning hath set in) and
surely the beautiful and graceful daughter of Janaka fond of performing
morning[313] ablutions, shall come to this river of pure water to
perform them. Truly is this beautiful forest of Asoka the worthy abode
of the beloved and chaste spouse of Rama, the lord of men. If that one
of moon-like countenance breathes, forsooth shall she come to this river
of cool water." Having arrived there and anxiously expecting the
appearance of the spouse of that lord of men, the high-souled Hanuman
hiding himself (on the Singsapa tree) enveloped with flowers and leaves,
beheld all.
[306] A gallinule.--T.
[307] One of the trees of heaven.--T.
[308] Literally the passages means "making a gap in that forest thickly
filled with trees." But Ramanuja interprets thus and we have
adopted his interpretation.--T.
[309] The son of Brahma and artist of gods.--T.
[310] A tree (Dalbergia Sisu).--T.
[311] A kind of tinkling ornament.--T.
[312] The commentator, Ramanuja interprets this _sloka_ as explaining
the cause of Sita's frequentiug the Asoka forest.--T.
[313] _Sandhya_ literally means the point of time which connects day and
night. It however, generally means the period after sunset and
before the night sets to. But here with reference to the speech
which Hanuman began by the end of night, it means the morning.--T.
SECTION XV.
Having stationed himself on the tree, casting his looks all around in
quest of Sita and looking down on the earth he surveyed the entire
forest of (_Asoka_). It was beautified with _Santanaka_ creepers and
various trees, fragrant with celestial odours and was embellished on all
sides. It resembled _Nandana_ or the celestial garden, and was filled
with various animals and birds, palaces and mansions; resounded with the
notes of _Kokilas_; adorned with the ponds abounding in silvern
water-lillies and lotuses; filled with many seats and coverlets and
various houses having spacious courtyards; adorned with beautiful
flowers of all seasons and trees bearing fruits. And the beauty of the
blossoming _Asokas_ resembled the effulgence of the Sun. And stationed
there Maruti beheld trees as if devoid of leaves on account of the
hundreds of birds, adorned with various flowers, resorting there. And he
saw there the earth touched by _Asoka_ trees, the removers of grief,
having flowers growing from the roots and lowered down with their
weight. And the entire quarter was as if ablaze with the beauty of the
flowery _Karnikaras_ and _Kingsukas_. And there appeared in beauty many
flowery _Punnagas_, _Saptaparnas_, _Champakas_, and _Udalakas_ having
deeply expanded roots. And there was a thousand of _Asoka_ trees, some
of whom were 1ike gold, some were like the flame of fire and some were
like dark-blue collyrium. It was like the garden of _Nandana_ or like
that of Kuvera or perhaps it surpassed the both in excellence. And
enveloped in charming, celestial grace beyond conception and having
flowers for stars that forest appeared like a second sky. Aud covered
with hundreds of pearl-like flowers the forest looked like the fifth
ocean. And that garden was embellished with flowers of all seasons and
honey-smelling trees, and filled with diverse notes and various animals
and birds. And that fragrant garden was rendered more charming with
various other fragrances. And that foremost of monkeys beheld in that
garden of Asoka, a round palace, situated at a distance, fragrant as the
_Gandhamadana_ mountain and high as the lord of mountains. (The palace)
was white as the Kailaca hill and built on a thousand pillars. All its
stairs were made of coral and its pavements made of burning gold. Its
beauty was as if burning all along and stealing the vision of the
lookers-on. It was spotless and on account of its height touched the
welkin. And thereupon he beheld there (Sita) wearing a soiled cloth,
poorly, greatly reduced by fast, sighing again and again and encircled
by a band of Rakshasees. She was (however) spotless like unto the rays
of the moon on the first lunar day. And her graceful beauty could with
great difficulty be perceived like unto the flame of fire enveloped with
smoke. And wearing a shattered and soiled yellow cloth and divested of
all ornaments she appeared like a lotus stalk without lotuses.[314]
Oppressed, racked with grief, weakened and chaste as she was, she
appeared like Rohini possessed by _Ketu_. She was greatly reduced by
fast, stricken with grief and anxious thoughts, disturbed with sorrow
and was poorly and her eyes were always full of tears. Separated from
her kith and kin and not beholding Rama and Lakshmana[315] but the
Rakshasees, she appeared like a hind surrounded by dogs. Her braid of
long hair resembling a black serpent falling on her back it appeared as
if the Earth was filled with dark-blue forests on the disappearance of
the rains. Sita was worthy of happiness only and never knew of misery
and therefore she was (now) greatly oppressed with sorrow. And beholding
that one of expansive eyes rendered pale and feeble, Hanuman, by various
conclusive arguments reflected within himself "She must be Sita, for
this damsel looks just like her, whom I saw, when she was ravished by
Ravana, assuming shapes at will. Having the countenance of the
full-moon, beautiful eye brows, round breast, she is as if dispelling
the darkness from all quarters by virtue of her grace. Her throat was
yellow, and her lips were like _Bimbas_.[316] She was of middle stature
and her limbs were all well built. She had eyes resembling lotus petals
and was like the beloved wife of Manmatha--Rati and was adorable unto
the whole creation like the rays of the full-moon. That one having a
graceful person was seated on the earth like a female ascetic having her
senses restrained. And she was sighing again and again like the timid
daughter-in-law of the lord of serpents.[317] Entangled by a mighty web
of grief her grace was greatly lessened and she appeared like the flame
of fire enveloped in smoke. She was like unto _Smriti_ of doubtful
meanings, fallen wealth, lost respect, hope without any desire for gain,
_Sidhi_[318] of many troubles, sullied understanding and fame soiled
with false rumours. That innocent one was greatly distressed for not
being able to attend upon Rama, and she having the eyes of a young hind,
being oppressed by the Rakshasees was casting her looks hither and
thither. And with a displeased countenance, having dark-blue and curling
eye lashes, and eyes full of tears, she was sighing again and again.
Worthy of wearing ornaments but now without any, poorly, crusted with
execrations, she appeared like the rays of the stars enveloped by
dark-blue clouds. And beholding Sita in that pitiable plight like unto
learning for want of practice, (Hanuman) was puzzled with doubts. And
seeing her without ornaments he could with great difficulty make her out
like unto words having different meanings without the knowledge of
grammar. And beholding that blameless daughter of the king, having
expansive eyes, Hanuman, by various reasonings, reflected--"Forsooth she
must be Sita. I see at her person all these ornaments, of which Rama
mentioned unto me at the time of my departure. I behold on her ears
excellent ear-rings and nicely placed _Svadangstras_[319] and on her
arms jewelled ornaments rendered dark-blue by dirt for constant use.
Verily these are the ornaments Rama mentioned unto me. I do not perceive
them which had been cast off by her. But these are the rest there is not
the least doubt about it. The monkeys had seen, her excellent yellow
cloth made of golden fibres, on the hill. They had seen also her
excellent ornaments, which cast off by her, fell on the earth with a
sound. Her cloth hath been shattered by constant use but her grace hath
not been rendered worse than its color. This one having a golden
countenance must be the beloved queen of Rama, who, albeit separated
from him, hath not disappeared from his mind. This is that damsel on
whose account Rama being simultaneously burnt by affection, pity, grief
and amour,--affection in consequence of his beloved spouse being
ravished, pity for his inability to protect one dependent on him, grief
for the loss of his beloved wife and amour for his dear one. Verily it
appeareth from the grace of her person, from her well developed limbs
and from Rama's beauty that this worshipful damsel having dark-blue eyes
must be his spouse. She has her mind fixed in him, and he in her and it
is for this that she and the virtuous-souled (Rama) have been still
maintaining their being. Indeed my master Rama hath performed a mighty
task for breathes he still in her separation, without consuming himself
in grief." And having beheld Sita in this plight, that son of the
Wind-god approached Rama in mind and showered praises on his master.
[314] This passage has another meaning--_Padmini_ has two meanings--(1)
lotus (2) _Lakskmi_ or the goddess of wealth. The goddess of
wealth is generally described as sitting on a lotus.--T.
[315] _Priyajanam_--literally means dear ones--but here it refers to
Rama and Lakshmana.--T.
[316] A cicurbituceous plant with red fruits.--T.
[317] The epithet has a special significance because through her the
destruction of the race of Rakshasas was brought about.--T.
[318] Yoga or asceticism by virtue of which final emancipation from
existence is effected.--T.
[319] A kind of ornament worn on the ears.--T.
SECTION XVI.
And having eulogized Sita, worthy of being praised and Rama, endeared by
accomplishments that foremost of monkeys again engaged in meditation.
And having reflected for some time, the powerful Hanuman, having his
eyes full of tears bewailed on Sita's account (in the following strain)
--"No one can withstand the course of destiny since Sita, being the
spouse of the worshipful brother of Lakshmana, ever obedient unto his
elders, hath been overwhelmed with grief. The worshipful damsel is
cognizant of the prowess of Rama and the intelligent Lakshmana and for
this she is not entirely depressed like unto the river Ganges at the
approach of the rainy season. As regards their character, age, conduct,
family and other auspicious marks they are equal and hence Raghava
deserveth Vaidehi and this one of dark-blue eyes is his." And having
seen her, gold-hued and conducing to the happiness of the people like
unto the Goddess of wealth, Hanuman approached Rama in his mind and
said:--"For this (damsel) was killed the mighty Vali and
Kavanda--Ravana's equal in prowess. (For her too) was destroyed in
battle, the terribly powerful Rakshasa--Viradha, by Rama putting forth
his energy, like unto _Shambara_ killed by Mahendra. (It was for her)
that fourteen thousand Rakshasas of terrible deeds were destroyed at
_Janasthana_ with arrows resembling the flame of fire. And Khara was
killed in battle, and Trishara was discomfitted and the mighty Dushana
by Rama, knowing his ownself. And it was on her account that Sugriva,
known all over the world, came by the wealth of the monkeys hard to
acquire and amassed by Vali. And it is for this (damsel) of expansive
eyes that I have crossed the effulgent lord of rivers and have seen this
city. And methinks it would have been all proper had Rama turned on her
account the whole earth bounded by oceans. If the kingdom over the three
worlds and the daughter of Janaka be compared together, the former is
not equal to one hundredth part of Sita. This Sita, the daughter of the
high-souled Janaka, the pious King of Mithila, firmly attached unto her
husband, rose, covered with dust, out of the earth, in a field delved by
a furrow. She is the well-known eldest daughter-in-law of the king
Dacaratha, of an adorable character and unchecked prowess. And She is
the beloved spouse of the pious and grateful Rama, knowing his ownself,
and has been brought under the control of the _Rakshasees_. Renouncing
all luxuries, and considering not the least about miseries, she actuated
by her husband's love entered the solitary forest. And satisfied with
fruits and roots and ever engaged in her husband's service, she lived in
the forest as much delighted as she was in her house. And that one of a
golden hue, never used to afflictions and who was wont to converse
always with a delighted countenance, hath now been suffering
incomparable miseries. Like unto a thirsty wight longing for an abode
where he might get a drink, Raghava panteth after seeing her, gifted
with an exalted character and oppressed by Ravana. As a monarch who had
lost his kingdom, is greatly delighted when he regaineth it, forsooth
shall Raghava, in like manner, be pleased when he shall come by her. She
too hath been maintaining her being in the hope of seeing Rama again,
separated as she is from her friends and deprived of all comforts and
luxuries. These _Rakshasees_, and these trees enveloped with fruits and
flowers--forsooth she doth not behold, but is engaged with all her heart
in medidations only touching Rama. Husband enhanceth the beauty of a
female more than the dress (and therefore Sita) beautiful as she is,
doth not appear graceful, in her husband's absence. Forsooth my master
Rama hath performed a difficult act for he hath been still keeping up
his life in her separation without consuming himself in grief. My heart
is greatly pained knowing that she, having dark-blue eyes, resembling
lotus petals, worthy of happiness, hath been possessed by grief. She,
patient as the Earth, having eyes resembling lotuses, who was ere this
protected by Raghava and Lakshmana, is now being guarded by Rakshasees
having terrible eyes, under the trees. Being harassed with continued
miseries, the daughter of Janaka hath lost all her beauty like unto a
water-lily crushed with frost, and hath come by a miserable plight like
unto a doe seperated from her mate. The branches of the _Asoka_ trees,
lowered down with flowers are as if enhancing her grief as also the Moon
of many thousand rays, at the expiry of the winter." Having reflected
thus and arrived at the conclusion that she was Sita, that powerful
leader of monkeys gifted with velocity stationed himself on that tree.
SECTION XVII.
Thereupon the Moon, white as water-lily and of clear appearance
proceeded far down the welkin like unto a goose traversing the blue
waters. With a view to befriend him, the Moon of clear rays, sprinkled
the Wind-God's son, with cool beams. And thereupon he beheld Sita,
having a moon-like countenance, plunged in grief like unto a laden boat
sunk in water. While beholding Vaidehi, Hanuman,the son of Maruta,
observed at some distance, a number of grim-visaged Rakshasees. Some had
one ear, some one eye, some had big ears some were without ears; some
had formidable ears and some had a nose projecting upwards. And some had
the upper part of their bodies unusually long and bulky, some had a long
and slender neck, some had dishevelled hair, and some one's person was
so thickly covered with hairs, that she appeared to have been cloaked in
a blanket. Some had long ears some had a long forehead, some had a long
belly, some had long breasts; some had long lips; some had their lips
and chins stuck together, some had a long countenance and some had long
knees. Some one was of short stature, some were tall, some crooked, some
grim-visaged, some dwarfish, some one was of terribly dark colour; some
had a disfigured countenance; some had coppery eyes and a fearful face.
Some were terrible-looking, some copper-colored, some black, some angry
and some fond of quarrelling with each other; and some had iron darts,
hammers and mallets in their hands. Some had a face like that of a boar,
some had a face like that of a deer, some like that of a tiger, some
like that of a buffallo, some like that of a goat, and some like that of
a jackal; some had legs like those of a camel, some had those of an
elephant, some those of a horse and some had their heads placed on their
breasts. Some one had only one hand some had only one leg. Some had ears
like those of a horse, some like those of a cow, some like those of an
ass, some like those of an elephant and others had ears like those of a
lion. Some had very big noses, some had crooked and others were without
any; some had noses like those of an elephant and others had their noses
on their foreheads. Some had their legs like those of elephants some had
very huge legs; some had like those of a cow, some had on their legs
locks of hair like unto pillars, some had a terribly huge head, some had
big breasts and others had spacious bellies, Some had faces and eyes
beyond ordinary proportions. Some had a long face and tongue. And some
had the face of a goat, some that of an elephant some that of a cow,
some that of a boar some that of a horse and some that of an ass. Some
of the Rakshasees were grim-visaged and some hot-natured, quarrelsome
and had darts and maces in their hands. And some terrible Rakshasees of
disfigured countenances, had smoky-coloured hairs. And they were all
continually drinking wine--always fond of liquor and meat, and all their
bodies were sprinkled with blood for their living on gore and flesh. And
that foremost of monkeys found all these grim-visaged Rakshasees seated
around that mighty tree enveloped with branches. And the graceful
Hanuman observed at the foot of that tree that worshipful and blameless
daughter of the king Janaka. She was bereft of all effulgence, racked
with grief and all her hairs were soiled with dirt. She appeared like a
star fallen down on the earth on the wane of virtue. And famed though
she was all over the world for her chastity, it was difficult for her
now to see her husband. She had no excellent ornaments--her attachment
unto her husband was the only ornament. She was imprisoned by the lord
of Rakshasas and separated from all her friends, she appeared like a
she-elephant separated from her band and bound and attacked by a lion,
and like the rays of the Moon enveloped with clouds at the expiry of the
rainy season. Her beauty was greatly faded (in consequence of her
husband's separation) like unto a stringed instrument for want of a
player. And ever engaged in her husband's welfare she was thoroughly
unworthy of being brought under the control of the Rakshasas. Being sunk
in the abyss of grief and encircled by those Rakshasees she appeared in
the forest of Asoka like unto Rohini possessed by Rahu. And Hanuman
beheld her there like a creeper divested of flowers. And having her
person soiled with dirt and shorn of all ornaments she appeared in her
hidden grace like unto a lotus covered with clay. And the monkey
Hanuman, beheld that damsel, having the eyes of a young antelope,
clothed with a soiled and shattered cloth. And though the countenance of
that worshfpful one was shorn of all grace, her heart did not loose its
loftiness in consequence of her husband's prowess. And Sita, of
dark-blue eyes, was protected by virtue of her own character. And
beholding Sita, having the eyes of a young antelope, and terrified and
casting her looks hither and thither like a hind and burning down the
trees enveloped with leaves by her breath; like unto a mass of grief and
an upheaval of sorrow; having well-proportioned limbs, and appearing
graceful without ornaments, Maruti attained to an excess of delight. And
beholding her having inebriete eyes, Hanuman shed tears of delight and
bowed unto Raghava. And having offered his obeisance unto Rama and
Lakshmana the powerful Hanuman, greatly delighted in seeing Sita;
remained there hidden.
SECTION XVIII.
And beholding the forest filled with flowery trees and desiring to have
a full view of her, he, well-nigh, spent the night. And at that late
hour of the night, he heard the chantings of the Vedas by the Rakshasas,
conversant with the six supplementary parts of the Vedas,[320] engaged
in the performance of sacrificial rites and knowing Brahma. And
thereupon the mighty Ten-headed Rakshasa, having huge arms, awoke with
the sounds of those auspicious instruments pleasant unto ears. And
awaking, that great and powerful lord of Rakshasas, having his cloth and
garlands loosened, began to think of Vaidehi. And that Rakshasa, puffed
up with pride, was passionately attached unto her and so he could not
restrain his amour in him. And so adorned with all ornaments, he,
casting his looks on the roads containing jewelled and golden gates and
appearing in grace, entered the forest of Asoka, filled with various
trees containing fruits and flowers of all seasons and with ponds;
beautified with various flowers; variegated with inebriete and wondrous
birds; filled with various beautiful wolves; thronged with various deer
and covered with fruits fallen on the earth. And one hundred damsels
followed in the train of the son of Pulastya[321] like unto the damsels
of the celestials and Gandharvas following Mahendra. And among those
fair ones, some carried _chowries_ and some fans. And some carrying
water in golden jars headed the train while others carrying the golden
throne covered with a coverlet followed it. And a favourite damsel
carried in her right hand a jewelled drinking bowl filled with wine. And
another carrying the white umbrella having golden ribs resembling the
full moon and goose, followed in the train. And in this wise the
excellent wives, of Ravana, having their eyes rendered sleepy with sleep
and wine, followed their heroic husband like unto lightnings following
the cloud. Their necklaces and _keyuras_ were displaced, paste faded,
hair dishevelled and they had drops of sweat on their faces. With sleep
and intoxication, were reeling those fair ones of beautiful
countenances, having their hairs with garlands disbanded and their
persons wet with perspiration. And in this way those beloved wives, (of
Ravana) having inebriete eyes, followed, out of amour and reverence,
their husband. And their mighty husband, brought under the control of
amour and having his mind firmly attached unto Sita, proceeded slowly.
And that monkey, son of Maruta, heard the sound of _kanchees_ and
_nupuras_ of those excellent damsels. And the monkey Hanuman also beheld
Ravana, of extraordinary deeds and of inconceivable prowess and
strength, at the gate. His whole body was seen on all sides by the light
of the lamps lighted with perfumed oil and carried by the Rakshasees
before. He was inflamed with amour, pride and haughtiness and his
expansive eyes were coppery and idle. And he appeared like Cupid himself
just appearing in view, leaving behind his bow and arrows. And holding
his excellent robe, covered with flowers, washed, set with jewels and
white as the foam of the churned nectar, he placed it in its proper
place. And Hanuman, hiding himself on the tree, in the midst of many
leaves and flowers, tried to recognise him as he approached. And
beholding him, that foremost of monkeys saw that highly famous king
Ravana, surrounded by his excellently beautiful and youthful wives,
enter that forest of enjoyment filled with birds and animals. There was
a warder by name Sankukarna in that forest--highly powerful, wearing
various ornaments and addicted to drinking. And by him was seen that
lord of Rakshasas--the son of _Visravasa_. And that highly energetic
monkey beheld that effulgent (Ravana) surrounded by excellent damsels
like unto moon encircled by stars. And beholding him the monkey
reflected--"This must be Ravana--for he is the person whom I saw
sleeping in an excellent apartment in that city." Thinking this, that
highly effulgent son of Maruta--Hanuman leaped (high upon another
branch). And effulgent as he was, that highly intelligent monkey hid
himself on a branch covered with leaves, being unable to stand before
the effulgence of that Rakshasa. And Ravana proceeded in that way, being
anxious to behold the blue-eyed Sita, having spacious breast, excellent
hips and a lock of black hair.
[320] Grammar, Prosody, astronomy, pronounciation, the meaning of the
unusual terms and the ritual of the Hindu religion.--T.
[321] Refers to Ravana, Pulastya being his father--T.
SECTION XIX.
And thereupon beholding Ravana--the lord of Rakshasas, gifted with youth
and beauty and adorned with an excellent dress, that excellent and
blameless daughter of a king, Vaidehi, trembled like unto a plantain
tree shaken by the wind. And having covered her belly with her legs and
her breast with her hands, that one, having charming colour and
expansive eyes, cried aloud. And arriving there the Ten-necked one
beheld Vaidehi, guarded by the Rakshasees, poorly, racked with grief
like unto a boat sunk in an ocean. Subject to hard penances, she, seated
on the bare earth, appeared like a branch of a tree fallen on the
ground. Her limbs, where she used to wear ornaments, were covered with
dirt and albeit worthy of ornaments, appeared without any like unto a
lotus covered with clay and therefore shining very indistinctly. And she
was proceeding as it were unto that lion of a king--Rama, knowing his
own-self, in her mind's charriot drawn by the horses of resolution. And
not beholding the end of her grief, that damsel, attached unto Rama, was
keeping alone and reduced to a skeleton and overwhelmned with anxious
thoughts and grief. And she was troubled like unto the daughter-in-law
of the lord of serpents, of impeded course by means of incantations, and
stricken with grief like unto Rohini, possessed by _Ketu_. And although
born in a pious family, well behaved and good-natured and married
according to their rites, she appeared to have been sprung from a low
race and wedded according to their base ceremonials. She seemed like
mighty fame disappearing, like respect disregarded, like intellect
waning and hope disappointed; like a sacred altar trampled, like royal
mandate disobeyed, like the quarters burnt by a fire-brand; like
offerings unto God soiled; like the disc of the full-moon stricken with
darkness, a lotus distressed, an army without a leader; like the ravs of
the moon enveloped with gloom, like a river of shallow water, like a
sacrificial altar possessed by an outcast, like the flame of fire
extinguished; like water fowls terrified and lotuses disturbed and
petals crushed by the trunks of elephants. And her grace greatly
famished by the absence of her husband she appeared like a river whose
liquid contents were dried up. And not cleaning her limbs she appeared
like a dark night. And that one of graceful limbs, tender and worthy of
living in a jewelled abode, being stricken with grief, seemod like a
dried lotus-stalk just extracted from its bed. And she like the
daughter-in-law of the lord of elephants, caught, separated from her
band and tied to a pillar, was overwhelmed with grief and was sighing
again and again. A long lock of dark-blue hair, taken not the least care
of, was on her back; and with this she appeared like unto the earth
covered with dark-blue forests at the expiration of the rainy season.
With fasts and grief, anxiety and fear, she was greatly weakened and
reduced and gave up eating and took recourse to asceticism only.
Stricken with grief, she seemed to have been offering prayers unto that
foremost of Raghus for the destruction of the Ten-necked one, like those
unto the deities with folded hands. And beholding blameless Maithilee,
having expansive eyes with beautiful eye lashes, greatly attached unto
Rama, and weeping, Ravana tempted her for his own destruction.
SECTION XX.
Whereupon Ravana, with sweet words amd gestures, expressed his own
desire unto Sita, poorly, deprived of joy, encircled by Rakshasees and
leading the life of an ascetic. "O thou having thighs like the trunks of
elephants, while thou hast, beholding me, hidden thy breast and belly,
perhaps thou art afraid of exposing thy person unto me. I do long for
thee, O thou having expansive eyes; do thou esteem me, O my dear one, O
thou gifted with all accomplishments and pleasant unto all persons. O
Sita, here is no human being or any Rakshasa assuming shapes at will, do
thou therefore renounce all fear from me. O timid damsel, for certain it
is the virtue of the Rakshasas that they always visit others' wives or
come by them by force. In spite of this, O Maithilee, I do not touch
thee for thou art not under the influence of amour--but for me, I am
completely under its sway. Do not fear me, O worshipful damsel, confide
in me, O my beloved one, and become attached unto me. Do not give way to
grief. A single lock of hair, to lie down on earth and useless
fast--these do not become thee. Attaining me, O Maithilee, do thou enjoy
excellent garlands, sandal, ornaments, costly wines, beds, seats, songs,
dancing and music. Thou art a jewel of a female; do thou not therefore
remain in this guise. Put on thy ornaments therefore. How shalt thou
remain unadorned obtaining me, O thou of a beautiful figure? This thy
beautiful youth is passing away, which like the current of a river when
once gone, doth not turn back. O thou of a fair look, having created
thee, the artist of Gods, the maker of celestial beauties, hath ceased
from his work, for a match of thy beauty I find in none. Who is there, O
Vaidehi, who can withstand the influence of amour, getting thee, gifted
with beauty and youth? (What of others) even Brahma, the grand-father of
the celestials, is moved. O thou having a moon-like countenance, and
well-developed lips, whatever limbs of thine, I behold, I find my gaze
fixed therein. O Maithilee, do thou become my spouse, and renounce this
delusion. Do thou become the foremost queen of all my excellent wives. O
timid one, all the jewels that I have collected from the three worlds,
and all my kingdom I shall confer on thee. O sportive damsel, for thy
satisfaction, I shall conquer the whole earth, engarlanded by many
cities and bestow it upon Janaka. Find I none on this earth who can
withstand my prowess. Do thou behold my matchless prowess in battle. The
celestials, and Asuras are incapable of withstanding me, defeated as
they were by me in battle and their pennons struck down. Do thou
therefore desire me to-day, dress thyself in excellent robes and adorn
thyself in beautifully brilliant ornaments. I shall behold thy dazzling
beauty when adorned with ornaments. For pity unto me, do thou embellish
thyself with ornaments, O thou of a graceful countenance. O timid
damsel, do thou, at thy pleasure, enjoy all sorts of comforts and
luxuries, and do thou, as thou desirest, confer wealth and land on
others. Do thou confiding in me, ask for thy wished-for objects and do
thou command me like unto an unmannerly damsel. Thou shalt, by asking
favours from me, satisfy the desires of thy friends. O gentle lady, O
thou of great renown, do thou observe my prosperity. What shalt thou do
with Rama, wearing bark, (O thou of pleasant presence. Rama hath ceased
from his endeavours for gaining victory. He hath lost all his beauty,
lives in the forest, is engaged in observances and always lies down on
earth. I fear whether he is living still. O Vaidehi, Rama shall not be
able to see thee like unto the rays of the moon covered with blue clouds
preceded by _Valakas_.[322] Raghava shall never get thee back from my
hands, like unto _Hiranyakasipu_ unable to regain his wife _Keerti_ from
Indra. O thou of beautiful teeth, O thou having beautiful eyes, O
sportive damsel, O timid one, thou dost steal my mind like unto Garuda
catching serpents. Beholding thee, wearing a shattered silken cloth,
slender and without any ornaments, I do not find any attachment in my
own wives. O daughter of Janaka, do thou exercise, thy supremacy, over
all my wives, living in my seraglio and gifted with all accomplishments.
O thou having black hair, all my wives are foremost in beauty over the
three worlds. And they shall all attend thee like unto Apsaras waiting
upon the Goddess of wealth. O thou having beautiful eye brows and
well-developed hips, do thou, along with me, enjoy at thy pleasure all
the wealth and riches of Kuvera.[323] O worshipful damsel, in
asceticism, strength or prowess, wealth or fame, Rama is not my equal.
Do thou therefore at thy pleasure drink, enjoy and eat. I shall confer
on thee wealth and the whole earth. Do thou satisfy all thy desires in
me, O fair damsel, and let thy friends be satisfied in thee. And adorned
with a beautiful golden necklace, O timid lady, do thou at thy pleasure,
range with me, in the forests, situated on the bank of the ocean, and
filled with flowery trees and black bees."
[322] A kind of crane.--T.
[323] The God of wealth or Pluto in Greek myth.--T.
SECTION XXI.
Hearing those words of that terrible Rakshasa, Sita, stricken with grief
and of feeble voice, slowly replied-- Racked with grief, engaged in
asceticism and weeping, Sita began to tremble. And that excellent
damsel, devoted unto her husband, began to think of him. Placing a twig
before, that one, of beautiful smile, said--"Do thou take back thy mind
from me and place it in thy own wives. Like unto a sinner unworthy of
praying for final emancipation, it doth not behove thee to expect to
come by me. Devoted unto one husband I shall never perpetrate such an
iniquitious act. I am born in a high and have been married in a pious
family." Having accosted Ravana thus, the well-known Vaidehi, turning
her back, again spake unto him, saying-- "I should not live with thee
since I am another's wife and chaste. Have thy eyes always on religion
and do thou follow in the track of piety. Like unto thine own wives,
others' are worthy of being protected by thee, O ranger of the night.
Making an example of thee, do thou enjoy with thy own wives. Forsooth
those vicious-minded, those of agitated senses, who are not satisfied
with their own wives, are brought to misery by others' wives. (Methinks)
there are no pious men here and even if there be any thou dost not
follow him since thou hast such an adverse understanding, against human
practice and usage. Or the considerate people have spoken the truth, but
thou, for the destruction of the race of the Rakshasas, considering that
false, hast not followed it. Wealth, kingdom and cities--all are brought
to naught when they are placed at the hands of a vicious and illiterate
king. Obtaining thee, (therefore) as her king and for thy folly only,
this city of Lanka, abounding in jewels, shall soon be ruined. O Ravana,
every one delighteth in the destruction of that inconsiderate being, who
bringeth about his own destruction and is engaged in the perpetration of
evil deeds. And in this way, thyself, the perpetrator of vicious acts,
meeting with thy end, those persons who had been tyranized by thee,
shall, delightedly, say--"Oh! blessed are we since this terrible
(Rakshasa) hath met with his end. With wealth or riches thou shalt not
be able to tempt me. As the rays of the sun belong to him, so I am
Raghava's only. Having laid my head on the beautiful arms of that lord
of men, how shall I place it again on another's? Like unto the knowledge
of one God monopolized by the Brahmanas only, I am the spouse of that
lord of earth only, cognisant of higher truths and marrying me according
to the pious ceremonials. May good betide thee, O Ravana. Do thou take
me unto Rama, stricken with grief as I am, like unto a she-elephant
anxiously waiting in the forest brought to the lord of elephants. It
behoveth thee to make friends with Rama, that best of men, if dost thou
desire to maintain thy empire and dost not wish to bring about thy own
destruction. It is known to the world, that Rama knoweth well the
sanctions of religion and is kind unto them who seek his shelter. Do
thou seek his friendship, if dost thou wish to maintain thy life. Do
thou propitiate him therefore who is kind to his dependents and it
becometh thee to take me respectfully unto him. Thou shalt meet with thy
well-being if dost thou in this wise confer me on that best of Raghus.
And mighty is the disaster that shall befall thee, if dost thou follow
any other procedure. Thunderbolt, even, when hurled, may leave thee,
Death himself may overlook thee--but there is no safety for thee, if
Raghava. the lord of men is enraged. Thou shalt hear the terrible sound
of the twang of Rama's bow, like unto the sound of the thunderbolt
hurled by Indra. Soon shall arrows, bearing the names of Rama and
Lakshmana and having fiery heads like those of snakes, alight here. And
covered with _kanka_ leaves they shall undoubtedly cover the whole city
and devastate it by destroying all the Rakshasas. Like unto Garuda
pulling up the snakes, the Garuda-like Rama shall pull up thy snake-like
Rakshasas. And like unto Vishnu recovering the effulgent Sree (the
Goddess of wealth) from the Asuras, by crossing over the three worlds
with three foot-steps, my husband, the conqueror of foes, shall recover
me from thee. Janasthana hath been devastated, the host of Rakshasas
hath been killed, and thou hast been disabled. Truly thou hast
perpetrated an impious deed. O Rakshasa, those two lions among men going
out to enquire about the illusive deer, I was ravished by thee, entering
the empty hermitage, O vile wight. And like unto a dog incapable of
standing before a tiger, it would have been impossible for thee, to wait
there in the presence of Rama and Lakshmana. If dost thou engage in
conflict with them, thy wealth and friends shall be of no avail unto
thee (and thou shalt be dis-comfitted) like unto one-handed Asura Vitra
by the two handed Indra.[324] Soon shall my husband, with the assistance
of Lakshmana, draw out thy life with arrows, like unto the sun drying
up, by his rays, shallow water. Whether dost thou repair to the abode of
Kuvera, or whether dost thou, terrified, take refuge unto the assembly
of Varuna, thou shalt, for certain, be destroyed by the son of
Dacaratha, like unto a mighty tree broken down by thunderbolt.
[324] The allusion is--the mighty Asura Vitra fought with Indra for a
long time even after he had his one hand chopped off.--T.
SECTION XXII.
Hearing those harsh accents, that lord of Rakshasas, replied unto Sita,
of comely presence, with the following unpleasant words--"It is
generally found on earth that the more a woman is courted by a man, the
more she is brought under his influence. (But for thee) the more kindly
I have been behaving towards thee, the more roughly I have been treated.
Truly doth my love for thee keep in control the wrath like unto a good
charioteer restraining the swerving stead. O mighty is _amour_ unto men,
for on whom this _amour_ falleth, albeit she is an object of wrath,
becomes an object of kindness and affection. O thou of fair countenance,
it is for this reason, that I do not destroy thee, although thou, who
art engaged in false asceticism, art worthy of being killed and
dishonored. O Maithilee, for each and every one of all those harsh words
which thou hast used by me, dost thou deserve death." Having spoken thus
unto Vaidehi, Ravana, the lord of Rakhasas, having his wrath subdued,
again bespake Sita: "I shall wait for those two months, of which I have
made a contract, after which thou shalt have to share my bed, O thou of
a comely presence. And even then if thou dost refuse to regard me as thy
husband, my cooks shall mince thy limbs with steel and serve thee for my
morning meal." Beholding the lord of Rakshasas remonstrate with the
daughter of Janaka in this wise, the daughters of the celestials and
Gandharbas became exceedingly sorry. Some with lips, some with eyes, and
some with gestures of their faces, they all consoled Sita, thus
distressed by that Rakshasa. And thus consoled by them, and being proud
of her good conduct and her husband's heroism, Sita thus addressed
Ravana, the lord of Rakshasas, "Forsooth there is no person in this city
who desireth thy welfare and therefore preventeth thee from such an
impious deed. Who is there in the three worlds, who even dcsireth me in
mind, who am the spouse of the virtuous-souled (Rama) like unto Indra's
Sachee. O thou the vilest of the Rakshasas, for using those vicious
words towards the spouse of Rama, of immeasured prowess, repairing
whither shalt thou escape vengeance? Like unto an infuriated elephant
encountering a hare in the forest, thou shalt O Vile! a hare as thou
art, meet with that elephant-like Rama. Thou art not ashamed of railing
that lord of Ikshwakus, so long as dost thou not come within his ken. O
base! why do not thy grim, terrible, coppery eyes, looking so viciously
at me, fall down on earth. O vicious wretch, I am the spouse of that
virtuous souled (Rama) and daughter-in-law of Dacaratha--using these
vile words towards me, why dost not thy tongue fall off? O Ten-necked
one, I can instantly reduce thee to ashes but for Rama's mandate and my
ascetic observances. Thou couldst not have ravished me in the presence
of the highly intelligent Rama. And undoubtedly for thy destruction this
hath been brought about by God. Thou art heroic and Kuvera's brother and
great in prowess, why didst thou then take me by stealth after
despatching Rama away from the hermitage?" Hearing those words of Sita,
Ravana, the lord of Rakshasas, whirling his grim eyes, looked towards
the daughter of Janaka. He was like unto a mass of blue clouds and his
arms and necks were long and spacious. He was gifted with elephantine
gaits and his tongues and eyes were sharp and flaming. The top of his
crown was shaking and he had charming garlands around his neck and his
person sprinkled with paste. He had crimson-coloured garlands and
clothes on and his charming arms were adorned with ornaments. Encircled
with a sword-belt around his waist he appeared like unto Mandara,
entwined by a snake at the time of the churning of the ocean. With his
two plump arms, that lord of Rakshasas appeared like unto the hill
Mandara with its two huge summits. And adorned with a pair of
_Kundalas_[325] resembling the newly risen Sun he looked like a hill
covered with two Asoka trees enveloped with crimson flowers and leaves.
He was like unto _Kalpa_[326] tree and spring incarnate. And albeit
adorned, he looked terrible like unto a _Caitya_[327] on the
cremation-ground. And having his eyes red hot with ire, sighing again
and again like unto a snake and casting his looks upon Sita, Ravana
addressed her again, saying,--"O thou following asceticism, this thy vow
is without any meaning and beyond the pale of morality. Even shall I
destroy thee to-day like unto the Sun dispelling darkness with his
rays." Having thus addressed Maithilee, the inimical king Ravana cast
his looks towards the grim-visaged Rakshasees. And among those
Rakshasees, some had huge ears, some had ears like those of kine, some
had ears as long as arms, some had long ears and others were without
any. And some had legs like those of an elephant; some had like those of
a cow and some had legs covered with hairs. And some had one eye, some
had one leg, some had capacious legs and some were without any. And some
had huge heads and necks and some had breast and belly beyond
proportions and some had faces and eyes above human size. Some had huge
tongues and nails. And some were without noses. And some had leonine
faces, some had faces like those of kine and some had those of boars.
And casting his look towards such Rakshasees, he said--"Ye Rakshasees,
do ye all endeavour to bring Sita, the daughter of Janaka, under my
control. By good or bad conduct, by conciliation or gift, by threat or
blandishment, do ye so endeavour as Vaidehi's soul might be bent unto
me." And having ordered thus again and again, that lord of Rakshasas,
stricken with amour and ire, addressed Sita, roaring fiercely. And
thereupon approaching speedily and embracing the Ten-necked one, one
Rakshasee named Dhanyamalini bespake him:--"Do thou sport with me, O
great king. What shalt thou do with her?--O lord of Rakshasas--a human
being,poorly and of a pale countenance. O great king, forsooth, the
celestials have not destined for her enjoyment all those objects which
thou hast procured by thy prowess. And again he who desireth for an
unwilling dame burneth his own person--and he who desireth for a willing
damsel, attaineth excess of delight." Having said this, the Rakshasee
took away Ravana by force. And that Rakshasa too, resembling a mass of
clouds, laughing, turned back. And that Ten-necked one, strode away as
if shaking the whole earth and passed within (his queen's) abode
resembling the effulgent Sun. And encircling Ravana those daughters of
celestials Gandharbas and Nagas, entered into an excellent abode. And
having remonstrated with and left behind, the firm and pious Sita with a
trembling person, Ravana, possessed by amour entered into his own
palace.
[325] A kind of ornament worn on ears.--T.
[326] A fabulous tree granting everything desired.--T.
[327] A monument or sculpture raised in honor of a deceased person on
the site of a funeral pyre.--T.
SECTION XXIII.
Having spoken thus unto Maithilee and commanded the host of the
Rakshasees, Ravana, a terror unto his enemies, went away. And after that
lord of Rakshasas had gone away and entered his inner apartment, the
hideous Rakshasees drew near Sita. And approaching Sita that terrible
host, almost faint with ire, addressed Vaidehi with the following harsh
words--"Thou dost not regard it highly, Sita, that thou shalt become the
chosen wife of that high-souled, and great Ravana, the Ten-necked son of
Pulastya." Thereupon another Rakshasee name4 Ekjata, with eyes rendered
coppery with ire, addressing Sita, having a small navel,
said,--"Pulastya is the fourth of the six Prajapatis,[328] a mind-born
son of Brahma and celebrated in the world. And the glorious ascetic, by
name Bishrava. was the mind-born son unto Pulastya, effulgent like unto
Prajapatis. O large-eyed damsel! Of Visrava came Ravana terrible unto
his enemies. And it behoveth thee to become the consort of that lord of
Rakshasas. Scorn not the words I say unto thee, O thou of comely
presence." Thereupon another Rakshasee named Harijata, having the eyes
of a cat, and whirling them with ire, said--"It becometh thee to be the
wife of that lord of Rakshasas who smote the thirty three celestials and
their lord in battle. Dost thou not desire to be his wife, who is
heroic, of indomitable prowess and who doth not turn back in battle? And
turning away in scorn from his beloved wife, highly esteemed, the mighty
king Ravana, desireth for thee. And leaving his inner apartment enriched
with thousand of females and adorned with various jewels, Ravana shall
adore thee." And then followed another Rakshasee by name Bikata--"The
king, who by his terrible prowess subdued the Gandharbas[329] and
Nagas[330] in battle, hath stood by thee. O foolish damsel, why dost
thou not wish to be the consort of that high-souled lord of
Rakshasas--Ravana, gifted with wealth and riches." And then followed
another Rakshasee named Durmukhee.-- "Why dost thou not approach him, O
thou having expansive eyes, by whose fear, the sun doth not shine, and
the wind doth not blow. O dame, why dost thou not wish to be the consort
of Ravana, the lord of Rakshasas, at whose command the trees shower
blossoms and the hills and clouds pour down water. Why dost thou not
make up thy mind to be the wife of Ravana? O damsel, O worshipful dame,
we have spoken thus for thy welfare. Do thou comply with our request or
thou shalt surely die,"
[328] Prajapitis are the lords of the created beings first created by
Brahma.--T.
[329] Heavenly singers and musicians who belong to the heaven of
Indra.--T.
[330] Serpent-gods who dwell in the regions under the earth.
SECTION XXIV.
Thereupon all those Rakshasees, having terrible faces again and again
pursued Sita with reproaches rough and rude.--"Why dost thou not desire,
O Sita, to live in his inner apartment, liked by all and abounding in
costly bedsteads. O woman, thou regardest highly to be the wife of a
man. Do thou turn back from Rama--thy desire shall never be satisfied.
Do thou spend happily thy days with our lord--Ravana, the Rakshasa
chief, who makes his own the treasures of the three worlds. Thou art a
woman, O thou of comely presence, and therefore doth thy fancy cling to
Rama, O thou of a blameless countenance, who is a man, deprived of his
kingdom, overwhelmed with disasters and hath his desires frustrated."
Hearing the words of those Rakshasees, the lotus-eyed Sita, with her
eyes full of tears said.--"What ye have all said and which is against
human usage and vicious, doth not find place in my mind. A woman cannot
be the wife of a Rakshasa. Eat me up if you will, I will never follow
your words. Poor or deprived of kingdom, he who is my hunband, is my
preceptor. I am ever devoted unto him, like Subarchala[331] unto the
Sun. Like unto the great Sachi standing by Sakra, Arundhuti by
Vashishta, Rohini by the Moon, Lopamudra by Agastya, Sukanya by
Chyabana, Sabitree by Satyabana, Sreematee by Kapila, Madayantee by
Sandasa, Keshinee by Sagara and Damayanti the daughter of the king Veema
by her husband Nala, I shall ever remain devoted to my husband Rama, the
foremost of the descendants of Ikshawku." Hearing the words of Sita, all
those Rakshasees despatched by Ravana, almost beside themselves with
ire, again covered her with reproaches rough and rude. And Hanuman
remained all along speechless and hidden on the _Shingshapa_ tree. And
that monkey heard all those demons remonstrate with Sita in this way.
And those, influenced with ire, approached the trembling Sita and
encircling her, licked again and again their long and burning lips. And
taking up instantly spears, they exceedingly wroth, menaced her,
saying--"She is not worthy of having Ravana, the lord of the Rakshasas,
as her lord." Being thus remonstrated with by those terrible Rakshasees,
that excellent damsel, shedding tears, neared the _Singshapa_ tree. And
the large-eyed Sita, encircled by the Rakshasees, remained there sunk in
grief. And all those hideous demons, showered reproaches, from all
sides, on her, greatly reduced, of a poorly countenance, and wearing a
soiled cloth. Thereupon a grim-visaged demon, angry, having hideous
teeth and a huge belly extending downwards, by name Vinata, spake,
saying:--"O Sita, thou hast shown enough of attachment towards thy
husband. But, O gentle dame, excess of any thing tends to evil. We are
satisfied. And may good betide thee! Thou hast acted worthily like a
woman. Do thou hear, O Maithilee, what I say for thy welfare. Do thou
accept, Ravana, the lord of the Rakshasa host, as thy husband. He
withstands powerfully his enemies like unto Vasava, the lord of the
celestials, charitable, kind unto all, and sweet-speeched. And forsaking
Rama, a poor wight, do thou take Ravana (as thy husband). Having thy
person sprinkled with celestial paste and adorned with excellent
ornaments, do thou from to-day O Vaidchi, O thou of comely presence,
become the queen of all the worlds, like unto Sachee of the lord of the
celestials and _svaha_[332] of the fire. What shalt thou do with Rama, O
Vaidehi, poor and of limited life? This is what I say and if dost thou
not follow it we shall all instantly banquet on thee." And thereupon
another Rakshasee named Vikata, having her breast hanging long,
exercised with ire, and clinching her fist, addressed, roaring, Sita--"O
foolish daughter of the king of Mithila, we have put up with all thy
foolish words only out of compassion, and because thou art a feeble
being. It will not lead to thy well-being if thou dost not hear our
words. Thou hast been brought here, the other side of the ocean,
difficult of being approached by others. Thou hast come within the
terrible abode of Ravana O Maithilee, and hast been shut up in his room
guarded by us all. And even, Purandara's[333] self cannot save you. Do
thou therefore hear, O Maithilee, my well-meaning words. Why dost thou
shed tears? Renounce thy useless grief. Do thou become happy and
delighted, renouncing thy continued melancholy. Do thou sport, O Sita,
at thy pleasure, with the lord of the Rakshasas. We know, for certain, O
timid damsel, that the youth of the females, is very transient. And so
long as thy youth doth not fade, do thou pass thy days happily, O thou
having inebrite eyes, with the lord of Rakshasas, in picturesque
gardens, and mountain forests. Do thou take, O fair damsel, Ravana, the
lord of the Rakshasas, for thy husband, and thousands of females shall
be placed at thy service. If dost thou not follow, what I say, O
Maithilee, I shall taking out thy heart, banquet on it." Thereupon
another grim-visaged Rakshasee, named, Chandodora, shaking her terrible
spear, said--"Beholding this Sita having the eyes of a young antelope
and her breast trembling with fear, my earnest desire, as I am
_enciente_, hath been to banquet on her large eyes, lever, spleen, her
plump hands, heart, other limbs and head." Thereupon another Rakshasee
named Praghasa said--"I shall grind the throat of this cruel woman. What
are you doing, sitting there? Ye shall then relate unto the king that
the woman is dead. And undoubtedly he shall say 'Do ye eat her up.'" And
thereupon another Rakshasee named Ajamukhee said "I do not like
quarrels. Let us all divide her into equal portions. Bring soon our
favourite drink and various garlands." Then followed another Rakshasee
by name Surpanakha,--"I do fully concur with what Ajamukhee hath said.
Bring soon wine, the remover of all griefs. Banquetting on human flesh I
shall dance before the queen Nikumbhila." Being thus threatened by those
grim-visaged Rakshasees Sita, resembling the daughter of a celestial,
renouncing patience, began to weep.
[331] The wife of the sun.--T.
[332] An exclamation used in making an oblation to the Gods. A
personification of the preceding as the wife of fire and Goddess
presiding over burnt offerings.--T.
[333] Another name of Indra--the lord of the celestials.--T.
SECTION XXV.
And those hideous Rakshasees thus threatning her with reproaches rude
and rough, the daughter of the king Janaka began to weep. And being thus
addressed by those Rakshasees, Vaidehi, of subdued soul, being greatly
terrified, said, having her voice choked with vapour,--"A woman can
never be the wife of a Rakshasa. Eat me up if you will, I shall never
follow your words." And being surrounded by the Rakshasees and
threatened by Ravana, Sita, resembling the daughter of a celestial,
stricken with grief, could not console herself. And trembling, she
shrank from their presence like unto a strayed fawn surrounded by
wolves. And resorting to a flowery branch of an _Asoka_ tree, she sunk
in grief, thought upon her lord. With tears she bathed her beautiful
breast and oppressed with woe, she could not reach the other bank of the
ocean of grief. Like a plantain tree shaken by the breeze, she shook and
fell down trembling (on the earth). And being afraid of the Rakshasees,
her cheeks forsook their native hue. And herself trembling, her pretty
long lock of hair also shook and appeared like a serpent moving this way
and that. Overwhelmed with grief and beside herself with ire, the
daughter of the king of Mithila, wept and exclaimed sorrowfully,--"O
mother Kausalya! O queen Sumitra! true is the saying of the wise that
death doth never approach untimely the male or the female. Or else I
would not have lived for a moment, separated from Rama and oppressed by
the Rakshasees as I am. Limited is my virtue, and therefore I am to die
the death of a poor deserted thing like unto a bark driven by the blast
in the midst of the ocean. Debarred from my husband's sight and tortured
by the hideous demons, I shall sink, oppressed with woes, like unto the
banks of a river, washed by the water. Oh blest are they who have been
resting their eyes upon my grateful and sweet-speeched lord of leonine
gaits, having eyes resembling lotus petals! And separated frpm Rama of
subdued soul, it is as difficult for me to breathe as for him who hath
drank up virulent poison. What mighty iniquity had I perpetrated in my
previous existence that I have met with this terrible disaster! I wish
to renounce my life under this load of grief--but alas! I am surrounded
by the Rakshasees and cannot meet Rama. Oh! cursed is this subject human
life, that they cannot renounce it even at their pleasure"!
SECTION XXVI.
Saying this, the daughter of the king Janaka, bathed her countenance
with tears and hanging down her head began to lament. And she began to
roll on the earth like unto a colt as if she was mad, possessed by a
devil and had lost her sense. "I, the spouse of Rama, who was drawn away
at a distance by the Rakshasa (Maricha) assuming shapes at will, was
seized and borne away by Ravana. A captive of the Rakshasas, subject to
their terrible threats and taunts, sunk in grief and anxiety,--I desire
not to keep my life. Of what avail are wealth, ornament and life unto
me, who am living in the midst of the Rakshasas and separated from Rama,
of the mighty car? Forsooth my life is made of stone, imperishable and
immortal since it is not riven asunder even by this mighty grief. Woe to
me! who am unchaste and vile and my life is vicious, since breathe I
still in the absence of my lord. What of fixing my fancy on that
night-ranger, my meaner foot even shall not touch him? That (demon) who
is courting me in this terrible way, doth not know himself, his own race
and that I loathe him so much. What more shall I speak unto you, I shall
never consent to Ravana's prayer, I might be rent from limb to limb or
burnt in fire. Raghava is grateful, true, wise and kind. I fear it is
through my ill-luck that he doth not feel pity for me. Will he not take
me back who alone slew the thousands of the Rashasas in Janasthana? I
have been captured by Ravana, a Rakshasa of feeble prowess. Forsooth my
lord is capable of slaying this Ravana in conflict. Will not that Rama
regain me, by whom was killed in the forest of Dandaka, Viradha, the
foremost of the Rakshasa crew? Although situated in the midst of the
ocean, Lanka is unapproachable by others, but Raghava's arrows shall
also reach here. (I am at a loss to ascertain) why Rama of firm prowess,
doth not regain me, his beloved spouse who have been borne away by the
Rakshasa. Methinks Rama doth not know that I am here, or else, powerful
as he is, he would not have put up with this insult. That lord of
vultures, who could have informed Raghava, of my being borne away by the
Rakshasa, was killed by Ravana in the battle. O great was the work done
by him, who, old as he was, for my sake, addressed himself to bring
about Ravana's destruction. If Raghava could know that I was here, he,
exceedingly wroth, would have cleared the earth with his arrows, of the
Rakshasas. He would have then burnt down the city of Lanka, dried up the
deep and blotted out the name and fame of Ravana. And from each ruined
home would have risen the Rakshasa widows' groans and cries like unto
those of mine. And instituting enquiries, along with Lakshmana, he shall
soon reduce Lanka to this plight. And observed by them the enemy shall
not live for a moment. And in no time, shall Lanka, assume the
appearance of a cremation ground, having all her high ways enveloped
with smoke issuing out of the funeral pyres, and filled with vultures.
And soon shall this desire of mine be fulfilled. All these words of mine
do sound improbable now but they all indicate your misfortune. Besides
from these bad omens, that are to be seen here, it appeareth, that Lanka
shall soon be shorn of her grace. The lord of the Rakshasas, the vicious
Ravana being killed, forsooth shall Lanka, divested of wealth, appear
like a widow. This Lanka, which is now full of pious ceremonies, shall,
on the death of the Rakshasas and their master, appear like a
husbandless woman. For certain, shall I soon hear the cries and groans
in every house, of the daughters of the Rakshasas worn with grief. If
that heroic Rama, having dark-blue eyes, comes to know that I am in the
abode of the Rakshasas, the city of Lanka shall be burnt down with his
arrows and shall be stricken with darkness and shorn of grace and all
the foremost of the Rakshasas shall be destroyed. The time which was
appointed by the vile and cruel Ravana, hath arrived. And that vicious
wretch hath resolved to destroy me now. There is no crime which cannot
be perpetrated by those vicious demons. Mighty is the disaster that
shall arise on account of this crime--the Rakshasas who live on flesh do
not know what virtue is. Forsooth shall the Rakshasa serve me for his
morning meal. What shall I do without my lord of comely presence?
Debarred from my husband's presence, stricken with grief and not
beholding Rama, having dark-blue eyes, I shall soon meet with death.
Rama, the elder brother of Bharata, doth not know that I am still alive
or else he and Lakshmana would have ransacked the whole world for me. Or
renouncing his body on this earth for my grief, the heroic elder brother
of Lakshmana, hath repaired to the celestial region. Blessed are the
celestials, Gandharbas, Siddhas and mighty ascetics who are beholding my
heroic lotus-eyed Rama. Or that highly intelligent royal ascetic
deairous of securing piety and freed from the troubles of life, hath no
need of a wife like me. Or people have fancy for what they see and which
disappeateth as soon as the object is out of sight. The ungrateful are
capable of renouncing their love, but not Rama. Or there might be some
folly in me. Or on the wane of my good luck have been separated irom the
excellent Rama. Death is more preferable unto me than life since I have
been separated trom the high-souled heroic Rama, of unblemished
character and the slayer of foes. Or those two brothers, the foremost of
men, laying aside their weapons, and living on fruits and roots, have
been wandering in the forest. Or those two heroic brothers Rama and
Lakshmana, have been, by treachery, put to death, by the vicious-souled
Ravana, the lord of Rakshasas. At this time of distress, I do with all
my heart long lor death,--(but alas!) even death is not approaching me
in this my misery. Oh blessed are those high-souled, great ascetics
abiding by truth and having their senses in control, who have no objects
of love or displeasure. They are not distressed with misery for their
objects of love or grief for them whom they do not love. They are freed
from them and I do bow unto those high-souled ones. Being forsaken by
the beloved Rama, knowing his ownself, and brought under the control of
Ravana, I shall renounce my life."
SECTION XXVII.
Being thus addressed angrily by Sita, some of those Rakshasees, beside
themselves with ire, proceeded to relate this unto the vicious-souled
Ravana. And approaching Sita those grim-visaged demons again addressed
her with words rude and rough. "O vile Sita, O thou bent on committing
sin, we Rakshasees shall to-day devour thy flesh to the best of our
satisfaction." Beholding those vile demons threaten Sita, a Rakshasa
matron, wise and old, named, Trijata cried--"O vile demons, do ye eat
your own persons[334] but do not devour Sita, the daughter of Janaka and
the esteemed daughter-in-law of the king Dacaratha. I dreamt a terrible
dream last night which made my down stand on their end. And in that
dream I foresaw the overthrow of the Rakshasa race and the conquest of
her husband." And being thus addressed by Trijata, those demons,
exercised with wrath and terrified, accosted her with the following
words,--"Do thou relate (unto us) what sort of dream didst thou dream
last night." And hearing those words proceeding from the mouths of the
Rakshasees, Trijata began to describe the dream she had at the latter
end of the night,--"I saw Rama, wearing garlands and clothed in white,
ride in a celestial charriot, along with Lakshmana, made of ivory,
traversing the etherial regions and drawn by a hundred steeds. I saw in
my dream to-night, that Sita, clad in the purest white, appearing on a
snow-white hill beaten by the waves of the ocean, had at last met Rama,
like unto light joined to the Sun. And I again saw Rama and Lakshmana
appear in effulgence, seated on a huge elephant, having four tusks and
resembling a bull. Thereupon those two (brothers), resplendant like unto
the Sun by their own effulgence, and wearing white garlands and clothes,
appeared near Janaka's daughter. And the lotus eyed Janaki, on the top
of the hill situate on the welkin, first fell on the lap of her husband
and then stationed herself on the neck of the elephant guided by her
husband. Then I saw Sita rubbing the Sun and the Moon with her two
hands. And then that best of the elephants, with those two princes and
the large eyed Sita on him, stood high above Lanka. I again saw Rama,
clad in white, and adorned with garlands, ride along with Lakshmana in a
charriot drawn by eight white bullocks. I again saw that highly
energetic, best of men--Rama, having truth for his prowess, along with
his brother Lakshmana and Sita flee to Northern realms, ascending a
celestial flowery charriot resembling (in brightness) the Sun. And I saw
Ravana too, shaved and shorn, besmeared with oil, wearing a crimson
cloth, drinking honey, wearing a garland of Karavira flowers, fall down
on earth from the flowery charriot. And dragged by a woman, shaved,
wearing a red cloth and garlands and sprinkled with crimson paste,
Ravana was again seen by me riding in a charriot drawn by asses. And
quaffing oil, laughing and dancing, that one of agitated senses,
forgetting himself sped on the charriot to the South.[335] And I again
saw Ravana, the lord of the Rakshasas, stricken with fear, fall,
headless, down on the earth. And then rising all on a sudden, and
uttering obscene and inconsistent words like unto a maniac, Ravana
overwhelmed with fear, and amazement, and intoxicated, fell into a mass
of dirt, stinking and resembling the very hell. And again proceeding to
the South he entered into a lake devoid of mud and water. And a dark
woman, clad in a crimson cloth, and bedaubed with mud, dragged the
Ten-necked demon, entwining herself round his neck. Then followed the
mighty Kumvakarna[336] and all the sons of Ravana, shaved and shorn and
besmeared with oil. And they all proceeded southward--the Ten-necked
demon on on a boar, Indrajit[337] on a porpoise, and Kumvakarna on a
camel. I saw only Biveesana, with a white umbrella and accompanied by
four courtiers, range in the welkin. And there was audible in the large
assembly sound of music and stringed instruments. And all the Rakshasas
wearing crimson clothes and garlands, were quaffing oil. I saw the royal
and picturesque city Lanka with her steeds, cars and elephants, drowned
in the ocean, having her gateways and ornamented arches broken. And in
Lanka, covered with dust, Rakshasa women, laughing; and making terrible
sound, were engaged in quaffing oil. I saw all the leading
Rakshasas--Kumvakarna and others, dark-hued and wearing crimson clothes,
emerged in an abyss of cow dung. Do ye therefore fly at some distance,
and will find that Raghava shall regain Sita. And exercised with ire he
shall destroy you all along with the Rakshasas. Raghava shall never
brook, his esteemed and beloved spouse, living in the forest, being
taunted and threatened by you. No more with rough words therefore; do
you console the lady and humbly pray her to forgive you. This I think
proper. Surely shall she, divested of misfortune, be reconciled to her
beloved and excellent husband, regarding whom, in her misery, I have
dreamt such a dream. Ye Rakshasees! You have threatened her, do ye
implore her forgiveness--no more with harsh words. Forsooth, from
Raghava shall proceed the mighty disaster of the Rakshasas. If
Maithilee, the daughter of the king Janaka, be pleased with you (for
your imploring her forgiveness) you might be saved from the mighty
disaster. I do not perceive any inauspicious mark on the person of this
large-eyed dame. It appears from the paleness of her countenance that
she hath been overcome by misfortune. And I saw (in my dreamt this
worshipful damsel, unworthy of any misfortune, stationed in the welkin.
Verily I do perceive, before me, the satisfaction of Vaidehi's end, the
destruction of the lord of the Rakshasas and the conquest of Raghava.
Behold I there, her left eye, spacious, as a lotus-petal, is dancing to
hear this pleasant dream announcing the satisfaction of her own end. And
her left arm is also dancing with joy, all on a sudden. And her
excellent beautiful left thigh, resembling the trunk of an elephant, is
also dancing as if indicating, that she shall at no distant date, be
reconciled to Raghava. And the birds, again and again, entering their
nests, and highly delighted are pouring forth their notes announcing the
advent of a happy occasion." Thereupon that modest dame, greatly
delighted in the prospective conquest of her husband, said-- "If this be
true I shall save you all."
[334] The proper expression, I think, should be--"Eat me." The
commentator Ramanuja explains _Atmanam_ as your own bodies.--T.
[335] In the south is the region of Yama, the God of Death and hence his
going to the South is not an auspicious sign.--T.
[336] Ravana's brother.--T.
[337] Ravana's son--the name signifies the conqueror of the lord of the
celestials.--T.
SECTION XXVIII.[338]
Hearing those unpleasant words of Ravana, the lord of Rakshasas, Sita,
racked with sorrow on account of her husband, became terrified, like
unto a she-elephant, worsted by a lion on the skirt of a forest.
Threatened by Ravana and encircled by the Rakshasees, that timid damsel
bewailed like a girl cast off in a lonely forest. "Truly the sages say
that death in this world doth not come untimely. Or else would I have,
vicious as I am, lived for a moment, being thus sorely threatened.
Forsooth, my mind, divested of happiness and full of misery, is firm or
else why is it not broken in sunder like unto the summit of a hill
clapped by a thunderbolt. Nor am I to blame for this--I am worthy of
being killed by this demon of uncomely presence. As a Brahmana cannot
impart instructions in Vedas unto the people of other castes so I shall
not confer my mind on Ravana. If that lord of the people doth not come
within the appointed time, forsooth shall that vile lord, of the
Rakshasas, mince my limbs with his arrows like unto a surgeon cutting
off the limbs of an embryo.[339] Two months shall pass away in no time
and I shall have to suffer the pain of death, overwhelmed with sorrow as
I am, like unto a thief, confined in stocks, at the command of the
sovereign to receive death the next morning. Rama! Lakshmana! O Sumitra!
O Rama's mother! O my mothers! I am worsted in this ocean of grief, like
unto a bark, driven hither and thither by the blast, in the midst of an
ocean. Verily for me, those two powerful, lion-like sons of the king,
have been killed by (this demon) effulgent like the lightning and
assuming the semblance of a deer. Unfortunate as I am, forsooth I was
tempted then by death wearing the shape of a deer and thus foolishly
lost Rama and Lakshmana, the sons of the worshipful sire. O Rama, O thou
of truthful vows, O thou of long arms, O thou having the countenance of
a full moon! O my life! engaged as thou art in the welfare of the
people, dost thou not perceive that I am about to be killed by the
Rakshasas. Alas! this my devotedness unto my husband, my forgiveness, my
lying down on the bare earth, my observance of religious vows, my
wife-like virtues, are lost like unto service done for an ungrateful
wight. In vain are my pious rites, and in vain is my devotedness unto my
husband--since I do not behold thee, am pale and feeble in thy absence
and have given up all hopes of seeing thee. And duly satisfying thy
sire's command, and returning successfully from the forest, thou shalt
fearlessly sport with many a damsel having large eyes. (But for me) O
Rama, I was for my own destruction, devoted, soul and heart, unto thee.
Oh! fruitless is my asceticism and wifely virtue! Oh fie on me! I shall
renounce this my unfortunate life. I desire to do away speedily with my
being by means of poison or a sharp weapon. But there is no one in this
city of the Rakshasas, who bringeth me this poison or weapon." Bewailing
thus in various accents, and remembering Rama with all her heart, Sita,
having her countenance dried up, and trembling, got at the biggest tree
enveloped with flowers. And thinking thus, Sita, stricken with grief,
took up in her hand, her braid of hair and thought--"I shall soon hang
myself with this braid and reach the abode of Death. And that one of
tender person reached the tree, and holding a branch, began to think of
Rama, Lakshmana, and the glory of her race. And on her person were
perceived many auspicious marks, well-known in the world, removing
grief, fostering patience, and announcing the advent of future welfare.
[338] The sections 28 and 29 are not found in all the texts. They are
found in Bengal edition. Gorressio translates it and remarks--"I
think the chapter XXVIII--The auspicious signs--is an addition, a
later interpolation by the Rhapsodists. It has no bond of
connection either with what precedes or follows it and may be
struck out without injury." We have however thought it proper to
give a full version.--T.
[339] This passage clearly indicates that there were proficient and
skilled surgeons at the time when Ramayana was written.--T.
SECTION XXIX.
Like unto servants waiting upon a wealthy person various auspicious
omens waited upon Sita of a blameless and comely person, racked with
grief and divested of joy. And the large left eye of that dame having
graceful hairs, having dark pupils, white ends and thick eye-lashes,
began to dance like a lotus shaken by a fish. And her beautiful, round,
plump left hand, which, ere this, sprinkled with costly _aguru_ and
sandal, used to serve for a pillow unto Rama, began to dance now again
and again after a long time. And her well built plump left thigh,
resembling the trunk of an elephant, dancing, announced that she would
soon behold Rama. And the gold-hued cloth, now covered with dust, of
that damsel of a comely person, having teeth like pomegranate seeds,
slipped a little off its place. And being enlivened by those and various
other auspicious omens, she attained joy like unto a seed, spoiled by
the wind and the sun, growing afresh in the rainy season. And her
countenance, having lips red as _Bimba_ fruits, beautiful eyes,
eye-brows extending to ears, curling eye-lashes and white teeth, again
appeared graceful like unto the Moon released from the full grasp of
_Rahu_.[340] Her grief and exhaustion were removed--sorrow was pacified
and her heart was filled with joy. And she with her countenance appeared
beautiful like a lunar night beautified by the rays of the Moon.
[340] Like the Moon when full eclipse is just over--In mythology Rahu is
the son of Sinika, a daitya, with the tail of a dragon whose head
was severed from his body by Vishnu, but being immortal this head
and tail retained their separate existence and being transferred
to the stellar sphere, became the authors of eclipses.--T,
SECTION XXX.
And the powerful Hanuman, heard from the beginning to the end (the
bewailings) of Sita, the story of Trijata's dream and the threats of the
Rakshasees. And beholding the worshipful damsel, living in the forest of
Asoka, like unto a celestial damsel in the garden of Nandana, the monkey
entered in a maze of anxious thoughts. "At length my watchful eyes have
seen her, whom have been seeking in vain, the thousands and millions of
the monkeys in all directions and quarters. Truly have I seen her
to-day, engaged as I have been as a spy to estimate the strength of the
ememy and am ranging secretly everywhere. I have seen minutely the city
of the Rakshasas, and the strength of Ravana, the lord of Rakshasasas.
It now remains to console the spouse of Rama of incomparable power, and
kind unto all, who panteth for her lord. I shall console this damsel,
having the countenance of the full moon, who had never seen grief
before, and who shall not soon reach its end. And if I go away without
soothing this chaste lady, who is almost senseless with grief, I shall
be blamed of neglect of duty. And if I go away, the royal daughter, the
famed Janaki, finding no means of safety, shall, for certain, renounce
her life. She is worthy of being consoled like unto the great armed
(Rama) having the countenance of the full-moon and anxious to behold
Sita. It is not proper to speak before the Rakshasas-- What shall I do
then? I am in very great difficulty. If I do not console her at this
latter end of the night, surely shall she renounce her life. How shall I
answer Rama, without consoling Sita of comely stature, when he will ask
me "What message from my Sita?" And if I speedily repair hence without
any information regarding Sita, surely shall Kakuthstha scorch me
lifeless with the fire of his angry eyes. And if I urge my lord the king
(Biveeshana) to bring his hosts here for Rama, in vain shall be his
toil[341]. And seizing the occasion when she shall be free from her
demonaic guards, I shall console her in her dire distress. And a puny
monkey as I am, I shall speak in Sanskrit[342] which men delight to use.
And if I speak Sanskrit like a Brahmana, Sita shall be terrified
considering me Ravana. Must I therefore use the language of a common
man[343] or else I shall not be able to console the dame of a blameless
person. And beholding my monkey shape and hearing my human language she
might be afraid again, terrified as she had been before by the band of
the Rakshasas. And considering me Ravana wearing shapes at will, that
large-eyed and high-minded dame, shall cry piteously for help. And Sita,
making a sudden noise, those terrible Rakshasees resembling Death
himself and armed with various weapons, shall at once arrive there. And
thereupon casting their looks all around and finding me out, those
highly powerful and grim-visaged demons shall try to kill or catch me.
And beholding me leap from branch to branch and trunk to trunk of big
trees they shall be greatly alarmed. And espying my appearance while
ranging in the forest, those Rakshasees greatly terrified, shall fill
the wood with their wild shouts. And then they shall call (to their
assistance) all those Rakshasees engaged in guarding the abode of the
lord of the Rakshasas. And they, greatly agitated, shall with vehemence
arrive here, armed with darts, arrows, scimitars and various other
weapons. And being surrounded by them on all sides, if I do kill that
host of demons, tired, I shall not be able to bound over the main. And
if that host of skilled demons, succeed in making me a captive, I too
shall be in their hands and Sita shall remain ignorant of my object. Or
the Rakshasas, pernicious as they are, shall kill the daughter of
Janaka, and there shall the great work of Rama and Sugriva, be spoiled.
And Janaki liveth in this secret place, girt by the ocean, guarded on
all sides by the Rakshasas, difficult of being got at and having all
avenues to it shut up. If I am killed or captured by Rakshasas in
battle, I do not find any who can help Rama in his enterprise. Myself
killed, I do not find any monkey who can leap a hundred leagues across
the sea. I am capable of destroying thousands of Rakshasas, but I shall
not then be able to get at the other shore of the great ocean. Victory
or defeat is uncertain in a battle--I do not (therefore) like to engage
in such an uncertain (act). What wise man merges certainty in
uncertainty? It is a great sin in me (I own) to talk with Sita--But she
will die if I do not talk with her. Works, almost accomplished, when
entrusted to an inconsiderate emissary, are generally spoiled, out of
season and out of place, like unto darkness driven by the appearance of
the sun. All those works, which are generally taken in hand after duly
deliberating over their propriety and impropriety, are generally spoiled
by those emissaries who are proud of their learning. What shall I do, by
which my work is not injured, I am not blamed of foolishness and my
crossing over the main doth not become fruitless? What shall I do so
that Sita might listen to me without being terrified?" Thinking over
this, the intelligent Hanuman arrived at a conclusion. "I shall not
disturb her, speaking (all on a sudden) about Rama of unwearied actions,
dear unto her and to whom, she is firmly attached. Uttering the name of
Rama, the foremost of the Ikshawkus, and of subdued soul and lauding his
piety and fame in sweet accents, I shall so manage that Sita might hear
and believe them." Beholding the spouse of that high-souled lord of the
earth and engaging in this train of thoughts, Hanuman, stationed on a
branch of the tree, spoke the following sweet words.
[341] For before that Sita shall renounce her life--T.
[342] The language refined by the strict rules of grammar.--T.
[343] This passage clearly indicates that Sanskrit if not spoken by men,
and women of the upper classes of the time when Ramayana was
written, was at least understood by them, and was commonly spoken
by men of priestly class and other educated persons.--T.
SECTION XXXI.
Meditating thus the highly intelligent monkey spoke in accents, sweet
and in such a tone as they might be, heard by Vaidehi. "There reigned a
noble and pious king named Dacaratha, highly glorious amongst the
Ikshawkus, the lord of the warrior-cars, steeds and elephants. Devoid of
envy, high-minded, kind, having truth for Us prowess, the foremost of
the Ikshawku race, wealthy and the enhancer of wealth; gifted with royal
marks; highly beautiful; the foremost of the kings; famous all over the
world of many oceans; the conferrer of happiness and himself happy. His
eldest and most beloved son was the Moon-bright Rama, wise and the
foremost of those who know the science of the bended bow. He was the
protector of his own character, of his own kinsmen, of the whole world
of creation and of virtue and subduer of foes. And banished by his old
and truthful sire's commands, that hero, along with his wife and brother
(Lakshmana) repaired to the forest. And while roaming a-hunting in the
forest he slew many a heroic Rakshasa wearing shapes at will. And having
heard of the destruction of the Rakshasas of Janasthana and of Khara and
Dushana, the illusive Ravana, assuming shapes at will, beguiling Rama,
in the forest, stole away his consort--the Janaka's daughter. And
roaming the country around in quest of the blameless and worshipful
Sita, Rama found a firm friend in Sugriva. And bringing about the
destruction of Vali, Rama, the conqueror of others' cities, conferred
the monkey-kingdom upon the high-souled Sugriva. And by Sugriva's
decree, thousands of monkeys, wearing shapes at will, have been
searching that worshipful dame in various directions. And by Sampati's
counsel and for that large eyed dame, I have leapt a hundred leagues
across the deep. I have at last got her. And such were the form, grace
and the marks that Raghava mentioned unto me." Having said this, the
foremost of the monkeys ceased. And greatly wondered was Sita hearing
those words. Thereupon that timid dame, having good curling hair,
raising up her face covered with hairs, looked up to the _Singshapa_
tree. And hearing the words of the monkey and casting her eyes to all
directions and quarters, Sita attained an excess of delight, being
engaged in thoughts concerning Rama. And looking around her and upwards,
she beheld, like unto the rising sun, the Wind-god's son, gifted with
inconceivable intellect,--the minister of the king of monkeys.
SECTION XXXII.
And beholding that tawny-colored monkey like unto a mass of lightnings
and wearing a white cloth, hidden on the tree, Sita's mind was greatly
agitated. And she saw there the humble, sweet-speeched monkey, appearing
graceful like unto a collection of full-blown _Asoka_ flowers and having
eyes resembling burning gold. And observing that foremost of the
monkeys, sitting humbly, that daughter of the king of Mithila, again
greatly amazed, thought.--"This monkey is the most terrible of his race
and therefore hard to be got at and looked at." Thinking this she again
sank in fear. And stricken with grief she again bewailed in piteous
accents exclaiming,--"O Rama! O Lakshmana!" And she wept silently and
lowly. And then beholding that best of monkeys approach her humbly, the
fair daughter of the Mithili's king, thought,--"Is this a dream mine
eyes have seen?" And she again looked towards that Wind-god's son, the
foremost of the monkeys, the best of those gifted with intelligence,
having a huge disfigured countenance, highly accomplished and wearing a
dress mentioned before. And beholding him Sita was almost out of breath
with fear. And regaining soon her sense the large-eyed damsel again
thought, --"I have seen a very inauspicious dream to-day--to see a
monkey in a dream is reckoned inauspicious by the sages. May good betide
Rama, Lakshmana and my Sire the king of Janaka. It is no dream, I have
not slept, worn with grief and trouble as I am. Apart from my lord
having the countenance of the full-moon, I have no happiness. Thinking
of Rama always and uttering his name, each sight I see and each sound I
hear brings him to my eye or ear. And therefore his form appearing in my
mind is distressing me to-day, who am entirely sunk in his thoughts. And
thinking of him always I see him before me and hear his words. Methinks
this is but a phantom of the mind. And thinking this I still behold the
same. But an imaginary object can never have a form. And I still find a
distinct form addressing me. Be glory to Vachaspati, Indra, the self
existent Brahma, the lord of fire and may they so grant that the
creature who hath spoken before me, be real and not imaginary."
SECTION XXXIII.
Thereupon coming down from the tree, Hanuman, the highly effulgent son
of Wind, having a coral-red countenance and attired in a humble guise,
approached Sita and joining reverentially his palms, addressed her with
the following sweet words,--"Who art thou, O thou having eyes like lotus
petals and wearing a soiled silken cloth, who art waiting there holding
a branch of the tree? Why are the tears of sorrow flowing from thy eyes
like unto drops of water falling from lotus petals? Who art thou, O most
fair of face, amongst the celestials, Asuras, Nagas, Gandharbas,
Rakshasas, and Yakshas and Kinnaras? Do the Rudra's[344] claim thy birth
O thou fair damsel? Or the swift gods who ride the storm? Or the
Vasus?[345] Thou appearest to me as of a celestial race. Art thou
Rohini, the best and most accomplished of the stars, who, reft from the
Moon, hath fallen down from the abode of the celestials? Who art thou O
blessed dame, O thou having blameless eyes? Art thou, O lotus-eyed
damsel, the blessed Arundhuti, who hath fled in wrath or jealous pride
from the side of her lord (Vashishtha)? Or O lovely damsel, who is the
son, father, brother or husband gone from this world for whom thou art
weeping? Yet by thy tears and sighs, by the earth thou art treading and
by calling on a monarch's name it appears that thou art not a
celestial.[346] But from the marks on thy person it appeareth that thou
art either the consort or the daughter of a king. Art thou that Sita, I
do ask thee, who had been stolen and borne away by Ravana from
Janasthana? May good betide thee! From thy wretched plight, thy
unrivalled beauty and thy ascetic garb, thou art, I ween, for certain,
the queen of Rama." Hearing those words of Hanuman and greatly delighted
at Rama's name, Vaidehi spoke unto him--"I am the daughter-in-law of
Dacaratha, knowing his own self, the foremost of the kings of the world
and the slayer of the enemy's host, and the daughter of Janaka the
high-souled king of Videha. My name is Sita and I am the consort of the
highly intelligent Rama. I lived twelve years in Raghava's abode,
enjoying every earthly comfort and satisfying every desire. And at the
beginning of the thirteenth year the king, advised by his priest,
arranged for the installation of the descendant of Ikswakus (Rama) on
the throne. And while the articles for the installation were being
collected, the queen Kaikeyi addressed her lord saying--'I shall not
drink or eat for days and this shall be the end of my existence if Rama
be installed. If thou dost not wish to falsify the vow[347] thou made
unto me, O best of kings, let Rama then repair to the forest." The
monarch was truthful and remembering his vow and hearing the unpleasant
and vile words of Kaikeyi lost himself (in grief). And thereupon the old
king abiding by truth, weeping, begged of his elslest son, the kingdom.
The graceful Rama liked his sire's command more than the installation,
and resolving within him, promised to obey his words. Rama, having truth
for his prowess, never, for his life, takes back what he gives, never
speaks an untruth and always speaks truth. And leaving aside his costly
attire, the highly glorious (Rama) renounced with all his heart the
kingdom and gave me over to his mother. But myself wearing the garb of
an ascetic, repaired speedily before him. Separated from him, I do not
like to live even in the celestial region. And the great son of
Sumitra,the enhancer of friends' joys, to follow his elder brother,
dressed himself in bark and _kusa_. And thus abiding by our sire's
behest, and taking firm vows we entered a dreary forest never seen
before. While that one, of unmitigated effulgence was thus living in the
forest of Dandaka, I, his consort, was stolen by the vicious-souled
Rakshasa--Ravana. He hath kindly allowed me two months' respite after
which I shall be slain.
[344] The Rudras are manifestations of Siva.--T.
[345] A kind of demi-gods of whom six are enumerated _viz_., Dhava,
Druva, Soma or the Moon, Vishnu, Anila or wind, Anala or fire,
Prabhusa and Prabhava.--T.
[346] The celestials never shed tears nor touch the ground when they
walk.--T.
[347] This refers to the vow which Dacaratha made unto Kaikeyi at the
time of the war going on between the celestials and the
Asuras.--T.
SECTION XXXIV.
HEARING those words of Sita stricken with grief, Hanuman, the foremost
of the monkeys, replied in soothing words, "O worshipful lady, by Rama's
decree I come as a messenger unto thee. He is safe and sound, O Vaidehi,
and has asked of thy welfare. O worshipful dame, Rama, the son of
Dacaratha, the master of the Vedas, and the foremost of those conversant
with Vedas hath enquired of thy welfare. And the highly effulgent
Lakshmana, the beloved follower of thy husband, worn with grief, bows
his reverential head unto thee." Hearing of the welfare of those two
lions among men, the worshipful dame, with all her frame worked up with
rapture, again spake unto Hanuman, saying--"Verily the wise saw of the
people appears to me to be true that once in a hundred years true joy
appears to a living man". Sita, at that time, attained such a wonderful
joy, as would have been acquired by her in the company (of Rama and
Lakshmana). And they confidingly conversed with each other. Hearing
those words of Sita,racked with sorrow, Hanuman, the son of the Wind-god
drew a little nearer to her. The more Hanuman approached her the more
Sita suspected him as Ravana. "Alas! Alas! why have I spoken to him? It
is the Ravana, who hath appeared again in a new disguise." And leaving
off the Asoka branch, that one having a blameless person, overwhelmed
with grief, sat down on the earth. In the meantime the mighty-armed
monkey bowed unto Janaka's daughter, but she, worked up with fear, did
not cast again her looks towards him. And beholding him bow unto her,
Sita, having a moon-like countenance, sighing, spake unto that monkey in
sweet accents--"If thou art that Ravana's self, who, changing thy shape
by magic art, want to distress me again--this thy vile deed doth not
behove thee. Thou art surely that Ravana, whom I saw at Janasthana, in a
mendicant's guise, renouncing his own shape, O night-ranger, O thou
wearing shapes at will! it doth not behove thee to distress me who am
poorly and famished with fasts. But no, thou canst not be (the fiend)
whom I suspect, since I have such joy from seeing thee. And may good
betide thee if thou art Rama's messenger. I do ask thee, O foremost of
monkeys, something about Rama that is pleasant unto me. O monkey, do
thou relate the glories of my dear Rama. Thou art (thus) shaking my mind
O gentle one, like unto water breaking down the banks of a river. Alas!
this dream has afforded me immense pleasure since, I, who have been
separated from my lord for so long a time, have beheld this monkey sent
by Raghava. I do not sink even if I can behold in dream the heroic
Raghava along with Lakshmana--but dream even is jealous of my
well-being. Nor do I regard this as dream. To behold a monkey in a dream
doth not lead to prosperity--whereas I have attained it.[348] Or is it
mental derangement? Or have I been possessed by a devil? Or have I run
mad? Or is it the sultry vapour floating over sands and appearing at a
distance like water? No, it is not madness--for derangement of mind is
the sign of madness--I have not lost sense and I do distinctly perceive
me and the monkey." Thinking thus in many a way and ascertaining the
strength (of the monkey and the Rakshasa) Sita took him for the lord of
the Rakshasas, wearing shapes at will. And having arrived at this
decision, Janaka's daughter--Sita, ceased from talking with that monkey.
And apprised of Sita's thought, Hanuman, the Wind god's son, (replied)
in words sweet unto her and enhancing her delight--"Bright as the sun
that lights the sky and dear as the moon to every eye, he pleases all
his subjects with bounties like unto those of Vaisrabana.[349] He is
gifted with prowess like unto the greatly famed Vishnu, truthful and
sweet-speeched like unto Vachaspati.[350] Graceful, grateful to the eye
and beautiful like unto Kandarva's[351] self, he displays his wrath in a
proper quarter--the foremost of men and of a mighty car. The whole world
of creation (liveth safe) in the shadow of the arms of that high-souled
one. Thou shalt soon see the consequences he shall reap by whom,
assuming the shape of a dear, Raghava was taken away from the hermitage
and thou wert stolen away from that lonely place. And soon shall that
powerful (hero) destroy Ravana in the battle, with fiery arrows,
discharged angrily. I have been sent by him as a messenger to thee. Worn
with grief in thy separation he hath enquired of thy welfare, as well
the highly effulgent Lakshmana, the enhancer of Sumitra's joy, bowing
reverentially unto thee. The king of monkey hosts, by name
Sugriva--Rama's friend, hath also enquired of thy welfare, worshipful
dame. Rama, Sugriva and Lakshmana, have thee always in their minds.
Blessed are we, O Vaidehi, that thou dost still live, subject as thou
art to the Rakshasees. Thou shalt soon behold Rama, and Lakshmana of a
mighty car, and Sugriva of unmitigated prowess in the midst of the
million of monkey hosts. I am Sugriva's minister, by name Hanuman. I
have entered this city of Lanka after crossing over the great main. And
by means of my prowess and placing my feet on the head of the
vicious-souled Ravana, I have come here to see thee. I am not he
(Ravana) for whom thou art taking me, O worshipful dame. Do thou
renounce thy suspicion and rely on my words."
[348] Here prosperity means joy--Sita attained an immense treasure of
joy on beholding Rama's messenger--Hanuman--T.
[349] Another name of Kuvera, the god of gold.--T.
[350] The god of speech.--T.
[351] Cupid or the god of love in Hindu mythology described as the most
beautiful of the celestials.--T.
SECTION XXXV.
Hearing the tale of Rama from that best of monkeys, Vaidehi, spoke in
sweet accents, soft and low,--"Where didst thou meet Rama, how didst
thou come to know Lakshmana? How did the monkeys and men meet on terms
of brotherhood? Do thou again relate unto me, O monkey, the regal signs
that deck the persons of Rama and Lakshmana-- and I shall then
relinquish all grief. Do thou relate unto me the form and grace of Rama,
his thighs and arms and as well as those of Lakshmana." Being thus
addressed by Vaidehi, Hanuman, the Wind-god's son, began to give an
exact description of Rama. "If dost thou, by my good luck, O Vaidehi, O
thou having eyes like lotus-petals, knowing me (as his messenger) ask me
to describe thy lord's person as well as that of Lakshmana, I shall
relate them unto thee. Do thou hear, O large-eyed dame, what regal signs
I have marked on the persons of Rama and Lakshmana. O daughter of
Janaka, Rama has eyes like lotus-petals and a countenance resembling the
full-moon and is gifted with great beauty and goodness. In effulgence he
is like the Sun, in patience like the earth, in intellect like
Vrihaspati[352] and in fame like Vasava.[353] He is the protector of the
world of creation and his own kinsmen. He follows right in all his ways
and never swerves from his royal duties and is the slayer of foes. O
dame, he upholds the dignity of the people of four-castes-- he confers
honors on the people and preserves them. He is worshipped by all like
the Sun, observes ascetic vows, knoweth well the time when the saints
should be honored and is conversant with the nature and procedure of
actions. He is well acquainted with royal duties and abideth by the
commandments of the Brahmanas--is wise, gifted with a good character,
humble and the slayer of foes. He is the master of _Yayur_ Vedas and is
adored by those who are well-versed in Vedas--is proficient in the
science of bended bow, Vedas and _Vedangas_.[354] He is
broad-shouldered, large-armed, has a conch-like neck and a beautiful
countenance. His throat is plump and his eyes are red--and he is famed
all over the world under the name of Rama. He has the voice of a bugle,
is of a cool hue and highly powerful, has equally proportioned limbs and
a green colour. His three limbs (thigh, fist and wrist) are hard and
three others (brow arms and scrotum) are long; and three (tops of the
hairs, scrotums and knee-joints) equal and three (navel, abdomen and
breast) high. And three (the angles of the eyes, nails and palms) are
copper-colored-- three are cool and three (voice, navel and gait) are
grave. His belly and throat have three folds of skin. The sole of the
foot, the lines thereon and the nipples are equally bended. His neck,
eyes and back are short. He has three locks of hair on his head. He has
four lines on his thumb indicating his proficiency in the four Vedas.
His body is four hands tall; arms, thighs and cheeks are plump;
eye-brows, the hollows of the nose, eyes, ears, lips, nipples; wrists,
knee-joints, scrotums, hips, hands, feet are all equally proportioned.
Four teeth by the side of each row, are gifted with auspicious marks of
the _Sastras_. His gaits are like those of a lion, tiger, elephant or a
bull. His lips and jaws are fleshy and elevated. His nose is long;
words, countenance, nails, down and skin are all cool; his two arms, two
little fingers, two thighs and two legs are long; his face, eyes, mouth
tongue, lips; palate, nipples, nails and feet are like lotuses, his
breast, forehead, neck, arms, navel feet, back and ears are spacious. He
is gifted with grace, fame and effulgence. His paternal and maternal
race are pure. His armpit, belly, breast, nose, shoulders and forehead
are high; his fingers, hairs, down, nails, skin, beard, eye-sight and
intellect are thin and sharp. Raghava, with a due division of his time
is engaged in acquiring piety, wealth emancipation and desires. He is
truthful and graceful, amasses wealth and thereby protects his subjects.
He is cognizant of the divisions of time and country and dear unto all.
His stepbrother Saumitri is gifted with incomparable prowess and is his
equal in attachment, beauty and accomplishments. The person of that
graceful one is gold-hued whereas that of the highly famous Rama is
green. And those two lions among men had no other delight but seeing
thee. And they ransacking the whole world in quest of thee met us in the
forest. And ranging the earth for thee they beheld Sugriva, of comely
presence, the lord of monkeys, at the foot of the mount Rishvamuka
covered with trees, banished by his elder brother and resorting there in
his fear. And we were serving that truthful Sugriva, the lord of
monkeys, driven from the kingdom by his elder brother. And beholding
those two best of men, wearing bark and with bows in their hands, that
best of monkeys, stricken with fear, leaped above and stationed himself
on the crest of the hill. He then sent me to them. And thereupon by
Sugriva's decree I, approached with joined palms, those two foremost of
men gifted with beauty and royal marks. And they were pleased by me,
being informed of the real facts. And then placing those two best of men
on my back I arrived at the top of the hill and communicated the truth
unto the high-souled Sugriva. And conversing with each other those two
lords of men and monkeys attained great delight. And they consoled each
other narrating their respective misfortunes. And Rama then consoled
Sugriva, driven away by his greatly powerful elder brother Vali on his
wife's account. Thereupon Lakshmana related unto Sugriva, the lord of
monkeys, the grief, of Rama of unwearied actions, in consequence of thy
being borne away (by Ravana). And hearing Lakshmana's words, the lord of
monkeys became pale, like unto the radiant Sun possessed by Rahu. And
collecting all those ornaments which were thrown off by thee on the
earth, when thou wert borne away, the leaders of the monkey hosts,
delighted brought them before Rama. But they could not make out thy
whereabouts. And all those ornaments, which were handed over to Rama,
were collected by me when they fell tinkling on the ground, Rama being
beside himself with grief. And placing them on his lap, the god-like
Rama bewailed in various accents. And they inflamed the more
Dacarathee's[355] grief. And being overwhelmed with grief that
high-souled one laid himself low on the ground. And consoling him in
various words, I raised him up again. And looking again and again with
Saumitri, at those costly ornaments, Raghava handed them over to
Sugriva. Raghava burns in grief, O worshipful dame, in thy absence, like
unto a volcanic mountain burning with a perpetual fire. For thee,
sleeplessness, grief and anxiety are distressing Raghava like unto three
fires[356] burning down the fire temple. Raghava is moved by thy
separation like unto a huge mountain shaken by a terrible earth-quake. O
daughter of a king, he is ranging at large in many a beautiful forest,
river and fountain--but he finds delight nowhere. O daughter of the king
Janaka, bringing about the destruction of Ravana, with all his kith and
kin, Raghava, the foremost of men, shall soon regain thee. And thus Rama
and Sugriva entered into a friendly covenant, to encompass Vali's
destruction and to institute enquiries about thee. And thereupon
returning to Kishkindha with those two heroic princes, the lord of
monkeys killed Vali in battle. And destroying Vali by his prowess in
battle, Rama made Sugriva king over all monkeys and bears. And in this
way, O dame, the alliance between Rama and Sugriva was made. And know me
as Hanuman, their messenger who hath come to thee. Regaining his own
kingdom, Sugriva summoned all the mighty monkeys and despatched them in
various quarters in quest of thee. And the highly powerful monkeys,
resembling mountains, commanded by that lord of monkeys, proceeded to
all the regions of the earth. And terrified by Sugriva's decrees, those
monkeys, since then, have been ransacking the whole earth for thee. And
I am one of them. And the beautiful and mighty son of Vali, by name
Angada, hath proceeded with three armies under him. And many were the
days and nights that we spent, overwhelmed with grief and having lost
our way on that best of mountains _Vindhya_. We gave up all our hopes
for the accomplishment of our end and our appointed time was well-nigh
spent. And in fear of that lord of monkeys we addressed ourselves to put
an end to our lives. Ranging the mountain strongholds, rivers and
fountains and not finding thy reverence, we were ready to do away with
our existence. And on the crest of that hill we took to fasting. And
beholding those foremost of monkeys engaged in fasting Angada, sunk in
grief, bewailed, O Vaidehi, mentioning thy rape, the destruction of Vali
in that way, our fastings and _Yatayu's_ death. While we were thus
waiting, ready for death and giving up all hopes for the fulfillment of
our master's behest, there appeared,as if the cause of our success, the
mighty and powerful vulture,the brother of _Yatayu_, by name Sampati.
And hearing of the destruction of his brother, he in wrath, said--'By
whom and where hath my younger brother been killed? I wish to hear this
from you, the foremost of monkeys.' And Angada related unto him verily
_Yatayu's_ destruction at Janasthana, for thee, by that grim-visaged
Rakshasa. And hearing of _Yatayu's_ death, Aruna's son became afflicted
with sorrow and informed us, O thou exquisitely fine damsel, of thy stay
in the abode of Ravana. And hearing those words of Sampati, enhancing
our delight, we all, headed by Angada, left that place. And leaping from
the crest of Vindhya mountain we reached the excellent brink of the
Ocean. Being greatly anxious to behold thee and delighted, those plump
monkeys headed by Angada, arrived at the banks of the main. And worked
up with a strong desire to see thee, they again engaged in anxious
thought. And beholding the ocean, the monkey hosts lost their heart. And
removing their fear, I leaped a hundred leagues across the deep and
entered Lanka, at night, infested with demons. I have seen Ravana, and
thee stricken with grief. O thou of a blameless person, I have related
all unto thee in regular order. Do thou speak to me, O worshipful dame,
I am Dacarathee's messenger. Do thou know me as the Wind-god's son, the
counsellor of Sugriva, who am engaged in Rama's service and have come
here for thee. It is all well with thy Kakuthstha, the foremost of those
using weapons, as well as with Lakshmana, O worshipful dame, gifted with
auspicious marks, engaged in the worship of his superiors and in the
well being of thy lord. By Sugriva's decree, I alone have reached here.
And I, ranging alone and wearing shapes at will, have come to this
southern quarter, to find out thy whereabouts. By my good luck I shall
be able, with thy news, to remove the grief of those monkey hosts who
are lamenting for thee. By my good fortune, my crossing over the main,
hath not become fruitless. I shall be praised there, O worshiful dame,
for I have been able to see thee. And the highly powerful Raghava shall
soon regain thee, destroying, with all his sons and friends, Ravana the
king of Rakshasas. There is a hill, O Vaidehi, named Malyabana, the
foremost of all the mountains. There lives my father, the great monkey
_Kesari_. Being commanded by the celestial ascetics, he once repaired
thence to the mount _Gokarna_ and at the holy watering place of the lord
of the rivers he brought about the destruction of (the Asura)
_Samvasadana_. O Vaidehi, I was born, on the field, of that monkey. And
I am known all over the world as Hanuman by my own actions. To create
thy confidence, O Vaidehi, I have related thy lord's accomplishments.
And forsooth, thou shall soon be taken, O worshipful dame, by Raghava."
Having her confidence formed by these reasonings and various marks,
Sita, worn with grief, took him for Rama's messenger. And Janaki
attained an excess of delight and shed tears of joy from her eyes having
curling eye-lashes. And the beautiful countenance of that large-eyed
dame, having spacious eyes, appeared like the Moon released from the
hold of Rahu. She then took him for a real monkey and none else.
Thereupon Hanuman again spoke unto her, having a comely presence,--"I
have related unto thee all this. Do thou be consoled, O Maithilee! Tell
me now, what am I to do and what dost thou like. I shall soon repair
hence. When the Asura _Samvasadana_ was destroyed in conflict by that
best of monkeys at the desire of the celestial ascetics, I was born of
the Wind, O Maithilee. I look like a monkey but am his equal in
prowess."
[352] The god of wisdom.--T.
[353] The lord of celestials.--T.
[354] A sacred science considered as subordinate to and in some sense a
part of the Vedas--six sciences come under this
denomination--_Siksha_ (pronounciation); _Kalpa_ (religious rite)
_Vyakarana_ (grammar) _Chandas_ (prosody) _Jyotish_ (astronomy)
and _Nirukti_ or explanation of difficult words.--T.
[355] Son of Dacaratha--Rama.--T.
[356] The aggregate of the three fires maintained by the Brahman
householder.--T.
SECTION XXXVI.
The highly effulgent son of the Wind-god, Hanuman, to create Sita's
confidence, again addressed her with the following words:--"O great
dame, I am a monkey, the messenger of the highly intelligent Rama.
Behold this precious ring with Rama's name engraven on it, given by thy
high-souled lord and brought as a token to create thy confidence. Do
thou take heart and may good betide thee, there will be an end of thy
grief soon." And taking the ring that used to deck her lord's finger and
looking at it, Janaki seemed to have actually got her lord. And her
graceful countenance, having large eyes, looked, with delight, like unto
the Moon released from the possession of Rahu. And greatly delighted at
her husband's news that modest damsel, affectionately welcoming Hanuman,
applauded that great monkey--"O foremost of monkeys, thou art brave,
powerful and wise, since thou hast alone smitten this abode of the
Rakshasas. Thou hast, with thy laudable prowess, leaped, a hundred
leagues, across the ocean, the abode of marine monsters, taking it for
_Goshpada_.[357] O foremost of monkeys, I do not consider thee as an
ordinary monkey, since thou dost not care or fear Ravana. O best of
monkeys, thou art worthy of my welcome, since thou hast been despatched
by Rama, knowing self. Rama, hard of being got at, hath not sent thee,
specially to me, without a trial of thy prowess. By my good luck, is it
all well with the virtuous-souled and truthful Rama and the highly
powerful Lakshmana the enhancer of Sumitra's joy? And if Kakuthstha
lives untouched by ill, then why does he not burn the earth, encircled
by the ocean, with his ire like unto the fire of dissolution? Or they
are capable of His comfitting the celestials in a battle but me-thinks
by my ill-luck, the end of my miseries hath not arrived as yet. Is Rama
greatly pained? Does he grieve? Is that foremost of men making
preparations for my rescue? Has he forgotten his work being overwhelmed
with fear and poorliness of heart? Is that son of the king performing
still his manly duties? Is that slayer of foes, desirous of acquiring
victory, pleasing his friends still with forgiveness and gifts and
dealing his enemies with punishment, sowing dissensions amongst them,
and with other expedients? Is he still gaining friends and are friends
gathering around him? Is he welcoming his friends and are they honoring
him the more? Is that son of the king invoking the blessings of the
celestials? Hath he attained manliness and assistance from the
celestials? Hath Raghava lost all his affection for me for my living at
a distance from him? Will he save me from this disaster? Hath not Rama,
ever used to happiness and unused to misery, been enfeebled by this
disaster? Is he informed always of the welfare of Kauslaya, Sumitra and
Bharata? Is not Raghava, worthy of honors, beside himself with grief in
my absence? Will not Rama rescue met Will not Bharata, ever devoted to
his brother, send out one Aksauhini of terrible soldiers under the
command of his ministers for my rescue? Will not the graceful Sugriva,
the lord of the monkeys come to help me with hosts of monkeys having
huge teeth and nails? Will not the heroic Lakshmana, the enhancer of
Sumitra's joy, conversant with the use of weapons, burn down the
Rakshasas with his shafts? Shall I not behold soon that Ravana with his
kinsmen hath been destroyed in battle by Rama with terrible weapons? Is
not the gold-hued and lotus-smelling countenance (of Rama) dried up in
my absence like unto lotus dried up by the rays of the sun in shallow
water? Does he still hold patience in his heart, who renouncing his
kingdom for virtue and repairing, on foot with me even to the forest,
was not stricken with fear and grief? His love for his mother, father or
any other person is not greater than or equal to his love for me. O
messenger, I shall keep my life so long I do not hear anything about my
dear one." Having addressed that lord of monkeys with these highly sound
and sweet accents, that graceful and worshipful dame ceased, with a view
to hear again from him pleasant tales regarding Rama. And hearing the
words of Sita the terribly powerful Maruti, placing his joined palms on
his head said,--"The lotus-eyed Rama doth not know that thou art here,
and hence he hath not been able to rescue thee like unto Purandara
regaining Sachee. And hearing about thee from me soon shall Raghava come
assisted by a large army of monkeys and bears. And impeding the course
of the unagitated deep and building, by means of his terrible shafts, a
bridge across it, Kakuthstha, shall divest the city Lanka of all the
Rakshasas. And forsooth shall Rama destroy them, even if the celestials,
or Death himself stand in his way. O worshipful dame, stricken with
grief in thy absence, Rama is restless like unto an elephant smitten by
a lion. I can swear, O worshipful dame, by the mounts Mandara, Malaya,
Vindya, Sumeru, Dardura and all the fruits and roots, that thou shalt
behold like unto the rising of the full moon, the countenance of Rama
having beautiful eyes, graceful, _Bimba_-like lips and beautified with
beautiful _kundalas_. Thou shalt soon behold, O Vaidehi, Rama, on the
mount Prasravana, like unto the performer of hundred sacrifices seated
on the back of the elephant (_Airavata_). Raghava doth not take meat nor
drink honey--he takes every day in the evening boiled rice and such wild
fruits as are sanctioned by the _Sastras_. His heart is so much attached
unto thee, that he does not drive away even flies, insects and snakes
from his body. Rama is always engaged in meditations, overwhelmed with
grief, and he has no other thought but seeing thee. Rama hath no sleep
and even when asleep that best of men awakes exclaiming in sweet
accents, 'O Sita!'. He always welcomes thee sighing and saying "O my
dear love!" whenever he beholds any fruit, flower or any object liked by
the ladies. O worshipful dame, he is always lamenting, exclaiming 'O
Sita!' and that high-souled son of the king, to regain thee, hath
resorted to ascetic observances." On hearing about Rlma, Sita was
greatly delighted and she was equally grieved on hearing of his sorrow.
And it appeared like the rising of the moon and the appearance of the
clouds at the same time in an autumnal night.
[357] A measure as much as a cow's foot-step will hold.--T.
SECTION XXXVII.
Hearing those words, Sita having a moon-like countenance, again spoke
unto Hanuman, words, sound and pious:-- "O monkey, what thou hast said
that Rama is not attached unto any other thing and is worn with grief,
is like nectar mixed with poison. Whether in the enjoyment of vast
riches, or emerged in the abyss of miseries, Death is pulling a man,
binding him roughly with a chord. O best of monkeys, people cannot
thwart the course of destiny. Behold me, Rama and Saumitri, therefore
sunk in miseries. I do not know when shall Raghava get at the other end
of the ocean of grief, by displaying his prowess, like unto one,
swimming across the ocean when the boat is sunk. I do not know when
shall my lord see me, destroying the Rakshasas, killing Ravana and
devastating the city of Lanka. Do thou tell him to come before this year
expires for till then I shall live. This is the tenth month and two
months still remain, O monkey and that is the time appointed by the
cruel Ravana. He was entreated very much by his brother Bivishana to
restore me but he paid no need to his requests. Ravana doth not desire
to restore me (unto Rama) for he has been brought under the influence of
Death who is seeking him in battle. Bivishana's eldest daughter, monkey,
by name Kala, hath related this unto me, being appointed by her mother.
There is a leading, steady, old, intelligent and educated Rakshasa,
gifted with a good character, named Abindhya and highly respected of
Ravana who told him that the destruction of the Rakshasa race would
proceed from Rama, but the vicious-souled one paid no attention to his
well-meaning words. I hope, O foremost of monkeys, that my husband shall
soon regain me for pure is my soul and he is gifted with many
accomplishments. Raghava hath in him, O monkey, energy, manliness,
strength, kindness, gratitude and prowess. He brought about without his
brother's aid, the destruction of the fourteen thousand Rakshasas at
Janasthana. What enemy is not troubled at this? The disaster-creating
Rakshasas can never be compared with that best of men. I am cognizant of
his prowess as Sachee is of Indra's. O monkey, Rama the Sun, with his
arrow-like rays, shall dry up the water--the inimical Rakshasas." Saying
this she was overwhelmed with grief on Rama's account, and Hanuman again
spoke unto her having her countenance bathed in tears,--"No sooner shall
Raghava hear from me than he shall speedily repair hither followed by a
huge army of monkeys and bears. Or I shall release thee even to-day from
the grasp of that Rakshasa and these miseries. Do thou place thyself on
my back, O thou of a blameless person. And having thee on my back I
shall leap over the main. I am capable of carrying the city of Lanka
even with Ravana. I shall restore thee to-day, O Maithili, unto Raghava
on the mount Prasravana, like unto fire carrying unto Indra, the
sacrificial offerings. Thou shalt behold to-day, O Vaidehi, Rama along
with Lakshmana, making preparations (for the destruction of his enemy)
like unto Vishnu, engaged in the destruction of demons. (And thou shalt
observe) that highly powerful one, anxious to behold thee and seated
like unto Purandara on the summit of that foremost of mountains. Do thou
place thyself on my back, O worshipful dame, do thou not neglect it, O
beautiful lady, and be thus reconciled unto Rama like unto Rohini
restored to the Moon. By the time, that we will take in talking thus,
thou shalt reach Rama like Rohini restored to the Moon. Do thou
therefore place thyself on my back and I shall cross the ocean sailing
by the aetherial way. O fair one, carrying thee from this place, none
amongst the inhabitants of Lanka shall be able to follow me. In the same
way I have come here I shall return by the welkin, O Vaidehi placing
thee on my back." Hearing those surprising words from that best of
monkeys, Maithilee, having her entire frame worked up with joy, again
bespake Hanumin--"Hanuman, how darest thou take me to such a long
distance? O lord of monkey hosts, this attests to thy monkey hood. O
foremost of monkeys, little-bodied as thou art, how dost thou desire, to
take me hence to my husband the lord of men?" Hearing the words of Sita,
the graceful son of the Wind-god Hanuman reflected aside--"This is my
first insult. The lotus-eyed dame is not cognizant of my prowess or
strength. Vaidehi should therefore learn that I can assume shapes at
will." Thinking thus, Hanuman, the foremost of the monkeys and the
slayer of foes, showed himself unto Sita, in his true shape. And leaping
down from the tree, that best of monkeys began to increase himself to
create Sita's confidence. His person appeared like the hill Mandara and
the flaming fire. And that best of monkeys having a copper-colored
countenance, thunder-like nails and teeth and mountain-like huge body,
appeared before Sita and said--"I am capable of carrying this Lanka with
her lord, the mountains, forests gardens, buildings, walls and
gate-ways. Do thou therefore confide in me, O worshipful dame, and be
not suspicious. And O Vaidehi, do thou remove Rama's grief as well as
Lakshmana's." Beholding the Wind-god's own begotten son, Hanuman,
resembling a huge mountain, Sita, the daughter of Janaka, having eyes
resembling lotus-petals, said,--"O great monkey, I know thy strength and
bravery, thy air-like motion and thy wonderful fire-like energy. What
ordinary man can come here crossing the incomparable ocean. O lord of
monkey hosts, I understand that thou art capable of returning and thou
shalt be able to carry me. But I should consider now how the work might
be accomplished. O foremost of monkeys, I should not go with thee.
Perhaps I might lose my sense with thy air-like velocity. When moving
terribly thou shalt proceed high up in the welkin, perhaps I shall then
fall down. No sooner I shall fall down into the ocean infested with fish
and other animals than I shall be an excellent food unto them. O slayer
of foes, I shall not be able to accompany thee. For seeing thee carry a
woman; they shall surely suspect thee. And finding me stolen, those
terribly powerful Rakshasas commanded by the vicious-souled Ravana,
shall follow thee. O hero, carrying me and encircled by those heroic
Rakshasas with maces and darts in their hands, thou shalt be beset with
dangers. And on the sky the Rakshasas shall be armed with weapons and
thou shalt be without any. How shalt thou be able to fight and protect
me at the same time. And when thou shalt be engaged in conflict with
those Rakshasas of terrible deeds, I, O foremost of monkeys, stricken
with fear, shall fall down from thy back. O foremost of monkeys those
terrible and powerful Rakshasas shall be able to defeat thee a little.
And when thou shalt be defeated in battle I shall fall down and those
vicious Rakshasas shall carry me away from thy hands or destroy me.
Victory or defeat is uncertain in a battle. I shall thus be distressed
by those Rakshasas setting up terrible roars and thy endeavours shall be
fruitless, O best of monkeys. Thou art capable of destroying the
Rakshasas very easily (I admit)--but Rama's fame shall then be soiled if
dost thou bring about their destruction. Or the Rakshasas taking me away
shall keep me in such a secret place, that neither the monkeys nor
Raghava shall be able to ascertain my whereabouts. And all thy
preparations for me shall thus be useless. And mighty shall be the
result of Rama's coming with thee. O large armed one, the life of
Raghava of unmitigated prowess, those of his brothers and of thy royal
race are all subject to me. And when they shall give up their hopes of
releasing me, they, worn out with grief and anxiety shall renounce their
lives along with the monkeys and bears. O monkey, being guided by my
love for my husband, I do not like willingly to touch any body's person
but Rama's. When Ravana, by force touched my person, I had no other
help, for I was then without my lord and therefore was subject to
another person. If Rama can take me away from here, destroying the
Ten-necked one with all the Rakshasas--he shall then perform the worthy
action. I have heard of and myself seen the prowess of the highly-souled
(Rama) unconquerable in a battle. There is none amongst the celestials,
Gandharbas, Nagas and the Rakshasas who can match him in a conflict
Beholding that highly powerful Raghava, in a conflict, like unto Vasava
in prowess, holding a wonderful bow and followed by Lakshmana, who can
withstand his prowess resembling the flaming fire? O foremost of
monkeys, who can withstand Raghava in a conflict, followed by Lakshmana
moving like an infuriated elephant and showering shafts like unto the
rays of the sun at the time of Dissolution? O best of monkeys do thou
speedily bring here my dear one along with Lakshmana and the lord of
monkey hosts. O heroic monkey, do thou soon satisfy me, who am stricken
with grief in consequence of my long separation from Rama.
SECTION XXXVIII.
Hearing those words, that foremost of monkeys, skilled in speech, was
greatly delighted and again addressed Sita in the following words,--"O
worshipful lady, O thou of an auspicious presence, what thou hast said,
speaks well for a feminine nature and the modesty of a chaste damsel.
And because thou art a female, thou art not capable of crossing on my
back, the main extending over a thousand leagues. The second argument--I
shall not touch any other person's body than Rama's, which thou hast
produced, O Janaki! O thou gifted with modesty! truly becometh thee, who
art the spouse of that high-souled one. Who else than thee, O worshipful
one, can give expression to such words? Truly shall Kakutstha hear from
the beginning to the end, O worshipful dame, of thy actions before me,
and all thou hast said. For many reasons, I gave vent to such words, O
lady,--I am anxious to compass Rama's end, and my heart is melted with
affection. It is very difficult to enter this city of Lanka, it is
equally hard to cross over the main --but I am capable of doing all
these, and hence I gave utterance to all those words. I wish to take
thee even today to the descendant of Raghu. It is for my devotion unto
him and regard for thee that I said so and for nothing else. If thou
dost not wish to go with me, O thou of a blameless person, do thou give
me such a token as might create Raghava's confidence." Being thus
accosted by Hanuman, Sita resembling the daughter of a celestial, spoke,
gently, words with their letters strung on the vapour of grief,--"Do
thou mention unto my dear lord (in my words) what had happened unto me
while living in the hermitage at the foot of the mount _Pratyanga_,
situate on the north-east of Chitrakuta, abounding in roots, fruits and
water. 'At no distance from that place frequented by the ascetics flowed
the sacred stream Mandakini. While ranging in that woodland fragrant
with the odour of many flowers, thou, having thy person wet in
consequence of thy sport in the water, didst sit on my lap. A crow, at
that time, longing to feed on my flesh, tore my breast With its beak.
And I threatened it with a pebble. But it continued tearing my breast as
if it sat there to feed on my flesh and therefore did not fly off. Being
enraged with that bird, as I tried to tighten the cloth around my waist,
it gave way a little, and thou, rising up from thy seat and looking at
me, didst laugh over it. And I was greatly enraged with thy laughter and
ashamed, and, being wounded by the crow, I approached thee. Thereupon,
tired as I was, I sat on thy lap, and, exercised with ire, I was
consoled by thee laughing. Now I, having my countenance bathed in tears,
gently rubbed my eyes. And I was seen by thee, O my lord, in that wise,
greatly enraged with the crow. O Raghava, I slept for sometime, at thy
lap, out of exhaustion, and thyself in turn, slept at mine, O elder
brother of Bharata. In the meantime, that crow again suddenly
approaching, tore my breast with its beak, as I awoke and was rising up
from thy lap, O Raghava. Thereupon Raghava awoke with the shedding of
blood. Beholding my breast wounded, that larged-armed hero wroth like a
serpent, sighing, said,--O thou having thighs like the trunk of an
elephant, by whom hath thy breast been wounded? Who wants to play with
an angry five-hooded serpent?--Thereupon, casting his looks around, he
espied the crow, sitting in my front with its claws besmeared with
blood. That crow, best of birds, was the son of the lord of the
celestials in disguise. And gifted with air-like velocity, he speedily
entered inside the earth. Thereupon that large-eyed hero, best of the
intelligent, with his eyes whirling with ire, resolved to destroy that
crow. And taking a blade of _Kuca_ off his seat, he tied it to a
_Brahma_ weapon. And that blade, facing the bird, appeared with its
flaming face, like the fire that would destroy the world. And he hurled
that burning blade at the crow. And it pursued the crow high up in the
welkin. Being thus pursued, that crow, in order to save himself,
traversed various regions. And being then renounced by his father
(Indra) and the great ascetics, he, ranging the three worlds, at last
resorted to his (Rama's) shelter. And, placing himself on the earth, he
sought his shelter, and Kakutstha, out of mercy, saved him, albeit
worthy of being killed. And he spoke unto him, greatly famished, of a
pale countenance and lying on the earth,--It is impossible to render
this _Brahma_ weapon fruitless. Therefore, do thou speak (as to what is
to be done.)--He then destroyed the right eye of the crow. Having given
up his eye, he saved himself. Then bowing unto Rama as well as king
Dacaratha, the crow, liberated by that hero, went to his own abode.
'Thou hadst on my behalf discharged the Brahma weapon even at a crow.
Why then, O lord of earth, dost thou forbear him who had carried me off
from thee? O foremost of men, do thou dispense unto me thy kindness
capable of inspiring hope. O lord, possessing a lord in thee, I (now)
appear as if I had none. That kindness is a prime virtue--I have heard
even from thee; and I know that thou art exceedingly energetic and
possessed of great strength and high courage,--unfettered by
considerations of time and space, incapable of being agitated, thou in
gravity resemblest the ocean, and like unto that lord of the earth
furnished with seas--Vasava. O Raghava, being thus the foremost of those
acquainted with weapons, powerful, and possessed of strength, wherefore
dost thou not direct thy weapon against the Rakshasas?' Neither _Nagas_,
nor Gandharbas, nor the gods, nor the Maruts, are competent to resist
the onset of Rama in battle. If that puissant one still retains any
regard for me, why doth he not by means of sharpened shafts make root
and branch work with the Rakshasas? And why, taking the permission of
his brother, that repressor of foes, the heroic Lakshmana gifted with
great strength, doth not deliver me? If those foremost of men be indeed
equal to Indra and the Wind, and incapable of being repressed even by
the celestials, wherefore do they disregard me? Surely I must be guilty
of some great crime, since although capable, those subduers of enemies
do not look at me.' Hearing Vaidehi's piteous words uttered with tearful
eyes, that leader of monkey-bands, the exceedingly energetic Hanuman,
said,--"O exalted one, I swear by truth, Rama turneth away his
countenance (from every work) in consequence of grief for thee. And Rama
being seized with sorrow, Lakshmana burns in grief. Now that I have been
able to obtain a sight of thee, this is no season for sorrow. O
auspicious one, even now thou shalt witness the end of this woe. Filled
with hope from my sight of thee, those foremost of persons, those mighty
princes, shall reduce the worlds to ashes. And, O thou of expansive
eyes, slaying in battle the wicked Ravana with his allies, Raghava shall
take thee back to his palace. Now tell me what I shall communicate unto
Raghava, and the highly powerful Lakshmana, and the energetic Sugriva,
and all the assembled monkeys." Thus addressed, Sita again spoke unto
him, saying,--Do thou on my behalf, bowing down the head, enquire after
the welfare of that protector of men whom Kaucalya hath brought forth.
Do thou on my behalf, and on account of my words, enquire after the
welfare of him, who, renouncing wreaths and gems of all kinds, and
beloved damsels possessed of transcendent beauty, and wealth such as is
difficult to obtain on this spacious earth; and who, honoring and bowing
unto his father and mother, followed Rama,--in whom Sumitra hath an
excellent son,--of that righteous one, who, espousing the cause of his
brother, renouncing choice happiness, followeth his brother to the
forest, ministering unto him; who is lion-shouldered, long-armed,
intelligent, and of a prepossessing presence; who beareth himself
towards Rama as if he were his sire, and towards me, as if I were his
mother; of that heroic Lakshmana who did not know when I was ravished
away;--the servant of the elders, crowned with auspiciousness,--who is
competent and reineth in his tongue; who is the foremost of those dear
unto the king's son,[358] and worthy of my father-in-law; who is dearer
[unto Rama) than even my own self; of Lakshmana, brother into Rama; that
energetic one who undertaketh even such tasks as he is not equal to, and
seeing whom Raghava hath forgotten his deceased sire[359],--him for the
sake of my words, thou must ask as to his welfare. Lakshmana is always
mild and pure, and dear unto Rama. Do thou speak to him so, that, O best
of monkeys, he may remove my miseries. O leader of monkey-bands, do thou
bring about success on this undertaking. From this preliminary endeavour
of thine, Raghava shall take pains on my behalf.--This also shalt thou
say again and again unto that hero--my lord,--'O son of Dacaratha, I
shall keep on this life for another month; and this I swear unto thee by
truth that I will not live beyond this month. O hero, even as Vishnu
rescued Kauciki from the nether regions,[360] it behoveth thee to rescue
me, who have ignominiously been confined by the impious Ravana."--
Thereupon, saying,--"Hand this unto Raghava," Sita gave to Hanuman a
noble and excellent jewel for the head[361], which was tied up in her
attire. Then taking that best of gems, the hero tried to fix it on his
finger; but it did not enter into it.[362] And taking the gem, and
bowing unto Sita and going round her, that foremost of monkeys remained
by her side in humble guise. And experiencing rapture in consequence of
his seeing Sita, he mentally presented himself before Rama, and
Lakshmana graced with auspicious marks. And taking that costly and
superb gem, which by virtue of some power, king Janaka's daughter had
managed to hide (from the gaze of the Rashasis), Hanumlan, feeling
delighted like one, shaken by the wind blowing on the top of the
foremost of mountains, and then getting away from it, prepared to set
out.
[358] Rama.
[359] In consequence of the fatherly care of Lakshmana.--T.
[360] According to Kataka, Kauciki is Earth, who was rescued by Narayana
from the subterranean regions. According to Tirtha, Kauciki is
Indra's Auspiciousness, who on the occasion of the destruction of
the Asura, Vritra, took refuge in the nether regions, and was
brought back by Vishnu.--T.
[361] _Chudamani._ According to the commentator, the word means _a gem_
worn in the head.--T.
[362] Another meaning is,--"But fearing discovery on account of the
brilliance of the jewel, he desisted."--T.
SECTION XXXIX.
Having made over the gem, Sita said onto Hanuman,-- "This sign is very
well known to Rama. Seeing this gem, that hero, Rama, shall recollect
three persons,--his mother, myself, and king Dacaratha, Thou, O foremost
of monkeys, wilt again be commissioned on this business. Do thou bethink
thee as to what thou wilt do afterwards, when thou hast been entrusted
with this task. O foremost of monkeys, thou art capable of compassing
this work. Therefore, think as to what course of his (Rama's) shall
remove (my) misery. O Hanuman, undergoing toils, be thou instrumental in
removing my misery." Saying, "So be it," the Wind-god's offspring of
terrible prowess, bowing down the head, prepared to depart. Seeing that
(Hanuman) was about to set out, that exalted one, Mithila's daughter,
addressed that monkey, son unto the Wind-god, in words choked by the
vapour of grief,--"O Hanuman, do thou communicate good news to both Rama
and Lakshmana, to Sugriva with his counsellors, and to all the aged
monkeys. And, O best of monkeys, in consonance with righteousness,
communicate good tidings (unto Rama). And it behoveth thee to strive so
that the mighty-armed Raghava may rescue me from this sea of sorrow.
And, O Hanuman, do thou speak so that the illustrious Rama may deliver
me while I am still alive; and thereby do thou reap righteousness. Ever
breathing high spirits, Dacarathi,[363] hearing my words, shall attain
an access of manliness for my deliverance. Soon as Raghava shall hear
words couching tidings of me, that hero shall duly resolve on displaying
his prowess." Hearing this speech of Sita, Hanuman, son unto the
Wind-god, with his joined hands raised to his head, said,--"Soon shall
Kakutstha come, surrounded by the foremost monkeys and bears; and,
vanquishing the foe in fight, shall remove thy grief. Find I none either
among men, or Asuras, or celestials, that dares remain before him as he
discharges his shafts. For thee, in especial, he can stand in conflict
even the Sun, Indra, nay--Yama himself, that offspring of the Sun. For
thee, he prepareth himself to conquer the Earth bounded by the main; and
victory, thou daughter of Janaka, shall be Rama's." Hearing his words
excellently spoken and thoroughly true, Janaki honored them highly, and
spoke (as follows). And gazing at him once and again as he prepared to
go away, Sita from affection honored the speech which had been uttered
(by Hanuroan) out of attachment unto his master,-- "If thou wish it, O
hero, do thou, O subduer of enemies, stay here for one day. Having
rested in some hidden nook, thou wilt depart to-morrow. O monkey, (if
thou dost remain), thy vicinity shall for a moment remove the huge grief
of me of slender luck. But even if thou go (passing to-day here), I
have, O tiger-like monkey, doubts as to thy return; and, accordingly,
doubt, certainly, as to my life. And the grief incident to my not seeing
thee shall burn me greatly, even, O monkey, as grief burneth one that is
already consumed by sorrow over and over again. And, O hero, O lord of
monkeys, this doubt is also before me. How, alas! shall the mighty lord
of monkeys, albeit backed by the monkeys and bears, cross over the
mighty main hard to cross,--and (how shall) those forces consisting of
bears and monkeys or those sons of the best of men (cross over the
same)? In all the three worlds, Vinata's offspring, thyself, and the
Wind-god, have alone the power of crossing over the deep.--Then, for the
accomplishment of this work, difficult to compass, what, O hero, O thou
best of those conversant with business, what way dost thou see as to its
success? Or thou alone, O destroyer of hostile heroes, art quite enough
for the fulfilment of this purpose; and thou shalt reap, in the shape of
fame, the fruit of thy achievement. But if (Rama) himself together with
all his forces, conquering Ravana and (recovering me) in battle,
returned victorious to his own city,--this would be worthy of himself.
If blocking up Lanka with his army, that afflictor of hostile hosts,
Kakutstha took me (hence), that would be worthy of him. Do thou,
therefore, adopt such means that the high-souled heroic warrior may have
an opportunity of putting forth prowess. Hearing those words fraught
with sense and reason and informed with affection, Hanuman, by way of
reply said mildly,--"O revered lady, that foremost of monkeys--the lord
of bears and monkeys--Sugriva, possessed of truth, hath made up his mind
on thy behalf. That destroyer of Rakshasas, O daughter of Videha,
environed by thousands of millions of monkeys, will come hither without
delay. And exceedingly powerful and mighty monkeys possessed of prowess,
and speeding far with the rapidity of thought, are in his command.
Nothing can impede their courses, either upward, or downward, or tending
in both directions; and those ones of measureless energy never
experience depression in the most arduous undertakings. Braced by their
exalted spirits, these, resorting to the aerial way, have many a time
and oft circumambulated the Earth containing mountains and meads. There
are (in that army) rangers of woods, some equal and some superior to me.
And near Sugriva there are none who are inferior to me. And since even I
have reached this place, what shall I say of those ones endowed with
immense might? Nor are superior (monkeys) sent on errands; it is only
the inferior ones that are sent. Then, O exalted one, thou needst not
grieve: let thy sorrow depart. Those leaders of monkey-herds will come
to Lanka by one bound; and, like unto the risen Sun and Moon, those
leonine men, having large numbers to back them, will come to thy side,
riding my back. Those heroes and foremost of men, Rama and Lakshmana
both, coming to the city of Lanka, shall destroy her by means of their
shafts. And slaying Ravana together with his adherents, Raghu's son,
taking thee, O paragon among women, shall return to his own city.
Therefore, do thou take heart, good betide thee! Do thou remain, eagerly
wishing for the time. It will not be long before thou shalt behold Rama
resembling flaming fire. On the lord of Rakshasas being slain along with
his counsellors and friends, thou shalt meet with Rama, even as Rohini
meeteth with the Moon. O worshipful one, speedily shalt thou behold the
other shore of thy misery, O Maithili; and thou shalt see Ravana slain
by Rama by might of arm." Having thus solaced Videha's daughter,
Hanuman, son unto the Wind-god, again spoke unto Vaidehi, saying,--"Soon
shalt thou behold that destroyer of foes, Raghava of subdued soul, and
the bow-bearing Lakshmana also, come to the gate of Lanka. And soon
shalt thou behold the assembled heroic monkeys, endowed with the prowess
of lions and tigers, and the splendour of the monarch of monkeys, and
having nails and teeth for their arms. And thou shalt, O noble one,
behold innumerable companies of choice monkeys, resembling hills and
clouds,--roaring on the plateaus of Malaya in Lanka.
Like an elephant tormented by a lion, Rama afflicted in the vitals by
the dreadful shafts of Manmatha, doth not attain ease. Do not weep,
exalted one, in sorrow. Let not fear take possession of thy heart! Even
as Sachi meeteth with Sakra, shalt thou, O auspicious one, meet with thy
lord. Who is greater than Rama? And who is equal to Sanmitri?[364] And
these brothers resembling Fire and the Wind, are thy help. O revered
one, thou wilt not have to dwell long in this extremely dreadful place
inhabited by the Rakshasas. The arrival of thy beloved one is not
distant. Just remain expecting (as best thou may), during the time that
elapses between this and my meeting with Rama."
[363] Dacaratha's son--T
[364] _i. e._ Sumitra's son, Laksamana.--T.
SECTION XL.
Hearing the speech of the high-souled offspring of the Wind-god, Sita
resembling a daughter of the celestials, said in words fraught with her
welfare,--"Even as the Earth with corn half-way towards harvest is
gladdened on receipt of showers, have I, O monkey, been gladdened on
seeing thee that speakest sweetly. Do thou so dispense thy kindness unto
me that, with my desire attained, I may touch that tiger-like one with
my body reduced by grief. And, O foremost of monkeys, present this sign
onto Rama, and tell him also for a sign that he had in ire buried the
dart which destroyed a single eye of the crow. And tell him
also,[365]--'On my (first) tilaka having been wiped out, thou didst
paint beside my cheek another made of red arsenic --this thou shouldst
remember. Why, O thou endowed with prowess, resembling Indra the Great
or Vanuna, dost thou disregard the ravished Sita, sitting in the midst
of Rakshas? This jewel for the head I had preserved with care. In my
misfortune, O sinless one, I used to inspire cheerfulness by a sight of
this, resembling thyself. This graceful water-sprung (gem) I part from.
Hereafter, overwhelmed with grief, I shall not be able to live. For thee
only do I bear insufferable miseries, heart-cleaving speech, and
companionship with Rakshasas. O destroyer of enemies, for a month longer
will I maintain being. Beyond that, O king's son, bereft of thee, I will
not live. This Rakshasa king is dreadful. (This being so), if I hear
thee tarrying, I would not live for a moment." Hearing Vaidehi's speech
pathetic and uttered with tears, the highly energetic Hanuman, son unto
the Wind-god, said,--"My revered one, I swear unto thee by truth itself
that Rama neglecteth every business because of grief for thee. And Rama
being overwhelmed with woe, Lakshmana burneth in grief. Now that I have
succeeded in seeing thee after no end of ado, this is no time for
lamentation. O fair one, this very moment thou shalt witness the end of
thy woe. Those blameless princes-- foremost of men, gathering courage
from my sight of thee, shall reduce Lanka to ashes. And, O thou of
expansive eyes, slaying in battle Ravana along with his friends,
Raghu's, sons shall take thee back to their own palace. Now, O faultless
lady, thou ought to give me such a sign as Rama shall certainly
recognise, and as shall more please him by far." "Ah!" (answered Sita),
"I have already furnished thee with an excellent sign. This ornament, O
Hanuman, when carefully examined by Rama, O hero, shall render thy words
credible." Thereupon, taking that best of gems, that graceful foremost
of monkeys, bowing down the head unto that exalted one, prepared to
depart. Seeing that monkey-leader intent upon leaping up, and surcharged
with energy,--with his person enlarged, Janaka's daughter, with a
tearful countenance, spake in woe-begone guise, her accents choked with
the vapour of grief,--"O Hanuman, communicate tidings of my good health
onto those lion-like brothers, Rama and Lakshmana, to Sugriva along with
his counsellors, and to all (the monkeys). And it behoveth thee so to
compass things that the mighty-armed Raghava may rescue me from this sea
of sorrow. Do thou, going to Rama, make known to him the fierce current
of my grief, as well as the railing of these Rakshasas. Good fortune be
thy portion, thou exceedingly heroic monkey!" Thus furnished with the
intentions of the princess, the monkey, having gained his object, and,
growing exceedingly exhilarated in his heart, reviewed the small work
that yet remained for him, became bent upon proceeding to the north.
[365] Sita wishes Hanuman to use her own language to Rama.--T.
SECTION XLI.
Having been honored by her (Sita) in excellent words, the monkey
proceeding, left that place, thinking,--"A small work it is that
remains. Beheld have I this dark-eyed lady. Passing by three means, I
see that I shall have to resort to the fourth. No _treaty_ with Rakshas
can answer the end. Neither can _gifts_ prevail with the wealthy. Nor is
it possible to sow _dissensions_ among persons proud of their strength.
Then, display of _prowess_ appeareth to me applicable in this case.
Without resorting to prowess, way find I none for ensuring success in
this matter. If the Rakshas find their foremost heroes fallen in battle,
they may temper their (martial ardour). He that, having compassed his
(principal) purpose, accomplishes many more without marring the prime
one, is entitled to act He that doeth a small work is certainly not a
worker,--he it is that knoweth to bring about success in diverse ways,
is alone capable of securing the same.[366] Although my sole commission
was to effect this much,[367] yet if I repair to the abode of the lord
of monkeys after having ascertained the strength of our ownselves and
that of the foe in the field, then I shall have done the mandate of my
master. How can my arrival (at this place) be made to bring forth good
fruit? How can I forcibly bring on engagement with the Rakshasas? And
how can the Ten-necked one in battle be made to form a just estimate of
the respective strength of myself and his forces? Coming in contact with
the Ten-necked one, with his three orders, forces and charioteers, I
shall, reading the intention that is in his heart, as well as his
strength, --happily return from hence. This grove of the fell (fiend)
resembling Nandana itself, containing various trees and plants, and
captivating to eye and heart,--will I destroy; even as fire destroyeth a
dry wood. This grove being ravaged, Ravana shall get into a fury. Then
the Rakshasa monarch shall summon up an army consisting of horses,
elephants, and mighty cars, equipped with tridents, iron axes and other
arms,--, and mighty shall be the encounter that shall take place. And I
with unimpaired prowess battling with those terrific Rakshas, and
annihilating that host despatched by Ravana, shall merrily journey to
the abode of the monkey-king." Then furious like the Wind, the offspring
of the Wind-god possessed of dreadful prowess set about knocking down
the trees with impetuous violence. Then that hero, Hanuman, devastated
that garden of the damsels, resounding with the roars of mad elephants,
and filled with diverse trees and shrubs. And with its trees crushed and
its tanks damaged, with its fair peaks shattered in fragments and its
pools eloquent with the notes of birds, riven all over, with coppery and
withered sprays cast about (in all directions), and with its trees and
plants shorn of their liveliness,--that wood was no longer
beautiful,--as if it had been burnt up by a forest-fire; and its plants
resembled damsels with their apparel falling off. And that magnificent
wood, with its arbours and its picture-gallerys destroyed, and its
ferocious animals, beasts and birds crying in distressful accents,--and
its rocky structures and other mansions broken down, was bereft of its
loveliness. And that grove of the inner apartment belonging to the
damsels[368] of the Ten-necked one, with its numbers of _acoka_ trees
and plants cast about disorderly, was, in very sooth, through the might
of the monkey, rendered a sight composed of plants, _etc._, tending to
awaken the regret of the spectator.[369] Then having done what was
wondrous disagreeable unto the mind of the magnanimous lord of the
world, that monkey desirous of coping alone with a vast host, stood by
the main entrance, flaming in effulgence.
[366] The commentator explains this passage thus:--"He that by great
pains accomplishes a small work, cannot be a great actor; but he
that bringeth about his end in a variety of ways through the
_minimum_ of effort, is the actor."--T.
[367] _i. e._ see Sita.
[368] _Promadavanasya--gen._--occurs twice in this passage. The
commentator, as usual, refines on the word,--to one he assigns a
literal sense; another he explains--_of the grove belonging to the
protector of the females_,--i. e. the wood, which, by arousing
their desire for Ravana, assured their stay there!--T.
[369] There is a pun on the word _soka_--occuring twice. One of them,
originally _acoka_, but entering into a vowel combination with the
preceding word, is the name of a tree; and _Soka_ means _sorrow_.
The _acoka_ trees being shattered, inspired the onlooker with
_soka--sorrow_.--T.
SECTION XLII.
Then on account of the cries of birds and the sounds of breaking trees,
all the denizons of Lanka were seized with trepidation in consequence of
fright. And agitated with fear, birds and beasts hurried (on all sides);
and omen-boding evil unto the Rakshasas, began to appear (everywhere).
And grim-visaged Rakshasis, awaking from their sleep, saw that wood
devastated, and that heroic mighty monkey. And observing them, that
mighty-armed and powerful monkey endowed with immense strength,
magnified his dimensions, capable of striking terror into the Rakshasas.
And beholding that exceedingly strong monkey resembling a mountain, the
Rakshasis asked Janaka's daughter, saying,--"Who is this? And whence,
and wherefore, hath he come here? And why did he carry on converse with
thee? Tell us this, thou of expansive eyes. O lucky one, entertain no
fear. And, O thou having eyes with dark outer corners, what is the talk
that this one hath held with thee?" Thereat, the chaste Sita, having all
her parts perfect, answered,--"What is my power to read Rakshasas
capable of wearing forms at will? Ye know who he is and what he doeth.
Serpents, without doubt, know the way of serpents. And, furthermore, I
am very much frightened,-- nor know I who that one is. I take him to be
a Rakshasa,-- who hath come here through his capacity to put on any
shape." Hearing Vaidehi's words, the Rakshasis swiftly took to their
heels. Some remained,--and some departed to inform Ravana of the matter.
And before Ravana, the Raksbasis of deformed visages informed him of the
hideous and dreadful monkey. "O king, in the heart of the _acoka_ wood
there is a monkey of a terrific body, who, possessed of immeasurable
might, stayeth, after having carried on a conversation with Janaki. Nor,
albeit questioned by us many a time and oft, doth Janaka's daughter,
Sita, having the eyes of a deer, intend to tell us who the monkey is. He
may be the emissary of Vasava, or of Vaipravana; or he may have been
sent by Rama himself from eagerness to get at the whereabouts of Sita.
And he it is that, wearing a wonderful form, hath destroyed thy charming
arbour of the interior, filled with beasts of various kinds.--And
quarter there is none which hath not been destroyed by him; and only
that place where the exalted Janaki is, remained uninjured by
him,--whether for preserving Janaki, or from fatigue--it doth not
appear. But what is his fatigue? She it is that hath been preserved by
him. And that overgrown Sincapa tree, affluent with elegant foliage,
under which Sita herself hath (always rested), hath been spared by him.
It behoveth thee to order sharp chastisement to be inflicted on that one
of a fierce form, who, having carried on converse with Sita, hath laid
thy wood waste. Who, O Sovereign of the Rakshasas,that hath not his life
severed from him,--converseth with Sita, who hath captivated thy heart?"
Hearing the speeches of the Rakshasis, Ravana, lord of Rakshasas, with
his eyes rolling in rage, flamed up like the fire of a funeral pyre. And
as fall drops of lighted oil from a flaming lamp,fell drops of tears
from the eyes of the enraged Ravana. And that highly energetic one
ordered his heroic servants, resembling himself, to punish Hanuman. And
from that mansion speedily issued eighty thousand of those retainers,
carrying in their hands maces and mallets[370],--having huge bellies,
and large teeth, of dreadful forms, and possessed of unwieldy
strength,--all eager to engage in the conflict and take Hanuman. And
having come near that monkey staying at the main entrance, those
swelling spirits rushed on, even as insects rush into a flame. And
equipped with variegated maces, and bludgeons, and golden
_angadas_,[371] and arrows resembling the Sun, they approached that
foremost of monkeys. And accoutred in maces, axes, and javelins, and
bearing bearded darts and lances in their hands, they suddeuly
surrounded Hanuman and remained before him. And the graceful and
energetic Hanuman also, resembling a hill, flourishing his tail over the
ground, sent up tremendous roars. And attaining mighty proportions,
Hanuman, son unto the Wind-god, brandished his tail, filling Lanka with
sounds. And at the sounds of his flourishing, as well as with those
resounding ones set up by himself, birds began to drop down from the
sky. And he loudly proclaimed,--"Victory to the exceedingly strong Rama
and to the mighty Lakshmana! And victory unto king Sugriva, protected of
Raghava! I am the servant of the Sovereign of Kerala, Rama of untiring
deeds,-- (I am) Hanuman, the destroyer of hostile hosts, offspring of
the Wind-god. And a thousand Ravanas cannot cope with me in conflict,
when I shall hurl crags and trees by thousands. In the very presence of
all the Rakshas, shall I, having desolated the city of Lanka and paid my
reverence to Maithili, go away, my end being compassed." They were
struck with affright at his roars; and they beheld Hanuman elevated as
an evening cloud. And now knowing for certain that the monkey had been
despatched by his master, the Rakshasas commenced assailing him with
various kinds of dire arms.[372] Environed on all sides by those heroes,
that exceedingly powerful one, staying by the main entrance, took up a
terrific bolt. And taking that bolt, like Vinata's offspring handling a
darting serpent, he slew those rangers of the night. And grasping (the
bolt), the Wind-god's son began to range the welkin and destroy (the
Rakshasas), like the thousand-eyed (deity) slaughtering Daityas with his
thunder-bolt. And having slain those Rakshasas, who were the retainers
of Ravana, the heroic offspring of the Wind-god--foremost of
heroes--desirous of fight, stood at the gate. Then certain Rakshasas,
getting off from the field in fear, informed Ravana of the destruction
of all his servants. Hearing that a mighty host of the Rakshasas had
been slain, the king, with his eyes whirling in ire, ordered Prahasta's
son of incomparable prowess, and invincible in battle.
[370] _Kuta--hammer_. The commentator, however,says that it means a
weapon resembling a hammer.--T.
[371] A bracelet worn on the upper arm.--T.
[372] _Swamisandehanihcancah_--may also mean, _having been assured by
Ravana as to his firm resolve--i.e. the Rakshasas must fight with
Hanuman, however desperate the undertaking might prove.--T._
SECTION XLIII.
Having slaughtered the servants, Hanuman, having reflected awhile,
thought,--"I have broken down the wood; but have not destroyed the
edifice dedicated to the deities of the Rakshasas. Therefore, this very
day will I demolish this structure." Having thought thus in his heart,
that foremost of monkeys, Hanuman, son unto the Wind-god, displaying his
strength, bounded unto the Chaitya[373] building, elevated like a summit
of Meru. And having ascended the edifice resembling a mountain, that
leader of monkey-bands, possessed of wondrous energy, looked like
another Sun risen (in the sky). And having broken down that superb
edifice, the irrepressible Hanuman, flaming in auspicionsness, resembled
(the mountain) Pariyatra. And magnifying his dimensions through his
energy, the offspring of the Wind-god fearlessly fell to striking his
arms with his hands, and thus filling Lanka, with the sounds. And at
those sounds of striking arms, capable of striking deafness into the
hearer, birds began to drop down there, as well as the warders of the
religious mansion, with their senses overwhelmed. "Victory unto Rama
versed in arms! And unto Lakshmana endowed with immense strength! And
victory unto king Sugriva, who is protected by Raghava! Hanuman, son
onto the Wind-god, destroyer of hostile hosts, is the slave of Rama of
untiring deeds. And not a thousand Ravanas can cope with me in conflict
as I hurl stones and trees by thousands. Having destroyed the city of
Lanka and paid my respects to Mithila's daughter, I, my object gained,
shall depart in the presence of all the Rakshasas." Having spoken thus,
that one of a prodigious person, seated on the _Chaitya_, emitted
tremendous roars, striking terror into the Rakshas. In consequence of
that mighty cry, an hundred guards attached to the _Chaitya_ sallied
out, taking various weapons--bearded darts, scimitars and axes; and they
surrounded the Wind-god's offspring, as he went on increasing his body.
And they encountered that foremost of monkeys with various maces, and
axes, and golden _Angadas_, and arrows resembling the Sun. And those
numbers of Rakshas, encountering that best of monkeys,resembled an
extensive and mighty whirlpool in the Ganga. Thereat, the Wind-god's
son, the mighty Hanuman,[374] waxing enraged, violently uprooting a huge
piller of the edifice, plated with gold, and having an hundred borders,
began to whirl it (in the air).[375] And the fire generated there thus,
burnt down the entire edifice. Seeing that edifice in flames, the
graceful monkey-leader, having slain the hundred Rakshasas, like Indra
slaying Asuras with his thunderbolt,--remaining in the sky,
said,--"Thousands of strong, high-souled and foremost monkeys like
myself, having been created, and remaining under the command of Sugriva,
--including ourselves as well as other monkeys--are ranging all over the
world. Some are endowed with the strength of ten elephants, some with
the strength of an hundred, some have the prowess of a thousand
elephants, and some the strength of elephants numbered by herds. Some
are equal in strength to the Wind,--and there are there some
monkey-leaders who have no limit to their strength. Surrounded with
monkeys of this sort, having nails and teeth for their arms,--in
hundreds and thousands and _kotis_ and _ayutas_, cometh our
Sugriva,--the slayer of all (foes). Neither this city of Lanka, nor you,
nor yet Ravana, shall exist,--having created hostility with that
high-souled hero of the Ikshwaku race."
[373] A building designed for deities.--T.
[374] _Marutatmaya_--son unto the Wind-god, left out on the score of
redundancy.--T.
[375] The reader is powerfully reminded of a like feat of Manoah's
son--'the Herculean Samson.'--T.
SECTION XLIV.
Commanded by the lord of Rakshasas, Prahasta's son, the powerful
Jamvumali, having large teeth, went out bow in hand. And he wore a red
wreath and attire, with a garland hung round his neck, and elegant
ear-rings; and he was huge, and terrible, with his eyes
whirling,--invincible in encounter. And he impetuously stretched a
graceful bow, resembling the bow of Sakra, and roaring like _vajra_ and
the thunderbolt.[376] And the entire welkin, and all sides and quarters,
were suddenly filled with the mighty sounds of that bow as it was being
stretched. And seeing him approaching in a car yoked with asses, Hanuman
endowed with vigour both rejoiced and shouted. Thereat, the highly
energetic Jamvumali pierced with whetted shafts that mighty monkey,
Hanuman, who was seated on an awry plank at the gate serving as a perch
for pigeons.[377] He pierced that lord of monkey's face with half-moon
(shaped) arrows, his head with one having its head made like a hook and
his arms with ten _narachas_.[378] And pierced by the arrows, his
coppery face looked beautiful like a blown autumnal red lotus shot at by
the solar rays.--And his naturally red countenance being painted with
blood, looked lovely like a majestic red lotus in the sky, washed with
the honey of the red _acoka_.--Wounded by the shafts, the redoubted
monkey grew enraged. And he espied a huge and gigantic crag beside him.
Thereat, at once uprooting it, that one endowed with celerity and
strength hurled it (at his foe). And the enraged Rakshasa opposed it by
ten shafts. Witnessing his action rendered fruitless, the energetic
Hanuman of terrific prowess, uprooting a large _sala_, began to whirl it
(in the air). Seeing the exceedingly strong monkey whirling the _sala_
tree, the highly powerful Jamvumali dischanged a many shafts. And he
severed the _sala_ by means of four shafts, and wounded the monkey in
the arm with five, in the chest, with one, and with ten, between the
teats. With his body covered all over with shafts, (Hanuman) getting
into a furious passion, taking up the same bolt, again began to swing it
with rapidity. And that terrific one gifted with exceeding impetuosity,
having whirled the bolt with wondrous rapidity, let it light upon
Jamvumali's spacious breast. And (anon) there was neither seen there his
head, nor bis arms, nor his thighs, nor his bow, nor his car, nor his
steeds, nor his arrows at that place. And that mighty car-warrior,
Jamvumali, speedily slain, fell down to the earth, like a tree whose
trunk hath been crushed. Hearing Jamvumali as well as his exceedingly
powerful servants slaughtered, Ravana became transported with anger, and
his eyes became reddened in wrath. And on the mighty son of Prahasta
having been slain, the lord of the night-rangers, with his reddened eyes
rolling in rage, speedily commanded the sons of his counsellors, endowed
with vast energy and prowess, (to encounter Hanuman in battle.)
[376] For distinction between the two, vide ante.--T.
[377] This is all that I can make of the commentator's gloss on
_toranavitanka_.--T.
[378] Iron arrows.--T.
SECTION XLV.
Then ordered by the lord of Rakshasas, the sons of his counsellors,
seven (in number), in splendour resembling fire, issued forth from that
mansion. And surrounded by a mighty army, furnished with bows, endowed
with wondrous strength, and accomplished in arms--the foremost of those
acquainted with weapons--each burning for victory, with mighty cars
yoked with steeds, covered with golden net-works, bearing pennons and
standards,and having sounds like those proceeding from
clouds,--exultingly stretching with immeasurable prowess bows decked
with gold,--resembling clouds surcharged with lightning,--those warriors
sallied out. Learning that the servants had been slain, their[379]
mothers, along with their friends and kindred, were overpowered with
grief. And vieing with each other in eagerness, those (warriors) decked
in ornaments of polished gold, confronted Hanuman staying at the gate.
And with their cars sending roars, the Rakshasas, pouring showers of
shafts, ranged (the field), resembling clouds during the rainy season.
And covered with those arrowy showers, Hanuman had his person concealed,
like the monarch of mountains hidden by a downpour. And that
swift-speeding monkey, coursing the cloudless sky, evaded those shafts
of those heroes, as well as the impetuosity of their cars. And that
hero, playing pranks with those bowmen, appeared like the masterful Wind
playing tricks with the bow-bearing clouds.[380] And sending up a
dreadful shout, and thereby filling that vast host with fright, the
energetic Hanuman rushed on that Rakshasa army. And that subduer of
enemies slew some with slaps, and some he rived with nails, and some he
killed by blows, and others with (the pressure of) his chest. And some
dropped down on the ground at the very same spot at the sounds that he
emitted. And on their being slain or falling on the earth, that army,
afflicted with affright, began to fly in all directions. And the
elephants roared in frightful tones, and the steeds fell down oa the
earth.--And the Earth was covered with broken boxes, flagstaffs, and
umbrellas, (belonging to the cars), as also with the cars
themselves.--And rivers running gore were seen on the way, and Lanka
uttered various frightful cries. And having slain those overgrown
Rakshasas, that exceedingly powerful and heroic monkey of terrific
power, desirous of again coping with other Rakshasas, retraced his steps
to the self-same entrance.
[379] _i. e._ the mothers of the sons of the councillors.--T.
[380] _i. e._ having the iris.--T.
SECTION XLVI.
Learning that the sons of the counsellors had been slain by the
high-souled monkey, the Ten-necked one suppressing the apprehension that
was in his heart, restored the balance of his mind. And he directed five
of the foremost leaders of his forces, the heroic Virupaksha, Yupaksha,
the Rakshasa Durdharsha, Praghasa, and Masakarna, versed in polity,
endowed with the speed of the Wind in conflict and alert on every
occasion, to take Hanuman captive."Ye generals, do ye taking a mighty
host with steeds, elephants and cars, chastise that monkey. And coming
to that dweller of the woods, ye had better act heedfully, and should
accomplish this work in consonance with place and season. Having regard
to his acts, I do not take him to be a monkey. He is a great being
endowed with extraordinary prowess every way. My mind is not satisfied
that he is a monkey. He may have been brought into being by Indra,
through ascetic might, for injuring us. Backed by you, I have defeated
(deities), and Nagas, and Yakshas, and Gandharbas, and Asuras, and
Maharshis. And, for certain, they have herein tried to do us some wrong.
Therefore there is no doubt about this,--do ye by main force take him.
And, ye generals, go ye, taking a mighty force with steeds, elephants
and cars. Do ye chastise this monkey. This monkey of deliberate prowess
should not be disregarded by you. I have seen[381] monkeys of immense
prowess,--Vali with Sugriva and the exceedingly powerful Jambavan, and
Nila the general, and others with Dwivida at their head. Their speed is
not dreadful, nor their energy, nor their prowess, nor their
intelligence, nor their strength, nor their courage, nor their capacity
to change shapes. Therefore ye should know him as some great being
staying in the form of a monkey. Exerting yourself to the uttermost, do
ye chastise him. These three worlds combined, with Indra, celestials and
mortals, are incapable of long staying before you in the field of
battle. Still a person versed in polity, albeit anxious to secure
victory in battle, should carefully preserve self, as success in war is
unstable." Thereupon, they, possessed of the energy of fire, accepting
the words of their master,rushed forth vehemently, accompanied with
cars, mad elephants, fleet steeds, sharp and whetted weapons,--and
forces of all kinds. Then those heroes saw that effulgent mighty monkey,
shining in his native splendour, like unto the risen sun,-- possessed of
great strength and immense speed, and magnanimity of mind,--seated at
the gate. And soon as they saw him, they, frightened at his appearance,
assailed him with their respective terrible weapons. And Durdhasa
discharged at Hanuman's head five white iron[382] arrows with yellow
heads, and possessing the lustre of lotus-leaves. Having been pierced in
the head with those shafts, the monkey, roaring, leapt into the sky,
making the ten cardinal points resound. Then the exceedingly powerful
and heroic Durdhara, mounted on a car, with his bow stringed, came
forward, showering innumerable arrows by hundreds. Thereat, even as the
wind driveth away rain-pouring clouds at the end of the rainy season,
the monkey, remaining in the sky, resisted (his antagonist) as he kept
on pouring his shafts. And sore beset by Durdhara, the Wind-god's son
again emitted cries, and that puissant one also increased himself. Then
darting far up in the air, the monkey suddenly descended on the car of
Durdhara with extreme vehemence, like unto a mass of lightning alighting
on a mountain.--Thereat his eight steeds getting mangled, and the wheels
and pole of his car having been broken, Durdhara leaving the car, fell
down to the earth, deprived of life. Seeing him down on the earth, those
irrepressible subduers of enemies, Virupaksha and Yupaksha, waxing
wroth, sprang up. And springing up suddenly, they by means of maces,
dealt blows on the chest of the monkey, who was staying in the unclouded
sky. Thereat resisting the furious rush of those gifted with ebullient
energy, that exceedingly powerful one descended to the earth with the
violence of the Fair-feathered (bird).[383] Then getting at and
uprooting a _sala_ tree, that monkey, the Wind-god's offspring, slew
both of those heroic Rakshasas. Learning that those three had been slain
by the monkey gifted with speed, the mighty and onrushing Praghasa
laughing in scorn advanced (in the encounter). And the energetic
Bhasakarna also came forward in rage, taking a dart. And (they) meeting
together, Praghasa assailed the famous, tiger-like monkey with a
sharp-edged axe, and Bhasakarna (attacked) the elephantine monkey with a
javelin. And with his limbs wounded by them, and his hair wetted with
blood, that monkey resembling in splendour the infant sun, grew
furiously enraged. And that elephantine monkey, the heroic Hanuman,
uprooting a mountain-peak, with beasts, snakes, and trees (in it), slew
those Rakshasas; and, crushed by that mountain-summit, they were reduced
to powder. On those five generals having fallen, the monkey slew the
remaining forces. And as the thousand-eyed Deity destroyed Asuras, the
monkey destroyed steeds with steeds, elephants with elephants, warriors
with warriors, and cars with cars. And with horses and elephants, swift
steeds, with broken wheels and mighty cars, and Rakshasas slain, all the
ways were blocked up. And having destroyed in battle the heroic generals
with all their forces and vehicles, that hero in the same way rested at
the gate like Kala himself engaged in destroying people, when he hath
gained respite.
[381] There is a word--_sighra, soon_--in this _sloka_, of which I fail
to pertain the relation.--T.
[382] This may rather look an incongruous mixture of images; but the
ironed arrows may have been _silvered_ over.--T.
[383] Suparna--a name of Garuda.--T.
SECTION XLVII.
Hearing that the five generals had been slain by Hanuman alone with
their vehicles and followers, the king, gazing at prince Aksha, who was
ready and eager to go to battle, commanded him to take the field. And
that puissant one of a bow decked with gold, on being commanded (by
Ravana) with a glance, started up, like unto fire on being fed by
clarified butter by foremost regenerate persons on the sacrificial
ground. And that best of Nairitas[384] possessed of prowess, ascending a
car resembling the infant sun in effulgence, and surrounded all round
with networks of burnished gold, sallied forth in quest of that mighty
monkey. And (that warrior) in prowess resembling an immortal, sallied
out ascending that car, obtained with long-contianed asceticism,
embellished with a network of glowing gold, furnished with pennons,
having a standard studded with gems, nicely yoked with eight excellent
steeds having the fleetness of thought, incapable of being overpowered
either by celestials or Asuras, competent to course over uneven ground,
of the lustre of lightning, sky-ranging, completely garnished, equipped
with quivers, with swords fastened to the banners in eight directions,
with darts and lances arranged in proper places, splendid with every
object in full measure, bearing golden threads, wearing the brilliancy
of the sun and moon, and possessing the effulgence of the sun. And
filling the firmament and the earth containing mountains with sounds
proceeding from steeds, elephants and mighty cars,--he, accompanied by
his forces, presented himself before the capable monkey, who was seated
at the gate. And coming before the monkey, Aksha, having the gaze of a
lion,with eyes betokening regard, gazed at Hanuman resembling the Fire
on the occassion of the universal dissolution at the end of a _yuga_,
intent on destroying creatures, and who was seated and was influenced
alike by surprise and regard. And seriously considering the impetuosity
of the high-souled monkey as well as his prowess in relation to a
foe,--as also his own strength, he increased (in strength) like the Sun
on the expiration of a Yuga. And growing enraged, (Aksha), staying
calmly in the field, with concentrated soul, challenged Hanuman
difficult to resist in conflict and of prowess worthy to witness, with
three whetted shafts. And finding the monkey proud and untiring, capable
of vanquishing his foe, and possessed of exalted spirits, Aksha took up
his bow and held his arrows in his hands. And wearing a golden corslet,
_angadas_, and earings, and possessed of fiery vigor, he closed with the
monkey; and their meeting was something unparalleled on this earth,--and
was calculated to raise the respect[385] even of the celestials and the
Asuras. And witnessing the mighty conflict of the prince and the monkey,
Earth emitted cries, and the Sun did not burn, and the Wind did not
blow, and the mountains shook, and the welkin sounded, and the main was
vexed. And that hero, skilled in aiming, fixing and discharging arrows,
shot at the monkey's head three fine-headed feathered shafts plated with
gold near the feathers, and resembling venomous serpents. And with his
rolling eyes washed with blood in consequence of the shafts having
alighted at his head, Hanuman, resembling a new-risen Sun having arrows
for its rays, looked splendid like the light-engarlanded Sun. And seeing
in battle that son of the foremost of monarchs, with his excellent
weapons upraised and his beautiful bow, that best of the counsellors of
the lord of monkeys, rejoiced, and intent on encounter, increased
himself. And with his ire heightened, that one endowed with energy and
prowess, like unto the ray-decorated (Sun) on the crest of Mandara,[386]
began to burn with the fiery rays of his eyes, Aksha, along with his
forces and vehicles. And as a mass of clouds showereth rain on a high
hill, the arrow-showering Rakshasa resembling clouds, having the bow for
his rain-bow, discharged shafts at that foremost of monkeys,
representing a mountain. And then the monkey, having sounds like those
of clouds, beholding in battle Aksha of terrific prowess in conflict,
and strong in energy, strength and shafts, sent up shouts from elation
of spirits. And as an elephant approacheth a deep pit covered over with
grass, (Aksha) from a spirit of childishness elated in conflict with his
prowess, with his ire heightened, and eyes resembling blood, drew near
the monkey in the field. And as Aksha went on hastily pouring shafts,
that one uttering roars resembling the rumbling of clouds, looking
terrible in consequence of his arms and thighs flung about, darted into
the sky with exhuberant energy. And as he leapt up, that strong and
powerful one--foremost of Rakshasas--that car-warrior and the best of
choice car-warriors--rushed at (Hanuman), showering arrows on him, like
a cloud showering hail-stones on a mountain. And dashing in the midst of
the arrows like the wind, and thus baffling them, the heroic monkey of
dreadful prowess in conflict, and endowed with the speed of thought,
began to range the path of the air. And witnessing Aksha with regardful
eyes, as that one intent on contest, taking his bow, was covering the
sky with various excellent arrows, the Wind-god's offspring was plunged
in thought. Wounded in the arm with shafts by that high-souled, noble
prince, that mighty-armed one, capable of adequately appreciating the
nature of actions, thought on (Aksha's) prowess in battle. "This
exceedingly powerful one, endowed with the splendour of the infant sun,
is doing dire deeds incapable of being done by a boy; and I am loth to
slay one that hath shown himself equal to every martial feat. This one
is high-souled, mighty in energy, of concentrated self, and capable of
bearing extreme hardships in war; without doubt, by virtue of his
actions, he is worthy of being honored by Nagas, Yakshas and ascetics.
With his mind braced by prowess and hope, that foremost of heroes eyeth
me staying in the fore-front. The prowess of this light-handed (one), I
ween, maketh even the hearts of the celestials and Asuras tremble. If I
disregard him, he shall certainly vanquish me, for his prowess in battle
increaseth (fast). Therefore I must even slay him: it is not proper to
suffer an increasing fire." Thus reflecting on the strength of his foe
and having ascertained his line of action, that puissant one endowed
with great strength, summoned energy and set his heart on slaying him
(his antagonist). And remaining in the path coursed by the air, that
heroic monkey, the offspring of the Wind-god, with his slaps slew his
eight powerful and excellent steeds, capable of bearing pressure and
trained to diverse circular movements. And successfully assailed by the
councilor of that lord of monkeys, the car with its seat smashed, and
its pole broken, and deprived of its steeds, fell to the earth from the
sky. Thereat, forsaking that car, the mighty car-warrior sprang up into
sky with his bow and holding his sabre,--and (resembled) an ascetic of
fierce energy consequent on austerities, going up to heaven, renouncing
his body. Then the monkey possessed of the energy and vigor of the Wind,
approaching him as he was ranging the air coursed by the king of birds,
the Wind and the Siddhas, at length fast caught hold of his legs. And as
the foremost of birds, Garuda taking a mighty serpent, whirls it, that
foremost of monkeys, resembling his sire in prowess, whirling Aksha in
the conflict, violently dropped him on the earth. And with his arms,
thighs and chest crushed, bleeding, (having his bones and eyes smashed,
his joints riven, and his tendons snapped, the Rakshasa lay on the
earth, slain by the offspring of the Wind-god. And tormenting him
(Aksha) on the earth, that mighty monkey caused great fright unto the
ruler of the Rakshasas; and he was gazed at by the assembled Maharshis
and the orbit-coursing ones and all beings with Yakshas and Pannagas,
come to see him. And on the prince being slain, that monkey was gazed at
by the celestials with Indra, who had been seized with extreme
wonderment. And having slain in battle prince Aksha resembling a son of
the celestials and possessed of blood-red eyes, the hero (again) neared
the same gate, and waited there like _Kala_ bent upon destroying all
creatures.
[384] Rakshasas.
[385] _Sambhramaprada_, according to Ramanuja, means, _capable of
exciting_
[386] The Sun is on Mandara in mid-day; therefore the meridian Sun is
meant here.--T.
SECTION XLVIII.
On prince Aksha having been slain by Hanuman, the magnanimous monarch of
the Rakshasas, wrought up by wrath, repressing his feelings, ordered
Indrajit resembling a celestial, (to take the field against the foe.)
"Thou art the foremost of those bearing arms; and thou hast afflicted
even the gods and Asuras (in battle); thy deeds have been witnessed by
the celestials with Indra; and thou hast procured a weapon[387] even
from the Great-father. And coping (in conflict) with thy might of arms,
all the celestials with the Maruts, headed by the lord of celestials
himself, could not stay in the field. And there is none in these three
worlds (save thyself), who doth not come under the influence of fatigue
in battle. And thou art preserved by the prowess of thy arms, and
protected also by thy ascetic merit; and being skilled in the knowledge
of season and place, thou, methinks, art the foremost of them all in
intelligence. And there is no deed which thou canst not perform in the
field; and there is nothing in counsel capable of being arrived at by
arguing on the lines prescribed by the scriptures, which thou art not
equal to; and there is none in all the three worlds who doth not know
thy strength and prowess in arms. And thy ascetic energy is like unto
mine, as well as thy prowess and might in arms in battle. And having
thee in the conflict, my mind assured (of victory), doth not experience
sorrow. Slain have been all the servants, as also Jamvumali, and those
five generals, the heroic sons of my councilors, and the swelling forces
including steeds, elephants and cars. And low lieth Mahodara, and prince
Aksha hath also been slain. O destroyer of foes, my mind did not feel
the same confidence in them that I do in thee.[388] And seeing this
mighty host slain, as well as the prowess and energy of the monkey, and
the taking into consideration thine own strength, do thou put forth thy
energy according to thy strength, And on nearing the scene (of
conflict), do thou, O foremost of those bearing arms, seeing thine own
strength and that of the foe, so exert thyself that the latter, (now)
resting quietly in consequence of having created a carnage (on the
hostile hosts), may wax enfeebled.[389] O hero, army can serve no
purpose here; for hosts fly (before) Hanuman or are reduced to nothing.
Neither can it avail to use arms of terrific power and resembling the
thunderbolt. Nothing can resist the rush of the Wind-god's offspring;
and this one like unto fire is incapable of being slain with weapons.
Revolving well (in thy mind what I have remarked), do thou in order to
the attainment of success, with an intent mind remember the divine
virtue of this bow, and repairing (to battle) strive to vanquish the
foe, baffling his attacks.[390] O foremost of intelligent ones, (that I
send thee to battle) is certainly not proper; yet this course of action
is endorsed by Kshatriyas and those following the morality of kings. O
subduer of enemies, one should be versed in various branches of learning
as well as be masterful in war.[391] He that craves victory in fight,
should be acquainted with various branches of knowledge.[392]
Hearing the words of his father, (Indrajit) gifted with celestial
prowess, determined to fight, instantly circumambulated him. Excited
with a desire for fight and worked up with energy, Indrajit, eulogized
by the friendly Rakshasas, set out for battle. And that highly effulgent
and graceful son of the lord of the Rakshasas, having expansive eyes
resembling lotus-petals,--issued out like unto the rising of the ocean
during a _parva_.[393] Thereupon Indrajit of unbearable prowess, equal
to the lord of the celestials, ascended a car drawn by four horses,
having sharpened teeth and resembling Garuda in velocity. And that
master of a car and foremost of bowmen, conversant with the use of all
weapons --the best of those using swords--proceeded soon in his car
where Hanuman was. And hearing the sound of his car and the twang of his
bow, that heroic monkey attained an excess of delight. And taking up a
bow and sharpened darts, Indrajit, versed in the rules of war, proceeded
towards Hanuman. And as he issued out for battle, greatly delighted,
with arrows in his hands, all the quarters became dark, and jackals
began to set up terrible cries. And there arrived the _Nagas_, the
_Yakshas_, the _Maharshis_, the planets, and the Siddhas, and the birds,
covering the welkin, and, greatly delighted, began to make a noise. And
beholding that car having a flag like that of Indra, approach very
quickly, the monkey began to emit terrible roars and increase himself.
And Indrajit too, seated on the celestial car and having a painted bow,
began to stretch it, emitting a sound resembling that of thunder.
Thereupon closed in conflict those two greatly powerful (heroes)--gifted
with swift movements and fearless in battle--the monkey, and the son of
the lord of Rakshasas, like unto the lords of celestials and Asuras. And
baffling the shafts of that hero of a mighty car, an accomplished bowman
and a finished warrior, the immeasurably powerful monkey increasing
himself began to range in the welkin.[394] Thereupon the heroic
(Indrajit)--slayer of foes--began to discharge incessantly shafts,
large, sharp, well-feathered, painted in gold and swift-coursing like
unto thunder. And hearing again the noise of his car, the sounds of
drums, bugles, and war-drums, and the twangs of the bow, he again leaped
up (in the sky). And baffling the aim of (Indrajit), who had always an
eye on it, that great monkey ranged at a distance from those shafts. And
again facing the arrows and stretching his hands, the Wind-god's son
again leaped up. And those two heroes,gifted with swift movements and
versed in the art of war, engaged in a combat, admired of all beings.
And Hanuman could not find out the short-comings of the Rakshasa, nor
could that high-souled one detect the weak points of the son of the
Wind-god. And these two gifted with celestial prowess, engaged in
conflict, became unbearable unto each other. And seeing him unhurt
though aimed at with infallible arrows, the high-souled (Indrajit),
controlling his senses, engaged in deep and devout meditation[395] (to
realize the true identity of Hanuman). Thereupon, that son of the lord
of Rakshasas pinned his thoughts upon that foremost of monkeys, and,
finding him incapable of being slain, he began to devise plans how he
could be bound. And that hero, foremost of those versed in the use of
weapons, discharged at that best of monkeys the highly powerful weapon
conferred on him by Brahma, the Great-father of the celestials. And
knowing him incapable of being slain, Indrajit conversant with the use
of weapons, bound that large-armed son of the Wind-god with that weapon.
And being bound up by that Rakshasa with the weapon, the monkey became
motionless and fell down on the earth. And thinking that he was bound up
with a Brahma weapon, he did not feel the least pain in consequence of
Brahma's blessing. And that heroic monkey began to think of the boons
conferred on him by the Great-father of the celestials. And thinking
that the weapon was conferred by the Self-create and consecrated by
sacred Mantras, Hanuman began to think of boons conferred by the
Great-father. "In consequence of the power of the Lord of creation I am
incapable of extricating myself from these bonds." (Knowing this by
means of devout meditation,he reflected again,)--"This has been ordained
by Him, and I must put up with this pain for sometime." Revolving well
the power of the weapon, the boon of the Great-father, and his own
prowess to extricate himself from the bonds, the monkey followed the
Great-father's behest,--"I do not fear though bound by this weapon,
since I am being protected by Brahma, Indra and the Wind-god. It will be
better if I am carried off by the Rakshasas, for I shall reap very great
benefit by my conversation with the lord of Rakshasas. Therefore let the
enemies carry me." Having resolved this, the considerate
(monkey)--slayer of foes--remained motionless. And being ruthlessly
bound by the foes and remonstrated with by them, he began to moan
piteously. And beholding that slayer of foes motionless, the Rakshasas
bound him up with cotton and bark. And he gladly allowed himself to be
tied up and rebuked by his enemies, thinking that he might converse with
the lord of the Rakshasas, if he, out of curiosity, should like to see
him. Being bound with bark, that powerful (monkey) got himself freed
from the binding of the weapon, for the binding force of a Brahma weapon
becomes null when there is any other binding. And beholding that best of
monkeys tied up with bark and liberated from the binding of the weapon,
Indrajit reflected that the binding force of the Brahma weapon became
powerless when there was any other binding. "Alas, (those Rakshas) have
rendered my mighty deed fruitless. They know not the action of
Mantras.[396] And on the Brahma weapon being baffled, any other weapon
cannot effect anything; and thus we have all been placed in a critical
predicament." On being released from the weapon, Hanuman did not betray
any signs of his liberation, albeit he was pulled by the Rakshasas and
pained by the bonds they had bound him with. And the monkey, Hanuman,
was pulled by those cruel Rakshasas having fatal boxes, in the direction
of the lord of Rakshasas. And seeing (Hanuman) freed from the (Brahma)
weapon yet bound by the bark of trees, he (Indrajit) showed the
exceedingly powerful and highly heroic monkey unto the king along with
his adherents. And the Rakshasas related unto the ruler of Rakshas
everything touching that foremost of choice monkeys, resembling a mad
elephant who was in bonds. "Who is he? And whose son? And wherefrom? And
what's his errand? And by whom is he backed?"--thus did the heroic
Rakshasas converse on beholding Hanuman. And others said,--"Kill him,"
"Burn him"--"Eat him up." The Rakshasas, growing enraged, thus said unto
each other.--Having passed some way, that magnanimous one saw there old
servants sitting at the feet of the lord of Rakshasas,--as well as a
mansion embellished with countless jewels. And the exceedingly energetic
Ravana saw that foremost of monkeys dragged hither and thither by
Rakshasas of frightful forms. And that best of monkeys too saw that lord
of Rakshasas, endowed with strength and energy and resembling the
resplendent son. And with his reddened eyes rolling, the ten-necked
gazing at that monkey, ordered his principal counsellors, boasting of
high pedigree and noble character, (to interrogate the incomer). And by
turns questioned by them as to his mission and purpose, as well as the
fundamental occasion (of his inroad), that foremost of monkeys
replied,-- "A messenger, I come (from Sugriva.)"
[387] _viz._ the Brahma weapon.--T.
[388] According to another reading, the meaning would be:--"O best of
warriors, do thou, considering thy own strength and that of the
enemy, so exert thyself that he may no longer inflict terrible
losses on our army." (Tirtha).--T.
[389] Another meaning is: _Looking on thyself, and (not on my forces),
as constituting my main stay, put forth thy prowess.--T._
[390] One should know in what branches of knowledge one's enemy is
proficient, and, understanding this, one should strive for
victory.--T.
[391] According to a different reading,the meaning would be, "Thou art
competent to fight agreeably to the rules."--T.
[392] The _Sloka_ is very difficult and incapable of interpretation
withoet at places meanings being read into it.--T.
[393] A name given to certain days in the lunar month at the full and
change of the moon, and the 8th and 14th of each half month.--T.
[394] Literally it means the passage of his father. Hanuman's father
being the Wind, it means the sky.--T.
[395] According to Hindu philosophy, one by virtue of yoga and
self-control can realize many great things which are beyond
ordinary human conception. Beholding Hanuman unhurt though
assailed incessantly with terrible shafts, Indrajit at once jumped
at the conclusion that he must be a great spirit in a monkey-form.
To realize who he in reality was, he engaged in _yoga_ or devout
meditation.--T.
[396] That the action of a Brahma _mantra_ upon one is nullified if one
is bound physically.--T.
SECTION XLIX.
And struck with his[397] deed, that one of dreadful vigor, Hanuman, his
eyes reddened in wrath, steadily looked at the lord of Rakshas; flaming
in gorgeous and precious gold, with a splendid diadem studded with
pearls; (adorned with) excellent ornaments, containing diamonds and
costly gems,--seeming to have been forged by the mind; appareled in
costly linen; smeared with red sandal paste, and beautifully painted
with various and variegated devices;[398] looking splendid with his
sightly yet terrible eyes; having sheeny, sharp and long teeth,--with
hanging lips;--and that hero (saw) that one of great energy, radient
with ten heads; like unto Mandara with its summits containing serpents;
resembling a mass of blue collyrium; with his breast graced by a chain;
with his countenance possessed of the lustre of the moon; looking like a
cloud beside the new-risen Sun; with his dreadful arms bound with
_keyuras_, and graced with excellent sandal paste, brilliant with
_angadas_, and resembling five-headed serpents; seated on a superb
seat,--upon a spacious, variegated, and gay sheet embellished with
crystals, and studded with gems; ministered on all sides by gorgeously
adorned damsels, bearing hair-furnished fans,-- the strength-elated one
surrounded by four Rakshas--his counsellors versed in the mystery of
counsel,--viz., Durdhara, Prahasta, the Raksha Mahaparcwa, and the
minister Nikumbha,--like the entire world girt round by the four
seas,--and encouraged by other counselors, fair of forms and versed in
counsel, even like the sovereign of celestials by the celestials. And
Hanuman beheld the immensely energetic lord of Rakshasas surrounded (on
all sides by his advisers), like a cloud containing water on a summit of
Meru. And undergoing exceeding trouble at the hands of the Rakshas of
dreadful prowess, (Hanuman) struck with mighty amaze, gazed at the lord
of Rakshas. And seeing the sovereign of Rakshas, appearing splendid,
Hanuman, bewildered by his effulgence, mentally reflected: "Ah! the
form! Ah! the patience! Ah! the strength! Ah! the splendour! Ah! the
entire auspiciousness of the king of Rakshasas! If the lord of Rakshasas
were not impious unto the height, this one could well be the protector
themselves of the celestial regions with Sakra. But in consequence of
the fell and remorseless acts of this one, which are the aversion of
every one, all the worlds with gods and demons hold him in fear. This
one, being angered, dares to convert this earth into one entire ocean."
Beholding the potency of the Rakshasa king of immeasurable prowess,the
intelligent monkey thus indulged in a variety of thought.
[397] Indrajit's.--T.
[398] _e. g._ the three horizontal marks painted on the forehead by
_Saivas_ and _Saktas_.--T.
SECTION L.
Seeing the tawney-eyed one staying before hiip, the mighty-armed Ravana,
affrighter of (the worlds), was overwhelmed with fierce wrath. And
gazing at that foremost of monkeys girt with power, and with his soul
exercised with apprehension, he (thought),--"Is this the worshipful
Nandi, come hither in person, by whom I, on my jeering at him, had
formerly been cursed in Kailaca?[399] Or is this one wearing the shape
of a monkey Vali's son, Vana?" And with his eyes coppery with rage, the
king asked his foremost counselor, Prahasta, in words fraught with sense
and suiting the season,--"Ask this wicked-minded one, whence is he? And
what led him to ravage the grove, and what was his object in
brow-beating the Rakshasas? And what hath been his purpose in entering
my metropolis incapable of being subdued; and what for did he also fight
(with my retainers?) Do thou ask the wicked-minded one about this."
Hearing Ravana's speech, Prahasta said,--"Take heart! Fair fortune to
thee! Thou needst not be alarmed, O monkey. If thou hast been sent to
Ravana's residence by Indra, tell us truly everything. Let no fear, O
monkey, be thine. Thou shalt be liberated. If thou belong to Vaicravana,
or to Yama, or to Varuna, and hast entered into this city of ours
disguising (thy proper shape),--or if thou hast been despatched by
Vishnu burning for victory, (tell us this truly). Thy prowess is
certainly not that of a monkey,--thy form alone is that of a monkey.
Unfold this (unto us) faithfully,--O monkey, and thou shalt get (back)
thy liberty. But if thou shouldst say aught untruthful, thy life shall
pay dear for it. Or tell us wherfore thou hast entered into Ravana's
mansion." Thus addressed then, that foremost of monkeys said unto the
lord of Rakshasas,--"I am not Sakra's, nor Yama's, nor Varuna's. I have
no friendship with Dhanada,[400] nor have I been despatched by Vishnu.
This is my race; and I have come hither a monkey for obtaining a sight
of the Rakshasa chief. And it is to attain a sight of the Rakshasa lord
that I have destroyed his peerless grove; and it is for this that, the
powerful Rakshasas seeking for fight, I for the preservation of my
person have resisted them in conflict. I am incapable of being slain
with weapons even by the celestials and the Asuras themselves. This boon
I also[401] happen to have received from the Great-father. It is because
I was desirous of seeing the king that I have suffered this weapon to
restrain me. Although the Rakshasas have brought me (hither thus), yet I
am free from any weapon (restraining me). I come near thee on a certain
business of Rama. Knowing me for a messenger of Raghava endowed with
measureless prowess, do thou, O lord, listen to my words, calculated to
work thy profit."
[399] Ravana had formerly laughed at Nandi for his monkey-face.--T.
[400] Lit.--giver of wealth--a designation of Kuvera.--T.
[401] _like thyself._
SECTION LI.
Seeing the Ten-necked one of mighty energy, that foremost of monkeys,
endued with strength, calmly spoke unto him words containing sense,"--I
have come unto thee at the command of Sugriva, O lord of Rakshasas. Thy
brother, the king of monkeys, enquires after thy welfare. Listen to the
desire of thy brother, the high-souled Sugriva, and his words fraught
with righteous sense and capable of working one's good here and
hereafter. King Dacaratha, master of cars and elephants and steeds,--is
the friend of all like unto their father, and is furnished with the
splendour of the sovereign of celestials. His eldest son,--mighty-armed,
and masterful, the darling (of his sire), hath, in accordance with his
father's order, entered the forest of Dandaka with his brother Lakshmana
and his wife Sita. His name is Rama, and he is exceedingly energetic,
and ever abideth on the path of virtue. His spouse, the celebrated Sita,
daughter unto Videha, the high-souled king Janaka, either died or was
carried off in Janasthana. Seeking for that exalted lady, the king's
son, accompanied by his younger brother, arriving at Rhrishyamuka, met
with Sugriva. And Sugriva promised that he would undertake the search
for Sita, and Rama (on his part promised) that he would confer on
Sugriva the kingdom of the monkeys. And, thereupon, slaying Vali in
battle, the king's son established Sugriva as the lord of the monkeys.
Thou formerly hast known that foremost of monkeys, Vali. That monkey was
slain in battle by him (Rama) with a single shaft. And, thereupon, the
lord of monkeys, Sugriva, true to his vow, eager for searching Sita,
despatched monkeys in all directions. And thousands and hundreds and
_niyutas_ of monkeys are exploring all sides, below and above in the
sky. And some are like Vinata's offspring,[402] and some like the Wind;
their course is incapable of being resisted; and those heroic monkeys
are endued with strength and celerity. I, Hanuman by name, am the son of
the Wind-god. For Sita, I, desirous of seeing her, have come hither,
bounding over the main measuring a full hundred Yojanas. And as I was
roving, I came to see Janaka's daughter in thy house. Thou art cognizant
of righteousness and interest, and hast attained prosperity through thy
asceticism. Therefore, O eminently wise one, thou ought not to confine
another's wife. Actions opposed to righteousness, and bringing on
countless evils, and causing extermination,--ill become persons of thy
sort. Who is there even among celestials and Asuras that is competent to
stay before the shafts shot by Lakshmana and Rama in wrath? There is
none, O king, in all the three worlds, that is capable of attaining
ease, after inflicting injury on Raghava. Treading the path of virtue
and profit, do thou pay heed unto my speech fraught with good for three
times;[403] and do thou return Janaki unto that foremost of men. Seen
have I this exalted lady,--which was difficult to compass. As for what
remaineth to be done, Rama himself shall bring it about. That Sita I
have beheld overwhelmed with grief, whom, albeit resembling a
five-hooded serpent in thy mansion, thou knowst not. And even as food
thoroughly mixed with poison, being taken, is incapable of being
digested, this one is incapable of being subdued even by the celestials
and Asuras. It is not proper to destroy religious merit reaped by
undergoing extreme mortification, as well as access of life (attained by
the same means).[404] Thou deemst thyself by virtue of thy asceticism
incapable of being destroyed by the celestials and Asuras; and herein
thy great merit (incident to thy austerities) is the cause.--But Sugriva
is not a god or a Yaksha or a Rakshasa. Raghava, O king, is a mortal and
Sugriva is the lord of monkeys. How canst thou, O king, save thy life
from them? He that, confiding in his strength, committeth himself to
foul proceedings, cannot count upon his righteous deeds, but his evil
ones follow him. Virtue destroyeth vice, (yet vice like thine destroyeth
all virtue).[405] Thou, without doubt, hast obtained the fruit of thy
righteousness, and the fruit also of this iniquity thou shalt reap
without delay. And taking to heart the carnage in Janasthana and the
slaying of Vali as well as the friendship of Rama with Sugriva, do thou
understand thine own good. I, alone that I am, can at my will destroy
Lanka with her steeds and elephants and cars; but he whose envoy I am
hath not yet decided on this point. Rama hath in presence of the
tawny-eyed (ones) forsooth promised the annihilation of the foe by whom
Sita hath been sore oppressed. On wronging Rama, Purandara himself
cannot escape scot-free,--what shall I say of persons like thee? Her
whom thou knowest as Sita staying in thine abode--know her for the Fatal
Night that shall bring destruction down on all Lanka. Therefore, beware
of thyself turning about thy neck the fatal noose in the shape of Sita!
Do thou rather study thy welfare. Thou shalt behold this city crowned
with edifices and stalls, in flames fed by the wrath of Rama, and
consumed by the energy of Sita. Do not bring to destruction thine
friends and ministers, and kindred, and brethren and sons, and thine
entire welfare,-- thine enjoyments and wives and this Lanka. O sovereign
of the Rakshasas, do thou faithfully listen to these words of me, a
monkey and the servant and envoy of Rama. Abolishing all the worlds with
their creatures mobile and immobile objects, the illustrious Rama is
capable of creating these anew. Neither among celestials nor Asuras,
Yakshas, Rakshas, nor serpents, Vidyadharas, Nagas, Gandharbas nor
beasts, Siddhas, the foremost Kinnaras, nor all birds,--nowhere among
any class of beings in all time breathes he who can cope with Rama equal
to Vishnu's self in prowess. Having done such a wrong unto the foremost
of all creatures--even unto that lion of a monarch, Rama, thy life is in
high peril. Neither deities nor Daityas, nor the foremost night-rangers,
nor Gandharbas and Vidyidharas, nor Nagas, nor Yakshas, can stay in
fight against Rama--the leader of these three worlds. And neither
Brahma, self-create, having four countenances, nor the three-eyed Rudra,
destroyer of Tripura, nor the august Indra, the generallissimo of the
celestials, can stay in fight before Rama." Hearing the distasteful yet
excellent speech of the bold and matchless monkey, the ten-necked one,
with his eyes whirling in wrath, ordered the destruction of that mighty
monkey.
[402] Garuda.--T.
[403] Present, past, and future.--T.
[404] By such an iniquitous act as this.--T.
[405] The parenthetical part is the commentator's filling in of the
difficiency in the sentimcnt.--T.
SECTION LII.
Hearing the words of the high-souled monkey, Ravana, bereft of his
senses by wrath, ordered that he should be put to death. On the death of
that one who had proclaimed his own position of being an envoy, having
been ordered by the wicked-minded Ravana, Vibhishana did not agree (with
the decision). And knowing that the lord of Rakshasas was wroth and that
that affair[406] was at hand, Vibhishana, resolved to act according to
justice, began to reflect as to what was to be done. Having arrived at a
decision, that one skilled in speech, paying homage unto that conqueror
of foes, his elder brother, spoke unto him in words eminently good,--"O
lord of Rakshasas, forgive me and renounce thy wrath.[407] Extend thy
favor unto me, and hear these words of mine. Lords of the earth, endowed
with integrity and knowing high and low, never put messengers to death.
The taking the monkey's life, O king, is opposed to morality and
repugnant to social usage; and it is also unworthy of thyself. Thou
understandst morality, art grateful and versed in the morality of
sovereigns, and canst distinguish between high and low among beings, and
even thou knowst the prime sense of things. If discerning persons like
thee come under the governance of passion, mere toil is the pains that
are undergone to master the scriptures. Therefore, O destroyer of
enemies, be pacified. O lord of Rakshasas, difficult to approach,
consider what is proper or otherwise, and then do thou mete out
punishment to the envoy." Hearing Vibhishana's speech, Ravana lord of
Rakshasas, overcome with a mighty wrath, answered,--"O slayer of foes,
to slay the sinful doth not cause sin. Therefore shall I slay this
monkey, worker of iniquity." Hearing these words grounded in
unrighteousness, evil every way, and worthy of the base, that foremost
of intelligent ones, Vibhishana, spoke words couching supreme
import,--"O lord of Lanka, be propitious. O Sovereign of Rakshasas,
listen to speech containing the significance of virtue and profit. O
king, an envoy is not to be put to death on the occasion of his
discharging his proper functions. This righteous people say everywhere
unto all. Surely this is an overgrown enemy; and he hath perpetrated
immense injury (unto us). But say the good, envoys are not to be slain,
albeit many are the punishments that have been assigned for messengers.
Disfigurement of the body, stripes, shaving of the head,--one of these
or all combined,--these are said to be the punishments that should be
inflicted on envoys. But I have not heard of the punishment of death
being a penalty of the envoy. Why doth one like thee, having one's
intelligence rendered meek as respects righteousness and profit, and
capable of proceeding on certain decisions on the merits or otherwise of
things,--come under the sway of passion? Those possessed of power never
give way to anger. Neither in religious discussion, nor in social
concerns, nor in appropriating the right sense of the scriptures, is
there any that can approach thee, O hero. Verily thou art the foremost
among celestials and Asuras. Invincible to the gods and Asuras
themselves gifted with prowess, high spirits and intelligence, thou hast
in battle oftentimes put to the rout the chiefs of celestials and
monarchs. Those heroes that have heretofore mentally entertained enmity
against such a one as thou, foe of deities and Daityas,--heroic and
valient and unconquerable, have not been deprived by thee of their
lives.[408] Nor do I see any good that may likely accrue to us from the
slaying of this monkey. Let thy vengeance descend on those that have
despatched the monkey. Whether honest or otherwise, this one hath been
commissioned by others. Advocating interest not his own and identifying
himself with another, an envoy doth not merit the being put to death. O
king, if this one be slain, no other sky-ranger whatever would show
himself unto us. Therefore, O captor of hostile capitals, do not seek to
slay this one. Thou shouldst spend thyself on celestials with Indra (at
their head). On his being killed, another see I not who, O thou that
lovest warfare, can move those haughty sons of a king to take up arms
against thee. And, O bringer-in of joy unto the heart, it is not proper
for thee, invincible to celestials and Asuras gifted with prowess, high
spirits and intelligence, to disappoint the Nairitas (as to their
eagerness for encounter). They are devoted to thy good, and are heroic
and intent on thy well-being, born in lines having high and fiery
virtues, and endowed with intelligence, --the flower of those bearing
arms--and have been maintained by thee. Therefore let a portion of the
forces, having received thy order, march to-day, and bring (hither)
those foolish princes. It is meet that thou shouldst display thy prowess
before foes." Thereat, the lord of the night-rangers, that potent enemy
of the celestials and the foremost of Rakshasa monarchs, lending free
play to his intellect, accepted the excellent words of his younger
brother.
[406] The destruction of Hanuman.--T.
[407] The commentator says, the passage means,--_'Give up thy promise
(to slay Hanuman) and abate thy anger.--T._
[408] There is a particle _api, even_, which stands in the way of this
_sloka_ fitting in with the context.--'_Even_ those heroes who
have _mentally etc_' is a lame reason why Hanuman, who had wronged
Ravana so outrageously in overt acts, should be let off.--T.
SECTION LIII.
Hearing those words of his, the high-souled ten-necked one spoke unto
his brother a speech consonant to season and place,--"Properly hast thou
spoken,--to slay a messenger is improper. But let him be punished with
any chastisement save slaying. Certainly the tail is a darling ornament
to a monkey. Therefore let his tail be set on fire anon; and this having
been consumed, let him go away. Then shall his best friends and kindred
and acquaintances see him crest-fallen, with his person deformed." And
the lord of Rakshasas ordered,--"With his tail in flames, let this one
be taken all round Lanka containing terraces." Hearing his words, the
Rakshasas, cruel through wrath, cover up his (Hanuman's) tail with worn
pieces of cotton cloth. Thereat, even as fire in a forest increaseth on
getting dry fuel, the mighty monkey grew in dimensions on his tail being
wrapped up. And having soaked (the cloth) in oil, they set fire to it.
Thereat with his soul overpowered with rage and hatred, and his
countenance like the risen sun, he lashed them with his flaming tail.
And those--rangers of the night--those Rakshasas--old and young and
females--again bringing that foremost of monkeys, grew exceedingly glad.
And that hero (being bound), entertained a purpose in harmony with the
season. "Albeit bound, the Rakshasas cannot forsooth cope with me.
Snapping these bonds, I shall, darting up, again slaughter these.
Although agreeably to the mandate of their master these wicked-minded
ones have bound me, yet have they not been able to clear scores with me.
I can slay all these Rakshasas in battle; but I suffer this
(maltreatment) for not marring the (pure delight) Rama shall derive from
my deed.[409] I shall once more range around Lanka. Let this be so. At
night I could not satisfactorily examine the fortifications.[410] For
certain, by me is to be beheld Lanka when night hath departed. Let them
bind me anew. The Rakshasas pain me by setting fire to my tail; but my
mind doth not tire." Then the Rakshasas, rejoicing greatly, went off,
taking that mighty monkey endowed with strength, an elephant (in
prowess) among monkeys. And blowing conchs and trumpets, and bruiting it
abroad by various actions,[411] those Rakshasas of cruel deeds took
(Hanuman) about the city (of Lanka). And led by those Rakshasas, that
subduer of enemies, Hanuman, experienced delight, and going about the
mighty metropolis of the Rakshasas, the redoubted monkey surveyed
variegated cars, enclosed court-yards, well-ordered terraces, streets
thronged with edifices, crossings, by-ways, and the interiors of
dwellings. And on terraces and highways the Rakshasas proclaim the
monkey, saying,--"This is a spy." On Hanuman's tail being in flames,
Rakshasis of frightful eyes related unto that exalted lady[412] tidings
of this great mishap. "O Sita, the copper-faced monkey with whom thou
hadst held talk, is being led around with his tail flaming.' Hearing
these cruel words, like unto loss of life, Vaidehi, burning in grief,
approached the Fire. And wishing for the welfare of the mighty monkey,
that large-eyed lady with an intent mind began to pray unto that bearer
of sacrificial offerings,--"If I have served my lord, if I bear a
character, if I have ascetic merit, if I have been the wife of one
alone, then prove thou cool unto Hanuman." Thereat, as if communicating
the welfare of the monkey unto that one having eyes like those of a
young deer, the Fire flamed up,--and Hanuman's sire, albeit furnished
with fire and a tail, blew ice cold before that worshipful one,
breathing health (unto Hanuman). On his tail flaming, the monkey
reflected,--"This fire is flaming. Why doth it not then burn me all
over? I see it of exceeding brightness, yet it paineth me not. (On the
contrary), at the end of my tail it seemeth like a mass of ice. Or this
is clearly due to Rama's power, even like the wonder (that I witnessed)
while bounding over the main--the mountain under the lord of
streams.[413] If the Ocean and the intelligent Mainaka could show such
regard for Rama, what may not the Fire do (for him?) Fire doth not burn
me for Sita's (absolute) goodness, for Raghava's prowess, and for (his)
friendship with my sire." Then the elephantine monkey again reflected
for a while,--"Why should one like me suffer one's self to be bound by
vile Rakshasas? Therefore it is meet that I should, displaying my
prowess, avenge (this wrong)." Thereat that vehement and mighty monkey
snapped his bonds, and furiously springing into the sky, the terrible
monkey uttered a shout. And then the graceful son of the Wind-god
arrived at the gate of the city resembling a hill, where Rakshas there
were none. And after having attained the magnitude of a mountain, anon
that self-controlled one diminished himself and cast off his bonds. And
having freed himself, the graceful one again became mountain-like; and
eying around, he saw a bolt standing against the gate. And that
mighty-armed one, the Wind-god's son, taking up that bolt of burnished
iron, again slaughtered the guards. And having slain the warders, that
one of terrific prowess crowned with a luminous wreath forged from his
flaming tail, and appearing like the sun garlanded with glory, once
again cast his eyes over Lanka.
[409] This, as interpreted by Ramanuya; but the sense is not
satisfactory. How Hanuman's resistance would have anywise marred
Rama's joy, is not easy to understand.--T.
[410] Another meaning is:--_Its places inacessible on account of
works.--T._
[411] Publishing Hanuman's penalty.--T.
[412] Sita.--T.
[413] Mainaka.--T.
SECTION LIV.
Casting his eyes on Lanka, the monkey, his wish attained, increasing his
person and bursting with spirits, considered as to how to give the _coup
de grace_ to his exertions. "What recently is to be done by me here to
finish this business, that may afflict them the more? I have ravaged the
wood, and slain the choice Rakshasas, and destroyed by main force a
portion of the army. Now it remains to demolish the fortifications. On
the fortifications being destroyed, my work shall have its toils crowned
with joy. By undergoing slight labor in this business, I shall have my
pains furnished with fruit. That bearer of sacrificial offerings[414]
who flameth on my tail,--it is my duty to propitiate him with these
excellent edifices." Thereat that mighty monkey, with his tail aglow,
and resembling a cloud (luminous) with lightning, began to range before
the dwellings in Lanka. And that monkey with a calm mind, eying (all
round), ranged one house from another, and gardens, and stately piles.
And that one gifted with exceeding vehemence, and in strength resembling
the Wind, bounding up set fire unto the dwelling of Prahasta. Then
Hanuman endowed with prowess, leaping up, set unto Mahaparcwa's mansion
fire resembling that at the universal dissolution. And (then) the mighty
monkey darting up, set fire unto Vajradanshtra's; and (then) that highly
energetic one set fire unto Suka's and unto the intelligent Sarana's.
And the leader of monkey bands in the same way burnt down Indrajit's
mansion; and then he burnt the abodes of Sumali and Jamvumali; and
Racmiketu's mansion and Suryyacatru's, and Hraswakarna's, and the
Rakshasa Romaca's; and the houses of Yuddhonmattn, and Matta, and the
Rakshasa Dwajagriva, and the calm Vidyujjibhwa, and Hastimukha; and of
Karala, and of Vicala, and of Sonitaksha; and Kumbhakarna's mansion, and
Nikumbha's, and the residence of Yajnacatru, and of Brahmacatru. And
leaving alone the dwelling of Vibhishana, that exceedingly energetic
one--foremost of monkeys--by and by burnt (all the houses there). And in
those costly mansions and dwellings, that famous one, that foremost of
monkeys, burnt all the wealth of those affluent persons.-- Having passed
the dwellings of all, that powerful and auspicious one approached the
residence of the lord of Rakshasas, Ravana. And in that foremost of
mansions, adorned with various gems, resembling Meru or Mandara, graced
with diverse auspicious things, he set unto the same, fire flaming at
the end of his tail. And the heroic Hauuman roars, resembling a cloud
(appearing) at the end of a _Yuga_. And assisted by the wind, that
highly powerful and vehement one (Fire) flaimed up, like fire at the
wreck of all, and the fire attained energy. And the wind spreading the
flaming fire all round those dwellings, those mansions furnished with
golden networks; and containing pearls and gems; enjewelled and
magnificent, were shorn of their splendour. And cracked edifices began
to topple down to the ground, like the mansions of Siddhas falling from
the firmament on the exhaustion of their righteousness. And there arose
a mighty uproar of those Rakshasas, as, bereft of their good fortune,
despairing of preserving their abodes, they rushed in all
directions,--"Forsooth it is Fire himself that hath come hither in the
form of a monkey." And females crying with babes on their breasts,
suddenly plunged (into the fire). And some fair ones with hair
dishevelled, and surrounded on all sides with fire, as they fell down
from dwellings, looked lovely like lightning from the welkin. And he
(Hanuman) saw various kinds of metals, mixed with diamonds, and coral,
and lapises and pearls and silver, runing down in streams from the
mansions. And as Fire is not cloyed with wood and straw, Hanuman never
at all felt satiety on slaying those foremost of Rakshasas. And the
Earth could not contain the Rakshasas slain by Hanuman. And as Rudra had
burnt down Tripura, the vehement and high-souled monkey, Hanuman, burnt
down Lanka. And rising to the brow of Lanka's mount,[415] the fire of
terrific energy kindled by the impetuous Hanuman, spread wide his
tongues. And with the Wind assisting him, the smokless Fire in the
dwellings, with his flames feeding on the bodies of the Rakshasas
representing sacrificial offerings, spread his magnitude, touching the
horizen--resembling the conflagration kindled at the universal
dissolution. And possessing the fierce energy of a _koti_ suns, the
mighty Fire completely encompassing the entire Lanka, increased (in
volume), riving the mundane Egg with various sounds resembling
thunder-claps. And the Fire of terrific might, having his flames
resembling _Kincuka_ blossoms, rising up to the sky, clouds caused by
volumes of smoke arising from extinguished fire, in hue resembling blue
lotuses, looked exceedingly beautiful. "Either the thunder-bolt-bearing
Indra the Great--chief of celestials, or Yama himself, or Varuna, or the
Wind-god, or the Fire generated by Rudra's third eye, or the Sun, or
Dhanada, or Soma. This is no monkey,--this is verily _Kala_[416]
himself. Or is this the Rakshasa-annihilating Fire of Brahma
himself--the Great-sire of all, the four-faced Disposer of the world's
destinies,-- come hither, wearing the form of a monkey? Or is this
Vishnu's Energy, inconceivable, unutterable, infinite and sole, and of
surpassing power,--now come hither in its own illusory nature, assuming
a monkey-form?" Seeing that city suddenly consumed, with her souls,
dwellings, and trees, Rakshasas of note, assembled together, thus talked
unto each other. And then Lanka, suddenly consumed with Rakshasas,
horses, cars, serpents, crowds of birds, beasts and trees, began to
bewail tumultuously and loud in forlorn guise,--"O father! O son! O
love! O friend! O lord of my life and frame! all our religious merit is
abolished." Indulging in various lamentations, the Rakshas thus created
a mighty and frightful uproar. And with the flames encircling her, and
her foremost heroes fallen, and her warriors destroyed, Lanka, overcome
by the might of Hanuman's wrath, became as if she had been blighted by
an imprecation. Then the mighty-minded Hanuman beheld the Rakshasas in
terror and trepidation and castdown, and Lanka marked by fire and bright
flames, even as the Self-sprung eyeth the world destroyed by his rage.
And devastating the forest filled with many excellent trees, slaying
many a terrible Rakshasa in conflict, and burning down the city of Lanka
filled with picturesque houses, the monkey, Hanuman, Wind-god's son,
stationed himself there. And destroying many a Rakshasa, felling many
trees in the forest and setting fire to the houses of the Rakshasas, the
high-souled (monkey) became engaged in thoughts touching Rama. Thereupon
all the celestials praised highly the high-souled, excellent and mighty
son of the Wind-god, foremost of heroic monkeys, gifted with the
velocity of the Wind. And all the celestials, the foremost ascetics, the
_Gandharbas_, the _Vidhyadharas_, the _Pannagas_, and all other great
heroes, attained excess of delight. And having devastated the forest,
slain the Rakshasas in conflict and burnt the grand city of Lanka, the
great monkey appeared there. And seated on the variegated top of a
splendid and high mansion, the foremost of monkeys, spreading the rays
of his burning tail, looked like unto the sun of many rays. And having
consumed the city of Lanka, the great monkey quenched the fire of his
tail in the ocean. Thereupon beholding Lanka burnt down, the celestials
along with Gandharbas, Siddhas, and the great ascetics, were struck with
wonder.
[414] _Vide ante.--T._
[415] _Trikuta_ on which Lanka rested.--T.
[416] A name of Yama.--T.
SECTION LV.
Beholding Lanka burnt down and devastated and the demons terrified,the
monkey Hanuman began to reflect. And worked up with fear and remorse, he
reflected,--"What a mighty iniquity have I perpetrated by burning down
Lanka of my own accord? Blessed are those high-souled ones who control
their wrath by dint of their own good sense, like unto fire quenched by
water. What iniquity is there which cannot be perpetrated by the angry?
They can even slay the worshipful and vilify the pious with harsh words.
The angry cannot decide what should be spoken and what not. There is no
vice which cannot be committed by them, and there is nothing which
cannot be spoken by them. He is the proper person who can subdue his
rising ire by means of forgiveness as a serpent leaves off his worn
skin. O fie on me who am vicious-minded, shameless and the perpetrator
of a mighty iniquity. Not thinking of Sita, I have slain my master with
fire. Forsooth hath the worshipful Janaki been burnt, since the whole
city of Lanka hath been devastated with fire. And she being burnt,
foolishly have I spoilt the work of my master. I have defeated the great
object for which I have laboured so much. In burning down Lanka, I have
not saved Sita. To have burnt down Lanka is assuredly a trifle, but in
my ire I have lost my great object. Forsooth hath Janaki been consumed,
since I behold no spot in Lanka which is not made desolate with fire--
in fact the whole city hath been reduced to ashes. As I have committed
such an injury under the influence of my perverse understanding, it
behoveth me to relinquish my life here. I shall jump into this flame or
into a submarine fire, or I shall resign my mortal frame to the animals
that infest the ocean. For, living, I shall not be able to face that
lord of monkeys, and how shall I, having spoilt their work utterly, show
myself unto those foremost of men? I have through my culpable passion
furnished an illustration of the reckless monkey-nature, which is well
known over the three worlds. Fie on this activity, born of (the quality
of) passion, which is the source of incompetence and rashness; since
although capable, I did not protect Sita. On Sita having met with
destruction, both of them[417] shall cease to exist; and on their
ceasing to exist, Sugriva shall die along with his friends. And hearing
these tidings, how shall the righteous Bharata, attached unto his
brother (Rama), along with Satrughna, live? And on the virtuous Ikshwaku
race being extinct, without doubt, all the subjects shall be overwhelmed
with grief. Therefore, I of curst luck hath had my harvest of virtue and
profit taken away; and being under the influence of baleful passion, I
am the cause of the destruction of creatures." As he was reflecting
thus, he bethought him of auspicious omens which he had witnessed since.
"Or it may be that one of charming limbs hath been preserved by her
proper energy. The blessed one may not have met with her end, for fire
doth burn fire. And Fire should not touch the spouse of that virtuous
one of immeasurable energy,--who is protected by by her own character.
And that bearer of sacrificial offerings hath not burnt me, is owing to
Rama's power and the virtue of Vaidehi. And why should she that is a
very goddess unto the three brothers, Bharata and the others, and that
hath enchanted the mind of Rama, meet with destruction? And when that
everywhere unspent Lord, having burning for his office, hath not
consumed my tail, why shoud he burn the exalted lady?" Then Hanuman with
wonder again thought of the sight of the golden mountain under the
water.[418] "By virtue of her asceticism, veracity, and devotion unto
her lord, she it is that can consume Fire, but Fire cannot burn her."
And as Hanuman was thinking of the magnitude of that revered lady's
religious merit, he heard the converse there of high-souled Charanas.
"Ah! hard is the feat that Hanuman hath forsooth achieved. He hath
created a terrific and fierce conflagration in the abode of the Raksha.
The females of Rakshas accompanied by boys and old folks, are flying
amain; and in consequence of the hubbub it seems as if (Lanka) is in
lamentation through her mountain-caverns. Burnt is this city of Lanka
with her turrets, walls and gateways; and we are astonished that Janaki
is not burnt." These words resembling ambrosia Hanuman heard (at that
time); and his mind was filled with joy. And what through the auspicious
omens that he had witnessed, and what through the speech of the saints,
Hanuman was delighted (beyond measure). Then the monkey, with his end
attained, knowing that the king's daughter was unhurt, became bent upon
returning after seeing her once again.
[417] Rama and Lakshmana.--T.
[418] Remembering the incident of his seeing the mountain Mainaka
through Sita, Hanuman was put in mind of Sita's superhuman
power.--T.
SECTION LVI.
Then seeing Janaki seated at the foot of the Sinsapa tree, (Hanuman)
saluting her said,--"By luck it is that I see thee unhurt." Then eying
him again and again as he was on the point of departing, Sita said unto
Hanuman in words informed with affection for her husband,--"If, my
child, it liketh thee, do thou, O stainless one, stay here today in some
retired spot. To-morrow having refreshed thyself, thou shalt set out.
Thy vicinity, O monkey, for a while beguiles me of slender luck of my
measureless grief. Thou wilt go, O powerful monkey; but ere thou return,
it is, O foremost of monkeys, doubtful whether I shall live. And, O
hero, the not seeing thee shall try me sorely, who have fallen from one
misfortune into a greater one, and who, my mind distracted, have been
exercised by sorrow. And, O hero, this mighty doubt is (ever) present
before me. How shall that exceedingly powerful one or that host of
monkeys or those two sons of that man of men, albeit backed by mighty
monkeys, cross over the ocean incapable of being crossed? Three beings
have the power to bound over the deep;-- Vinata's offspring, thou, and
the Wind-god. Then in this business at hand hard to accomplish, what
means dost thou, versed in business, see, whereby the end may be
attained?-- O slayer of hostile heroes, thou alone art quite competent
to perform this task; and thou shalt attain fame through thy rising
prowess. But if blocking up Lanka with his forces, that afflictor of
enemies, Kakutstha, taketh me (from hence,) then that shall be worthy of
him.--Therefore do thou so order things that that powerful and
high-souled hero in conflict, may act as becomes himself." Hearing her
resonable, affectionate and pregnant speech, that hero, Hanumin,
answered,--"O noble lady, that lord and foremost of monkeys, Sugriva
gifted with strength, is determined on thy behalf. And that master of
monkeys, Sugriva, O Vaidehi, surrounded by thousands and Kotis of
monkeys, shall speedily come here (for the purpose). And those best of
men, those heroes, Rama and Lakshmana, coming together, shall afflict
Lanka with their arrows. And slaughtering the Rakshasa with his own
adherents, Raghu's son, O exceedingly fair one, shall ere long take thee
back to his palace.--O gentle damsel, do thou console thyself. Remain,
expecting the hour. Soon shalt thou see Ravana slain in battle by Rama.
On the lord of Rakshasas being slain along with his sons, councilors,
and friends, thou shalt meet with Rama as Rohini meeteth with the Moon.
At once shall Kakutstha come, accompanied by the foremost of
monkeys,--who, conquering (Ravana) in conflict, shall remove thy grief."
Having thus consoled Videha's daughter, Hanuman, son unto the Wind-god,
setting his heart upon departure, saluted Vaidehi. And having soothed
Vaidehi, and displayed his surpassing strength, having rendered the city
disconsolate, and baffled Ravana, exhibited his terrific might, and
saluted Vaidehi, Hanuman became bent upon returning, crossing over the
mid-sea. Then that repressor of foes, the powerful monkey, anxious to
see his master, ascended Aristha, foremost of mountains; (as if covered)
with a sheet consisting of blue woods of tall _padmakas_, and clouds
lying in the interspace between peaks,--and displayed from love by the
glad light of the Sun; appearing to be beholding with the minerals
scattered about serving for its eyes; seeming to be reciting aloud in
consequence of the solemn sound of waters, to be carolling clearly
through its many fountains, and to stay with uplifted arms by means of
_devadarus_; appearing to be crying distressfully on account of cascades
sounding all round; seeming to be trembling in consequence of verdant
autumnal woods waving, and to be piping on account of _kichakas_ vocal
through the breeze; eloquent; with the foremost poisonous serpents
appearing to be sighing forth ire; appearing to be sunk in contemplation
on account of caverns covered with snow and looking solemn in
consequence; as if moving about by means of hills looking like its
cloud-legs; seeming to yawn in the sky with peaks towering
heavenwards,--scattered with summits, and graced with innumerable caves;
surrounded with _salas_, palms, _tamalas_, Karnas, and bamboos; graced
with spreading and flowering underwoods; abounding in various beasts,
and decked with mineral streams,--containing numerous rills,-- thronged
with collections of crags; frequented by Maharshis, and Yakshas, and
Gandharbas and Kinnaras and serpents; impracticable in consequence of
plants and trees; with caverns harbouring lions; filled with tigers and
other (ferocious beasts); and furnished with trees having tasteful
fruits and roots. And the Wind-god's offspring--foremost of
monkeys--ascended that mountain. Aud on the lovely level of that
mountain, the crags, crushed with sounds under the tread of that one
burning to behold Rama and wrought up with excess of joy, were scattered
all round. And ascending that lordly hill, the mighty monkey magnified
himself, desirous of going from the southern to the northern shore of
the salt waters. And getting to the top of the mountain, that hero, son
unto the Wind-god, cast his eyes upon the dreadful main inhabited by
terrible snakes. And that foremost of monkeys, offspring of the
Wind-god,[419] (mentally) went from the south to the north, as if it
were the air. And then that best of mountains, sore pressed by the
monkey, began to emit cries, and with various creatures (on it), entered
underneath the Earth, with its peaks tottering and its trees toppling.
And borne down by the violence of his thighs, trees bearing flowers,
being shattered, as if destroyed by Sakra's weapon, fell to the ground.
And the dreadful yells of mighty lions in pain, inhabiting caves,
entered the ear, piercing the heavens. And Vidyadharis with their
attires falling off and their ornaments disordered, suddenly rose from
the mountain[420] unto the sky. And exceedingly powerful and mighty
snakes of virulent venom,--having flaming tongues, with their hoods and
necks tortured, began to roll (on the earth). And Kinnars and serpents,
Gandharbas, Yakshas and Vidyadharas, forsaking that foremost of
mountains in affliction, took refuge in the sky. And that graceful
mountain also, tormented by that powerful one, entered the nether
regions with its tall trees and summits. And that mountain, which
(heretofore) had measured ten _yojanas_ in area and thirty in height,
became level with the earth. And desirous of crossing over the salt
waters, with their shores menaced by sounding (waves), the monkey rose
to the sky.
[419] _Maruta_--this term is used twice in this sloka, once for Hanuman,
and next for the Wind-god. One of these is left out on the score
of redundency.--T.
[420] _Dharanidharat_.--_ab_.--from the holder of the Earth, the latter
being supposed to rest on a mountain.--T.
SECTION LVII.
And springing up like unto a winged hill, that one endowed with energy,
the untiring Hanuman, began to swim on the ocean of the firmament having
for its blown lotuses and lilies, snakes, Yakshas and Gandharbas; with
the Moon for its comely _Kumuda_;[421] and with the Sun for its
_Karandavas_; charming to behold; having Tishya and Sravana for its
swans, clouds for its mosses and grass, _Punarvasu_ for its mighty fish,
the red-bodied one[422] for its huge aquatic animal, Airavata for its
spacious island, Swati for its sportive swan, breezes for its billows,
and moonlight for its cool waters. And as if swallowing up the welkin
and touching the lord of stars, abolishing the sky decorated with stars
and the solar disc, and cleaving the clouds, the unfatigued Hanuman
began to cross over that sea. And (on all sides) mighty masses of
clouds, sable, crimson, blue, Mangistha-hued, and green-red, looked
exceedingly beautiful. And now entering into clouds and now imerging
from them, he, again and again becoming visible and lost to sight,
looked like the Moon. And that one clad in white raiment, coursing
through diverse clouds, the hero's body was (alternately) visible and
invisible, like unto the Moon in the sky. And the Wind-god's son went on
in the sky, scattering the clouds and descending again and again. And
sending up mighty sounds, that exceedingly energetic one gifted with a
powerful voice like that of the clouds, having slain the foremost
Rakshasas and rendered his name famous, having filled the city with
lamentations and afflicted Ravana, having distressed the mighty heroes
and paid obeisance unto Vaidehi,--again held his course along the
mid-ocean. And touching Mainaka--foremost of mountains--that one endowed
with prowess proceeded amain like an iron dart let go from a string. And
from a distance approaching and beholding that mighty mountain,
Mahendra, resembling clouds, that redoubted monkey began to roar. And
having a lusty voice resembling that of clouds, that monkey, roaring,
filled all quarters with his lofty shouts. And arriving at that place,
he, eager to behold his friends, emitted tremendous roars, and began to
flourish his tail. And as he went on roaring in the path ranged by
Suparna, the firmament with the solar disc seemed to be rent by his
shouts. And (it came to pass that) those powerful and heroic (monkeys)
that had formerly stationed themselves on the northern shore of the
ocean, anxious to see the Wind-god's offspring, heard the sounds
proceeding from Hanuman's vehement speed, resembling the rumbling of
clouds agitated by the winds. And all those rangers of woods, (staying)
dispirited, heard the roars of that foremost of monkeys, like unto the
roaring of rain-pouring clouds. And hearing those sounds as he kept
crying, those monkeys (sitting) around, eager to see their friend,
became extremely anxious. And that best of monkeys, Jambavan, with a
joyful heart addressing all the monkeys, said,--"Hanuman hath succeeded
completely. There is no doubt about this. If he were unsuccessful, he
would not utter shouts as these." And hearing the sounds produced by the
violent movements of the arms of that high-souled (hero), as well as the
shouts of that magnanimous one, the monkeys, filled with delight, leapt
up on all sides. And they, eager to have a sight of Hanuman, joyfully
went from mountain-top to mountain-top and from peak on to peak. And
influenced by joy, the monkeys remained holding a bough at the top of a
tree, and waving their clean apparels. And as the wind roareth in a
cavern, roared the powerful Hanuman, son unto the Wind-god. And seeing
that mighty monkey resembling a mass of clouds, alighting, those monkeys
stood joining their hands. And then the vehement monkey resembling a
hill, having leapt up from that mountain, alighted on the top of that
(other) mountain[423] filled with trees. And bursting with delight,
(Hanuman) dropped near a fountain, like unto a hill whose wings have
been clipped. Then with joyful hearts, all the principal monkeys stood
encircling the high-souled Hanuman. And surrounding him, they
experienced excess of delight, and drew near the newcomer with joyful
faces. And bringing fruits and roots, the monkeys honored that chief of
monkeys, the offspring of the Wind-god. And some, filled with delight,
sent shouts, and some raised ululations; and the foremost monkeys
fetched branches of trees.[424] And that mighty monkey, Hanuman, saluted
his superiors and the aged, headed by Jambavan; as well as Prince
Angada. And honored by the monkeys, as he very well deserved to be, and
gratified by them, (he) briefly said--"Seen have I the exalted lady."
And taking Vali's son by the hand, he sat him down in a charming tract
of the woodland belonging to the mountain Mahendra.--Then asked (by
them), Hanuman addressed those foremost monkeys,--"I have seen Janaka's
daughter in the Acoka woods. That blameless one is guarded by dreadful
Rakshasis. The girt weareth a single braid of hair, and burneth to
attain a sight of Rama. She is faint in consequence of fasting, and
dirty, weareth matted locks and is emaciated." Hearing the words, "I
have seen" from the Wind-god's offspring resembling ambrosia, all the
monkeys were filled with rejoicing. And thereupon, some of mighty ones
roared, and some shouted, aid some blustered, and some raised
ululations, and others stormed (in return). And some elephantine monkeys
in joy upraised their tails, and some lashed with their long and broad
tails. And others, transported with joy, bounding up to the
mountain-summit, touched that foremost of monkeys, the handsome Hanuman.
And when Hanuman had ended, Angada said these excellent words in the
midst of the heroic monkeys,--"There is none, O monkey, that is like
unto thee in strength and prowess. As having bounded over the spacious
main, thou hast come back (here), thou art, O excellent monkey, the only
giver of our lives. By thy grace it is that, our end attained, we shall
meet with Raghava. Oh for thy fidelity! Oh for thy prowess! Oh for thy
fortitude! By luck hast thou seen that exalted one, the illustrious wife
of Rama, by luck it is that Kakutstha shall forego his sorrow in
consequence of separation from Sita." Then surrounding Angada, Hanuman,
and Jambavan, the monkeys, exceedingly rejoiced, sat down upon a
spacious stone. And having sat them down on the spacious rock, the
monkeys became eager to hear of the bounding of the main and of
(Hanuman's) seeing Lanka, Sita and Ravana. And they stood with joined
hands, looking wistfully into Hanuman's face. And the graceful Angada
was there, surrounded by many monkeys, and honored by them, even as the
lord of celestials is honored in heaven by the celestials. When the
famous and renowned Hanuman, and Angada with bracelets on his arms, had
sat down, the elevated and mighty mountain-summit was illuminated with
splendour.
[421] Lily.--T.
[422] Bhama.--T.
[423] Mahendra.--T.
[424] To serve for a seat for Hamiman.--T.
SECTION LVIII.
Then on the summit of the mountain, Mahendra, those powerful monkeys,
headed by Hanuman, rejoiced exceedingly. And when the high-souled
delighted monkeys had sat them down, Jambavan, glad at heart, asked that
offspring of the Wind, the happy Hanuman, all about his proceeding: "How
hast thou seen the worshipful one? How doth she fare there? And how doth
the cruel Ten-necked one bear himself towards her? Do thou truthfully
relate all this unto us, O mighty monkey. How couldst thou track the
exalted lady? And what did she say in reply (to thy querries)? Having
learnt the real state of things, we shall decide what is to be done. And
do thou also tell us what we, repairing there, shall unfold unto that
one of controled self and what we shall keep to ourselves." Thus
directed by him, that one (Hanuman) with his down standing on end,
bowing down the head unto that revered one, Sita, replied,--"In your
sight, I bounded up with a concentrated mind, eager to reach the
southern shore of the ocean. As I voyaged on, a great impediment
occurred in the way. I saw a goodly and noble golden peak, standing,
obstructing my way. I found the mountain as an obstacle to my course.
Nearing the grand and splendid golden mount, I thought within
myself,--'I will rive this.' And the sun-like summit of that mighty
mountain, Prahasta, was cleft in a thousand fragments by my tail. Seeing
his own condition, that mighty mountain, gladdening my heart, addressed
me with the sweet speech,--'O son, know me for thy uncle. I am a friend
unto the Wind,-- famed as Mainaka, and living in the great deep.
Formerly all the foremost mountains were furnished with wings. And (once
on a time) they began to range the earth at will, committing
devastations. Hearing of the conduct of the mountains, that possessor of
the six kinds of riches, Indra the Great, the swayer of Paka, with his
thunderbolt cut off by thousands the pinions of the mountains. At that
time, my son, I, having been delivered by thy sire, the high-souled
Wind-god, was cast into the abode of Varuna. O repressor of foes, I
shall have to assist Raghava. Rama is the foremost of the righteous, and
possessed of prowess like that of Mahendra himself.' Having heard this
from the magnanimous Mainaka, I apprised the mountain of my mission, and
my thoughts held their course. Having given me his permission, the
magnanimous Mainaka, the mountain that had put on the form of a man,
vanished, and, assuming his mountain-form, went into the vast sea. And
I, summoning my best celerity, began to journey the remainder of my way.
And having swiftly proceeded long in the path, I saw the exalted lady,
Surasa, mother of the serpents. And that worshipful one stationed in the
sea, said,--'By the celestials hast thou, O best of monkeys, been
assigned as my food. Therefore shall I eat thee up. Thou hast been
ordained as mine by the gods.' Thus addressed by Surasa, I, remaining in
humble guise with joined hands, and with my countenance turned pale, I
uttered these words,--'Rama, the graceful son of Dacaratha, repressor of
foes--hath entered the woods of Dandaka, in company with his brother
Lakshamana and Sita. His wife Sita hath been carried off by the wicked
Ravana. At Rama's mandate I go to her as an envoy. In this business,
thou, O chaste one, shouldst help Rama. Or having seen Mithila's
daughter, as well as Rama of untiring deeds, I shall come to thy
mouth,--this I promise unto thee truly.' Thus accosted by me, Surasa,
wearing forms at her will, said,--'None is able to escape me. Even this
is the boon that I have received.' Having been thus addressed by Surasa,
I attained the magnitude of ten _yojanas_; and then anon I dilated to
another ten. But she opened her mouth wider than my magnitude. Seeing
her stretched mouth, I again diminished myself, and on the instant again
reduced myself to the measure of a thumb. And speedily entering her
mouth, I immediately came out. Then the exalted Surasa again spoke unto
me in her native shape,--'Thy end having been attained, go, O mild one,
O foremost of monkeys, according to thy pleasure. Bring about the
meeting of Vaidehi with the high-souled Raghava. Be thou blessed, O
mighty-armed one. I am well pleased with thee, O monkey.' Then I was
praised by all beings, with,--'Excellent!' 'Excellent!' Then like unto
Garuda I again sprang up into the air. But now my shadow was overtaken
by somebody, though I saw no one. And my velocity being deprived, I
looked at the ten cardinal points; but I found there naught which could
deprive me of my speed. Then I thought,-- 'What is this obstacle that
hath suddenly arisen in respect of my course? No form find I here?' And
as I stood aggrieved, my glance fell downwards. Then I saw there a
dreadful Rakshasi supine on the flood. And laughing (scornfully), that
grim one said these inauspicious words unto me, who was inert, although
undaunted,--"Whither art thou bound, O thou of a gigantic body? Desired
by me, who am hungry, do thou becoming my food, gratify this body
deprived of diet for a long time.' Saying, 'Well,' I accepted her
speech, increasing my body at will more than the capacity of her mouth;
and her huge and dreadful mouth extended wide to eat me up. She did not
understand me,[425] nor that I had altered my shape. Then in the
twinkling of an eye contracting my vasty shape, I, extracting her heart,
darted into the sky. Thereat, throwing about her arms, that terrific one
dropped into the salt waters. On that chaste one, resembling a hill,
having her heart torn, I heard the meek speech of magnanimous persons,
who had come there of themselves,--'This dreadful Rakshasi, Sinhika,
hath been swiftly slain by Hanuman.' Having slain her, I again,
remembering the delay that had occurred touching my work, set out on the
great road, and at length saw the southern shore of the sea, covered
with mountains; where is situated the city of Lanka. On the sun having
set, I entered the city of the Rakshasas--their home--unnoticed by the
Rakshasas of terrific vigor. I had entered in when a certain female
casting forth violent laughter, and wearing the splendour of clouds at
the end of a Kalpa, presented herself before me. And striking with my
left clenched fist that exceedingly dreadful (form), having flames for
her hair, who had sought to take my life,--and vanquishing her (thus), I
entered (Lanka) at dusk. Then that one affrighted addressed me,
saying,--'I, O hero, am, the city of Lanka. Vanquished have I been by
thy prowess. Thou shalt everywhere conquer all the Rakshasas'. There I
wandered all the night (seeking for Janaka's daughter) and (at length)
entered Ravana's inner apartment; but that one of a Diity waist I found
not. And not finding Sita in Ravana's abode, I was cast in a sea of
sorrow; nor found I how to cross over it. And as I was sorrowing, I saw
a mansion with a charming grove encircled by a wall of excellent gold.
And leaping over the wall, I saw a grove rife with trees; and (at last)
saw in the midst of an _acoka_ wood a great _Sincapa_. And ascending the
tree, I saw a golden tract of plantains; and hard by from the _Sincapa_
tree I espied that transcendentally beautiful one, dark-blue, having
eyes resembling lotus-petals, with her face faded in consequence of
fasting, clad in the same single piece of cloth, her hair covered with
dust,--her limbs emaciated by the heat of sorrow and grief,--Sita, ever
engaged in the welfare of her lord; surrounded by cruel and deformed
Rakshasis living upon blood and flesh,--like unto deer environed by
tigresses. And I managed too swiftly to present myself before that one,
menaced momentarily in the midst of the Rakshasis, wearing a single
braid of hair; woe-begone; ever thinking of her lord; her limbs
discolored by lying down on the ground, like unto a lotus on the
approach of winter,--having eyes resembling those of a young deer, who
had turned her face away from all the enjoyments offered by Ravana, and
who had resolved to put a period to her existence. Seeing that lady the
illustrious wife of Rama in that condition, I seeing her remained even
on that _Sincapa_ tree. Then I heard in Ravana's mansion loud and solemn
sounds mixed with the tinklings of zones and bangles. Thereat
exceedingly agitated, I changed my proper shape; and remained like a
bird in a dark part of the _Sincapa_ tree. Then the wives of Ravana
along with Ravana himself of exceeding strength came to that place where
Sita was. And seeing the lord of Rakshasas the exceedingly beauteous
Sita contracted her thighs and covered her full breasts with her arms.
And seeing Sita flurried and extremely excited and casting about her
gladness up and down, not finding any relief and trembling forlorn, the
Ten-necked one said unto her undergoing extreme anguish,--"Without
saying anything, I fall down (here). O fair one, do thou regard me. If,
O haughty one, thou do not honor me from pride of heart, I shall, O
Sita, two months hence, see thy blood." Hearing these words of the
wicked Ravana, Sita, growing exceeding wroth, spoke these excellent
words,--"O worst of Rakshasas, having used improper speech towards the
wife of Rama of measureless prowess, and the daughter-in-law of
Dacaratha, lord of the Ikshwaku line, why hast thou not thy tongue
fallen off? Fie upon the prowess of thee that, O wretch, hast carried me
off while my husband was away; and not being seen of that high-souled
one. Thou art never like Rama,--thou art not even fit to be his slave.
Raghava is invincible, truthful, heroic and (even) hungering for
warfare." Thus addressed in harsh speech by Janaki, the Ten-necked one
flamed up in wrath, like Fire in a funeral pyre. And with his wicked
eyes whirling in rage, he raised the clenched fist of his right hand to
slay Mithila's daughter; but then the females set up a cry of "Oh" and
"Alas." And rising up in the midst of the females, the wife of the
wicked-minded one, the excellent one, named Mandodari, prevented him.
And she spoke soft words unto him influenced by lust.--"O thou that
resemblest Indra the Great in prowess. Do thou to-day sport with me.
Janaki is not superior to me. And, O lord, do thou sport with the
daughters of celestials and Gandharbas, and with the daughters
themselves of Yakshas. What wilt thou do with Sita?" Then that
exceedingly powerful ranger of the night was speedily raised up and
taken (back) to his residence. On the Ten-necked one having departed,
the Rakshasis of fearful faces fell to railing at Sita in cruel and
rough words,--But Janaki heeded their speech as a straw; and their fury
was lost upon Sita. Desisting from their unavailing railing, the
flesh-feasting Rakshasis imparted unto Ravana the mighty intent of Sita.
Then, they all failing in their hope and deprived of energy, and tired,
came under the sway of sleep. And on their sleeping, Sita intent on the
welfare of her lord, lamenting piteously, in forlorn guise, and striken
with extreme sorrow, mourned profusely. Then sitting up in their midst,
Trijata spoke,--"Do ye without delay fall to your own selves; but never
(eat up) the dark-eyed Sita, the chaste daughter unto Janaka and the
daughter-in-law of Dacaratha. In truth I have seen a dismal dream
capable of making one's hair stand on end; (presaging) destruction unto
Rakshasas and victory unto the husband of this one. For protecting us,
Rakshasis from Raghava, let us solicit Vaidehi. Even this is relished by
me. If we relate such a dream unto the aggrieved one, she, being freed
from her diverse woes, shall attain the height of joy. Propitiated by
our bowing down, Janaka's daughter, Maithili, shall rescue the Rakshasis
from a mighty fear." Thereat, that bashful maiden, rejoiced at the
prospect of her husband's victory, said,--'If all this prove true, then
for certain, (ye shall) meet with succour at my hands. Witnessing such a
hard condition of Sita I began to reflect; nor did my my mind attain
ease or freedom from thought. And I cast about for finding means of
addressing Janaki. And I began by extolling the Ikshwaku race. Hearing
the words that I uttered, embellished with descriptions of the virtues
of Rajarshis, that exalted lady replied with her eyes covered with
tears. "Who art thou? And how hast thou, O foremost of monkeys, found
thy way here? And what is thy delight in Rama? This it behoveth thee to
relate unto me." Hearing her speech, I too said,-- 'O revered one, thy
husband, Rama, hath found a help-mate in a one endowed with terrific
strength, named Sugriva --redoubtable, the highly powerful lord of the
monkeys. Do thou know me as Hanuman his servant, despatched here by thy
spouse--Rama of unwearied actions. O famed damsel, that highly effulgent
son of Dacaratha--the foremost of men, hath sent as a token this ring. I
desire to know, O worshipful dame, what behest of thine may I obey now.
Shall I carry thee to Rama and Lakshmana on the northern shore of the
Ocean?" Hearing this and revolving within herself Sita, Janaka's
daughter, replied--"Discomfitting Ravana, may Raghava himself carry me
hence.' And bowing my head unto that worshipful and blameless dame, I
wanted of her a token as might conduce to Raghava's pleasure. Whereto
replied Sita--'O thou of mighty-arms do thou take this excellent jewel
for which thou shalt be highly regarded by Rama'. Having said this that
best of fair ones gave me the excellent jewel, and wrought up with
anxiety, related unto me the story of crow (for Rama's information).
Thereupon bent on returning here, I, with a fixed mind, circumambulated
and bowed unto that worshipful dame. And revolving within herself she
again replied-- 'Hanuman, do thou relate this unto Raghava in such a
wise that the heroes Rama and Lakshmana, along with Sugriva might
instantly come here. Or else there remain two months more of my life.
Raghava shall not see me and I shall quit my life like one having no
husband. Hearing those piteous accents I was worked up with ire and at
once resolved upon destroying the city of Lanka. Thereupon my body
increased like unto a mountain and desirous of entering into conflict I
began to lay waste the forest. The whole forest was devastated--the
birds and deer strayed away in fear and the Rakshasees, having terrible
faces, awaking, beheld all that. And beholding me in the forest, they
all, gathering, instantly conveyed the message unto Ravana. O King, O
thou of mighty prowess, this thy forest and castle has been broken down
by the vicious-souled monkey not knowing thy strength. O King, he has
been impelled by his vicious sense, to do thy mischief. Do thou order
for his head so that he might not return. Hearing this the lord of the
Rakshasas despatched a chosen band of demons named _Kinkaras_.[426] I
despatched with my mace in no time eighty thousand of them no sooner
than they entered the forest with darts and maces. And the few, who were
saved, proceeded very quickly unto Ravana and related unto him the
destruction of the soldiers by me. Thereupon I thought of destroying the
_Chaitya_[427] palace and destroyed with the pillar all the Rakshasas
stationed there. Excited with wrath I destroyed that palace; the best in
the whole city of Lanka. Thereupon (Ravana) despatched _Jambhumali_, the
son of _Prahasta_. With my fierce mace I destroyed that mighty Rakshasa,
versed in the art of war, along with his retinue and surrounded by a
band of terrible and grim-visaged demons. Hearing this, Ravana, the lord
of Rakshasas sent the highly powerful sons of the ministers followed by
a regiment of infantry. But I despatched them to the abode of Death by
means of my dart. And hearing of the destruction in battle of the
ministers' sons of feeble prowess Ravana sent five heroic commanders.
But I slew all of them along with their hosts. Thereupon the Ten necked
demon sent his highly powerful son _Aksha_ in the battle followed by a
number of Rakshasas. No sooner the princely son of Mandodari, versed in
the art of war, rose high up in the welkin than I got hold of his legs
and whirling him for hundred times ground him to the dust. And hearing
of the discomfiture of Aksha, Ravana, exercised with ire, sent his
second son, the highly powerful Indrajit incapable of being repressed in
battle. And discomfitting that best of Rakshasas with his host I
attained to an excess of delight. That hero of great prowess and
mighty-arms with a number of other proud heroes was despatched by Ravana
in great confidence. And beholding my unbearable prowess and his own
soldiers slain, speedily he went away fettering me with his Brahma
weapon. Thereat the other Rakshasas bound me up with a rope and carried
me to Ravana. And thereupon I was welcomed by the vicious-souled Ravana
and was asked why I did come to Lanka and slay the Rakshasas. Whereto I
replied,--"I have done all this for Sita. To behold her I have come
here, O hero. I am the monkey Hanuman, the own begotten son of Maruta.
Do thou know me as Rama's ambassador and the minister of Sugriva. And on
Rama's embassy have I come here before thee. Do thou hear of my
mission--I do relate unto thee, O lord of Rakshasas, the message which
the monkey chief hath commanded me to communicate unto thee. O great
hero, Sugriva hath asked of thy welfare and hath desired me to
communicate unto thee these well meaning words, conducing to the
acquirement of piety, wealth and desires. While I lived on the mount
Rishyamuka covered with huge trees I made friends with Raghava dreadful
in conflict. He hath spoken to me, O king, 'My spouse hath been taken
away by a Rakshasa. It behoveth thee to promise me thy help in this.'
And in the presence of fire, Rama, along with Lakshmana, contracted
friendship with me who had been deprived of his kingdom by Vali. And he
hath made me lord over all the monkeys after slaying Vali in conflict
with a single shaft. It therefore behoveth us to assist him by all
means. And by virtue of this contract I have despatched Hanuman unto
thee as an envoy. Do thou therefore speedily bring back Sita and return
her unto Raghava before the heroic monkeys discomfit thee. Who knoweth
not the prowess of the monkeys who in the days of yore used to visit the
celestials invited?' With these words the king of the monkeys hath
despatched me unto thee. And thereupon he eyed me as if burning me with
the looks of his angry eyes. And the vicious-souled demon--Ravana, of
terrible deeds, ordered for my destruction, not knowing my prowess.
Thereupon Bivishana, the high-souled brother of that lord of the
Rakshasas interceded on my behalf in the following strain-- 'O thou
foremost of the Rakshasas, do thou alter thy resolution. The way, thou
art following, is beyond the pale of royal policy. The destruction of an
envoy is not sanctioned by the royal morality, O Rakshasa. They
communicate simply the mandate of their masters. O thou of incomparable
prowess, there is no sanction for the destruction of a messenger albeit
he perpetrateth a mighty iniquity. Sometimes they have however been
disfigured." Being thus accosted by Bivishana, Ravana ordered all the
demons, saying "Burn down this monkey's tail.' Hearing his mandate, the
Rakshasas, of well-protected armour and terrible prowess, enveloped my
tail with the fibres of cotton, silk and jute. And then striking me with
their clenched fists they put fire to my tail. Although bound and
fettered with many ropes I did not feel the least anguish for I was very
much anxious to behold the city during the day. And thereupon fettering
me and putting fire to my tail and announcing me in the public streets
those heroic Rakshasas got at the city gate. And thereupon contracting
again my huge person and relieving myself of the fetters I stood again
in my pristine state. And taking up iron darts I slew all the Rakshasas
there. And leaping over with great velocity the city gate, I, with my
burning tail, burnt down the whole city from the palace to its outer
gate like unto the fire of dissolution devastating the entire creation.
And I was not the least flurried at it. 'Forsooth hath Janaki been
destroyed--for behold I nothing in Lanka which hath not been burnt
down--indeed the whole city hath been reduced to ashes. For certain have
I burnt down Sita while burning the city Lanka--and I have thus baffled
the great work of Rama.' While I was reflecting thus, being overwhelmed
with grief, I heard the auspicious accents of the _Charanas_, exciting
my wonder, 'Janaki hath not been burnt down.' Hearing those wonderful
words I regained my sense. I was then convinced by an auspicious sign
that Janaki was not burnt down, for I was not reduced to ashes albeit
my tail was burning. My heart was excited with joy and the wind spread
its delicious fragrance. And by virtue of those manifest omens, by my
confidence in the prowess of Rama; and Sita, and the voice of ascetics,
I was greately delighted at heart. And beholding Vaidehi again, I left
her. And thereupon ascending the mount Aristha I began to leap, desirous
of beholding you. And following the track of the Wind, the Sun, the
Moon, Gandharbas, and Siddhas I have beheld you all. By virtue of Rama's
grace and your prowess I have satisfied the charge of Sugriva. I have
thus related unto you, what I had performed in Lanka, and it now remains
with you to fulfill the rest."
[425] Understand that I was able to assume any shape at pleasure.--T.
[426] Literally it means servants--here it means his own personal
attendants who were brave and heroic.
[427] A place of sacrifice or religious worship.--T.
SECTION LIX.
Having related all, Hanuman, the Wind-god's son began again,
saying--"Fruitful is Raghava's endeavour and Sugriva's energy--for
greatly pleased have I been with Sita's conduct. O heroic monkeys, Sita
hath been keeping the life of a highly chaste damsel. She can maintain
the animated creation by virtue of her asceticism and burn it with her
ire. Ravana, the lord of the Rakshasas is also highly advanced in
asceticism by virtue whereof he hath not been ruined albeit he hath
touched Sita's person. Even the flame of fire cannot do, although
touched by the hands, what Janaka's daughter can bring about by her ire.
I have related unto you what had happened. It now behoveth us to behold
Vaidehi along with those two sons of a king, after commanding all the
monkeys headed by Jambavan and others. I am alone capable of destroying
the city of Lanka along with the Rakshasas and their lord--Ravana. What
more can I achieve if I am accompanied by the heroic monkeys like ye,
powerful, having control over their own minds, well-armed, able and
desirous of winning victory! I shall slay Ravana in conflict along with
his sons, brothers army and retinue. I shall destroy all the Rakshasas
and baffle all the weapons of Indrajit conferred on him by Brahma,
Rudra, Wind and Varuna albeit they are invisible in battle. Without your
permission my prowess hath been brought to a stand still. Hills and
mountains, uprooted and discharged by me continually, can destroy even
the celestials, what of those night-rangers? Even if the ocean
overfloweth its banks, the Mount Mandara moveth off its place, the
enemy's host cannot frighten Jambavan in conflict. And specially the
heroic monkey, Vali's son, is alone capable of destroying the whole host
of the Rakshasas. Even the mount Mandara is weakened by the velocity of
the thighs of the high-souled monkey Neela--what of the Rakshasas in
conflict? What hero is there amongst the celestials, Asuras, Yakshas,
Gandharbas, serpents and birds who can equal Manida or Divida in battle?
I do not find any one who can oppose in the battle field the two best
monkeys, the sons of Asvi gifted with great velocity. By me alone hath
the city Lanka been devastated burnt down and reduced to ashes. And I
had announced in the public streets there--"May victory crown the highly
powerful Ram and Lakshmana, and may the king Sugriva advance in
prosperity being protected by Raghava. I am the servant of the king of
Kocala, the own begotten son of the Wind-God and my name is Hanuman. I
have announced thus everywhere. (And I beheld there) in the Acoka forest
of the vicious-souled Ravana, at the foot of a Sincapa tree, the chaste
Sita waiting very poorly. She was encircled by the Rakshasees, worn out
with grief and anxiety and was like unto the rays of the Moon shorn of
their brilliance being enveloped with clouds. And Vaidehi, having a
beautiful waist and devoted unto her husband, did not care for Ravana
proud of his prowess and was accordingly confined by him. And that
graceful daughter of the king of Videha was by all means devoted unto
her lord and had all her thoughts centered in him like unto Poulomi[428]
devoted unto her lord Purandara. And I saw her in that garden, wearing a
single piece of cloth soiled with dirt, surrounded by the Rakshasees and
remonstrated with now and then by those ugly demons. Having a single
braid of hair, poorly, engaged in thoughts touching her lord, she was
lying on the earth shorn of all grace like unto a lotus on the
appearance of the winter. She had not the least attachment for Ravana
and was resolved upon putting an end to her existence. And somehow
creating her confidence I addressed that damsel having the eyes of a
fawn and related unto her the whole story. And hearing of the friendship
between Rama and Sugriva she attained to an excess of delight. She is
well-behaved and devoted unto her lord par excellence and blessed is the
high-souled and ten-necked demon that she hath not destroyed him (yet).
And Rama shall become an instrument only in bringing about his
destruction. She hath really been greatly reduced and worn out by the
separation of her lord. Her person hath been shattered like unto
learning waning by its prosecution on the first day of a lunar
fortnight. Thus liveth there the great Sita worn out with grief. Do ye
now perform what you think proper."
[428] The wife of Indra the lord of the celestials who was confined by
the king Nahusa.--T.
SECTION LX.
Hearing his words, Vali's son Angada spoke, saying,-- "These two
monkeys, the sons of Asvi, are very powerful and gifted with great
velocity and are specially proud in consequence of the boon conferred on
them by the Great Grand-father. Formerly to honor Asvi the Grand-father,
of all the worlds, made these two monkeys incapable of being slain by
any. And crushing the mighty host of the celestials, these two heroes
gifted with great prowess, and maddened with haughtiness in consequence
of the boon, drank up nectar. And these two, if worked up with ire, are
capable of destroying the whole city of Lanka with her horses, chariots
and elephants. What of other monkeys, I, myself, am capable of
destroying soon the city along with the Rakshasas and the mighty Ravana!
And there is not the least wonder about it if I am aided by powerful
monkey heroes like you, having control over themselves, well armed,
capable and desirous of winning victory. I have heard, that, by
Wind-god's son alone Lanka was burnt. Ye are all famed for your
manliness, it doth not behove you to speak before Rama. 'We have seen
the worshipful dame but have not been able to bring her.' Ye foremost of
monkeys, there is none amongst the celestials or Aauras who can equal
you either in leaping or in prowess. And therefore winning Lanka,
slaying Ravana along with his Rakshasa host in conflict and taking Sita,
let us go, delighted and having our ends accomplished. What else is
there for us to perform than bringing the daughter of the king Janaka
when the Rakshasa crew shall be slain by Hanuman? And we shall place
Janaka's daughter between Rama and Lakshmana. What is the use of putting
the other residents of Kishkinda into trouble? It therefore behoveth us
alone to go to Lanka and after slaying the best of the Rakshasas, to see
Sugriva, Rama and Lakshmana." Thereupon Jambavana, the foremost of the
monkeys, greatly delighted spoke unto Angada, who was thus resolved, the
following pregnant words, --"O great monkey, O thou of best
understanding, what thou hast spoken, is, (I think) not proper, for we
have been despatched by them to ransack the southern quarter, but we
have not been commanded by the king of the monkeys and the highly
intelligent Rama to bring her. And it shall not please him even if we
rescue her. And mentioning his own lineage, that best of the kings,
Raghava, promised before all the leading monkeys, that he would himself
rescue Sita. How would he now falsify his own saying? What is the use of
undertaking this work for nothing which shall not conduce to his
pleasure? And useless shall be the display of your prowess, O ye,
foremost of the monkeys. Let us therefore proceed where Rama with
Lakshmana, and the highly effulgent Sugriva is, and relate unto them our
proposed work. What thou hast judged, O prince, is liked by us. And
still you should look to Rama's resolution and bring about his end.
SECTION LXI.
All the heroic monkeys, headed by Angada and the great monkey Hanuman,
approved highly of the words of Jambavan. And these leading monkeys
headed by the Wind-god's son proceeded leaping from the summit of the
Mount Mahendra. And these highly powerful ones, having huge persons,
resembling the Mount Mandara, covered the welkin as if like so many mad
elephants. They carried, as it were with their own looks, the highly
powerful Hanuman, gifted with great velocity, having control over his
own self, and adored by the _Siddhas_. They were resolved upon
satisfying Rama's end and acquiring glory for themselves. Their desires
were satisfied and mind elevated in consequence of their beholding Sita
and burning down Lanka. All of them were anxious to communicate this
pleasant news, to enter into conflict and were resolved upon bringing
about Rama's wellbeing. And leaping and ascending the sky they got at
the _Madhuvana_,[429] preserved by Sugriva, resembling the celestial
garden, covered with many trees, picturesque and incapable of being
devastated by any. And the monkey-chief Sugriva's maternal uncle, the
heroic and high-souled Dadhimukha always guardeth that picturesque and
spacious garden of the lord of monkeys. They were greatly worked up with
anxiety. And beholding thdt large orchard, those yellow-coIouted monkeys
were greatly delighted and begged honey of the prince: And the prince
respectfully allowed these elderly monkeys headed by Jambavan to drink
honey. And being thus commanded by the intelligent prince--Vali's son,
those monkeys ascended the trees infested with bees and feasting on
fragrant fruits and roots, were greatly delighted and intoxicated. And
thereupon those monkeys, beside themselves with joy for being allowed to
drink honey began to dance hither and thither. Some sang, some laughed,
some danced, some bowed down, some read, some walked hither and thither,
some leaped and some talked at random. Some sprang upon one another,
some quarrelled with one another, some leaped from one tree to another,
and some jumped down on the earth from the tops of the trees. Some rose
up with great velocity from the earth to the tops of the huge
trees--some sang, others approached them laughing--some wept and others
approached them weeping. Some were stricking with their nails and others
struck them in return. And thus the entire monkey host were bewildered
with intoxication. There was none amongst them who was not drunk and
none who was not excited with pride. Thereupon beholding all the fruits
eaten up and the trees divested of leaves and flowers, the monkey
Dadhimukha was worked up with ire and attempted to prevent them. And
that heroic, elderly monkey, the guard of the garden, was in return
remonstrated with by them who were greatly intoxicated. Thereat the
highly spirited monkey again made up his mind to protect the garden from
their devastations. He used harsh words, undauntedly towards some,
struck the weak with his palm, quarrelled with some, and consoled others
with soothing words. They were greatly excited with drink, and being
prevented forcibly by Dadhimukha, they giving up all fear, began to pull
him. And striking him with their nails, biting him with teeth, crushing
him with their palms and feet, they, being drunk, almost reduced him to
death and devastated the mangoe forest.
[429] An orchard teeming with various trees bearing delicious and sweet
fruits.--T.
SECTION LXII.
Thereupon Hanuman, the foremost of the monkeys, spoke unto them,
saying--"O monkeys, do ye undisturbed drink honey. I shall myself thwart
them who will obstruct you." Hearing his words, Angada, the best of the
monkeys, delighted, said--'Drink honey, O monkeys, we must follow
Hanuman's advice, who hath already been crowned with success. We must
follow him even if he leadeth us to an unworthy action, what of this
which is most becoming?" Hearing these words from Angada, the leading
monkeys attained to an excess of delight and eulogized him again and
again. And adoring Angada--their prince, those monkeys proceeded by the
way leading to the _Madhuvana_ like unto trees carried by a stream. And
entering that orchard they forcibly attacked the waiters there. Hanuman
saw Maithilee, and others heard of her from him--and those monkeys,
renouncing all fear in consequence and obtaining permission, drank honey
and feasted on various sweet fruits. And they, given to the drinking of
honey, attacking the guards who were approaching by hundreds, gave them
a sound beating. Some monkeys,collecting honey with their hands
measuring a _Drona_,[430] drank it; others collecting themselves
delightedly into a band spoiled it; while other yellow-coloured monkeys
drank and sprinkled it. And some, being beside themselves with
intoxication, struck others with the remaining quantity, while others
waited at the foot of the trees, holding their boughs. And some, being
exhausted with drinking, spread leaves and laid themselves thereon--and
some being drunk and delighted struck others down in mad fury. And some
lost their steps. Some roared and some delightedly set up the music of
the birds. Some of the monkeys, inebriete with honey, slept on the
earth; some laughed at others impudently and some cried aloud. Some
spoke contrary to what they had done--and others put a different
construction thereon. And all the waiters of the garden and the servants
of Dadhimukha, were repressed by those terrible monkeys with censure and
thrown up in the sky by their knee-joints. And terrified, they fled to
different directions. And being worked up with anxiety, they approached
Dadhimukha and said--'Commanded by Hanuman the monkeys have forcibly
devastated the _Madhuvana_ and we were thrown high up by them in the
sky." Hearing of the destruction of the orchard, Dadhimukha, being
greatly enraged, consoled all the monkeys. "Proceed ye before, I shall
soon follow you and repress by force all those monkeys, greatly excited
with pride and the drinking of the excellent honey." Hearing these words
from Dadhimukha those leading and heroic monkeys proceeded with him
towards _Madhuvana_. And Dadhimukha proceeded with great velocity in
their midst taking up a huge tree in his hand. And all his attendants,
taking trees, mountain crags, proceeded, wroth, where those leading
monkeys were. And biting their lips in wrath and remonstrating with them
again and again, those monkeys began to suppress them by force. And
beholding Dadhimukha greatly enraged, all the monkeys, headed by
Hanuman, approached him with great vehemence. And as the mighty
Dadhimukha of huge arms, was proceeding towards them vehemently with a
huge tree, Angada, wroth, caught him by the hand. He was beside himself
with intoxication and therefore did not show him the least mercy, albeit
he (Dadhimukha) was worshipful unto him. And accordingly with great
vehemence he ground him to the dust. His arms and thighs were broken and
his countenance was disfigured and that great heroe, the foremost of the
monkeys, bathed in a pool of blood, remained senseless for sometime. And
thereupon releasing himself from them by some device that leading
monkey, proceeded to a nook, and addressed his attendants, saying--"Let
us all proceed there where our lord, the spacious-necked Sugriva liveth
with Rama. I shall relate unto him all the unfair dealings of Angada and
forsooth shall that wrathful king punish all these monkeys. The
picturesque _Madhuvana_ is the most favourite orchard of the high-souled
Sugriva. It was enjoyed by his forefathers and is not even approached by
the celestials. And meting out punishment unto these monkeys, eager to
drink honey and almost half dead, Sugriva shall slay them as well as
their friends and relatives. Those vicious-souled ones are worthy of
being slain since they have transgressed the royal mandate. And then
shall my wrath, arising out of impatience, bear fruits." Having thus
spoken unto the guards of the forest the highly powerful Dadhimukha
leaped high up in the welkin and went away with them. And in no time he
reached where the highly intelligent monkey Sugriva, the offspring of
the sun, was. And beholding Rama, Lakshmana, and Sugriva and the level
ground he descended from the sky. And descending from the sky that great
and heroic Dadhimukha, lord over all the monkeys engaged in protecting
the forest, placing his folded palms on his forehead and with a poorly
countenance, laid low his crown at Sugriva's feet.
[430] In common use a measure of thirty-two seers or rather more than
sixty-four lbs. quadrupeds.--T.
SECTION LXIII.
And beholding that monkey place his crown at his feet the monkey-chief,
with an anxious mind, accosted him, saying--"Rise up, rise up, why hast
thou lain thyself at my feet? I declare thou hast no fear, speak out the
truth, From whose fear hast thou come here? It behoveth thee to suggest
the becoming proceedure. Is it all well with my orchard _Madhuvana_? I
long to know everything, O monkey." Being thus addressed hopefully by
the high-souled Sugriva, Dadhimukha, gifted with an intelligence of a
very high order, rose up and spoke--"Neither thyself, nor Vali, the lord
of the monkeys, O king, allowed that orchard to be freely used by the
monkeys--but that hath been now laid waste by them. I prevented them
along with these attendants, but disregarding me, they drank and feasted
there at their pleasure. They were prevented, O lord, in their act of
devastation, by these guards, but those monkeys, without caring for me
the least, feasted there. Some of them went beyond the pale of good
conduct, others ate at their pleasure, and all frowned (at us). And when
these attendents, being insulted by them, were greatly wroth, they were
driven out of the garden, by those powerful and enraged monkeys. And
they were greatly assailed by those many thousand heroic monkeys, worked
up with ire and having reddened eyes. Some had their arms broken, some
had their knee-joints crushed and some of them were thrown up in the
sky. Thyself their lord living, these heroes are beaten, and the entire
_Madhuvana_ is being freely enjoyed by them." The highly intelligent
Lakshmana, the slayer of foes, addressed Sugriva, the foremost of the
monkeys, while he was thus being informed, saying,--"O king, why hath
this monkey, the guard over the forest, come to thee, and what sorrow
hath led him to give vent to these expressions?" Being thus addressed by
the high-souled Lakshmana, Sugriva, skilled in the art of speech,
replied,--"O worshipful Lakshmana, the heroic monkey Dadhimukha speaks
that the war-like monkeys headed by Angada have drunk honey. They would
not have engaged in such an unfair proceeding had they been unsuccessful
in their mission. They have surely achieved success while they have thus
been bent upon devastating the orchard. For this the warders were struck
on their knee-joints for obstructing their revelry and for this they
went so far as to disregard the powerful monkey Dadhimukha. I myself
appointed this monkey the lord of my orchard. Forsooth hath Hanuman
espied the worshipful Sita and none else. There is none else but Hanuman
who is the instrumental of this work, for that best of monkeys hath in
him a high intellect, knoweth the art of success, is gifted with
courage, strength and prowess and is conversant with Sastras. That work
is sure to succeed whose leading spirits are the mighty Jambavana and
Angada, and worker is Hanuman. Forsooth that orchard hath been laid
waste by these heroes headed by Angada. And ransacking the southern
quarter, those leading monkeys have come back and delightedly entered
the _Madhuvana_. And the whole orchard has been explored and enjoyed by
those monkeys and the attendants beaten and wounded on their
knee-joints. To communicate unto me this intelligence, this monkey of
known prowess, and sweet accents, named Dhadimukha, hath come here. O
thou of mighty arms, O son of Sumitra, forsooth they have beheld Sita,
since the monkeys, just on their return, have engaged in drinking honey.
O best of men, they are all well-known monkeys and without espying
Vaidehi they would not have engaged in the destruction of that orchard
conferred on us as a gift by the celestials." Hearing these words from
Sugriva, pleasant unto ears, the virtuous-souled Lakshmana along with
Raghava, was greatly pleased. And hearing this from Dadhimukha, Sugriva,
greatly gratified, addressed that lord of the forest, again,
saying,--"Greatly pleased I am, since, they, being successful, have
explored this forest. And the insulting procedure of the successful is
also pardonable. Do thou soon go there and protect that orchard, and
send here all those monkeys headed by Hanuman. Along with these two
descendants of Raghu, I long to know soon from these monkeys headed by
Hanuman, and proud like lions, what they have settled for the regaining
of Sita. And beholding these two princes greatly delighted and their
eyes expanded with joy, the king of the monkeys, thought that the
accomplishment of the great wort was near at hand, and was accordingly
greatly delighted.
SECTION LXIV.
Being thus addressed by Sugriva, the monkey Dadhimukha, delighted, bowed
unto him, Raghava and Lakshmana. And adoring Sugriva and the highly
powerful descendants of Raghu, he along with other heroic monkeys,
leaped up in the sky. He went away with the same speed with which he
came and leaping down on the earth from the sky, entered the orchard.
And entering that forest he beheld all the leaders of the monkeys
spending the hours delightedly, having passed urine, the outcome of
honey. And approaching them, the heroe, with folded hands and delighted,
addressed Angada, with the following words--"O gentle one, do thou not
take offence, for these monkeys, protecting the garden enraged,
unweetingly prevented thee. O thou of great strength, thou art worn out
with thy long journey, do thou drink thy own honey, thou art our prince
and the master of this garden. It behoveth thee to forgive us for our
wrath arising out of ignorance. Like unto thy sire before, thyself and
Sugriva are the lords of these monkey hosts, O thou foremost of them,
and none else. O innocent prince, I have related all about this unto thy
uncle. When I described unto him, the arrival of all these forest
rangers, as well as of thine accompanied by them, and the destruction of
this garden by you all, he was not the least offended, rather delighted.
And worked up with joy thy uncle Sugriva, the lord of earth and monkeys,
said "Send them all here speedily." Hearing those words from Dadhimukha,
Angada, the foremost of the monkeys and skilled in speech, addressed
them all, saying--"O ye leaders of the monkey hosts, I fear, Rama hath
heard all about this. Dadhimukha relates everything joyfully and hence I
infer this. And our work finished, O slayer of foes, it doth not behove
us to remain here (any longer). You have all drunk honey at your
pleasure and there is nothing left and you should now go where the
monkey king Sugriva is. O leading monkeys, I shall follow what you will
in a band desire me to do. In actions I am surbordinate unto you all. I
am not justified to command although I am a prince. You are all of
accomplished actions, it is not proper to repress you forcibly. "
Hearing those sweet words of the prince Angada, the monkeys delightedly
replied, saying--"O king, O foremost of monkeys, who else can speak thus
being a master? Any one else, we think, is proud of his wealth. Such
like words become thee only and none else. Thy humility speaks of thy
future greatness. We are all anxious to go there, where Sugriva, the
king of the monkeys, is. Verily we speak unto thee, O foremost of
monkeys, that without thy permission, none amongst us, is capable of
advancing a single step." They addressing him thus, Angada replied--"All
right, let us all go." Saying this he leaped up in the sky and was
followed by all those monkeys, clouding the welkin as if with stones
thrown up by a tool. And placing before them Angada and Hanuman, the
monkeys leaping vehemently up in the sky roared like unto clouds driven
by the wind. And Angada nearing, Sugriva, the lord of the monkeys, spoke
unto the lotus-eyed Rama, stricken with grief, saying--"May good betide
thee. Do thou console thyself. The worshipful dame has been found out;
there is not the least doubt about it. Or else they would not have come
as the time is already past. I (further more) infer this from Angada's
joy, O thou of auspicious presence. Without being successful in his
mission, the large-armed prince, Angada, the foremost of the monkeys,
would not have come to me. If the monkeys had engaged in such an unfair
proceeding without being successful in their mission, Angada would have
looked poorly and his mind would have been over-whelmed with grief and
forgetfulness. And without beholding the daughter of the king Janaka
they would not have dared to destroy _Madhuvana_ obtained and preserved
by my forefathers. Do thou console thyself, O Rama, by whom Kaucalya
hath become the mother of a good son. O thou, rigidly observing any
religious vow or obligation, forsooth hath Hanuman beheld the worshipful
dame and none else. No other wight is so qualified an instrument in
encompassing this end. O thou of excellent intellect, Hanuman knoweth
the art of success, is gifted with intellect, perseverance and courage
and is versed in _Sastras_. That work cannot fail, which is worked out
by Jambavan and Angada and presided over by Hanuman. Be not laden with
anxiety, O thou of unmitigated prowess. These monkeys have come here
excited with pride and drink. They would not have come with such a
grandeur had they been but unsuccessful. From their breaking down the
orchard and drinking honey I inferred so. Thereupon he heard in the sky
the joyous sounds of the monkeys proud on account of Hanuman's work,
proceeding towards Kishkindha and as if announcing their success.
Thereupon hearing the noise of these monkeys, Sugriva, their chief,
being greatly delighted, uplifted his tail. And placing Angada and
Hanuman before them those monkeys proceeded to behold Rama. And those
heroes headed by Angada, delighted and intoxicated, descended before
Raghava and the lord of the monkeys. And the mighty-armed Hanuman,
lowering his head, related unto Raghava, Sita's spiritual and physical
well-being. And hearing from Hanuman the sweet words that he had beheld
Sita, Rama and Lakshmana were greatly delighted. And being confirmed
thus by the Wind-god's son, Lakshmana, greatly pleased, respectfully
looked towards Sugriva. And Raghava too, the slayer of foes, worked up
with joy, cast respectful looks towards Hanuman.
SECTION LXV.
Thereupon getting at the Mount _Prasravana_ surrounded by a variegated
forest, lowering their heads unto the mighty Rama and Lakshmana, placing
before them their prince (Angada) and bowing unto Sugriva, the monkeys
began to relate the story of Sita. And they described unto Rama, the
confinement of Sita in Ravana's seraglio, the remonstrances of the
she-demons, her unflinching attachment in her lord and the time
appointed (by the Rakshasa for her destruction). And hearing of
Vaidehi's well-being Rama said--"O monkeys where liveth the worshipful
Sita? And how is her attachment unto me? Do ye relate everything unto
me." Hearing those painful words of Rama, the monkeys desired Hanuman,
conversant with the whereabouts of Sita, to describe every thing unto
him. Hearing their words, Hanuman, the Wind-god's son, versed in the art
of speech, lowering his head in Sita's name and towards the southern
direction (where she liveth) began to relate how he succeeded in
beholding Sita. And conferring on (Rama) the heavenly jewel set on a
golden leaf and burning with its own effulgence, Hanuman, with folded
hands, began--"Anxious to behold Sita, the daughter of the king Janaka,
I, ploughing over the main extending over a hundred _yojana_, wended my
way and by and by reached Lanka, the capital of the vicious-souled
Ravana. Lanka is situated on the southern bank of the southern occean.
And I saw there Sita, in the inner appartment of Ravana. Centering all
her thoughts in thee, breathes that damsel, O Rama. I saw her reviled by
the she demons again and again. She is being guarded in that garden by
the grim-visaged Rakshasees. And that worshipful dame, O hero, ever used
to happiness, is now stricken with grief in thy absence. Confined in
Ravana's inner apartment, well protected by those she-demons, wearing a
single braid of hair and poorly, she is engaged only in thoughts
touching thee. She in lying on earth, shorn of all grace like unto a
lotus on the appearance of the winter. She hath not the least attachment
for Ravana and is resolved upon putting an end to her existence. O
Kakutstha, O innocent prince, after enquiring for sometime, I found that
worshipful dame devoted unto thee, and narrating the glories of the
Ikshwaku race, O foremost of men, I created her confidence by and by,
and addressing her I related everything. And hearing of the friendship
between thee and Sugriva she was greatly delighted. And she has her
respect for thee unshaken and all her actions are for thee. O great man,
O thou best of men, I beheld the daughter of Janaka in this plight,
engaged in hard austerities and ever devoted unto thee. O thou of great
intelligence, O Raghava, offering me (this jewel) as a token, she wanted
me to relate unto thee, the occurrence at the mount _chitrakuta_
regarding the crow. And Janaki addressing me said--'O Wind-god's son, do
thou describe everything of what thou hast seen here, unto Rama. And
relating everything before Sugriva, do thou present him with this jewel
which has been preserved by me with great care. I have kept with great
care this excellent jewel of great effulgence. Do thou remind him of the
mark which he made on my forehead with red arsenic. O innocent monkey,
greatly delighted am I on beholding the brilliant jewel which he has
sent through thee. Breathe shall I only for a month, beyond that I shall
never live, subject as I am to the demons.' Thus was I accosted by Sita,
reduced to a skeleton, observing pious observances, shut up in Ravana's
inner apartment and having eyes like those of a hind. I have described
unto thee everything, O Raghava, do thou make arrangements for bridging
over the ocean." And considering those two princes greatly consoled, the
Wind-god's son handed over that token unto Raghava and described
everything from the beginning to the end.
SECTION LXVI.
Being thus accosted by Hanuman, Rama, the son of Dacaratha, placing that
jewel on his breast, wept with Lakshmana. And beholding that excellent
jewel, Raghava, stricken with grief, with eyes full of tears, spake unto
Sugriva, saying,--"Forsooth my heart melteth on beholding this jewel as
milk trickleth down from the udders of a cow on beholding its calf. This
jewel was conferred on Sita. by my father-in-law at the time of our
wedding, and to enhance its beauty, she wore it on her head. And this
jewel, obtained from the bed of the ocean, was conferred on him (Janaka)
by the intelligent Sakra, greatly delighted for being adored in a
sacrifice. O gentle one, this bringeth back to my mind, the memory of my
father, and father-in-law the king of Videha. This excellent jewel
appeared beautiful on the crown of my dear one, and methinks, on
beholding it, I have as if got back my beloved spouse. Do thou relate
unto me again and again, O gentle one, what Vaidehi hath said, as if
sprinkling me with the water of her words like unto one rendered
senseless. What greater grief can there be, O Saumitri, that I behold
the jewel obtained from the ocean but not Vaidehi? Truly doth Vaidehi
live for a long time if she breathes for a month. But O hero, I cannot
live for a moment even without that one having dark-blue eyes. Do thou
take me there where thou hast beheld my dear spouse. I cannot live for a
moment while I have received intelligence about her. How liveth that
timid damsel, having a beautiful waist, being terrified, amidst the
terrible and grim Rakshasees? Truly her countenance is not appearing
beautiful like unto the autumnal moon, enveloped with clouds, although
cleared off the darkness. Do thou relate unto me in sooth, O Hanuman,
what Sita hath spoken unto thee. I shall live by these words, as the
sick are cured by medicine. O Hanuman, what halh my dear wife,
sweet-speeched, and highly beautiful, spoken unto thee, being separated
from me? How breathes she going through a series of calamities?"
SECTION LXVII.
Being thus addressed by the high-souled Raghava, Hanuman, related unto
him all of what Sita had said,--"O foremost of men, the worshipful
Janaki, related as a token, all the incidents at the Mount _Chitrakuta_
from the beginning to the end. Sleeping happily with thee, Janaki one
day awoke before, and in the meantime, a crow wounded her breast with
its beaks. O Rama, thou wert then asleep on Sita's lap and that crow
again afflicted the worshipful dame. And it again wounded her. And being
bathed in blood and suffering terrible pangs, that worshipful dame
aroused thee. O slayer ol foes, O thou of mighty-arms, seeing her breast
wounded, thou, wroth like a serpent, didst speak saying-- 'O timid
damsel, who, with his nails, hath wounded thy breast? Who hath played
with an angry serpent having five faces?' And casting thy looks around
thou didst behold a crow facing the worshipful dame with sharpened nails
besmeared with blood. That crow, the best of the birds, was Sakra's son.
And it entered speedily into the earth with the velocity of the wind.
Thereupon, thy eyes rolling with ire, thou, O mighty armed hero, O
foremost of the intelligent, didst resolve to destroy that crow. And
taking a _kuca_ off thy seat thou didst set it on Brahma weapon. And it
flamed like unto the fire of dessolution before that crow. And thou
didst let off that burning _kuca_ towards that bird. And thereupon that
burning _kuca_ followed the crow. And being forsaken even by the
celestials, who were terrified, and ransacking the three worlds it did
not get a refuge. Thereupon it again came to you, O subduer of foes. And
seeking thy shelter it laid itself low on the ground. And O Kakutstha,
thou didst save it albeit it was worthy of being slain. And thinking it
improper to baffle the aim of the weapon, thou didst, O Raghava, destroy
the right eye of the crow. Thereupon bowing unto thee and the king
Dacaratha, that crow, bidding adieu, went to its quarter. O Raghava,
thou art the foremost of those skilled in the use of weapons, powerful
and gifted with an excellent character, why dost thou not discharge
weapons towards the Rakshasas? The celestials, the Gandharvas, the
Asuras, the Marutas--none of them is qualified, O Rama, to equal thee in
conflict. If thou, gifted with great prowess, hast any affection for me,
do thou speedily, with well-armed shafts, destroy Ravana in conflict.
And obtaining the behests of his brother, why doth not Lakshmana, the
subduer of foes and best of men, protect me, O Raghava? Those two best
of men, gifted with the effulgence of Wind and Fire, and incapable of
being repressed even by the celestials, are disregarding me. Forsooth
have I perpetrated a mighty iniquity since those two slayers of foes,
being capable, do not protect me.' Hearing those sweet and piteous
accents of Vaidehi I again spoke unto that worshipful dame,
saying--'Forsooth can I swear by thee, O worshipful dame, that Rama is
sorely stricken with grief in thy absence. And Lakshmana too relenteth
heavily beholding him laden with sorrow. It doth not behove thee to
relent any more as I have succeeded in finding thee out. Thou shalt at
this very moment behold the end of thy grief. And those two princes, the
foremost of men and slayers of foes, actuated with energy on hearing
that I have seen thee, shall reduce Lanka to ashes. And slaying in
conflict the terrible Ravana, with his kith and kin, Raghava, in sooth,
O excellent damsel, shall take thee back to his own city. O thou of a
blameless person, do thou confer on me such a token, as might be
recognized by Rama and conduce to his pleasure.' Thereat, casting her
looks around, she took out an excellent jewel from her cloth, worthy of
being set on her braid and conferred it on me, O thou of great strength.
And O thou, the most favourite of the Raghu race, taking for thee that
gem with my hands and bowing unto her, I addressed myself speedily for
departure. And thereupon beholding me ready to depart and increase in
bulk and about to leap up in the welkin, Sita, the daughter of the king
Janaka, poorly, bathed in tears, overwhelmed with sorrow and having her
voice choked with grief, spake, saying--'Blessed art thou O great
monkey, since thou shalt behold the large-armed and the lotus-eyed Rama
and the highly famed Lakshmana, my lord's younger brother.' And being
thus accosted by Maithili, I said--'Do thou speedily place thyself on my
back, O worshipful dame, O thou the daughter of king Janaka, and I shall
soon show thee, O great dame, O thou having dark blue eyes, thy lord
along with Sugriva and Lakshmana.' Whereto she replied--'This is not the
pious course, O great monkey, O thou the foremost of thy race, that I
shall, of my own accord, place myself on thy back. And although before
this I was touched by the demon, O hero, it was because I could not help
otherwise subject as I was to circumstances. Do thou thyself repair, O
foremost of monkeys, where those two princes are.' Addressing me with
these words she again said--'O Hanuman, do thou relate my well-being
unto Rama and Lakshmana of leonine prowess, and Sugriva accompanied by
his followers. Do thou so describe as the large-armed Raghava may save
me from this ocean of grief. Do thou narrate unto Rama this my terrible
sorrow and the affliction by the she-demons. May good betide thee, on
thy way, O foremost of the monkeys.' Thus the worshipful Sita gave vent
to these piteous accents. Hearing these words do thou believe that it is
all well with her."
Whereupon, O foremost of men, out of thy love and adoring me for thy
friendship, that worshipful dame-- addressed me again, saying--"Do thou
thus speak every thing unto Rama, the son of Dacaratha, so that he might
soon take me hence, slaying Ravana in battle. O heroe, O slayer of foes,
if it pleaseth thee, thou mayst relieve thyself of the toil by living in
a secret nook and then proceed to-morrow. O monkey, in thy company, I do
momentarily forget the weight of my grief, unfortunate as I am. O thou
gifted with great prowess, thyself departing, I shall wait for thy
return, but doubt I very much whether I shall live till then. Burnt I
shall be with the fear of not beholding thee again, wretched and striken
with grief as I am. And so I shall be, hereafter, overwhelmed with a
mightier grief. O hero, besides, I entertain a grave doubt about thy
assistants, the monkeys and bears. I do not know how shall the host of
monkeys and bears and those two princes cross over the mighty main? O
innocent monkey of all the creatures three only are qualified to cross
over the ocean, thyself, Garuda and the Wind. O thou foremost of those
skilled in speech, what hast thou settled about the accomplishment of
this hard work? True it is that thou art alone qualified to accomplish
this work, O thou the slayer of inimical heroes--but such manifestation
of thy prowess shall increase thy glory only. But if Rama, obtaining
victory, can take me hence to his own city, it shall redound to his
glory. It doth not behove the heroic Raghava, to take me away by
stealth, like unto Ravana capturing me from the forest under a disguise.
Truly it shall be his becoming work, if Kakutstha, the repressor of
enemy's host, can take me away, enveloping the city Lanka with his army.
Do thou therefore initiate that work as becometh that high-souled hero
and may display his prowess." Hearing these sound reasonable and
affectionate words I gave her the last reply, saying--'O worshipful
dame, Sugriva, the foremost of the monkeys, the lord of monkey and bear
hosts and gifted with manliness, hath resolved upon rescuing thee. He
hath under his command a number of mighty and courageous monkeys gifted
with great prowess and quick-coursing like imagination. Their course is
never thwarted--whether going upwards or downwards--or moving
tortuously. They are never exhausted in their actions-- highly
courageous and of measureless prowess. And those great and powerful
monkeys, coursing in the air, have again and again circumambulated the
earth. Sugriva hath many monkeys--my equal--and greater than I, but none
of inferior strength. While I have crossed over the main--what of these
mighty heroes? The leading heroes are never sent on a mission but only
those of inferior merit. No more of bewailing, O worshipful dame. Do
thou remove thy grief. And with one leap these leaders of monkey-hosts
shall reach Lanka. O great damsel, these two princes, placing themselves
on my back shall come to thee like unto the rising Sun and Moon. Thou
shalt soon behold before Lanka's gate Raghava the slayer of foes
resembling a lion and Lakshmana with a bow in his hand. And thou shalt
soon observe in a band the heroic monkeys, gifted with the strength of
lions and tigers, and having nails and teeth for their weapons. And thou
shalt soon hear the roaring of the leading monkeys on the summit of
mount Malaya, resembling the muttering of the clouds. And thou shalt
soon behold Raghava, the slayer of foes, installed along with thee on
the throne of Ayodhya after returning from the forest." And that
daughter of the king of Mithila although heavily laden with sorrow in
thy absence was greatly comforted and pleased by my auspicious words
boding the fulfilment of her desire.
END OF SUNDARAKANDAM.
*** END OF THIS PROJECT GUTENBERG EBOOK THE RAMAYANA VOLUME TWO ***
A Word from Project Gutenberg
We will update this book if we find any errors.
This book can be found under:
http://www.gutenberg.org/ebooks/57826
Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works, so
the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright royalties.
Special rules, set forth in the General Terms of Use part of this
license, apply to copying and distributing Project Gutenberg(tm)
electronic works to protect the Project Gutenberg(tm) concept and
trademark. Project Gutenberg is a registered trademark, and may not be
used if you charge for the eBooks, unless you receive specific
permission. If you do not charge anything for copies of this eBook,
complying with the rules is very easy. You may use this eBook for nearly
any purpose such as creation of derivative works, reports, performances
and research. They may be modified and printed and given away - you may
do practically _anything_ in the United States with eBooks not protected
by U.S. copyright law. Redistribution is subject to the trademark
license, especially commercial redistribution.
The Full Project Gutenberg License
_Please read this before you distribute or use this work._
To protect the Project Gutenberg(tm) mission of promoting the free
distribution of electronic works, by using or distributing this work (or
any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg(tm) License available with this file or online at
http://www.gutenberg.org/license.
Section 1. General Terms of Use & Redistributing Project Gutenberg(tm)
electronic works
*1.A.* By reading or using any part of this Project Gutenberg(tm)
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all the
terms of this agreement, you must cease using and return or destroy all
copies of Project Gutenberg(tm) electronic works in your possession. If
you paid a fee for obtaining a copy of or access to a Project
Gutenberg(tm) electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.
*1.B.* "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few things
that you can do with most Project Gutenberg(tm) electronic works even
without complying with the full terms of this agreement. See paragraph
1.C below. There are a lot of things you can do with Project
Gutenberg(tm) electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg(tm) electronic
works. See paragraph 1.E below.
*1.C.* The Project Gutenberg Literary Archive Foundation ("the
Foundation" or PGLAF), owns a compilation copyright in the collection of
Project Gutenberg(tm) electronic works. Nearly all the individual works
in the collection are in the public domain in the United States. If an
individual work is unprotected by copyright law in the United States and
you are located in the United States, we do not claim a right to prevent
you from copying, distributing, performing, displaying or creating
derivative works based on the work as long as all references to Project
Gutenberg are removed. Of course, we hope that you will support the
Project Gutenberg(tm) mission of promoting free access to electronic
works by freely sharing Project Gutenberg(tm) works in compliance with
the terms of this agreement for keeping the Project Gutenberg(tm) name
associated with the work. You can easily comply with the terms of this
agreement by keeping this work in the same format with its attached full
Project Gutenberg(tm) License when you share it without charge with
others.
*1.D.* The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are in
a constant state of change. If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg(tm) work. The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.
*1.E.* Unless you have removed all references to Project Gutenberg:
*1.E.1.* The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg(tm) License must appear
prominently whenever any copy of a Project Gutenberg(tm) work (any work
on which the phrase "Project Gutenberg" appears, or with which the
phrase "Project Gutenberg" is associated) is accessed, displayed,
performed, viewed, copied or distributed:
This eBook is for the use of anyone anywhere in the United
States and most other parts of the world at no cost and with
almost no restrictions whatsoever. You may copy it, give it away
or re-use it under the terms of the Project Gutenberg License
included with this eBook or online at
http://www.gutenberg.org .
If you are not located in the United States, you'll have to
check the laws of the country where you are located before using
this ebook.
*1.E.2.* If an individual Project Gutenberg(tm) electronic work is
derived from texts not protected by U.S. copyright law (does not contain
a notice indicating that it is posted with permission of the copyright
holder), the work can be copied and distributed to anyone in the United
States without paying any fees or charges. If you are redistributing or
providing access to a work with the phrase "Project Gutenberg"
associated with or appearing on the work, you must comply either with
the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission
for the use of the work and the Project Gutenberg(tm) trademark as set
forth in paragraphs 1.E.8 or 1.E.9.
*1.E.3.* If an individual Project Gutenberg(tm) electronic work is
posted with the permission of the copyright holder, your use and
distribution must comply with both paragraphs 1.E.1 through 1.E.7 and
any additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg(tm) License for all works posted
with the permission of the copyright holder found at the beginning of
this work.
*1.E.4.* Do not unlink or detach or remove the full Project
Gutenberg(tm) License terms from this work, or any files containing a
part of this work or any other work associated with Project
Gutenberg(tm).
*1.E.5.* Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg(tm) License.
*1.E.6.* You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form. However, if you provide access to or
distribute copies of a Project Gutenberg(tm) work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg(tm) web site
(
http://www.gutenberg.org), you must, at no additional cost, fee or
expense to the user, provide a copy, a means of exporting a copy, or a
means of obtaining a copy upon request, of the work in its original
"Plain Vanilla ASCII" or other form. Any alternate format must include
the full Project Gutenberg(tm) License as specified in paragraph 1.E.1.
*1.E.7.* Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg(tm) works
unless you comply with paragraph 1.E.8 or 1.E.9.
*1.E.8.* You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg(tm) electronic works
provided that
- You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg(tm) works calculated using the method
you already use to calculate your applicable taxes. The fee is owed
to the owner of the Project Gutenberg(tm) trademark, but he has
agreed to donate royalties under this paragraph to the Project
Gutenberg Literary Archive Foundation. Royalty payments must be paid
within 60 days following each date on which you prepare (or are
legally required to prepare) your periodic tax returns. Royalty
payments should be clearly marked as such and sent to the Project
Gutenberg Literary Archive Foundation at the address specified in
Section 4, "Information about donations to the Project Gutenberg
Literary Archive Foundation."
- You provide a full refund of any money paid by a user who notifies
you in writing (or by e-mail) within 30 days of receipt that s/he
does not agree to the terms of the full Project Gutenberg(tm)
License. You must require such a user to return or destroy all
copies of the works possessed in a physical medium and discontinue
all use of and all access to other copies of Project Gutenberg(tm)
works.
- You provide, in accordance with paragraph 1.F.3, a full refund of
any money paid for a work or a replacement copy, if a defect in the
electronic work is discovered and reported to you within 90 days of
receipt of the work.
- You comply with all other terms of this agreement for free
distribution of Project Gutenberg(tm) works.
*1.E.9.* If you wish to charge a fee or distribute a Project
Gutenberg(tm) electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from both the Project Gutenberg Literary Archive Foundation and The
Project Gutenberg Trademark LLC, the owner of the Project Gutenberg(tm)
trademark. Contact the Foundation as set forth in Section 3. below.
*1.F.*
*1.F.1.* Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg(tm) collection. Despite these efforts, Project Gutenberg(tm)
electronic works, and the medium on which they may be stored, may
contain "Defects," such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by your
equipment.
*1.F.2.* LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg(tm) trademark, and any other party distributing a Project
Gutenberg(tm) electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal fees.
YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY,
BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN
PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND
ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR
ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES
EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.
*1.F.3.* LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium with
your written explanation. The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund. If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund. If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.
*1.F.4.* Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS,' WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
*1.F.5.* Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law. The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.
*1.F.6.* INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg(tm) electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg(tm) electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg(tm)
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg(tm) work, and (c) any Defect you cause.
Section 2. Information about the Mission of Project Gutenberg(tm)
Project Gutenberg(tm) is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers. It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.
Volunteers and financial support to provide volunteers with the
assistance they need, is critical to reaching Project Gutenberg(tm)'s
goals and ensuring that the Project Gutenberg(tm) collection will remain
freely available for generations to come. In 2001, the Project Gutenberg
Literary Archive Foundation was created to provide a secure and
permanent future for Project Gutenberg(tm) and future generations. To
learn more about the Project Gutenberg Literary Archive Foundation and
how your efforts and donations can help, see Sections 3 and 4 and the
Foundation web page at
http://www.pglaf.org .
Section 3. Information about the Project Gutenberg Literary Archive
Foundation
The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the state
of Mississippi and granted tax exempt status by the Internal Revenue
Service. The Foundation's EIN or federal tax identification number is
64-6221541. Its 501(c)(3) letter is posted at
http://www.gutenberg.org/fundraising/pglaf . Contributions to the
Project Gutenberg Literary Archive Foundation are tax deductible to the
full extent permitted by U.S. federal laws and your state's laws.
The Foundation's principal office is in Fairbanks, Alaska, with the
mailing address: PO Box 750175, Fairbanks, AK 99775, but its volunteers
and employees are scattered throughout numerous locations. Its business
office is located at 809 North 1500 West, Salt Lake City, UT 84116,
(801) 596-1887, email
[email protected]. Email contact links and up to
date contact information can be found at the Foundation's web site and
official page at
http://www.pglaf.org
For additional contact information:
Dr. Gregory B. Newby
Chief Executive and Director
[email protected]
Section 4. Information about Donations to the Project Gutenberg Literary
Archive Foundation
Project Gutenberg(tm) depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.
The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations where
we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular state
visit
http://www.gutenberg.org/fundraising/donate
While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.
International donations are gratefully accepted, but we cannot make any
statements concerning tax treatment of donations received from outside
the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation
methods and addresses. Donations are accepted in a number of other ways
including checks, online payments and credit card donations. To donate,
please visit:
http://www.gutenberg.org/fundraising/donate
Section 5. General Information About Project Gutenberg(tm) electronic
works.
Professor Michael S. Hart is the originator of the Project Gutenberg(tm)
concept of a library of electronic works that could be freely shared
with anyone. For thirty years, he produced and distributed Project
Gutenberg(tm) eBooks with only a loose network of volunteer support.
Project Gutenberg(tm) eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper edition.
Each eBook is in a subdirectory of the same number as the eBook's eBook
number, often in several formats including plain vanilla ASCII,
compressed (zipped), HTML and others.
Corrected _editions_ of our eBooks replace the old file and take over
the old filename and etext number. The replaced older file is renamed.
_Versions_ based on separate sources are treated as new eBooks receiving
new filenames and etext numbers.
Most people start at our Web site which has the main PG search facility:
http://www.gutenberg.org
This Web site includes information about Project Gutenberg(tm),
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.
