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Title: The Rāmāyana Volume Two
Author: Valmiki
Language: English
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*** Start of this LibraryBlog Digital Book "The Rāmāyana Volume Two" ***
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Transcriber’s Note
This book was transcribed from scans of several different copies of the
original found at the Internet Archive. The typesetters of the original
book represented the letter ā (with a macron above) as â (with
circumflex above) when italicized, but this etext uses the macron
throughout. Words in italics in this etext were italicized in the
original book. I have corrected obvious misspellings but I’ve left
variant spellings alone. Some words and names, like _yojana_ and
_Garuda_, were spelled two different ways in the same text. I have
spelled them consistently to avoid confusion.
THE RĀMĀYANA
Translated into English Prose from the original Sanskrit of Valmiki
ĀRANYA KĀNDAM.
EDITED AND PUBLISHED BY
MANMATHA NATH DUTT, M. A.
Rector, Keshub Academy.
printed by Girish Chandra Chackravarti, Deva Press, 65/2, Beadon Street.
CALCUTTA. 1891
[All rights reserved.]
ĀRANYA KĀNDAM. ....................................................
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KISHKINDHĀ KĀNDAM. ................................................
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SUNDARA KĀNDAM. ...................................................
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SECTION LXII. ...................................................
SECTION LXIII. ..................................................
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SECTION LXVI. ...................................................
SECTION LXVII. ..................................................
ĀRANYA KĀNDAM.
SECTION I.
Entering the extensive forest of Dandaka, the irrepressible and
self-composed Rāma saw the collection of asylums belonging unto the
ascetics, strewn with Kuça 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 Apsarās always
danced and which they held in respect; (asylums) beauteous with spacious
rooms for fire-sacrifice, with sacrificial necessaries, deer-skins,
Kuça, faggots, water-pitchers, fruits and roots; surrounded by mighty
and sacred forest-trees; crowned with lucious fruits; honored with Vāli¹
and Homa²; 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 Brahmā, resonant
with the voices of Vedic recitations; and grateful; with highly pious
Brāhmanas versed in the Vedas,—the exceedingly energetic and graceful
Rāghava entered the same, having first unstrung his mighty bow.
Thereupon, seeing the righteous Rāma 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 Rāma’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 Rāma, with winkless eyes. And those persons of exalted
virtue, engaged in the welfare of all creatures, made Rāghava, their
guest, sit down in their thatched cottage. Then, having received Rāma
respectfully according to scriptural prescription, those virtuous ones
of eminent piety, resembling fire, procured water (for Rāma). And,
experiencing great delight, those high-souled ones, uttering
benedictions, procured wild fruits, flowers and roots; and, having
assigned an asylum (unto Rāma), 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 Rāghava, 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 Rāghava, 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, Rāma, resembling Vaiçyānara.
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, Rāma about sun-rise, having
greeted them all, entered into the forest. And Rāma, 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 Sitā arrived at that forest abounding in terrible beasts, Kākutstha
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 Rāma and
Lakshmana, as well as Sitā the daughter of Mithilā, 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 Rākshasa, Virādha 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 Virādha, as he said this, Janaka’s
daughter, Sitā, began to tremble from fear, like a plantain tree shaken
by the wind. Seeing the graceful Sitā on the waist of Virādha, Rāghava
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 Virādha’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
Kākutstha with his eyes flooded with tears was speaking thus, Lakshmana
flying into a rage, spoke like unto a confined elephant: "Why dost thou,
O Kākutstha, 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 Rākshasa, Virādha, 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 Virādha; 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 Virādha again spoke filling the forest, “Do ye tell me who ask
you,—who are ye and whither are ye going?" Thereupon, the highly
energetic Rāma answered the Rākshasa with a flaming face, when he had
thus asked (Rāma)— that he belonged to the Ikshwāku 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." Virādha
answered Rāma having truth for his prowess, "Ah! I will tell thee, O
king. Do thou, O Rāghava understand! I am son unto Java, and my mother
is Satarhadā. All the Rākshasas of the earth have called me Virādha.
Having gratified Brahmā 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,
Rāma with his eyes reddened through wrath replied unto that Rākshasa of
a deformed shape, the wicked Virādha—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, Rāma, speedily aiming at the Rākshasa, 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 Virādha’s body, and
fell to the earth, covered with blood. On being thus pierced, the
Rākshasa set Vaidehi down, and, upraising a dart, rushed in wrath
towards Rāma and Lakshmana. And sending forth a mighty roar, he took up
a dart resembling the banner of Sakra; and he then appeared like the
Destroyer³ with opening mouth. Then the brothers showered a blazing
volley of shafts on the Rākshasa, resembling the Destroyer himself. And
stationing himself at a spot, the Rākshasa, 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 Brahmā), the Rākshasa Virādha
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 Rāma, 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 Rāghavas) 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, Rāma spake unto Lakshmana, "Let the Rākshasa bear
us by this way. Not use of letting him. Sumatra’s son, let the Rākshasa
bear us wherever he likes. Even this, by which the ranger of the night
is proceeding, is our way." And lifting up (Rāma 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 Rāghavas
on his ihoulders, Virādha—ranger⁴ 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 Virādha 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 Kākutsthas, carried away, Sitā
cried in a loud voice, raising up her arms,⁵ "Rāma, the son of
Daçaratha, the strong, the truthful and the pure, is, along with
Lakshmana, being carried away by you, Rākshasa of a terrible appearance.
Me bears will devour and tigers and panthers. Renouncing the Kākutsthas,
do thou carry me away. I bow unto thee, O best of Rākshasas." Hearing
these words of Vaidehi, Rāma and Lakshmana bestirred themselves for
compassing the death of that wicked one. And Sumitra’s son broke his
left arm; while Rāma at once broke the Rākshasa’s right one. On his arms
being broken, the Rākshasa 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 Rākshasa 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 Rākshasa expired not. Seeing him utterly incapable
of being killed, and resembling a hill, that inspirer of hope in times
of peril, the graceful (Rāma), said, "O foremost of men, in consequence
of his austerities, yon Rākshasa cannot be vanquished with weapons in
conflict. Therefore, let us cast him into a pit. O Lakshmana, dig a
capacious pit in this forest⁶ for this Rākshasa resembling an elephant,
terible, and of a grim presence." Having said this unto Lakshmana,—"Do
thou dig a pit," the powerful Rāma remained planting his foot on
Virādha’s throat. Having heard Rāghava’s words, the Rākshasa 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 Rāma, the worthy Son of
Kauçalyā, my child; as well as the highly virtuous Vaidehi and the
renowned Lakshmana. By virtue of a curse, I entered this dreadful
Rākshasi form, I a Gandharba, having been cursed by Vaiçravana. Being
propitiated by me, that greatly famous one said,—’When Rāma the son of
Daçaratha, 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 Vaiçravana address me,
who had conceived love for Rambhā. 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 Rāma, peacefully go thy way. Even this is the eternal usage of
the Rākshasas. hose that die in the forest, attain eternal regions."
Having said this unto Kākutstha, the mighty Virādha, afflicted with
arrows, having his body deposited (in the pit), attained heaven. Having
heard that speech of Virādha, Righava ordered Lakshmana, saying, "O
Lakshmana, do thou in this forest dig a capacious pit for this Rākshasa
resembling an elephant, dreadful, and of terrible acts." Having said
unto Lakshmana, "Dig a pit,"—Rāma possessed of prowess remained fixing
his foot on Virādha’ s throat. Then taking a hoe, Lakshmana dug a
spacious pit by the side of the huge-bodied⁷ Virādha. Then when his
throat had been freed, (Lakshmana) cast into the pit Virādha having ears
resembling javelins, sending loud and dreadful sounds. Having vanquished
him in fight, Rāma and Lakshmana possessed of activity and steady in
fight, being exceedingly delighted, raising up the dreadful Rākshasa 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, Virādha, in the pit, after they had dug it. Virādha had himself
sincerely wished for his death at the hands of Rāma; and that ranger of
the woods had accordingly told (Rāma),—"My death cannot be effected by
means of weapons." Having heard these words, Rāma decided upon casting
him into a pit. And when the excessively strong Rākshasa entered the
cavity, he made the forest resound with his cries. Having thrown him
into the hole, Rāma 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 Rākshasa 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 Rākshasa Virādha possessed of tremendous
strength, Rāma endeued with prowess, embracing and cheering Sitā, 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
Rāghava set out for the hermitage of Sarabhanga. And Rāma 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
Vaicwānara—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, (Rāma) 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, Rāma said unto
Lakshmana (the following words). And pointing out the car, Rāma 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 Sumitrā, 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,"
Kākutstha bent his steps towards Sarabhanga’s aslylum. And seeing Rāma
approach, Sachi’s lord, taking Sarabhanga’s permission, addressed the
celestials, saying, "Rāma 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, Rāghava accompanied by his companions
appeared before Sarabhanga in the _Agni-hotra_ chamber. Taking his feet,
Rāma, Sitā and Lakshmana sat down with the permission of the ascetic,
who received them and set apart quarters for them. Then Rāghava
questioned (the sage) concerning the visit of Sakra; and Sarabhanga
related everything unto Rāghava. "O Rāma, this bestower of boons wishes
to take me to the regions of Brahmā. 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 Brahmā), 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 Brahmā. and Nākaprishtha. Do thou receive them
as pertaining to me." Thus addressed by the sage, Sarabhanga, that best
of men, Rāghava, 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 Rāghava
resembling Sakra in strength, the eminently wise Sarabhanga again said,
"O Rāma, here in this forest lives a pious and self-restrained ascetic
of mighty energy, named Sutikshna. He will bring about thy good. O Rāma,
follow this Mandākini 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 Brahmā. 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
Brāhmana, rejoiced greatly, and said,— "Hail!"
SECTI0N VI.
After Sarabhanga had ascended heaven, ascetics in bodies, assembled
together, presented themselves before Kākutstha; Rāma of flaming energy.
And Vaikhānasas, and VālakhilyaS, and Sanprakhālas, Marichipas,
Açmwakuttas in numbers, and those ascetics, Patrāhāras, and
Dantolukhalas, Unmajjakas next, and Gātracayyas, and Açayyās and
Anavakāçikas, those ascetics, Salilāhāras, Vāyubhaksbas after them,
Akāçanilayas, Sthandilaçāyis, Urddhavāsis of controlled senses, and
Ardrapattavāsas 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 Rāma in the asyhim of
Sarabhanga. And coming before Rāma, 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 Ikshwāku 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 Rāma, enduring renown extending over many years, and
(at length) attaining the regions of Brahmā, 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 Rāma, this many Brāhmanas—this great
body of men that have assumed the Vānaprastha mode of life, although
having thee for their lord, are being sorely troubled by Rākshasas, as
if they had none. Come and behold the bodies of innumerable ascetics of
pure hearts that have in various ways been slaughtered by Rākshasas in
the forest. And great is the worry that is experienced by the dwellers
on the river Pampi and the Mandākini as well as those that reside in
Chitrakuta. We cannot bear the terrible affliction of the ascetics in
the forest at the hands of Rākshasas of dreadful deeds. Therefore, for
obtaining refuge, have we come before thee who art the refuge (of all).
Do thou, O Rāma, 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 Rākshasas."
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 Rākshasas 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.
Rāma accompanied by his brother as well as Sitā 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, Rāma saw a holy peak
towering high like the mighty Meru. Then those worthy scions of the
Ikshwāku race—descendants of Raghu—with Sitā entered the forest ever
furnished with various kinds of trees. And having entered the dense
forest abounding in blossoms and fruits and trees, Rāma saw in a recess
an asylum glittering with bark and garlands. There Rāma duly addressed
an ascetic seated in the lotus-attitude⁹ 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 Rāma
keenly, that calm (ascetic)—the foremost of those practising
righteousness, embracing him with his arms, said, "Welcome, thou
foremost of the Raghus, O Rāma, 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 Kākutstha, 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 Rāma
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 Rāma, that Maharshi known over all the worlds, spoke sweet
words ia great joy, "O meritorious Rāma, 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, Rāma
ceased and became engaged in his evening adorations, and, having
finished them, along with Sitā 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, Rāma in company with
Sumitra’s son, having passed away the night there, awoke in the morning.
And arising in due time, Rāma along with Sitā, 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, Rāma, 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, Rāghava along with Sitā and Sumitra’s
son bowed down unto the ascetic’s feet. And as they touched his feet,
that best of ascetics, raising Rāma and Lakshmana up, embraced them
closely and said, "O Rāma, go thy way safely, in company with Sumitra’s
son and this Sitā 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 Kārandavas; 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, Kākutstha along with Lakshmana, having gone round the
ascetic, prepared for departing. Then Sitā 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 Rāma and
Lakshmana issued from the hermitage. And permitted by the Maharshi, the
Rāghavas furnished with grace, equipped with bows and scimitars, swiftly
set out along with Sitā.
SECTION IX.
When the son of Raghu had set out with Sutikshna’s permission, Sitā
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
Rāghava, 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 Rāma, 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 Rākshasas 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 Rākshasas 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 Ayodhyā, 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
Rāma 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 Sitā, 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 Rākshasas of cruel
deeds, do not, O timid one, attain ease. These ascetics are devoured by
terrible Rākshasas) living on human flesh. Being eaten up (by the
Rākshasas), 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 Rāma, immensely harassed in the forest of Dandaka by Rākshasas
wearing shapes at will. Do thou deliver us. These irrepressible
Rākshasas 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 Rākshasas, 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 Rāghava, our austerities are
constantly disturbed, and we can hardly perform them. Therefore,
although sore afflicted and devoured by the Rākshasas 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 Sitā, along with
Lakshmana,—but by no means my promise made, especially unto Brāhmanas. 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 Sitā. 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 Mithilā’s princess, the beloved Sitā, the
high-souled Rāma, equipped with bows, along with Lakshmana, directed his
steps towards the inviting woods of asceticism.
SECTION XI.
Rāma went first; in the middle, Sitā; and bearing a bow in his hand,
Lakshmana went in their wake And they went with Sitā, 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,
Rāma and Lakshmana—mighty car-warrior—asked an ascetic named
Dharmabhrit, saying, "Hearing¹⁰ this mighty wonder, we have been worked
up with intense curiosity. Do thou tell us what this is." Thus accosted
by Rāghava, the ascetic then at once began to expatiate over the potency
of the pool. "This tank goes by the name of Panchāpsara, and is always
filled with water. It was made, O Rāma, by the ascetic Māndakarni, 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 Apsarās, 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 Apsarās under the sway of Madana. And those five Apsarās
(ultimately) became the wives of the ascetic; and their hidden residence
was reared in the pool. And there the five Apsarās 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 Rāghava along with his
brother declared the story narrated by that one of a pure heart to be
wonderful. Thus conversing, Rāma saw the collection of asylums, strewn
with Kuça and bark, and be-girt with energy derived from Brahma lore.
Entering (the place) along with Vaidehi and Lakshmana, the highly famous
Rāghava dwelt there respected by all the ascetics. Having happily dwelt
in those collections of graceful asylums, honored of the Maharshis,
Kākutstha by turns went to the hermitages of those ascetics with whom
that one well versed in arms had dwelt before. And Rāghava 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 Rāma 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, Rāghava cognizant of righteousness returned
to the hermitage of Sutikshna. Coming to this asylum, respected by the
ascetics, that subduer of enemies, Rāma, stayed there for a time. Once
upon a time, as Kākutstha 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 Sitā, 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 Rāma, Sutikhna, well pleased, answered Daçaratha’s son,
saying, "I also am desirous of telling thee this along with Lakshmana.
Repair unto Agastya in company with Sitā, O RSghava. By luck thou hast
thyself said this unto me as to thy purpose. I will, O Rāma, 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 Rāma,
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, Rāma, saluting him, along with his brother, set off for
Agastya’s (place) with his younger brother and Sitā. And, pleasantly
proceeding by the way directed by Sutikshna, seeing pirturesque woods,
hills resembling clouds, watery expanses and streams flowing by their
path; Rāma 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 Brāhmanas—the wily Vātāpi and Ilwala.
Wearing the form of a Brāhmana, and speaking Sanskrit, the cruel one
used to invite Vipras to a _Srāddha_. And, cooking his brother wearing
the shape of a sheep, he used to feed the twice-born ones according to
the rites prescribed for _Srāddhas_. Then when the Vipras had fed,
Ilwala said,— "O Vātāpi, come out, uttering a loud sound." Hearing his
brother’s words, Vātāpi, bleating like a sheep, came out, riving their
bodies. In this way, thousands of Brāhmanas 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 Srāddha, 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 Vātāpi, 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 Rākshasa, 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 Rākshasa 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 Rāma was thus conversing with
Sumitrā’s son, the sun set and evening approached. Then, duly performing
his afternoon adorations along with his brother, Rāma entered the
hermitage, and saluted the ascetic. Well received by the ascetic,
Rāghava spent there a night, eating fruits and roots. When the night had
passed away, and the solar disc arose, Rāghava 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 Rāma viewed
the forest, and Nihāras, and Panaças, and Sālas, 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 Rāma 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 Rākshasas 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 Nāgas, 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 Sitā, have arrived here."
¹⁰ Some texts:—Seeing.
SECTION XII.
Having entered the asylum, Rāghava’s younger brother, Lakshmana, coming
to a disciple of Agastya, spoke unto him, saying, "There was a king,
named Daçaratha. His eldest son, the strong Rāma, hath come (to this
asylum) along with his wife, Sitā, 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, Daçaratha’s sons, Rāma and Lakshmana,
accompanied by Sitā, have entered this asylum. It now behoves thee to
command what is to be done next." Hearing from his disciple that Rāma
had come along with Lakshmana and the highly virtuous Vaidehi, Agastya
said, "By luck it is that after a long time, Rāma hath come to see me. I
had mentally wished for his arrival. Go thou; and let Rāma, 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 Rāma? Let him come and
enter in." Thereat, going to the asylum in company with the disciple (of
Agastya), Lakshmana showed unto him Kākutstha and the daughter of
Janaka, Sitā. Then joyfully communicating unto Rāma 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, Rāma
entered in with Lakshmana and Sitā. And there Rāma 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
Dhātā and Vidhātā, and that of Vāyu, and that of the high-souled Vāruna
having the noose in his hand, and that of Gāyatri, and that of the
Vasus, and that of the monarch of the _Nāgas_, 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 Rāma). And Rāma
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, Rāma with
joined hands stood there in company with Videha’s daughter, Sitā, and
Lakshmana. Thereat, embracing Rāma 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
Rāma cognizant of righteousness, staying with joined hands, "O
Kākutstha, 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 Rāghava
with fruits, roots and flowers, said unto him, "O foremost of men, this
mighty, celestial bow belonging unto Vishnu, and constructed by
Vicwakarmā, 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 Rāma, 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 Rāma all those
weapons, again said.
¹¹ Some texts:—_Effulgent_.
SECTION XIII.
Rāma, 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 Rāma, conduct thyself so,
that Sitā 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 wind¹². 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 Rāma, will be adorned, since, O subduer
of enemies, thou along with Vaidehi and Sumitra’s son, wilt dwell here."
Thus addressed by the ascetic, Rāghava, 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 Rāma’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 Daçaratha. 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 Mithilā’s daughter shall dwell with
delight. And that tract is worthy of all praise, and, O Rāghava, it is
not distant from here.—It is in the vicinity of the Godāvari. Mithilā’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 Rāma, 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, Rāma 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 Sitā 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
Rāma and Lakshmana, as they were conversing With each other, knowing the
bird to be (in reality) a Rākshasa, 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, Rāghava paid him homage, and enquired for his name and lineage.
Hearing Rāma’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 Prajāpatis in
days of yore. Listen, O Rāghava. Of these, the first is Kardamā, then
Vikrita, and then Sesha, Sancraya, the powerful Vahuputra, Sthānu,
Marichi, Atri, the mighty Kratu, Pulastya, Angira, Pracheta, Pulaha,
Daksha, Vivaswat, Arishtanemi, O Rāghava, and the exceedingly energetic
Kaçyapa. These had the west. The Prajāpati Daksha, it hath been heard by
us, O Rāma, had sixty famous and illustrious daughters. Of these Kaçyapa
wed eight, with elegant waists;—Aditi, Diti, Danu, Kālikā,¹³ Tamrā,
Krodhavasā, Manu and Analā. Then, well pleased, Kaçyapa again said unto
those damsels, "Do thou bring forth sons like unto myself, who shall be
lords of the three worlds." Thereat, Aditi, O Rāma, Diti, Danu, and
Kālikā, 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 Açwinas, 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,
Açwagriva. And Kalika brought forth Naraka and Kālaka. And Tamra gave
birth to these five daughters celebrated in the world,— Kraunchi, Bhāsi,
Syeni, Dhritarshtri, and Suki. And Kraunchi gave birth to the Ulukas,
and Bhāsi, to Bhāsas, and Syeni to hawks and vultures possessed of
energy; and Dhritarashtri to swans, all kinds of Kalahansas, and
Chakravākas, and that damsel, Suki, to Natā. And Vinatā was Natā’s
daughter. And Krodhavasā, O Rāma, brought forth ten daughters, _viz._,
Mrigi, Mrigamandā, Hari, Bhadramadā, Mātangi, Sārduli, Swetā, Surabhi
crowned with every (auspicious mark), Surasā and Kadrukā. And, thou
foremost of the best of men, Mrigi’s sons were all the deer, and those
of Mrigamandā. were bears, Srimāras and Chamaras. And Bhadramadā bore
one daughter, Irāvati. And Irāvati’s son is the mighty elephant, who is
the lord of the worlds. And Hari’s sons are lions and the nimble
monkeys. And Sārduli brought forth as her sons, Golāngulas, and tigers;
and the offspring of Mātangi were mad elephants, O best of men. And
Swetā, O Kākutstha, gave birth to the elephants of the cardinal points.
And, O Rāma, Surabhi gave birth unto two daughters—the famous Rohini,
and Gandharbi. Rohini produced kine, and the sons of Gandharbi are
horses. And Surasā, O Rāma, gave birth to Nāgas, and Kadru, to Pannagas.
And Kāçyapa’s other wife Manu begot mankind—Brāhmanas, Kshatriyas,
Vaiçyas, and Sudras. From the mouth, it is known, sprang Brāhmanas, from
the breast, Kshatriyas, from the thighs, Vaiçyas, and from the feet,
Sudras. And Analā produced all trees bearing sacred fruits. Vinatā (was)
Suki’s grand-daughter, and Kadru, Surasā’s aunt. And Kadru gave birth to
a thousand Nāgas with the holder of the Earth. And Vinatā brought forth
two sons,—Garuda, and Aruna. And from Aruna sprang myself and my elder
brother Sampāti. O subduer of enemies, know me for Jatāyu, the son of
Syeni. If thou will, I shall become thy help during thy abode (in the
woods). And, O child, I shall protect Sitā when thou shalt go out along
with Lakshmana." There Rāghava paying homage unto Jatāyu, and embracing
him joyfully, bent low; and that self-possessed one listened to the
story of Jatāyu’s friendship with his father, as related by him
repeatedly. Then consigning unto that bird of exceeding strength,
Mithilā’s daughter, Sitā, Rāma 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, Rāma 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 Sitā and I may dwell happily, which is graced with the garniture
of woods and delightful with liquid lapses, and whose neighbourhood
yields fuel, flowers, Kuça and water." Thus addressed by Rāma, Lakshmana
with joined hands, said unto Kākutstha in the presence of Sitā, "O
Kākutstha, 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, Rāma, 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 Kārandavas, delighted with Chakravākas;
thronged with herds of deer¹⁴, 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 Sālas,
palmyras, Tamālas, dates, Panasas, Nivāras, Tinisas, and Punnāgas. 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, Açwakarnas, Khadiras, Samis,
Kinçukas and Pātalas. 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 bird¹⁵." Thus addressed by Rāma, 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 Rāghava 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 Kuçā,
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 Rāma. Seeing the beautiful
asylum along with Sitā, Rāghava experienced high raptures. And joyfully
embracing Lakshmana with his arms, Rāma 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, Rāghava-the enhancer of
auspiciousness—experiencing felicity , began to dwell happily in that
region filled with fruits. And ministered unto by Sitā and Lakshmana,
that righteous one lived there, like the immortals in heaven.
¹⁴ _Come to slake their thirst._—Rāmāyana.—T.
¹⁵ Jatāyu.—T.
SECTION XVI.
As the high-souled Rāghava 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 Godāvari for performing his bath.
And as the humble son of Sumitrā Rāma’s puissant brother bearing a water
pitcher in his hand was following Rāma along with Sitā at his back, the
former said unto Rāma, "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
Destroyer¹⁶, 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 Himavān¹⁸ 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 idle¹⁹, 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 Pushyā. 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 Sitā 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 Daçaratha and son the righteous
Bharata, have such crooked way?" As the virtuous Lakshmana was speaking
thus from affection, Rāghava, 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 Ikshwāku 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,
Kākutstha, coming to the river Godavari, there performed his ablutions
in company with younger brother and Sitā. 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 Sitā as the second
and Lakshmana, performed his bath. Rāma 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 Godāvari. Arriving at the asylum, Rāghava along
with Lakshmana, performing his morning devotions, entered the cottage.
And honored of the Maharshis Rāma happily dwelt in that cottage; and
seated with Sitā that mighty-armed one looked like the Moon in
conjunction with Chitra. And he carried on various converse with his
brother Lakshmana. As Rāma was thus seated with his mind engrossed in
that talk, A Rākshasi came to that region at her will. And that one
named Surpanakhā, sister unto the ten-necked Rākshasa, coming upon Rāma,
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 Rāma dark-blue like the
lotus, and becoming like Kandarpa himself, and resembling Indra, the
Rākshasi was maddened with desire. Rāma was graced with a beauteous
countenance, that Rākshas had a hideous face; Rāma 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; Rāma was
of a dear presence, she was of an unsightly presence; Rāma had a
sonorous voice, she had a hedeous voice; Rāma was youthful, the Rākshasi
was an old hag; Rāma had mellifluous accents, she had harsh accents;
Rāma was ever abiding by justice, she was unruly; Rāma was handsome, she
was ugly. That Rākshasi being wrought up with passion addressed Rāma
saying "Wearing matted locks, and equipped with bows and arrows, why
hast thou along with thy wife come to this region haunted by Rākshasas?
It behoveth thee to say what the object of thy visit is." Thus accosted
by the Rākshasi, Surpanakha, that subduer of his foes from sincerity of
disposition began to relate everything:—"There was a king named
Daçaratha endeued with the prowess of a celestial. I am his eldest son
known among men by the name of Rāma. This is my younger brother (named)
Lakshmana, (ever) serving me. This is my wife, known by the name of
Sitā. 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 Rākshasi. Tell me truly why thou hast come here." Hearing these
words the Rākshasi, afflicted with lust, said, "Listen, O Rāma. I will
relate everything truly, I am a Rākshasi, 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 Rāvana.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 Rākshasas,
and the brothers Khara and Dushana renowned in conflict (are also my
brothers). Rāma, 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 Sitā? 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, Kākutstha having charming eyes, well skilled in speech,
with a smile, began to speak thus.
²¹ Another reading is: _my brother is named Rāvana—a Rākshasa, and
lord of Rākshasas. He is the son of Viasavan. Thou mayst have
heard of him.—T._
SECTION XVIII.
With a smile, Rāma 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 Rākshasi intoxicated
with lust, at once leaving Rāma, 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 Rākshasi, Sumitri’s son, Lakshmana versed in
speech, with a smile appropriately observed unto Surpanakhā, "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 Rāma, was seated
in the cottage in company with Sitā, the Rākshasi, 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 Rākshasi resembling the noose of
death, as she was rushing on, the mighty Rāma, growing wroth, said unto
Lakshmana, "O Saumitri²³, what is the good of jesting with a base and
wicked one? No use of doing it. Look, O amiable one, Vaidehi²⁴ is well
nigh dead. It behoves thee, O foremost of men, to deform this frightful,
unchaste Rākshasi of a huge abdomen, transported with lust." Thus
desired the exceedingly strong Lakshmana, fired with wrath, taking out
his sword, in the sight of Rāma, cut off her nose and ears. Her ears and
nose cut off, the terrible Surpanakhā, uttering frightful cries, fled
amain into the forest whence she had come. And being deformed, and
covered with gore, the dreadful Rākshasi sent up many a roar, like
clouds rumbling in the rains. And bleeding profusely, the grimvisaged
Rākshasi, lifting up her arms, and roaring, entered the mighty forest.
Then, having been deformed, (the Rākshasi) approaching, her brother of
fierce energy, Khara, come to Janasthāna, (seated surrounded by numbers
of Rākshasas), 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 Rāma’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 Rākshasa, 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 Pāka, 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 Piçāchas²⁵, nor the Rākshasas, 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,
Surpanakhā. 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 Daçaratha the brothers Rāma 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 Rākshasas, 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 Rākshasas set out there like
clouds driven by the winds, accompanied by Surpanakhā.
²⁵ A kind of foul spirits.—T.
SECTION XX.
Then the grim Surpanakhā, coming to Rāghava’s asylum pointed out to the
Rākshasas those brothers in company with Sitā. And they saw the mighty
Rāma seated in the cottage in company with Sitā, and ministered unto by
Lakshmana. And seeing her, as well as the Rākshasas who had come, Rāma
remarked unto his brother, Lakshmana of flaming energy, saying, "O
Sumitra’s son, do thou for a while guard Sitā. I shall slay these that
have come to this asylum here." Hearing these words of Rāma versed in
the knowledge of self, Lakshmana honored his speech by saying, "So be
it." And the righteous Rāghava strung his mighty bow decked with gold;
and addressed the Rākshasas, saying, "We that have entered into this
untractable forest of Dandaka in company with Sitā are the sons of
Daçaratha, the brothers, Rāma 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 Rākshasas bearing darts
in their hands, exceedingly enraged, with their eyes reddened, breathing
high spirits, harshly said unto the sweet-speeched Rāma, 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 Rākshas uplifting their
weapons and daggers rushed towards Rāma and discharged darts at the
invincible Rāghava. Thereupon Kākutstha 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
_nārāchas_, whetted on stone, resembling the sun. And even as Satakratu
hurls the thunderbolt, Rāghava drawing his bow and taking his aim at the
Rākshasas, let go those shafts. And those Rākshasas, 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 Rākshasi, 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
Rākshasas slain in battle, Surpanakhā again hastened (to her brother),
and the sister of Khara, related detail the slaughter of those
Rākshasas.
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 Rākshasas 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
Rākshasas, for my behoof, for slaying the terrific Rāghava along with
Lakshmana. But all those, bearing ill will (towards Rāma), 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)
Rāma’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 Rākshasas, living on
flesh who had arrived at that place, have been slain by Rāma with
sharpened shafts. If thou hast any kindness for me as well as those sons
of Rākshasas and, O ranger of mght, if thou hast strength and energy to
cope with Rāma, do thou kill this thorn of the Rākshasas, who hath set
up his dwelling in the forest of Dandaka. If thou do not to-day slay
that destroyer of foes,²⁶ Rāma, I shall banishing shame, give up my life
in thy very presence. Meseems, thou backed by thy forces²⁷ art incapable
of staying in battle before Rāma 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 Janasthāna 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, Rāma
and Lakshmana, then how canst thou void of strength and of slender
prowess, stay here? Overcome by the energy of Rāma thou shalt speedily
meet with destruction. Daçaratha’s son Rāma, is endued with energy. His
brother is possessed of high vigour by whom I have come to be deformed."
Having thus bewailed long, that Rākshasi, 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—(Rāma) _equipped with the bow.—T._
SECTION XXII.
On being thus taunted by Surpanakhā, Khara spoke these sharp words in
the midst of the Rākshasas, "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 Rāma 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 Rāma along with his brother to the abode of Yama. Thou
shalt, O Rākshasi, quaff on the ground the hot blood of Rāma 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
Rākshasas, 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 Rākshasas, 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 Rāma, 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 Rākshasas, "March
forth!" And then uttering tremendous roars, rushed out with great
vehemence four and ten thousands of those terrible Rākshasas 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 Rākshasas 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 Rākshasas 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
Janasthāna, emitted various dissonant notes. And in the quarter lighted
up by the fierce jackals having mighty voices, in dreadful cries
presaged evil unto the Rākshasas. 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 Swarbhānu 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 Rākshasas, 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 Rāghava 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 Rāma 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 Airāvata, 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
Rākshasas, 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 Charānas. And these
pious ones assembled, spoke unto one another, "Welfare unto those cows,
and Brāhmanas, and those that are prized by the worlds! As the
discus-handed Vishnu vanquished the foremost Asuras, may Rāghava 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 Rākshasas, 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._,
Synagāmi, Prithuçyāma, Yaynaçatru, Vihangama, Duryyaya, Karavirāksha,
Purusha, Kālakānuka, Maghamāli, Mahāmali, Sarpasya, and Rudhirāçana
posted themselves around Khara. And Mahākapāla, Slhulāksha, Hramāthi and
Triçiras³¹—[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 Rākshasas, 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 Rāma in company with
his brother saw all those evil prognostics. And beholding those dreadful
portents, Rāma exceedingly distressed, apprehending some calamity to the
Rākshasas, 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 Rākshasas as they roar, as also the blasts of the trumpets
of those doomed to be wounded blown by Rākshasas 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
(Rākshasas). But I wish to slay all these rangers of the night myself."
Thus accosted by Rāma, Lakshmana, taking arrows and a bow, took refuge
in an inaccessible cave along with Sitā. Thereupon, saying, "Ah! we have
spoken it sharp," Rāma put on his mail. And adorned with that mail
resembling fire Rāma 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 Brāhmanas,
and all those in whom are established the worlds! May Rāghava 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 Rākshasas of dreadful deeds, while the righteous Rāma 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 Rāma filled
with energy, remaining in the field, all beings from fear experienced
great pain. And the peerless grace of Rāma 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
Rākshasas 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 Rāma. And Rāma 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, (Rāma) for compassing the destruction of the entire body of
the Rākshasas, 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 Rāma appeared like
that of the holder of Pināka, 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 Rāma, holding his bow. And seeing
him, Khara possessing a shrill voice, raising his bow, commanded unto
the charioteer to drive towards Rāma,—" Drive on!" At Khara’s command,
the charioteer drove the steeds to where the mighty-armed Rāma 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
Rākshasas appeared like red bodied one risen in the midst of the stars.
Then in battle Khara, afflicting Rāma 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 Rāma. And wrought up with rage, the Rākshasas in
battle assailed him with iron clubs, and darts, and _prāsas_, and
swords, and axes. And resembling clouds (in hue), the exceedingly strong
Rākshasas, having huge bodies, darted towards Kākutstha by means of
steeds and cars. And mounted on elephants resembling mountain-peaks,
numbers of Rākshasas, intent upon slaying Rāma in battle, showered
arrows on him, as mighty clouds pour down showers on the monarch of
mountains. And Rāma was hemmed in by all those fierce-looking Rākshasas
even as in the evening Mahādeva is surrounded by his courtiers. And as
the ocean resisteth the tide of a river, Rāghava by means of arrows
resisted the weapons discharged by the Yatudhānas. As a mighty mountain,
assailed by the thunderbolt, doth not feel pain, Rāma, having his person
pierced by terrible flaming weapons, did not feel pain. And pierced, and
with his person covered with blood, Rāma, 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 Rāma getting enraged, bringing his bow to
a circle, discharged sharpened shafts by hundreds and by thousands. And
as if in sport, Rāma 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 Rāma, those arrows deprived the Rākshasas
of their lives, like the noose forged by death. And piercing the persons
of the Rākshasas, 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 Rākshasas of their lives,
were let go from the circle of his bow. And with those Rāma 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 Rāma 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 _nālikas_ and, _nārāchas_, 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-piercing³⁶ shafts shot by Rāma, did not attain ease. And some
heroic rangers of the night possessed of great strength, waxing furious,
threw³⁷ at Rāma _prasas_, and darts and axes. Thereupon resisting by
means of shafts those weapons of theirs, the mighty-armed Rāma 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 Rāma, like the enraged Destroyer himself.
And rallied again (by Dushana) and, their fear dispelled through their
having found refuge with him, they armed with _sālas_, _tālas_, and
crags, darted against Rāma. And bearing in their hands darts, and clubs,
and nooses, those exceedingly strong ones showered in battle shafts and
weapons. And the Rākshasas 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 Rāma and now again on that of the
Rākshasas. And waxing exceedingly wroth, they bore on him hard from all
sides. Then finding all directions entirely covered with Rākshasas, 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 Rākshasas. Then
thousands of shafts went forth from the circle of his bow; and all
directions were covered with thronging arrows. And those Rākshasas,
afflicted with arrows could not see Rāma 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 Rāma stationed there continued pouring in shafts. And
the earth was covered with shafts shot, and alighting, and alighted
simultaneously. And at places were seen Rākshasas by thousands slain,
falling, enfeebled, torn and riven. And cut off by Rāma 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) Rākshasas, sore
distressed, could not (again) advance before that captor of hostile
capitals Rāma
³⁶ Another reading is, _sharpened.—T._
³⁷ Another reading: _remaining before Rāma, 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 Rākshasas, 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 Rāghava resisted that mighty destructive shower of trees and
stones. Resisting that shower, Rāma with his eyes staring, and
resembling a bull, flew into a great rage, for the purpose of slaying
the whole body of Rākshasas. 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
Rāghava with arrows resembling thunderbolts. Then heroic Rāma 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 (Rāma) cut off the head of the charioteer by means of a
crescent-shaped weapon, and pierced the (Rākshasa 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 Rāma. And as Dushana
was rushing forward, Rāghava 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 Kākutstha. In the meantime, three
generals, getting wroth, being entrapped in the noose of death, rushed
against Rāma in a body—viz; Mahākapāla, Sthulākshya, and the mighty
Pramāthi the Rākshasa, Mahākapāla, upraising a large dart, and
Sthulākshya, taking a _pathica_, and Pramāthi, an axe. And as soon as
Rāghava 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 Mahākapāla’s head,—afflicted Pramāthi with countless
shafts, and lodged the eyes of Sthulākshya with sharp shafts. And they
fell down to the earth like mighty trees of many boughs. Thereat
instantly inflamed with wrath, Rāma 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, Rāma, along with his
mighty forces Dushana hath been slain in battle, together with his
followers. Let all the Rākshasas slay him with weapons of various
shapes." Having said this in wrath, Khara darted towards Rāma. And
discharging choice shafts, Syenagāmi Prithugriva, Jajnasatru, Vihangama,
Durjaya, Paravirāksha, Parusha, Kālakārmuka, Hemamāli, Mahāmāli,
Sarpāsya, and Rudhirāçana,—these twelve generals endeued with mighty
prowess accompanied with their forces, proceeded vehemently against
Rāma, discharging excellent shafts. Threat with shafts resembling fire,
and decked with diamonds and with gold, (Rāma) 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 Rākshasas. And in in the field Rāma slew
an hundred Rākshasa 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 Kuça, the entire
field was scattered with the Rākshasas fallen in battle with hair
dishevelled, and covered with blood. And at that time that fearful
forest, with the Rākshasas slaughtered, and with its clay mired with
flesh and blood, resembled hell itself. Fourteen thousand Rākshasas of
dreadful deeds were slain by Rāma 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 Rākshasa, Triçira; and (on
the other side) was that destroyer of foes—Rāma. The rest of the
Rākshasas, 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 Rāma, Khara ascending a great car, advanced before Rāma, 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 Rāma, that leader of the army named
Triçira, approaching him, said, "Do thou employ me, who am possessed of
prowess; and thyself desist from this rashness. Behold the mighty-armed
Rāma brought down in battle. I swear (unto thee) truly; I touch this
weapon, (to say) that I will slay Rāma, who deserves to be slain by all
the Rākshasas. 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 Rāma being slain, thou shalt
repair unto Janasthāna; or I being slain, thou shalt enter the field
(against him)." Thus satisfied by Triçara, from his desire to meet with
death, the latter, on being permitted with "Go," proceeded towards Rāma.
And like a hill with three summits, Triçira rushed towards Rāma on an
effulgent car yoked with steeds. And as a mighty cloud pours down
shower, (Triçira) discharging vollies of shafts, uttered a roar
resembling the sound of a wet kettledrum. And seeing that the Rākshasa
Triçira was advancing, Rāghava resisted (his attack) by discharging
sharpened shafts. And that encounter of those exceedingly powerful ones,
Rāma and Triçira was fierce, like unto that between a lion and an
elephant. Then struck on the forehead by a brace of shafts shot by
Triçira, the wrathful Rāma enraged, and inflamed with anger, said, "Ah!
such is the strength of the heroic Rākshasas! I have been wounded in the
forehead with shafts resembling flowers. Do thou also take the arrows
shot from my bow." Saying this, (Rāma) enraged, and influenced by wrath,
wounded Triçira 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 (Rāma) laid low the charioteer
from the front of the car. And Rāma with a shaft severed his upraised
standard. Then as that ranger of the night was descending from his
broken car, Rāma 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 Triçira’s
three heads. And that ranger of the night present in the field,
afflicted by the shafts of Rāma, after his heads had fallen first, fell,
vomitting smoking gore. And the Rākshasas 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 Rāma, like Rāhu
darting towards the Moon.
SECTION XXVIII.
Seeing Dushana slain in fight along with Triçira, Khara, witnessing
Rāma’s prowess, was filled with fear. And seeing that irrisistible
Rākshasa host—even Dushana and Triçira—slain by the mighty Rāma alone,
and seeing the great courage that was made in the army, that Rākshasa,
Khara, was seized with despondency. Then as Namuchi advances against
Vāsava, Khara stretching his powerful bow, advanced against Rāma. And
Khara hurled at Rāma nārāchas 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, Rāma 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 Rāma, 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, Rāma in the conflict
attacked (his opponent) with _nālikas_ and _nārāchas_ and sharp-pointed
_vikirna_. And as that Rākshasa 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 Rāma to
be overcome with fatigue. And seeing that one powerful like the lion,
and gifted with the vigorous gait of the lion, Rāma 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
Rāma. And, displaying his lightness of hand, Khara severed the bow of
the magnanimous Rāma, 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 (Rāma’s)
main-joints, and then afflicting Rāma of unparalleled energy with a
thousand shafts, Khara sent up in that conflict a loud shout. And riven
by the shafts discharged by Khara, Rāma’s mail resembling the sun fell
to the ground. And pierced with those arrows, all over his body, and
inflamed with rage, Rāghava appeared in the field, like a smokeless
flaming fire. Then that destroyer of foes, Rāma, 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, Rāma rushed against
Khara. Then with shafts having bent knots and golden feathers, Rāma,
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
Rāma’s breast with five arrows, like one striking an elephant with a
goad. And Rāma 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, Rāma wounded Khara in the chest. Then that highly
energetic one, influenced by anger, assailed the Rākshasa with thirteen
_nārāchas_ 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 Rāma.
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, Rāma, 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 Brāhmain wallowing a Karakā,
see the consequence thereof. What, O Rākshasa, 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
Rāma, Khara enraged and beyond himself with passion, with eyes reddened,
replied, "O son of Daçaratha, why having slain inferior Rākshasas 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 Rāma,
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 Kuça,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 Rākshasas have been slaughtered by thee. I will for
their deaths wipe their tears to-day." Saying this, Khara, highly
enraged, hurled his mace⁴³ provided with golden rings at Rāma, like unto
the blazing thunder-bolt. Thereat, reducing to ashes trees and shrubs,
that mighty flaming mace, discharged by Khara’s arm, fell before Rāma.
And Rāma 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 Rāmanuya 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, Rāghava attached unto
righteousness with a smile said unto Khara these angry words, "Thou
vilest of Rākshasas, 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 Rākshasas that
have been slain,’ hath also proved false. As Garuda stole ambrosia, will
I deprive thee, O Rākshasa, 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
Rākshasas, lying down, and being fast asleep, this Dandaka shall be
refuge of those that shall resort to it for shelter. O Rākshasa, in thy
Janasthāna, with its (Rākshasas) slain by my shafts, ascetics shall
fearlessly go about in the wood. Today Rākshasas, 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 Brāhmanas, it is for
thee that ascetics, frightened and dispirited, have so long been pouring
the clarified butter." As Rāghava, influenced by anger, said this in the
field, Khara from wrath, with accents rendered harsher, fell to
censuring (Rāma). "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 Rāma, 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 Rāma discharged
it, exclaiming,—"Dead thou art." And as it descended, the puissant Rāma
cut it off by means of a multitude of shafts, got into a mighty rage for
the purpose of slaying Khara in battle. Then Rāma 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 hill⁴⁴ stupified in battle by the shafts shot
by Rāma, and maddened by the smell of blood, Khara furiously made for
Rāma. And as he (Khara) was rushing on, bathed with blood, Rāma equipped
with arms, suddenly summoning his strength walked backward two or three
paces. Then with the view of bringing about (Khara’s end) Rāma took up
in the conflict an arrow resembling fire or another weapon of Brahmā
himself. And that righteous one shot at Khara that (arrow), which had
been conferred on him by the intelligent Maghavān. And discharged by
Rāma 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 Andhaka⁴⁵ 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
Chāranas, struck with wonder joyfully sounded kettledrums and showered
blossoms on Rāma. "In over half a moment Rāma by means of sharpened
shafts hath slain in mighty encounter fourteen thousand Rākshasas,
wearing shapes at will, headed by Khara and Dushana. Ah! mighty is the
feat achieved by Rāma 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 Rājarshis in company
with supreme saints, with Agastya (at their head), gladly paying homage
unto Rāma, 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
Rākshasas. And it is owing to this, that, O son of Daçaratha, 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 Sitā came out of the mountain cavern, and joyfully
entered the asylum. Then the victorious and heroic, Rāma, 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 Rākshasas
slain, Janaka’s daughter, beholding the undeteriorating Rāma, 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 Janasthāna,
spake unto Rāvana, "0 king, a great many Rākshasa living in Janasthāna,
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 Janasthāna? Who shall no more wend the way of all beings?
Doing me a bad turn, Maghavan himself, or Vaiçravana, 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 Rāvana,
in faltering words, beseeching courage. Thereat that foremost of
Rākshasas, the ten-necked one, granted him courage. Then inspired with
confidence, Akampana without fear spoke, "There is a son of Daçaratha,
youthful, resembling a lion⁴⁷, named Rāma 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 Janasthāna hath slain Khara with Dushana." Hearing Akampana’s
words, that lord of the Rākshasas, Rāvana, breathing like a mighty
serpent, said these words, "Tell me, O Akampana, hath Rāma come to
Janasthāna, accompanied with the sovereign of the celestials and the
body of the immortals? Again hearing Rāvana’s words, Akampana described
the strength and energy of that high-souled one. (He) is named Rāma, 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 (Rāma) as the wind
meeteth with a flame. He is endeued with grace, and is the foremost of
monarchs. It is he who hath ravaged Janasthāna. 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 Rākshasas. Wherever oppressed with fear
the Rākshasas go, they see Rāma stationed before them. In this way, O
sinless one, hath Janasthāna been exterminated by him." Hearing
Akampana’s words, Rāvana said, "I will go to Janasthāna for slaying Rāma
with Lakshmana." When he had said this, Akampana said, "Hear, O king,
the true report of Rāma’s prowess and manliness. Enraged, the highly
famous Rāma 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, Rāma cannot be subdued
in conflict, either by thee or the world of Rākshasas, 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 Sitā.
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 Sitā, Rāma shall cease to exist." Thereupon, the lord
of the Rākshasas, Rāvana, 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, Rāvana departed, lighting up all sides, on a
sun-shiny car, yoked with mules. And coursing the firmament, that mighty
car of that foremost of Rākshasas looked like the Moon among clouds. And
proceeding far, he, approaching the asylum (of Taraka’s son), presented
himself before him. And Māricha entertained the king with meats and
drinks passing human. And having entertained him personally with a seat
and water (to wash the feet), Māricha spoke these pregnant words, "O
king, O lord of the Rākshasas, 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 Māricha, the
highly energetic Rāvana, versed in speech, said, "My child, the guards
(of Janasthāna) have been slain by Rāma of untiring energy; and all
Janasthāna, 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 Rākshasas, Māricha said, "What enemy
of thine in the guise of a friend, hath spoken of Sitā 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
Sitā hither?’ Who is it that hath set his heart on severing the summit
of the entire Rākshasa 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? Rāghava 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 Rāvana, thou art not competent even to look at him. Thou ought not to
rouse up the sleeping man-lion, that slayer of skillful Rākshasas
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
Rākshasas, 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 Lankā! O foremost of Rākshasas, with a contented
heart, thou hadst better go thy way to Lankā. Do thou ever sport with
thy own wives: let Rāma in company with his wife, sport in the woods."
Thus addressed by Māricha, the ten-throated Rāvana desisted, and entered
Lankā 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 Rākshasas of dread deeds, together with
Dushana, and Khara, and Triçira, slain in battle by Rāma single-handed,
that one resembling clouds, Surpanakā, again fell to send up mighty
sounds. And witnessing Rāma’s deeds, incapable of being performed by
others, she, extremely agitated, went to Lankā, ruled by Rāvana. And she
saw the effulgent Rāvana in front of his palace, surrounded by his
counsellors, like Vāsava 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 scars⁴⁹ 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
Airāvata 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 Vāsaki, had
carried off Takshaka’s beloved wife; who, going to Kailaça, 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 Dānavas or Gandharbas, or Piçāchas 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 Brāhmanas; 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
Rākshasi 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 Rākshasas; the delight of the race of
Paulastya. Stupified with fear, the Rākshasi, approaching that destroyer
of foes; Rāvana, surrounded by his counsellors, said these words. And
transported with fear and desire, Surpanakhā, given to fearlessly
ranging every where, who had been deformed by that high-souled one,
showing (her mutilation), addressed these harsh words unto Rāvana 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 Surpanakhā, in high wrath spoke harshly in the midst
of the courtiers, unto Rāvana, 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 Dānavas and the Gandharbas of subdued souls and senses, how canst
thou, who art fickle, and hast not employed spies, become the king? And,
O Rākshasa, 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
Janasthāna with thy kinsman is destroyed, yet thou takest it not to
heart. Fourteen thousands of Rākshasas of dreadful deeds, with Khara and
Dushana, have all been slain by Rāma single-handed; Rāma of untiring
energy hath inspired the saints with courage; the Dandakas have been
benefitted; and Janasthāna 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 Rāvana, who hast
not by means of spies, acquainted thyself with the slaughter of
Rākshasas, 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 (Surpanakhā), that lord of
the rangers of night, Rāvana, 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 Surpanakā speak harsh words in the midst of the courtiers,
Rāvana, being enraged, asked her, saying, "Who is Rāma? 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 Rāma’s weapons, by
means of which he hath slain the Rākshasas? And Khara hath been slain in
battle, and Dushana and Triçira. Do thou, O thou of a pleasing person,
tell me the truth. And who hath deformed thee?" Thus addressed by the
lord of the Rākshasas, the Rākshasi, transported with rage, commenced to
duly narrate all about Rāma. "Rāma the son of Daçaratha 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 _nārachas_, like unto serpents of virulent
poison. I do not see in the field, Rāma 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
Rākshasas of dreadful prowess, as well as Khara and Dushana were in a
little over a moment slain with sharp shafts by Rāma 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 Rāma 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 Rāma’s right-arm—his life ranging
externally. And Rāma’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 Sitā—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 Sitā 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 Rākshasas, thou relishest my speech, do
thou then, O Rāvana, without fear, do as I tell thee. Understanding
their incapacity, do thou, O lord of Rākshasas, for making her thy wife,
by force carry away the frail Sitā of a blameless person. Hearing that
Rāma by means of straight coursing shafts hath slain the Rākshasas that
had gone to Janasthāna, and seeing Khara and Dushana, killed, do thou
ascertaining thy course, adopt it.
SECTION XXXV.
Hearing those words of Surpanakhā, able to make one’s hair stand on end,
(Rāvana) 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, Rāvana with a fixed mind went to the handsome
stable. And going to the stable in disguise, the lord of the Rākshasasas
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
Rākshasas—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 Rākshasas,
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
_sāla_ and palmyra, and _tamāla_, 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 Chāranas, that have controlled their lust; with those
descendants of Brahmā—the Vaikhanas, the Māshas, the Vālakhilyas, and
the Marichipas; swarming with females, divinely beautiful, dight with
gorgeous ornaments and garlands, and Apsarās skilled in sport, by
thousands; frequented by the wives of the celestials, and honored by
graceful girls; ranged by multitudes of deities and Dānavas, 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 Apsarās. 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 Tamāla, 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—Rāvana 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
Vaikhānasas, Māshas, Vālakhilyas, 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, Rāvana saw an asylum lying in the forest in a charming and
sacred recess. And there he saw a Rākshasa, named Māricha, clad in a
dark deer-skin, bearing a head of matted locks, subsisting on restricted
fare. And approaching Rāvana duly, the Rākshasa, Māricha, received the
king with every hospitality passing human. And having entertained him
personally with meats and drinks, Māricha addressed him in weighty
words, saying, "O lord of the Rākshasas, king, is it well with thee in
Lankā? And what for hast thou again come hither so speedily?" Thus
addressed by Māricha, that highly powerful one, skilled in speech,
Rāvana 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 Māricha, 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 Janasthāna, where lives my brother Khara, and
the mighty-armed Dushana, and my sister, Surpanakhā; as also that
Rākshasa subsisting on (human) flesh, the long armed Triçira, 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 Rākshasas of dreadful deeds, heroic,
high-spirited,— Rākshasas possessed of exceeding prowess; while residing
n Janasthāna of late,—clad in mail and equipped with various weapons,
headed by Khara, met with Rāma in the field. Getting enraged, Rāma 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 Rākshasas of fierce energy.
And Khara hath been slain in battle, and Dushana also hath been brought
down. And having slain Triçira too, (Rāma) hath rid the Dandaka of all
fear. Having been expelled by his enraged sire, that disgrace of
Kshatriyas, the weak Rāma, 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
Janasthāna, his wife, Sitā, 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
Rākshasa. 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 Rāma’s asylum in presence of Sitā.
Seeing thee helpless, in the shape of a deer, Sitā 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, Sitā without let,
like Rāhu depriving the Moon of his splendour. Then when Rāma shall be
sore afflicted because of the carrying off of his wife, I shall easily,
crowning my soul with success, safely bear away Sitā. Hearing Rāma’s
words, the face of the high-souled Māricha became blank and he was
seized with apprehension. And licking up his dried lips, with winkless
eyes, (Māricha) as if dead, and exceedingly distressed, eyed Rāvana,
steadily. And alarmed because of Rāvana, with his mind depressed,
Māricha who well knew Rāma’s prowess in the forest, with joined hands in
agitation spoke words lending to his own as well as Rāvana’s welfare.
SECTION XXXVII.
Hearing the words of that sovereign of the Rākshasas, the highly
energetic Māricha, skilled in speech, answered the Rākshasa 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 Rāma towering high in virtues, and resembling the
illustrious Indra or Varuna himself. I shall be well, my child, if Rāma
fired with rage, do not render all the world bereft of Rākshasas; if
Janaka’s daughter hath not sprung to compass thy destruction, if a
dreadful disaster do not befall thee because of Sitā, and if having
obtained for her lord thee that art wilful and wicked, the city of Lankā
with thee and the Rākshasas 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. Rāma, the enhancer of Kauçalya’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 Daçaratha and Kaikeyi he hath
entered the forest of Dandaka. Rāma, 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 Bāsava 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 Rāma who hath arrows for rays and bow
and scimitar for fuel. It doth not behove thee, O Rāvana, to approach
Rāma 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 Sitā beloved of the mighty Rāma, 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 Rākshasa chief? No sooner
Rāma 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 Rāma’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 Koçala 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 Nāgas. 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 Daçaratha and said, "When
I shall remain absorbed in meditation on the occasion of parva, let Rāma
protect me O king, Truly am I afraid of this Māricha." Being thus
addressed by the ascetic the virtuous-souled king Daçaratha replied,
saying "Rāghava 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 Rākshasas
but Rāma. The highly energetic Rāma, 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 Rāma. May God bless
thee." Saying this the ascetic Viswamitra being pleased went to his
asylum along with Rāma. Afterwards having been initiated for the
sacrifice in the forest of Dandaka Rāma 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 Rāma 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 Brahmā. 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 Lankā.
Myself saved thus, my followers however were all killed by Rāma 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 Rākshasas ever witnessing social
festivities. And in vain shalt thou for Sitā compass the destruction of
the city of Lankā, 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 Lankā, 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 Rākshasas, thy own line, thy
wished for life, kingdom, wealth and dignity. Do not bring about Rāma’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 Sitā surely shalt thou along
with thy kinsmen go to the abode of Yama being enfeebled by the arrows
of Rāma."
SECTION XXXIX.
I was however somehow saved by Rāma 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 Rākshasas
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 Rāma living on a restricted fare, the honored Sitā 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 Rāma 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 Rākshasas were killed. O Rāvana, any how saved
from the arrows of Rāma 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 Rāma 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 Rāma around me. Me seems
the entire forest is inhabited by Rāma only. O king of Rākshasas, I see
Rāma even in the quarter where there is no Rāma. Seeing him in my dreams
even I look around like one awaken. O Rāvana what more shall I speak
unto thee, I am so much afraid of Rāma 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
Vāli and Namuchi. Rāvana, whether dost thou fight with Rāma 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 Rāma of mighty
prowess, like death itself unto the rangers of night. Though the wicked
Khara of Janasthāna hath been slain by him on Surpanakhā’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 Rāma.
SECTION XL.
As a person desirous of meeting with his end doth not take medicine,
Rāvana, the king of night-rangers paid no heed to the appropriate and
sound words of Māricha skilled in speech, foreboding good unto him.
Moreover he addressed him with the following harsh words. "O, Māricha,
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 Rāma—a human being of vicious deeds. Surely shall I before thee
take away from that Rāma 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,
Māricha; 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, Rākshasa 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
Rāma, 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 Rāma to get thee soon
for her. Kākuthstha issuing out of the asylum, thou shalt, at great
distance utter such cries as "O Sitā, O Lakahmana" imitating his
(Rāma’s) voice. Hearing those cries Lakshmana also, at the behest of
Sitā, shall proceed to Rāma. When both Rāma 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 Rākshasa, do thou go
wherever thou likest after doing this. I shall confer on thee, O
Māricha, 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 Sitā without any conflict, after
imposing upon Rāma I shall return to Lankā successful along with thee. I
shall kill thee, O Māricha, 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 Rāma, 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 Rāvana like a king to act against his will
Māricha fearlessly addressed the lord of the Rākshasas 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 Rāvana, 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 Rāvana 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 Rāvana, 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 Rākshasas shall surely die, O
Rāvana 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 Rāma 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
Rāma I shall be done away with; thou shalt carrying away Sitā meet with
thy end along with thy kinsmen. And if dost thou bring Sitā with me from
the asylum, none shall be saved,—me, thyself, the city of Lankā, and the
Rākshasas. 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 Rāvana, Māricha being afraid of him
said, "We shall both go. Surely shall I be deprived of my life by him
(Rāma) 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 Rākshasas 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 Rākshasa before and
hast now become true Māricha. 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 Mithilā by force (when there
shall be neither Rāma nor Lakshmana by her.)" Thereupon Tāraka’s son
assented to Rāvana’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 Rāma. And descending now from the
golden car the lord of Rākshasas together with Māricha beheld Rāma’s
asylum. Taking him (Māricha) by the hand Rāvana spake saying "There
stands the asylum of Rāma surrounded by palm trees. Do thou do that for
which we have come here." Hearing the words of Rāvana, the Rākshasa
Māricha assuming the wonderful shape of a (golden) deer began to range
at large before Rāma’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 Rākshasa 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 Rāma’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 _Karnikā_, sometimes
coming within the compass of Sitā’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 Rāma’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 Rākshasa assuming the form of a deer came back to see Sitā. 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 Rākshasa, 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 Rāma’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, Sitā, 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 Rāma and Lakshmana, casting their looks around beheld that
deer. Seeing him Lakshmana, struck with fear, said "Methinks, this deer
is the Rākshasa Māricha. This vicious Māricha, O Rāma, 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 Rāghava, O Lord of earth, there is no
doubt that this is nothing but illusion." When Lakshmana spake thus Sitā
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_, _Bānara_, 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 Kuça 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." Rāma’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 Sitā’s words, Rāghava 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 _Kādali_, _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 sky⁵⁴ (Mrigashirā) and this that rangeth on earth. And if it be a
Rākshasa’s illusion as thou sayest, O Lakshmana, then it must be killed
by me. This cruel vicious-souled Māricha made away with many eminent
ascetics, while traveling in the forest; and this Rākshasa 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 _Bātapi_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 Bātapi approached the eminent saint Agastya and was devoured by
him. After the _Sradha_ ceremony had been over, finding that Bātapi
desirious of assuming the shape of a Rākshasa the great saint Agastya
said smiling "Being blinded with thy prowess O Bātapi, thou hast
destroyed many eminent twice-born ones on this earth and for this that I
do digest thee. Truly that Rākshasa 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 Bātapi. Therefore this
Māricha approaching me shall be killed by me like unto Bātapi 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 Jānaki. 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 Sitā 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 Jānaki in constant fear and
vigilance, along with the mighty Yatāyu, 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, (Rāma) rushed where the deer was; and beheld him illumining
all before him with his beauty,—and bow in hand (Rāma 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 Rāma (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 Māricha wearing the shape of a
deer, showing himself and disappearing from sight, drew Rāghava a long
way from the hermitage. Thereat Rāma, 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 Rāma, discovered himself
(again) at a distance surrounded by (other) deer. And Rāma 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 Rāghava, 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 Brahmā, resembling a flaming
serpent. And that best of arrows, like unto a thunderbolt, deeply
pierced the breast of Māricha, 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, Māricha renounced his counterfeit shape. And remembering the
words of Rāvana, the Rākshasa reflected, "By what means can Sitā send
away Lakshmana, and Rāvana carry off Sitā staying in solitude?" And
pierced to the marrow by that peerless shaft, Māricha, renouncing his
deer form, resumed his Rākshasa lineaments; and giving up his life
attaining a huge person, considering the time had come (for availing
himself of the advice tendered by Rāvana), began to cry with the voice
of Rāghava, "Ah Sitā! Ah Lakshmana!" And seeing that grim-visaged
Rākshasa lying low on the ground, with his person bathed in blood, and
rolling hither and thither, Rim a proceeded towards the asylum, thinking
of Sitā. and revolving within himself Lakshmana’s words. While returning
he thought aside "Lakshmana said before that this was Māricha’s
illusion!" His words have been verified now. Truly have I killed
Māricha. Māricha has given up his ghost exclaiming aloud Ah! Sitā, Ah!
Lakshmana. I do not know what shall Sitā do hearing the cry? And what
shall the mighty-armed Lakshmana do?" While pondering thus the hairs of
the virtuous-souled Rāma stood on their end. Killing that Rākshasa
assuming the shape of a deer and hearing his terrible cry Rāma was
overwhelmed with fear arising out of sorrow. Thereupon killing a deer
and taking its flesh he hastened towards Janasthāna.
SECTION XLV.
Hearing that cry in the forest resembling her husband’s voice Sitā spake
unto Lakshmana saying "Do thou go and learn what has befallen Rāghava.
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 Rākshasas like unto a bullock brought
under the power of a lion," Remembering the behest of Rāma, Lakshmana
did not go, though accosted thus by Sitā. Extremely mortified, the
daughter of Janaka spake unto him saying "O Son of Sumitra, thou art an
enemy unto Rāma, 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, Rāma’s destruction? Truely being under
the influence of lust for me thou dost not follow Rāghava! For this thou
dost welcome Rāma’s disaster; thou hast no affection for him. For this
it is that thou dost sit here without anxiety not seeing the highly
effulgent (Rāma). Rāma, 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, Dānavas, Gandharbas, Rākshasas, Asuras, or Pannagas, there
is none who can defeat thy husband. There is not the least doubt in
this. Worshipful madam! Celestials, Dānavas, Gandharbas, Rākshasas,
Picachas, men, Kinnaras, animals, or birds, there is none among them,
who can withstand Rāghava, who equals the lord of celestials in warfare.
In fact there is none who can do away with Rāma in battle. It doth not
behove thee therefore to accost me thus. Nor do I dare leave thee here
alone in this forest without Rāma. 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 Rākshasa
(Māricha). O Vaidehi, thou hast been left unto my charge by the
high-souled (Rāma)—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
Janasthāna, Rākshasas oftentimes use improper words unto us in this
extensive forest. O Vaidehi, to create mischief unto the pious is the
only amusement of these Rākshasas—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 Rāma). Methinks, this mighty
disaster of Rāma 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 Rāma 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 Rāma of dark blue hue as my husband? I shall renounce my life
before thee, therefore, O Lakshmana; without Rāma I shall not maintain
my being for a moment on this earth." Hearing these brazen words of
Sitā, 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 _Nārācha_. 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 Kākuthstha 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 Rāma." Being thus accosted by Lakshmana the
daughter of Janaka replied weeping and being bathed in tears. "Without
Rāma, 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 Rāma." Speaking thus unto Lakshmana, Sitā, being
enveloped with grief, weeping, struck her belly⁵⁶ 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 Sitā
with clasped palms and bending low a little proceeded where Rāma 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 Rākshasas slain.—T.
SECTION XLVI.
Having been addressed with those harsh words the younger brother of
Rāghava, enraged, proceeded at once, being anxious to see Rāma.
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 Rāhu eyes Rohini forsaken by Moon. Seeing that terrible one the
doer of evil deeds, the trees of Janasthāna did not move nor the wind
did blow. Seeing him eye Sitā with his blood-red eyes, the fast
streaming river Godaveri even slackened its course out of fear. In the
mean time the Ten-necked Rāvana, enquiring about Rāma’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 Rāma—Vaidehi,
Rāvana 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
Rākshasas 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 Rāvana
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 Rākshasas 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
Rākshasas; 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 Rākshasas?" Thus addressed was Vaidehi by the
vicious-souled Rāvana. 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 Rāvana 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."
Jānaki the wife of Lord of men inviting him thus, Rāvana, casting a look
upon her, addressed himself for his own destruction, to carry her away.
She was anxiously expecting the return of Rāma who had gone a-hunting
with Lakshmana; she looked around and behold but on all sides the
spacious yellow forest-land—there was neither Rāma nor Lakshmana.
SECTION XLVII.
"Being thus addressed by Rāvana 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 Sitā said "May good betide thee! I am the daughter of
the high-souled Janaka, the king of Mithilā, the beloved Queen of Rāma
and my name is Sitā. 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 (Daçaratha) counselled with his
ministers about the installation of Rāma. 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 Rāma 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 Rāma, 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 Rāma. 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 Daçaratha was
entirely under the control of passions, and hence for the satisfaction
of Kaikeyi did not install Rāma. When Rāma came to his father for being
installed Kaikeyi spoke unto my husband the following cruel words, "Do
thou hear, O Rāghava, 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 Kākuthstha and save thy Sire from untruth." Whereto Rāma
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 Rāma’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 (Rāma) flying
as an exile unto woods along with me. Thus that one (Rāma) 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?" Sitā the wife of Rāma speaking thus, the mighty Lord
of Rākshasas—Rāvana replied with these harsh words—"0 Sitā I am that
Rāvana, the lord of Rākshasas, 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, Lankā,
encircled on all sides by the sea and situated on the summit of a hill,
is my capital. There shalt thou with me, Sitā, walk in gardens, and thus
thou shall no more long for living in the forest. If thou dost become my
wife, O Sitā, five thousand maid-servants decorated with divers
ornaments shall serve thee." That blameless daughter of Janaka, being
thus addressed by Rāvana, was highly enraged, and, passing by him,
replied, "I am a dependant ot Rāma, 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 Rāma who is gifted with auspicious marks and
like unto a fig tree. I am dependant of that lion among men, Rāma, of
mighty arms, of a spacious breast and treading like a lion, I am a
dependant of that son of a king, Rāma, 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 Rākshasa, when thou hast desired to
steal away Rāghava’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
Rāma. Mighty is the difference between Rāma 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 Rāma, 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 (Sitā) shook like a plantain tree
shaken by the wind. Thereupon Rāvana, 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 Sitā had spoken these harsh words, Rāvana, 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 Rāvana. May good
betide thee! Like unto people fearing Death, the celestials, Gandharbas,
Piçāchas, 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 Lānka, hath been living on that Lord of mountains, Kailaça. 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 Lankā
like unto Indra’s Amarāvati, (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
Sitā, 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 Rāma—a human being of brief
existence. Placing his beloved son on the throne, king Daçaratha 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 Rāma who
hath been deprived of his kingdom? I am the lord of the whole world of
Rākshasas; 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. Rāma 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 Rākshasas 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 Rāvana, surely shall all the Rākshasas 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 Rāma, no body shall be able to live
in peace. O Rākshasa, 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 Sitā 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 Rāvana, 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 Rākshasas, Rāvana, 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
Rāvana 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 Rāma 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 Rākshasa, Rāvana,
being exercised with lust, approached towards Sitā 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 Rāvana 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
Rāvana, 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 Sitā,
being thus caught by Rāvana,began to cry aloud, addressing Rāma, who had
gone away to a distant forest. Rāvana, 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 Rākshasas,
Sitā 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
Rākshasa assuming shapes at will? O Rāghava, 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 Rākshasa? 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 Rāma, bringing about thy end. Ah! being the
virtuous wife of the virtuous and far-famed Rāma, I have been stolen
away. Now hath the desire of Kaikeyi and other relations been fulfilled.
I invoke this Janasthāna and these flowery Karnikās to tell Rāma that
Rāvana hath stolen away Sitā. I invoke thee, O Godavari, having swans
and cranes sporting in thy stream, to tell Rāma that Rāvana hath stolen
away Sitā. I salute and invoke the deities that live in this forest of
many trees to tell my husband of my being stolen away (by Rāvana). I do
seek the refuge of all deer, birds and other animals that live in this
forest, and may they all communicate unto Rāma the news of his dear
spouse being carried away, and tell him that Sitā, losing her control,
hath been stolen away by Rāvana. Even if I am taken away by Yama, and if
the mighty-armed Rāma 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 Yatāyu, the
king of vultures, seated on a tree. Thereat the daughter of Janaka,
brought under the control of Rāvana and terrified, began to cry and
utter those piteous words—"O worshipful Yatāyu, do thou see that this
vicious lord of Rākshasas 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 Rāma and to Lakshmana
everything about my being carried away from the beginning to the end.
SECTION L.
Hearing these words Yatāyu, who lay buried in a deep slumber, awoke and
beheld both Rāvana and Jānaki. 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 Rāvana, "O brother Ten-necked one, I am conversant
with Purānas, of truthful vows and abide by religion. It doth not behove
thee to perpetrate such an iniquitous deed before me. I am Yātayu, the
mighty lord of vultures. Daçaratha’s son Rāma 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 Sitā 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 Rākshasas, 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 Rāma hath committed nothing wrong in
thy city or thy dominions. Why dost thou then commit wrong by him? Khara
of Janasthāna is highly wicked and if Rāma of blameless actions hath
killed him on Surpanakhā’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, Rāma, 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
Rāvana, 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 Jānaki 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 Rāvana, thou shalt also
embrace the earth like unto Khara. Soon shall Rāma clad in bark destroy
thee in the battle field, who hadst many a time and oft destroyed in
conflict the celestials and Dānavas. These two princes Rāma 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
Rāma, the pure-natured Sitā having eyes resembling lotuses. It is my
duty to do good unto the high-souled Rāma and Daçaratha even at the
sacrifice of my life. Do thou stand, O Ten-necked one. Behold for a
moment. O Rāvana, 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 Yatāyu, the king of birds, spake this, Rāvana, the lord of
Rākshasas, 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 Yatāyu, the lord of vultures, and Rāvana, the lord of
Rākshasas, like unto two _Malyavān_⁵⁷ hills supplied with wings. Thereat
Rāvana began to shower continually terrible and sharpened pikes, iron
arrows and _Vikarnis_ upon the mighty lord of vultures. Yatāyu, the king
of birds, began to withstand in conflict the arrows and weapons darted
by Rāvana, and wounded Rāvana’s person with his feet supplied with
sharpened talons. Thereupon, to destroy his enemy, that mighty hero, the
Ten-necked Rāvana, 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 Yatāyu, the king of
birds. Beholding Jānaki with tears In her eyes in that Rākshasa’s car,
Yatāyu, the king of birds, disregarding those arrows, darted towards
Rāvana, and with his feet broke asunder his bow with the arrows, adorned
with pearls and diamonds. Thereat Rāvana, 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 Rāvana’s flaming shield like unto burning
fire. Thereupon, moving away with the wind of his wings Rāvana’s blazing
cuirass resembling flaming fire, Jatāyu 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 Rāvana, 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 Rākshasas 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, Rāvana fell down to the earth, taking Vaidehi on
his lap. Beholding Rāvana 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,
Rāvana, 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, Yatāyu, rose up and, darting towards Rāvana, resisted him and
said,—"O Rāvana of feeble sense, it is for the destruction of the whole
line of Rākshasas that thou carriest away this spouse of Rāma, 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 Rāvana, it is beyond thy power to defeat the
Kākutsthas. 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 Rāvana, 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 Yatāyu swooped on the back of that Ten-necked
Rākshasa. Like unto the rider of a mad elephant, the lord of vultures
began to tear Rāvana with his sharpened claws, and that one having for
his weapons his beak, talons, and wings, began to rive Rāvana’s back
with his beak and claws, and to uproot his hair. Being thus aflicted
again and again by the king of vultures, the Rākshasa shook, with his
lips quivering in anger. Beside himself with anger, Rāvana, holding
Jānaki fast by her left flank, struck Yatāyu with his palms. Yatāyu, 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 Sitā, out of
anger bore down Yatāyu with his fists and feet. Thereupon arose a mighty
conflict between the lord of of vultures and the lord of Rākshasas of
incomparable prowess. Yatāyu addressing himself to displaying his
prowess for the benefit of Rāma, Rāvana 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, Sitā. became
exceedingly aggrieved and darted towards him like unto a friend. The
lord of Lankā beheld Yatāyu, fallen on the ground, resembling sable
clouds, having a yellow breast and of exceeding prowess,—like unto an
extinguished forest-fire. Then Sitā the daughter of Janaka, having a
moon-like countenance began lamenting, clasping with her hands Yatāyu,
crushed and fallen on the ground by the vehemence of Rāvana’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 Rāvana, 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 Rāma, although birds and beasts are scampering
away before thee on my account, thou understandest not the mighty mishap
that has befallen thee. O Rāma, this bird, who, moved by kindness, had
come to rescue me, owing to my (ill) luck, lies slain on the ground. O
Kākutstha, 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 Rākshasas, Rāvana, 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 Rākshasas got at her, as she was clasping a mighty tree as
if it were a creeper. And as she, bereft of the company of Rāma in the
wilderness, was wailing, saying, "O Rāma," "O Rāma," 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 Sitā
was overcome, that Deity, the graceful Great-father exclaimed, "Our work
is accomplished." And seeing Sitā overpowered, the supreme saints
inhabiting the Dandaka forest, concluding the destruction of Rāvana to
be as good as accomplished without much ado, became at once delighted
and aggrieved. As she went on weeping with "O Rāma," "O Lakshmana,"
Rāvana—lord of Rākshasas —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, Rāvana looked surpassingly graceful like a
hill aflame with fire. And coppery fragrant lotus-leaves belonging to
the eminently auspicious Vaidehi showered upon Rāvana. And her
gold-glowing silken cloth, flying in the air, appeared like clouds
colored by the sunken sun. And her blameless countenance on Rāvana’s lap
in the sky did not appear beauteous without Rāma,—like a lotus without
its stalk; it appeared like the moon risen tearing away dark clouds. And
in the aerial regions her countenance on Rāvana’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 Rākshasas—did not appear beautiful without Rāma; like the
moon risen during the day. And furnished with the hue of gold, Mithilā’s
daughter beside the dark-bodied lord of the Rākshasas, 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 Rāvana, appeared like lightning
embosomed among clouds. And in consequence of Vaidehi’s ornaments
sending sounds, the lord of Rākshasas resembled an entirely dark
rumbling cloud. And as Sitā 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 Rāvana, again alighted beside him. And the showers of
blossoms scattered around Vaiçravana’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 Rākshasas, as does a golden
cover an elephant. Vaiçravana’s younger brother carried away Sitā, 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 Gangā 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 Sitā.] And the
pools with their lotuses faded and their fishes agitated, seemed to
sorrow for the desponding daughter of Mithilā as for their friend. And
following Sitā’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 Sitā, 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 Rāvana is carrying away Rāma’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, Sitā, who had come by such misfortune,
sweet-voiced, crying, "O Lakshmana" "O Rāma," 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, Sitā of luminous
smiles,—Mithilā’ s daughter, bereft of her friends —not beholding either
Rāma 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, Sitā, as
she was being carried away, weeping piteously, spoke to the grim-eyed
lord of the Rākshasas, saying, "Dost thou not, O base wretch, Rāvana,
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 Rākshasas; 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 Rāvana, 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 Rāvana, rife with leaves in the
shape of swords, and a sharp Sālmali 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 Rāvana, 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 Rāghava, skilled in all
weapons, who without his brother, in the twinkling of an eye, in battle
slew fourteen thousand Rākshasas, slay thee, who carriest away his
beloved wife?" Thus and in other ways, Videha’s daughter, lying on the
lap of Rāvana, overwhelmed with fear and grief, indulged in piteous
lamentations. And the wicked (Rāvana) 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 Rāvana), 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 Rāma, 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 Sitā as she was giving way to grief. And
the lord of Rākshasas, passing beyond Pampā, directed his course towards
the city of Lankā, taking Mithilā’s daughter along with him, indulging
in lamentations. Experiencing the height of delight, Rāvana 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 Chāranas 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), Rāvana entered the city of Lankā. And entering the
city of Lankā, vast, with all its highways well-arranged, and with
people thronging its gates, he entered his own inner apartment. Then
Rāvana set Sitā 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 Sitā 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 Rākshasis, the puissant lord of the Rāksahsas, went out of the inner
apartment, and thought within himself as to what was to be done (next).
And he saw eight flesh-eating Rākshasas of wondrous prowess. And seeing
them, the exceedingly powerful (Rāvana), 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
Janasthāna,— that field of carnage—which ere this contained the abode of
Khara; and casting off fear at a distance, do ye sojourn in vacant
Janasthāna with all its Rākshasas slain (by Rāma). A great many troops
endeued with exceeding prowess, who had been posted in Janasthāna, have,
along with Dushana and Khara, been slain by the shafts of Rāma. Hence
unprecedented is my wrath, towering above my patience; and great and
fierce also is the hostility I have conceived against Rāma. 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, Rāma, I shall
attain delight like unto that attained by a pauper on gaining riches.
Staying in Janasthāna, ye shall gather true information touching Rāma as
to what he is about. Repair all ye rangers of the night carefully, and
strive yourselves always for slaying Rāma. I have been well acquainted
with your strength in many a field, and it is for this that I set ye in
Janasthāna." Hearing these agreeable and weighty words of Rāvana, those
Rākshasas, bowing down unto Rāvana, left Lankā, and in a body invisibly
proceeded in the direction of Janasthāna. Having obtained Mithilā’s
daughter, Rāvana experienced great joy in establishing her (in his own
house); and having created high hostility with Rāma, Rāvana through
blindness rejoiced greatly.
SECTION LV.
Having commissioned those eight terrible and mighty Rākshasas, Rāvana,
in consequence of perversion of sense, considered himself as crowned
with success. And brooding over Vaidehi, he, sore pierced by the shafts
of Kāma, hastily entered his charming mansion, with the intention of
seeing Sitā. And entering that apartment, Rāvana—lord of Rākshasas—saw
the distressed Sitā in the midst of the Rākshasas, 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 Sitā
disconsolate in consequence of stress of sorrow, remaining with her head
bent down, that ranger of the night, the lord of the Rākshasas, 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. Rāvana in company with Sitā 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) Rāvana shewed
unto Sitā overmastered by sorrow. And after having shewed unto Vaidehi
the whole of that goodliest of mansions, that wicked one, with the
intention of tempting Sitā, spoke unto her, saying, "O Sitā, 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 Sitā, 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 Lankā 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 Rāma a human being of short life, poor, of small prowess,
practising mendicancy? O Sitā, 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 Rāghava. O
Sitā, 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 Lankā 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 Vaiçravana, 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 Sitā, 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 Rāvana
had spoken thus, that best of females Sitā muffling up her moon-like
countenance with the ends of her cloth, began to shed gentle tears.
Thereat the heroic ranger of the night, Rāvana, said unto Sitā,
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. Rāvana 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
Rāvana, answered him, saying, "There was a king named Daçaratha, the
bridge of righteousness, like unto a mountain, ever bearing regard
towards the truth, and renowned among men, whose son is Rāghava. He is
named Rāma, 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 Ikshwākus, 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 Janasthāna
even as Khara." All the mighty Rākshasas of grim visages, whom thou hast
extolled (before me) shall be deprived of their venom before Rāma, as
serpents are before Suparna. The shafts decorated with gold shot by the
bow-string of Rāghava, shall pierce their bodies, as the waves of the
Ganga (beat against) her banks, Although, O Rāvana, thou mayst be
incapable of being slain either by the gods or the Asuras, yet having
roused the high hostility of Rāghava, thou wilt not be able to liberate
thy life. The strong Rāghava 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 Rāma look at thee with eyes aglow
with anger, thou, O Rākshasa, 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 Sitā 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 Lankā 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 Rākshasas, thy time come; for compassing thy own
destruction as well as that of the Rākshasas and those dwelling in thy
inner apartment. A Chandāla 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 Rākshasas, 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 Rāvana; and I shall not be able to bring blame on myself in this
world." Having said these harsh words in wrath, Videha’s daughter,
Jānaki, did not there again say anything unto Rāvana. Hearing Sitā’s
words, harsh and calculated to make one’s down stand on end, Rāvana
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,
Rāvana,—challenger of foes— growing exceedingly wroth, addressed the
Rākshasis in these words, "Ye frightful Rākshasis 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 Rākshasis with joined
hands encircled Maithili. Then the grim-visaged king Rāvana, 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 Mithilā’s daughter,
like a wild female elephant, under your sway." Thus commanded by Rāvana,
those Rākshasis 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 Rākshasis. 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 Rākshasis), 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 Rākshasa, Māricha, able to wear shapes at will, who had
been ranging in the form of a deer, Rāma speedily turned back along the
path. On Sitā having entered Lankā, 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 Rākshasas, Sitā hath been
taken into Lankā by the wicked-minded, Rāvana. 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 Rākshasis,—is
hungering after the sight of her lord. The city of Lankā is situated on
the shores of the lord of rivers and streams. How can Rāma 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 Sitā putting a period to her existence. Having thyself
from here, do thou see the fair-faced Sitā. Having entered the city of
Lankā, offer excellent clarified butter." Thus addressed by the reverend
chastiser of Paka, Devendra in company with sleep, approached the city
ruled by Rāvana. He then addressed sleep, saying, "Go thou; and stupify
the Rākshasas." Thus accosted by Maghavat, that goddess, exceedingly
delighted, for securing success to the work of the celestials, covered
the Rākshasas with stupor. In the meanwhile, that god, the thousand-eyed
lord of Sachi went to (Sitā) 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 Rāghava, 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 Rākshasis. And, O Sitā, 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 _rambhā_ (trunks), for years." Thus
addressed, Sitā, alarmed, said, "How can I know thee for Devendra,
Sachi’s husband, staying here? By the side of Rāma 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 Sitā’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,
Sitā was overjoyed. And weeping, she spoke regarding Rāghava, "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 Mithilā, 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
_pāyasa_ cooked with milk, which hath been offered unto me, and which
shall enhance (the prosperity) of our race." Thereupon taking the
_pāyasa_ 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 _pāyasa_ herself. Having thus eaten it,
that one of excellent countenance, had her hunger and rising sorrow
removed; and attaining a mental tendency from Indra, Jānaki grew glad
with reference to the Kākutshthas. And Sakra also for bringing about the
success of Rāghava’s work, with a pleased mind, went to the abode of
celestials. And greeting Sitā again and again, that high-souled
celestial, in company with sleep went back to his own abode."
SECTION LVII.
Killing the Rākshasa, Māricha assuming shapes at will and ranging in the
shape of a deer, Rāma 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, Rāma 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 Rākshasas, may fair
fortune befall Vaidehi! If Lakshmana should have heard the cries which
Māricha, knowing my voice, and fixing on the means of harming me,
uttered in the form of a deer, Saumitri, hearing that voice, leaving
Mithilā’s daughter and commissioned by herself, must have come near me.
Surely, the Rākshasas in a body are desirous of slaying Sitā. Becoming a
golden deer, Māricha, having allured me far, transformed himself into a
Rākshasa, as soon as he had been struck with my shafts; and exclaimed,
’Ah! Lakshmana, slain am I.’ It is doubtless, we having left (Sitā),
whether all is well with her. I having raised the hostility of the
Rākshasas for the sake of Janasthāna; and many and dreadful are the
omens I see (around me)." Thus reflecting as he heard the bowlings of
the jackals, the self-possessed Rāma with hasty steps returned to the
asylum. Rāghava went back to Janasthāna, alarmed in consequence of his
having been drawn away by the Rākshasa 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, Rāghava saw Lakshmana coming
with a lacklustre (countenance); and Lakshmana came up to Rāma. 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 Sitā in that solitary wood frequented by
Rākshasas, 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 Sitā, 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 Rākshasas 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 Sitā 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
Rākshasa, 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 Rākshasa at the time of his death. Yet my mind is poor and cheerless;
and my left eye throbs. Doubtless, O Lakshmana, Sitā 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 Daçaratha, 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 Sitā 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 Sitā and thy returning (to the
city,) shall Kaikeyi have her desire, and attain felicity; and shall
Kauçalyā,— 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 Rākshasas. 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 Rākshasa 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
see⁶¹ me. Thou hast every way acted unwisely in having left Sitā alone
in the wood. By this thou hast afforded opportunity to the cruel
Rākshasas to repair the mischief (I have done them). The Rākshasas
subsisting on flesh are aggrieved because of Khara having been slain;
and now, without doubt, those terrible ones have slain Sitā. 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 Sitā,
paragon among women, Rāghava hastily went to Janasthāna in company with
Lakshmana. Taking to task his younger brother of distressed visage,
Rāma, 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 Sitā) and remembering the sporting ground (of Sitā) 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, Rāma, after a
while, from grief, spake these words to the son of Sumitrā, "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 Rāma, "I have not come hither,
of my own accord, renouncing Sitā; 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
Rākshasa, 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 Sitā, 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 Rākshasa 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
Rāghava in fight. Rāghava 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 Rāma in consonance with a
hint from Bharata. A foe going about in disguise, thou followest Rāma
for my sake, prying into Rāghava’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, Rāma 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 Rākshasas, yet didst thou sally out at the angry words of
Mithilā’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 Sitā, and under the influence of
indignation. That Rākshasa 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 Rākshasa 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
Mithilā’s daughter."
SECTION LX.
As Rāma 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 Sitā?" Eager
to behold Sitā, 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 Sitā, 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 Kuça, and twists of Kāsa, 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 Sitā
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 Aryunā, 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 Jāmbhu, if thou hast seen my dear one resembling in hue
the river Jāmbhu. 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 Rāma asking about Sitā,
nearing the various trees such as mangoe, Nipa, Mahasālā, Panaça,
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 Jānaki 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 Rākshasas 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
Rākshasas. Her neck had the hue of sandal and was adorned with
necklace—that beautiful tender neck was eaten up by the Rākshasas, my
beloved wife wailing. Her arms were tender like leaves and adorned with
various ornaments; truly have the Rākshasas 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 Rākshasas? 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 Sitā!
where hast thou gone?" Bewailing again and again in this strain Rāma
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 Sitā 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, Rāma the son of Daçaratha looked around. And finding Sitā
nowhere he raised up his beautiful arm and broke out into lamentations
saying, "O Lakshmana where is Sitā? Where has she gone hence? O
Saumitri, who hath carried away my dear one or who hath devoured her? O
Sitā, if wishest thou to mock me, hiding thyself behind the tree,
enough—enough it is—console me who am exercised with grief. O pleasant
Sitā, without thee these faithful little deer have engaged in meditation
being bathed in tears. Without Sitā 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 Sitā, Rāma afflicted
with grief began to bewail in this strain, but did not behold the
daughter of Janaka. Being sunk in grief on Sitā’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 Kākuthstha, 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, Rāma, with a composed heart, set out along
with him in quest of Sitā. And searching every nook and corner of the
mountains, rivers, ponds, table-lands, hills and summits they found Sitā
nowhere. And searching thus all the mountains Rāma 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 Vāli." Being thus
addressed by the heroic Lakshmana, Rāghava, 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 Rāma,
racked with sorrow consequent on Sitā, 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 Rāma bewailed with his voice choked with
the vapour of grief, exclaiming "Ah Sitā!" Thereat his dear brother
Lakshmana, aggrieved, consoled him with joined hands. But passing by the
words dropping from Lakshmana’s lips Rāma again and again bewailed not
beholding his dear Sitā.
SECTION LXII.
Not beholding Sitā the virtuous-souled Rāma, of mighty arms, having eyes
resembling lotuses, beside himself with grief, lamented (in many a way).
Pierced with the shafts of Manmatha, Rāghava, as if beholding Sitā
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 Sitā hath either been devoured by
the Rākshasas 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 Sitā hath
been devoured by the night-rangers. O chaste one, O thou of exquisitely
fine hue, O worshipful madam, whither hast thou repaired? O Sitā, truly
hath the desire of Kaikeyi been fulfilled to-day. I came out with Sitā
and shall return home without her. How shall I enter again that inner
apartment void of Sitā? 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 Sitā. 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 Sitā. 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— ’Rāma hath given thee
permission to administer this kingdom.’ As ordered by me do thou with
proper respect salute all my mothers Kauçalya, Kaikeyi and Sumitrā 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 Sitā’s
destruction." Rāma bewailing thus, being overwhelmed with grief on
account of his separation from Sitā 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,
Rāma, 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
Sitā’s company my grief was assuaged, nay I did not suffer physical
affliction even. Without Sitā 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 Rākshasa 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 Rākshasas)—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 Rākshasas like unto the Moon
almost devoured by Rāhu. Surely have the Rākshasas 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 Rākshasas encircling her in the forest in my
absence. O Lakshmana, sitting at the foot of this hill with me that
large-hearted, pious Sitā, 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 Jānaki 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 Sitā preserving the fame
of my ancestry, hath been killed or carried away or if she waiteth on
the way." After Rāma 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 Sitā. 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, Rāma, the best of Raghu’s descendants, did not consider that
worth pondering over. Renouncing patience he again indulged in excessive
grief.
SECTION LXIV.
Rāma stricken with grief spake unto Lakshmana the following piteous
words saying, "O Lakshmana, do thou speedily repair to the river
Godaveri and learn if Sitā hath gone there to fetch lotuses." Being thus
addressed by Rāma, the quick-paced Lakshmana went to the pleasant stream
Godaveri. Reconnoitering full well the river containing many a
watering-place Lakshmana spake unto Rāma 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, Rāma, aggrieved and overwhelmed with sorrow repaired in person to
the river Godaveri. Arriving there cried he "Where is Sitā?" Neither did
the world of creatures nor the river Godaveri apprise Rāma of Sitā’s
being carried away by the Lord of Rākshasas worthy of being slain.
Thinking of the terrible figure and monstrous actions of that
vicious-souled Rāvana, that river did not dare relate unto him anything
about Sitā, albeit appointed by the creatures to relate the story
concerning her and accosted by Rāma in piteous accents. Being thus
disappointed by the river in beholding Sitā, Rāma 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
Mandākini, this Janasthāna and this Pasrabana hill if I can find Sitā
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, Rāghava, the best of men, looked at
them and said in accents choked with vapour—"Where is Sitā?" 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 Sitā?’ 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 Kākuthstha, 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, Rāma, 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
Rāma, 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 Sitā
hued like gold before I crush down thy summits." Being thus addressed by
Rāma on Maithili’s account the mountain did not show him Sitā. Again
addressed him Rāma—"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 Sitā having a moon-like countenance." Rāma,
exceedingly wroth, cast his looks around as if desiring to burn
everything with his eyes and beheld footprints of the Rākshasas on the
earth as well as those of Sitā moving wildly hither and thither,
terrified and desirous to see Rāma, while pursued by the Rākshasas.
Beholding these footmarks, the snapped bow, the quiver and the chariot
broken into many pieces, Rāma, 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 Rākshasas assuming shapes
at will, having sundered her in pieces. O Saumitri, there took place a
terrible conflict between the Rākshasas, fighting with each other on
Sitā’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 Rākshasas.
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 Rākshasa’s. I made these Rākshasas my fatal enemies, assuming
shapes at will and of crooked hearts. Poor Sitā 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 Jānaki 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 Rākshasas 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, Rākshasas, 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 Sitā I shall bring about the
dissolution of the three worlds which would else have been wrought by
time. O son of Sumitrā, instantly shall the celestials headed by Indra,
meet with my prowess, if they do not give back my Sitā, 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 Sitā’s sake, void of Pisachas and Rākshasas 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, Dānavas, Pisachas or Rākshasas,—none shall be saved. The
dwellings of the celestials, Asuras, Yakshas and Rākshasas 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, Rāma, 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 Rāma, 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
Sitā, the daughter of the King of Mithilā."
SECTION LXV.
Rāma highly aggrieved on account of Sitā’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 Rāghava, of the destruction of thy wife? The
celestials, Dānavas, 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 Sitā, 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 Koçala, 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 Daçaratha obtained thee
like unto the celestials obtaining ambrosia. As I have heard from
Bharata, king Daçaratha died for thy separation, attached as he was unto
thee for thy accomplishments. O Kākuthstha, 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 Jānaki is dead or
hath been carried away. O Rāma, 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
Sitā after finding out thy vicious enemy."
SECTION LXVII.
After Lakshmana had spoken these highly sound and pleasant words, Rāma,
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 Sitā?" Whereto Lakshmana replied saying unto the highly
aggrieved Rāma, "It is proper for thee to search this Janasthāna filled
with a multitude of Rākshasas 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, Rāma, 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—Yatāyu,
resembling a mountain peak, and spake unto Lakshmana, saying "It is
clear and beyond all doubt that Vaidehi hath been devoured by this
Rākshasa, assuming the shape of a vulture and ranging the forest. This
Rākshasa 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, Rāma,
enraged, darted towards the vulture, as if moving the sea-girt earth.
Vomitting frothy blood Yatāyu, the king of vultures, spoke unto Rāma,
the son of Daçaratha, 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 Rāvana. I saw her, O Rāghava, carried
away stealthily by the powerful Rāvana, in thy absence as well as that
of Lakshmana. Myself Hearing Sitā, for her rescue, O Lord, Rāvana 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 Rāma, 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, Rāvana taking Sitā,
rose high up in the welkin. It behoveth thee not to kill me who had been
wounded before by the Rākshasa." Hearing from him pleasant words
relating to Sitā, Rāma, 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 Yatāyu, sigh again
and again and breathing with difficulty in a helpless plight, Rāma,
highly aggrieved, spake unto Lakshmana saying, "I have lost my kingdom
and have been living in this forest. My Sitā 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, Rāghava, along with Lakshmana touched his
body manifesting his paternal affection. Embracing the king of vultures,
bathed in blood, having its wings cut off, Rāghava, fell on the ground,
exclaiming ’where hath Maithilee gone like unto my life?’
SECTION LXVIII.
Beholding Yatāyu fallen on the ground by the terrible Rākshasa, Rāma
spoke unto Lakshmana, having compassion for all, saying "Verily for my
service this bird hath breathed its last, being killed by the Rākshasa.
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 Yatāyu; if thou art capable speaking again, do
thou relate how Sitā hath been carried away and thou hast been killed.
Why hath Rāvana taken away by stealth the worshipful Jānaki? 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
Sitā at the time of her being carried away? What did she speak then?
What is the prowess, appearance and action of that Rākshasa? Where doth
he live, O reverend Sir? Pray tell me, I do ask thee." Beholding Rāma,
lament like one helpless, the virtuous-souled Yatāyu spake in faltering
accents—"Sitā hath been carried away by Rāvana, the lord of Rākshasas,
creating a mighty illusion producing wind and showers. O darling, myself
being worn out that night-ranger, having sundered my wings, fled away
with Sitā to the southerly direction. O Rāghava, 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 Rāvana hath
taken away Sitā at a moment when a person regains soon his lost
property. O Kākuthstha, this moment is called _Vindya_,⁶³ which Rāvana
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 Jānaki.
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
Yatāyu, 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.—"Rāvana is the son of Vishravā and brother to Vaishravana
(the lord of wealth)." Rāma again and again addressed him with joined
palms saying, "Do thou speak! Do thou speak." And instantly Yatāyu’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, Rāma, aggrieved,
spoke piteously unto Saumitri, saying—"Living happily, for years, in
this forest of Dandaka inhabited by the Rākshasas, Yatāyu 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 Rāvana in his attempt to rescue Sitā. 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
Sitā’s ravishment as I do for this vulture, who hath been killed for me.
Like unto the highly famous, effulgent king Daçaratha, 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 Rākshasas. 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 Rāma, 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, Rāma
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, Rāma, 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, Rāma
recited those _Mantras_ which are being uttered by the twice-born ones.
Afterwards repairing to the river Gadāveri 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 Rāma, 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 Sitā 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 _Jatāyu’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
Rāvana carrying away Sitā 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 Sitā 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 _Janasthāna_. 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 Sitā’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
Daçaratha 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 Rākshasi, 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, Rāma 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 Rākshasi,
emitting fearful cries, fled away whence she had come. On her departure,
proceeding quickly, the two brothers, Rāma 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 Rāma, 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,
Rāma, with a dagger in hand, along with his younger brother, espied a
Rākshasha of huge proportions, having big thighs. The two brothers
beheld that Rākshasa 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 Rākshasha. Rāma 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 Rāghava spake unto him,
saying "Do thou behold me, O hero, brought under the hold of this
Rākshasha, and re-nouncing me only, O Rāghava, do thou get thyself off.
And offering me as sacrifice, do thou escape at thy ease. Methinks for
certain, O Kākuthstha, thou shalt soon come by Vaidehi and regain thy
anscestral kingdom. But remember me always, O Rāma, when thou shalt find
thyself placed on the throne." Being thus addressed by Lakshmana, Rāma
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 Dānaves, addressed the two brothers Rāma
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_, Rāma
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 Daçaratha,
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, Rāma 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 Rāma
with words worthy of being said on that occasion. "This vile Rākshasa
shall seize both of us; let us sunder soon its two huge arms with our
daggers. This grim-visaged Rākshasa, 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 Rākshasa, inflamed
with rage, widening its terrible mouth, prepared to devour them up.⁶⁸
Thereat Rāma and Lakshmana, cognizant of time and place, pleased,⁶⁹
sundered its arms off its shoulders with their daggers. Rāma, stationed
on the right side⁷⁰ 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 Kākuthstha. "He is a descendant
of the Ikshwākus known on earth by the name of Rāma, 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 Rāma, effulgent
like unto the celestials hath been ravished by a Rākshasa. 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 Rāma 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 Rāma 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 Rāma, along with Lakshmana, shall cut
off thy arms in a battle.’ Acting under the conviction that Rāma,
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 Rāma.
May good betide thee, O Rāghava. Verily did the great ascetic speak unto
me that none should be able to assail me but Rāma. 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 Rāghava
spake before listening Lakshmana, "My renowned spouse Sitā was easily
ravished by Rāvana after I had gone out of Janasthāna along with my
brother. I know that Rākshasa’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 others⁷¹ 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
Sitā? And where? If dost thou know it truly do thou perform us this good
service." Thereat the Rākshasa, skilled in speech, spake unto Rāghava,
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 Rāma, who
knows that Rākshasa. Without being burnt I am incapable of being
cognizant of that highly powerful Rākshasa who hath carried away thy
Sitā. 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
Rākshasa. O Rāghava, 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 Rāghava 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 Rāmanuya’s
explanation.—T.
SECTION LXXII.
After _Kavandha_ had spoken thus, the two best of men, Rāma 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 swans⁷² and lighting up all the quarters with the effulgence of his
person, that highly powerful one, stationing himself in the heaven,
addressed Rāma, saying:—"Do thou hear truly, O Rāghava, of the means by
which thou shalt come by Sitā. There are six expedients,⁷³ O Rāma, 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 Rāma
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 Rāma, 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 Pampā,
being driven by his enraged brother Vāli, 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
Sitā. Do thou not plunge thy soul in grief. O thou best of Ikshwākus,
none can withstand destiny on this earth, truly unavoidable is it
course. Do thou proceed soon, O hero, to Sugrivā of mighty prowess, and
repairing hence even to-day do thou contract friendship with him, taking
vow in the presence of flaming fire⁷⁵ that ye shall not envy each other.
Despise not that kingly monkey Sugrivā, 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 Pāmpa being in constant
fear of Vāli 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
Rākshasas, living on human flesh. There is no place under the sun of
many rays, O Rāghava, 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 Rāvana’s abode, bewailing on thy separation; and to
find her out he shall despatch, O Rāghava, 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 Rākshasas."
⁷² By virtue of the pious observances performed by him in his
previous existence and for his being burnt by Rāma that celestial
car appeared there.—T.
⁷³ The six expedients are as follow—(1) _Sandhi_, peace, (2)
_Vigraha_, war-fare. (3) _Yāna_, 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 Rāma the expedient for finding out Sitā the wise
_Kavandha_ began with the following significant words:—"This is the way,
O Rāma, leading to the mount Rishyamuka, where stand, beautifying the
West, the _Jambu_,⁷⁶ _Priāla_,⁷⁷ _Panaca_,⁷⁸ _Nagrodha_,⁷⁹ _Plaksha_,⁸⁰
_Tinduka_,⁸¹ _Ashathya_,⁸² _Karnikar_,⁸³ _Chuta_,⁸⁴ _Nāga_,⁸⁵
_Tilaka_,⁸⁶ _Naktamal_,⁸⁷ _Neelashok_,⁸⁸ _Cadamva_,⁸⁹ _Karavira_,⁹⁰
_Agnimukhya_,⁹¹ _Asoka_, _Raktachandan_,⁹² _Pāribhadraka_,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 Kākuthstha, 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 Pampā,
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 Pampā. They
are not filled with terror in view of human beings, inexperienced as
they are in the matter of destruction. O Rāghava, 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 Rāma, 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 Pampā and blossoming trees. There, O
Rāghava, 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 Rāghava, 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 Rāghava, because
of their origination from those drops of perspiration. Even at the
present day, O Kākuthstha, there liveth an immortal mendicant woman, by
name _Savari_, who had waited in attendance upon those departed ones.
Beholding thee, O Rāma,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 Rāma, turning to the western
bank of Pāmpa, thou shalt, O Kākuthshtha, 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 Rāghava, this forest is widely known as
Matanga-wood. Thou shalt sport, O Rāma, with a delighted heart in that
forest resembling the celestial garden—_Nandana_ and filled with various
birds. There stands in front of Pampā 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 Brahmā 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 Rākshasas 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 Pampā. 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 Pampā. 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 Rāma, 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 Rāma and Lakshmana, _Kavandha_, highly powerful
resembling the sun in effulgence and wearing garlands appeared beautiful
on the sky. Thereupon Rāma 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 Rāma, 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 Rāma and Lakshmana, sons of a kingly father, passing along the
way, pointed out by _Kavandha_, leading to the lake Pampā, 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 Rāghu arrived at the western bank of
Pampā 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 Rāma and
Lakshmana than she rose up with folded hands and touching their feet
offered them duly water for washing their feet and mouth. Thereupon Rāma
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 Rāma that old _Savari_, of accomplished asceticism and recognised by
the _Sidhas_, approaching Rāma 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, "Rāma 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 Pampā." Being thus addressed by _Savari_, the
virtuous-souled Rāghava 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 Rāma’s lips, _Savari_ showing unto them the vast
forest said, "Do thou behold, O Rāghava, 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, Rāma 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
Rāma, _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,
Rāma 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 Rāma 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 Pampā. 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 Vāli. I am in a hurry to behold Sugriva the
best of monkeys, for my business—Sitā’s quest—is entirely at his hands."
Unto the heroic Rāma, speaking thus, Saumitri said.—"Let us depart soon,
I am in haste too." Issuing out of Matanga’s asylum, the mighty Rāma,
lord of men, repaired with Lakshmana to the lake Pampā. 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, Pampā of sweet, cool and pure
water, Rāma performed ablution at the Matanga Sara (a portion of Pampā)
and paced slowly towards the lake. Thereupon Daçaratha’s son, stricken
with grief, bathed in Pampā, 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 Rāshasas. 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 Pampā, 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, Rāma the mighty son of Daçaratha 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, Sugrivā, the heroic son of the great Rikshyaraja. O
best of men, do thou approach the chief of monkeys." Rāma, having truth
for his prowess, again spake unto Lakshmana, saying, "O Lakshmana, how
shall I live without Sitā, who have been deprived of my kingdom, who am
poorly and have Sitā 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 Pampā graced with
lotuses. Proceeding slowly, observing the forest, Rāma beheld and
entered with Lakshmana Pampā, 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
KISHKINDHĀ KĀNDAM.
SECTION I.
Repairing with Lakshmana to the lake Pampā filled with red and white
lotuses and fish Rāma 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 Pampā 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 Sitā’s
ravishment and Bharata’s grief, have been grinding me who am already
stricken with sorrrow. Verily conduceth to my felicity the pleasant lake
Pampā 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 Sitā. 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 _Dātyuahas_ 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 Sitā 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 Sitā before, whereas see the
beautiful trees around. Sitā, 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
Rākshasa 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 Sitā 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.
Sitā 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 Sitā, 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 Sitā
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 Sitā 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 Sitā’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 time¹⁰⁷ and now sitting on the tree
is crying delightedly. This bird flying up in the sky brought about
Sitā’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 Pampā. Here the
fragrant red lotuses are shedding forth their splendour like unto the
newly risen sun. Here appeareth beautifully the lake Pampā 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 Sitā, having expansive eyes like
unto lotus-petals and ever fond of lotuses. O how wily is the course of
Kāma 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 Sitā, now seem shorn of all grace in her
separation. My eyes pant for beholding those lotus-petals, O Lakshmana,
because of their resemblance with Sitā’s eyes. Issuing out of the trees
and touching the filaments, the pleasant wind is blowing like unto
Sitā’s breath. Behold O Lakshmana, the flowery branches of the
_Karnikaras_ on the summits of the mountain situated on the southern
bank of Pampā. 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
Pampā, and fostered by Pampā’s water, and _Ketakis_, _Sindhubaras_,
_Basantis_, _Matulingas_, _Purnas_, _Kunda_ groves, _Chiribilyas_,
_Madukas_, _Banjulas_, _Vakulas_, _Champakas_, _Tilakas_, _Nāgas_,
_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 _Nāgas_. Behold, O Saumitri, many a beautiful
and blossoming tree growing on the banks of Pampā 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
Pampā. 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 Pampā
exciting my amour. Truly does this lake like unto Mandākini 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
Sitā, 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 Pampā 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 Sitā 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 Pampā dispersing the fragrance of lotuses
and _Saugandhikas_ and ever assuaging grief. Blessed are they, O
Lakshraana who enjoy this wild breeze of Pampā. 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 Sitā’s welfare
in an assembly? Where is that Sitā 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 Sitā 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
Kauçalya 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 Rāma who was thus bewailing like one
helpless with the following pregnant and immutable words. "Forsake thy
grief, O Rāma. 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, Rāvana shall not be able
to draw his breath. Do thou procure information about that
vicious-souled Rākshasa; either he shall give up Sitā or meet with
destruction. Unless he gives back Sitā, 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
Jānaki. 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, Rāma having his mind stricken with
sorrow, attained to mental quietitude renouncing grief and dolour.
Thereupon Rāma, of unimaginable prowess, passed slowly by the pleasant
and charming Pampā with banks girt with trees shaken by the wind.
Thereupon the high-souled Rāma, 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 Rāma’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 Rāma 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 Rāma was united with Sitā _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 Rāma 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 Rāma 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 Vāli, 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 Hanumān, skilled in speech, spake unto Sugriva,
terrified and afraid of Vāli’s wicked wiles, saying:—"Let all the
monkeys renounce Vāli’s fear; in this best of mountains, Malaya—there is
no fear of him. I do not behold, O best of monkeys, that wicked Vāli 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 Vāli,
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
Hanumān,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 Vāli. 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. Vāli 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 Rāma and Lakshmana. Assenting to the words
of the terrified and unconquerable Sugriva and saying ’Be it so,’
Hanumān, the high-souled monkey proceeded where the heroic Rāma was with
Lakshmana.
SECTION III.
Understanding the words of the high-souled Sugriva, Hanumān, 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,
Hanumān 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 Pampā, 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 Hanumān, 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—Rāma and Lakshmana, Hanumān, conversant with words and skilled in
speech, did not speak again. Hearing those words, the effulgent Rāma,
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 Hanumān, 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 Rāma) and learning his amicable feeling (in
relation to Sugriva} as also, seeing that Rāma was willing to assist
Sugriva. Hanumān, 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,
Hanumān, in these words, replied unto Rāma, 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 Pampā, and
rilled with various kinds of ferocious beasts?" Hearing those words of
his, Lakshmana, directed by Rāma, informed (Hanunān) of all about Rāma,
the son of Daçaratha. "There was a king named Daçaratha. 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 Brāhmanas). This one is his eldest son,
named Rāma, famous among men. He is the refuge of all creatures, and
competent to carry out the injunctions of his father. The eldest son of
Daçaratha, 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 Sitā 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 Rākshasa, wearing shapes at will. Nor have we yet (been
able) to ascertain who is that Rākshasa that hath carried off his wife.
A son of Diti named Danu, had, by virtue of an imprecation, undergone
Rākshasa-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 Rāma
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)—Rāghava, hath saught the shelter of Sugriva.
That Rāma 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. Rāma,
hath sought the protection of Sugriva, lord of monkeys. On Rāma 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 Rāma." When Sumatra’s son shedding tears had spoken thus,
that one skilled in speech, Hanumān, 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 Vāli. 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 Sitā. Having said these sweet and
hurried words, Hanumān said unto Rāghava, ’I will (now) repair unto
Sugriva.’ When Hanumān had said this, the righteous Lakshmana duly
paying homage unto the former, addressed Rāghava, 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, Rāghava, hast reaped success. He speaketh openly with a delightful
light in his countenance; and cheerfulness. (It seems) that the heroic
Hanumān, son unto the God of wind doth not speak anything that is
false.’ Then that vastly wise one Hanumān 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 Rāma and Lakshmana.
SECTION V.
Having departed from Rishyamuka, and arrived at the Malaya hill, Hanumān
informed the king of monkeys of (the arrival of) the descendants of
Raghu. "O exceedingly wise one, this one that hath come here is Rāma
having truth for his prowess. This is Rāma having truth for his prowess,
in company with his brother, Lakshmana. Rāma the son of Daçaratha, is
born in the race of the Ikshwākus. Ever doing the will of his sire, he
has been sent hither, in order that his father’s verity may stand in
tact. Rāma, who hath come to the forest, is the son of him who hath
propitiated Fire with _Rājasuyas_ and horse sacrifices,—dispensing
Dakshinas and kine by hundreds and thousands—and who hath governed the
earth by asceticism and truthful speech. His son Rāma 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
Rāvana; and he (Rāma) hath (in consequence) sought thy protection. Do
thou, granting an interview unto the brothers Rāma and Lakshmana—both of
them worthy of homage— who are eager for thy friendship, receive them
respectfully." Hearing Hanumān’s words, Sugriva—lord of monkeys,
becoming visible (at his will), gladly spake unto Rāghava, "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, (Rāma) exceedingly delighted, pressed
Sugriva’s hand with his. And contracting friendship with Sugriva, Rāma
experiencing great joy embraced him warmly. Then that subduer of foes,
Hanumān, 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 (Rāma and
Sugriva.) Then Sugriva and Rāghava went round the fire; and (thus) they
were fastened in friendship. And with delighted hearts, both of them—the
monkey and Rāghava 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 Rāghava. Then
spreading a beautifully blossoming spray of Sāla, full of foliage,
Sugriva made an awning and sat down with Rāghava. Hanumān, 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 Rāma blandly in sweet words,
saying, "Oppressed have I been, O Rāma; 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 Vāli, my brother; and I have incurred his hostility, O Rāghava.
And, O exalted one, do thou dispell the fear of me, who am tormented
with fear on account of Vāli. And, O Kākutstha, it behoves thee so to
act that I may not become subject to fear." Thus addressed, the powerful
Kākutstha, 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 Vāli.
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
Vāli. Do thou today behold Vāli slain with sharpened shafts, resembling
venomous snakes,—like unto a torn hill lying on the ground." Hearing
those words of Rāghava 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 Sitā, the lord of apes, and
night rangers,—respectively like the lotus, gold, and flaming fire,
throbbed when the friendship between Rāma and Sugriva was contracted.
SECTION VI.
Sugriva well pleased again addressed Rāghava, the son of Raghu, saying,
"O Rāma, this servant of thine, foremost of my counsellors, Hanumān,
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 Rāksha. Seeing for opportunities of doing mischief that Rāksha,
having slain Jatāyu, 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 Devaçruti. 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 Rāghava, 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 Mithilā’s daughter whom I saw when she was being carried away
by that Rāksha of terrific deeds. She was crying, ’Rāma, Rāma,
Lakshmana, Lakshmana,’ and in the lap of Rāvana 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
Rāghava, I have taken and kept (with me). I will bring them. It behoveth
thee to recognise them." Thereupon Rāma 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 Rāghava. Then taking
the scarf as well as the ornaments. "Look at this," (Saying this) the
monkey held them before Rāma. And taking the sheet and the ornaments,
(Rāma) had his eyes filled with tears, like the moon covered by the dew.
And from affection for Sitā, (Rāma,) 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, Rāma 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 Sitā, 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 Rāghava said these words unto
Sugriva, "Tell me, O Sugriva, at what place didst thou see Sitā, while
she, dear unto me as life, was taken away by the fierce-looking
Rākshasa? And where doth that Rāksha, who hath brought on this high
peril, and for whom I will slay all the Rākshasas, live? He, that hath
carried off Mithilā’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 Rāma, 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
Rākshasa,—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 Rāvana 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 virtue¹⁰⁸ 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, Rāghava with the end of his cloth wiped his face tarnished with
tears. And after that lord, Kākutstha, 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 Rākshasa,
the impious Rāvana. 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 Rāma, 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 Rāma, 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 Rāghava race, am, O Rāghava 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 Rāma, in front of the intelligent Lakshmana
resembling Vasava, said unto Sugriva of a pleasing presence, —"It is
even so." The next day seeing Rāma 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 _Sāla_ 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,
Hanumān breaking off a branch of _Sāla_, humbly made Lakshmana sit down.
Seeing Rāma seated at his ease in that best of mountains abounding in
_Sāla_ flowers, and cheerful like the ocean, Sugriva from love spoke
unto Rāma 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 Rāghava, my senses wildered, having been oppressed by
Vāli, 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, Kākutstha, 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 Kārtikeya
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 Vāli slain by my shafts, and lying like a
dislodged hill." Hearing Rāghava’s words, Sugriva—lord of hosts—felt
excess of joy and exclaimed, "Excellent well! Excellent well!" "O Rāma,
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 Rāma, 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 Rāma, I was deprived of my kingdom and reproached in
harsh language by the strong Vāli. 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 Rāghava, seeks my life. Many monkeys commissioned
by him have been slain by me. It was, O Rāghava, 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 Hanumān.
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, Vāli 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 Rāma, 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, Rāma
said unto Sugriva, "What for arose hostility between thyself and Vāli? 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
Kākutstha, 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 Vāli—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 Māyāvi. He was the eldest son of Dunduvi.
Formerly there arose a mighty hostility between himself and Vāli. And it
came to pass that one night when all had fallen asleep, (Māyāvi) coming
to Kishkindhā, began to emit roars in great wrath, and challenged Vāli
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 Vāli. 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, Vāli, 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 Dānava, that monkey (Vāli) came to Kishkindhā. 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 Vāli 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 Kishkindhā. 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 Māyāvi, 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 Vāli, exiled me with a single cloth on. O Rāghava, 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 reason¹⁰⁹ is incapable of being approached by Vāli. Thus have I
mentioned unto thee the great cause of this hostility, O Rāghava,
innocent as I am, I have come by this mighty misfortune. O thou that
inspirest the fear of all creatures, by chastising Vāli it behoveth thee
to grant thy grace unto me, who am tormented with fear in connection
with Vāli, 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 Vāli. So long as thou dost
not see that stealer of thy wife, so long only shall the impious Vāli 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 Rāma’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 Vāli’s strength, prowess and fortitude, do thou
afterwards, ascertain what is fit. Before the sun rises, Vāli can easily
range the ocean from west to east and from south to north. Ascending the
tops of mountains, Vāli possessed of prowess throws up their summits,
and then again swiftly holds them. And displaying his strength, Vāli
vehemently crushes in the woods various stout trees. There was one
assuming the shape of buffaloe named Dunduvi, resembling in splendour
the summit of Kailaça. 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 Himavān 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 Himavān, 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, Himavān, 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 Himavān, skilled in
speech, spoke unto that great Asura, exercised with ire. "O greatly wise
one, there lives in Kishkindhā, of incomparable beauty, the mighty and
highly graceful monkey—the son of Sakra, by name Vāli. 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 Himavān’s words, Dundhuvi, inflamed with
ire, went to Kishkindhā—Vāli’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 Kishkindhā 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. Vāli 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 Kiskindhā 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 Vāli, laughing, unto that wicked lord of
Asuras, leaving aside all his wives, headed by Tāra. "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, Vāli, taking his golden garland,
conferred on him by his father Mahendra, addressed himself for the
conflict. Holding him by the horns, Vāli, that lord of monkeys, setting
up a terrible roar, hurled Dundhuvi resembling a mountain. And bellowing
a thundering voice, Vāli 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 Vāli and
Dundhuvi. Thereupon fought Vāli 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 Vāli 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) Vāli spoke—"Why have ye all—the dwellers
of the Matanga forest approached me—Is it all well with you?" Thereupon
they related unto Vāli, wearing a golden garland, the cause of the
Saint’s curse by him and other monkeys. Hearing those words, Vāli
approached that great ascetic and solicited him with folded hands.
Disregarding him, the ascetic entered into his asylum and Vāli 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 Rāma, 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 Vāli could simultaneously divest of
leaves by virtue of his prowess. I have related unto thee, O Rāma, 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 (Rāma’s
ability) to destroy Vāli?" Thereupon Sugriva bespake him—" These seven
_Sala_ trees, before thee, the mighty Vāli, formerly pierced, all at a
time, with one shaft. If Rāma 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 Vāli slain." Having
addressed Rāma thus, Sugriva, having blood-red eyes, thought aside for a
moment and again spoke unto Kākuthstha:—"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 Hanumān. 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 Himāvat himself.
Cognizant am I of the prowess of my highly powerful and wicked brother,
but I have never witnessed thine in a conflict, O Rāghava. I do not
compare thee with Vāli, nor do I disregard or frighten thee—forsooth
have I greatly been alarmed by his terrible actions. O Rāghava, 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, Rāma, 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 Rāghava, 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 Rāma, 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 Vāli,
mad with voluptuousness. And O Rāghava, 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 Rāghava, 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 Rāma, 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
_Sāla_, 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 Rāma’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—Rāma, the foremost of those conversant with
religious lore, with the following pious words—"O best of men, O lord,
what of Vāli, thou art capable of destroying with thy arrows, in the
conflict, even the celestials headed by Indra. O Kākutstha, 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 Kākutstha, even to-day destroy, for
my welfare, my brother Vāli. This I do pray unto thee with folded
hands." Thereupon embracing- Sugriva, of a pleasant countenance and like
unto Lakshmana, the highly wise Rāma spoke unto him, saying, "Soon shall
we repair unto Kishkindhā.—Do thou go before, Sugriva, and invite thy
false brother, Vāli, to battle." Thereupon proceeding quickly to
Kishkindhā, Vāli’s capital—they all stood waiting in that dense forest,
hiding themselves under the trees. With a view to call Vāli, 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 Vāli, 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 Vāli 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 Rāma, with bow in hand, beheld
those two heroes resembling each other, like unto two Açwins. And
Rāghava did not discharge that mortal shaft untill he could perfectly
ascertain who was Vāli and who was Sugriva. In the mean time, being
defeated by Vāli, Sugriva fled away and not beholding Rāghava, proceeded
towards Rishyamuka. And wearied, worn out with blows, and having his
person bathed in blood, he, followed by Vāli, angered, entered that
mighty forest. Beholding him enter that forest, the highly powerful Vāli
could not pursue him there for fear of the curse but said:—"Thou art
released to-day." And Rāghava too, with his brother and Hanumān, entered
that forest, where the monkey chief Sugriva was. Beholding Rāma 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 (Vāli),’ 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 Rāghava, —"I shall not destroy
Vāli" and I would not have gone there. The high-souled Sugriva speaking
thus poorly, Rāghava 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 Vāli 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 Vāli 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—Sitā—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, Vāli, 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 Rāma’s words he again entered Kishkindhā with him.
SECTION XIII.
Thereupon the high-souled Rāma, along with Sugriva, proceeded from the
mount Rishyamuka to Kishkiudhā, maintained by Vāli’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 Rāma and Lakshmana. They were followed by the heroic
Hanumān, the mighty Nala and Neela, and the highly powerful Tāra, 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 _Kārandhabas_, 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, Rāma, 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 Rāghava, Sugriva began to describe
that great forest.—"In this extensive asylum, O Rāghava, 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 Rāghava, the sound of the dressing of Apsarās. their
sweet-winged accents and that of their music and drums; and herein
pervadeth the celestial fragrance. Hereburneth the fire _Tretā_; 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 Rāghava, 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 Rāma, who bow unto those
self-controlled Saints." Thereupon Rāma, 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
Rāma, 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 Kishkindhā, hard to
conquer and occupied by Vāli. Thereupon, Rāma, his younger brother and
the monkeys taking their weapons, entered, to encompass the destruction
of their enemies, the city (of Kishkindhā) reared by the prowess of
Indra’s son.
SECTION XIV.
They all, repairing quickly unto Kishkindhā, Vāli’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
(Vāli) 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 Rāma expert in business, spake unto him,
saying:—"Thou hast readied Kishkindhā, Vāli’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 Vāli like unto the season making the creepers filled
with fruits." Being thus accosted by Sugriva, the virtuous-souled
Rāghava, 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
Vāli. Do thou show me, O Sugriva, thy enemy, in the guise of a brother.
Wounded (by my shaft) Vāli 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 Vāli 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 Vāli, 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 Vāli 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
Rāma’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 Rāma’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, Vāli 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, Vāli, having a golden hue,
greatly exercised with wrath, instantly lost the effulgence of his
person like unto the sun possessed by Rāhu. 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, Tārā, 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 Ayodhyā—Rāma 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; Rāma 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 Rāma,
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 Rāma 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 Koçala, gifted with the prowess of Sakra, will not conduce to
thy welfare." Thereupon Tārā spoke unto Vāli these suitable and
well-meaning words—but they did not satisfy him, possessed by Kāla, as
he was, on the eve of his destruction.
SECTION XVI.
After Tārā, having a moon-like countenance, had spoken thus, Vāli,
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 Rāghava, thou needst
not entertain any anxiety on my account. Why shall that virtuous-souled
and grateful Rāma 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 Tārā, 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,
Tārā, dexterous and of sweet accents, embracing Vāli, 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 Vāli’s success, went, overwhelmed with grief,
to the inner-apartment in the company of other females. After Tārā 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 Vāli,
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 Vāli, 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 Vāli, wearing a golden garland. And
beholding Sugriva, adept in warfare, having his eyes reddened with ire,
advance quickly, Vāli 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 Vāli, 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 Vāli, waxing wroth and
approaching him quickly he began to vomit out gore like unto a mountain
having springs. And Vāli too was struck down by Sugriva, fearlessly
taking up a _Sāla_ tree, like unto a mountain clapped by a thunderbolt.
Being thus smitten by the tree and overwhelmed with the strike of _Sāla_
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 Vāli, 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 Vāli and strength greatly reduced, Sugriva in anger pointed him
out unto Rāma. 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 Rāghava 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 Rāma cast his looks upon his
shaft, having the destruction of Vāli 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 Rāma, alighted on the
breast of Vāli. 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, Vāli, 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 Vāsava, 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 Vāli, adept in warfare, wounded by Rāma’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 Rāma’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 Vāli, 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, Rāma, 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, Rāma and Lakshmana neared him. And beholding that highly
powerful Rāghava and Lakshmana, Vāli addressed them with the following
bold and pious words. And thereupon Vāli, of mitigated prowess, waning
vitality, motionless and stretched on the ground, spoke unto Rāma, 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 Rāma, 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 Tārā. Before I saw thee I had
thought within myself:—’Forsooth Rāma 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 Rāma, 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 Kākutstha,
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 Rāghava. The wise, O R£ma, 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 Tārā, I have placed myself under the control of
_Kāla_ (Death). O Kākuthstha, 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 Daçaratha? I have been killed by an
elephant—Rāma, 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 Rāma 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 Rāma, 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 Rākshasa—Rāvana, 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
(Rāma’s) shaft and having his countenance dried up, became silent,
fixing his look upon Rāma, 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 Rāma was addressed by Vāli, 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 Rumā, 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 _Māndhāta_. 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 Rāma, Vāli, greatly mortified and informed of the principle
of religion, observed no delinquency in Rāghava. Thereupon that lord of
monkeys spake unto Rāma, 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 Rāghava, 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." Vāli, having his throat choked with vapour, addressed again and
again, Rāma, with piteous accents, saying:—"I do not mourn so much for
me, Tārā, 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 Tārā. A
mere child and of unripe understanding as he is, that one of mighty
strength should always be protected by thee, O Rāma. 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 Tārā 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 Tārā." Having
addressed Rāma thus, the lord of monkeys stopped. Thereupon Rāma
consoled Vāli, 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 Rāma,—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 Rāma’s
shaft, he became sensetess at the approach of death. His spouse Tārā
heard that Vāli, the foremost of monkeys, had been killed in the
conflict by Rāma’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 Rāma with a bow in his hand, the
mighty monkeys, followers of Angada, fled away, terrified. Thereupon
Tārā 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 Rāma, 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 Vāli been killed by Rāma,
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 Rāma’s
semblance, hath snatched away Vāli. He was killed by (Rāma’s) shafts,
resembling thunderbolts, as if clapped by thunder itself, having bored
trees and big stones (hurled by Vāli). 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 Vāli’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 Rāma’s shaft." Having said this, (Tārā) 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 Vāsava 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 Rāma 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 Tārā 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 Rāma, Tārā, 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, Tārā, 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
Kishkindhā,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 Apsarās, proud of their youth and beauty. Forsooth, thou hast
been by force brought under the control of _Kāla_, since thou hast been
discomfitted by Sugriva, albeit thou art above the control of others.
Destroying Vāli unseasonably, while engaged in conflict with another
person, and perpetrating such an iniquitous deed, Kākuthstha 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, Rāma,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 Rumā; 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, Tārā,
having a blameless countenance, stationing herself where Vāli was,
resolved to put an end to her being by fastings.
SECTION XXI.
Thereupon beholding Tārā fallen (on the ground) like unto a star dropt
down from the sky, Hanumān, 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 Vāli). 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 Vāli’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 Hanumān, Tārā, 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 Hanumān, 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.
Vāli, 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, Vāli 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 Tārā equals thee in prowess and
shall precede thee in the destruction of Rākshasas. This youthful
Angada, Tārā’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 Tārā’s advice never
goes without effect. It behoveth thee to perform Rāghava’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 Vāli, out of fraternal
affection, Sugriva renouncing joy again became pale like unto the Moon
possessed by Rāhu. Renouncing his inimical feelings, being thus
addressed by Vāli 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, Vāli,
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, Kishkindhā 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.
"Vāli 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_, Vāli, 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, Tārā, sunk in the gulf of disaster,
eying the countenance of her deceased lord, fell down to the ground
embracing Vāli 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, Tārā 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 Rāma, 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 Rāma. 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 (Vāli) 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 (Tārā) 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 Tārā 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 Rāma’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 Tārā emerged in a deep and mighty ocean of grief, Vāli’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 Rāma 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 Rāghava, 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 Rāma 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 Ikshwākus, 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 (Vāli). 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 Rāma. And these words and this
action become me (vile as I am). How can a brother, O Rāma, 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 Rāghava. 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
Rāghava. Methinks, for me, O Rāghava, 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 Sitā, 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 Vāli’s
younger brother, who was bewailing thus, Rāma, the heroic descendant of
Rāghu and the slayer of foes, remained stupified for some time with
tears in his eyes. In the mean-time, Rāma, patient like unto the
protector of the world, worked with curiosity, looked again and again
towards the bewailing Tārā 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 Rāma, 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 Kākuthstha." And
the worshipful Tārā, 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
Rāma, who had his ends fully attained in battle, the high-minded Tārā,
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
Vālii 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 _Apsarās_, wearing diversified garments and copper-colored
corronets. Even in the land of celestials, O hero, Vāli 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
Vāli 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 Vāli, 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 Tārā, 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 (Rāma) gifted with prowess, and the slayer of foes, Tārā,
the wife of a heroic husband, and wearing a graceful garment, ceased
bewailing.
SECTION XXV.
Thereupon, Kākutstha, with Lakshmana, equally aggrieved, said, consoling
Sugriva, and Tārā 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. Vāli, 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 Rāma
had spoken thus, Lakshmana, the slayer of foes, addressed Sugriva,
senseless with grief, with the following sound words:—"Sugrivā, do thou
perform the funeral ceremonies of Vāli along with Tārā 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 Tārā, 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 Vāli". 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, Rāma spake unto Lakshmana,
saying—"Do thou soon conduct the funeral service of Vāli." Thereupon
Sugriva, along with Angada, placing Vāli on the conveyance, began to
bewail.
And placing the lifeless body of Vāli on it, he covered it with various
ornaments, garlands, and clothes. Thereat Sugrira, the king of monkeys,
ordered for the performance of Vāli’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 Vāli, 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 Tārā, 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 Tārā, 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 Rāma, 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 Tārā, 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 Tārā
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 Vāli’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 Tārā, placing Angada before
them, sprinkled water. And the highly powerful Kākuthsha, equally
aggrieved like Sugriva, being as poorly, cronducted duly the obsequious
ceremonies of Vāli. Thereupon cremating Vāli, gifted with unequalled
prowess, slain with one shaft of the foremost of Ikswakus, and like unto
flaming fire, Sugriva appeared before Rāma 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 Rāma of unwearied actions, stationed
themselves with folded hands like unto the great ascetics around the
Grand-Father (of the celestials). Thereupon Hanumān, 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 Kākuthstha,
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 Hanumān, the highly intelligent
Rāghava, skilled in speech and the slayer of foes, replied:— "O gentle
Hanumān, 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 Hanumān, Rāma 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 _Srābana_, 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 Sitā. 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 Rāvana, 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 Rāma, Sugriva, the foremost of monkeys entered the pleasant
city of Kishkindhā, reared by Vāli. 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 _Kuça_ 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, Hanumān 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
Rāma’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 Rāma and Lakshmana. And the city of Kishkindhā,
filled with stoutly built people and adorned with pennons and flags,
appeared beautiful in the mountain cave. Communicating unto the
high-souled Rāma the news of installation, the highly powerful lord of
monkey hosts (Sugriva) getting back his wife Rumā, 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, Rāma,
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. Rāma, along with Saumitri, selected for his habitation, a
spacious cave, situated on the summit of that hill. Making the above
condition with Sugriva, Rāma, 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 Kailaça 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_, _Sāla_, _Tamalas_,
_Atimuktas_,¹²³ _Padmaka_, _Saralas_,¹²⁴ _Asokas_, _Bāneeras,_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 Sumitrā. At no distance,
O son of a king, from this place is situate the pleasant city of
Sugriva—Kishkindhā, 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, Rāghava, 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 Kākutstha, thus
bewailing being exercised with grief and almost beside himself with
sorrow, consequent upon Sitā’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
Rāghava, 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 Rākshasa. Do thou renounce thy
grief and take recourse to energy and thou shalt be able to slay that
Rākshasa with all his family. What of the destruction of Rāvana, thou
art O Kākutstha, 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 Rāvana 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, Rāghava 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 Rāma’s words as highly sound and welcoming
them therefore, Lakshmana, with folded hands, spake unto Rāma 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 Vāli, installing Sugriva and
dwelling on the summit of the Mālyabana hill, Rāma 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 Sitā 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 Rāvana. 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
_Chakrabākas_ along with their mates are proceeding, being desirous to
live in the _Mānasa 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 _Nārāyana_, 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 _Chakrabākas_ 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 _Mālatis_ 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 _Bhādra_ is the time of studying for
those Brahmins, who chant _Sāma Vedas_. Having roofed all his houses and
stored up his food, Bharata, the king of Koçala 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, Rāvana;
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 Rāma, 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, Hanumān, 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 Tārā, Sugriva is sporting with
them, day and night, without any affliction, like unto the Lord of
celestials with _Gandharbas_ and _Apsarās_. 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 Rāghava’s good, namely the searching out of
Vaidehi. O king, Rāma, 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. Rāghava 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 Rāma who hath favoured thee by encompassing the
destruction (of Vāli) 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 Daçarathee’s commands?
Daçarathee 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, Dānavas, Gandharbas, Asuras, Marutas,
Yakshas are afraid of him in the battlefield—what of the insignificant
Rākshasas. O lord of monkeys, it therefore behoveth thee to do good by
all means unto the powerful Rāma, 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
Hanumān, 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, Rāma, 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—Rāghava
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 _Sārasas_, Rāghava 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 _Sārasa_-voiced damsel be pleased to-day,
who, while sporting in the hermitage, used to warble like _Sārasas_, 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—_Chakrabākas_, 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 _Sāranga_ 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,
Jānaki, 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 Rāma 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, Rāma 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
_Sārasas_. Having terrified the _Kārandavas_ 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 _Sārasas_. 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 _Sārasas_ 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
Kāças. 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
_Chakrabākas_, covered with aquatic plants and clothed with _Kāças_ 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 _Chakrabākas_. 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_, _Kavidāras_,
_Bandhugeebas_, and _Tamālās_. Behold, O Lakshmana, the banks of the
rivers filled with swans, _Sārasas_, _Chakrabākas_ and _Kuraras_.
Stricken as I am with grief, these four months, the season of rains,
appeared unto me like a hundred year, not beholding Sitā. Like unto
_Chakrabākas_ following their mates, Sitā, 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 Rāvana, 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 Sitā, that wicked-minded one hath now forgot
it on the accession of his new dignity. Do thou therefore repair to
Kishkindhā 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 Vāli)? 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 Sitā"?
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 Vāli. I
killed Vāli 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 Vāli 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 Vāli. 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 Vāli 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, Rāma, 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 Mandāra. 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, _Sāla_, _Tāla_, 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 Ikshwākus, 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 Tārā, 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 _Kishkindhdā_ 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 Rāma, 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 Rumā’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 Rumā 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 Rāma 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, Rāghava’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—Tārā’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 Rāma 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 Rāghaya’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 Rāghava; 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 Rāma had done for me; and it
is for this reason that I am afraid of him." Being thus addressed by
Sugriva—Hanumān, 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 Rāma). To encompass thy well-being, Vāli, powerful as the Lord
of celestials, was fearlessly destroyed by the heroic Rāghava. There is
not the least doubt, that Rāghava, 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 Rāma, 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. Rāghava, 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 Rāma and his
younger brother; for thou art fully aware of the prowess of Rāghava like
unto the lord of celestials, and passing human power.
SECTION XXXIII.
Thereupon, Lakshmana, the slayer of foes, commanded, entered, at the
behest of Rāma, the pleasant city of Kishkindhā 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
Daçaratha’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, Sampāti, Suryaksha, Hanumān,
Beerabahu, Subahu, Nala, Kumuda, Sushena, Tārā, Jambabān, Dadhibaktra,
Neela, Sunetra and Supātala 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 Kailaça 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 Rāma’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 Tārā with the following well-meaning words:—"O beautiful lady,
dost thou know, why hath the mild-natured younger brother of Rāma,
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 Rāma. 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 Tārā, 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 Tārā, 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, Tārā 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 Tārā, 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 Tārā,
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 Sitā 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, Tārā again addressed him about Rāma’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 Kāma. 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 Tārā, 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 Umā, 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
Daçaratha’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, Umā 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 Umā 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 Brahmā
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 Rāma, thou dost not requite his services. Having been
benefitted by Rāma, thou, anxious to repay his kindness, shouldst exert
thyself in search of Sitā. But, of false promises, thou hast been
indulging in gross enjoyments,—nor doth Rāma 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 Rāma. Thou dost not acknowledge the good
offices rendered unto thee by the high-souled Rāghava; and therefore,
slain by means of sharpened shafts, thou shalt soon see Vāli. The way
that hath been wended by the slain Vāli, is not yet narrowed. Do thou, O
Sugriva, desist in time: do not walk in the wake of Vāli. Do not behold
the shafts resembling thunder-bolts shot from the bow of that best of
the Ikshwākus. Then, attaining happiness, thou shalt pass thy days in
peace. Nor do thou mentally neglect Rāma’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 Sumitrā’s son, Lakshmana, had spoken thus, flaming in energy, Tārā
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, Rāma, hath
done in his behalf. And, O afflictor of foes, through Rāma’s grace,
Sugriva hath here attained fame and the enduring empire of the monkeys,
as well as Umā 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 Viçwāmitra. Attached unto Ghritachi, O
Lakshmana, the pious and mighty ascetic, Viçwāmitra looked upon ten
years as one day; and that best of those conversant with time,
Viçwāmitra 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 Rāma to forgive one who hath all the bodily
exigencies, who is fatigued, and who is not satisfied with the pleasures
of Kāma. 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 Rāma’s welfare, Sugriva can resign Umā and myself, and
Angada, and the kingdom and wealth and corn and animals. Slaying that
worst of Rākshasas, Sugriva will bring Rāghava with Sitā, like unto the
moon accompanied by Rohini. Without slaying hundreds, of thousands of
Kotis, and thirty six Ayutas, thousands, and hundreds of irrepressible
Rākshasas wearing shapes at will, (Rāma) can not slay Rāvana, by whom
Maithili hath been carried away. They are incapable, O Lakshmana, of
being slain (by Rāma) in battle, unless he is supported (by others).
Rāvana is a wily warrior, and hence is the special need of Sugriva. That
knowing lord of monkeys, Vāli, had told me all this. I do not know how
Rāvana had secured this host: I say what I had heard from Vāli. 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 Rāghava’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 Rāma 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 (Rāma) renowned by means of his own acts? By
virtue of native energy, and merely with my help, the righteous Rāghava
shall recover Sitā and slay Rāvana 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, Rāvana
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,
(Rāma) 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 Rāma 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 Rāma
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 Rāma sunk in grief, I have given thee."
SECTION XXXVII.
Thus addressed by the magnanimous Lakshmana, Sugriva said unto Hanumān,
staying beside him, "Those that dwell on the summits of Mahendra,
Himavat, Vindhya and Kailāça; on Mandara, the peaks of Pāndu 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 Mahāçaila; 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 Mahāruna
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 velocity¹³⁰,—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 Rāma. 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 Rāghava 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
Kailāça. 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 Tamāla 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 Māheçwara¹³¹ 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 Kishkindhā, 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 Rāghava 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 Kishkindhā." 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 Tārā 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 Rāma was staying.— And having arrived
at the excellent spot which was the home of Rāma, that highly energetic
one alighted from the car along with Lakshmana. And having come to Rāma,
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, Rāma was well-pleased
with Sugriva. And raising up the monkey-king who had bent his head at
Rāma’s feet, Rāghava embraced him from love and regard. Having embraced
Sugriva, that righteous one said unto him, "Be seated." And seeing
Sugriva seated on the ground, Rāma 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 Rāma, "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 Rāghava, bears and
monkeys, heroic Golāngulas—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 Rāghava, 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 _parārdhas_ 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 Rāvana in fight, shall bring Mithilā’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 _Parārdha_, a _Samudra_ thirty
times.—T.
SECTION XXXIX.
As Sugriva was speaking thus with joined hands, that best of the
righteous, Rāma, 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 Rākshasas hath carried
away Maithili, to bring down destruction upon himself, even as Anuhlāda
ravished Puloma’s daughter, Sachi, deceiving her sire. That Rāvana 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 Tārā 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 Hanumān’s father, the graceful Keçarin, appeared in company
with many thousands of monkeys. And Gavaksha—sovereign of
Golāngulās—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 Açwi 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, Jāmbavān 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, Gandhamādana. 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,—Tāra, 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 Hanumān showed himself, surrounded
by a thousand _kotis_ of monkeys, resembling peaks of Kailaça, 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 Rāma 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 Rāma—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 Dānavas—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 Rāma, 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 Dānavas. 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,
Daçaratha’s son, Rāma, 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
Rāvana. Having come at Vaidehi and Rāvana’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 Rāma and the intelligent Lakshmana, said unto a leader of herds and
lord of apes, named Vinatā, 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,
Sitā, as well as the abode of Rāvana. And while on the search around for
Rāma’s beloved wife, Sitā, daughter-in-law unto Daçaratha, thou shouldst
search the beautiful Bhāgirathi, and the Sarayu, and the Kauçiki; the
Kalindi, and the charming Yamunā, and the mighty hill bordering thereon;
and the Saraswati, and the Sindhu, and the Sona with water resembling
ruby; and the Mahi and Kālamahi, garnished with woods and hills,—the
large tracts—Brahmamālas, Videhas, and Mālavans, and Kāçikosalas, and
Māgadhas, 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 Rāma. 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 Rāvana in company with
Sitā 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 Sālmali, There, built by
Viçwakarman, peak-like, gigantic, resembling Kailaça, (towereth) the
mansion of Vinatā’s offspring, named Mandeha. There, grim Rākshasas
named Mandehas, resembling hills, of diverse shapes, capable of
inspiring fear, hang head foremost on the rocks. Day after day at
sunrise, these Rākshasas 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 Sudarçana,
swarming with swans and shining silver lotuses having golden filaments.
Desirous of sport, resort to this tank delighted troops of Vivudhas and
Chāranas, Yakshas, Kinnaras and Apsarās. 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 Swādu sea, lie thirteen _yojanas_ (of land),
named Jātarupaçila,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 Sālas, palms, Tamālas, and flowering
Karnikāras,—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 Vālakhilya Maharshis, named
Vaikhānasas,—wearing the hue of the sun, leading an ascetic mode of
life. This is the island of Sudarçana, before which all creatures
inspire energy and have their sight granted to them. You should search
for Rāvana 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 Rāvana 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 Jānaki 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) Rāvana’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 Sitā—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 Hanumān, and the exceedingly energetic Jambavān, son unto the
Great-father, and Suhotra, and Sarāri, and Saragulma, Gaya, Gavākshya,
and Gavaya, Sushena, Vrishabha, Mainda, Dwivida, and Gandhamādana, and
Ulkāmukha 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 Godāvari,¹³⁸ and
that mighty river, the captivating Krishnaveni, and the Mekhalas and
Utkalas, and the cities of Daçārna; and Avravanti and Avanti, and the
Vidarbhas and Nishtikas and the charming Māhishakas.¹³⁹ And ye will see
also the Matsyas and Kalingas and Kauçikas all round, and the forest of
Dandaka, with mountains, rivers and caverns; and the river Godāvari,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 Kāveri, of pleasant waters, where sport troops
of Apsarās. (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, Tāmraparni, abounding in alligators. Like a
youthful female in relation to her lover, she (Tāmraparni), 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 Pāndyas.
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
Apsarās; 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 men¹⁴² and of splendid aspect. Do ye explore
it all round. There, in particular, ye must every way search for Sitā.
That country belongs to the impious Rāvana, worthy of being slain—the
lord of Rākshasas, like unto the thousand-eyed (deity) in splendour. In
the midst of the Southern sea belonging to him (Rāvana), there is a
Rākshasi, named Angā, who procureth her prey by casting her shadow.
Having (by your search) satisfied yourselves as to those countries where
ye might suspect Sitā to be, do ye, your doubts dispelled, proceeding
beyond that, (Lankā), 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 Chāranas;
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
Suryyavān. 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
Viçwakarmā 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 it¹⁴⁴ 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 Vāsuki, 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 _Goçirshaka_, _Padmaka_, and _Haricyāma_ 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, Grāmani, 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 Sitā," 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 Godāvari flowing through the countries
to the east of the Vindya mountains."—T.
¹³⁹ Some texts read—Rishtikas instead.—T.
¹⁴⁰ The tract, according to Rāmanuja, watered by the Godāvari 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, Tārā’s father, possessed of dreadful prowess, the
king, bowing and with joined hands, spoke unto him. And Sugriva
commanded the Maharshi’s son, Māricha, 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 Vinatā in brightness; and Marichi’s son,—the Mārichas—the
mighty Archirmālyas,—all these sons of the saint¹⁴⁵ —(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 Saurāshtras, the Bāhlikas, the Chandrachitras, and
(other) populous and fair provinces and spacious cities, and Kukshi,
dense with _Punnāgas_,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 _Tomālas_ and woods of
cocoanuts. There shall ye look for Sitā and the mansion of Rāvana, in
hills and woods on the shores of the sea; and (explore) Murachipattana,
and the delightful Jatāpura, and Avanti, and Angalapā, 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 Pāriyātra 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
Jānaki. 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
Chakravān. There Viçwakarmā forged the discus (called) _Sahasrāra_.
There, slaying Panchajana and the Dānava, 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 Rāvana with
Videha’s daughter. Sunk in the depths of the sea, is a very great
mountain named Varāha, having golden peaks and measuring four and sixty
_yojanas._ In it is a city named Prāgjyotisha, all of gold. There dwells
the wicked Dānava named Naraka.¹⁴⁹ There do ye everywhere search for
Rāvana 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 Pāka, 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 Dānavas 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, Viçwadevas, 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
Viçwakarmā; 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 Rāvana along with Vaidehi. There dwells there the righteous
and famous Merusāvarni, sanctified by virtue of his own asceticism, and
like unto Brahmā, himself.¹⁵¹ Bowing down your heads to the earth, ye
should ask the Maharshi Merusāvarni, resembling the sun, touching
Mithilā’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 Rāvana’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
Rāma), 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 Varāha 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 Mahāmeru.—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 Rāma,—"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 çaila, search
everywhere for the illustrious spouse of Rāma.—Having performed this
task satisfactorily, and brought about what is dear unto Daçaratha’s
son, we shall, O best of those that achieve success, be freed from our
debts. The high-souled Rāghava 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 Jānaki may be discovered. And this formemost of men
is worthy of being honored by all creatures; and Rāma—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
Kāmbojas, Yavanas and Sakas, do ye explore Himavān. And in tracts of
Lodhras and Padmakas, and in Devadāru woods¹⁵² do ye search thoroughly
for Rāvana along with Videha’s daughter. Then, coming upon the hermitage
of Soma, frequented by gods and Gandharbas, do ye repair to the mountain
called Kāla 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 Rāma. Having passed beyond that mighty mountain
containing gold in its womb, it behoves you to go to the mountain called
Sudarçana. Then (lies) the mountain called Devasakhā, 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 Rāvana 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 Kailāça. There (ye will behold) the
charming mansion of Kuvera,resembling pale clouds, of burnished gold,
built by Viçwakarma; where (lies) the spacious tank overflowing with
lotuses and lilies, thronged with swans and Kārandavas, and frequented
by troops of Apsarās. There king Vaiçravana, 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 Kailāça resembling the
moon, as also in their caverns,do ye thoroughly search for Rāvana 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
Mānasa—abode of birds—the scene of Kāma’s austerities. Way there is none
for creatures, or for gods, or for Rākshasas. That also must be explored
by you,—that mountain with plains and plateaus. Going beyond Krauncha,
(ye shall see) the mountain, named Maināka. There is the residence of
the Dānava, Maya, reared by himself. Maināka 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—Vālakhilyas, Siddhas and Vaikhānasas. Saluting those Siddhas,
who have been cleansed of their sins on account of their asceticism, ye
should in humble guise ask them concerning Sitā. There is the Vaikhānasa
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) Sārvabhauma, 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 Sailodā. 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
females¹⁵³. 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 Nāgas and
Vidyādharas, 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 Daçaratha’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 Himavān.—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
Hanumān. 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 Hanumān, 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 Nāgas,
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 Sitā 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
Hanumān, and also knowing what Hanumān was, Rāghava reflected,—"This
lord of monkeys is every way confident concerning Hanumān; and Hanumān
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, (Rāma), 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
Hanumān 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 (Rāma’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 Hanumān, 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
Rāma and Sugriva. But I think, it would fit Rāma’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 Rāma’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 Sitā, Rāma 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, Vinatā, proceeded towards
the eastern quarter. And that monkey, Hanumān—leader of monkey-herds—in
company with Tāra, 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 Sitā, and slay Rāvana. I alone shall slay Rāvana
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 Jānaki 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, Rāma said unto Sugriva,—"How is it
that thou knowest all the quarters of this earth?" Thereupon, the
self-controlled Sugriva, bowing low, said unto Rāma,—"Do thou listen to
my words. I shall relate everything. When Vāli pursued the Dānava
Dunduvi,¹⁵⁷ wearing the form of a buffalo, towards the Malaya mountain,
Mahisha entered a cave of that mountain. And Vāli also, desirous of
slaying the Asura, entered Malaya. And I was made to stand at the mouth
in humble guise; nor did Vāli 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 (Vāli’s) life, I retraced my
steps to Kishkindhā. And obtaining the spacious kingdom along with Tārā
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 Vāli, 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 Vāli, 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 Apsarās—the sea of milk. And chased by Vāli, 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 Vāli in the
mountain among trees, from the south I, pursued by Vāli, betook myself
to the western quarter. And beholding various countries, and arriving at
that foremost and best of mountains— Asta¹⁵⁹—I turned to the north; and
(passed) Himavat, and Meru, and the Northern sea. But pursued by Vāli,
refuge find I none. Then out spake Hanumān endeued with understanding,
’O king, now I remember me how that lord of monkeys, Vāli, was cursed by
Matanga in this very hermitage. If Vāli 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 Vāli 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 Dānava is māyāvi. 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 Sitā, 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 day¹⁶¹ 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 Vinatā not having been able to see
Sitā, 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 Rāma
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 Hanumān who will be able to ascertain the whereabouts
of Mithilā’s daughter. And the Wind’s son, Hanumān, hath followed even
the path by which Sitā 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 Hanumān in company with Tāra 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 Sitā. 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. They¹⁶² 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, Rāvana. 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 Vāli, knowing, "This is Rāvana," administered unto him a slap.
Struck by Vāli’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 Jānaki we have failed to find anywhere,—or that wicked wight, the
Rākshasa that hath ravished Sitā. 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 Sitā, 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 Rāma. 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 Gandhamādana 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 Sitā, 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
Rāma. 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 Hanumān, 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, Hanumān, in company with Tāra 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, Gavākha and Gavaya, Sarava, Gandhamādana, Maindi,
Dwivida, and Hanumān, Jambavān, the youthful prince Angada, and Tāra,
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 Dānava. 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 Chakravākas, 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 Hanumān 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 Mithilā’s daughter. And from yonder
cave come out swarms of swans and cranes and _kraunchas_ and
_chakravākas_, 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." Hanumān 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 Sālas and palms, and Tamālas, Punnāgas,
Vanjulas, and Dhavas, Champakas, Naga trees, Karnikāras 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 Hanumān asked her,—"Who art thou? And to whom
doth this cave belong?" And Hanumān 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,
Hanumān 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 Hanumān, the female
ascetic practising righteousness, and engaged in the welfare of all
beings, replied unto Hanumān,— "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 Viçwakarmā¹⁶⁵ of the principal Dānavas. 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
Apsarā, Hemā (by name), Purandarā,vigorously wielding his thunder-bolt,
struck him dead. Then Brahma conferred on Hemā this fine forest and this
golden mansion, with the perpetual privilege of enjoying every pleasure
herein. I, Sayamprabhā by name,—the daughter of Merusāvarni, guard this
house of Hemā, O foremost of monkeys. Hemā, 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, Hanumān, the son of
the wind-god, in all candour began to relate everything faithfully. "The
Sovereign of all this world, resembling Mahendra or Varuna, Rāma, the
graceful son of Daçaratha, 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 Rāvana. 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 Rākshasa Rāvana, wearing forms at will, along with Videha’s
daughter, Sitā’. 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
Sayamprabhā 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, Hanumān 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 Hanumān, 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 sight¹⁶⁷ 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 Praçravana hill; and this is the great
deep. Fair Fortune! I go to my abode, ye foremost of monkeys." Having
spoken thus, Sayamprabhā 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 time¹⁶⁹
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 Kārtika;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. Sitā 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, Rāma 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 Rāghava 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 Rāghava. 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 Sitā 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, Tāra 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 Rāghava, 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 Tāra, bright as the moon, had spoken thus, Hanumān felt as if
Angada had already deprived (Sugriva) of his kingdom.¹⁷² Hanumān deemed
Vāli’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 Tāra’s counsels,
as Purandara listens to the counsels of Sukra. And Hanumān 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 (Hanumān) 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 Jāmbavān, 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
Tāra); 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 Hanumān thought
that Angada acquiescing in what Tāra had said, must remain
there,—and ultimately endeavour to wrest the kingdom from Sugriva.
Another meaning is: Hanumān 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 Tāra.—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 _Vajrāçani—Vajra_ is the thunder-bolt in the hand of Indra, and
_Açani—_ the thunder-bolt produced by clouds.—T.
SECTION LV.
Hearing Hanumān’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 Rāghava 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 Sitā 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 Kishkindhā 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
Rāghava, 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, Tārā. 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
Vāli, they, surrounding Angada, determined to starve themselves to
death. Taking to heart the speech of Vāli’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 Rāma and the demise of Daçaratha, the carnage
in Janasthāna, the slaying of Jatāyu, the ravishment of Vaidehi, the
slaughter of Vāli, and the ire of Rāma, 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
Sampāti, the beautiful brother of Jatāyu, famous for his strength and
prowess. Issuing from a cavern of the mighty mountain Vindhya, he,
seeing the monkeys seated, well pleased, said— "Verily man¹⁷⁸ 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 Hanumān, "Behold! through
Sitā’s simplicity¹⁷⁹ this one—the very son of the Sun, Yama—hath come to
this place, to exterminate the monkeys. Rāma’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, Jatāyu, did
here. In this way, all creatures, even the brute species, compass the
welfare of Rāma, renouncing their lives, as we do. It is because of the
love and tenderness¹⁸⁰ they bear towards (Rāma), that people do good
unto each other. And therefore the righteous Jatāyu, of his own accord
laying down his life, hath done the pleasure of Rāma. We also, overcome
with fatigue and (almost) dying, have come to this forest; but Mithilā’s
daughter we find not. Happy is that king of vultures, having been slain
by Rāvana in battle. He hath got quit of the fear of Sugriva, and hath
also attained supreme state. In consequence of the death of Jatāyu and
that of king Daçaratha, as well as owing to the ravishment of Vaidehi,
(the lives of) the monkeys have come into jeopardy. Rāma’s and
Lakshmana’s abode in the forest with Sitā, Rāghava’s slaying of Vāli
with a shaft, the slaughter of innumerable Rākshasas by the enraged
Rāma, 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, Jatāyu, dearer unto me than life?
How happened in Janasthāna the fight between the Rākshasa 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 Jatāyu, who dwelt in Janasthāna. And how
could Daçaratha, whose beloved eldest son is Rāma, 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 _Gridhrā 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 Rāma, 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 Rhiksharāja, endowed
with prowess. That king, O bird, was my grandsire. He had two virtuous
sons, exceedingly powerful both—Vāli and Sugriva. My father, Vāli, was
famed in the world for his deeds. And it came to pass that mighty
monarch of all this earth, descendant of the Ikshwākus, the great and
graceful car-warrior, Rāma, son unto Daçaratha, 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 Janasthāna. And
the friend of Rāma’s father, the king of vultures, named Jatāyu, saw
Videha’s daughter, Sitā, as she was being carried away in the sky. And
after having thrown down Rāvana from his car, and placed Maithili on the
ground, (that vulture) old and overcome with fatigue was (at length)
slain by Rāvana in battle. Thus slain by the powerful Rāvana, the
vulture, having had his funereal obsequies performed by Rāma (himself),
hath attained excellent state. Then Rāghava 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 Rāma,
having slain Vāli, installed him (Sugriva). And established in the
monarchy by him (Rāma), Sugriva is (now) the master of the monkeys and
king of all the foremost monkeys. By him have we been sent. Despatched
hither by Rāma, we have searched for Sitā 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 Kākutstha being wrought up with wrath, as well as Sugriva
together with Lakshmana, we, repairing thither, shall lose our lives."
¹⁸¹ _Karmanā (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 Jatāyu, hath been slain in battle by the powerful
Rāvana. 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, Jatāyu 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 Jatāyu’s brother, Sampāti, the eminently wise prince Angada
answered,—"if thou art indeed the brother of Jatāyu, having heard what I
have related, tell (us) if thou knowest touching the abode of that
Rākshasa. Tell us if thou knowest anent that short-sighted worst of
Rākshasas, Rāvana, whether staying far or near." Thereat, rejoicing the
monkeys, the exceedingly energetic elder brother of Jatāyu spoke words
worthy of him,—"Ye monkeys, my pinions have been burnt; and I am a
vulture shorn of strength. Therefore I will help Rāma well by my words.
I know the realms of Varuna, and Vishnu’s Trivikrama¹⁸² 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 Rāma’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 Rāvana,—the lady (all the while) crying, ’O Rāma!’ ’O
Rāma!’ ’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
Rākshasa, looked like the lightning in the welkin (beside clouds). From
your relation of Rāma, I conclude that she must be Sitā. Now listen to
me as I tell you about the abode of that Rākshasa. Son unto Viçravana
and brother unto Vaiçravana, the Rākshasa named Rāvana resides in the
city of Lankā. And the lovely city of Lankā, reared by Viçwakarma, 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 Rāvana, and carefully guarded by Rākshasis. In Lankā
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 Rāvana. 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 Bhāshas; 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 Rāvana unto my brother.
Resting here, I see Rāvana and Jānaki. 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, Sampāti,
whose wings had been scathed. Then carrying that lord of vultures back
to the self-same place, the monkeys, furnished with information
(concerning Sitā), experienced great joy.
¹⁸² _i. e._ the worlds enveloped by his three steps during his Dwarf
Incarnation.—T.
¹⁸³ Aruna, son unto Vinatā.—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
Jambavān—foremost of monkeys—together with all the monkeys, arising
suddenly from the ground spoke unto the vulture-king, saying,—"Where is
Sitā? By whom hath she been seen? And who hath carried away Mithilā’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 Dāçarathi’s¹⁸⁵ 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 Sitā, he (Sampāti), well pleased, said these words,—"Listen
as to how I came to know of the ravishment of Vaidehi, Sitā, 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 Supārçwa, 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 Sitā 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 Rāvana, the king of the Rākshasas_, said they
unto me. And I (stood), beholding the wife of Rāma, son unto
Daçaratha,—throwing off her ornaments and silken apparel, overwhelmed by
might of sorrow, with hair dishevelled crying out the names of Rāma and
Lakshmana. This O father, is the reason of my passing the time.’ That
best of those skilled in speech, Supārçwa, 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 Dāçarathi’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 Rāma’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._ Daçaratha’s son. The term it applied in especial to
Rāma.—T.
¹⁸⁶ The commentator supplies the elipsis thus,—"_Coming within thy
ken_ by luck, Sitā 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 Niçākara), Sampāti, 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 Niçākara, of fierce
austerities. And after Niçākara 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
came¹⁸⁸ 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 Jatāyu
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 Niçākara, 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 Sampāti; and
Jatāyu 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 Jatāyu, 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 Kailāçya. 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 Himavān, 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
Jatāyu dropped to the earth. Seeing him, I at once descended from the
sky and Jatāyu was not burnt in consequence of having been shielded by
my wings. And scathed through the agitation¹⁹² I fell through the aerial
way. I guessed that Jatāyu fell in Janasthāna. 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 Jatāyu 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 Rāmanuya 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 Daçaratha, increaser of
the Ikshwāku race. He shall have a son, named Rāma, endowed with
exceeding energy. And he (Rāma) 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 Rāvana, the
lord of Rākshasas, incapable of being slain by either the gods or the
Dānavas, shall carry off his (Rāma’s) spouse in Janasthāna. 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), Vāsava shall offer Vaidehi _pāyaça_ 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 Rāma. Whether my husband as
well as his younger brother live, or they have attained godhead, let
this food serve for them.’ Rāma’s envoys, having been despatched
thither,¹⁹⁴ shall come hither. Thou shouldst relate unto them all the
facts connected with the queen of Rāma. 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 Brāhmanas, of the
spiritual preceptors, of the ascetics, and of Vasava. I also am desirous
of beholding the brothers, Rāma 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 Sitā with food. "If Sitā remained
fasting, Rāvana would forego his attachment for Vaidehi, on seeing
her altered appearance; and thus his destruction could not take
place. Further, if he saw Sitā retaining her former loveliness, he
could conclude that Sitā, as also Rāma, were superhuman character,
and that as such they could not be agents for his destruction
according to the prophecy "Rāvana shall be slain by a human
being." This inducing him to persist in his bellicose attitude
towards Rāma, would bring down rain upon his head."—T.
¹⁹⁴ For going to Lankā.—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 Niçākara 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 Rāvana, I said in rage to my son, versed in speech,—’Hearing her
lamentation, and knowing them¹⁹⁷ bereft of Sitā, why didst thou not
deliver her?’ My son did not do this good office unto Daçaratha,
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 Rāyarshi 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 Sitā. 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. Sampāti, 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 Rāma and Lakshmana.—T.
¹⁹⁸ _Abhijitābhimukhān (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 Rāvana 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 Sampāti that Rāvana was to be slain, the monkeys
growing glad, came to the ocean, with the desire of seeing Sitā. 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 Dānavas 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 Vāsava. Who save Vāli’s son (stationed) at one
place and at another Hanumān, 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 Rāma, 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 Dakshinā 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
Gavāksha, and Gavaya, and Sarabha, and Gandhamādana, and Mainda, and
Dwivida, and Angada, and Jambavān. And Gaya said.—"I can leap over ten
_yojanas_" And Gavāksha 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,
Gandhamādana, 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, Jambavān, 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 Rāma 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." Jambavān 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, Jambavān, 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, Jambavān, 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 Vāli, answered the
exceedingly wise Jambavān, 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 Jambavān 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 Hanumān, who stood apart,
convinced (of the wisdom of Jambavān’s decision.)
¹⁹⁹ _i. e._ it was greater.—T.
SECTION LXVI.
Surveying the monkey-host consisting of many hundreds and
thousands,—crest-fallen, Jambavān thus spake unto Hanumān,—"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 Hanumān, thou art
alike in energy and strength, equal to Sugriva, monarch of monkeys, and
to Rāma 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 Apsarās,—the famous Punjikathalā, more famed
under the name of Anjanā, 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 Anjanā’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 _Hanumān_.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, Brahmā 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 him²⁰² 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, Hanumān, surpasseth that of all beings. All the monkeys are
depressed. Why, O Hanumān, 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 Vinatā, Garuda’s mother.—T.
²⁰¹ _Hanu_—means _jaw_. _Hanumān_ means—_he with the (fractured) jaw.—
T._
²⁰² Hanumān.—T.
²⁰³ Sugriva.—T.
²⁰⁴ Here is another epithet of Hanumān—_Pavamātmaja_—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 Hanumān. And, struck with amazement,they,
(staying) all round, joyfully gazed (at him); even as creatures beheld
Nārāyana, when stretching forth his three steps, he prepared himself
(for the succeeding feat). And, eulogized by them, the wondrous mighty
Hanumān 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, Hanumān 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 accomplishments²⁰⁵.
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, Vinatā’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 Mahāmeru, 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 Vinatā’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 Vāsava or Brahmā,
himself.²⁰⁶ I shall leap sheer over Lankā. 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
Jambavān, 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 Vidyādharas; 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 Lankā.
²⁰⁵ _i. e._ pertaining to leaping.—T.
²⁰⁶ Vāsava, Indra, carries celestial ambrosia, and Brahmā, 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 KĀNDAM.
SECTION I.
Then that repressor of foes²⁰⁹ resolved to follow the path of the
Chāranas, in quest of the place where Sitā was carried off by Rāvana.
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 Nāgas, 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,—Hanumān stationing himself, resembled a Nāga 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_, (Hanumān) determined on his
leap, experiencing exhilaration, began, in the midst of the foremost
monkeys, to increase for the behoof of Rāma. 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 chorus²¹² 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 Rākshasas, the ascetics, becoming agitated, as
well as the Vidyādharas 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 Chāranas, and
Siddhas, stationed in the azure sky: "This mountain-like Hanumān, 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 Rāma and monkeys, this one wishes to go to the other shore of the sea
hard to reach." Hearing this speech of the ascetics, the Vidyādharas 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 arms²¹⁴ and neck, that
graceful and powerful one summoned energy, and strength, physical and
mental. And looking at his way from a distance, Hanumān, 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, Hanumān, foremost of monkeys, contracting his ears up, sprang
forward; and that best of monkeys spoke unto the monkeys, saying,— "As a
shaft shot by Rāghava, courses like the wind, so will I course to Lankā
ruled by Rāvana. And if I fail to find Janaka’s daughter in Lankā, I
shall with the self-same speed repair to the regions of the celestials.
And if I do not find Sitā in Lankā, after taking so much trouble, I
shall bring the Rākshasa king bound. Either attaining complete success,
I shall come hither (back); or uprooting Lankā, with Rāvana in it, I
shall carry it hither." Having observed this, the monkey Hanumān,
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, _Sālas_ and other mighty trees followed Hanumān, as an army
follows its monarch. And surrounded by innumerable trees having their
tops crested with flowers, Hanumān 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 craters²¹⁶ 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, Hanumān, 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 monkey²¹⁷ 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 them²¹⁸. 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, Hanumān, 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 Dānavas 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 Rāma’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) Rākshasas, eulogized (him), on beholding that tiger-like monkey,
Hanumān, in the act of bounding. And Hanumān, that lord of monkeys,
being engaged in the act of bounding, the Ocean, wishing glory unto the
race of the Ikshwākus, thought within himself, "Truly shall I be blamed
of all persons if I do not assist this lord of monkeys— Hānuman. Reared
I have been by Sagara, the foremost of the race of the Ikshwākus—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, Maināka, 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 Hanumān,
the performer of mighty deeds, engaged in Rāma’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 Maināka, 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, Hanumān 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 Hanumān, 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 Rāma’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 Māruta! 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 Maināka, the best of mountains, Hanumān, 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 Hanumān, 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 Hanumān, crossing fearlessly and unceasingly, over hundred
_yojanas_ to that he might not fall in danger. This monkey, is goiug in
the interests of Rāma, Daçaratha’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 Hanumān in a short time crossed over the main.
Thereupon the celestials along with Gandharvas, Siddhas and the
ascetics, spake unto Surasā the mother of serpents, resembling the Sun,
saying:—"The highly effulgent son of Wind named Hanumān 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 Rākshasa,
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 Surasā, having been honored by the celestials, deformed and
horrible and capable of exciting the fear of all beings, and obstructing
Hanumān 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
Surasā, (Hanumān) with a glad countenance, said,—"Rāma, son unto
Daçaratha, had entered the Dandaka forest in company with his brother,
Lakshmana, and his wife, Vaidehi. He having created hostility with the
Rākshasas, his illustrious wife, Sitā, while he was engrossed in some
work, was carried away by Rāvana. At Rāma’s command, I go to her as his
envoy. It behoveth thee, living in (Rāma’s) dominions, to lend him thy
help. Or having seen Mithilā’s daughter, as well as Rāma of untiring
deeds, I will enter thy mouth. This I promise thee truly." Thus
addressed by Hanumān, Surasā, 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
Nāgas, Surasā, derious of essaying the strength of Hanumān, 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 Surasā, that foremost of
monkeys, waxing wroth, said,—"Extend thy mouth so, that thou mayst
contain me." Having said this unto Surasā, having her mouth measuring
ten _yojanas_, Hanumān enlarged himself as many _yojanas_. Thereat
Surasā enlarged her month twenty _yojanas_. And beholding her²²³
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, Hanumān, enlarged, made himself measure
thirty _yojanas_. Threat, Surasā, extended her mouth forty _yojanas_,
and thereupon the heroic Hanumān attained the altitude of fifty
_yojanas_. And Surasā enlarged her mouth sixty _yojanas_; and the heroic
Hanumān anon heightened himself seventy _yojanas_. And Surasā widened
her mouth eighty _yojanas_; and Hanumān like unto Fire raised himself
ninety _yojanas_. And Surasā 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 Rāhu, the venerable Surasā 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 Rāghava do thou meet her." Witnessing that third act²²⁴
of Hanumān’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 _Açani_ 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 Nāgas, and Yakhas; and pure, and speckless;—the support
of the universe—inhabited by Viçwāvasu; 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 Brahmā; crowded with countless heroes, and Vidyādharas. And
the wind-god’s son Hanumān, scattering clouds like the very Wind
himself, coursed on in the aerial way like Garuda. And mighty clouds,
hued like _Kālāguru_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
Hanumān, 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 Rākshasi named
Sinhikā, 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 (Hanumān’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 Sinhikā, 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 Rāhu 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 Hanumān, she, rendered lifeless, fell into
the water. The self-create had created him for compassing her
destruction. And seeing Sinhikā 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 Rākshasas 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, Hanumān remained in his native form, like that
depriver of Vāli’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_, _uddālakas_ and cocoanuts. And reaching the shore of the
sea, and beholding Lankā 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 Dānavas and Panagas, he alighting on
the shore of the mighty main, beheld Lankā like unto Amarāvati.
²⁰⁹ Hanumān—T.
²¹⁰ Bull.—T.
²¹¹ _Pavana._ The commentator takes this word in its literal meaning.
_He that purifieth contemplative spirits by imparting knowledge_.
Rāmānuya would interpret the epithet as meaning Rāma. This is
reading into the author a sense which the passage does not plainly
yeild.—T.
²¹² Another reading is: _sa mahāsatwasannāda—The clans of these mighty
creatures.—T_
²¹³ _Parihāra_, 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 _Parvatasthāvivānalam_—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
Hanumān’s speed, the clouds began to pour down showers on the
ocean.—T. _
²²⁰ For his relationship with Wind whose son was Hanumān.—T.
²²¹ Wrath in consequence of his inability to accept his offerings.—T.
²²² _Pitupanthanam_—the text means "his father’s path"—Wind being
Hānuman’s father the passage means—"aerial way."—T.
²²³ _Tat dristwā—Seeing this_, occurs twice in this passage, I render
it once only.—T.
²²⁴ The third feat, remarks Rāmanuya, is Hanumān’s issuing oat of
Surasā’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 Lankā. 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 Lankā,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
Hanumān, 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 Lankā established at the brow of
the mountain. And that elephant of a monkey surveyed _Saralas_, and
_Karnikāras_, and dates in full flower, _Piyālas_, _Muchulindas_,
_Kutajas_ and _Ketakas_, _Piyangus_ warm with aroma, and _Nipas_, and
_Saptachchhadas_; _Asanas_, _Kovidāras_, and flowering _Karaviras_, and
trees bearing blossoms, filled with swans and _Kārandavas_, and covered
with lotuses and lilies; and charming sporting hills²³¹ 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 Lankā embellished with lilies and
environed by a moat tilled with lotuses, that one graced with
auspiciousness, that graceful monkey, Hanumān, beheld Lankā vigilantly
guarded by Rāvana, in consequence of Sitā having been carried away,—with
Rākshasas 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 Lankā 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 Rākshasas
and reared by Viçwakarmā himself. And the monkey, Hanumān, beheld Lankā,
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 Viçwakarmā himself. And
arriving at the Northern gate resembling the mansion of Kailāça, 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,
Rāvana; 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 Lankā is incapable
of being taken in battle by the celestials themselves. Even if the
mighty-armed Rāghava should reach this terrible-looking and impregnable
Lankā reared by Rāvana, what could he do? Opportunity find I none either
for conciliation with the Rākshasas, 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., Vāli’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 Rāma.²³² "I
cannot in this form succeed in entering the city of the Rākshasas,
guarded by wily and powerful Rākshasas. I should, while engaged in
searching for Jānaki, deceive all the strong and highly energetic
Rākshasas gifted with prowess. For attaining this mighty object, it
behoveth me to enter Lankā, 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),
Hanumān, sighing momentarily, thought within himself,—"How can I,
without being discovered by the impious lord of Rākshasas, Rāvana,
succeed in seeing Janaka’s daughter, Maithili? How can the work of Rāma
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 Rākshasas, the work of Rāma
cognizant of self, desirous of the destruction of Rāvana, shall be
marred. Even if I wear a Rākshasa form, I cannot anywhere remain
undiscovered by the Rākshasas. 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 Rākshasas 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 Rāghava, enter
Lankā in my own form. Entering at night Rāvana’s capital difficult of
access, I shall, obtaining entry into every dwelling seek Janaka’s
daughter." Having made up his mind thus, the heroic Hanumān, 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 Hanumān, springing up, entered the charming
city of Lankā 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 Rākshasas were embellished
with these (ornaments). And graceful golden gateways belonging to the
Rākshasas everywhere lent splendour unto Lankā adorned all over.
Beholding Lankā, wonderful and of inconceivable loveliness, the mighty
monkey, desirous of beholding Vaidehi, became depressed and delighted at
the same time. And he (entered Lankā) 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 Rāvana, 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, _ākrira_
means a grove in general.-—T.
²³² About rescuing his wife.—T.
²³³ Hanumān.—T.
SECTION III.
Assuming the quality of goodness and energy on mount Lamva furnished
with elevated summits, and resembling long masses of clouds, Hanumān,
son unto the Wind-god capable of concluding in harmony with season,
possessed of exceeding strength—an elephant among monkeys—entered Lankā
by night, affluent with charming woods and waters—the city governed by
Rāvana; beautified with edifices resembling autumnal clouds; sounding
like unto Vitapāvati²³⁴ 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 Amarāvati, 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 Lankā, resembling
Vaswokasāra,²³⁵ and appearing to mount to the welkin, the monkey Hanumān
was filled with rapture. And seeing the delightful, divine and
prosperous city of Lankā belonging to the lord of Rākshasas, that one
endowed with prowess thought within himself,—"This city protected by the
forces of Rāvana 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, Kuçaparva, as well as of that foremost of monkeys,
Rikshya, and myself." And having witnessed the prowess of Rāghava, 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
Rākshasas; 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, Lankā,
ruled by Rāvana, 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
Lankā, protected by the forces of Rāvana, and carefully guarded on all
sides." Thereat, the heroic Hanumān 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
Hanumān’s speech, Lankā, 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 Rākshasas, 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 Lankā myself. I every
way guard (all that is here.") Hearing Lankā’s words, Hanumān, 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 Lankā, 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 Lankā here, —as well as her principal edifices."
Hearing these words of his, Lankā 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 Rākshasas." 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, Lankā filled with vehemence, struck at Hanumān
with her palm. And that tiger-like monkey, the energetic offspring of
the wind-god, on being lustily struck by Lankā, emitted a tremendous
roar. And (Hanumān) 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
Hanumān), that ranger of the night, of a deformed face, her body
overcome, suddenly dropped to the earth. And the energetic and heroic
Hanumān, seeing her measure her length,—in consideration of her being a
female, was filled with compassion. Thereat, exceedingly agitated, Lankā
addressed the monkey, Hanumān, 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
Lankā. 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 Rākshahas’. 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 Rāvana together with all the
Rākshasas, hath come about in consequence of Sitā (having been carried
away). Therefore, O best of monkeys, do thou enter the city ruled by
Rāvana; and accomplish such tasks as thou wishest to. Entering this
splendid city lying under an imprecation, governed by the chief of the
Rākshasas, do thou at thy will happily repairing everywhere, search for
the chaste daughter of Janaka."
²³⁴ Alakā, the city of Kuvera, King of Yakshas.—T.
²³⁵ Alakā
SECTION IV.
Having by his vigor vanquished the excellent City of Lankā capable of
wearing forms at will, that exceedingly energetic foremost of monkeys,
Hanumān, eudeued with prodigious prowess, leaped sheer over a wall,
where doorway there was none; and that elephantine monkey gifted with
great strength entered Lankā by night. And entering the city of Lankā,
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 Lankā, 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 Lankā, with handsome and variegated
mansions of Rākshasas, resembling white clouds and arranged like
lotus-leaves; and adorned on all sides with structures superscribed
’Vardhamāna,’ shone forth in all its glory. And that graceful one
serving in the interests of the king of monkeys, ranging for Rāma’s
behoof, beheld (Lankā) 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 octaves²³⁷ by damsels maddened
with amour, resembling celestial Apsarās. 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
(Hanumān) heard there in the mansions of the Rakshas, _Mantras_ recited
by persons engaged therein, and those occupied in Vaidika studies. And
(Hanumān) saw goblins and Rākshasas storming and eulogizing Rāvana; and
mighty swarms of Rakshas stationed, covering the highway. And in the
central courtyard, he found innumerable spies of the Rākshasa (Rāvana),
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 (Hanumān) saw also various weapons; and those having for
their arms darts and _vrikshas_, or bearing _pattiças_ 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 Rākshasa 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: elephants²⁴²; and four-tusked elephants
resembling masses of white clouds;—and possessing graceful gateways. And
the monkey entered the palace protected by the Rākshasa chief,—guarded
by maddened beasts and birds, and thousands of goblins endowed with
exceeding great prowess. And he (Hanumān) entered Rāvana’s inner
apartment girt round with a wall consisting of blazing gold and
_Jāmvunada_;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, Hanumān 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 Hanumān setting his left foot on the heads
of the Rākshasas. 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 _Tāra_ 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 _Bhugnavastrān_.—Perhaps the text is corrupt.
_Bhugnavahtrān—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 _Jāmvunada_ is a kind of gold having sixteen diverse colors.—T.
SECTION V.
And as if ministering unto him (Hanumān), 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-marked²⁴⁵ 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 (Rākshasas) 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
(Rākshasas), 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 (Rākshasas) were parleying,—moving about their
plump arms,—railing at each other; and throwing intemperate speeches at
each other. And (Hanumān saw) Rākshasas 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
sighs²⁴⁸—looked exceedingly beautiful like a lake in which serpents are
sighing forth. And in that apartment (Hanumān) 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, (Hanumān)
rejoiced exceedingly. And he saw some having beautiful forms; and others
deformed,—and both possessed of splendour. And (Hanumān) 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 Hanumān 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 Hanumān 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 Hanumān 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 Hanumān
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 Hanumān saw not
Sitā, 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 Brahmā himself); established on
the eternal road (of chastity); having her gaze fixed on Rāma; always
engrossed in the contemplation of Rāma,—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 Sitā of the lord of men,— the spouse of
Rāma; 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, _Vuddkipradhānān_ 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 Lankā
with speed. And (at length) that auspicious one arrived at the mansion
of the Rākshasa chief, surrounded by a shining wall hued like the Sun;
protected by terrible Rākshasas, 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 Rāksha warders at
the outskirts; thronged about with magnificent dames of the first order;
containing gems of joyous damsels—the abode of the foremost
Rākshasas—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 Rākshasas; solemn like the
sea; and resounding like the ocean itself,—the mighty mansion of the
high-souled(Rāvana); clad in costly jewels; scattered with precious
gems—as that mighty monkey beheld (Rāvana’s residence), he set about
searching for Sitā.²⁵⁰ And that mighty monkey concluded. "This is the
ornament of Lankā bodied forth beautifully to the view, covered with
elephants, steeds and chariots." And there in the vicinity of Rāvana’s
mansion,²⁵¹ Hanumān began to range the dwellings of the Rākshasas 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 Mahāpārçwa. 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 Virupāksha; and then the abode of Vidyujjibha, and then
that of Vidyunmālā;—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 Sārana, and next into that of Indrajit. And that
foremost of monkeys went to the mansion of Jambumāla, and of Sumāla,—and
(then) to the abode of Rashmiketu, and Suryyasachu. And (next) that
powerful monkey leapt into the mansion of Vajrakāya; and (next) the
Wind-god’s offspring entered the house of Dhumrāksha, and (next) that of
Sampāti, and the grim Vidyudrupa, and Phana, and Vighana, and Sukanābha,
and Chakra, and Satha, and Kapatha, and Hraswakarna, and Danshtra, and
the Rākshasa Lomasa, and Yudhyonmatta, and Matta, and the horseman,
Dhwajagriva, and of Vidyujjibha and Vijibha, and of Hastimukha, and of
Karāla, and Viçāla, and of Sonitāksha. The illustrious offspring of the
Wind, Hanumān, one after another, leapt into all these noble edifices.
And that redoubtable monkey observed the affluence of all these
(Rākshasas) 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 Rākshasas. And
that tiger-like monkey—the best of his species—ranging around, saw
Rākshasis of frightful eyes, alternately mounting sentry over the couch
of Rāvana— bearing darts and maces in their hands, and equipped with
javelins and clubs. And (there) in the residence of that lord of the
Rākshasas, he beheld various bands of Rākshasis, as well as Rākshasas 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 Rākshasas, Rāvana, 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 Rākshasa monarch. And he
beheld that charming mansion resembling Mandara, filled with places for
peacocks²⁵⁴; 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 Rāvana 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 Hanumān 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
Kāma,—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 Rāmānuja says that _Hanumān began to range the dwellings about the
wall environing Rāvana’s mansion.—T._
²⁵² Designed for sport.—T.
²⁵³ The conception of day-dalliance met with in _Vidya Sundara_ of
Bhārata Chandra Roy, the Bengali poet, is found to have first
originated with Vālmiki.—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 Rāvana) through his own
might.²⁵⁷ And (Hanumān) saw the mansions of the lord of Lankā, 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 (Hanumān) 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 Kāma 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, (Hanumān) was seized with wonderment. And once again (entering
that charming mansion), like unto a taking and fragrant tree during
spring furnished with holes, Hanumān 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 _Swavalenārjitam_.—Another meaning is: _(mansions) into which
Hanumān 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
Viçwakarmā 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 Rāvana) 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, Hanumān, 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
Rākshasas, and abounding with many a palace. And searching for Videha’s
daughter, the large eyed Sitā, that slayer of enemies, Hanumān, ranged
all through (this edifice). And Hanumān beheld the goodly edifice where
the Rākshasas used to dwell in common. And (at length) that one came
upon the mansion itself of the lord of Rākshasas, having three-tusked
and four-tusked elephants, and protected by persons with upraised arms,
and covering a capacious area. And (Hānuman beheld) the residence of
Rāvana, thronged with his Rākshasi 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 Vaiçravana or the ray-riding Moon, remained ever
constant and abiding in Rāvana’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 Rāvana). 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 Viçwakarmā for Brahmā himself,— which Kuvera
obtained from the Great-father through high austerities,—and which,
vanquishing Kuvera by his prowess, the Rākshasa chief got possession of.
And the mighty monkey ascended the splendid car _Pushpaka_, containing
figures of wolves,—made of _Kārttaswara_ 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 Viçwakarma; 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 Hanumān 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 Hanumān,—"Come here, where that
Rāvana is." Then (descending from _Pushpaka_ and repairing to that
sleeping apartment of Rāvana), Hanumān saw the same, grand and graceful;
belonging to Rāvana; 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 Hanumān entered the mansion protected by Rāvana, 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 Amarāvati, 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 (Hanumān) conceived that (Rāvana’s sleeping apartment) was
in a conflagration, on account of the display of the lamps, Rāvana’ s
energy, and the splendour of the ornaments. And when the night had been
half spent, (Hanumān) 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
ones²⁶⁶ 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-sprung²⁶⁷ (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 Rākshasa 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 marks²⁷⁰ 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 Rāvana’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 Rāvana. And out of fear
sprung from sleep and intoxication, some of Rāvana’s wives were again
and again smelling the faces of those, co-wives with them, taking the
faces to belong to Rāvana. And from their hearts being firmly fixed on
Rāvana, 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, Rāvana having attained rest (through sleep), the
flaming golden lamps furnished with various rays, were gazing at the
girls with winkless eyes. Daughters of Rājarshis, of Vipras, of Daityas,
of Gandharbas. and of Rākshasas, having come under the influence of
desire, had become his wives. And all those women had been procured by
Rāvana 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 (Rāvana), 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 Rāghava were as one of the
wives of the king of the Rākshasas, it would well for him." Again
reflected he,— "Sitā is crowned with chastity and other virtues; and the
powerful lord of Lankā, assuming an illusory form, hath with much ado
perpetrated this ignominious act."
²⁶¹ _The car Pushpaka_, according to Tirtha, whose view is accepted by
Rāmānuja. 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 Rāvana.—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 Vilāsa 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 Hanumān 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 Hanumān saw a splendid sofa garnished with gold, bearing
garlands of _açoka_ blossoms,—flaming like fire; around which persons
kept waving with their hands _chowris_ furnished with hair²⁷⁵; 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 Rākshasas, Rāvana,
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 Rākshasas,—the source of happiness unto
Rākshasas;—who had ceased from drinking,—asleep on a shining
bedstead,—and respiring like a (kissing) serpent.²⁷⁶ And reaching there,
Hanumān, 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, Rākshasa,
resembling a tiger. And as the sovereign of the Rākshasas was sleeping,
his graceful bed resembled a grand cascade, beside which stands an
elephant breathing odour. And Hanumān saw the arms of the huge-bodied
lord of Rākshasas, 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 Dānavas; 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 Rākshasas resembling a hill,
looked handsome like Mandara with its summits. And breath bearing the
aroma of the mangoe, and the _Pannāga_, 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
Rākshasas, filling, as it were, that entire chamber. And (Hanumān)
beheld (Rāvana), 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 Gangā 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
Hanumān) 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
garlands²⁷⁷ 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 Rākshasas,
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 _vinā_,—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 _vinā_; 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 (Rāvana’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 Sitā." And
demonstrating great joy, that leader of monkey-bands rejoiced
exceedingly. And thereat, (Hanumān) 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 _nāga.—T._
²⁷⁷ _i. e._ celestial females.—T.
²⁷⁸ A kind of musical instrument.—T.
²⁷⁹ A kind of _Vinā.—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 Sitā.
"Separated from Rāma, that lady is incapable²⁸³ 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
Rāma. She is some other." Assuring himself of this, that foremost of
monkeys, eager to behold Sitā, 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 place²⁸⁴; 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 Rākshasas looked splendid like an ox in a
spacious stall in the midst of stately kine. And surrounded by them, the
Rākshasa chief appeared beautiful like a gigantic elephant in a forest,
surrounded by female elephants. And in the abode of the huge-bodied
Rākshasa 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 Hanumān saw the flesh of boars, and _Vādhrinasas_²⁸⁵ _Sulyas_, deer,
and peacocks, seasoned with curds and _Sauvarchala_;²⁸⁶ and
_Krikalas_,²⁸⁷ and goats of various kinds.-flesh of hare
half-fed,—_Ekaçalyas_,²⁸⁸ and buffaloes,—all chopped and dressed; and
lickable and drinkable viands sharp and mild; and edibles sharp and
mild; and _Rāgakhāndavas_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, natural²⁹⁰ and artificial,—_āsavas_ from
sugar; and _Mādhvika_²⁹¹ and _āsavas_ 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 entranced²⁹³ 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
Rāvana,—but he saw not Janaka’s daughter. And seeing those females, that
mighty monkey, apprehending loss of righteousness, was seized with an
exceeding great fear²⁹⁴. "Beholding a female, who is the religiously
wedded wife of another, while she is asleep²⁹⁵, 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 Rāvana 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 Rāvana; but Janaka’s daughter I see not." And
Hanumān endowed with prowess saw the daughters of gods, and Gandharbas,
and Nāgas; hut he saw not Jānaki. And not seeing her, that hero, having
beheld other magnificent dames, coming out of that place, set about
searching for Sitā (afresh). And leaving the place of wassail, the
graceful offspring of the Wind-god, taking extreme care, again began to
search for Sitā all about (another quarter).
²⁸² _i.e._ that Mandodari was Sitā.—T.
²⁸³ The text has _na saptum arhati; lit., it behoveth (Sitā) not to
sleep_. The sense, however, is as given above.—T.
²⁸⁴ All this, remarks Rāmānuja, 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 _Kādamvari 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, (Hanumān) desirous of getting a sight of
Sitā 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 Sitā is not alive,—for although I have searched
(through and through), yet Mithilā’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 Rākshasas, (ever) finding delight in
iniquity. And seeing the wives of the Rākshasa 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 Sitā, 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 Rākshasa, I do not see the chaste
Sitā. 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 Jambhavān, 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 Rāvana 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, Hanumān 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 Rāvana,
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 Hanumān saw there Rākshasas of various forms, frightful and
deformed; but he saw not Janaka’s daughter. And Hanumān saw there the
wives of Vidyādharas; but he saw not Rāghava’s beloved. And Hanumān saw
there transcendentally beautiful women—daughters of Nāgas—having
countenances resembling the moon; but he saw not Janaka’s daughter. And
Hanumān saw there daughters of Nāgas forcibly brought by the lord of the
Rākshasas; 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, Hanumān, 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, Hanumān 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 Rāvana, and not seeing
Jānaki, the monkey Hanumān said,—"Striving after Rāma’s welfare, I have
again searched through Lankā; but I do not see Videha’s daughter,
Jānaki, 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 Jānaki I do not find. The vulture-king Sampati had told that
Sitā was in the mansion of Rāvana. But why do I not see her (here)? Or
doth Maithili Sitā, daughter unto Janaka,²⁹⁸ sprung in the Videha line,
forcibly carried off (by Rāvana) and completely in his power, abide by
the mandate (of that monarch)? I conceive that while taking Sitā, the
Raksha darted upward, he being influenced by fear of Rāma’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 Rāvana, and also
oppressed with his arms, that large-eyed noble lady hath been bereft of
her life. For certain, while (Rāvana) 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 Sitā, practising
self-mortification, hath been devoured by this abject-minded Rāvana. Or
that dark-eyed innocent one, hath been eaten up by tbe wives of the
Rākshasa chief, actuated by wicked motives.²⁹⁹ (Ever) contemplating
Rāma’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 Rāma and Lakshmana!’ ’Ah
Ayodhyā!’ that lady Vaidehi hath renounced her body. Or secretly kept in
Rāvana’s mansion, that girl, like a female parrot in a cage, is weeping
bitterly. How can the slender-waisted wife of Rāma, born in the race of
Janaka, furnished with eyes resembling lotus petals, come under the sway
of Rāvana? I shall not be able to say of Rāma’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,
Hanumān again reflected,—"If without seeing Sitā, 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 Lankā and the sight of the Rākshasas. And what shall Sugriva
say? Or the assembled monkeys; or those twin sons of Daçaratha; to me
when I shall have come to Kishkindhā? And if going there, I should say a
harsh speech unto Kākutstha—’I have not seen Sitā’—he shall renounce his
life. Hearing harsh, terrible, unsufferable, fierce and foul words
concerning Sitā, 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 Rāma), 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,
Kauçalyā, Sumitrā and Kaikayi, shall, certainly, resign their lives. And
seeing Rāma in that plight, the lord of the monkeys, Sugriva, grateful
and having his heart fast fixed in truth, shall give up his life. And
Umā, 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 Vāli,
and weighed down by sorrow, the queen Tārā, 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 Ikshwāku as well as the rangers of the woods shall meet with
destruction. Therefore I will not repair hence to the city of
Kishkindhā; nor can I see Sugriva without Mithilā’s daughter. On my not
going there and staying here, those righteous-souled Mahārathas as well
as the fast-fleeting monkeys, shall preserve their lives through hope
(of hearing tidings concerning Sitā.) And not having seen Janaka’s
daughter, I will lead the _Vānaprastha_ 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
Sitā.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 Sitā, 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 Rāvana possessed of great strength. Sitā 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 Rāma,
even as one presents a beast unto Paçupat."³⁰² Reflecting thus, the
monkey, not finding Sitā, —agitated with sorrow and anxiety,
thought,—"So long as I do not find the illustrious spouse of Rāma, Sitā,
I will explore the city of Lankā again and again. If in consonance with
Simpāt’s speech, I bring Rāma hither, Rāghava, 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 Açwins, (and Rāma
and Lakshmana), I enhancing the sorrow of the Rākhas, shall go into it.
Having vanquished the Rākshas, I will bestow on Rāma the lady of the
Ikshwāku 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 Rāma 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 Rākshas. And warders,
directed there to, forsooth, protect the trees; and that worshipful Soul
of the universe³⁰³ does not breathe here vigorously. I contract my
person in the interests of Rāma, and in order that Rāvana may not see
me. May all the deities along with the saints confer success on me. And
may the revered self-create Brahmā, 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
Açwinis, 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 (Rāvana) 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 Rāmānuja.—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 _chirarātrya_. 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 Sitā. 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 Prayapāti—T.
SECTION XIV.
Having reflected for a while, and mentally met with her, that highly
energetic one leapt from the wall of Rāvana’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 _nāgas_, and those
bearing fruits resembling the mouths of monkeys; and those relative to
mango woods.—with hundreds of plants. And (Hanumān) 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 Hanumān 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 Hanumān 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 Hanumān).
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 _Sārasas_. 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 _Santāna_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, Hanumān, 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 Viswakarma³⁰⁹
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 Rāma 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 Jānaki repair hither. She is the beloved queen
of Rāghava and expert in walking in the garden. And separated from Rāma,
certainly shall Jānaki repair hither. Or she having the eyes of a young
antelope and adept in roaming in the forest, exercised with thought
touching Rāma, shall come here. Or she having beautiful eyes and fond of
ranging in the forest, racked with sorrow in consequence of Rāma’s
separation, doth always frequent this forest.³¹² Ere this, the chaste
and worshipful spouse of Rāma—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
morning³¹³ 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 Rāma, 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 Hanumān 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 Rāmanuja interprets thus and we have
adopted his interpretation.—T.
³⁰⁹ The son of Brahmā and artist of gods.—T.
³¹⁰ A tree (Dalbergia Sisu).—T.
³¹¹ A kind of tinkling ornament.—T.
³¹² The commentator, Rāmanuja interprets this _sloka_ as explaining
the cause of Sitā’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 Hanumān 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 Sitā and looking down on the earth he surveyed the entire
forest of (_Asoka_). It was beautified with _Santānaka_ 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 Māruti 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
_Gandhamādana_ mountain and high as the lord of mountains. (The palace)
was white as the Kailaça 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 (Sitā) wearing a soiled cloth,
poorly, greatly reduced by fast, sighing again and again and encircled
by a band of Rākshasees. 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 Rāma and Lakshmana³¹⁵ but the
Rākshasees, 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. Sitā 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, Hanumān, by various
conclusive arguments reflected within himself "She must be Sitā, for
this damsel looks just like her, whom I saw, when she was ravished by
Rāvana, 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 Rāma, and she having the eyes of a young hind, being
oppressed by the Rākshasees 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 Sitā in that pitiable plight like unto
learning for want of practice, (Hanumān) 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, Hanumān, by various reasonings, reflected—"Forsooth she
must be Sitā. I see at her person all these ornaments, of which Rāma
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 Rāma 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 Rāma, who, albeit separated from him, hath not
disappeared from his mind. This is that damsel on whose account Rāma
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
Rāma’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 (Rāma) have been still maintaining
their being. Indeed my master Rāma hath performed a mighty task for
breathes he still in her separation, without consuming himself in
grief." And having beheld Sitā in this plight, that son of the Wind-god
approached Rāma 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 _Priyājanam_—literally means dear ones—but here it refers to Rāma
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 Rākshasas 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 Sitā, worthy of being praised and Rāma, endeared by
accomplishments that foremost of monkeys again engaged in meditation.
And having reflected for some time, the powerful Hanumān, having his
eyes full of tears bewailed on Sitā’s account (in the following strain)
—"No one can withstand the course of destiny since Sitā, 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 Rāma 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 Rāghava
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, Hanumān approached Rāma in his mind and
said:—"For this (damsel) was killed the mighty Vāli and Kavanda—Rāvana’s
equal in prowess. (For her too) was destroyed in battle, the terribly
powerful Rākshasa—Virādha, by Rāma putting forth his energy, like unto
_Shambara_ killed by Mahendra. (It was for her) that fourteen thousand
Rākshasas of terrible deeds were destroyed at _Janasthāna_ with arrows
resembling the flame of fire. And Khara was killed in battle, and
Trisharā was discomfitted and the mighty Dushana by Rāma, 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
Vāli. 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 Rāma 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 Sitā. This Sitā, the daughter of the high-souled
Janaka, the pious King of Mithilā, 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
Daçaratha, of an adorable character and unchecked prowess. And She is
the beloved spouse of the pious and grateful Rāma, knowing his ownself,
and has been brought under the control of the _Rākshasees_. 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, Rāghava panteth after seeing her, gifted
with an exalted character and oppressed by Rāvana. As a monarch who had
lost his kingdom, is greatly delighted when he regaineth it, forsooth
shall Rāghava, in like manner, be pleased when he shall come by her. She
too hath been maintaining her being in the hope of seeing Rāma again,
separated as she is from her friends and deprived of all comforts and
luxuries. These _Rākshasees_, and these trees enveloped with fruits and
flowers—forsooth she doth not behold, but is engaged with all her heart
in medidations only touching Rāma. Husband enhanceth the beauty of a
female more than the dress (and therefore Sitā) beautiful as she is,
doth not appear graceful, in her husband’s absence. Forsooth my master
Rāma 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 Rāghava and Lakshmana, is now being guarded by Rākshasees
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 Sitā, 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 Sitā,
having a moon-like countenance, plunged in grief like unto a laden boat
sunk in water. While beholding Vaidehi, Hanumān,the son of Maruta,
observed at some distance, a number of grim-visaged Rākshasees. 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 Rākshasees were grim-visaged and some hot-natured, quarrelsome
and had darts and maces in their hands. And some terrible Rākshasees 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 Rākshasees seated
around that mighty tree enveloped with branches. And the graceful
Hanumān 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 Rākshasas 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 Rākshasas. Being sunk
in the abyss of grief and encircled by those Rākshasees she appeared in
the forest of Asoka like unto Rohini possessed by Rāhu. And Hanumān
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
Hanumān, 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 Sitā, of
dark-blue eyes, was protected by virtue of her own character. And
beholding Sitā, 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, Māruti attained to an excess of delight. And
beholding her having inebriete eyes, Hanumān shed tears of delight and
bowed unto Rāghava. And having offered his obeisance unto Rāma and
Lakshmana the powerful Hanumān, greatly delighted in seeing Sitā;
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 Rākshasas,
conversant with the six supplementary parts of the Vedas,³²⁰ engaged in
the performance of sacrificial rites and knowing Brahmā. And thereupon
the mighty Ten-headed Rākshasa, having huge arms, awoke with the sounds
of those auspicious instruments pleasant unto ears. And awaking, that
great and powerful lord of Rākshasas, having his cloth and garlands
loosened, began to think of Vaidehi. And that Rākshasa, 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 Pulastya³²¹ 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 Rāvana, 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 Rāvana) 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 Sitā, proceeded slowly. And that monkey, son of Māruta, heard the
sound of _kanchees_ and _nupuras_ of those excellent damsels. And the
monkey Hanumān also beheld Rāvana, 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 Rākshasees 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 Hanumān, 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 Rāvana, 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 Rākshasas—the son of _Visravasa_. And that highly energetic
monkey beheld that effulgent (Rāvana) surrounded by excellent damsels
like unto moon encircled by stars. And beholding him the monkey
reflected—"This must be Rāvana—for he is the person whom I saw sleeping
in an excellent apartment in that city." Thinking this, that highly
effulgent son of Māruta—Hanumān 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 Rākshasa. And Rāvana proceeded in that way, being anxious to
behold the blue-eyed Sitā, 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 Rāvana, Pulastya being his father—T.
SECTION XIX.
And thereupon beholding Rāvana—the lord of Rākshasas, 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 Rākshasees, 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—Rāma, 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 Rāma, 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
Rāma, and weeping, Rāvana tempted her for his own destruction.
SECTION XX.
Whereupon Rāvana, with sweet words amd gestures, expressed his own
desire unto Sitā, poorly, deprived of joy, encircled by Rākshasees 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
Sitā, here is no human being or any Rākshasa assuming shapes at will, do
thou therefore renounce all fear from me. O timid damsel, for certain it
is the virtue of the Rākshasas 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 Brahmā, 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 Janakā. 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 Rāma, wearing bark, (O thou of pleasant presence. Rāma 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, Rāma shall not be
able to see thee like unto the rays of the moon covered with blue clouds
preceded by _Valakās_.³²² Rāghava 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 Apsarās 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, Rāma 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 Rākshasa, Sitā, stricken with grief
and of feeble voice, slowly replied— Racked with grief, engaged in
asceticism and weeping, Sitā 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 Rāvana 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 Rākshasas, 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 Lankā, abounding in jewels, shall soon be ruined. O Rāvana,
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
(Rākshasa) 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
Rāghava’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 Rāvana. Do thou take
me unto Rāma, 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 Rāma, 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 Rāma 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
Rāghava. the lord of men is enraged. Thou shalt hear the terrible sound
of the twang of Rāma’s bow, like unto the sound of the thunderbolt
hurled by Indra. Soon shall arrows, bearing the names of Rāma 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 Rākshasas. Like unto Garuda
pulling up the snakes, the Garuda-like Rāma shall pull up thy snake-like
Rākshasas. 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. Janasthāna hath been devastated, the host of Rākshasas
hath been killed, and thou hast been disabled. Truly thou hast
perpetrated an impious deed. O Rākshasa, 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 Rāma 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
Daçaratha, 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 Rākshasas, replied unto Sitā,
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, Rāvana, the lord of Rākhasas, having his wrath subdued,
again bespake Sitā: "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 Rākshasas 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 Sitā, thus
distressed by that Rākshasa. And thus consoled by them, and being proud
of her good conduct and her husband’s heroism, Sitā thus addressed
Rāvana, the lord of Rākshasas, "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 (Rāma) like unto Indra’s
Sachee. O thou the vilest of the Rākshasas, for using those vicious
words towards the spouse of Rāma, 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 Rāma. Thou art not ashamed of railing
that lord of Ikshwākus, 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 (Rāma) and daughter-in-law of Daçaratha—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 Rāma’s mandate and my ascetic
observances. Thou couldst not have ravished me in the presence of the
highly intelligent Rāma. 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 Rāma away from the hermitage?" Hearing those words of Sitā,
Rāvana, the lord of Rākshasas, 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 Rākshasas 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 Sitā, Rāvana
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 Rāvana cast
his looks towards the grim-visaged Rākshasees. And among those
Rākshasees, 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 Rākshasees, he said—"Ye Rākshasees, do
ye all endeavour to bring Sitā, 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 Rākshasas,
stricken with amour and ire, addressed Sitā, roaring fiercely. And
thereupon approaching speedily and embracing the Ten-necked one, one
Rākshasee named Dhānyamalini bespake him:—"Do thou sport with me, O
great king. What shalt thou do with her?—O lord of Rākshasas—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 Rākshasee
took away Rāvana by force. And that Rākshasa 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 Rāvana those daughters of
celestials Gandharbas and Nāgas, entered into an excellent abode. And
having remonstrated with and left behind, the firm and pious Sitā with a
trembling person, Rāvana, 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
Rākshasees, Rāvana, a terror unto his enemies, went away. And after that
lord of Rākshasas had gone away and entered his inner apartment, the
hideous Rākshasees drew near Sitā. And approaching Sitā that terrible
host, almost faint with ire, addressed Vaidehi with the following harsh
words—"Thou dost not regard it highly, Sitā, that thou shalt become the
chosen wife of that high-souled, and great Rāvana, the Ten-necked son of
Pulastya." Thereupon another Rākshasee name4 Ekjatā, with eyes rendered
coppery with ire, addressing Sitā, having a small navel, said,—"Pulastya
is the fourth of the six Prajāpatis,³²⁸ a mind-born son of Brahmā and
celebrated in the world. And the glorious ascetic, by name Bishravā. was
the mind-born son unto Pulastya, effulgent like unto Prajāpatis. O
large-eyed damsel! Of Visravā came Rāvana terrible unto his enemies. And
it behoveth thee to become the consort of that lord of Rākshasas. Scorn
not the words I say unto thee, O thou of comely presence." Thereupon
another Rākshasee named Harijatā, having the eyes of a cat, and whirling
them with ire, said—"It becometh thee to be the wife of that lord of
Rākshasas 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
Rāvana, desireth for thee. And leaving his inner apartment enriched with
thousand of females and adorned with various jewels, Rāvana shall adore
thee." And then followed another Rakshasee by name Bikatā—"The king, who
by his terrible prowess subdued the Gandharbas³²⁹ and Nāgas³³⁰ in
battle, hath stood by thee. O foolish damsel, why dost thou not wish to
be the consort of that high-souled lord of Rākshasas—Rāvana, 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 Rāvana, the lord of
Rākshasas, 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 Rāvana? O damsel, O worshipful dame, we have spoken thus for thy
welfare. Do thou comply with our request or thou shalt surely die,"
³²⁸ Prajāpitis are the lords of the created beings first created by
Brahmā.—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 Rākshasees, having terrible faces again and again
pursued Sitā with reproaches rough and rude.—"Why dost thou not desire,
O Sitā, 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 Rāma—thy desire shall never be satisfied. Do
thou spend happily thy days with our lord—Rāvana, the Rākshasa 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 Rāma, 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 Rākshasees, the lotus-eyed Sitā, 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
Rākshasa. 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 Subarchalā³³¹ unto the Sun. Like unto the great
Sachi standing by Sakra, Arundhuti by Vashishta, Rohini by the Moon,
Lopamudrā by Agastya, Sukanya by Chyabana, Sābitree by Satyabāna,
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 Rāma, the foremost of the descendants
of Ikshawku." Hearing the words of Sitā, all those Rākshasees despatched
by Rāvana, almost beside themselves with ire, again covered her with
reproaches rough and rude. And Hanumān remained all along speechless and
hidden on the _Shingshapa_ tree. And that monkey heard all those demons
remonstrate with Sitā in this way. And those, influenced with ire,
approached the trembling Sitā 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
Rāvana, the lord of the Rākshasas, as her lord." Being thus remonstrated
with by those terrible Rākshasees, that excellent damsel, shedding
tears, neared the _Singshapa_ tree. And the large-eyed Sitā, encircled
by the Rākshasees, 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 Vinatā, spake, saying:—"O Sitā, 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, Rāvana, the lord of the
Rākshasa host, as thy husband. He withstands powerfully his enemies like
unto Vāsava, the lord of the celestials, charitable, kind unto all, and
sweet-speeched. And forsaking Rāma, a poor wight, do thou take Rāvana
(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 _svāha_³³² of the fire. What shalt
thou do with Rāma, 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 Rākshasee named Vikatā, having her breast
hanging long, exercised with ire, and clinching her fist, addressed,
roaring, Sitā—"O foolish daughter of the king of Mithilā, 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 Rāvana O Maithilee, and hast been shut up in his room
guarded by us all. And even, Purandara’s³³³ 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 Sitā,
at thy pleasure, with the lord of the Rākshasas. 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 Rākshasas, in picturesque
gardens, and mountain forests. Do thou take, O fair damsel, Rāvana, the
lord of the Rākshasas, 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 Rākshasee, named, Chandodorā, shaking her terrible
spear, said—"Beholding this Sitā 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 Rākshasee named Praghasā
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 Rākshasee named Ajāmukhee 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 Rākshasee by name
Surpanakhā,—"I do fully concur with what Ajāmukhee hath said. Bring soon
wine, the remover of all griefs. Banquetting on human flesh I shall
dance before the queen Nikumbhilā." Being thus threatened by those
grim-visaged Rākshasees Sitā, 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 Rākshasees thus threatning her with reproaches rude
and rough, the daughter of the king Janaka began to weep. And being thus
addressed by those Rākshasees, Vaidehi, of subdued soul, being greatly
terrified, said, having her voice choked with vapour,—"A woman can never
be the wife of a Rākshasa. Eat me up if you will, I shall never follow
your words." And being surrounded by the Rākshasees and threatened by
Rāvana, Sitā, 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 Rākshasees, 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 Mithilā, wept and exclaimed sorrowfully,—"O mother Kausalyā! 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 Rāma and oppressed by the Rākshasees 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 Rāma 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 Rākshasees and cannot meet Rāma. 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 Rāma, who was drawn away
at a distance by the Rākshasa (Māricha) assuming shapes at will, was
seized and borne away by Rāvana. A captive of the Rākshasas, 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 Rākshasas and separated from Rāma,
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 Rāvana’s prayer, I might be rent from limb to limb or
burnt in fire. Rāghava 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 Janasthāna? I
have been captured by Rāvana, a Rākshasa of feeble prowess. Forsooth my
lord is capable of slaying this Rāvana in conflict. Will not that Rāma
regain me, by whom was killed in the forest of Dandaka, Virādha, the
foremost of the Rākshasa crew? Although situated in the midst of the
ocean, Lankā is unapproachable by others, but Rāghava’s arrows shall
also reach here. (I am at a loss to ascertain) why Rāma of firm prowess,
doth not regain me, his beloved spouse who have been borne away by the
Rākshasa. Methinks Rāma 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 Rāghava, of my being borne away by the
Rākshasa, was killed by Rāvana in the battle. O great was the work done
by him, who, old as he was, for my sake, addressed himself to bring
about Rāvana’s destruction. If Rāghava could know that I was here, he,
exceedingly wroth, would have cleared the earth with his arrows, of the
Rākshasas. He would have then burnt down the city of Lankā, dried up the
deep and blotted out the name and fame of Rāvana. And from each ruined
home would have risen the Rākshasa widows’ groans and cries like unto
those of mine. And instituting enquiries, along with Lakshmana, he shall
soon reduce Lankā to this plight. And observed by them the enemy shall
not live for a moment. And in no time, shall Lankā, 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 Lankā
shall soon be shorn of her grace. The lord of the Rākshasas, the vicious
Rāvana being killed, forsooth shall Lankā, divested of wealth, appear
like a widow. This Lankā, which is now full of pious ceremonies, shall,
on the death of the Rākshasas 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 Rākshasas worn with grief. If
that heroic Rāma, having dark-blue eyes, comes to know that I am in the
abode of the Rākshasas, the city of Lankā shall be burnt down with his
arrows and shall be stricken with darkness and shorn of grace and all
the foremost of the Rākshasas shall be destroyed. The time which was
appointed by the vile and cruel Rāvana, 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 Rākshasas who live on flesh do
not know what virtue is. Forsooth shall the Rākshasa 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 Rāma, having dark-blue eyes, I shall soon meet with death.
Rāma, 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 Rāma. 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 Rāma. Or there might be some
folly in me. Or on the wane of my good luck have been separated irom the
excellent Rāma. Death is more preferable unto me than life since I have
been separated trom the high-souled heroic Rāma, 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 Rāma and
Lakshmana, have been, by treachery, put to death, by the vicious-souled
Rāvana, the lord of Rākshasas. 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
Rāma, knowing his ownself, and brought under the control of Rāvana, I
shall renounce my life."
SECTION XXVII.
Being thus addressed angrily by Sitā, some of those Rākshasees, beside
themselves with ire, proceeded to relate this unto the vicious-souled
Rāvana. And approaching Sitā those grim-visaged demons again addressed
her with words rude and rough. "O vile Sitā, O thou bent on committing
sin, we Rākshasees shall to-day devour thy flesh to the best of our
satisfaction." Beholding those vile demons threaten Sitā, a Rākshasa
matron, wise and old, named, Trijatā cried—"O vile demons, do ye eat
your own persons³³⁴ but do not devour Sitā, the daughter of Janaka and
the esteemed daughter-in-law of the king Daçaratha. 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 Rākshasa race and the conquest of
her husband." And being thus addressed by Trijatā, 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
Rākshasees, Trijatā began to describe the dream she had at the latter
end of the night,—"I saw Rāma, 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 Sitā, clad in the purest white, appearing on a
snow-white hill beaten by the waves of the ocean, had at last met Rāma,
like unto light joined to the Sun. And I again saw Rāma 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 Jānaki, 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 Sitā 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 Sitā on him, stood high above Lankā. I again saw Rāma,
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—Rāma, having truth for his prowess, along with
his brother Lakshmana and Sitā flee to Northern realms, ascending a
celestial flowery charriot resembling (in brightness) the Sun. And I saw
Rāvana 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,
Rāvana 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
Rāvana, the lord of the Rākshasas, 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, Rāvana 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 Kumvakarna³³⁶ and all
the sons of Rāvana, shaved and shorn and besmeared with oil. And they
all proceeded southward—the Ten-necked demon on on a boar, Indrajit³³⁷
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 Rākshasas wearing crimson clothes and garlands,
were quaffing oil. I saw the royal and picturesque city Lankā with her
steeds, cars and elephants, drowned in the ocean, having her gateways
and ornamented arches broken. And in Lankā, covered with dust, Rākshasa
women, laughing; and making terrible sound, were engaged in quaffing
oil. I saw all the leading Rākshasas—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 Rāghava shall regain
Sitā. And exercised with ire he shall destroy you all along with the
Rākshasas. Rāghava 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
Rākshasees! You have threatened her, do ye implore her forgiveness—no
more with harsh words. Forsooth, from Rāghava shall proceed the mighty
disaster of the Rākshasas. 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 Rākshasas and the conquest of Rāghava. 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 Rāghava.
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 Rāmānuja 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 Rāvana’s brother.—T.
³³⁷ Rāvana’s son—the name signifies the conqueror of the lord of the
celestials.—T.
SECTION XXVIII.³³⁸
Hearing those unpleasant words of Rāvana, the lord of Rākshasas, Sitā,
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 Rāvana and encircled by the Rākshasees, 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 Rāvana. If that lord of the people doth not come
within the appointed time, forsooth shall that vile lord, of the
Rākshasas, 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. Rāma! Lakshmana! O Sumitra!
O Rāma’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 Rāma and Lakshmana, the sons of the worshipful sire. O Rāma, 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
Rākshasas. 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
Rāma, 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 Rākshasas, who bringeth me this poison or weapon." Bewailing
thus in various accents, and remembering Rāma with all her heart, Sitā,
having her countenance dried up, and trembling, got at the biggest tree
enveloped with flowers. And thinking thus, Sitā, 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
Rāma, 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 Rāmayana was written.—T.
SECTION XXIX.
Like unto servants waiting upon a wealthy person various auspicious
omens waited upon Sitā 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 Rāma, 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 Rāma. 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
_Rāhu_.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 Rāhu is
the son of Sinikā, 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 Hanumān, heard from the beginning to the end (the
bewailings) of Sitā, the story of Trijata’s dream and the threats of the
Rākshasees. 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 Rākshasas, and the strength of Rāvana, the lord of Rākshasasas.
It now remains to console the spouse of Rāma 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 Jānaki, finding no means of safety, shall, for certain, renounce
her life. She is worthy of being consoled like unto the great armed
(Rāma) having the countenance of the full-moon and anxious to behold
Sitā. It is not proper to speak before the Rākshasas— 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 Rāma, without consoling Sitā of comely stature, when he will ask
me "What message from my Sitā?" And if I speedily repair hence without
any information regarding Sitā, surely shall Kākuthstha 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 Rāma, in vain shall be his
toil³⁴¹. 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 Sanskrit³⁴² which men delight to use.
And if I speak Sanskrit like a Brahmana, Sitā shall be terrified
considering me Rāvana. Must I therefore use the language of a common
man³⁴³ 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 Rākshasas. And considering me Rāvana wearing shapes at will, that
large-eyed and high-minded dame, shall cry piteously for help. And Sitā,
making a sudden noise, those terrible Rākshasees 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 Rākshasees greatly terrified, shall fill
the wood with their wild shouts. And then they shall call (to their
assistance) all those Rākshasees engaged in guarding the abode of the
lord of the Rākshasas. 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 Sitā shall remain ignorant of my object. Or
the Rākshasas, pernicious as they are, shall kill the daughter of
Janaka, and there shall the great work of Rāma and Sugriva, be spoiled.
And Jānaki liveth in this secret place, girt by the ocean, guarded on
all sides by the Rākshasas, difficult of being got at and having all
avenues to it shut up. If I am killed or captured by Rākshasas in
battle, I do not find any who can help Rāma 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 Rākshasas, 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 Sitā—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 Sitā might listen to me without being terrified?" Thinking over
this, the intelligent Hanumān arrived at a conclusion. "I shall not
disturb her, speaking (all on a sudden) about Rāma of unwearied actions,
dear unto her and to whom, she is firmly attached. Uttering the name of
Rāma, the foremost of the Ikshawkus, and of subdued soul and lauding his
piety and fame in sweet accents, I shall so manage that Sitā might hear
and believe them." Beholding the spouse of that high-souled lord of the
earth and engaging in this train of thoughts, Hanumān, stationed on a
branch of the tree, spoke the following sweet words.
³⁴¹ For before that Sitā 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 Rāmāyana 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 Daçaratha, 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 Rāma, 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 Rākshasa wearing shapes at will. And having
heard of the destruction of the Rākshasas of Janasthāna and of Khara and
Dushana, the illusive Rāvana, assuming shapes at will, beguiling Rāma,
in the forest, stole away his consort—the Janaka’s daughter. And roaming
the country around in quest of the blameless and worshipful Sitā, Rāma
found a firm friend in Sugriva. And bringing about the destruction of
Vāli, Rāma, 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
Rāghava mentioned unto me." Having said this, the foremost of the
monkeys ceased. And greatly wondered was Sitā 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,
Sitā attained an excess of delight, being engaged in thoughts concerning
Rāma. 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, Sitā’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 Mithilā, 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 Rāma! 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 Sitā 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 Rāma,
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 Rāma
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 Vāchaspati, Indra, the self
existent Brahmā, 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, Hanumān, the highly effulgent son
of Wind, having a coral-red countenance and attired in a humble guise,
approached Sitā 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, Nāgas, Gandharbas,
Rākshasas, and Yakshas and Kinnaras? Do the Rudra’s³⁴⁴ 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 Sitā, I do ask thee, who had been
stolen and borne away by Rāvana from Janasthāna? May good betide thee!
From thy wretched plight, thy unrivalled beauty and thy ascetic garb,
thou art, I ween, for certain, the queen of Rāma." Hearing those words
of Hanumān and greatly delighted at Rāma’s name, Vaidehi spoke unto
him—"I am the daughter-in-law of Daçaratha, 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
Sitā and I am the consort of the highly intelligent Rāma. I lived twelve
years in Rāghava’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 (Rāma) 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 Rāma be installed. If thou dost not wish to falsify the
vow³⁴⁷ thou made unto me, O best of kings, let Rāma 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 Rāma liked his sire’s command more than
the installation, and resolving within him, promised to obey his words.
Rāma, 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 (Rāma) 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 Sumitrā,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 Rākshasa—Rāvana. 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 Daçaratha made unto Kaikeyi at the
time of the war going on between the celestials and the Asuras.—T.
SECTION XXXIV.
HEARING those words of Sitā stricken with grief, Hanumān, the foremost
of the monkeys, replied in soothing words, "O worshipful lady, by Rāma’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, Rāma, the son of
Daçaratha, 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 Hanumān, 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". Sitā, at that time, attained such a wonderful
joy, as would have been acquired by her in the company (of Rāma and
Lakshmana). And they confidingly conversed with each other. Hearing
those words of Sitā,racked with sorrow, Hanumān, the son of the Wind-god
drew a little nearer to her. The more Hanumān approached her the more
Sitā suspected him as Rāvana. "Alas! Alas! why have I spoken to him? It
is the Rāvana, 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,
Sitā, having a moon-like countenance, sighing, spake unto that monkey in
sweet accents—"If thou art that Rāvana’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 Rāvana, whom I saw at Janasthāna, 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 Rāma’s messenger. I do ask thee, O foremost of
monkeys, something about Rāma that is pleasant unto me. O monkey, do
thou relate the glories of my dear Rāma. 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 Rāghava. I do not sink even if I can behold in dream the heroic
Rāghava 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 Rākshasa) Sitā took him for the lord of the
Rākshasas, wearing shapes at will. And having arrived at this decision,
Janaka’s daughter—Sitā, ceased from talking with that monkey. And
apprised of Sitā’s thought, Hanumān, 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 Vāchaspati.³⁵⁰ Graceful, grateful to the eye
and beautiful like unto Kandarva’s³⁵¹ 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, Rāghava was taken away from the hermitage
and thou wert stolen away from that lonely place. And soon shall that
powerful (hero) destroy Rāvana 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—Rāma’s friend, hath also enquired of thy welfare, worshipful
dame. Rāma, 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 Rākshasees. Thou shalt soon behold Rāma, 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 Hanumān. I
have entered this city of Lankā after crossing over the great main. And
by means of my prowess and placing my feet on the head of the
vicious-souled Rāvana, I have come here to see thee. I am not he
(Rāvana) for whom thou art taking me, O worshipful dame. Do thou
renounce thy suspicion and rely on my words."
³⁴⁸ Here prosperity means joy—Sitā attained an immense treasure of joy
on beholding Rāma’s messenger—Hanumān—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 Rāma from that best of monkeys, Vaidehi, spoke in
sweet accents, soft and low,—"Where didst thou meet Rāma, 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 Rāma and Lakshmana— and I shall then relinquish
all grief. Do thou relate unto me the form and grace of Rāma, his thighs
and arms and as well as those of Lakshmana." Being thus addressed by
Vaidehi, Hanumān, the Wind-god’s son, began to give an exact description
of Rāma. "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 Rāma and Lakshmana. O daughter of Janaka, Rāma 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 Vrihaspati³⁵² and in fame
like Vāsava.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
Brāhmanas—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 _Vedāngas_.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 Rāma.
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 _Sāstras_. 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. Rāghava,
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 Rāma 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 Rāma then consoled Sugriva, driven away by his greatly
powerful elder brother Vāli on his wife’s account. Thereupon Lakshmana
related unto Sugriva, the lord of monkeys, the grief, of Rāma of
unwearied actions, in consequence of thy being borne away (by Rāvana).
And hearing Lakshmana’s words, the lord of monkeys became pale, like
unto the radiant Sun possessed by Rāhu. 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 Rāma. But they could not make out thy whereabouts. And all those
ornaments, which were handed over to Rāma, were collected by me when
they fell tinkling on the ground, Rāma being beside himself with grief.
And placing them on his lap, the god-like Rāma bewailed in various
accents. And they inflamed the more Dacarathee’s³⁵⁵ 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,
Rāghava handed them over to Sugriva. Rāghava 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 Rāghava like unto three fires³⁵⁶ burning down the fire
temple. Rāghava 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 Rāvana, with all his kith and kin, Rāghava, the foremost
of men, shall soon regain thee. And thus Rāma and Sugriva entered into a
friendly covenant, to encompass Vāli’s destruction and to institute
enquiries about thee. And thereupon returning to Kishkindhā with those
two heroic princes, the lord of monkeys killed Vāli in battle. And
destroying Vāli by his prowess in battle, Rāma made Sugriva king over
all monkeys and bears. And in this way, O dame, the alliance between
Rāma and Sugriva was made. And know me as Hanumān, 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 Vāli, 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 Vāli in that way, our fastings
and _Yatāyu’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 _Yatāyu_, by name Sampāti. 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 _Yatāyu’s_ destruction
at Janasthāna, for thee, by that grim-visaged Rākshasa. And hearing of
_Yatāyu’s_ death, Aruna’s son became afflicted with sorrow and informed
us, O thou exquisitely fine damsel, of thy stay in the abode of Rāvana.
And hearing those words of Sampāti, 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 Lankā, at night,
infested with demons. I have seen Rāvana, 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 Dāçarathee’s
messenger. Do thou know me as the Wind-god’s son, the counsellor of
Sugriva, who am engaged in Rāma’s service and have come here for thee.
It is all well with thy Kākuthstha, 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 Rāghava shall soon regain
thee, destroying, with all his sons and friends, Rāvana the king of
Rākshasas. There is a hill, O Vaidehi, named Mālyabāna, 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) _Samvasādana_. O
Vaidehi, I was born, on the field, of that monkey. And I am known all
over the world as Hanumān 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 Rāghava." Having her
confidence formed by these reasonings and various marks, Sitā, worn with
grief, took him for Rāma’s messenger. And Jānaki 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 Rāhu. She then
took him for a real monkey and none else. Thereupon Hanumān 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 _Samvasādana_
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 Daçaratha—Rāma.—T.
³⁵⁶ The aggregate of the three fires maintained by the Brahman
householder.—T.
SECTION XXXVI.
The highly effulgent son of the Wind-god, Hanumān, to create Sitā’s
confidence, again addressed her with the following words:—"O great dame,
I am a monkey, the messenger of the highly intelligent Rāma. Behold this
precious ring with Rāma’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,
Jānaki 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 Rāhu. And greatly delighted at her
husband’s news that modest damsel, affectionately welcoming Hanumān,
applauded that great monkey—"O foremost of monkeys, thou art brave,
powerful and wise, since thou hast alone smitten this abode of the
Rākshasas. 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 Rāvana. O best of
monkeys, thou art worthy of my welcome, since thou hast been despatched
by Rāma, knowing self. Rāma, 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 Rāma and the highly
powerful Lakshmana the enhancer of Sumitrā’s joy? And if Kākuthstha
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 Rāma
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 Rāghava lost all his affection for me for my living at
a distance from him? Will he save me from this disaster? Hath not Rāma,
ever used to happiness and unused to misery, been enfeebled by this
disaster? Is he informed always of the welfare of Kauslaya, Sumitrā and
Bharata? Is not Rāghava, worthy of honors, beside himself with grief in
my absence? Will not Rāma 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
Sumitrā’s joy, conversant with the use of weapons, burn down the
Rākshasas with his shafts? Shall I not behold soon that Rāvana with his
kinsmen hath been destroyed in battle by Rāma with terrible weapons? Is
not the gold-hued and lotus-smelling countenance (of Ramā) 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 Rāma. And hearing the
words of Sitā the terribly powerful Māruti, placing his joined palms on
his head said,—"The lotus-eyed Rāma 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 Rāghava 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, Kākuthstha, shall divest the city Lankā of all the
Rākshasas. And forsooth shall Rāma destroy them, even if the celestials,
or Death himself stand in his way. O worshipful dame, stricken with
grief in thy absence, Rāma is restless like unto an elephant smitten by
a lion. I can swear, O worshipful dame, by the mounts Mandāra, 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 Rāma
having beautiful eyes, graceful, _Bimba_-like lips and beautified with
beautiful _kundalas_. Thou shalt soon behold, O Vaidehi, Rāma, on the
mount Prasravana, like unto the performer of hundred sacrifices seated
on the back of the elephant (_Airavata_). Rāghava 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. Rāma is always engaged in meditations, overwhelmed with
grief, and he has no other thought but seeing thee. Rāma hath no sleep
and even when asleep that best of men awakes exclaiming in sweet
accents, ’O Sitā!’. 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
Sitā!’ and that high-souled son of the king, to regain thee, hath
resorted to ascetic observances." On hearing about Rlma, Sitā 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, Sitā having a moon-like countenance, again spoke
unto Hanumān, words, sound and pious:— "O monkey, what thou hast said
that Rāma 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, Rāma and Saumitri, therefore
sunk in miseries. I do not know when shall Rāghava 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 Rākshasas, killing Rāvana and
devastating the city of Lankā. 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 Rāvana. He was entreated very much by his brother Bivishana to
restore me but he paid no need to his requests. Rāvana doth not desire
to restore me (unto Rāma) for he has been brought under the influence of
Death who is seeking him in battle. Bivishana’s eldest daughter, monkey,
by name Kalā, hath related this unto me, being appointed by her mother.
There is a leading, steady, old, intelligent and educated Rākshasa,
gifted with a good character, named Abindhya and highly respected of
Rāvana who told him that the destruction of the Rākshasa race would
proceed from Rāma, 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. Rāghava 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 Rākshasas at
Janasthāna. What enemy is not troubled at this? The disaster-creating
Rākshasas can never be compared with that best of men. I am cognizant of
his prowess as Sachee is of Indra’s. O monkey, Rāma the Sun, with his
arrow-like rays, shall dry up the water—the inimical Rākshasas." Saying
this she was overwhelmed with grief on Rāma’s account, and Hanumān again
spoke unto her having her countenance bathed in tears,—"No sooner shall
Rāghava 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 Rākshasa 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 Lankā
even with Rāvana. I shall restore thee to-day, O Maithili, unto Rāghava
on the mount Prasravana, like unto fire carrying unto Indra, the
sacrificial offerings. Thou shalt behold to-day, O Vaidehi, Rāma 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 Rāma like unto Rohini
restored to the Moon. By the time, that we will take in talking thus,
thou shalt reach Rāma 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 Lankā 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—"Hanumān, 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 Sitā,
the graceful son of the Wind-god Hanumān 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, Hanumān, the foremost of the monkeys and the
slayer of foes, showed himself unto Sitā, in his true shape. And leaping
down from the tree, that best of monkeys began to increase himself to
create Sitā’s confidence. His person appeared like the hill Mandāra 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 Sitā and said—"I am capable of carrying this Lankā 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 Rāma’s grief as well as
Lakshmana’s." Beholding the Wind-god’s own begotten son, Hanumān,
resembling a huge mountain, Sitā, 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 Rākshasas commanded by the vicious-souled Rāvana,
shall follow thee. O hero, carrying me and encircled by those heroic
Rākshasas with maces and darts in their hands, thou shalt be beset with
dangers. And on the sky the Rākshasas 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 Rākshasas 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 Rākshasas shall be able to defeat thee a little.
And when thou shalt be defeated in battle I shall fall down and those
vicious Rākshasas 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 Rākshasas setting up terrible roars and thy endeavours shall be
fruitless, O best of monkeys. Thou art capable of destroying the
Rākshasas very easily (I admit)—but Rāma’s fame shall then be soiled if
dost thou bring about their destruction. Or the Rākshasas taking me away
shall keep me in such a secret place, that neither the monkeys nor
Rāghava shall be able to ascertain my whereabouts. And all thy
preparations for me shall thus be useless. And mighty shall be the
result of Rāma’s coming with thee. O large armed one, the life of
Rāghava 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 Rāma’s. When Rāvana, 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 Rāma can take me away from here, destroying the
Ten-necked one with all the Rākshasas—he shall then perform the worthy
action. I have heard of and myself seen the prowess of the highly-souled
(Rāma) unconquerable in a battle. There is none amongst the celestials,
Gandharbas, Nāgas and the Rākshasas who can match him in a conflict
Beholding that highly powerful Rāghava, in a conflict, like unto Vāsava
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 Rāghava 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 Rāma.
SECTION XXXVIII.
Hearing those words, that foremost of monkeys, skilled in speech, was
greatly delighted and again addressed Sitā 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 Rāma’s, which thou hast
produced, O Jānaki! 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 Kākutstha 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 Rāma’s end, and my heart is melted with
affection. It is very difficult to enter this city of Lankā, 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 Rāghava’s confidence." Being thus
accosted by Hanumān, Sitā 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 Mandākini. 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 Rāghava, 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 Rāghava. Thereupon
Rāghava 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
_Kuça_ 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 (Rāma’s) shelter. And, placing
himself on the earth, he sought his shelter, and Kākutstha, 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 Rāma
as well as king Daçaratha, 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—Vāsava. O Rāghava, being thus the foremost of those
acquainted with weapons, powerful, and possessed of strength, wherefore
dost thou not direct thy weapon against the Rākshasas?’ Neither _Nāgas_,
nor Gandharbas, nor the gods, nor the Maruts, are competent to resist
the onset of Rāma 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 Rākshasas? 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 Hanumān,
said,—"O exalted one, I swear by truth, Rāma turneth away his
countenance (from every work) in consequence of grief for thee. And Rāma
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 Rāvana with his allies, Rāghava shall
take thee back to his palace. Now tell me what I shall communicate unto
Rāghava, and the highly powerful Lakshmana, and the energetic Sugriva,
and all the assembled monkeys." Thus addressed, Sitā again spoke unto
him, saying,—Do thou on my behalf, bowing down the head, enquire after
the welfare of that protector of men whom Kaucalyā 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 Rāma,—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 Rāma 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 Rāma) than even my own self; of Lakshmana, brother into Rāma; that
energetic one who undertaketh even such tasks as he is not equal to, and
seeing whom Rāghava hath forgotten his deceased sire³⁵⁹,—him for the
sake of my words, thou must ask as to his welfare. Lakshmana is always
mild and pure, and dear unto Rāma. 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, Rāghava shall take pains on my behalf.—This also shalt thou
say again and again unto that hero—my lord,—’O son of Daçaratha, 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
Kauçiki from the nether regions,³⁶⁰ it behoveth thee to rescue me, who
have ignominiously been confined by the impious Rāvana."— Thereupon,
saying,—"Hand this unto Rāghava," Sitā gave to Hanumān a noble and
excellent jewel for the head³⁶¹, 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 Sitā and
going round her, that foremost of monkeys remained by her side in humble
guise. And experiencing rapture in consequence of his seeing Sitā, he
mentally presented himself before Rāma, 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 Rāshasis), Hanumlān, 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 Rāma.
³⁵⁹ In consequence of the fatherly care of Lakshmana.—T.
³⁶⁰ According to Kataka, Kauçiki is Earth, who was rescued by Narayana
from the subterranean regions. According to Tirtha, Kauçiki 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 _Chudāmani._ 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, Sitā said onto Hanumān,— "This sign is very
well known to Rāma. Seeing this gem, that hero, Rāma, shall recollect
three persons,—his mother, myself, and king Daçaratha, 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 (Rāma’s) shall
remove (my) misery. O Hanumān, 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
(Hanumān) was about to set out, that exalted one, Mithilā’s daughter,
addressed that monkey, son unto the Wind-god, in words choked by the
vapour of grief,—"O Hanumān, do thou communicate good news to both Rāma
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 Rāma). And it behoveth thee to strive so
that the mighty-armed Rāghava may rescue me from this sea of sorrow.
And, O Hanumān, do thou speak so that the illustrious Rāma may deliver
me while I am still alive; and thereby do thou reap righteousness. Ever
breathing high spirits, Dācarathi,³⁶³ hearing my words, shall attain an
access of manliness for my deliverance. Soon as Rāghava shall hear words
couching tidings of me, that hero shall duly resolve on displaying his
prowess." Hearing this speech of Sitā, Hanumān, son unto the Wind-god,
with his joined hands raised to his head, said,—"Soon shall Kākutstha
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 Rāma’s." Hearing his words excellently
spoken and thoroughly true, Jānaki honored them highly, and spoke (as
follows). And gazing at him once and again as he prepared to go away,
Sitā 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, Vinatā’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 (Rāma) himself together with
all his forces, conquering Rāvana and (recovering me) in battle,
returned victorious to his own city,—this would be worthy of himself. If
blocking up Lankā with his army, that afflictor of hostile hosts,
Kākutstha 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, Hanumān, 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 Rākshasas, 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 Lankā 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, Rāma and Lakshmana
both, coming to the city of Lankā, shall destroy her by means of their
shafts. And slaying Rāvana 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 Rāma
resembling flaming fire. On the lord of Rākshasas being slain along with
his counsellors and friends, thou shalt meet with Rāma, 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 Rāvana slain
by Rāma by might of arm." Having thus solaced Videha’s daughter,
Hanumān, son unto the Wind-god, again spoke unto Vaidehi, saying,—"Soon
shalt thou behold that destroyer of foes, Rāghava of subdued soul, and
the bow-bearing Lakshmana also, come to the gate of Lankā. 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 Lankā.
Like an elephant tormented by a lion, Rāma 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 Rāma? 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 Rākshasas. 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 Rāma."
³⁶³ Daçaratha’s son—T
³⁶⁴ _i. e._ Sumitrā’s son, Laksamana.—T.
SECTION XL.
Hearing the speech of the high-souled offspring of the Wind-god, Sitā
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 Rāma, 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 Sitā, 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 Rākshasas. 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 Rākshasa 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 Hanumān, son unto
the Wind-god, said,—"My revered one, I swear unto thee by truth itself
that Rāma neglecteth every business because of grief for thee. And Rāma
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 Lankā to ashes. And, O thou of
expansive eyes, slaying in battle Rāvana 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 Rāma shall certainly
recognise, and as shall more please him by far." "Ah!" (answered Sitā),
"I have already furnished thee with an excellent sign. This ornament, O
Hanumān, when carefully examined by Rāma, 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 Hanumān, communicate tidings of my good health onto
those lion-like brothers, Rāma 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 Rāghava may rescue me from this sea
of sorrow. Do thou, going to Rāma, make known to him the fierce current
of my grief, as well as the railing of these Rākshasas. 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 Sitā wishes Hanumān to use her own language to Rāma.—T.
SECTION XLI.
Having been honored by her (Sitā) 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 Rākshasas? 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, Rāvana shall get into a fury. Then
the Rākshasa 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 Rāvana, 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, Hanumān, 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 damsels³⁶⁸ of the
Ten-necked one, with its numbers of _açoka_ 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 Sitā.
³⁶⁸ _Promadāvanasya—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 Rāvana, assured their stay there!—T.
³⁶⁹ There is a pun on the word _soka_—occuring twice. One of them,
originally _açoka_, but entering into a vowel combination with the
preceding word, is the name of a tree; and _Soka_ means _sorrow_.
The _açoka_ 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 Lankā 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 Rākshasas, began to appear (everywhere).
And grim-visaged Rākshasis, 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
Rākshasis 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 Sitā, having all
her parts perfect, answered,—"What is my power to read Rākshasas 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
Rākshasa,— who hath come here through his capacity to put on any shape."
Hearing Vaidehi’s words, the Rākshasis swiftly took to their heels. Some
remained,—and some departed to inform Rāvana of the matter. And before
Rāvana, the Raksbasis of deformed visages informed him of the hideous
and dreadful monkey. "O king, in the heart of the _açoka_ wood there is
a monkey of a terrific body, who, possessed of immeasurable might,
stayeth, after having carried on a conversation with Jānaki. Nor, albeit
questioned by us many a time and oft, doth Janaka’s daughter, Sitā,
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
Rāma himself from eagerness to get at the whereabouts of Sitā. 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 Jānaki is, remained uninjured by him,—whether for preserving
Jānaki, or from fatigue—it doth not appear. But what is his fatigue? She
it is that hath been preserved by him. And that overgrown Sinçapā tree,
affluent with elegant foliage, under which Sitā 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 Sitā, hath laid thy wood waste. Who, O
Sovereign of the Rākshasas,that hath not his life severed from
him,—converseth with Sitā, who hath captivated thy heart?" Hearing the
speeches of the Rākshasis, Rāvana, lord of Rākshasas, 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 Rāvana. And that highly energetic one ordered his
heroic servants, resembling himself, to punish Hanumān. And from that
mansion speedily issued eighty thousand of those retainers, carrying in
their hands maces and mallets³⁷⁰,—having huge bellies, and large teeth,
of dreadful forms, and possessed of unwieldy strength,—all eager to
engage in the conflict and take Hanumān. 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 Hanumān and remained before him. And the graceful
and energetic Hanumān also, resembling a hill, flourishing his tail over
the ground, sent up tremendous roars. And attaining mighty proportions,
Hanumān, son unto the Wind-god, brandished his tail, filling Lankā 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 Rāma
and to the mighty Lakshmana! And victory unto king Sugriva, protected of
Rāghava! I am the servant of the Sovereign of Kerala, Rāma of untiring
deeds,— (I am) Hanumān, the destroyer of hostile hosts, offspring of the
Wind-god. And a thousand Rāvanas 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 Lankā and paid my
reverence to Maithili, go away, my end being compassed." They were
struck with affright at his roars; and they beheld Hanumān elevated as
an evening cloud. And now knowing for certain that the monkey had been
despatched by his master, the Rākshasas 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 Vinatā’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
Rākshasas), like the thousand-eyed (deity) slaughtering Daityas with his
thunder-bolt. And having slain those Rākshasas, who were the retainers
of Rāvana, the heroic offspring of the Wind-god—foremost of
heroes—desirous of fight, stood at the gate. Then certain Rākshasas,
getting off from the field in fear, informed Rāvana of the destruction
of all his servants. Hearing that a mighty host of the Rākshasas 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 _Swāmisandehanihçancāh_—may also mean, _having been assured by
Rāvana as to his firm resolve—i.e. the Rākshasas must fight with
Hanumān, however desperate the undertaking might prove.—T._
SECTION XLIII.
Having slaughtered the servants, Hanumān, having reflected awhile,
thought,—"I have broken down the wood; but have not destroyed the
edifice dedicated to the deities of the Rākshasas. Therefore, this very
day will I demolish this structure." Having thought thus in his heart,
that foremost of monkeys, Hanumān, son unto the Wind-god, displaying his
strength, bounded unto the Chaitya³⁷³ 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 Hanumān, flaming in auspicionsness, resembled
(the mountain) Pariyātra. 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 Lankā, 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 Rāma
versed in arms! And unto Lakshmana endowed with immense strength! And
victory unto king Sugriva, who is protected by Rāghava! Hanumān, son
onto the Wind-god, destroyer of hostile hosts, is the slave of Rāma of
untiring deeds. And not a thousand Rāvanas can cope with me in conflict
as I hurl stones and trees by thousands. Having destroyed the city of
Lankā and paid my respects to Mithilā’s daughter, I, my object gained,
shall depart in the presence of all the Rākshasas." 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 Hanumān,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 Rākshasas, 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 Lankā, nor you, nor yet Rāvana,
shall exist,—having created hostility with that high-souled hero of the
Ikshwāku 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 Rākshasas, Prahasta’s son, the powerful
Jamvumāli, 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, Hanumān
endowed with vigour both rejoiced and shouted. Thereat, the highly
energetic Jamvumāli pierced with whetted shafts that mighty monkey,
Hanumān, 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 _nārāchas_.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 _açoka_.—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 Rākshasa opposed it by
ten shafts. Witnessing his action rendered fruitless, the energetic
Hanumān of terrific prowess, uprooting a large _sāla_, began to whirl it
(in the air). Seeing the exceedingly strong monkey whirling the _sāla_
tree, the highly powerful Jamvumāli dischanged a many shafts. And he
severed the _sāla_ 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, (Hanumān) 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
Jamvumāli’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,
Jamvumāli, speedily slain, fell down to the earth, like a tree whose
trunk hath been crushed. Hearing Jamvumāli as well as his exceedingly
powerful servants slaughtered, Rāvana 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 Hanumān 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 Rākshasas, 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, their³⁷⁹
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 Hanumān staying at the gate.
And with their cars sending roars, the Rākshasas, pouring showers of
shafts, ranged (the field), resembling clouds during the rainy season.
And covered with those arrowy showers, Hanumān 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
Hanumān rushed on that Rākshasa 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 Lankā uttered various frightful cries. And
having slain those overgrown Rākshasas, that exceedingly powerful and
heroic monkey of terrific power, desirous of again coping with other
Rākshasas, 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 Virupāksha, Yupaksha,
the Rākshasa Durdharsha, Praghasa, and Māsakarna, versed in polity,
endowed with the speed of the Wind in conflict and alert on every
occasion, to take Hanumān 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 Nāgas, 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 seen³⁸¹ monkeys of immense
prowess,—Vāli with Sugriva and the exceedingly powerful Jāmbavān, 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 Hanumān’s head five white iron³⁸² 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, Virupāksha and Yupāksha, 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 _sāla_ tree, that monkey, the Wind-god’s offspring, slew both of those
heroic Rākshasas. 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 Bhāsakarna 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
Bhāsakarna (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 Hanumān, uprooting a mountain-peak, with
beasts, snakes, and trees (in it), slew those Rākshasas; 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 Rākshasas 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 Kāla 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 Hanumān 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
Rāvana) 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 Nairitas³⁸⁴ 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 Hanumān 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 Hanumān
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 respect³⁸⁵ 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, Hanumān, 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 Rākshasa 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 Rākshasas—that car-warrior and the best of
choice car-warriors—rushed at (Hanumān), 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 Nāgas, 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 Rākshasa 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 Rākshasas; 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 _Kāla_ bent upon destroying all
creatures.
³⁸⁴ Rākshasas.
³⁸⁵ _Sambhramaprada_, according to Rāmānuja, 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 Hanumān, the magnanimous monarch of
the Rākshasas, 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 weapon³⁸⁷ 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 Jamvumāli, 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) Hanumān 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 Rākshasas, set out for battle. And that highly effulgent
and graceful son of the lord of the Rākshasas, 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 Hanumān 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 Hanumān.
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 _Nāgas_, 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
Rākshasas, 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 Hanumān could
not find out the short-comings of the Rākshasa, 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 meditation³⁹⁵ (to realize the true identity
of Hanumān). Thereupon, that son of the lord of Rākshasas 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 Brahmā,
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 Rākshasa with the weapon, the monkey became motionless and fell
down on the earth. And thinking that he was bound up with a Brahmā
weapon, he did not feel the least pain in consequence of Brahmā’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, Hanumān 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 Brahmā, Indra and the Wind-god. It will be better if I am
carried off by the Rākshasas, for I shall reap very great benefit by my
conversation with the lord of Rākshasas. 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 Rākshasas 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 Rākshasas,
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 Brahmā 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 Brahmā 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, Hanumān did not betray any signs of his liberation,
albeit he was pulled by the Rākshasas and pained by the bonds they had
bound him with. And the monkey, Hanumān, was pulled by those cruel
Rākshasas having fatal boxes, in the direction of the lord of Rākshasas.
And seeing (Hanumān) freed from the (Brahmā) 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 Rākshasas
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 Rākshasas converse on beholding Hanumān.
And others said,—"Kill him," "Burn him"—"Eat him up." The Rākshasas,
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 Rākshasas,—as well as a mansion embellished with countless jewels.
And the exceedingly energetic Rāvana saw that foremost of monkeys
dragged hither and thither by Rākshasas of frightful forms. And that
best of monkeys too saw that lord of Rākshasas, 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. Hanumān’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 Hanumān 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 Brahmā _mantra_ upon one is nullified if one
is bound physically.—T.
SECTION XLIX.
And struck with his³⁹⁷ deed, that one of dreadful vigor, Hanumān, 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 Mahāpārçwa, 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
Hanumān beheld the immensely energetic lord of Rākshasas 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, (Hanumān) struck with mighty amaze, gazed at the lord
of Rakshas. And seeing the sovereign of Rakshas, appearing splendid,
Hanumān, 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 Rākshasas! If the lord of Rākshasas
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 Rākshasa 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 _Sāktas_.—T.
SECTION L.
Seeing the tawney-eyed one staying before hiip, the mighty-armed Rāvana,
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 Kailaça?³⁹⁹ Or is this one wearing the shape of
a monkey Vāli’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 Rākshasas? 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 Rāvana’s speech, Prahasta said,—"Take heart! Fair fortune to
thee! Thou needst not be alarmed, O monkey. If thou hast been sent to
Rāvana’s residence by Indra, tell us truly everything. Let no fear, O
monkey, be thine. Thou shalt be liberated. If thou belong to Vaiçravana,
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 Rāvana’s mansion." Thus
addressed then, that foremost of monkeys said unto the lord of
Rākshasas,—"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
Rākshasa chief. And it is to attain a sight of the Rākshasa lord that I
have destroyed his peerless grove; and it is for this that, the powerful
Rākshasas 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 also⁴⁰¹
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 Rākshasas have brought me (hither thus), yet I am free
from any weapon (restraining me). I come near thee on a certain business
of Rāma. Knowing me for a messenger of Rāghava endowed with measureless
prowess, do thou, O lord, listen to my words, calculated to work thy
profit."
³⁹⁹ Rāvana 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 Rākshasas. 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 Daçaratha, 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 Sitā. His name is Rāma, and he is exceedingly energetic,
and ever abideth on the path of virtue. His spouse, the celebrated Sitā,
daughter unto Videha, the high-souled king Janaka, either died or was
carried off in Janasthāna. 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 Sitā, and Rāma (on his part promised) that he would confer on
Sugriva the kingdom of the monkeys. And, thereupon, slaying Vāli in
battle, the king’s son established Sugriva as the lord of the monkeys.
Thou formerly hast known that foremost of monkeys, Vāli. That monkey was
slain in battle by him (Rāma) with a single shaft. And, thereupon, the
lord of monkeys, Sugriva, true to his vow, eager for searching Sitā,
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 Vinatā’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, Hanumān by name, am the son of
the Wind-god. For Sitā, 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 Rāma in wrath? There is
none, O king, in all the three worlds, that is capable of attaining
ease, after inflicting injury on Rāghava. 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 Jānaki unto that foremost of men. Seen have
I this exalted lady,—which was difficult to compass. As for what
remaineth to be done, Rāma himself shall bring it about. That Sitā 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 Rākshasa. Rāghava, 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 Janasthāna and the
slaying of Vāli as well as the friendship of Rāma with Sugriva, do thou
understand thine own good. I, alone that I am, can at my will destroy
Lankā with her steeds and elephants and cars; but he whose envoy I am
hath not yet decided on this point. Rāma hath in presence of the
tawny-eyed (ones) forsooth promised the annihilation of the foe by whom
Sitā hath been sore oppressed. On wronging Rāma, Purandara himself
cannot escape scot-free,—what shall I say of persons like thee? Her whom
thou knowest as Sitā staying in thine abode—know her for the Fatal Night
that shall bring destruction down on all Lankā. Therefore, beware of
thyself turning about thy neck the fatal noose in the shape of Sitā! Do
thou rather study thy welfare. Thou shalt behold this city crowned with
edifices and stalls, in flames fed by the wrath of Rāma, and consumed by
the energy of Sitā. 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 Lankā. O sovereign of the
Rākshasas, do thou faithfully listen to these words of me, a monkey and
the servant and envoy of Rāma. Abolishing all the worlds with their
creatures mobile and immobile objects, the illustrious Rāma is capable
of creating these anew. Neither among celestials nor Asuras, Yakshas,
Rakshas, nor serpents, Vidyādharas, Nagās, 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 Rāma 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, Rāma, thy life is in
high peril. Neither deities nor Daityas, nor the foremost night-rangers,
nor Gandharbas and Vidyidharas, nor Nāgas, nor Yakshas, can stay in
fight against Rāma—the leader of these three worlds. And neither Brahmā,
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 Rāma." 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, Rāvana, 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 Rāvana, Vibhishana did not agree (with
the decision). And knowing that the lord of Rākshasas was wroth and that
that affair⁴⁰⁶ 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 Rākshasas, 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 Rākshasas, difficult to approach,
consider what is proper or otherwise, and then do thou mete out
punishment to the envoy." Hearing Vibhishana’s speech, Rāvana lord of
Rākshasas, 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 Lankā,
be propitious. O Sovereign of Rākshasas, 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 Rākshasa monarchs, lending free
play to his intellect, accepted the excellent words of his younger
brother.
⁴⁰⁶ The destruction of Hanumān.—T.
⁴⁰⁷ The commentator says, the passage means,—_’Give up thy promise (to
slay Hanumān) 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 Hanumān, who had wronged
Rāvana 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 Rākshasas ordered,—"With his tail in flames, let this one be
taken all round Lankā containing terraces." Hearing his words, the
Rākshasas, cruel through wrath, cover up his (Hanumān’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 Rākshasas—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 Rākshasas 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 Rākshasas in battle; but I suffer this
(maltreatment) for not marring the (pure delight) Rāma shall derive from
my deed.⁴⁰⁹ I shall once more range around Lankā. Let this be so. At
night I could not satisfactorily examine the fortifications.⁴¹⁰ For
certain, by me is to be beheld Lankā when night hath departed. Let them
bind me anew. The Rākshasas pain me by setting fire to my tail; but my
mind doth not tire." Then the Rākshasas, 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 Rākshasas of cruel deeds took
(Hanumān) about the city (of Lankā). And led by those Rākshasas, that
subduer of enemies, Hanumān, experienced delight, and going about the
mighty metropolis of the Rākshasas, 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 Rākshasas proclaim the
monkey, saying,—"This is a spy." On Hanumān’s tail being in flames,
Rākshasis of frightful eyes related unto that exalted lady⁴¹² tidings of
this great mishap. "O Sitā, 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 Hanumān." 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 Hanumān’s sire, albeit furnished
with fire and a tail, blew ice cold before that worshipful one,
breathing health (unto Hanumān). 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 Rāma’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 Maināka could show such regard for
Rāma, what may not the Fire do (for him?) Fire doth not burn me for
Sitā’s (absolute) goodness, for Rāghava’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 Rākshasas? 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 Lankā.
⁴⁰⁹ This, as interpreted by Rāmānuya; but the sense is not
satisfactory. How Hanumān’s resistance would have anywise marred
Rāma’s joy, is not easy to understand.—T.
⁴¹⁰ Another meaning is:—_Its places inacessible on account of
works.—T._
⁴¹¹ Publishing Hanumān’s penalty.—T.
⁴¹² Sitā.—T.
⁴¹³ Maināka.—T.
SECTION LIV.
Casting his eyes on Lankā, 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 Rākshasas, 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 offerings⁴¹⁴ 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 Lankā. 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 Hanumān
endowed with prowess, leaping up, set unto Mahāparçwa’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 Sārana’s.
And the leader of monkey bands in the same way burnt down Indrajit’s
mansion; and then he burnt the abodes of Sumāli and Jamvumāli; and
Raçmiketu’s mansion and Suryyacatru’s, and Hraswakarna’s, and the
Rākshasa Romaça’s; and the houses of Yuddhonmattn, and Matta, and the
Rākshasa Dwajagriva, and the calm Vidyujjibhwa, and Hastimukha; and of
Karāla, and of Viçāla, and of Sonitāksha; and Kumbhakarna’s mansion, and
Nikumbha’s, and the residence of Yajnaçatru, and of Brahmaçatru. 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 Rākshasas, Rāvana. 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 Hauumān 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 Rākshasas, 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
(Hanumān) 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, Hanumān never
at all felt satiety on slaying those foremost of Rākshasas. And the
Earth could not contain the Rākshasas slain by Hanumān. And as Rudra had
burnt down Tripura, the vehement and high-souled monkey, Hanumān, burnt
down Lankā. And rising to the brow of Lankā’s mount,⁴¹⁵ the fire of
terrific energy kindled by the impetuous Hanumān, 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 Rākshasas
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 Lankā, increased (in
volume), riving the mundane Egg with various sounds resembling
thunder-claps. And the Fire of terrific might, having his flames
resembling _Kinçuka_ 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 _Kāla_⁴¹⁶ himself.
Or is this the Rākshasa-annihilating Fire of Brahmā 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, Rākshasas of note, assembled together, thus talked
unto each other. And then Lankā, suddenly consumed with Rākshasas,
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, Lankā, overcome
by the might of Hanumān’s wrath, became as if she had been blighted by
an imprecation. Then the mighty-minded Hanumān beheld the Rākshasas in
terror and trepidation and castdown, and Lankā 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 Rākshasa in conflict, and burning down the city of Lankā
filled with picturesque houses, the monkey, Hanumān, Wind-god’s son,
stationed himself there. And destroying many a Rākshasa, felling many
trees in the forest and setting fire to the houses of the Rākshasas, the
high-souled (monkey) became engaged in thoughts touching Rāma. 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 _Vidhyādharas_, the _Pannagas_, and all other great
heroes, attained excess of delight. And having devastated the forest,
slain the Rākshasas in conflict and burnt the grand city of Lankā, 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 Lankā, the great monkey quenched the fire of his
tail in the ocean. Thereupon beholding Lankā burnt down, the celestials
along with Gandharbas, Siddhas, and the great ascetics, were struck with
wonder.
⁴¹⁴ _Vide ante.—T._
⁴¹⁵ _Trikuta_ on which Lankā rested.—T.
⁴¹⁶ A name of Yama.—T.
SECTION LV.
Beholding Lankā burnt down and devastated and the demons terrified,the
monkey Hanumān began to reflect. And worked up with fear and remorse, he
reflected,—"What a mighty iniquity have I perpetrated by burning down
Lankā 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 Sitā, I have slain my master with
fire. Forsooth hath the worshipful Jānaki been burnt, since the whole
city of Lankā 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 Lankā, I have
not saved Sitā. To have burnt down Lankā 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 Lankā 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 Sitā. On Sitā having met with
destruction, both of them⁴¹⁷ 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
(Rāma), along with Satrughna, live? And on the virtuous Ikshwāku 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
Rāma’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 Rāma, 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 Hanumān 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
Hanumān was thinking of the magnitude of that revered lady’s religious
merit, he heard the converse there of high-souled Chāranas. "Ah! hard is
the feat that Hanumān 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 (Lankā) is in lamentation
through her mountain-caverns. Burnt is this city of Lankā with her
turrets, walls and gateways; and we are astonished that Jānaki is not
burnt." These words resembling ambrosia Hanumān 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,
Hanumān 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 Rāma and Lakshmana.—T.
⁴¹⁸ Remembering the incident of his seeing the mountain Maināka
through Sitā, Hanumān was put in mind of Sitā’s superhuman
power.—T.
SECTION LVI.
Then seeing Jānaki seated at the foot of the Sinsapa tree, (Hanumān)
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, Sitā said unto
Hanumān 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;— Vinatā’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 Lankā with his forces, that afflictor of
enemies, Kākutstha, 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, Rāma and Lakshmana, coming together, shall afflict
Lankā with their arrows. And slaughtering the Rākshasa 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 Rāvana slain in battle by Rāma.
On the lord of Rākshasas being slain along with his sons, councilors,
and friends, thou shalt meet with Rāma as Rohini meeteth with the Moon.
At once shall Kākutstha come, accompanied by the foremost of
monkeys,—who, conquering (Rāvana) in conflict, shall remove thy grief."
Having thus consoled Videha’s daughter, Hanumān, 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 Rāvana, exhibited his terrific might, and
saluted Vaidehi, Hanumān 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 _sālas_, palms, _tamālas_, 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 Rāma 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 Vidyādharis with their
attires falling off and their ornaments disordered, suddenly rose from
the mountain⁴²⁰ 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 Vidyādharas, 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 _Māruta_—this term is used twice in this sloka, once for Hanumān,
and next for the Wind-god. One of these is left out on the score
of redundency.—T.
⁴²⁰ _Dharanidharāt_.—_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 Hanumān, 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
_Kārandavas_; charming to behold; having Tishya and Srāvana for its
swans, clouds for its mosses and grass, _Punarvasu_ for its mighty fish,
the red-bodied one⁴²² for its huge aquatic animal, Airāvata for its
spacious island, Swāti 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 Hanumān
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
Rākshasas and rendered his name famous, having filled the city with
lamentations and afflicted Rāvana, having distressed the mighty heroes
and paid obeisance unto Vaidehi,—again held his course along the
mid-ocean. And touching Maināka—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 Hanumān’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, Jambavān, with a
joyful heart addressing all the monkeys, said,—"Hanumān 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 Hanumān, 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 Hanumān, 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) mountain⁴²³ filled with trees. And bursting with delight,
(Hanumān) 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 Hanumān. 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, Hanumān, saluted
his superiors and the aged, headed by Jambavān; 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 Vāli’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),
Hanumān addressed those foremost monkeys,—"I have seen Janaka’s daughter
in the Açoka woods. That blameless one is guarded by dreadful Rākshasis.
The girt weareth a single braid of hair, and burneth to attain a sight
of Rāma. 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 Hanumān. And when Hanumān 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 Rāghava.
Oh for thy fidelity! Oh for thy prowess! Oh for thy fortitude! By luck
hast thou seen that exalted one, the illustrious wife of Rāma, by luck
it is that Kākutstha shall forego his sorrow in consequence of
separation from Sitā." Then surrounding Angada, Hanumān, and Jāmbavān,
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 (Hanumān’s) seeing Lankā, Sitā
and Rāvana. And they stood with joined hands, looking wistfully into
Hanumān’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 Hanumān, and
Angada with bracelets on his arms, had sat down, the elevated and mighty
mountain-summit was illuminated with splendour.
⁴²¹ Lily.—T.
⁴²² Bhāma.—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 Hanumān, rejoiced exceedingly. And when the high-souled
delighted monkeys had sat them down, Jāmbavān, glad at heart, asked that
offspring of the Wind, the happy Hanumān, 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 (Hanumān) with his down standing on end,
bowing down the head unto that revered one, Sitā, 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 Maināka, 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 Rāghava.
Rāma is the foremost of the righteous, and possessed of prowess like
that of Mahendra himself.’ Having heard this from the magnanimous
Maināka, I apprised the mountain of my mission, and my thoughts held
their course. Having given me his permission, the magnanimous Maināka,
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, Surasā, 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 Surasā, I, remaining in humble guise with
joined hands, and with my countenance turned pale, I uttered these
words,—’Rāma, the graceful son of Daçaratha, repressor of foes—hath
entered the woods of Dandaka, in company with his brother Lakshamana and
Sitā. His wife Sitā hath been carried off by the wicked Rāvana. At
Rāma’s mandate I go to her as an envoy. In this business, thou, O chaste
one, shouldst help Rāma. Or having seen Mithilā’s daughter, as well as
Rāma of untiring deeds, I shall come to thy mouth,—this I promise unto
thee truly.’ Thus accosted by me, Surasā, 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 Surasā, 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 Surasā 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 Rāghava. 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 Rākshasi 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 Rākshasi, Sinhikā, hath been swiftly slain by Hanumān.’ 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 Lankā. On
the sun having set, I entered the city of the Rākshasas—their
home—unnoticed by the Rākshasas 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 (Lankā) at dusk. Then that one
affrighted addressed me, saying,—’I, O hero, am, the city of Lankā.
Vanquished have I been by thy prowess. Thou shalt everywhere conquer all
the Rākshasas’. There I wandered all the night (seeking for Janaka’s
daughter) and (at length) entered Rāvana’s inner apartment; but that one
of a Diity waist I found not. And not finding Sitā in Rāvana’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 _açoka_ wood a great
_Sinçapā_. And ascending the tree, I saw a golden tract of plantains;
and hard by from the _Sinçapā_ 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,—Sitā, ever engaged in the welfare of her lord;
surrounded by cruel and deformed Rākshasis 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 Rākshasis, 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 Rāvana, and who had resolved to put a period to her existence. Seeing
that lady the illustrious wife of Rāma in that condition, I seeing her
remained even on that _Sinçapā_ tree. Then I heard in Rāvana’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 _Sinçapā_ tree. Then the wives of
Rāvana along with Rāvana himself of exceeding strength came to that
place where Sitā was. And seeing the lord of Rākshasas the exceedingly
beauteous Sitā contracted her thighs and covered her full breasts with
her arms. And seeing Sitā 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 Sitā, two months hence, see thy blood." Hearing these
words of the wicked Rāvana, Sitā, growing exceeding wroth, spoke these
excellent words,—"O worst of Rākshasas, having used improper speech
towards the wife of Rāma of measureless prowess, and the daughter-in-law
of Daçaratha, lord of the Ikshwāku 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 Rāma,—thou art not even fit to be his slave.
Rāghava is invincible, truthful, heroic and (even) hungering for
warfare." Thus addressed in harsh speech by Jānaki, 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 Mithilā’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.
Jānaki 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 Sitā?" 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 Rākshasis of fearful faces fell to railing at Sitā in cruel and
rough words,—But Jānaki heeded their speech as a straw; and their fury
was lost upon Sitā. Desisting from their unavailing railing, the
flesh-feasting Rākshasis imparted unto Rāvana the mighty intent of Sitā.
Then, they all failing in their hope and deprived of energy, and tired,
came under the sway of sleep. And on their sleeping, Sitā 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,
Trijatā spoke,—"Do ye without delay fall to your own selves; but never
(eat up) the dark-eyed Sitā, the chaste daughter unto Janaka and the
daughter-in-law of Daçaratha. In truth I have seen a dismal dream
capable of making one’s hair stand on end; (presaging) destruction unto
Rākshasas and victory unto the husband of this one. For protecting us,
Rākshasis from Rāghava, 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 Rākshasis
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 Sitā I began to reflect; nor did my my mind attain
ease or freedom from thought. And I cast about for finding means of
addressing Jānaki. And I began by extolling the Ikshwāku race. Hearing
the words that I uttered, embellished with descriptions of the virtues
of Rājarshis, 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 Rāma? This it behoveth thee to
relate unto me." Hearing her speech, I too said,— ’O revered one, thy
husband, Rāma, 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 Hanumān his servant, despatched here by thy
spouse—Rāma of unwearied actions. O famed damsel, that highly effulgent
son of Daçaratha—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 Rāma and Lakshmana on the northern shore of the
Ocean?" Hearing this and revolving within herself Sitā, Janaka’s
daughter, replied—"Discomfitting Rāvana, may Rāghava himself carry me
hence.’ And bowing my head unto that worshipful and blameless dame, I
wanted of her a token as might conduce to Rāghava’s pleasure. Whereto
replied Sitā—’O thou of mighty-arms do thou take this excellent jewel
for which thou shalt be highly regarded by Rāma’. 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 Rāma’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— ’Hanumān, do thou relate this unto Rāghava in such a wise
that the heroes Rāma and Lakshmana, along with Sugriva might instantly
come here. Or else there remain two months more of my life. Rāghava
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 Lankā. 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 Rākshasees, having terrible faces, awaking,
beheld all that. And beholding me in the forest, they all, gathering,
instantly conveyed the message unto Rāvana. 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 Rākshasas
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 Rāvana 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 Rākshasas
stationed there. Excited with wrath I destroyed that palace; the best in
the whole city of Lankā. Thereupon (Rāvana) despatched _Jambhumāli_, the
son of _Prahasta_. With my fierce mace I destroyed that mighty Rākshasa,
versed in the art of war, along with his retinue and surrounded by a
band of terrible and grim-visaged demons. Hearing this, Rāvana, the lord
of Rākshasas 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 Rāvana 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 Rākshasas. 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, Rāvana, exercised with ire, sent his
second son, the highly powerful Indrajit incapable of being repressed in
battle. And discomfitting that best of Rākshasas 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 Rāvana
in great confidence. And beholding my unbearable prowess and his own
soldiers slain, speedily he went away fettering me with his Brahmā
weapon. Thereat the other Rākshasas bound me up with a rope and carried
me to Rāvana. And thereupon I was welcomed by the vicious-souled Rāvana
and was asked why I did come to Lankā and slay the Rākshasas. Whereto I
replied,—"I have done all this for Sitā. To behold her I have come here,
O hero. I am the monkey Hanumān, the own begotten son of Maruta. Do thou
know me as Rāma’s ambassador and the minister of Sugriva. And on Rāma’s
embassy have I come here before thee. Do thou hear of my mission—I do
relate unto thee, O lord of Rākshasas, 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 Rāghava dreadful in conflict. He hath spoken
to me, O king, ’My spouse hath been taken away by a Rākshasa. It
behoveth thee to promise me thy help in this.’ And in the presence of
fire, Rāma, along with Lakshmana, contracted friendship with me who had
been deprived of his kingdom by Vāli. And he hath made me lord over all
the monkeys after slaying Vāli 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 Hanumān unto thee as an envoy. Do thou
therefore speedily bring back Sitā and return her unto Rāghava 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—Rāvana, of terrible deeds, ordered
for my destruction, not knowing my prowess. Thereupon Bivishana, the
high-souled brother of that lord of the Rākshasas interceded on my
behalf in the following strain— ’O thou foremost of the Rākshasas, 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 Rākshasa. 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, Rāvana ordered all the demons, saying "Burn down this
monkey’s tail.’ Hearing his mandate, the Rākshasas, 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 Rākshasas 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 Rākshasas 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 Jānaki been destroyed—for behold I
nothing in Lankā which hath not been burnt down—indeed the whole city
hath been reduced to ashes. For certain have I burnt down Sitā while
burning the city Lankā—and I have thus baffled the great work of Rāma.’
While I was reflecting thus, being overwhelmed with grief, I heard the
auspicious accents of the _Charanas_, exciting my wonder, ’Jānaki hath
not been burnt down.’ Hearing those wonderful words I regained my sense.
I was then convinced by an auspicious sign that Jānaki 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 Rāma; and Sitā, 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 Rāma’s grace and your
prowess I have satisfied the charge of Sugriva. I have thus related unto
you, what I had performed in Lankā, 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, Hanumān, the Wind-god’s son began again,
saying—"Fruitful is Rāghava’s endeavour and Sugriva’s energy—for greatly
pleased have I been with Sitā’s conduct. O heroic monkeys, Sitā 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.
Rāvana, the lord of the Rākshasas is also highly advanced in asceticism
by virtue whereof he hath not been ruined albeit he hath touched Sitā’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
Jambavān and others. I am alone capable of destroying the city of Lankā
along with the Rākshasas and their lord—Rāvana. 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 Rāvana in conflict along with his sons, brothers
army and retinue. I shall destroy all the Rākshasas and baffle all the
weapons of Indrajit conferred on him by Brahmā, 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
Māndara moveth off its place, the enemy’s host cannot frighten Jambavān
in conflict. And specially the heroic monkey, Vāli’s son, is alone
capable of destroying the whole host of the Rākshasas. Even the mount
Mandara is weakened by the velocity of the thighs of the high-souled
monkey Neela—what of the Rākshasas 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 Lankā been devastated
burnt down and reduced to ashes. And I had announced in the public
streets there—"May victory crown the highly powerful Rām and Lakshmana,
and may the king Sugriva advance in prosperity being protected by
Rāghava. I am the servant of the king of Koçala, the own begotten son of
the Wind-God and my name is Hanumān. I have announced thus everywhere.
(And I beheld there) in the Açoka forest of the vicious-souled Rāvana,
at the foot of a Sinçapā tree, the chaste Sitā waiting very poorly. She
was encircled by the Rākshasees, 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 Rāvana 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 Poulomi⁴²⁸ devoted unto her lord Purandara.
And I saw her in that garden, wearing a single piece of cloth soiled
with dirt, surrounded by the Rākshasees 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 Rāvana 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 Rāma 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 Rāma 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 Sitā 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, Vāli’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 Lankā with her horses, chariots and
elephants. What of other monkeys, I, myself, am capable of destroying
soon the city along with the Rākshasas and the mighty Rāvana! 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
Lankā was burnt. Ye are all famed for your manliness, it doth not behove
you to speak before Rāma. ’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 Lankā, slaying Rāvana along with his
Rākshasa host in conflict and taking Sitā, 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 Rākshasa crew shall be
slain by Hanumān? And we shall place Janaka’s daughter between Rāma and
Lakshmana. What is the use of putting the other residents of Kishkinda
into trouble? It therefore behoveth us alone to go to Lankā and after
slaying the best of the Rākshasas, to see Sugriva, Rāma and Lakshmana."
Thereupon Jambavāna, 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 Rāma to bring her. And it shall not
please him even if we rescue her. And mentioning his own lineage, that
best of the kings, Rāghava, promised before all the leading monkeys,
that he would himself rescue Sitā. 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
Rāma 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 Rāma’s resolution and bring about
his end.
SECTION LXI.
All the heroic monkeys, headed by Angada and the great monkey Hanumān,
approved highly of the words of Jambavān. 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 Hanumān, gifted with great velocity, having control over his
own self, and adored by the _Siddhas_. They were resolved upon
satisfying Rāma’s end and acquiring glory for themselves. Their desires
were satisfied and mind elevated in consequence of their beholding Sitā
and burning down Lankā. All of them were anxious to communicate this
pleasant news, to enter into conflict and were resolved upon bringing
about Rāma’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 Jambavān to drink
honey. And being thus commanded by the intelligent prince—Vāli’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 Hanumān, 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
Hanumān’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. Hanumān
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 Hanumān 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
Hanumān, 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 Rāma. 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 Rāma, 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 Vāli, 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 Hanumān
espied the worshipful Sitā and none else. There is none else but Hanumān
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 Jambavāna and
Angada, and worker is Hanumān. 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 Sumitrā, forsooth they have beheld Sitā,
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
Rāghava, 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 Hanumān. Along with these two
descendants of Raghu, I long to know soon from these monkeys headed by
Hanumān, and proud like lions, what they have settled for the regaining
of Sitā. 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, Rāghava 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, Rāma 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 Hanumān, 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 Rāma, 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 Rāma, by whom Kauçalyā
hath become the mother of a good son. O thou, rigidly observing any
religious vow or obligation, forsooth hath Hanumān beheld the worshipful
dame and none else. No other wight is so qualified an instrument in
encompassing this end. O thou of excellent intellect, Hanumān 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 Jambavān and Angada and presided over by Hanumān. 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 Hanumān’s work,
proceeding towards Kishkindhā 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
Hanumān before them those monkeys proceeded to behold Rāma. And those
heroes headed by Angada, delighted and intoxicated, descended before
Rāghava and the lord of the monkeys. And the mighty-armed Hanumān,
lowering his head, related unto Rāghava, Sitā’s spiritual and physical
well-being. And hearing from Hanumān the sweet words that he had beheld
Sitā, Rāma and Lakshmana were greatly delighted. And being confirmed
thus by the Wind-god’s son, Lakshmana, greatly pleased, respectfully
looked towards Sugriva. And Rāghava too, the slayer of foes, worked up
with joy, cast respectful looks towards Hanumān.
SECTION LXV.
Thereupon getting at the Mount _Prasravana_ surrounded by a variegated
forest, lowering their heads unto the mighty Rāma and Lakshmana, placing
before them their prince (Angada) and bowing unto Sugriva, the monkeys
began to relate the story of Sitā. And they described unto Rāma, the
confinement of Sitā in Rāvana’s seraglio, the remonstrances of the
she-demons, her unflinching attachment in her lord and the time
appointed (by the Rākshasa for her destruction). And hearing of
Vaidehi’s well-being Rāma said—"O monkeys where liveth the worshipful
Sitā? And how is her attachment unto me? Do ye relate everything unto
me." Hearing those painful words of Rāma, the monkeys desired Hanumān,
conversant with the whereabouts of Sitā, to describe every thing unto
him. Hearing their words, Hanumān, the Wind-god’s son, versed in the art
of speech, lowering his head in Sitā’s name and towards the southern
direction (where she liveth) began to relate how he succeeded in
beholding Sitā. And conferring on (Rāma) the heavenly jewel set on a
golden leaf and burning with its own effulgence, Hanumān, with folded
hands, began—"Anxious to behold Sitā, the daughter of the king Janaka,
I, ploughing over the main extending over a hundred _yojana_, wended my
way and by and by reached Lankā, the capital of the vicious-souled
Rāvana. Lankā is situated on the southern bank of the southern occean.
And I saw there Sitā, in the inner appartment of Rāvana. Centering all
her thoughts in thee, breathes that damsel, O Rāma. I saw her reviled by
the she demons again and again. She is being guarded in that garden by
the grim-visaged Rākshasees. And that worshipful dame, O hero, ever used
to happiness, is now stricken with grief in thy absence. Confined in
Rāvana’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 Rāvana and is resolved upon putting an end to her existence. O
Kākutstha, O innocent prince, after enquiring for sometime, I found that
worshipful dame devoted unto thee, and narrating the glories of the
Ikshwāku 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 Rāghava, offering me (this jewel) as a token, she wanted
me to relate unto thee, the occurrence at the mount _chitrakuta_
regarding the crow. And Jānaki addressing me said—’O Wind-god’s son, do
thou describe everything of what thou hast seen here, unto Rāma. 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 Sitā,
reduced to a skeleton, observing pious observances, shut up in Rāvana’s
inner apartment and having eyes like those of a hind. I have described
unto thee everything, O Rāghava, 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 Rāghava and described
everything from the beginning to the end.
SECTION LXVI.
Being thus accosted by Hanumān, Rāma, the son of Daçaratha, placing that
jewel on his breast, wept with Lakshmana. And beholding that excellent
jewel, Rāghava, 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 Sitā. 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 Rākshasees? 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 Hanumān,
what Sitā hath spoken unto thee. I shall live by these words, as the
sick are cured by medicine. O Hanumān, 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 Rāghava, Hanumān, related unto
him all of what Sitā had said,—"O foremost of men, the worshipful
Jānaki, related as a token, all the incidents at the Mount _Chitrakuta_
from the beginning to the end. Sleeping happily with thee, Jānaki one
day awoke before, and in the meantime, a crow wounded her breast with
its beaks. O Rāma, thou wert then asleep on Sitā’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 _kuça_ 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 _kuça_ towards that bird. And thereupon that
burning _kuça_ 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 Kākutstha,
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 Rāghava, destroy
the right eye of the crow. Thereupon bowing unto thee and the king
Daçaratha, that crow, bidding adieu, went to its quarter. O Rāghava,
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 Rākshasas? The celestials, the Gandharvas, the
Asuras, the Marutas—none of them is qualified, O Rāma, to equal thee in
conflict. If thou, gifted with great prowess, hast any affection for me,
do thou speedily, with well-armed shafts, destroy Rāvana in conflict.
And obtaining the behests of his brother, why doth not Lakshmana, the
subduer of foes and best of men, protect me, O Rāghava? 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 Rāma 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 Lankā to ashes. And slaying in
conflict the terrible Rāvana, with his kith and kin, Rāghava, 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 Rāma 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, Sitā, 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 Rāma 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 Hanumān, do thou relate my well-being unto
Rāma and Lakshmana of leonine prowess, and Sugriva accompanied by his
followers. Do thou so describe as the large-armed Rāghava may save me
from this ocean of grief. Do thou narrate unto Rāma 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 Sitā 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 Rāma, the son of Daçaratha, so that he might
soon take me hence, slaying Rāvana 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 Rāma, obtaining
victory, can take me hence to his own city, it shall redound to his
glory. It doth not behove the heroic Rāghava, to take me away by
stealth, like unto Rāvana capturing me from the forest under a disguise.
Truly it shall be his becoming work, if Kākutstha, the repressor of
enemy’s host, can take me away, enveloping the city Lankā 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
Lankā. 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 Lankā’s gate Rāghava 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
Rāghava, 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 Mithilā 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 LibraryBlog Digital Book "The Rāmāyana Volume Two" ***
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