Produced by James Simmons.
This file was produced from page images at the Internet Archive.
Transcriber’s Note
This book was transcribed from two scans of the original found at the
Internet Archive. Words in italics in this etext were italicized in the
original book. I have corrected obvious misspellings but I’ve left
variant spellings alone. Inconsistent spellings of names and incorrect
punctuation have been fixed.
THE
*RĀMĀYANA.*
TRANSLATED INTO ENGLISH PROSE FROM THE ORIGINAL SANSKRIT OF
VALMIKI.
UTTARAKĀNDAM.
EDITED AND PUBLISHED BY
*MANMATHA NATH DUTT, M.A.*
CALCUTTA
1894
UTTARAKĀNDAM ......................................................
SECTION I. ......................................................
SECTION II. .....................................................
SECTION III. ....................................................
SECTION IV. .....................................................
SECTION V. ......................................................
SECTION VI. .....................................................
SECTION VII. ....................................................
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SECTION X. ......................................................
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SECTION XLVIII. .................................................
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SECTION LII. ....................................................
SECTION LIII. ...................................................
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SECTION LV. .....................................................
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SECTION LXXXV. ..................................................
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SECTION LIXVIII. ................................................
SECTION LXXVIII. ................................................
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SECTION LXXX. ...................................................
SECTION LXXXI. ..................................................
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SECTION LXXXIII. ................................................
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SECTION LXXXV. ..................................................
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SECTION LXXXVII. ................................................
SECTION LXXXVIII. ...............................................
SECTION LXXXV. ..................................................
SECTION XC. .....................................................
SECTION CXI. ....................................................
SECTION CXII. ...................................................
SECTION XCIII. ..................................................
SECTION XCIV. ...................................................
SECTION XCV. ....................................................
SECTION CXVI. ...................................................
SECTION CXVII. ..................................................
SECTION XCVIII. .................................................
SECTION XCIX. ...................................................
SECTION C. ......................................................
SECTION CI. .....................................................
SECTION CII. ....................................................
SECTION CIII. ...................................................
SECTION CIV. ....................................................
SECTION CV. .....................................................
SECTION CVI. ....................................................
SECTION CVII. ...................................................
SECTION CVIII. ..................................................
SECTION CIX. ....................................................
SECTION CX. .....................................................
SECTION CXI. ....................................................
SECTION CXII. ...................................................
SECTION CXIII. ..................................................
SECTION ICXIV. ..................................................
SECTION CXV. ....................................................
SECTION CXVI. ...................................................
SECTION CXVII. ..................................................
SECTION CXIX. ...................................................
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SECTION CXXI. ...................................................
SECTION CXXII. ..................................................
SECTION CXXIII. .................................................
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*To*
*His Highness*
SRI PATMANABHA DASA VYNCHI BALA SIR RAMA VARMA
KULASEKHARA KIRITAPATI MANNEY SULTAN
MAHARAJA RAJA RAMRAJA BAHABUR SHAMSHIR JUNG
KNIGHT GRAND COMMANDER OF MOST
EMINENT ORDER OF THE STAR OF INDIA.
*Maharaja of Travancore*
THIS WORK IS RESPECTFULLY INSCRIBED
BY
*MANMATHA NATH DUTT.*
_In testimony of his veneration for His Highness and in_
_Grateful acknowledgement of the distinction conferred upon_
_Him while in His Highness’ capital, and the great pecuniary_
_Help rendered by his Highness in publishing this work._
UTTARAKĀNDAM
SECTION I.
On the Rākshasas having been slain, all the ascetics, for the purpose of
congratulating Rāghava, came to Rāma as he gained (back) his kingdom.
Kauçika, and Yavakrita, and Gārgya, and Gālava, and Kanva—son unto
Mādhālithi,—who dwelt in the east, (came thither); and the reverend
Swastyāstreya, and Namuchi, and Pramuchi, and Agastya, and the
worshipful Atri, and Sumukha, and Vimukha,—who dwelt in the south,—came
in company with Agastya.¹ And Nrishadgu, and Kahashi, and Dhaumya, and
that mighty sage—Kauçeya—who abode in the western quarter, came there
accompanied by their disciples. And Vasishtha and Kaçyapa and Atri and
Viçwamitra with Gautama and Jamadagni and Bharadwaja and also the seven
sages,² who for aye resided in the northern quarter, (came there). And
on arriving at the residence of Rāghava, those high-souled ones,
resembling the fire in radiance, stopped at the gate, with the intention
of communicating their arrival (to Rāma) through the warder. And that
foremost of ascetics—the righteous Agastya—versed in various branches of
learning and cognizant of the Vedas along with their branches,—addressed
the warder, saying,—"Do thou say unto Daçaratha’s son that we—the
sages—have come (here)." Then at the words of Agastya, the gate-keeper
quick³ and swift presented himself with celerity before the high-souled
Rāghava. And that one versed in polity and emotional expressions, of
worthy ways, possessed of ability and endowed with patience, swiftly
seeing Rāma resembling the full moon in brightness, communicated unto
him the arrival of that supreme of saints—Agastya. Hearing of the
arrival of the anchorets, possessed of the effulgence of the sun
new-risen, he answered the warder, saying,—"Do thou usher them in,
having regard to their comfort." And seeing the ascetics before him,
Rāma with joined hands worshipped their feet with _arghyas_, and with
regard consecrated a cow unto each, and saluting them with a collected
mind, he ordered seats (for the saints). And having, according to their
rank, seated themselves on gorgeous and superb seats of Kuça or
deer-skins embroidered with gold, those foremost of sages—those mighty
saints, versed in the Vedas,—along with their disciples and leaders,
having (previously) been asked as to their welfare, addressed Rāma,
saying,—"O son of Raghu. O mighty-armed one, complete welfare is ours.
By good luck it is that we see thee fortunate, with all thy foes
finished. By good luck it is that, O king, Rāvana—destroyer of
creatures—hath been slain by thee. Sure, O Rāma, it was no great matter
for thee (to slay) Rāvana along with his sons and grandsons. Furnished
with thy bow, thou canst, without doubt, destroy the three worlds
themselves. By good fortune it is, O Rāma, that Rāvana along with his
sons and grandsons hath been slain by thee. By good fortune it is that
to-day we see thee victorious along with Sitā, and, O righteous-souled
one, with thy brother, Lakshmana, (ever) compassing thy profit. (By good
fortune it is) that, O king, to-day we behold (thee) in company with thy
mothers and thy brothers. By good fortune it is that those
night-rangers, Prahasta, and Vikata, and Virupāksha, and Mahodara, and
the unconquerable Akampana, have all been slain (by thee). By good
fortune it is, O Rāma, that he than whose proportions there are no
other’s greater on earth,—even Kumbhakarna, was brought down (by thee).
By good luck it is, O Rāma, that those highly powerful night-rangers.
Triçiras and Atikāya and Devāntaka and Narāntaka, have been slain by
thee. By good luck it is that thou hadst been encountered in a
hand-to-hand combat with that foremost of Rākshasas, incapable of being
slain by the celestials themselves; and achieved victory (ultimately).
To defeat Rāvana in battle was (for thee) a small matter; but it is a
piece of good fortune that Rāvana’s son, who had confronted thee for
combat, hath been slain (by thee) in battle. By good fortune it is that
thou, O mighty-armed one, hadst been liberated from (the bonds of) that
foe of the celestials whose course resembled that of Time⁴;—and that
thou also hadst secured victory. Hearing of the destruction of Indrajit,
we congratulate thee (on thy success). He was incapable of being slain
by all creatures, and in battle possessed mighty powers of illusion.
Hearing that Indrajit slain, amazement hath seized us all. Having
conferred on us this holy freedom from fear, O Kākutstha, O repressor of
enemies, thou through good fortune, wilt grow in victory." Hearing the
speech of the ascetics of sacred souls, Rāma, coming under the influence
of a mighty wonder, said with joined hands,—"Ye worshipful ones,
wherefore, passing by those exceedingly powerful ones Kumbhakarna and
the night-ranger, Rāvana—do ye praise Rāvana’s son? Wherefore, passing
by Mahodara, and Prahasta, and the Rākshasa—Virupaksha—and Matta, and
Unmatta, and the irrepressible Devāntaka and Narāntaka—redoubtable
heroes all—do ye extoll Rāvana’s son? And wherefore, passing by Atikāya
and Triçiras and Dhumrāksha,—that night-ranger—all endowed with
exceeding prowess,—do you extoll Rāvana’s son? What was his prowess? And
what his strength? And what his might? And by virtue of what cause did
he surpass Rāvana? If I can well hear the same, (do ye tell it me). I by
no means command you. If the thing can bear disclosure, I would hear it.
Pray, speak out. How was Sakra vanquished by him, and how also did he
obtain the boon? And how was the son powerful,—and not his sire—Rāvana?
How could that Rākshasa, surpassing his sire, conquer Sakra in mighty
encounter, and how did he obtain the boon? O foremost of anchorets, do
thou to-day unfold all this unto me, who ask (for the same)."
¹ The name of Agastya had before been just specified among the
incomers; but so it is in the text.—T.
² _Ursa Major_, or the great bear, the seven stars of which are the
souls of as many saints,—Marichi, Atrai, Angiras, Pulastya,
Pulaha, Kratu and Vasistha.—T
³ _Turnam_—according to the commentator, is _mental celerity_, and
_drutam—physical_. This distinction, however, is seldom, if ever,
observed by Sanskrit authors.—T.
⁴ _i.e._ surpassing perception.—T.
SECTION II.
Hearing those words of his, the exceedingly energetic Kumbhayoni spoke
as follows,—"Having regard to his (Indrajit’s) energy and might, I shall
relate unto thee the history of his race, in the light of which thou
wilt perceive why Rāvana’s son had been capable of slaying his enemies,
but could not himself be slain by them. I shall, O Rāghava, describe
unto thee Rāvana’s race and birth, as well as the boon that had been
conferred on him.
"Formerly in the Krita age, O Rāma, there was a Brahmarshi—lord (of
creatures)—son unto Prajāpati, and like unto the very self of the
great-father. His virtues, springing from righteousness and excellency
of character, are past all delineation; I can only say that, forsooth,
he went by the name of Prajāpati’s son. Verily on account of his being
the son of Prajāpati, he was the darling of the deities; as by virtue of
his spotless perfections, that magnanimous one was loved of all
creatures. And on a religious mission that foremost of ascetics,
repairing to the asylum of Trinavindu at the side of the mighty
mountain, Meru, took up his abode there. And with his senses centered on
the study of the Vedas, that righteous-souled one, going to the
hermitage, carried on austerities; but his religious rites were
disturbed by certain girls. And daughters of sages and Pannagas and
those of Rājarshis,—as well as those of Apsarās, sporting, arrived at
that quarter. And on account of every season being genial at that spot
and also of the loveliness of the wood, the damsels, repairing to this
place, ever disport there. And on account of the beauty of that region,
those wenches, coming to where that twice-born one, Pulastya was, used
to sing, to play on instruments, and to dance; and thus those blameless
beauties disturbed the rites of that anchoret practising austerities.
Thereat, the mighty ascetic, waxing wroth, said,—’She that comes within
my kin, shall conceive.’ Hearing the words of the high-souled one, (the
damsels), afraid of a Brāhmana’s curse, ceased to haunt that place. But
Trinavindu’s daughter had not heard anything of all this; and, going to
the asylum, she ranged it fearlessly. And she did not see there any of
her associates come to that spot. And at that time that exceedingly
energetic and mighty sage, Prajāpati’s son, with his soul sanctified
through asceticism, was engaged in the study of the Veda. And, hearing
the sounds of Vaidika recitation, and seeing that storehouse of
asceticism, she had her body turned pale, and signs of pregnancy
displayed themselves. And, seeing that evil befall her, she was wrought
up with anxiety; and, understanding matters, she said,—’What is this?’
And, going to her father’s hermitage, stayed there. And, seeing her in
this condition, Trinavindu said,—’Wherefore is the person that thou
bearest unlike what it used to be?’ Thereat, in woe-begone guise, with
joined hands, his daughter replied unto that one having asceticism for
his riches,—’O father, cause know I none whereby I have come by this
appearance. But, searching for my associates, I had ere this alone
repaired to the noble asylum of the Maharshi Pulastya of a purified
spirit. But associate found there I none, that had come thither. And
seeing this change for the worse of my form, I from fear have come
hither.’ Thereat the Rajarshi, Trinavindu, having a live effulgence
through asceticism, entered into contemplation, and saw the consequence
of the sage’s act. And coming to know that curse of the Maharshi of a
purified spirit, he, taking his daughter, went to Pulastya and said,—’O
worshipful one, O mighty sage, do thou accept this daughter of mine,
adorned with her native perfections, who of herself hath come to thee as
alms.⁵ She will, without doubt, constantly tend thee, practising
asceticism, and having thy senses fatigued.’ When that virtuous (sage)
had said this, the twice-born Rajarshi, desirous of accepting the girl
(after due nuptial rites), said unto the former,—’Well!’ Having given
away his daughter, the king went (back) to his asylum; and the girl
stayed there, gratifying her husband with her virtues. And that best of
ascetics was gratified with her character and behavior. And well pleased
(with her), that highly energetic one said,—’O thou of shapely hips,
well-pleased am I with thee with thy wealth of worth, and therefore, O
exalted one, I will to-day confer on thee a son like unto thyself, who
will perpetuate both the lines⁶—being celebrated as Paulastya. And as
thou hadst heard the Veda recited by me, so, without doubt, he shall be
named _Viçravā_.’⁷ Thus addressed, that noble damsel with her soul
wrought up with delight, in a short time brought forth her son _Viçravā_
famed over the three worlds and furnished with virtue and fame; versed
in the Vedas, of an impartial spirit, and ever engaged in observing
vows. And the ascetic, _Viçravā_, was furnished with asceticism even
like his sire."
⁵ Compare Lear:—’Let your study be to content your lord who hath
received you at fortune’s _alms_.’—Act I., Scene I., lines 67—69.
⁶ _i.e._ maternal and paternal lines.
⁷ From the root, _Sru—to hear_.
SECTION III.
"And Pulastya’s son—that prime of ascetics—Viçravā—in a short time was
engaged in asceticism like his father. And he was truthful, and of
excellent character and controlled senses; was ever engaged in the study
of the Vedas; and was of a sanctified spirit; and he was not addicted to
any of the pleasures of life, and was always studious of religion.
Learning of his ways, that mighty ascetic, Bharadwāja, gave unto Viçravā
for his wife, his own daughter, Devavarnini. And having religiously wed
Bharadwāja’s daughter, that foremost of ascetics, Viçravā, conceiving
the highest delight, began to reflect on the welfare of his offspring
with an intelligence concentrated on them. And on her that one cognizant
of righteousness begot a child, exceedingly wonderful, endowed with
energy, and adorned with all Brahmā⁸ qualities. On his having been born,
his grand-father was rejoiced, and, marking the profitable intelligence
(of the boy, he thought that) he would be the lord of riches. And
well-pleased, (Pulastya) in company with the Devarshis
(thought),—’Inasmuch as this is Viçravā’s offspring, and as he resembles
Viçravā himself, so he should be known by the name of Vaiçravana. And
then the exceedingly energetic Vaiçravana, repairing to the wood of
asceticism, increased (in power) like unto a fire fed by sacrificial
oblations. And as he was staying in the hermitage, that high-souled one
thought,—’I shall practise prime righteousness: verily virtue is the
supreme way.’ And for a thousand years, he, having his senses
controlled, practised rigid austerities in that mighty forest, observing
(all the while) the most rigorous restrictions. And on a thousand years
having been numbered, he by turns observed the rules relative to each
term; (at first) living on water, (then) on air, and (last) going
absolutely without any fare. Thus passed away a thousand years like one.
And then the highly energetic Brahmā along with Indra and the
celestials, coming to that asylum, addressed (Vaiçravana), saying,—’O
child, I am well-pleased with thee for this act of thine, O thou of
excellent vows. Do thou, good betide thee, ask for the boon (that thou
wouldst have), for, O magnanimous one, thou art worthy of a boon. 9 Then
Vaiçravana said unto the great-father, who was present,—’O reverend one,
I crave for the power of maintaining and protecting people.’ Thereat,
Brahmā along with the deities gladly said in a gratified spirit,—’Very
well! I am about to create the fourth of the Protectors of
creatures—Yama, Indra and Varuna,—the position which is sought for by
thee. Do thou, O thou cognizant of righteousness, attain the same; do
thou receive the position of the lord of riches. Thou shalt be the
fourth among Sakra, the lord of waters, etc. And do thou take for thy
vehicle this car, named Pushpaka, resembling the Sun himself, and thus
raise thyself to an equality with the celestials. Good betide thee! We
shall (now) go whither we had come, having, my child, done my duty and
bestowed on thee the couple of boons.’ Having said this, Brahmā along
with the celestials went to his own quarters. On the deities with Brahmā
at their head, having departed for the heavenly regions, the
self-possessed lord of wealth of subdued senses with joined hands spoke
unto his sire, saying,—’O reverend one, I have received the wished-for
boon from the great-father, but the exalted lord of creatures hath not
fixed any abode for me. Therefore, O lord, do thou seek out some
dwelling for me, where no creature whatever can come by misfortune.’
Thus accosted by his son, that best of ascetics, Viçravā, spoke, O
righteous one,—’Listen! O excellent one. On the shore of the Southern
sea there is a mount named Trikuta. On its brow is a beautiful and broad
city built by Viçwakarmā, named Lankā, resembling the city itself of
Indra the great, designed for the abode of Rākshasas,—like unto the
Amaravati of Indra. There in Lankā, do thou, forsooth, reside. That
romantic city is surrounded with a golden wall and a moat, and is
furnished with engines and weapons; and hath gateways of gold and
lapises. Formerly she was renounced by the Rākshasas afflicted with the
fear of Vishnu; and was empty of swarms of Rakshas, who had gone to the
nethermost regions. Now Lankā is vacant,—and there is no one that lords
it over her. Do thou, my child, for abode, at thine ease repair thither.
Thy stay there shall meet with no rub, and no manner of disturbance
shall occur there.’ Hearing the righteous speech of his sire, that
virtuous-souled one along with thousands of delighted and joyous
Rākshasas, began to reside in Lankā stationed on the top of the mount.
In a short time (Lankā), through his sway, abounded (in wealth). And
that foremost of Nairitas, the righteous son of Viçravā, well-pleased,
abode in Lankā having the Ocean for her entrenchment. At times the
righteous-souled lord of riches, mounted on Pushpaka, in humble guise
visited his father and mother. And hymned by hosts of deities and
Gandharvas, having his mansion graced with the dancing of Apsarās, and
floating on rays like the sun himself, that ruler of riches went to his
sire."
⁸ Such as self-control, asceticism, purity, etc.
SECTION IV.
Hearing the words uttered by Agastya, Rāma wondered as to how formerly
Rākshasas were generated in Lankā. And then shaking his head, he, struck
with wonder, momentarily eying Agastya, addressed Agastya resembling
fire, saying,—"O worshipful one, hearing thy words that formerly Lankā
had been in the possession of the flesh-eaters, I have been seized with
great amazement. We had heard that the Rākshasas had sprung in the race
of Pulastya. But now thou hast said that they owe their origin to a
different source. But were they more powerful than Rāvana and
Kumbhakarna and Prahasta and Vikata and the sons of Rāvana? Who was
their progenitor? And what was the name of that one of terrific
strength? And through what transgression were they driven out by Vishnu?
All this, O sinless one, do thou tell me in detail, and do thou dispell
my curiosity even as the sun dispells darkness."
Hearing Rāghava’s words, fair and fraught with polished phrase and
period, Agastya, struck with surprise, said unto Rāghava,—"The lord of
creatures sprung from water, first created water. And the lotus-born one
generated creatures for protecting that element. And thereupon those
creatures humbly presented themselves before the creator, saying,—’What
shall we do? We are sore tried by hunger and thirst.’ The lord of
creatures, laughing, addressed them, saying,—’Ye men, do ye carefully
guard this (water).’ Thereat some said ’Rakshāma,’⁹ and others
’Yakshāma.’¹⁰ Thus accosted by those afflicted with hunger and thirst,
the creator said,—’Those among you who have said ’Rakshāma,’ shall be
Rākshasas; and those among you who have said ‘Yakshāma,’ shall be
Yakshas. And there sprang the brothers—repressors of foes—Heti and
Praheti—lords of Rākshasas, resembling Madhu Kaitava himself. Praheti,
who was righteous, went to the wood of asceticism. And Heti exerted
himself to the utmost to get himself wived. And that magnanimous one of
immeasurable soul married the exceedingly terrific sister of Kāla, named
Bhaya.¹¹ And on her Heti—foremost of Rākshasas and best of those having
sons—begat a son, known as Vidyutkeça. And Heti’s son, the exceedingly
energetic Vidyutkeça, possessed of the splendour of the sun, grew up
even like a lotus in water. And when that night-ranger arrived at proper
youth, his sire turned his attention towards his marriage. And that best
of Rākshasas—Heti—in the interests of his son asked for the hand of
Sandhyā’s daughter, like unto Sandhyā¹² herself in potency. Sandhyā,
reflecting that she needs must have to be given away by her, bestowed
her on Vidyutkeça, O Rāghava. Having obtained Sandhyā’s daughter, the
night-ranger, Vidyutkeça, sports with her even as Maghavān doth with the
daughter of Pulomā. And it came to pass that after a length of time, O
Rāma, Sāla Katankatā was filled with child by Vidyutkeça, as the clouds
are furnished with water by the Ocean. And then repairing to Mandara,
the Rākshasi brought forth her child, having the splendour of
rain-charged clouds; even as Gangā had delivered herself of the child
begotten by Fire.¹³ And having delivered herself of her offspring, she
again became bent on disporting with Vidyutkeça. And then forsaking her
son, she began to sport with her husband; and the child having sounds
resembling the rumbling of clouds, was renounced (by his mother). And
forsaken by them both, the infant furnished with the brightness of the
autumnal sun, entering his clenched fist into his mouth, began to cry
slowly. And it so fell that, journeying with Pārvati, Siva, riding his
bull through the aerial regions, heard the sounds of weeping. And along
with Umā, he saw the Rākshasa’s son, as he was crying. And sent by
Pārvati, whose heart was moved by compassion, Bhava—destroyer of
Tripurā—made that Rākshasa’s offspring attain the age of his mother, and
conferred on him immortality. And for compassing Pārvati’s pleasure,
Mahādeva, indestructible and undeteriorating, granted (the Rākshasa) the
power of ranging the air. And, O son of the king, Umā also bestowed a
boon: ’Henceforth the Rākshasis shall conceive in a day, bring forth
(child) in a day, and the child shall in a day be furnished with the age
of its mother.’ And then the great and magnanimous Sukeça, puffed up
with the receipt of the boons, having obtained auspiciousness at the
hands of the lord, Hara, began to range everywhere, even as Purandara
did on having obtained heaven."
⁹ _i.e._ _We shall protect._
¹⁰ _We shall worship._
¹¹ _Fear._
¹² The evening Twilight, spouse of the Sun.
¹³ Maheçwara.
SECTION V.
"Seeing Sukeça righteous and furnished with the boon, a virtuous
Gandharva, named Grāmani, of the effulgence of fire, who had a daughter,
called Devavati, like unto a second Sri herself, famed over the three
worlds, and endowed with beauty and youth,—bestowed her on Sukega as if
he had bestowed the goddess of fortune of the Rakshas. And like an
indigent person on obtaining wealth, Devavati, on obtaining her beloved
husband, affluent in consequence of having received the boon, was
(greatly) delighted. And in her company, that night-ranger appeared
graceful, even as a mighly elephant sprung from Anjana¹⁴ doth in the
company of a she-elephant. In good time Sukeça, O Rāghava, begot (on
her) three sons, resembling the three Fires, And that lord of Rākshasas
begot (on her) three sons, resembling his three eyes—the Rākshasas
Malyavān, Sumāli and that foremost of the strong—Māli; all resembling
the three worlds possessing themselves in calmness; like unto the three
Fires established; fierce like unto the three vinntras,—dreadful like
three diseases springing respectively from morbid Air, Bile and
Phlegm.¹⁵ And the sons of Sukeça, having the energy of the three Fires,
grew up like a disease which hath been disregarded. And learning that
their father had received a boon by virtue of his power proceeding from
asceticism, the brothers, firmly resolved, went to Meru for practising
penances. And adopting rigid restrictions, the Rākshasas, O best of
kings, entered upon austerities, terrible, and capable of arousing the
fear of all beings. And practising penances rare on earth with truth and
candour and self-control, they afflicted the three worlds with gods,
Asuras and human beings. Then that lord—the four-faced one—stationed on
a superb car, addressed Sukeça’s sons, saying,—’I am for conferring
boons (on you).’ Knowing that Brahmā surrounded by Indra and the other
celestials was ready to bestow boons, they, with joined hands, said,
trembling like trees, ‘O god that hast been adored through asceticism,
if thou dost intend to confer on us a boon, let us be invincible,
capable of slaying foes, immortal, lordly, and ever devoted to each
other.’ Thereat, saying ‘So be it,’ unto the sons of Sukeça, the lord
Brahmā, (ever) cherishing Brāhmanas with affection, went to the Brahmā
regions. O Rāma, having obtained the boons, those night-rangers,
rendered intrepid in consequence of having the boon conferred on them,
began to disturb celestials and Asuras. And like unto men abiding in
hell, the celestials, Charanas and hosts of sages, being harassed (by
Rakshasas), did not find any deliverer. And then, O foremost of the
Raghus, the Rakshasas, assembled together, joyfully said unto the
undeteriorating Viçwakarmā—prince of artists,—‘Thou by thy own energy
art the architect of the great gods, endowed with energy and prowess and
strength. Do thou, O magnanimous one, construct a fabric for us after
our heart hard by Himavān, or Meru, or Mandara. And do thou erect a
magnificent mansion for us resembling the mansion itself of Maheçwara.’
Thereat Viçwakarmā—the mighty-arm of the Rakshasas—spoke of a building
like the Amarāvati of Sakra, ‘On the shore of the Southern sea is a
mountain named Trikuta. A second also is there called Suvela, ye lords
of Rākshasas. On the midmost peak of that mountain resembling clouds,
inaccessible even to the fowls of the air, all the four quarters have
been hewn with bones.¹⁶ If I am desired by you, I can construct the city
of Lankā (there), having an area of thirty Yojanas, and measuring an
hundred in length; surrounded with a golden wall and furnished with
golden gateways. In her do ye dwell, ye irrepressible ones, ye foremost
of Rākshasas; even as do the celestials with Indra, approaching
Amarāvati, And occupying the citadel of Lankā, backed by innumerable
Rākshasas, ye will be invincible to foes and capable of destroying
them.’ Hearing Viçwakarmā’s speech, those foremost of Rakshasas,
accompanied by thousands of followers, went to the palace and set up in
the same, having a strong wall and a moat, abounding in hundreds of
golden edifices. And obtaining Lankā, the night-rangers, exceedingly
delighted, began to dwell therein. At this time, O Rāghava, there lived
at her pleasure a Gandharvi, named Narmadā. O son of Raghu, she had
three daughters, resembling Sri, Hri, and Kirti in splendour. And albeit
no Rākshasi herself, she, beginning with the eldest, gladly married to
the Rākshasas her daughters having faces resembling the full moon. And
under the influence of the star, Bhagadaivata, those three exalted
daughters of a Gandharvi were respectively conferred by their mother on
the three several Rākshasas of eminence. And having wedded, O Rāma,
Sukeça’s sons began to sport with their wives, like celestials sporting
with Apsarās. Malyavān’s beautiful spouse was named Sundari. On her he
begot, do thou understand, whom;—Vajramusthi, and Virupāksha, and the
Rākshasa—Burmukha,—and Suptaghna, and Yajnakopa, and Matta and Unmatta;
and, O Rāma, there was also born a lovely daughter of Sundari, Analā.
And Sumāli’s wife, of face like the full Moon, named Ketumati, was
dearer to him than his life itself. O mighty king, do thou, gradually,
know the offspring that were begot by Sumāli on Ketumati,—Prahasta, and
Kampana, and Vikata, and Kālikāmukha, and Dhumrāksha, and Danda, and the
redoubtable Supārcwa, and Sanhrādi, and Praghasa, and the Rākshasa,
Bhāsakarna, and Rākā, and Pashpotkatā, and Kaikasi of luminous smiles,
and Kumbhinasi—these are known as the offspring of Sumāli. Māli had for
wife a graceful Gandharvi, having eyes resembling lotus-petals, of a
lovely look, and like unto the most magnificent Yakshi of them all. Do
thou, O master, listen to me as I mention to thee, O Rāghava, the
offspring that Sumāli’s younger brother begat on her,—Anala, and Nila,
and Sampāti. These night-rangers—sons unto Māli—were the courtiers of
Bibhisana. And those three foremost of Rākshasas, accompanied by
hundreds of sons—night-rangers all—elated on account of their
measureless prowess, began to worry the sages and serpents and Yakshas,
and celestials with Indra (at their head). And incapable of being
confronted (in battle), these resembling Death himself in
energy,—wondrous elated in consequence of the boon having been conferred
on them, ranging the world like unto the Wind, were ever engaged in
disturbing the sacrifices (of the sages)."
¹⁴ The designation of an elephant.
¹⁵ The entire edifice of Hindu Pathology is based on the three-fold
division of the morbid humours into Air, Bile and Phlegm. This
division, albeit it may appear crude and unscientific to
Europeans, taken all, in all, wonderfully answers its purpose. The
tact displayed by Hindu physicians in diagnosing diseases on this
method is wonderful. From feeling the Pulse alone, a Hindu
physician, getting at the predominance of one or more morbid
humours of the system, can accurately ascertain a patient’s
health. The infallibility with which predictions of death are
generally made, attests the scientific soundness of the division
in question, and renders superfluous any elaborate argument in its
defense.—T.
¹⁶ Tanka—may also mean a hatchet or a sword.—T,
SECTION VI.
"Thus afflicted, the deities, sages, and ascetics, wrought up with fear,
sought the protection of that god of gods—Maheçwara—creator and
destroyer of the cosmos,—unborn, of an unmanifest form, the stay of all
creatures, worthy of being adored,—and the supreme preceptor (of all).
And coming to that enemy of Kāma¹⁷ and foe of Tripurā—the three-eyed
(Deity), the gods, with their voices faltering through fear, represented
with joined hands,—’O reverend one, the creatures of the lord of
creatures are being (sorely) troubled by the sons of Sukeça, given to
harassing their foes,—swollen with insolence on account of the boon
conferred on them by the great-father, Our asylums,—constituting our
refuges,—have been divested of their power of granting shelter; and
driving off the deities from the etherial regions, they are sporting
there like the immortals. ’I am Vishnu!’ ’I am Rudra!’ ’I am the king of
the celestials!’ ’I am Yama!’ ’I am Varuna!’ ’I am the Moon!’ ’I am the
Sun!’—flattering themselves in this fashion, Māli and Sumāli and the
Rākshasa—Malyavān—as well as those going before them, are annoying (the
gods), breathing exhilaration of martial spirits. Therefore, god, it
behoveth thee to liberate us from fear, who have been greatly tormented
by it. Do thou, assuming thy terrific form, slay the thorns of the
celestials." Thus addressed by the immortals in a body, that lord,
Kaparddi of red-blue hue, reflecting that it would be wrong for him to
destroy Sukeça (with his own hands), spoke unto the gods:—"I shall not
slay them, ye gods; they are incapable of being slain by me. But I shall
unfold unto you the way in which they will be destroyed. Do ye, ye
Maharshis, in the heat of this affair, seek the shelter of Vishnu. That
lord will slay them." Thereat, saluting Maheçwara with the sounds of
_Jaya_, (the celestials) afflicted with the fear of the night-rangers,
presented themselves before Vishnu. And bowing down unto the god holding
the conch, discus and mace, and paying him high homage, they, greatly
flurried, addressed him about the sons of Sukeça, saying,—"O god, by
virtue of the boon (that hath been bestowed on them), resembling the
three fires, Sukeça’s three sons, assailing us, have deprived us of our
abode. There is a city named Lankā, stationed on the top of Trikuta,
(extremely) difficult of entrance. Taking up their station at that
place, the night-rangers in a body pursue us. Do thou, O slayer of
Madhu, destroy them for our welfare. We have sought thy shelter. Become
our refuge, O foremost of celestials. Do thou dedicate to Yama the
lotuses of their faces, severed (in pieces) with thy discus. Save thee,
we have none who can, while tormented with fright, inspire us with
courage. Slay in encounter the elated Rākshasas along with their
adherents; and even as the sun drieth up dew, do thou dispell this fear
of ours." Thus accosted by the deities, that god of gods—Janārddana—who
bringeth fear unto foes—cheering up the celestials, said unto them,—"I
know the Rākshasa, Sukeça, as flushed with the boon bestowed by Içāna.
And I also know his sons, of whom Malyavān is the eldest. Those worst of
Rākshasas that have over-riden your dignity will I, wrought up with
wrath, slay (in battle); therefore, ye gods, be of good cheer." Thus
addressed by the mighty Vishnu, the gods, highly rejoiced, went to their
respective quarters, extolling Janārdana.
"And hearing of the activity of the celestials, the
night-ranger—Malyavān—addressed his heroic brothers, saying,—’The
immortals and sages, going to Sankara, spake these words, desirous of
our destruction,—The terrific sons of Sukeça, puffed up, and swollen on
account of their strength flowing from the boon, are crossing us at
every step. We have been overpowered by the Rākshasas. And, O lord of
creatures, from fear of those wicked-minded ones, we cannot remain in
our own homes. Therefore, to do us good, do thou, O three-eyed one,
destroy them; and, O best of consuming ones, do thou with thy roars,
burn them up.—Thus addressed by the deities, the slayer of Andhaka,
hearing their speech, said, shaking his head and hands,—Ye gods,
Sukeça’s sons are incapable of being slain by me in battle. But I shall
tell you the means whereby they may be slain. Do ye seek the shelter of
him who holdeth the discus and mace in his hands, and who is clad in a
yellow attire,—of Janārdana, Hari, even of the auspicious
Nārāyana.—Having received this counsel of Hara, they, rendering
reverence unto that enemy of Kāma, came to the abode of Nārāyana and
communicated everything unto him. Then Nārāyana spoke unto the
celestials with Indra at their head,—I will slay those foes of the
celestials. Ye gods, cast off all fear!—O foremost of Rākshasas, Hari
promised unto the frightened celestials that he would slay us. Therefore
do ye think as to what is fit. Hiranyakaçipu hath met with death (at the
hands of Hari), as also other enemies of the immortals. And Namuchi and
Kālanemi, and that foremost of heroes,—Sanhrāda—and Rādheya, and
Vahumāyi, and the virtuous Lokapāla, and Yāmala, and Arjuna, and
Hārdikya, and Sumbha and Niçumbhaka,—Asuras and Dānavas endowed with
strength and possessed of terrific prowess—all these, who, having come
to the field, had never been heard of as worsted, who had performed
hundreds of sacrifices, who had been well skilled in illusion, who had
been versed in every branch of knowledge, and who were the terrors of
their foes—have by hundreds and by thousands been destroyed by Nārāyana.
Learning this, it behoveth you to do what would conduce to the behoof of
all. It is a sore task to defeat Nārāyana, who wisheth to slay us.’
Thereat Sumāli and Māli, hearing the words of Mālyavān, said unto their
eldest brother, like the Acwins addressing Vāsava,—’We have studied,
performed sacrifices, practised charity, and obtained riches; and
attaining long health and long life, we have established sterling
righteousness in our path. And with arms plunging into the sea of
celestials, we have conquered our unrivalled enemies. Therefore, we have
no fear touching death. Even Nārāyana and Rudra, Sakra and Yama, ever
fear to stay before us (in the field). And, O lord of Rākshasas, there
is no occasion for Vishnu’s displeasure of us. The mind of Vishnu hath
wavered in consequence of the evil caused by the celestials. Therefore
will we even avenge ourselves on the gods, from whom hath sprung this
wrong.’ Having taken counsel together, those powerful ones conciliated
their forces. And proclaiming (their order) that preparations were to be
made, all the foremost Nairitas sallied forth for battle, like unto
those led by Jamva and Vritra. And, O Rāma, having thus taken counsel
together, with all the preparations complete, those huge-bodied and
redoubtable Rakshas marched forth for conflict, mounted on cars, and
elephants, and horses resembling elephants, and mules, and kine, and
camels, and purpoises,¹⁸ and serpents, _makaras_, and tortoises, and
fishes, and fowls resembling Garuda himself, lions and tigers and boars
and _Srimaras_¹⁹ and _Chāmaras_.²⁰ And puffed up with pride of prowess,
the Rakshas march, leaving Lankā, and the enemies of the celestials went
to the heavenly regions for battle. And perceiving the destruction of
Lankā at hand, those deities that had taken up their quarters there,
everywhere were struck with fear and felt their spirits depressed. And
mounting the best of cars, the Rākshasas by hundreds and thousands with
intent minds swiftly sallied forth for the celestial regions. And the
deities (aforementioned) followed the tract of the Rākshasas. And at the
command of Kāla, terrible evil omens foreshadowing the destruction of
the Rākshasa-chiefs began to arise on the earth well as in the sky. The
clouds showered down bones and hot blood. The oceans overleapt their
continents;²¹ and the mountains shook. And jackals of terrific forms,
having voices resembling the roaring of clouds,—bursting out into a
horse-laugh, began to emit cries frightfully. Creatures were one after
another seen to drop down; and mighty swarms of vultures, with mouths
belching forth flames, began to wheel over the Rākshasa, like unto Kāla
himself. And blood-footed pigeons and Sārikās²² darted off (around). And
crows and two-legged cats began to cry in loud accents. But fast bound
with the noose of Death, the Rākshasas, proud of their strength,
disregarding these omens, march on, and do not stay their
course,—Mālyavān and Sumāli possessed of prodigious strength, going
before the Rākshasas, like flaming fires. And even as the gods take
refuge under Dhata, the night-rangers take refuge under Malyavān
resembling the mountain, Malyavān. And under the command of Māli, that
host of Rākshasas, roaring like mighty clouds, inspired with the desire
of victory, went to the celestial regions. And the lord Nārāyana,
hearing of the preparations of the Rākshasas from a celestial messenger,
set his heart on fight. And equipped with weapons and quivers, he
mounted on Vinata’s offspring.²³ And donning on his mail furnished with
the effulgence of a thousand suns, fastening his spotless quivers filled
with shafts, being engirt with his waist-band and bright falchion, and
equipped with his conch, discus, mace, _Sārnga_,²⁴ sword, and other
superior weapons, that lotus-eyed lord, seated on Vinata’s offspring
like a very mountain, set out speedily for compassing the destruction of
the Rākshasas. And seated on Suparna’s²⁵ back, the blue-brown Hari clad
in yellow attire resembled a mass of clouds on the crest of the golden
mountain, with lightning playing through it. And hymned by Siddhas and
celestials and sages and mighty (semi-divine) serpents and Gandharvas
and Yakhas, the enemy of the Asura hosts presented himself, bearing in
his hands the discus, sword, that weapon—_Sārnga_—and the conch. And the
Rākshasa-hosts, struck by the wind produced by the wings of Suparna,
with their pennons swinging to and fro and their weapons scattered
about, quaked like the blue summit of a mountain with its crags tossed
about. Then the night-rangers, hemming in Mādhava,²⁶ began to pierce him
with thousands of excellent sharpened weapons dyed in flesh and blood,
and resembling the fire of Doomsday."
¹⁷ The Hindu Cupid. Mahādeva had burnt to ashes Kāma, when he had the
fool-hardiness to disturb the contemplation of the former. By the
way, Kālidāsa has reared his faery fabric, entitled _Kumāra
Sambhava_, on the basis of this legend.—T.
¹⁸ How purpoises could be pressed into the service passes my
conception, unless _Siçumāra_ have any other meaning.—T.
¹⁹ Wilson gives the meanings: (i) ’a kind of animal’ and (2) ’a young
deer’.—T.
²⁰ _Bos Grunniens._
²¹ Used in the Shakesperean sense: _Vide Macbeth_.
²² A species of harlot.
²³ Garuda, Nārāyana’s vehicle.
²⁴ The bow of Vishnu is so named.
²⁵ Lit. _fair-feathered_—a name of Garuda.
²⁶ One of the many designations of Vishnu,
SECTION VII.
"And as clouds assail a mountain with showers, then the Rākshasas,
representing clouds, setting up shouts, began to assail Nārāyana
representing a mountain. And Vishnu of a bright brown-blue hue, being
surrounded by the flower of the night-rangers with dark visages,
resembled the mountain, Anjana, on which the clouds pour down. And as
locusts (flood) a field, gnats (throng) about a flame, gad-flies
(cluster) around a pot of honey, or _makaras_ (range) the deep, so the
shafts shot by the bows of the Rakhas, having (the energy of) the
thunder-bolt and endowed with (the velocity of) the wind or thought,
pierce Hari as if at the universal dissolution. And those mounted on
cars (assailed him) with their cars, and those mounted on the backs of
elephants (assailed him) with their elephants, and those riding horses
(assailed him) with their horses, and the foot-soldiers attacked him,
stationed in the sky; and the foremost of Rākshasas resembling
mountains, by means of darts, _rishtis_ and _tomaras_, suspended the
respiration of Hari even as the _prānāyāma_²⁷ doth that of a twice-born
one. On being sore tried by the night-rangers, like the great Ocean by
the fishes (residing in it), that invincible one, taking his _Sārnga_,
showered shafts among the Rākshasas. And with sharpened arrows
resembling the thunder, and endowed with the velocity of the wind, shot
from his bow drawn to its fullest stretch, Vishnu cut off (Rākshasas) by
hundreds and by thousands. And dashing away (the Rākshasa ranks) with
his arrowy shower, even as the wind aroused dasheth away a downpour,
that best of male beings blew his mighty conch—Pānchajanya. And winded
by Hari with his utmost might, that water-sprung king of conchs, endowed
with terrific blares, roared, as if afflicting the three worlds. And the
sounds of that king of conchs struck terror into the Rākshasas, even as
in a mighty forest a lion (strikes terror into the hearts of) elephants
in rut. And thereat the horses could not keep their ground, and the
elephants were reft of their temporal flow, and shorn of their virtue at
the roars of the conch, heroes began to topple down from their cars. And
dight with dainty feathered parts having heads, the shafts discharged
from the _Sārnga_, resembling thunder-bolts, riving those Rakshas,
entered the earth. And in that conflict, pierced by the arrows
discharged from Nārāyana’s arm, the Rākshasas began to drop to the
ground like mountains struck with the thunder-bolt. And the wounds on
the persons of the foes inflicted by the discus of Vishnu discharge
blood in streams, like mountains discharging streams of red chalk. And
the sounds of that king of conchs, as well as those of the _Sārnga_,
combined with the roars emitted by Vishnu himself, swallowed up the
roars of the Rākshasas. And Hari by means of his shafts cut off their
necks, and arrows, and standards, and bows, and cars, and ensigns, and
quivers. And like fierce rays streaming about from the sun, like
torrents dashing from the ocean, like elephants coming down a mountain,
or like showers descending from clouds, the shafts shot by Nārāyana
pursue (the foes) by hundreds and by thousands. And even as an elephant
pursueth a tiger, a tiger a wolf, a wolf a dog, a dog a cat, a cat a
snake, or a snake a rat, so the mighty Vishnu pursueth the Rākshasa
host; and others, (struck down by him), measure their lengths on the
ground. Then, having despatched thousands of Rākshasas, the destroyer of
Madhu blew his water-sprung (conch), even as the sovereign of the
celestials filleth clouds (with rain). And agitated by the arrows of
Nārāyana, with their senses bewildered by the blares of the conch, the
broken Rākshasa forces made for Lankā. And on the Rākshasa army having
been broken in consequence of the beating it got at the hands of
Nārāyana, Sumāli with showers of shafts resisted Hari in the encounter;
and as a mist envelopes the Sun, he enveloped him (with his arrows).
Thereat, the Rākshasas again summoned up their fortitude. And fired with
rage, that Rākshasa, inflated with insolence on account of his strength,
setting up a tremendous roar, darted at his antagonist in the conflict,
thereby seeming to revive the Rākshasas. And as an elephant flourishes
its trunk, that Rākshasa, lifting up his arm adorned with ornaments,
began to roar from rapture, like a mass of clouds lighted up with
lightning. And (Vishnu) cut off the head flaming with ear-rings of the
charioteer of the shouting Sumāli; and thereat the horses of that
Rākshasa aimlessly strayed hither and thither. And with his bewildered
steeds Sumāli wanders like a person deprived of patience, whose senses
are under a hallucination. And on Sumāli’s car being drawn at random by
his steeds, Māli, taking his bow and equipped therewith, darted at
Vishnu’s car and assailed that mighty-armed one as he was descending on
the field of fight. And like birds entering the Krauncha,²⁸ the arrows
discharged from Māli’s bow, graced with gold, hit Hari and entered (into
his body). And thereat, as a person holding his senses under subjection
is not thrown out of his mental balance, Vishnu, assailed in that
encounter with thousands of arrows shot by Māli, was not disturbed ever
so little. And then that creator of all beings, the reverend
Gadādhara,²⁹ twanging his bow-string, showered vollies of shafts on
Māli. And getting at Māli’s body, the arrows furnished with the
luminousness of lightning, drink his blood, like unto serpents drinking
nectar. And baffling Māli, the holder of the conch, discus, and mace,
brought down Māli’s crown, standard, bow and steeds. And then that
foremost of night-rangers, on being deprived of his car, sprang forward,
mace in hand, even as a lion bounds up from the brow of a hillock. And
he with his mace smote at the forehead of that lord of birds, even as
the Destroyer had smitten Içāna,³⁰ or as Indra smiteth a mountain with
his thunder-bolt. On being severely struck by Māli with his mace,
Garuda, writhing in torments, moved the god away from the field of
battle. On the god having been removed from the field by Māli as well as
Garuda, there arose a mighty din of Rakshas roaring (in chorus). And
hearing the cheers of the Rakshas, Indra’s younger brother, the reverend
Hari, sitting awry on that lord of birds, albeit moved off from the
scene of conflict, waxing enraged, from a desire of slaying (Māli)
hurled his disc at him. And thereat the disc, possessed of the splendour
of the solar disc, and resembling the wheel³¹ itself of Kāla, flooding
all the heavens with radiance, brought down Māli’s head to the ground.
And that head of the lord of Rākshasas, terrific to behold, on being cut
off (by Vishnu), vomitting blood, fell down before (the Rākshasas), as
formerly Rāhu’s head’ had fallen. And then the deities experiencing
excess of joy set up leonine cheers with might and main,
crying,—’Excellent, O god.’ Seeing Māli slain, Sumāli and Malyavān,
burning in grief, fled precipitately towards Lankā along with their
forces. And Garuda, being cheered, turned round, and growing enraged, as
before drove the Rākshasas with the wind of his wings. And (some) with
their lotus-faces cut by the discus, (some) with their chests crushed
with the mace, (some) with their necks torn off by the plough, (some)
with their heads riven by the club, and some hewn by the sword, and
others pierced by arrows, the Rākshasas began to drop fast from the sky
into the waters of the ocean. And as the thunder-bolt with lightning
(riveth) a mighty mass of clouds, Nārāyana by means of the thunder-bolts
of his arrows discharged from his bow, rived the night-rangers with
their hair dishevelled and streaming (in the wind). And the forces
having their umbrellas rent, their arms falling off, their goodly
garments scattered, their entrails coming out and their eyes
rolling,—became incapable of distinguishing their own party from that of
the foe. And even like (the roars and the vehemence) displayed by
elephants on being attacked by lions, the roars and the vehemence of the
night-rangers and their elephants, sore assailed by the Primaeval
Lion,³² were equal. And driven by Hari’s networks of arrows, and
discharging (all the while) their own showers of shafts, those
night-rangers resembling the clouds of doom, are driven like the
veritable clouds of the universal dissolution drifted by the wind. And
hewn in twain with swords, the foremost Rākshasas fell like unto hills
(toppling headlong). And the Earth was seen to be (covered) with
night-rangers resembling dark clouds, adorned with jewelled necklaces
and ear-rings,—falling down,—as if covered with dark mountains dropping
down."
²⁷ The practice of regulating respiration and finally suspending the
same. This is practised by the Yogis of India, who attribute
wonderful virtues to it.—T.
²⁸ The mountain so named.
²⁹ Lit. _the holder of the mace_, a name of Vishnu.
³⁰ There took place an encounter between Rudra and Yama in the Sweta
forest, for the protection of Mārkandeya and a certain king. In
this battle, Yama had smitten Rudra. This is narrated in the
Purānas.—T.
³¹ The wheel of Kāla or Time, representing the Reaper consists,
remarks Rāmānuja, of days, months, years, decades, centuries,
aeons, _etc._—T.
³² Vishnu as a _man-lion_ had formerly taken the conceit out of
Hiranyakaçipu—the Asura king—and slain him, to rid his
devotee—Prahlāda—of his mortal foe in the form of a father.—T.
SECTION VIII.
"On that host being sore pressed at its back by Padmanābha,³³ Mālyavān
turned back even as the ocean doth on meeting with its shore. And with
his eyes reddened, that night-ranger waxing wroth, shaking his head,
addressed that prime of male persons—Padmanābha,—saying,—’O Nārāyana,
thou art ignorant of the time-honored morality of Kshatriyas; and
therefore like a base wight thou slayest us, desisting from fight and
exercised with fear. O lord of the celestials, he that commits the crime
of slaying one that desists from fight, cannot go to the celestial
regions as the fruit of meritorious acts. If thou art bent upon battle,
O holder of the conch, the discus and the mace, taking up my post
(here), I shall see (thy strength). Do thou show (me) the same.’ Seeing
Mālyavān resembling the mountain, Mālyavān, stay, the powerful younger
brother of the sovereign of the celestials spoke unto him,—’I have
removed the fear of the deities, affrighted at you, by promising that I
will make root and branch work with the Rākshasas; and that same promise
I am now fulfilling. I should always lay down my life for serving the
celestials; and you I will slay even if ye should go to the nethermost
regions.’ As that god of gods having eyes resembling red lotuses was
speaking thus, the lord of Rākshasas in high wrath pierced his breast
with a dart. And hurled by the hand of Mālyavān, the dart resonant with
bells, appeared graceful on Hari’s breast like lightning embosomed in
clouds. Thereat drawing out the same dart, that one dear unto the
Wielder of the Dart,³⁴ having eyes resembling red lotuses, aiming at
Mālyavān, hurled it at him. Thereat the dart discharged by the hand of
Govinda like unto the Dart discharged by the hand of Skanda, rushing
towards the Rākshasa like a meteor coursing towards the Anjana mountain,
descended on the spacious chest of the lord of Rākshasas decked with the
weight of a chain, even as the thunder-clap bursts at the summit of a
mountain. And on having his mail rent, Mālyavān was utterly deprived of
his senses; but (anon) reposing for a while, he again stood like a
moveless hill. Then taking up a javelin made of black iron girt with
many a thorn, he furiously smote that deity on the chest. And that
night-ranger delighting in battle, dealing a box at Vāsava’s younger
brother, moved away to a distance measuring a bow’s length. And now
there arose a mighty tumult in the sky of ’Excellent!’ ’Excellent!’ And
having struck Vishnu, the Rākshasa also hit Garuda. Thereat Vinatā’s
son, growing enraged, drove the Rākshasas away with the wind of his
wings, even as a lusty wind bloweth about sere leaves. And seeing his
elder brother driven by the wind produced by the wing’s of that bird,
Sumāli along with his forces, made for Lankā. And pushed off by the
violence of the wind of (Garuda’s) wings, the Rākshasa Mālyavān also,
joined by his own forces, departed for Lankā, covered with shame. Thus,
O Rāma, O lotus-eyed one, (the Rākshasas) had innumerable warriors
beaten down and their foremost leaders slain. And albeit inflated with
pride, they, incapable of coping with Vishnu, leaving Lankā, went to the
nether regions with their wives for dwelling there. O best of the
Raghus, these Rākshasas of celebrated prowess, related to the race of
Sālakantankatā, remained under the leadership of the Rākshasa Sumāli.
All those exalted Rākshasas going under the name of Paulastya that had
been headed by Sumāli, Malyavān and Māli, were stronger than Rāvana. No
other than the god Nārāyana, holding the conch, the discus and the mace,
could slay those Rākshasas—foes to the celestials and thorns in the side
of the deities. And thou art that eternal god—the four armed
Nārāyana,—the lord, undeteriorating and unconquerable, sprung to
exterminate Rākshasas. The creator of beings—that one ever cherishing
those seeking his refuge—appeareth at times to compass the destruction
of marauders, bringing the religion of people to rack and ruin.³⁵ Thus,
O lord of men, to-day I have truly related unto thee at length the
origin of the Rākshasas. Again, foremost of the Raghus, do thou
understand the matchless birth and potency of Rāvana and his sons
related in detail. And that powerful Rākshasa, Sumāli, afflicted with
the fear of Vishnu, along with his sons and grand-sons for a long time
ranged the nether regions, and the lord of riches resided in Lankā."
³³ Lit. _the lotus-naveled_—a name of Vishnu.
³⁴ A name of Kārtikeya—the celestial generalissimo.
³⁵ This tallies wonderfully with the corresponding view given in the
Bible. Great men appear in the fullness of time to bring about
reforms in religion, when, as was the case before the birth of
Christ, men have wandered farthest from the true path.—T
SECTION IX.
"After a while the Rākshasa named Sumāli, coming up from the nether
regions, began to range all over the earth. And resembling dark clouds,
that lord of Rākshasas decked in ear-rings of burnished gold, taking his
daughter like unto Sree herself without her lotus, and wandering over
the earth, saw the lord of riches journeying in his Pushpaka, going to
see his sire—that lord, the son of Pulastya. And seeing that one
resembling an immortal and like unto fire, journeying on, (Sumāli)
struck with amazement, entered the nether regions from the earth. And
that mighty-minded one reflected thus,—’By adopting what measure may the
welfare of the Rākshasas be brought about, and how can we increase (in
power)?’ And that great-minded lord of Rākshasas, resembling dark
clouds, decked in burnished ear-rings of gold, then began to reflect.
And then the Raksha addressed his daughter, named Kaikasi, saying,—’O
daughter, the time hath come when I should give thee away. Thy youth is
about to be passed. (Kept back) by the fear of refusal, no suitor hath
sought thee (up to this time). But desirous of acquiring religious
merit, we are striving our best in thy interests. My daughter, thou art
furnished with every perfection like unto Sree herself. The being father
to a daughter is misery to every one that seeketh honor. O daughter, one
doth not know who shall ask for one’s daughter. Wherever may a daughter
be conferred, a daughter stayeth, placing in uncertainty the three
races³⁶ to which she is related. Do thou, my daughter, seek for thy
husband that best and foremost of ascetics sprung in the line of
Prajapati—Pulastya’s son,—Viçrava, and of thyself accept him (for thy
lord). And then, O daughter, even as is this lord of riches, so thou
wilt, without doubt, have sons resembling the Sun himself in energy.’
Hearing that speech of his, the daughter for the sake of the dignity of
her sire, going to where Viçrava was practising penances, stood there.
In the meanwhile, O Rāma, that twice-born one—Pulastya’s son—was
performing the Agnihotra, like the fourth Fire itself. And without
minding that terrific time, (Kaikasi), having regard to the dignity of
her sire, coming up before him, stood (there) hanging her head down
towards his feet and throwing up the earth with her great foe. And
seeing that one of shapely hips, having a face fair as the full Moon,
(that exceedingly high-minded ascetic) flaming in energy accosted her
thus,—’O gentle on, whose daughter art thou? And whence dost thou come
hither? And what is thy errand? And for whom (dost thou come)? O
beauteous (damsel), truly tell me this.’ Thus addressed, the girl, with
joined hands, said,—’O ascetic, thou art competent to get at my intent
by virtue of thy own power. Yet, O Brahmarshi, know me as having come
here at the mandate of my sire. My name is Kaikasi. The rest do thou
read thyself.’ And thereupon, the ascetic, entering into contemplation,
said these words,—’O gentle lady, I have learnt the purpose that is in
thy heart. O thou having the gait of a mad elephant, there reigns a
powerful desire in thee for having offspring. Inasmuch as thou hast come
to me at this fierce hour, hearken, thou amiable one, as to the kind of
offspring that thou shalt bring forth. Thou shalt, O thou of graceful
hips, bring forth terrible and grim-visaged Rākshasas delighting in
frightful friends, and of cruel deeds.’ Hearing his speech, she, bowing
down, said,—’O reverend (ascetic), such sons of terrific ways seek I not
from thee that followest the Veda. Therefore it behoveth thee to favor
me.’ On being thus besought by the girl, Viçrava—best of ascetics—again
addressed Kaikasi, like the full Moon addressing Rohini,³⁷—’O fair-faced
one, the son that thou bringest forth last, shall be like unto my
line,—he shall, without doubt—be righteous-souled.’ Having been thus
accosted, the girl, O Rāma, after a length of time brought forth a very
terrible and hideous offspring having the form of a Raksha,—having ten
necks, furnished with large teeth, and resembling a heap of collyrium,
with coppery lips, twenty arms, huge faces, and flaming hair. On his
having been born, jackals with flaming mouths and other ferocious beasts
began to gyrate on the left. And that god showered down blood; and the
clouds uttered forth harsh sounds. And the Sun was deprived of his
splendour; and meteors began to dart to the earth. And the earth shook;
and the wind swept away violently. And that lord of streams—the ocean,
which was calm before, became agitated. And his sire resembling his
grand-father named him, (saying),—’As this one hath been born with ten
necks, he shall be called Ten-necked.’ After him was born Kumbhakarna
endowed with prodigious strength, than whose proportions there are none
other’s on earth. Then was born she that, having a frightful visage,
goeth under the name of Surpanakhā; the righteous Bibhishana is the
youngest son of Kaikasi. On that one endowed with great strength having
been born, blossoms were showered down from heaven; and celestial
kettle-drums were sounded in the heavenly regions. And then there arose
the sounds of ’Excellent!’ ’Excellent!’ And in that extensive forest
those exceedingly energetic ones—Kumbhakarna and the Ten-necked one grew
up,—and became the sources of anxiety to people. And Kumbhakarna,
maddened to the height, devouring mighty saints devoted to religion,
constantly ranged the triune world in a dissatisfied spirit. But the
righteous Bibhishana, ever intent on piety, dwelt there, studying the
Veda, restraining his fare, and controlling his senses. And it came to
pass that after a length of time the god, Vaiçravana—lord of riches—came
to see his sire, mounted on Pushpaka. Seeing him, the
Rākshasi—Kaikasi—flaming up in energy, coming to the Ten-necked one,
represented to him,—’O son, behold thy brother, Vaiçravana, enfolded in
effulgence; and, albeit of equal fraternity, behold thee in this plight!
Therefore, O Ten-necked one, O thou of measureless prowess, do thou so
strive that thou also, my son, may be like Vaiçravana himself. Hearing
that speech of his mother, the powerful Ten-necked one was wrought up
with exceeding great ill-will, and he vowed then,—’I truly promise unto
thee that I will be equal to my brother (in energy), or excel him in it.
Therefore do thou cast off this sorrow that is in thy heart.’ And
influenced by that passion, the Ten-necked one with his younger brother
began to perform rigid acts, with his mind fixed on asceticism. ’I must
through austerities have my wish,’ thus fixed and resolved, he for
compassing his end, came to the sacred asylum of Gokarna. And there the
Rākshasa of unrivalled prowess along with his younger brother carried on
austerities and thus gratified that lord—the great-father. And beings
gratified (with him), he conferred on him boons bringing on victory."
³⁶ The races respectively of her father, mother and husband.
³⁷ Hesperus.
SECTION X.
Then Rāma spoke unto the ascetic,—"O Brāhmana, how did those exceedingly
mighty brothers carry on austerities in that forest; and what kind of
penances were theirs?" Thereat there Agastya said unto Rāma of a
complacent mind,—"The brothers severally observed the morality proper to
each. And Kumbhakarna, putting forth his best energies, constantly abode
in the path of righteousness. And remaining in the midst of five fires
in summer, he practised austerities, and in the rainy season, soaked in
water (poured down) by clouds, he sat in the heroic attitude.³⁸ And in
winter he always remained in the water. Thus passed away ten thousand
years of that one putting forth exertions in behalf of religion, and
established in the path of honesty. And the virtuous Bibhishana, ever
intent on virtue and pure of spirit, remained standing on one leg for
five thousand years. And when he had completed (his term of
restriction), swarms of Apsarās danced, and blossoms showered, and the
deities hymned (him). And for five thousand years, he adored the Sun,
and with his mind concentrated in the study of the Veda, remained with
his head and hands raised up. In this wise Bibhishana like a deity in
Nandana passed away ten thousand years, observing restrictions. And the
Ten-necked one passed ten thousand years without fare. On a thousand
years being complete, he offered his own head as a sacrifice to Fire. In
this way he passed away nine thousand years; and nine of his heads
entered into Fire. And as in the tenth year he intended to strike off
his tenth head, the Great-father presented himself at that place. And
well-pleased, the Great-father came there along with the celestials. ’O
Ten-necked one,’ said (the Great-father), ’I am well-pleased with thee.
Do thou, O thou cognizant of righteousness, at once ask for the boon
that thou wishest to have. What wish of thine shall I realize? Thy toil
must not go for nothing.’ Thereat, the Ten-necked one, bowing down his
head unto the deity, said with a delighted heart,—his words faltering
with ecstacy,—’O Reverend one, creatures have no other fear than (that
of) death; and enemy there is none that is like unto death. Therefore
immortality is even what I crave for.’ Thus accosted, Brahmā spoke unto
the Ten-necked one,—Thou canst not be immortal. Do thou therefore ask of
me some other boon.’ Thus addressed by the creator, Brahmā, the
Ten-necked one, O Rāma, standing before him with joined hands, said,—’O
lord of creatures, I would, O eternal one, be incapable of being slain
by birds and serpents, Yakshas, Daityas, Dānavas and Rākshasas, and the
deities; for, O thou that art worshipped by the immortals, anxiety I
have none from any other beings. Indeed, I deem as straw creatures such
as men _etc._’ Thus accosted by the Raksha—the Ten-necked one—that
righteous-souled one, the Great-father, along with the celestials,
said,—’O foremost of Rākshasas, what thou sayest shall come to pass.’
Having, O Rāma, said this unto the Ten-necked one, the Great-father
(again spoke),—’Hear! I, having been gratified, will confer on thee a
fresh boon. O Rākshasa, O sinless one, those heads of thine which have
been offered as sacrifices and which have sunk into the fire, shall
again be thine. And, O placid one, I shall also confer on thee another
boon difficult of being obtained,—The form that thou shalt wish to wear,
shall instantly be thine. As soon as the Ten-necked Raksha had spoken
thus, the heads that had been offered as sacrifices into the fire, rose
up again. Having said this unto the Ten-necked one, the Great-sire of
all creatures addressed Bibhishana, saying,—’O Bibhishana, gratified
have I been by thee, whose intelligence is established in righteousness.
Therefore, my child, O righteous-souled one, O thou of excellent vows,
ask for the boon that thou wouldst have.’ Thereat the virtuous
Bibhishana spoke with joined hands,—’O reverend one, since the spiritual
preceptor of all creatures himself (is pleased) with me,—I (deem myself)
as furnished with every perfection, even as the Moon is environed with
rays. If thou wilt bestow on me a boon with pleasure, then, thou of
excellent vows, hear of the boon that I would have. May my mind remain
fast fixed on righteousness, even when I shall happen to fall into high
peril; and may I attain Brahmā knowledge without any instructions! And
may every sense of mine sprung during the observance of particular modes
of life, be in unison with righteousness,—so that I may practise the
form of religion (in harmony with any particular mode of life!) O
exceedingly noble one, this best of boons, is even what is sought for by
me, for nothing in this world is incapable of being attained by those
attached to righteousness.’ Then the lord of creatures, being again
delighted, spoke unto Bibhishana,—’As thou art virtuous, so all this
shall come to pass on thy behalf. And inasmuch as in spite of thy having
been born in the Rākshasa race, thy thoughts, O destroyer of enemies, do
not originate in sin, I confer on thee immortality.’ Having said this,
he intended to grant boons unto Kumbhakarna. Thereat the celestials in a
body represented to the lord of creatures with joined hands,—’On
Kumbhakarna thou shouldst confer no boons, since thou knowest in what
manner doth this wicked-minded one frighten people. And, O Brahman,
seven Apsarās in Nandana, ten attendants of Mahendra, as well as sages
and human beings, have been devoured by this one. Considering what this
Rākshasa did when he had not obtained any boon whatever, if he obtain
one now he shall eat up the three worlds. Do thou then, O lord having
immeasurable prowess, pretending to give him a boon, give stupifaction
(instead). Thereby the welfare of people would be secured, and the honor
of this one too shall be maintained.’ Thus addressed by the celestials,
Brahmā, the Lotus-sprung one, pondered. The goddess, Saraswati, who was
by his side was also agitated with anxiety. And remaining by him,
Saraswati with joined hands observed,—‘O god, I have come here. What
work shall I accomplish?’ And the lord of creatures, on having her,
spake unto ’Saraswati,—‘O Vāni!³⁹ be thou the goddess of speech of this
foremost of Rākshasas,⁴⁰ favorable unto the deities. Having said,—‘So be
it,’ she entered (within Kumbhakarna’s throat); and Prajāpati said,—‘O
Kumbhakarna, O mighty-armed one, do thou ask for the boon that thou
wouldst have. Hearing those words, Kumbhakarna said,—‘O god of gods, my
wish is that I may sleep for a good many years.’ Thereupon, saying,—‘So
be it,’ Brahmā along with the celestials went away; and the goddess,
Saraswati, also again left the Rākshasa. And on Brahmā accompanied by
the deities going to the celestial regions, he was renounced by
Saraswati, and then he regained his consciousness. And then the
wicked-minded Kumbhakarna sorrowfully thought,—‘What is this speech that
has to-day come out from my lips? Meseems I had then been stupified by
the deities that had come.’ Having thus obtained the boons, the brothers
endowed with flaming energy, going to the Sleshmātaka wood, began to
dwell there peacefully."
³⁸ Hindu Yogis practise various attitudes, which are favorable to the
regulation of respiration.—T.
³⁹ Lit. word, a designation of Saraswati.
⁴⁰ i.e. preside over Kumbhakarna’s speech while asking for the
boon,—and let him, through thy power, ask for such a gift as may
turn out profitable to the gods.—T.
SECTION XI.
"Learning that these night-rangers had obtained boons, Sumāli with his
followers, casting off fear, rose up from the nether regions. And
wrought up with exceeding great wrath, the counsellors of that
Raksha—Māricha and Prahasta and Virupāksha and Mahodara—also rose up.
And accompanied by his counsellors—foremost of Rākshasas—Sumāli
presenting himself before the Ten-necked one and embracing him,
addressed him, saying,—‘By good fortune it is, O child, that through
thee we have had the wish that was in our heart, inasmuch as thou hast
received the best of boons from him that is the foremost in all these
three worlds. O mighty-armed one, that great fear arising from Vishnu,
from which leaving Lankā, we had gone to the nethermost abysses, hath
been removed. Full many a time, brought down by that fear, we, on being
pursued (by our enemies), forsaking our homes, had gone to the nether
regions along with all those (related to us). This Lankā was our city,
inhabited by Rākshasas. (Now) it is inhabited by thy brother—the
intelligent lord of riches. O mighty-armed one, if thou canst through
self-control or charity or by a sudden display of prowess, repossess
thyself of the same, a (great) thing shall have been achieved; and then,
O child, thou shouldst, without doubt, be the lord of Lankā; and this
Rākshasa race, which hath sunk, shall have been raised up by thee. And,
O thou endowed with prodigious strength, thou shalt be the lord of all.’
Then the Ten-necked one addressed his maternal grand-father, who was
present, saying,—‘The lord of riches is our superior; therefore thou
ought not to speak thus.’ On that dignified Rākshasa-chief having
through moderation thus passed it by, that Raksha, understanding his
intent, did not then say anything more. And it came to pass that when
Rāvana had resided there for a time, Prahasta addressed him in a humble
speech,—’O Ten-necked one, O long-armed (hero), it doth not behove thee
to speak thus. Fraternal feeling there is none among heroes. Listen to
these words of mine! There were two sisters—Aditi and Diti. And mutually
attached to each other, those (damsels) endowed with surpassing beauty,
became the wives of that lord of creatures—Kaçyapa. And Aditi brought
forth the gods,—who are the lords of the three worlds. And Diti gave
birth to the Daityas,—offspring of Kaçyapa. O thou cognizant of
righteousness, formerly this earth, O hero, having the ocean for her
garment, and furnished with mountains, belonged to the Daityas; and
(gradually) they grew very powerful. And then this undeteriorating
triune world was brought under the dominion of the celestials. So that
thou art not the only one that would act inimically (to thy brother);
but this course had formerly been pursued by both the celestials and the
Asuras. Therefore do thou act in conformity with my word.’ Thus
exhorted, the Ten-necked one, with a delighted heart, reflecting for a
moment, said, ‘Very well.’ And wrought up with delight, the Ten-necked
one endowed with prowess the very same day went to the forest,
accompanied by the night-rangers. And arriving at Trikuta, that one
skilled in speech—the night-ranger, Rāvana—sent Prahasta in the capacity
of an ambassador: ‘O Prahasta, hie thee; and tell the foremost of
Nairitas—the lord of riches—in my words informed with mildness,—This
city of Lankā, O king, belongs to the high-souled Rakshasas; but thou
hast established thyself in her. This, O sinless one, is not proper for
thee. Therefore, O thou of unrivalled prowess, if thou shouldst render
the same (back), I shall be highly gratified; and righteousness also
thou wilt maintain.—’ Thereupon, repairing to Lankā, well-protected by
the giver of riches, Prahasta communicated these words unto the highly
generous ruler of riches,—‘O thou of excellent vows, I have been sent to
thee by thy brother, the Ten-necked one, O long-armed one, O foremost of
those versed in all branches of learning, do thou listen to my words, O
lord of wealth,—and what the Ten-faced one says,—This beautiful city, O
thou furnished with expansive eyes, was formerly inhabited by Rākshasas
of dreadful prowess headed by Sumāli; and for that reason, O son of
Viçrava, he asks thee this. Do thou, my child, grant this unto him, who
is humbly begging for it.’—Hearing these words from Prahasta, the god
Vaiçravana, best of those skilled in speech, answered the former,
saying,—‘My father had given this unto me, when it had been emptied of
night-rangers; and, O Raksha, I have inhabited this place, furnished
with charity, honor, and other virtues. Go and tell the Ten-necked one,
as this city and this kingdom are mine, so they are thine, O
mighty-armed one. Do thou enjoy this kingdom without a foe. May my
kingdom and wealth never undergo division when thou art present!’ Having
said this, the lord of riches sought the side of his sire,—and, paying
him reverence, he communicated Rāvana’s wish unto him: ’My father, this
Ten-necked one had sent a messenger to me, saying,—Give (back) the city
of Lankā, which had before been inhabited by hosts of Rakshas.—Now, O
thou of excellent vows, do thou tell me what I should do.’ Thus
accosted, that foremost of ascetics, the Brahmarshi—Viçrava—spoke unto
the lord of riches (standing) with joined hands,—‘O son, listen to my
words. The mighty-armed Ten-necked one had (once) spoken in my presence
(to that effect). Thereat I greatly rebuked that wicked-minded one; and
I said again and again in anger,—Thou disregardest (thy religion and
honor). Do thou listen to my words fraught with religion and profit. Of
a wicked heart, thou, with thy understanding spoilt in consequence of
the granting of the boon, canst not distinguish between those deserving
honor and those not; and, further, through my curse, thou hast come by a
fierce nature. Therefore, O mighty-armed one, go to the mountain,
Kailaça. Do thou, along with thy retainers, for the purpose of dwelling
there, take up thy quarters (there). There floweth the Mandākini—best of
streams, with her water covered with golden lotuses resembling suns, as
also with lilies and blue lotuses and various other fragrant flowers.
And coming there frequently, celestials with Gandharvas and Apsarās and
serpents and Kinnaras, ever sport there, O lord of riches, thou ought
not to enter into hostilities with that Raksha. Thou knowest how he hath
obtained a great boon.’ Thus addressed, Viçravana, for the sake of his
father’s dignity, with his wives and sons, with his counsellors and his
vehicles and wealth went (to Kailaça). And Prahasta, going (back),
joyfully spoke unto the high-souled Ten-necked one, (seated) with his
counsellors and his younger brothers,—’The city of Lankā is (now) empty.
Renouncing her, the bestower of riches hath gone out of her. (Now)
entering into her, along with us, do thou there maintain thine own
religion.’ Thus addressed by Prahasta, the redoubtable Ten-necked one
entered the city of Lankā with his brothers and forces and followers.
And then even as the lord of the celestials ascends heaven, that foe of
the immortals ascended Lankā well-divided by highways,—which had been
forsaken by the lord of wealth. And having been installed, that
night-ranger—the Ten-faced one—dwelt in that city; and that city teemed
with night-rangers resembling dark clouds. And the lord of riches, for
the sake of his father’s dignity, dwelt in a palace situated on the hill
bright as moon-light, graced with ornamented superb piles; even as
Purandara dwells in Amaravati."
SECTION XII.
"The lord of Rākshasas was installed along with his brothers. And then
he thought of the giving away in marriage of his Rākshasi sister. Then
that Rākshasa bestowed his sister, the Rākshasi Surpanakhā, on that lord
of the Dānavas and king of the Kālakas—Vidyujjibha. And having given her
away, the Raksha was wandering about for the purpose of hunting, when,
Rāma, he happened to see Diti’s son, named Maya. And seeing him
accompanied by his daughter, that night-ranger—the Ten-necked one—asked
him, saying,—’Who art thou that (wanderest) alone in this forest devoid
of men as well as deer? And art thou accompanied by this one having the
eyes of a young deer?’ Thereat Maya, O Rāma, answered that night-ranger,
when he had asked this,—’Listen. I shall tell thee all about this. Thou
mayst ere this have heard of an Apsarā named Hemā. She like unto the
Paulomi of Satakratu was bestowed on me by the gods. And I passed a
thousand years, being devoted to her. Thirteen years have passed away
since she had gone on a business of the celestials, as also the
fourteenth year. Then I through my extraordinary skill constructed a
golden palace, adorned with diamonds and lapises. There I dwelt,
aggrieved and sorrowful on account of her separation. From thence,
taking my daughter, I have come to this wood. This, O king, is my
daughter, grown in her womb. I have come hither with her, seeking for
her husband. Verily being father to a daughter is misery to every one
that seeketh one’s honour. A daughter, forsooth, stayeth, ever placing
the two lines⁴¹ in uncertainty. And on this wife of mine I have also
begat two sons;—the first is Māyāvi and the next Dundubhi. Thus have I
truly related everything unto thee that hadst asked for it. But, my
child, how can I know thee now? Who art thou?’ Thus addressed, the
Raksha humbly said,—Ten-necked by name, I am the son of the ascetic,
Paulastya, who was born as the third son of Brahmā.’ Thus accosted, O
Rāma, by that lord of Rākshasas, that Dānava and foremost of Dānavas,
Maya, learning that he was the son of the Maharshi, Paulastya, there
desired in his heart to give away his daughter to him. And taking her
hand with his own, Maya—lord of Daityas—laughing, said unto that lord of
the Rlkshasas,—’This daughter of mine, O king, borne by the Apsarā,
Hemā, this my daughter named Mandodari do thou accept as thy wife.’
’Well’ thereupon the Ten-necked answered him, O Rāma. And lighting a
fire, he took her hand. Maya, O Rāma, knew the curse of the sage
touching him.⁴² Knowing this, he gave away his daughter, having regard
to the race of Rāvana’s paternal grand-father; and he also conferred on
him an exceedingly wonderful dart acquired through the most rigid
austerities,—by which he wounded Lakshmana. Having thus wedded, that
master—Lankā’s lord—going (back) to that city, married his brothers. And
Rāvana married the grand-daughter of Virochana (on the maternal side)
named Vajrajwālā, to Kumbhakarna.—And Bibhishana obtained for his wife
the righteous (damsel) named Saramā—daughter unto the
high-souled—Sailusha—sovereign of the Gandharvas. (Saramā) was born on
the shores of the lake, Mānasa. And while the lake, Mānasa, was swollen
with water on the arrival of the rains, her mother, hearing her cries,
affectionately said,—_Saromāvarddhata_—’O lake, do not swell,’ and from
this circumstance, her name became Saramā. Having thus wedded, those
Rākshasas, taking each his wife, set about sporting there, like unto
Gandharvas sporting in Nandana. And then was born Mandodari’s
son—Meghanāda. Him ye call Indrajit. As soon as he was born, Rāvana’s
son, formerly crying, emitted a tremendous roar resembling the rumbling
of clouds. And, O Rāghava, Lankā was petrified at his voice; and
(accordingly) his sire himself kept his name, Meghanāda. And, O Rāma,
remaining hidden like a fire by fuel, Rāvana’s son, rejoicing (the
bosoms of) his father and mother, grew up in Rāvana’s elegant inner
apartments."
⁴¹ The lines, namely, of her father and mother. The line of a mother
as distinct from that of a father would be impossible under the
present economy of Hindu society inasmuch as, as soon as a girl is
married, she by that ceremony leaves her father’s line and becomes
incorporated with that of her husband. But this seems to have been
otherwise in ancient times. This opens up an interesting social
problem for the research of orientalists.—T.
⁴² Respecting his birth.
SECTION XIII.
"And once on a time it came to pass that, dispatched by the lord of
creatures, Sleep in her (native) form powerfully overpowered
Kumbhakarna. And then Kumbhakarna spoke unto his brother, who was
seated,—’O king, Sleep obstructs me. Do thou, therefore, have my mansion
made.’ And, thereupon, employed by the king, architects resembling
Viçwakarmā constructed an edifice beautiful to behold, measuring the
smooth space of a Yojana diagonally and two in area; graceful to the
view, and having no obstruction (to hide its beauty). And the Rākshasa
caused a splendid and delightful pile to be built, adorned all round
with pillars decked with gold and crystal,—having stairs composed of
lapises, furnished with networks of small bells, set with ivory
gateways, and containing daises dight with diamonds and crystal,—elegant
throughout, and enduring,—like unto a goodly cave of Maru. And there,
overcome with slumber, the wondrous strong Kumbhakarna, lying down for
many thousand years, did not wake up. And while Kumbhakarna was
overpowered by sleep, Daçānana⁴³ without let began to destroy Devarshis,
Yakshas and Gandharvas,—and going to graceful gardens, Nandana, etc., he
devastated them (ruthlessly). And that Rākshasa spread destruction, even
as an elephant sporting agitates a river, as the wind bringeth down
trees, or as the thunder-bolt riveth mountain-peaks. Hearing of the
doings of Daçagriva,⁴⁴ and remembering his conduct chiming in with his
race, the righteous lord of riches—Vaiçravana—showing his fraternal
affection, despatched a messenger to Lankā, seeking the welfare of
Daçagriva. And going to the city of Lankā, he presented himself before
Bibhishana. And having received him with honor, he asked him as to the
cause of his visit. And having enquired after the welfare of the king as
well as his kindred, Bibhishana, showed him unto Daçānana seated in his
court. And seeing the king there flaming in his own energy, he (the
messenger), saluting him (Rāvana) with the word—_Jaya_⁴⁵—stood silent.
And the envoy addressed Dacagriva seated on a superb couch, graced with
a costly coverlet,—’O king, I shall tell thee all that thy brother hath
said, worthy of both the character and race of your father and
mother,—Enough of wrong-doing. Now thou shouldst mend thy ways. If thou
canst, stay in righteousness. I have seen Nandana ravaged; and I have
heard of the sages slain, and O king, of the preparations the deities
are making against thee. I have been utterly disregarded by thee; but
even if a boy should transgress, he should for all that be protected by
his friends. Self-restrained and controlling my senses, I, adopting a
terrific vow, had gone to the breast of the Himavān for practising
righteousness. There I saw that lord of the gods in company with Umā.
There I happened to cast my left eye on the goddess, for knowing, O
mighty king, who she was,—and not for any other reason. Rudrāni was
staying then, wearing a surpassing form. Thereupon through the divine
energy of the goddess my left eye was burnt and seemed to be covered
with dust, and its lustre became tawny. Then I, going to another
spacious peak of the mountain, became engaged in silently observing a
mighty vow. On my term of restraint having been complete, that lord of
the gods—Maheçwara—with a gratified heart addressed me, saying,—O
righteous one, O thou of fair vows, I am well-pleased with this
asceticism of thine. I also had observed this vow; and thou also, O lord
of riches, hast done the same, A third person there is none that
practiseth such a vow. This vow is hard to perform, and formerly it was
I that introduced it. Therefore, O mild one, O lord of riches, do thou
contract friendship with me. And thou hast conquered me by thy penances.
Therefore, O sinless one, be thou my friend. And this thy left eye hath
been burnt through the energy of the goddess, and hath turned tawny in
consequence of having seen the grace of the goddess; so thy name shall
ever be Ekākshipingali.—Then at Sankara’s command I have obtained the
privilege of companionship (with him). Having come here I have heard of
thy evil designs. Do thou then desist from this impious course, tending
to sully thy line, The celestials along with the sages are pondering
over the means of compassing thy death.—’ Thus addressed, the Ten-necked
one, with his eyes reddened in wrath, rubbing his hands and knashing his
teeth, said,—’O messenger, I have learnt what thou hast uttered. Neither
thou nor this brother of mine by whom thou hast been despatched, (shall
live); nor doth the keeper of riches say what is for my good. And the
fool makes me hear the circumstance of his having made friends with
Maheçwara. I shall never forgive what thou hast said. Up to this I had
borne him, considering that he, being my elder brother and as such my
superior should not be slain by me. But now hearing his (utterances),
even this is my resolve. Depending upon the might of my arms, I shall
conquer the three worlds. On his account solely I shall on the instant
despatch the four Lokapālas to the abode of Death.’ Having said this,
Lankā’s lord killed the emissary with his sword and made him over to the
wicked Rākshasas for being eaten. Then, having performed Swastyāyana,⁴⁶
Rāvana, ascending his car, went to where the lord of riches was, bent on
conquering the three worlds."
⁴³ Henceforth we shall use this significant surname of Rāvana,
meaning _Ten-faced_.
⁴⁴ Ten-necked.
⁴⁵ _Jaya_ may mean (1) victory and (2) all the deities of the Hindu
pantheon.—T.
⁴⁶ A religious ceremony performed for propitiating any deity or
malign star, and so warding off an impending disaster, or bringing
luck to any undertaking. This has obtained to this day in Hindu
society.—T.
SECTION XIV.
"Accompanied by his six counsellors—Mahodara and Prahasta, Māricha, Suka
and Sārana, and the heroic Dhumrāksha—eager for encounter—the graceful
Rāvana, elated with his strength sallied out, as if consuming all
creatures with his wrath. And leaving behind cities and streams and
hills and woods and groves, he in a moment came to the mountain—Kailaça.
And hearing that wicked-minded lord of Rākshasas, breathing high
spirits, had arrived at the mount in company with his counsellors, the
Yakshas could not stay before that Raksha,—and knowing ’This one is the
king’s brother’—went to where the lord of riches was. Going to him they
in full related all about the doings of his brother. And on being
permitted by the bestower of treasures, they went out for battle. And
then, like unto the agitation of the ocean, there took place a mighty
ferment of the forces of the Nairita king, as if making the mountain
tremble. And then there took place an encounter between the Yakshas and
the Rākshasas; and therein the councillors of the Rākshasa were smitten
fiercely. And finding his forces in that plight, Daçagriva set up full
many a cheerful shout and in wrath began to speak. Of the councillors of
the Rākshasa-chief, each coped with a thousand Yakshas. And then struck
with maces and clubs and swords and darts and _tomaras_, the Ten-necked
one dived into (that deep) of a host. And rendered inert and sore
assailed, Daçānana was deprived of his movements with vollies of weapons
remembling torrents of rain. And albeit drenched with blood streaming
down in hundreds of torrents, he like a mountain flooded with a
downpour, being wounded with the weapons of the Yakshas,—doth not betray
any smart. And that high-souled one, raising up his mace resembling the
rod itself of Time, entered into that army, despatching Yakshas to the
abode of Yama. And as a flaming fire burneth up an extensive sward of
grass stocked with dry fire-wood, he began to consume that Yaksha army.
And as the wind scattereth clouds, the small remnant of Yaksha army was
scattered by the redoubtable councillors (of Rāvana)—Mahodara, Suka,
etc. And some were wounded, and (some) broken down, and (some) measured
their lengths on the ground in the encounter, and other Yakshas deprived
of their arms in the field, being fatigued, sank down, embracing each
other, even as banks drop down, on being worn away by water. And no room
was left (in the sky) in consequence of its being thronged by hosts of
sages; and warriors, wounded and rushing for conflict, and (finally)
ascending heaven.⁴⁷ And finding the foremost Yakshas endowed with great
strength give way, the mighty-armed lord of riches dispatched (other)
Yakshas. In the meantime, O Rāma, a Yaksha named Sanyodhakantaka,
accompanied by an extensive force and a large number of vehicles,—on
being despatched, rushed (on the foe). And wounded in the conflict (by
Sanyodhakantaka) with his discus, as if by Vishnu himself, Māricha
toppled down to the ground from the mountain, like unto a planet whose
merit hath waned, And in a moment regaining his consciousness and
resting (for a while), that night-ranger fought with the Yaksha; and
thereat, on being defeated, he⁴⁸ fled. Then (Rāvana) entered within the
gate-way (of the palace), garnished with gold, and decked with lapises
and silver, And thereat, O king, the warder named Suryyabhānu prevented
the night-ranger—Daçagriva—as he was entering. And albeit prevented, the
night-ranger entered in. And when, O Rāma, that Rākshasa was prevented,
he did not stay. And then struck by that Yaksha with the gate-way
uprooted, he, discharging blood in streams, looked like a hill with
minerals running on it. And hit with that gate-way resembling a
mountain-summit in splendour, that hero did not sustain any injury, on
account of the boon he had received from the Self-sprung. And on being
struck by the same gate-way, the Yaksha ceased to be seen, his body
having then been consumed to ashes. And witnessing the prowess of the
Raksha, all began to flee; and then they afflicted with affright,
fatigued, and with pale faces, entered into rivers and caves, leaving
their arms behind."
⁴⁷ The idea of the author is: "The welkin was thronged with sages as
well as warriors, who swelled the ranks of the sages stationed in
the sky, by ascending heaven after having fallen in fight."—T.
⁴⁸ The Yaksha, that is.
SECTION XV.
"Seeing the foremost of the Yakshas by thousands undergoing trepidation,
the lord of riches spoke unto a mighty Yaksha—Manichara,—’O foremost of
Yakshas, slay the wicked Rāvana, set on sin; and do thou (thus) become
the refuge of those heroic Yakshas, who are carrying on the conflict.’
Thus addressed, the mighty-armed and invincible Mānibhadra, surrounded
by four thousand Yakshas began the fight. And attacking the Rākshasas
with maces and clubs and bearded darts, and with darts _tomoras_ and
bludgeons, the Yakshas rushed at (their adversaries). And fast safely
whirling about like hawks, they fought fiercely. And (some) said, ’Well,
give me battle,’ and (others), ’I don’t want,’ and (others, again), ’Let
me have (fight)’. And then the celestials and the Gandharvas and the
sages studying the Vedas, beholding the great encounter, were filled
with mighty amazement. And a thousand of the Yakshas were slain by
Prahasta in the conflict; and another thousand of capable warriors were
slain by Mahodara. And O king, in the twinkling of an eye Māricha,
waxing wroth and eager for encounter brought down two thousand (of
enemy’s soldiers). Where is the candid-coursing fight of the Yakshas and
where the fight of the Rakshas by help of the power of illusion; and
therefore in that battle the advantage was on the side of the Rākshasas.
And Dhumrācksha, confronting Mānibhadra in the mighty conflict hit him
at the chest with a bludgeon; but he did not move thereat. And then
Mānibhadra dealt the Rākshasa a blow with his mace; and thereat
Dhumrācksha smit at the head fell down senseless (on the ground). And
seeing Dhumrāckhsa wounded and down, bathed in blood, the Ten-necked one
rushed at Mānibhadra in the encounter. And then that foremost of Yakshas
hit Daçānana with three darts as he was rushing in wrath. And on being
thus hit, (Rāvana) struck at Mānibhadra’s head; and at that stroke his
crown was depressed at one side. And from that day forth that Yaksha
remained with his head hollow on one side. And on the high-souled
Mānibhadra having been baffled, a great uproar, O king, rose in that
mountain. And then at a distance, the lord of riches, mace in hand,
accompanied by Sukra and Praushthapada and Padma and Sanka saw (Rāvana)
in the field. And seeing his brother in the encounter with his glory
obscured through the curse (he had ere this come by), the intelligent
(lord of Yakshas) spoke in words worthy of the line of his
grand-father,—’As, O wicked-minded one, thou desistest not, albeit
forbidden by me, thou shalt, afterwards attaining the fruit of this, and
repairing to hell, know (the fate that followeth thee). That perverse
one, that through ignorance having drunk poison, neglects to adopt
proper measures, knoweth the consequence of his act ultimately. The gods
have set their face against thee on account of a certain misdeed of
thine; and having for this, been reduced to this condition, thou dost
not understand things. He that dishonoreth his father and mother⁴⁹ and
spiritual preceptor, reapeth the fruit of his act on coming under the
sway of the sovereign of the dead. Having regard that this body is
uncertain, that foolish person, that doth not acquire asceticism, dying
goeth the way that he deserveth. The mind of a perverse man doth not
willingly incline towards good; and he reapeth as he soweth. In this
world people, making their own good fortune and beauty, strength, sons,
wealth and valor, gain these by virtue of their pious acts. Being given
to such iniquitous acts, thou wilt go to hell; and thy designs being
such, I will not hold parley with thee. Honest people should act
carefully in connection with the wicked.’—Thus reprimanded by him, his
(Rāvana’s) councillors, headed by Māricha, on being struck, took to
their heels. Then Daçagriva on being struck in the head with the mace by
the lord of Yakshas, did not move from his place. And then, O Rāma, the
Yaksha and Rākshasa, smiting each other in mighty encounter, did not get
bewildered or experience fatigue. And then the bestower of riches
discharged a fiery weapon at him; and thereat the lord of Rākshasas
resisted it with a Varuna weapon. And then the Rākshasa king entered
upon Rākshasi-illusion; and began to assume a thousand shapes for
compassing the destruction (of his adversary). And the Ten-necked one
(successively) assumed the shapes of a tiger, a boar, a cloud, a hill,
the ocean, a tree, a Yaksha and a Daitya. Thus he wore full many forms
and he was not visible in his native shape. And then, O Rāma, seizing a
mighty weapon the Ten-necked one, whirling the same, brought that
redoubtable mace down on the head of the bestower of riches. Thus
smitten by him, the lord of wealth, baffled, toppled down to the earth
covered with blood like an _açoka_ whose roots have been hewn away.
Thereat Padma and other Nidhi deities, surrounding the granter of
wealth, raised him up and brought him to the Nandana wood. Conquering
the bestower of wealth, the lord of Rākshasas, with a delighted heart,
possessed himself of his Pushpaka, the car, as a sign of victory;
furnished with golden pillars, gateways set with lapises, covered with
networks of pearls, having trees yielding the fruits of all seasons,
endowed with the celerity of thought, ranging everywhere at will,
wearing forms at pleasure, capable of coursing in the sky, with golden
and jewelled stairs, and daises of polished gold,—the vehicle of the
gods—undeteriorating, bringing delight to the mind and sight; wonderous
exceedingly: painted with images designed to fill the mind with
reverence,—constructed by Brahmā, containing all objects of desire,
charming and nonpariel not cold and not yet hot, granting gratification
in every season, and graceful to the view. And ascending that (car)
coursing at will, won by his prowess, that utterly wicked one, out of
swelling insolence, deemed himself master of the three worlds. And
having vanquished the deity Vaiçravana, he descended from Kailāça. And
having by his energy obtained the victory, the powerful night-ranger
wearing a bright diadem and necklace, and seated on that superb
car,—appeared radiant in his court like Fire himself."
⁴⁹ Unless he serveth his parents, his heart doth not incline to
piety.
SECTION XVI.
"O Rāma, having vanquished his brother, the lord of riches, the king of
Rākshasas went to the great wood of reeds, where Mahāsena was born. And
the Ten-necked one saw the great golden wood of reeds. Furnished with
networks of solar rays, and appearing like a second Sun, and ascending
the mountain, he was surveying the heart of the forest, when, O Rāma,
Pushpaka was (suddenly) deprived of its motion. And the lord of
Rākshasas could not comprehend how the car which had been so made as to
course in accordance with the wish of the rider, could have its course
impeded; and thereat he in company with his councillors thought,
’Wherefore doth not this Pushpaka course at my desire over this
mountain? Whose act is this?’ Thereat Māricha—foremost of intelligent
ones—said,—That Pushpaka doth not course cannot, sire, be without cause;
or it may be that in consequence of Pushpakā not having borne any other
than the bestower of riches, it hath ceased its course not having the
lord of wealth for its rider.’ As they were speaking thus, that
attendant of Bhava, Nandi, terrific, of yellow black hue, dwarfish,
frightful, with his head shaven, having short arms, and stout,—coming up
to them, said (this). And the lordly Nandi, undaunted, addressed the
sovereign of the Rākshasas, saying: ’Desist thou O Ten-necked one;
Sankara sporteth in the mountain; and (now) He is incapable of being
approached by every one—birds, serpents and Yakshas; gods, Gandharvas
and Rakshas?’ Hearing Nandi’s speech, (Rāvana), wrought up with wrath,
his eyes coppery, and his ear-rings shaking, leapt down from Pushpaka.
And saying, ’Who is this Sankara?’ he came down to the base of the
mount, and beheld there Nandi stationed at the side of that deity,
supporting himself on his flaming dart, resembling a second Sankara. And
seeing that one having the face of a monkey, the Rākshasa, deriding him,
burst out into laughter, and seemed as if a mass of clouds were sending
roars. Thereat, growing enraged, the reverend Nandi—Sankara’s other
body—spoke unto that Raksha—The Ten-necked one—present there; ’As O
Daçanana, deriding me for my monkey-form, thou hast indulged in a
laughter resembling the bursting of thunder, so monkeys endowed with
prowess, and possessed of my form and energy shall be born for
compassing the destruction of thy race. And armed with teeth and claws,
and fierce and furnished with the fleetness of thought, and mad for
encounter, and bursting with vigor, and resembling moving mountains. And
being born, they shall crush thy high pride and power along with thy
courtiers and sons. But, O night-ranger, I can even now end thee quite;
yet I must not slay thee for thou hast ere this been slain by thine
acts.’ When that high-souled god had spoken thus celestial kettle-drums
sounded and a blossomy shower rained from the sky. But without hefting
Nandi’s speech, that highly powerful one—Daçanana—coming to the
mountain, said,—’O Gopati, I will even uproot this mountain, for whom
Pushpaka was deprived of its motion as I was journeying. It must be
known by what influence Bhavaswara sporteth here king-like. He doth not
know that an occasion of fear hath presented itself?’ Having said this,
O Rāma, Rāvana seizing the mountain with his arms, lifted it up at once;
and then the mountain trembled greatly. And in consequence of the
mountain shaking the attendants of the deity (dwelling in it) also
shook. And Pārvati also trembled and embraced Maheçwara. And then, O
Rāma, Mahādeva—foremost of the deities—even Hara, as in sport pressed
the mount with his great toe. And thereat his arms, resembling blocks of
stone felt the shock and then there the councillors of that Raksha were
struck with amaze. And the Raksha, from wrath and the pain felt in his
arms, set up a shout that shook the entire triune world. And his
councillors considered it as the concussion of the thunder at the
universal disruption. And then the celestials with Indra at their head
shook on their way; and the sea was wild and the mountains shook. And
Yakshas and Vidyadharas and Siddhas asked, ’What is this.’ ’Do thou
propitiate Umā’s lord—the blue-throated Mahādeva; for, O Daçanana, save
him thy refuge see we none in this matter. Bowing thyself down, do thou
seek him as thy shelter. Then the kind Sankara, on being gratified, will
confer on thee his favor.’ Thus accosted by his councillors, the
Ten-faced one, bowing down to him having the bull for his standard,
began to hymn him with various _soma_ hymns; and the Raksha passed away
a good thousand years in lamentations. And thereat that Lord Mahadeva,
pleased, set free the hands of Daçanana stationed at the top of the
mount, and O Rāma, addressed him, saying, ’O Dacānana, pleased am I with
thee on account of thy hymns. And as in consequence of thy arms having
been hurt by the mountain, thou hast uttered a terrific yell, which
struck horror unto the three worlds and put them shaking, therefore, O
King, thy name shall be Rāvana. And deities and men and Yakshas and
others living on earth shall call thee Rāvana—terror to creatures. So, O
Paulastya, which way thou wishest, and permitted by me, O Lord of
Rākshasas, go thou.’ Thus accosted by Sambhu, Lankā’s lord said of
himself. ’If thou art pleased with me, grant me a boon, who ask thee for
it. I have already obtained a boon, bestowing on me immunity from death
at the hands of gods, Gandharvas and Dānavas; and Rākshasas and Guyhakas
and Nagas; and others also that are of more than ordinary strength. Man
count I not O god: they, I deem, are insignificant. I have also, O
destroyer of Tripura, received a long lease of life from Brahmā. Now I
wish to pass the remainder of my days in peace: and do thou grant me a
weapon.’ Thus addressed by him, (Rāvana,) Sankara gave him an
exceedingly effulgent sword, famed as Chandrahasa; and the master of
spectres then also granted him peace for the rest of his life. And
making (the sword) over to him, Sambhu said,—’Thou must not disregard
this. If disregarded, it will for certain come (back) to me?’ Having
thus received his name from Maheçwara, Rāvana, saluting Mahadeva,
ascended Pushpaka. And then, O Rāma, Rāvana, began to go round the
earth. And opposed at places, by the heroic Kshatriyas endowed with
energy and irrepressible in fight, who refused submission, he
exterminated them along with their retainers; while other men of wisdom,
knowing the Raksha to be invincible, said unto the Rākshasa elated with
strength,—’We have been conquered?’"
SECTION XVII.
"And then, O King, the mighty-armed Rāvana ranging the earth, came to
Himavān and began to go round it. And it came to pass that there he saw
a damsel wearing a dark deer-skin and matted locks, leading the life of
a saint, and flaming like a celestial. And seeing the girl observing
high vows, endowed with beauty, he, with his soul overwhelmed with lust
asked her, laughing, ’How is it, O amiable one that thou actest thus
contrary to thy youth? This course of life surely doth not befit thy
beauty. Thy loveliness, O timid one, is peerless, capable of maddening
folk with desire. It doth not behove thee to lead an ascetic mode of
life,—this would suit an old person. Whose daughter art thou, O gentle
lady? And what is this (vow) that thou practisest? And O fair faced
wrench, who is thy husband? He who hath thee for his wife, is, O
timorous one, hath religious merit on earth. Tell all about this to me
who ask for it. For whom dost thou put thyself to trouble?’ Thus
accosted by Rāvana, that illustrious girl, having asceticism for wealth,
having received him hospitably in due form, said, ’My sire is named
Kuçodwaja—a Brahmarshi of immeasurable energy, son unto Vrihaspati,
endowed with grace, and like unto Vrihaspati himself in intelligence.
And while that high-souled one was engaged in the daily study of the
Vedas, I was born as his word-impregnated daughter, named Vedavati. When
the gods and the Gandharvas and the Yakshas, Rākshasas, and Pannagas,
coming to my sire asked for me, O foremost of Rākshasas, my father did
not bestow me on any one of them. And I shall tell thee the reason
thereof; listen, O long-armed one. My father’s intended son-in-law was
even Vishnu—sovereign of the celestials, and the lord of the triune
world; and my father would not bestow me on any other. And hearing this,
a certain king of the Daityas, named Sumbhu—proud, of his prowess was
wrought up with wrath, and one night as my sire was on bed, that wicked
one slew him. Thereat my forlorn mother, of exalted righteousness,
embracing my father’s body entered into fire. Then wishing to realize my
father’s wish touching Nārāyana, I have fixed my heart even upon him.
Having made this promise, I have been carrying on rigid austerities.
Thus, O foremost of Rākshasas. I have related unto thee everything.
Nārāyana is my husband, and not any one else than that best of male
beings; and desirous of having Nārāyana I have adopted severe
restraints. I know thee, O king. Go thou O son of Paulastya. By virtue
of my asceticism I know all that takes place in these three regions.’
Thereat descending from the front of his car, Rāvana, afflicted with the
shafts of Kandarpa, again addressed that girl, observant of a mighty
vow, ’O thou of shapely hips, in as much as such is thy intent, thou
must be very proud. O thou having the eyes of a young antelope,
accumulation of religious merit suits old people. Thou, furnished with
every perfection, should not talk thus. Thou art the paragon in these
three worlds. Thy youth waxeth away. I am the lord of Lankā, O gentle
lady, known as Daçagriva. Be thou my wife, and enjoy pleasures according
to thy desire. Who is he whom thou callest Vishnu? O mild one, neither
in prowess, nor in asceticism, nor in enjoyment, nor in strength, is he
my equal, whom, O damsel, thou seekest.’ Thus accosted, Vedavati said
unto the night-ranger ’Do not say so’ in respect of Vishnu, lord of this
triune sphere, bowed down unto by all creatures. Save and except thee
alone, who, that is intelligent, crieth down (Nārāyana), O King of
Rākshasas.’ Thus addressed there by Vedavati, the night-ranger seized
the girl by the hair. Thereat Vedavati, wroth, cut off her hair with her
hand transformed into a sword. And then, flaming up in ire and as if
consuming the night-ranger, she, preparing a funeral pyre, hastened to
make away with herself. ’Thou abject, having been outraged by thee I
wish not to live. Therefore, O Raksha, I will enter into fire in thy
very presence. And as I have in this world been dishonored by thee thou
art nefarious. I shall again be born to compass thy destruction. It
lieth not in a female to slay a male intent on sin; and if I utter a
curse, it shall cost my asceticism. But if I have done anything, given
away any thing, offered oblations unto the fire, then I shall be the
chaste daughter of some virtuous person, albeit unborn of any female
vessel.’ Having delivered herself thus, she entered into the flaming
fire; and thereat a celestial shower of blossoms rained all around from
heaven. O Lord, this is she that hath been born as the daughter of king
Janaka,—thy wife, O mighty-armed one. Thou art the eternal Vishnu. The
enemy, endowed with the splendour of a hill, formerly that had been
slain through the wrath (of Vedavati), hath now been slain by her, by
help of thine superhuman prowess. And this one of eminent righteousnesss
would again spring up on earth like a flame from a field furrowed by the
plough. This one named Vedavati was born in the Krita age; and in the
Tretā age, for compassing the destruction of that Raksha, she was born
in the Maithila line of the high-souled Janaka."
SECTION XVIII.
"When Vedavati had entered into fire, Rāvana, ascending Pushpaka, began
to range the earth. And coming to Uçiraviga, Rāvana saw a king (named)
Marutta, sacrificing along with the deities. And a righteous Brahmarshi
named Samvartta, the very brother of Vrihashpati, officiated at the
sacrifice accompanied by the deities. And seeing that Raksha invincible
by reason of the boon he had received, the deities, apprehensive of
being worsted by him, assumed the forms of beasts. And Indra became a
peacock and the king of righteousness, a crow, and the bestower of
riches a lizard, and Varuna a swan; and, O slayer of foes, others also
became other beasts. And then Rāvana entered into that sacrifice like an
unclean dog. And then coming up to the king, Rāvana—lord of
Rākshasas—said: ’Give me battle, or say,—_I am defeated._’ Whereat king
Marutta asked, him—’Who art thou?’ And Rāvana laughing in contempt
said,—’O king, I am delighted, that lacking curiosity, thou dost not
dishonour Rāvana, younger brother unto the bestower of riches. What
other man is there in these three regions that knoweth not the might of
me, who, conquering my brother, has got possession of this car.’ Thereat
Marutta spoke unto Rāvana, saying,—’Blessed for sooth art thou, by whom
thy elder brother hath been vanquished in fight; and a person so
praiseworthy there is not in the three worlds. An act, that is divorced
from righteousness and that is reprehended by people, can never be
praiseworthy. Having committed a foul act, plumest thou upon thy having
vanquished thy brother? And practising what piety hadst thou a-fortune
received the boon? I had never before heard the like of what thou
sayest. But O perverse one, stay now. Living thou shalt not back. To-day
with my sharpened shafts shall I despatch thee to the abode of Yama.’
Then taking up his bow and arrows, that king of men went out for
encounter; but Samavartta stood in the way. And that great sage said
unto Marutta words informed with affection ’If thou hear my speech, thou
shouldst not fight. If this Maheçwara-sacrifice should remain
incomplete, it will burn up thy dynasty. Where is the fight of one
initiated in a sacrifice? And where is the passion of one initiated in a
sacrifice? And victory is ever uncertain; and the Rākshasa is difficult
to vanquish. And thereupon, the lord of Earth—Marutta—desisted in
consonance with the instructions of his spiritual preceptor; and
composed addressed himself to completing the sacrifice, giving up his
bow with the arrow set. And thereat considering him as defeated, Suka
proclaimed this all round; and from delight cried aloud, ’Victory unto
Rāvana!’ And then devouring the Maharshis that were present at the place
of sacrifice, Rāvana, satiated with their blood, again went to the
earth. On Rāvana having departed, the deities, inhabiting the etherial
regions—Indra etc.—assuming their proper forms, addressed those
creatures. And from joy Indra spoke unto the purple-plumed
peacock,—’Pleased am I with thee thou righteous one. No fear shall
spring to thee from serpents; and thy plumage shall be furnished with an
hundred eyes. And when I shall shower, thou shalt be filled with glee as
a token of my satisfaction with thee.’ Thus did Indra—chief of
celestials, confer a boon on the peacock. Formerly, O king, the
peacock’s wings had one unvaried blue. Having received the boon, the
peacock departed. Then O Rāma, the king of righteousness said unto the
crow, seated in front of the sacrificial apartment ’O bird, I am well
pleased with thee. Listen to my words as I utter them. As I have been
pleased with thee, thou shalt without doubt, enjoy immunity from the
various ailments to which the birds are subject. And O bird, from my
curse fear of death shall not approach thee; and thou shalt exist so
long as people do not slay thee. And those men residing in my dominion,
being smitten with hunger, shall be refreshed along with thy relations,
when thou hast eaten and been refreshed.’ Then Varuna addressed that
lord of birds the swan ranging the waters of the Gangā,—’Listen to my
words fraught with joy, thy hue shall be charming, mild, and like unto
the lunar disc; and it shall be beautiful, resembling the sheen of
spotless foam. And approaching my person thou shalt ever be beautiful to
behold; and thou shalt, as a sign of my gratification, attain
unparalleled complacence.’ Formerly, O Rāma, swans had not a hue of one
unvaried whiteness. Their wings ended in blue, and their breasts wore
the spotless hue of tender grass. And then Vaiçravana addressed the
chameleon as it was stationed at the mountain: ’Thy hue shall be
gold-gleaming. Pleased am I with thee. Thy undeteriorating head shall be
ever gold-hued. And this golden hue of thine shall proceed from my
gratification?’ Having thus conferred boons on them at that festal
place, the celestials, along with the king, (on the sacrifice) having
ended, went to their abode."
SECTION XIX.
"Having vanquished Marutta, that lord of Rākshasas—the Ten-faced
one—eager for encounter, began to range the capitals of the foremost
monarchs (of the earth). And coming to the most powerful crowned heads
(in the world) resembling Mahendra and Varuna, the Rākshasa king said:
’Give me battle; or declare—we have been defeated. This I am resolved
upon. Otherewise there is no escape for you?’ Thereat those wise kings,
possessed of great strength, and ever abiding by righteousness, being
frightened (at Rāvana’s intimidation), took counsel of each other. And
knowing the superior strength of the foe, they said,—’We have been
defeated.’ Dushkanta, O child, and Suratha, and Gādhi, and Gaya and king
Pururavā—all these kings said: ’We have been defeated.’ And then
Rāvana—sovereign of the Rākshasas—presented himself before Ayodhyā,
governed by Anaranya, like Amarāvati ruled by Sakra. And coming to that
foremost of men—king like unto Purandara himself in prowess, Rāvana
said,—’ Give me battle; or say I have been defeated. This is my
mandate.’ The lord of Ayodhyā, on hearing the words of that
wicked-minded one, Anaranya, enraged, addressed the Rākshasa-chief,
saying,—’O king of Rākshasas, I will give thee combat, stay thou. At
once prepare for fight, and I also shall go and prepare myself.’ And
when he had heard everything (regarding Rāvana), the forces of that
foremost of kings that had been intended for conquering (Rāvana),
sallied forth ready for bringing about the destruction of the
Raksha,—ten thousand elephants, a _niyuta_ horse, and many thousands of
cars and infantry, O best of men; and, that host consisting of infantry
and cars, marched for encounter, covering up the earth. And then, O thou
proficient in fight, there took place a mighty and wonderful encounter
between king Anaranya and that lord of Rākshasas. And that host of the
king encountering the forces of Rāvana, were extinguished like unto
clarified butter thrown into the (sacrificial) fire. And having fought
valorously for a long time, the remnant of the royal forces, suddenly
coming in contact with the flaming Rākshasa ranks, were destroyed like
unto swarms of locusts entering into fire. And he saw the mighty army of
that powerful monarch destroyed by the (adversary), like unto a hundred
streams absorbed by an approaching ocean. And then himself drawing his
bow resembling the bow itself of Sakra, that foremost of sovereigns,
beside himself with wrath, approached Rāvana. And brought down by
Anaranya, his (Rāvana’s) councillors—Māricha, Suka, and Sārana with
Prahasta,—took to their heels like unto dear. And then that son of the
Ikshwāku race discharged eight hundred arrows at Rāvana’s head. And like
unto showers pouring down on the top of a mountain, his shafts did not
inflict any wound (on Rāvana). And then the king, smitten on the head
with a slap by the enraged king of Rākshasas, dropped down from his car.
And the king, deprived of his senses, fell down on the earth, with his
body trembling all over; as falls in a forest a _sāla_ scathed with
heaven’s fire. And thereat the Raksha, laughing, spoke unto that
Ikshwāku, lord of the earth,—’What is this that thou hast gathered as
the fruit of thy encounter with me. O king, there is none in this triune
sphere that can combat with me. Having hitherto been sunk in lunacy thou
hast not heard of my strength.’ As he was speaking thus, the king, whose
sounds were fast running out said: ’What can I do in this matter. Verily
time is incapable of being controlled. I have been overcome by Time;
thou art merely an instrument. What can I do now, when I am going to
lose my life? I never turned away from fight; I have been slain
fighting. But, O Rākshasa, I shall tell thee something in consequence of
the disgrace that the Ikshwāku race has met with (to-day). If I have
practised charity, if I have offered oblations into fire, if I have
carried on pious penances, if I have governed my people well, then be my
words verified! There shall spring in the line of the high-souled
Ikshwāku, one named Rāma—son unto Daçaratha, who shall deprive thee of
thy life.’ As he uttered this imprecation, the celestial kettle-drums
sounded like the roaring of clouds; and blossoms showered down from the
sky. And then that best of kings went to heaven; and when that king had
gone to the celestial regions, the Rākshasa (also) went away."
SECTION XX.
"As the lord of Rākshasas was ranging the earth frightening everyone,
Nārada—foremost of ascetics, came to that wood mounted on a cloud. And
thereupon saluting him, the night-ranger Ten-necked one—enquired after
his welfare as well as the occasion of his visit. And that Devarshi—the
exceedingly energetic Nārada of immeasurable splendour, seated on the
back of the cloud, addressed Rāvana, who was stationed in Pushpaka,
saying,—’O lord of Rākshasas, O placid one, O son of Viçravā, stay. I am
well pleased with thy prowess and fame. And even as Vishnu had pleased
me by destroying the Daityas, thou pleased me by harassing the
Gandharvas and serpents. I will tell thee something. If thou wouldst
hear what I have to say then, O child, listen heedfully as I unfold it.
Why, my child, dost thou slay these;⁵⁰ thou art incapable of being slain
by even the celestials. All these (men) are subject to death, they are
verily slain. The world of man is unworthy of being afflicted by thee
who art incapable of being destroyed by Deities, Dānavas, Daityas,
Yakshas, Gandharvas and Rakshas. Who should slay creatures, who are ever
stupid in respect of their welfare, environed by mighty dangers, and
encompassed by decrepitude and hundreds o£ ailments? What sensible
person can set his heart on slaying human beings who are everywhere
beset with a perrennial stream of evils. Do not thou enfeeble those
beings who are already enfeebled and smitten by Divinity with hunger,
thirst, old age etc. and who are overwhelmed with sorrow, and grief. O
mighty-armed one, O lord of Rākshasas, behold man, albeit having their
sense stupified, engaged in the pursuit of various interests, and
themselves not understanding their own ways;⁵¹ some pass their time
merrily with dancing and playing on musical instruments while others
weep distressfully with tears streaming from their eyes down their
cheeks. And down fallen on account of their attachment for their mothers
and fathers and sons, and of their desires touching their wives and
friends they set small store by labours having the hereafter as their
object. What then is the use of afflicting a race that is brought down
ever by its own infatuation. O placid one, this world is verily
conquered by thee. These for certain will have to repair to the abode of
Yama. Therefore, O Paulastya, O captor of hostile capitals, do thou put
down Yama. On him being conquered, all will doubtless be conquered by
thee.’ Thus addressed Lankā’s lord, flaming in native energy, addressed
Nārada, laughing and saluting him, ’O thou that delightest in the sport
of gods and Gandharvas, and that takest pleasure in warfare, I am ready
to go to the nethermost regions for the purpose of conquest. And
conquering the three worlds, and bringing under subjection serpents and
celestials I shall for ambrosia churn the nether regions.’ Then the
reverend sage Nārada spoke Unto the Ten-necked one,—’Who save thee can
forsooth go on that journey? Verily, O irrepressible one, O destroyer of
foes, the way leading to the city of the lord of the dead is difficult
of access.’ Thereat laughing, the Ten-faced one said to the saint
resembling a mass of white clouds, ’This is done. Therefore,⁵² O great
Brahman, intent upon slaying the Vaivaçwata’s son, I will go by this way
which leadeth to the king—the offspring of the sun. And, O master, from
wrath I have vowed that I will, eager for encounter, O reverend one,
conquer the four Lokapālas. Then here go I to the city of the lord of
the Pitris; and I am determined to compass the death of him that
visiteth creatures with smart.’ Having delivered himself thus and
saluted the sage, he, entering the southern way with his councillors,
proceeded along. And the exceedingly energetic Nārada—best of
Brahmans—resembling a smokeless fire, remaining rapt for a while, began
to reflect;—’How can (Rāvana) conquer Time who, when its life waneth,
righteously visiteth with affliction the time, sphere with Indra,
fraught with mobile and immobile. How can this lord of Rākshasas, of
himself, go to him who, resembling another fire, beareth to the gifts
and acts (of persons),—that high-souled one of whom attaining
consciousness, people put forth their activity; and afflicted with the
fear of whom these three worlds fall away? How can (Rāvana) subdue him
who ordaineth things both great and small, who meteth rewards and
punishments for good and bad acts, and who himself hath conquered the
three worlds? Resorting⁵³ to what other means shall Rāvana secure
(victory)? I am curious about it: To Yama’s abode shall I go for
witnessing the encounter between Yama and the Rākshasa."
⁵⁰ _i.e._ human beings.
⁵¹ _Gati_—according to the commentator, means the time of employment
and suffering.—I think the ordinary meaning answers, and give it
accordingly.-T.
⁵² _i.e._ As thou hast commanded me.
⁵³ Explains the commentator: "Time hath every thing under its
control. Like the all-enclosing space, time pervades all that is.
This being so, resorting what transcending Time, shall Rāvana
obtain victory over it."
SECTION XX.
"Having reflected thus, that foremost of Vipras endowed with fleet
vigor, bent his steps towards the abode of Yama, for the purpose of
relating to him all that had taken place. And there (he) saw that
god—Yama—sitting in front of fire and offering into it the good and evil
fruits of their actions.⁵⁴
"And seeing the Maharshi Nārada arrive there, Yama offering him _arghya_
according to the ordinance, addressed him saying, when he was seated at
his ease: ’O Devarshi, is it well with thee? And doth virtue
deteriorate.’⁵⁵ And, why, O thou honored of deities, and Gandharvas,
dost thou come?’ Thereat the reverend sage, Nārada, said; Hearken. I
shall tell (thee); and (after hearing me out) do thou what is fit. O
king of the Pitris, here cometh the night-ranger named ten-necked, for
bringing thee under his sway—thee who art incapable of being conquered.
And, O master, for this reason it is that I have come hither
hastily,—doubtful what shall befall thee who hast the rod for thy
weapon. In the meanwhile they saw the Raksha’s car approach from afar,
flaming and like unto the ray-furnished (one) risen. And dispelling the
gloom of that region with the effulgence of Pushpaka, that exceedingly
powerful (Rākshasa) came forward. And the mighty-armed ten-necked one
all around saw creatures reaping the consequences of their fair and foul
acts. And there he saw Yama’s soldiery along with Yama’s followers,
fierce-forms, grim-visaged and terrific. And he saw corporeal beings
undergoing torments and pain, and emitting loud cries and sharp shrieks;
preyed on by worms and fell dogs: and uttering words capable of striking
pain and terror into the heart (of the hearer): and people swimming in
the Vaitaraini profusely running blood; and momentarily burning with hot
sands; unrighteous wights pierced in a wood of _asipatra_, (plunged) in
Raurava, in the river of borate of soda; and (cut) with razor-edges;
asking for drinks; and afflicted with hunger and thirst; converted into
corpses, lean, woe-begone, and pallid with hair flowing loosely; having
dust and filth (on their bodies), and running about distressfully with
dry forms;—on the way saw Rāvana by hundreds and by thousands. And
Rāvana also saw some in front of houses engaged in merry-making with
songs and strains of instruments,—as the fruit of their pious acts; and
(saw) the giver of kine regailing themselves with milk; the dispenser of
rice, feeding on the same, the bestower of abodes, enjoying mansions, as
the fruit of their several acts; and persons living with damsels decked
with gold and gems and jewels; and other pious folks, flaming in their
native energy, all these saw Rāvana lord of Rākshasas. And by his might
that mighty one delivered those that were being tormented by their
wicked acts. And on being liberated by that Raksha—the ten-necked one,
those creatures in a moment began to enjoy their release, that had come
to them without thought or suspense. And on the dead being delivered by
the magnanimous Rākshasa, the guards of the dead, getting enraged,
rushed at the Rākshasa sovereign. And there arose a mighty tumult from
all sides; from the heroic warriors of the king of righteousness rushing
(all around.) And those heroes by hundreds and by thousands assailed
(Pushpaka) with _prāças_, and bludgeons, and darts and maces, and spears
and _tomaras_. And swiftly swarming like bees, they began to break the
seats, blocks, daises and gateways (of the car.) And in that conflict
Pushpaka presided over by divine energy, incapable of being destroyed by
virtue of Brahmā power, being broken, resumed its former shape.
Countless were the soldiers of that high-souled one consisting hundreds
and thousands of heroic warriors, (ever) forward for fight. And
according to the measure of their might his (Rāvana’s) councillors—great
heroes all, as well as the ten-faced one himself with might and main,
fought with trees and crags and hundreds of blocks of buildings. And
those councillors of the lord of Rākshasas, assailed with every kind of
weapons, with their persons bathed in blood, fought fiercely. And O
large-armed one the exalted councillors of Yama and Rāvana sore assailed
each other with arms. And leaving the councillors alone the highly
powerful warriors of Yama rushed against Daçānana⁵⁶ with a shower of
spears. And then pierced through and through by those weapons, with his
person covered with blood, the Rākshasa king appeared like a flowering
Kinçuka in Pushpaka.⁵⁷ And thereat that powerful one, by virtue of his
mastery over weapons, began to hurl darts and maces, _prāças_ and spears
and _tomaras_ and crags and trees. And that terrific shower of trees,
rocks and arms, alighted on the army of Yama (fighting) on the earth.
And snapping those weapons and resisting (those vollies of) arms, they
smote at the Rākshasa fighting alone by hundreds and thousands. And
encompassing him even as clouds encompass a mountain, they rendered
(Rāvana) inert by means of _Bhindipālas_ and darts. And with his mail
torn open, his anger raging fiercely, and covered with blood streaming
over his person, he, forsaking his car, stood upon the ground. And then
furnished with his bow and holding his shafts, (Rāvana) regaining his
senses in a short time, increased in energy and stood in the field like
the finisher. And now fixing the divine Pāçupata on his bow, and saying
unto them, ’Slay! Slay!’ he drew that bow. And enraged, (Rāvana)
resembling Rudra himself, in fight drawing his bow to his car,
discharged that shaft even as Sankara had discharged at Tripura. And the
appearance of the shaft was like an extinguishing fire in summer with
smoke with flames, burning up a forest. And garlanded with glory that
shaft followed by ghosts,⁵⁸ in that encounter; rushed on, burning to
ashes the loose bushes and trees lying in its way. And burnt up by its
energy, the most of Vaivaswata fell down in the field like unto banners
of Mahendra. And thereat the Rākshasa of terrific prowess along with his
councillors began to set up tremendous shouts; as if making the earth
tremble."
⁵⁴ Ordaining happiness and misery to the lives of people according to
their acts.—T.
⁵⁵ The original has: "Doth not virtue wane." This in English would
imply the very reverse what Nārada intends to say. He says: "Doth
religion deteriorate?"—_i.e._ "I hope, religion doth _not_
deteriorate." This is an idiom and natural usage accounts for it,
although that usage must in the nature of things be based on a
subtle ground of reason.—T.
⁵⁶ Rāvana.
⁵⁷ This simile is peculiarly appropriate and beautiful. Pushpaka, the
name of Rāvana’s car, means composed of flowers; and this
signification shining askance, as it were, over the direct sense
of the sentence, heightens the delight the reader feels on
imagining the principal figure. ’Rāvana seated in _Pushpaka_,
covered with blood, looked like a blossoming Kinsuka.’—T.
⁵⁸ The instrument being Siva’s, it naturally was followed by ghosts,
as his attendants.—T.