Hearing the lament of the king of Rakshasas, Kumbhakarna, laughing,
said,--"That evil which on the occasion of the conclave we had seen,
hath befallen thee, who hast passed by what was fraught with thy good.
Even as a sinner reapeth perdition, verily hath the fruit of thine
unrighteous act found thee. At first, O mighty king, thou didst not
ponder over this course of conduct; nor, from pride of prowess, didst
thou at all take note of the evil thereof. He that doeth last what
should be done first, and first what should be done last, is ignorant of
what is prudence and what not. Acts not performed in harmony with season
and place, like unto acts performed counter to season and place, are the
occasions of misery, and resemble clarified butter poured into fire that
hath not been sanctified. He stayeth well in the path that, in
consultation with his counsellors, ascertained the five ways touching
the three kinds of action.[206] The king that aided by his own
intelligence as well as his counsellors acteth after reflection in
consonance with the science of polity, that distinguished his friends
(from his foes), and, lord of the Rakshasas, that seasonably[207]
pursueth righteousness, or profit, or desire,--or any two, or all these
combined,--truly hath understanding.[208] But the king or the
heir-apparent, that, having heard what is prime among the three, doth
not understand, hath spent his time in vain on his erudition. He that,
controlling his own self, consulteth with his counsellors seasonably
touching gift, forbearance, difference and prowess, as well as virtue,
profit and desire,--doth not in this world come by calamity. Perceiving
the fair fruit (of a line of action) accruing to him here, a king should
act in consultation with counsellors endowed with intelligence and
versed in the import of things. Not understanding the sense of the
scriptures, persons possessed of beastly intelligence,--entering into
the heart of their counsellors,--are inspired with a desire of speaking
out of sheer volubility.[209] Albeit uttered needfully, the speech of
those that are ignorant of learning and the knowledge of the sense of
things,--and who are intent upon attaining abounding affluence,--should
not be acted upon. And those--spoilers of business--who from
recklessness talk of pernicious as if profitable,--should certainly be
rejected as counsellors. Some counsellors--destroyers of their
masters--joining intelligent enemies (of their lords), act in a way
opposed to their interests in this world. Their lords, at the hour of
consultation, by their behaviour should know these counsellors--enemies
in the guise of friends--who have been won over (by the opposite party).
Even as the fowls of the air enter the hole in the Krauncha,[210]
enemies find an easy entrance into the shortcomings of him that is
fickle[211] and that rusheth into act without heed. He that disregarding
his foe, omitteth to guard himself, cometh by disasters and loseth his
place. Even what had been advanced by thy beloved[212] and my younger
brother, is fraught with our welfare. Do thou now what thou wishest".
Hearing Kumbhakarna's words, the Ten-necked one knit up his brows, and,
wrought up with wrath, said unto him,--"I am worthy of being honored by
thee, like thy superior. What needs this verbal travail? Do thou what is
fit. Vain is the mention now of what I did either through stupor or
delusion or pride of prowess. Now bethink thee of what is proper. Do
thou through thy prowess assuage the sorrow of mine springing from my
impolitic conduct, if thou cherishest any feeling for me, if thy
strength stayeth, and if thou deemest this business of mine as by far
more momentous unto thee. He is a friend that succoureth one fallen in
distress and is undergoing affliction; and he acts friendly that helpeth
a person lapsing from the path of morality". As he was speaking thus in
words sedate yet severe, Kumbhakarna, concluding that Ravana was
delighted, made his remarks mildly. And seeing his brother extremely
sorry, Kumbhakarna, pacifying him, gently said,--"O king, intently hear
my words, O repressor of foes! O lord of Rakshasas, banish this sorrow,
and casting away thy wrath, return thou to nature. And, O king, so long
as I live, thou must not suffer thy heart to fare thus. Him will I slay
for whom thou grievest. But whatever condition thou mayst be in, I must
tell what is for thy welfare; and therefore from sentiment of friendship
as well as from fraternal affection I have spoken thus unto thee, O
king. And what a friend from affection should do at a time like this, I
shall do the same. See the havock I spread among the foes in fight. And,
O long-armed one, behold, on Rama having been slain by me on the edge of
battle along with his brother, the monkey-army in headlong flight. And
to-day seeing Rama's head brought by me from the field, be thou, O
long-armed one, happy; and let Sita be overwhelmed with woe. And let
those Rakshasas in Lanka who have had their kindred slain (in battle),
see that dear sight--Rama slain (in fight). And to-day shall I slaying
the enemies in battle, wipe the tears of those who mourn their friends
slain and are overwhelmed with grief. To-day behold the lord of
monkeys--Sugriva--resembling a mountain or a mass of clouds lighted up
by (the living) sun,--lying stretched on the field. But why, O sinless
one, albeit comforted by these Rakshasas eager for slaying Dacaratha's
son, as well as by me,--dost thou persist in thy sorrow? Raghava
forsooth shall slay thee after slaying me. But, O lord of Rakshasas, I
cannot come by grief[213] (at Raghava's hands). O repressor of foes, do
thou now command me, O thou of unparalleled prowess, thou needst not
thyself face the foe in fight. I shall abolish thy foes endowed with
redoubted might. If even Sakra himself, and Yama, and the god of Fire,
and the god of Wind, and Kuvera, and Varuna--shall range themselves
against me, them shall I encounter in fight. Purandara himself is seized
with fright at sight of me, having a body measuring a
mountain,--equipped with sharpened spears,--furnished with sharp
teeth,--and setting up shouts. And who wishing to save himself shall be
able to stay before me as I casting away my weapons keep pounding my
enemies with celerity? No need of the dart, or the mace, or the sword,
or whetted arrows. I shall with my bare arms alone slay (Rama) along
with the thunderer himself. If Raghava bear the impetus of my blows,
then shall the vollies of my shafts drink his life-blood. Why, O king,
while I remain, dost thou burn in anxiety? And I am ready to sally out
for compassing the destruction of thine enemies. Cast off all terror of
Rama. I shall slay in battle Raghava and Lakshmana and the exceedingly
powerful Sugriva and the Raksha-destroying Hanuman, who made Lanka
blaze. I shall eat up the monkeys present in the encounter. And signal
is the celebrity that I shall confer on thee. And, O king, if thy fear
springs from Indra or the Self-create, even the immortals shall measure
their lengths on the earth when I am wrought with rage. And I shall
subdue Yama himself and devour the God of Fire. And I shall bring down
the very welkin garnished with stars. And I shall slay Satakratu and
drink up the abode itself[214] of Varuna. And I shall crush the
mountains and rive the earth. And to day let all creatures as they are
being eaten up, witness the prowess of Kumbhakarna, after he hath slept
for a long time. Even the celestial regions do not suffice for me as my
fare. I go for securing felicity ushuring in pleasures plenteous flowing
from the destruction of Dacaratha's son. And slaying Rama along with
Lakshmana, I shall eat up all the foremost of monkey-bands. Make merry,
my king; to-day drink Varuni. Enjoy pleasures, banishing sorrow. And
to-day on my having despatched Rama to the mansion of Yama, Sita shall
come under thy control for good".
[206] The five ways are (1) the means of commencing an act (2) person,
thing and wealth, (3) division of season and place, (4) providing
against mischance, (5) success. The three kinds of action are
treaty, war, etc. All this is nebulous; and the commentator is
sadly reticent over this extremely important passage.--T.
[207] Religion is to be sought in the morning, profit in the afternoon,
and desire at night,--so the commentator.--T.
[208] One is at sea in the midst of these formless generalities. The
tantalised intellect makes a desperate attempt to grasp the body
of the shadow seeming substance, but the empty air mocks his
pains. A translator, however, is fast bound to the oar and must
pull on, will be, nil he.--T
[209] The sense is obscure, and the commentator does not help me.--T.
[210] The hole indented by Skanda the celestial generallissimo in the
mountain named in the text.--T.
[211] _Chapala--fickle_. The commentator, however, reads between the
lines. According to him the epithet means--_he that is pleased
with speech immediately agreeable_. But the received sense
answers.--T.
[212] Ravana's principal queen, Mandodari.
[213] _Santapam gachchheyam--come by grief_. According to the
commentator _santapa_ means _fear_; and the sense is: _I entertain
no fear (on account of Rama).--T._
[214] Ocean.