ĀRANYA KĀNDAM. (continued 2)

SECTION XXIV.

When Khara of fierce prowess had come to the asylum Rāma in company with his brother saw all those evil prognostics. And beholding those dreadful portents, Rāma exceedingly distressed, apprehending some calamity to the Rākshasas, observed unto Lakshmana, "O mighty armed one, behold these great presages that have taken place, capable of annihilating all beings, and which have for their object the utter extermination of the Rakhasas! Yonder threatening clouds of assinine sable, showering down blood and uttering loud sounds are ranging the welkin. And, O discerning one, rejoicing at the prospect of my fight, all these arrows emit smoke, and my bows plaited on the back with gold, are restless. Meseems from the noise of the wild birds that impending on us is danger and uncertainty to life. Without doubt, there shall take place a mighty conflict. At this critical time, my arm shaking momentarily, betokens, O hero, victory unto us, and defeat unto the enemy. And thy face appeareth pleasant with a delightful lustre. O Lakshmana, the pallid face of those that prepare for conflict, auger shortening of life. We can hear the shouts of the Rākshasas as they roar, as also the blasts of the trumpets of those doomed to be wounded blown by Rākshasas of remorseless deeds. A considerate person that wisheth for his welfare, apprehending peril, should prevent disaster ere it arrives. Therefore bearing arrows in thy hand, and equipped with thy bow, do thou, taking Videha's daughter, take refuge in the mountain cavern, covered with trees and difficult of access. That thou shouldst act contrary to my words, is what I do not wish. Swearing by my feet, go thou without delay, my brother. Thou art both strong and a hero: Thou canst, without doubt, slay these (Rākshasas). But I wish to slay all these rangers of the night myself." Thus accosted by Rāma, Lakshmana, taking arrows and a bow, took refuge in an inaccessible cave along with Sitā. Thereupon, saying, "Ah! we have spoken it sharp," Rāma put on his mail. And adorned with that mail resembling fire Rāma appeared in the dark like a mighty flame streaming up. And uplifting his bow, and taking his arrows, that powerful one stood there, feeling all directions with the twangs of his bow-string. Then the high-souled gods and Gandharbas, Siddhas and Charanas came there, with the intention of witnessing the fight. And high-souled saints of the world, and the foremost Brahmarshis, of pious acts, coming together, spoke unto one another, saying, "Hail to cows and Brāhmanas, and all those in whom are established the worlds! May Rāghava vanquish in fight those rangers of the night, the progeny of Pulastya, even as the discus-handed Vishnu routed in battle the foremost Asuras!" Having said this, they again spoke, eying one another, "There are fourteen thousand of the Rākshasas of dreadful deeds, while the righteous Rāma is single. How can fight take place (between two such parties)?" Having said this, the Rajarshis, Siddhas, multitudes of the beet of the twice-born ones, and celestials stationed in the sky were moved with curiosity (as to the issue of the conflict). Then seeing Rāma filled with energy, remaining in the field, all beings from fear experienced great pain. And the peerless grace of Rāma of energetic deeds became like unto that of the high souled infuriated Rudra.³² While the gods, Gandharbas and Charanas were thus conversing, the forces of the Rākshasas sending up solemn sounds, furnished with horrible armour, arms and flags, conversing in heroic parlance, roaring at each other, stretching bows, momentarily yawning,³³ sending forth shouts, and blowing trumpets. The universal uproar filled that (entire) forest. Scared and terrified at the hubbul the rangers of the wood fled to quarters free from noise; nor did they cast their eyes backward. And that army resembling the ocean, and rife with sounds, equipped with various weapons, with furious speed came towards Rāma. And Rāma also versed in warfare, casting his eyes arround, found the forces of Khara ready for fight.³⁴ Then stretching his dreadful bow, and swiftly taking out shafts, (Rāma) for compassing the destruction of the entire body of the Rākshasas, waxed furiously enraged. And like unto the flaming fire at the universal dissolution, he, growing wroth, was incapable of being looked at. And seeing him filled with energy, the sylvan deities were extremely pained.³⁵ And the aspect of the enraged Rāma appeared like that of the holder of Pināka, intent upon destroying Daksha's sacrifice. Furnished with bows and ornaments and cars and mail hued like fire, that army of those subsisting on flesh, appeared like masses of blue clouds at sunrise.

SECTION XXV.

Coming to the asylum, Khara in company with those that went before him, saw that slayer of foes, the enraged Rāma, holding his bow. And seeing him, Khara possessing a shrill voice, raising his bow, commanded unto the charioteer to drive towards Rāma,—" Drive on!" At Khara's command, the charioteer drove the steeds to where the mighty-armed Rāma stood alone, holding his bow. And seeing him (Khara) entered the field, all those rangers of the night—the counselors—uttering mighty shouts, environed him round. And Khara stationed on his car in the midst of Rākshasas appeared like red bodied one risen in the midst of the stars. Then in battle Khara, afflicting Rāma of incomparable energy with a thousand shafts, uttered a tremendous roar. Then all the rangers of the night, waxing exceeding wroth, showered various weapons on that terrible bowman, the invincible Rāma. And wrought up with rage, the Rākshasas in battle assailed him with iron clubs, and darts, and prāsas, and swords, and axes. And resembling clouds (in hue), the exceedingly strong Rākshasas, having huge bodies, darted towards Kākutstha by means of steeds and cars. And mounted on elephants resembling mountain-peaks, numbers of Rākshasas, intent upon slaying Rāma in battle, showered arrows on him, as mighty clouds pour down showers on the monarch of mountains. And Rāma was hemmed in by all those fierce-looking Rākshasas even as in the evening Mahādeva is surrounded by his courtiers. And as the ocean resisteth the tide of a river, Rāghava by means of arrows resisted the weapons discharged by the Yatudhānas. As a mighty mountain, assailed by the thunderbolt, doth not feel pain, Rāma, having his person pierced by terrible flaming weapons, did not feel pain. And pierced, and with his person covered with blood, Rāma, the descendant of Raghu, resembled the sun enveloped in evening clouds. And seeing him single, surrounded by many thousands, the Gods, Gandharbas, Siddhas, and supreme saints became sorrowful. Then Rāma getting enraged, bringing his bow to a circle, discharged sharpened shafts by hundreds and by thousands. And as if in sport, Rāma in the conflict shot irrisistible (shafts) furnished with Kanka feathers, and decked with gold, irrisistible, capable of inflicting extreme pain, and resembling the noose of Death. And sportively discharged by Rāma, those arrows deprived the Rākshasas of their lives, like the noose forged by death. And piercing the persons of the Rākshasas, those arrows, soaked in blood, going up to the sky, appeared with the splendour of flaming fire. And innumerable shafts, exceedingly fierce, capable of depriving the Rākshasas of their lives, were let go from the circle of his bow. And with those Rāma severed bows, in battle by hundreds and by thousands and flag ends, and shields, and mail, and many arms with embellished hands, resembling the trunks of elephants. And the arrows of Rāma discharged from the string pierced and cut off steeds mailed in gold, yoked unto cars, together with the charioteer; and elephants with their riders; and horsemen with horses. And slaying foot-soldiers, he despatched them to the abode of Yama. And cut off with nālikas and, nārāchas, and sharp-pointed vikirnas, the rangers of the night uttered dreadful howls of distress. And like a withered wood afflicted by fire, that host harassed by the various marrow-piercing³⁶ shafts shot by Rāma, did not attain ease. And some heroic rangers of the night possessed of great strength, waxing furious, threw³⁷ at Rāma prasas, and darts and axes. Thereupon resisting by means of shafts those weapons of theirs, the mighty-armed Rāma endeued with prowess, took their lives in the conflict, and cut off the heads (of warriors). And having their heads, and shields and bow-strings, severed, they fell as fall on the earth trees thrown down by blasts from the wings of Suparna.³⁸ Those rangers of the night that remained there, wounded by arrows, and losing heart, fled with speed to Khara, to seek his protection. Thereat, encouraging them, Dushana, taking his bow, ran furiously in high rage against Rāma, like the enraged Destroyer himself. And rallied again (by Dushana) and, their fear dispelled through their having found refuge with him, they armed with sālas, tālas, and crags, darted against Rāma. And bearing in their hands darts, and clubs, and nooses, those exceedingly strong ones showered in battle shafts and weapons. And the Rākshasas discharged vollies of trees and crags. And capable of making one's hair stand on end, that battle was dreadful and furious and now on the side of Rāma and now again on that of the Rākshasas. And waxing exceedingly wroth, they bore on him hard from all sides. Then finding all directions entirely covered with Rākshasas, and showers of shafts, that one gifted with mighty strength, sending up a terrific shout, fixed (on the bow-string) the exceedingly effulgent Gandharba weapon (for discharging it) among the Rākshasas. Then thousands of shafts went forth from the circle of his bow; and all directions were covered with thronging arrows. And those Rākshasas, afflicted with arrows could not see Rāma how he took out his dread shafts, nor how he discharged those excellent shafts; they only saw him drawing his bow. And the darkness spread by the arrows enveloped the sky with the sun. And Rāma stationed there continued pouring in shafts. And the earth was covered with shafts shot, and alighting, and alighted simultaneously. And at places were seen Rākshasas by thousands slain, falling, enfeebled, torn and riven. And cut off by Rāma with arrows, darts and Patticas in that battle the fearful field was scattered, heads with turbans, arms with finger-fences; torn thighs and arms, and various ornaments, horses, excellent elephants and cars, shattered in numbers, chouris, fans, and umbrellas, and pennons of various descriptions. Beholding all those stain, the (remaining) Rākshasas, sore distressed, could not (again) advance before that captor of hostile capitals Rāma

SECTION XXVI.

Finding his own forces slaughtered, the mighty-armed Dushana speedily ordered five thousand Rākshasas, gifted with tremendous velocity, difficult of being approached, who never turned from the field. And from all sides they incessantly showered darts and patticas, and scimitars, stones, and trees, and shafts. Thereupon by means of shafts the righteous Rāghava resisted that mighty destructive shower of trees and stones. Resisting that shower, Rāma with his eyes staring, and resembling a bull, flew into a great rage, for the purpose of slaying the whole body of Rākshasas. Then influenced by wrath, and flaming in energy he on all sides covered the army along with Dushana with arrows. Then the general, Dushana, destroyer of enemies, getting wroth, opposed Rāghava with arrows resembling thunderbolts. Then heroic Rāma highly angered, severed his (Dushana's) mighty bow with shafts sharp as razors, and slew his four horses by means of as many shafts. And having slain the steeds, he (Rāma) cut off the head of the charioteer by means of a crescent-shaped weapon, and pierced the (Rākshasa Dushna) in the breast with a brace of shafts. His bow cut off, his steeds together with the charioteer slain, and himself deprived of his car, he (Dushana) took a parigha resembling a mountain peak, able to make one's down stand on end plated with gold, capable of afflicting celestial hosts, studded with sharp iron sankus, and graced with the fat of foes;—of the touch of a thunderbolt, able to pierce the persons of enemies.³⁹ And takng up in that encounter the parigha resembling a mighty snake, that ranger of the night of cruel deeds Dushana, rushed towards Rāma. And as Dushana was rushing forward, Rāghava by means of a couple of shafts cut off his two arms with the ornaments. And the huge parigha escaping from (Dushana's grasp) fell forward on the field like the banner of Sakra. And like a mighty elephant whose husks have fallen off, Dushana, on his arms having been severed, fell down to the earth. Seeing Dushana down on the ground, and slain in battle, all creatures, saying, "well done!" "well done!" paid homage unto Kākutstha. In the meantime, three generals, getting wroth, being entrapped in the noose of death, rushed against Rāma in a body—viz; Mahākapāla, Sthulākshya, and the mighty Pramāthi the Rākshasa, Mahākapāla, upraising a large dart, and Sthulākshya, taking a pathica, and Pramāthi, an axe. And as soon as Rāghava beheld them advance, he resisted them by means of sharp and keen-edged shafts, even as one receives guests that have come. And Raghu's son split Mahākapāla's head,—afflicted Pramāthi with countless shafts, and lodged the eyes of Sthulākshya with sharp shafts. And they fell down to the earth like mighty trees of many boughs. Thereat instantly inflamed with wrath, Rāma by means of five thousand shafts, sent as many thousands of Dushana's followers to Yama's abode. Hearing that Dushana had been slain, Khara, waxing wroth, commanded his mighty generals, saying, "Fighting with that vile man, Rāma, along with his mighty forces Dushana hath been slain in battle, together with his followers. Let all the Rākshasas slay him with weapons of various shapes." Having said this in wrath, Khara darted towards Rāma. And discharging choice shafts, Syenagāmi Prithugriva, Jajnasatru, Vihangama, Durjaya, Paravirāksha, Parusha, Kālakārmuka, Hemamāli, Mahāmāli, Sarpāsya, and Rudhirāçana,—these twelve generals endeued with mighty prowess accompanied with their forces, proceeded vehemently against Rāma, discharging excellent shafts. Threat with shafts resembling fire, and decked with diamonds and with gold, (Rāma) possessed of energy destroyed the rest of his (Khara's) forces. And as the thunderbolt slayeth the mighty, Asuras, those shafts studded with gold, and like onto smoking fire, slew those Rākshasas. And in in the field Rāma slew an hundred Rākshasa with an hundred Karnis, and a thousand (again) with a thousand. And, their armour and ornaments severed, and their bows broken in shivers, those rangers of the night fell down on the earth, bathed in blood. And as a spacious dais is covered with Kuça, the entire field was scattered with the Rākshasas fallen in battle with hair dishevelled, and covered with blood. And at that time that fearful forest, with the Rākshasas slaughtered, and with its clay mired with flesh and blood, resembled hell itself. Fourteen thousand Rākshasas of dreadful deeds were slain by Rāma single, a human being, fighting, (moreover) on foot. And the remnant of his (Khara's) forces were that mighty car-warrior, Khara himself, and the Rākshasa, Triçira; and (on the other side) was that destroyer of foes—Rāma. The rest of the Rākshasas, gifted with great prowess, terrible and difficult of being withstood, were all slain in battle by The dear brother of Lakshmana. Then seeing that dreadful army destroyed in terrible conflict by the mighty Rāma, Khara ascending a great car, advanced before Rāma, like Indra with the upraised thunderbolt.

SECTION XXVII.

As Khara was advancing before Rāma, that leader of the army named Triçira, approaching him, said, "Do thou employ me, who am possessed of prowess; and thyself desist from this rashness. Behold the mighty-armed Rāma brought down in battle. I swear (unto thee) truly; I touch this weapon, (to say) that I will slay Rāma, who deserves to be slain by all the Rākshasas. Either I shall prove his death in battle, or he shall prove mine. Restraining thy martial ardour, do thou for a while become a witness. Either, joyed in consequence of Rāma being slain, thou shalt repair unto Janasthāna; or I being slain, thou shalt enter the field (against him)." Thus satisfied by Triçara, from his desire to meet with death, the latter, on being permitted with "Go," proceeded towards Rāma. And like a hill with three summits, Triçira rushed towards Rāma on an effulgent car yoked with steeds. And as a mighty cloud pours down shower, (Triçira) discharging vollies of shafts, uttered a roar resembling the sound of a wet kettledrum. And seeing that the Rākshasa Triçira was advancing, Rāghava resisted (his attack) by discharging sharpened shafts. And that encounter of those exceedingly powerful ones, Rāma and Triçira was fierce, like unto that between a lion and an elephant. Then struck on the forehead by a brace of shafts shot by Triçira, the wrathful Rāma enraged, and inflamed with anger, said, "Ah! such is the strength of the heroic Rākshasas! I have been wounded in the forehead with shafts resembling flowers. Do thou also take the arrows shot from my bow." Saying this, (Rāma) enraged, and influenced by wrath, wounded Triçira in the breast with fourteen arrows. And that energetic one by means of four shafts having their joints bent, brought down his four steeds. And by means of eight arrows (Rāma) laid low the charioteer from the front of the car. And Rāma with a shaft severed his upraised standard. Then as that ranger of the night was descending from his broken car, Rāma pierced his breast with arrows,—and thereat he was stupified. Thereupon, that one of immeasurable prowess, out of anger by means of three shafts possessed of celerity, brought down Triçira's three heads. And that ranger of the night present in the field, afflicted by the shafts of Rāma, after his heads had fallen first, fell, vomitting smoking gore. And the Rākshasas remaining after the rest had been slain, belonging unto Khara' s original forces losing heart, began to flee like deer terrified at a hunter. And seeing them fly, Khara waxing wroth, swiftly making them desist, darted towards Rāma, like Rāhu darting towards the Moon.

SECTION XXVIII.

Seeing Dushana slain in fight along with Triçira, Khara, witnessing Rāma's prowess, was filled with fear. And seeing that irrisistible Rākshasa host—even Dushana and Triçira—slain by the mighty Rāma alone, and seeing the great courage that was made in the army, that Rākshasa, Khara, was seized with despondency. Then as Namuchi advances against Vāsava, Khara stretching his powerful bow, advanced against Rāma. And Khara hurled at Rāma nārāchas reveling in blood, resembling infuriated venomous snakes. And repeatedly twanging his bow, Khara, mounted on his car, began to range the field, displaying his weapons through his acquired skill. And that mighty car-warrior covered all sides with his shafts. And seeing this, Rāma of a tremendous bow with shafts incapable of being borne, and resembling tongues of flaming fire, entirely enveloped the welkin, even as a cloud poureth down showers. And with the sharpened shafts shot by Khara and Rāma, the entire firmament on all sides was thronged. And as each enraged was engaged in coping with the other, the sun, enveloped in a net-work of shafts, did not appear. And as a mighty elephant is struck with the goad, Rāma in the conflict attacked (his opponent) with nālikas and nārāchas and sharp-pointed vikirna. And as that Rākshasa sat on his car, bow in hand, all creatures saw him, as if he were the very Destroyer with the noose in his hand. And at this time Khara thought that Destroyer of all his forces, established in his manliness, the exceedingly powerful Rāma to be overcome with fatigue. And seeing that one powerful like the lion, and gifted with the vigorous gait of the lion, Rāma was not moved, as a lion seeing a puny deer (is not moved). And then as an insect falls into a flame, Khara mounting a mighty car, resembling the sun, approached Rāma. And, displaying his lightness of hand, Khara severed the bow of the magnanimous Rāma, with the arrow (fixed on it) at the place where it is grasped. Then taking up seven other shafts, resplendent like the thunderbolt of Sakra, Khara, enraged, sent them into (Rāma's) main-joints, and then afflicting Rāma of unparalleled energy with a thousand shafts, Khara sent up in that conflict a loud shout. And riven by the shafts discharged by Khara, Rāma's mail resembling the sun fell to the ground. And pierced with those arrows, all over his body, and inflamed with rage, Rāghava appeared in the field, like a smokeless flaming fire. Then that destroyer of foes, Rāma, for compassing the end of his enemy, stringed another mighty bow, sending forth solemn sounds,—the redoubtable Vaishnava bow that had been conferred on him by the Maharshi. And uplifting that superior bow, Rāma rushed against Khara. Then with shafts having bent knots and golden feathers, Rāma, wrought up with rage, severed in battle Khara's standard. And on that exceedingly graceful golden standard being hewn down it seemed as if the sun dropped to the earth at the behest of the celestials. And thereat Khara, understanding the import of things, fired with wrath, pierced Rāma's breast with five arrows, like one striking an elephant with a goad. And Rāma on being pierced with a good many shafts discharged from Khara's bow, and having his body bathed in blood, was highly wroth. Thereupon that foremost of bowmen, and weilder of a mighty bow, taking six shafts, let them go, after aiming at them. And with one shaft he pierced Khara's head, with two his arms; and with three arrows headed like half-moons, Rāma wounded Khara in the chest. Then that highly energetic one, influenced by anger, assailed the Rākshasa with thirteen nārāchas whetted on stone and with one that exceedingly powerful one, cut the yoke of the car, with four the four steeds, with the sixth the head of Khara's charioteer, with three the stout trivenu of the car, with two the wheel, and with the twelfth, severing as if in sport Khara's bow with his hand,⁴⁰ with the thirteenth, resembling the thunder-bolt pierced Khara in the encounter. Then with his bow shattered, deprived of his car, (Khara) having his horses slain as well as his charioteer killed, taking a mace in his hand leaped to the ground, and stood there. And the celestials and Maharshis exceedingly rejoiced, assembled in the welkin in a body, and with joined hands extolled that feat of that mighty car-warrior Rāma.

SECTION XXIX.

And to Khara deprived of his car standing with a mace in his hand, that exceedingly energetic one, Rāma, preluding his speech with mildness, spake, "Backed by this mighty host abounding in elephants and horses and cars, thou hast done an exceedingly wicked deed, execrated by all the worlds. Even if one happen to be the lord of the three worlds, one given to troubling creatures, and who is cruel and engaged in wicked acts, can not exist. All persons destroy, like a snake that hath intruded itself, him that doth cruel deeds, hostile to the interests of every one. People delightedly behold the end of him that doing an action either from covetuousness or desire, doth not like a Brāhmain wallowing a Karakā, see the consequence thereof. What, O Rākshasa, dost thou gain by slaughtering exceedingly pious ascetics engaged in righteous acts, living in the forest of Dandaka? Like unto trees whose roots have been reduced, cruel persons, execrated of men, who perpetrate iniquitous acts, do not exist long. And as a tree puts forth blossoms in season, the doer of sinful deeds, at the hour (of repentance) inevitably reaps their fruit in the shape of dreadful anguish, of the spirit). And, O ranger of night, as the effect of having taken rice mixed with poison, appears without delay, even so also people readily reap the fruit of their own acts. O ranger of the night, it is to take the lives of the perpetrators of dreadful sins, who wish ill unto men, that I the king have come. Today the gold-decked arrows discharged by me, piercing (thy body), shall enter into the earth, cleaving it, like serpents falling into an ant-hill. Slain in battle, thou shalt in company with thy army, follow those people practising piety, whom thou hast devoured in the Dandaka forest. Today let those great saints, who had formerly been slain by thee, stationed in the sky, behold thee slain (in turn) with my arrows, and inhabiting hell. Do thou strike as thou lik. And thou that art of an odious race, do thou put forth thy energy. Today I will bring down thy head, even as a palm falls to the ground." Thus addressed by Rāma, Khara enraged and beyond himself with passion, with eyes reddened, replied, "O son of Daçaratha, why having slain inferior Rākshasas in battle, dost thou praise thyself without reason? Those foremost of men that are puissant and powerful, do not, inflated with their energy, mouth (their own consequence). It is the mean-minded Kshatriyas of impure heads that magnify themselves among men, even as thou O Rāma, dost. What hero, when the hour of his death hath approached, publishes in the field his own lofty lineage and sings his own hymn. As brass wearing the semblance of gold, displays its own defect on being heated,⁴¹ with a fire lit with Kuça,⁴² so thou hast betrayed thy own lightness by this speech of thine. Thou dost not see me staying here mace in hand, like a moveless mountain dyed in metals, bearing mobile and immobile things. I can, mace in hand, deprive thee and the three worlds to boot clean of your lives, like the very Destroyer with the noose in his hand. But I will not parley much with thee as much as I could wish: the sun is going to set, and our fight shall be interrupted. Fourteen thousand Rākshasas have been slaughtered by thee. I will for their deaths wipe their tears to-day." Saying this, Khara, highly enraged, hurled his mace⁴³ provided with golden rings at Rāma, like unto the blazing thunder-bolt. Thereat, reducing to ashes trees and shrubs, that mighty flaming mace, discharged by Khara's arm, fell before Rāma. And Rāma severed in many fragments that mighty mace, resembling the noose of Death, as ascending the welkin, it was coming down. Thereupon, like a she-serpent brought down by force of incantations, the mace fell to the earth shattered and riven.

SECTION XXX.

Cutting off the mace with his shafts, Rāghava attached unto righteousness with a smile said unto Khara these angry words, "Thou vilest of Rākshasas, this is the utmost of thy might, which thou hast displayed. Rendered more nerveless at my hands, in vain dost thou storm. Riven by my shafts, thy mace, belonging unto thee who art prolix in the matter of vocabulary, destroying thy confidence, hath saught the earth. And what thou hadst said,—'I will wipe the tears of the Rākshasas that have been slain,' hath also proved false. As Garuda stole ambrosia, will I deprive thee, O Rākshasa, who art base, of a mean disposition and a false character, of thy life. To day the earth shall drink the blood vitiated with foamy bubbles, of thee, having thy throat severed, and riven by my shafts. Having all thy body covered with dust, and thy two arms lopped off, thou shalt, difficult to win, take thy nap, embracing the earth, like a damsel difficult to win. On thee, disgrace of Rākshasas, lying down, and being fast asleep, this Dandaka shall be refuge of those that shall resort to it for shelter. O Rākshasa, in thy Janasthāna, with its (Rākshasas) slain by my shafts, ascetics shall fearlessly go about in the wood. Today Rākshasas, capable of exciting fear in others, rendered forlorn and with their friends slain, shall from fear, with their faces wet with tears, fly (this place). To day thy wives whose husband art thou of such a nature,—and who are of a like lineage (with thyself),—shall experience the sentiment of sorrow, and be deprived of their all. Thou of a cruel disposition, thou of ignoble soul, thou that art aye a thorn (in the side) of Brāhmanas, it is for thee that ascetics, frightened and dispirited, have so long been pouring the clarified butter." As Rāghava, influenced by anger, said this in the field, Khara from wrath, with accents rendered harsher, fell to censuring (Rāma). "Thou art wondrous proud: and thou art fearless albeit fear is present unto thee. And come under the sway of death, thou dost not understand what should be said and what left unspoken. Those persons that have been fast bound by the noose of death, do not in consequence of their senses having ceased to perform their functions, descern what is proper and what improper." Saying this unto Rāma, that ranger of the night (Khara), pursing his brows, espied a mighty sala hard by. And looking about him on all sides in the field for a weapon, he uprooted it, biting his nether lip. And raising up the tree with his arms, and uttering a roar, that exceedingly powerful one aiming at Rāma discharged it, exclaiming,—"Dead thou art." And as it descended, the puissant Rāma cut it off by means of a multitude of shafts, got into a mighty rage for the purpose of slaying Khara in battle. Then Rāma perspiring, with eyes reddened in wrath, pierced Khara in battle with a thousand shafts. And blood mixed with froth gushed by the sides of the shafts, like torrents flowing from fountain in a hill⁴⁴ stupified in battle by the shafts shot by Rāma, and maddened by the smell of blood, Khara furiously made for Rāma. And as he (Khara) was rushing on, bathed with blood, Rāma equipped with arms, suddenly summoning his strength walked backward two or three paces. Then with the view of bringing about (Khara's end) Rāma took up in the conflict an arrow resembling fire or another weapon of Brahmā himself. And that righteous one shot at Khara that (arrow), which had been conferred on him by the intelligent Maghavān. And discharged by Rāma from his bent bow that mighty arrow with the roaring of the thunderbolt fell at Khara' s breast. And burning in the fire of the arrow, Khara fell down on the earth, like the giant Andhaka⁴⁵ in the forest of Sweta, consumed by Rudra. And threat Khara slain fell down like Vritra slain by the thunder-bolt, or Namuchi by foam,⁴⁶ or Vala by Indra's Acani. After this, the celestials, assembled with the Chāranas, struck with wonder joyfully sounded kettledrums and showered blossoms on Rāma. "In over half a moment Rāma by means of sharpened shafts hath slain in mighty encounter fourteen thousand Rākshasas, wearing shapes at will, headed by Khara and Dushana. Ah! mighty is the feat achieved by Rāma knowing self. Ah! this mighty prowess, this mighty firmness, show like unto those of Vishnu himself." Saying this all the deities went to from where they had come. Then the Rājarshis in company with supreme saints, with Agastya (at their head), gladly paying homage unto Rāma, said the following words, "It is for this that the chastiser of Paka, the great Indra, Purandra, had paid a visit to the sacred asylum of Sarabhanga. And the Maharshis had dexterously brought thee to this place, for compassing the destruction of those foes—the wicked Rākshasas. And it is owing to this, that, O son of Daçaratha, thou hast performed this mighty deed. (Now) the Maharshis will carry on their proper pious offices in the Dandaka." After this, that hero, Lakshmana, accompanied with Sitā came out of the mountain cavern, and joyfully entered the asylum. Then the victorious and heroic, Rāma, honored by the Maharshis, entered the asylum, worshipped by Lakshmana. And seeing that destroyer of foes, and bringer of comfort unto the Maharshis, her husband, Vaidehi embraced him. And seeing the multitudes of Rākshasas slain, Janaka's daughter, beholding the undeteriorating Rāma, ministered unto him with supreme joy. And with a delightful countenance again embracing that destroyer of foes, who had been honored by the delighted Maharihis, Janaka's daughter became exceedingly happy.

SECTION XXXI.

Then Akampana bestiring himself, speedily issuing out of Janasthāna, spake unto Rāvana, "0 king, a great many Rākshasa living in Janasthāna, have been slain, and Khara also hath been slain in battle. I alone have with much difficulty managed to come here." Thus addressed, the ten-necked one, flaming up in energy, with his eyes reddened in wrath, said this unto Akampana, "Who, having his days numbered, hath ravaged the dreadful Janasthāna? Who shall no more wend the way of all beings? Doing me a bad turn, Maghavan himself, or Vaiçravana, or Yama, or Vishnu, cannot attain happiness. I am the destroyer of the Destroyer himself; and I burn even very Fire. And I can bring death itself to mortality. I can by my impetus resist the force of the wind. And when enraged, I can by my energy consume the Sun and Fire." Thereat, Akampana, with joined hands, from fear replied to the ten-necked Rāvana, in faltering words, beseeching courage. Thereat that foremost of Rākshasas, the ten-necked one, granted him courage. Then inspired with confidence, Akampana without fear spoke, "There is a son of Daçaratha, youthful, resembling a lion⁴⁷, named Rāma of broad shoulders, and possessed of excellent beauty of long and mighty-arms. (He) is sable-hued, of high fame, and of matchless prowess and vigor. It is he that in Janasthāna hath slain Khara with Dushana." Hearing Akampana's words, that lord of the Rākshasas, Rāvana, breathing like a mighty serpent, said these words, "Tell me, O Akampana, hath Rāma come to Janasthāna, accompanied with the sovereign of the celestials and the body of the immortals? Again hearing Rāvana's words, Akampana described the strength and energy of that high-souled one. (He) is named Rāma, and is exceedingly energetic; the foremost of all bowmen— furnished with celestial panoply; and is possessed of pre-eminent prowess in warfare. Like unto him in strength, of red eyes, and gifted with a voice like the sound of a kettledrum, his younger brother, Lakshmana has a countenance resembling the full-moon. He hath met with him (Rāma) as the wind meeteth with a flame. He is endeued with grace, and is the foremost of monarchs. It is he who hath ravaged Janasthāna. The magnanimous gods did not come there. No doubts need be entertained on this head. The feathered shafts, plated with gold near the plumed part, becoming five-mouthed serpents ate up the Rākshasas. Wherever oppressed with fear the Rākshasas go, they see Rāma stationed before them. In this way, O sinless one, hath Janasthāna been exterminated by him." Hearing Akampana's words, Rāvana said, "I will go to Janasthāna for slaying Rāma with Lakshmana." When he had said this, Akampana said, "Hear, O king, the true report of Rāma's prowess and manliness. Enraged, the highly famous Rāma cannot by putting forth vigor be checked. And by means of his shafts, he can make river in full flood turn its course. And he can bring down from the sky its stars and planets, and that graceful one can recover the depressed Earth. And that lord can submerge all creatures by riving the continents of the sea, and with his shafts can resist the onset of the ocean, and the wind; and that illustrious one that foremost of persons by virtue of his vigor, destroying the worlds, can again create all creatures. O ten-necked one, forsooth, Rāma cannot be subdued in conflict, either by thee or the world of Rākshasas, as heaven is incapable of being attained by a sinner. I deem him incapable of being slain by all the Gods and Asuras together. This alone is the means of slaying. Do thou heedfully listen to it! He has a wife of sterling worth in the world, and that slender-waisted one is known by the name of Sitā. She is in the full bloom of youth, and hath a symmetrical person—a jewel among womankind embellished with jewels. And neither a goddess, nor a Gandharbi, nor yet an Apsari, nor a Pannagi is equal to her; and what is a human female? Thrashing him, do thou in the mighty forest, carry away his wife. Without Sitā, Rāma shall cease to exist." Thereupon, the lord of the Rākshasas, Rāvana, happened to relish those words; and reflecting (a while), that mighty-armed one addressed Akampana, saying, "Excellent well. I will go there alone, accompanied by my charioteer only. I will this very morning with a glad heart bring Vaidehi to this spacious palace." Saying this, Rāvana departed, lighting up all sides, on a sun-shiny car, yoked with mules. And coursing the firmament, that mighty car of that foremost of Rākshasas looked like the Moon among clouds. And proceeding far, he, approaching the asylum (of Taraka's son), presented himself before him. And Māricha entertained the king with meats and drinks passing human. And having entertained him personally with a seat and water (to wash the feet), Māricha spoke these pregnant words, "O king, O lord of the Rākshasas, is it well with the worlds? I am filled with fear: I apprehend that all is not right, since thou hast come hither (alone) in such post-haste speed." Thus addressed by Māricha, the highly energetic Rāvana, versed in speech, said, "My child, the guards (of Janasthāna) have been slain by Rāma of untiring energy; and all Janasthāna, incapable of being slain, hath (by him) been brought down in battle. Do thou, therefore, assist me in carrying away his wife." Hearing these words of the lord of Rākshasas, Māricha said, "What enemy of thine in the guise of a friend, hath spoken of Sitā unto thee? And, O foremost of monarchs, who, having been, entertained by thee, doth not bear thee good will?⁴⁸ Tell me, who is it that hath told thee, 'Bring Sitā hither?' Who is it that hath set his heart on severing the summit of the entire Rākshasa world? He must be thy enemy that excites thee to this. Of this there is not the least doubt. He wishes to extract through thy agency the fangs of a venomous snake. Who (intends) to lead thee astray by imposing on thee such a deed? Who, king, hath struck in the head, thee that wast slumbering in peace? Rāghava in war is like a mad elephant, having an unblemished ancestry for his trunk, perspiration for his temporal exudation; and arms resting well beside him for his tusks. O Rāvana, thou art not competent even to look at him. Thou ought not to rouse up the sleeping man-lion, that slayer of skillful Rākshasas resembling deer, with his sport in the field, for his joints and down; arrows for his body and sharp scimitar for his teeth. O Sovereign of the Rākshasas, thou ought not to plunge thyself into this dreadful, and abysslesss ocean, having the bow for its alligators, activity of arms for its shine, arrows for its billows, and engagement for its waters. Be propitious, O lord of Lankā! O foremost of Rākshasas, with a contented heart, thou hadst better go thy way to Lankā. Do thou ever sport with thy own wives: let Rāma in company with his wife, sport in the woods." Thus addressed by Māricha, the ten-throated Rāvana desisted, and entered Lankā the best of capitals.

SECTION XXXII.

Seeing fourteen thousands of Rākshasas of dread deeds, together with Dushana, and Khara, and Triçira, slain in battle by Rāma single-handed, that one resembling clouds, Surpanakā, again fell to send up mighty sounds. And witnessing Rāma's deeds, incapable of being performed by others, she, extremely agitated, went to Lankā, ruled by Rāvana. And she saw the effulgent Rāvana in front of his palace, surrounded by his counsellors, like Vāsava surrounded by the Maruts; seated on a supreme golden seat resembling the sun, and like unto a flaming fire on a golden dais kept alive by sacrificial offerings; unconquerable by high-souled saints, celestials, Gandharbas and all creatures; terrible like the Destroyer with his mouth wide open; his persons containing scars⁴⁹ of wounds inflicted by the thunderbolt and the lightnings, in the war between the gods and Asuras; his breast bearing marks of attacks made by Airāvata with the ends of his tusks;—having twenty hands and ten heads,—wearing elegant attire; broad breasted; heroic; marked with royal signs; (in hue) resembling cool lapises; embellished in ornaments of burnished gold; having goodly hands, white teeth, and a huge face resembling a hill;—even him who in the war of the gods had been assailed an hundred ways with the descent of Vishnu's discus; whose body had been cut with all the weapons of the celestials; (him) who furiously disturbs the deep incapable of being disturbed; uproots mountain summits, and tramples over gods,—the destroyer of righteousness, and the violater of other's wives;—the employer of all celestial arms, and the disturber of sacrifices;—who going to the city of Bhagab and vanquishing Vāsaki, had carried off Takshaka's beloved wife; who, going to Kailaça, and defeating him having for his vehicle a human being, had carried off the car Pushpaka coursing at every where at will; who endeued with prowess had devastated the divine Chaitraratha grove, the tank (situated there) and the Nandana wood,—as well as the gardens of the gods; and, who, himself resembling a mountain summit, had by means of his upraised arms, obstructed the rising of these repressor of foes the exalted Sun and Moon; who, possessed of calmness, having formerly for ten thousand years carried on asceticism in the mighty forest, offered his own heads unto the self create one; who in conflict fears, not death from either gods or Dānavas or Gandharbas, or Piçāchas or birds or serpents, from none save human beings; who, possessed of prodigious strength, forcibly takes away the clarified butter sanctified with mantras from the sacrificial ground; the destroyer of sacrifices about to be completed; of villanous nature; the slaughterer of Brāhmanas; of cruel deeds; harsh and kindless, and ever bent on doing evil unto all creatures; and railing furiously at all creatures; the inspirer of fear in all beings. And the Rākshasi beheld her exceedingly powerful and cruel brother, wearing gorgeous apparel and ornaments, and decked in a glorious garland,—seated, like the Destroyer at the time (of dissolution) ready (to destroy); the exalted chief of Rākshasas; the delight of the race of Paulastya. Stupified with fear, the Rākshasi, approaching that destroyer of foes; Rāvana, surrounded by his counsellors, said these words. And transported with fear and desire, Surpanakhā, given to fearlessly ranging every where, who had been deformed by that high-souled one, showing (her mutilation), addressed these harsh words unto Rāvana of flaming and expansive eyes.

SECTION XXXIII.

Then the woe begone Surpanakhā, in high wrath spoke harshly in the midst of the courtiers, unto Rāvana, given to railing loudly against all creatures, "Intoxicated with enjoyments, acting as thou wilt, and without any control whatever, thou dost not see that a dreadful disaster is impending. The subjects do not esteem a monarch that is given to sensual enjoyments, is intent upon satisfying his lust and is covetous like the fire in a cemetery. The king that doth not act at the proper time, finds destruction along with his kingdom and acts. Even as elephants shun the muddy river, do people shun from a distance, the ruler that doth not send out spies, who showeth not himself (unto his subjects), and who hath lost his independence. Like unto rocks in the sea, those monarchs that do not administer their dominions, that are not dependent, do not prosper. Having incurred the hostility of the gods, the Dānavas and the Gandharbas of subdued souls and senses, how canst thou, who art fickle, and hast not employed spies, become the king? And, O Rākshasa, thou art childish and foolish; and doth not know what thou shouldst. How canst thou then become the king? O thou best of conquerers, those kings whose spies, exchequer and morality are not free, are like the common herd. It is because kings know distant dangers through spies, therefore they are styled far-sighted. I believe thou hast no spies, and that thy counsellors are common folks, since although Janasthāna with thy kinsman is destroyed, yet thou takest it not to heart. Fourteen thousands of Rākshasas of dreadful deeds, with Khara and Dushana, have all been slain by Rāma single-handed; Rāma of untiring energy hath inspired the saints with courage; the Dandakas have been benefitted; and Janasthāna hath been harassed. But thou, covetous and intoxicated and in the power of others, dost not understand that a great danger is overhanging (thee). People do not in times of peril assist a sovereign that is wrathful, stingy, intoxicated, haughty and deceitful. Even his own kindred slay a sovereign that sets inmense store by his own self, is of light worth, regards himself highly, and irascible. They do not serve him; nor do they fear when he intimidates them. Such an one is speedily dethroned; and reduced to poverty and becomes like a straw. Even dry wood may serve a purpose; or stone, or dust; but no purpose is capable of being served by a sovereign that hath been cast off his place. Like a cloth that hath been worn, like a garland that hath been trodden, a king that hath been dethroned, although able, is of no consequence. But a king that keeps his wits about him, understands everything, is of controlled senses, and grateful, and of virtuous character, endureth for ever. That king is honored by men, that sleeping with his eyes, is awake as respects his eye of duty, and (the effects of) whose anger and favor, are seen (by all). But, thou Rāvana, who hast not by means of spies, acquainted thyself with the slaughter of Rākshasas, art of evil understanding and bereft of all these virtues, given to disgracing others, ignorant of the proper distribution of time and place,⁵⁰ and never taking care to distinguish merits and defects, thou, thy kingdom being in danger, wilt speedily meet with disaster." On his vices having been thus celebrated by her (Surpanakhā), that lord of the rangers of night, Rāvana, musing awhile, was long plunged in thought.

SECTION XXXIV.

SEEING Surpanakā speak harsh words in the midst of the courtiers, Rāvana, being enraged, asked her, saying, "Who is Rāma? And what is his prowess? And what his form? And what his power? And why hath he entered the forest of Dandaka, difficult to range? And what Rāma's weapons, by means of which he hath slain the Rākshasas? And Khara hath been slain in battle, and Dushana and Triçira. Do thou, O thou of a pleasing person, tell me the truth. And who hath deformed thee?" Thus addressed by the lord of the Rākshasas, the Rākshasi, transported with rage, commenced to duly narrate all about Rāma. "Rāma the son of Daçaratha is long-armed, of expansive eyes, clad in bark and dark deer-skin, and like Kandarpa in grace. And drawing a bow resembling that of Sakra, decked with golden rings, he discharges blazing nārachas, like unto serpents of virulent poison. I do not see in the field, Rāma drawing his bow: I only see the host being slaughtered by a shower of shafts. And as Indra destroys (a field of) goodly crops, by pouring down hail stones, fourteen thousand Rākshasas of dreadful prowess, as well as Khara and Dushana were in a little over a moment slain with sharp shafts by Rāma alone fighting on foot. And he hath reassured the saints, and after having been deformed, I alone from fear of slaying a woman, have been let off by the high-souled Rāma knowing self. His brother is endeued with mighty energy, and in merit, is of equal prowess; and he is devoted to his brother, and beareth him regard; the puissant one is named Lakshmana. And wrathful and invincible and victorious, and powerful, and intelligent and mighty, (he) is Rāma's right-arm—his life ranging externally. And Rāma's virtuously wedded beloved wife, having expansive eyes, and a face resembling the full-moon, is ever to the welfare of her lord. And that fair-haired, fair-nosed, and fair-thighed illustrious one possessed of beauty, graceth the forest like a goddess,—as if a goddess of wealth herself. Of the lustre of burnished gold, with her finger nails reddish and projecting, and graceful, that surpassingly lovely wench is named Sitā—the slender waisted daughter of Videha. And neither a goddess, nor a Gandharbi, nor a Yakshi, nor a Kinnari, had I seen before on earth, possessed of such beauty. He that shall have Sitā for his spouse, and who shall be warmly embraced by her, shall live longer in the world than the Lord of celestials himself. That good-natured girl, unparalleled on earth in loveliness, who can well pride herself on her person, is a worthy wife for thee; and thou too art a fit husband for her. It is to bring over for thee that one of spacious hips, and a high and well-developed bust, that I had put forth my endeavours. But, O mighty-armed one I have been disfigured by the wicked Lakshmana. As soon as thou hast seen Vaidehi having a countenance resembling the full moon, thou shalt be afflicted with the shafts of Cupid. If it is thy purpose to have her for thy wife, at once stretch forth thy right leg, for attaining success. If, O lord of Rākshasas, thou relishest my speech, do thou then, O Rāvana, without fear, do as I tell thee. Understanding their incapacity, do thou, O lord of Rākshasas, for making her thy wife, by force carry away the frail Sitā of a blameless person. Hearing that Rāma by means of straight coursing shafts hath slain the Rākshasas that had gone to Janasthāna, and seeing Khara and Dushana, killed, do thou ascertaining thy course, adopt it.

SECTION XXXV.

Hearing those words of Surpanakhā, able to make one's hair stand on end, (Rāvana) ascertaining his course after issuing his orders to his councellors, departed. And proposing to himself that act, weighing its good and evil, considering his capacity or otherwise, and (finally) determining his purpose, Rāvana with a fixed mind went to the handsome stable. And going to the stable in disguise, the lord of the Rākshasasas commanded the charioteer, saying, "Yoke the car." Thus asked, the charioteer possessed of fleet vigor, in a trice, yoked an excellent car after his heart. And ascending the car coursing at will, made of gold and garnished with spectral faces as well as arrow decked with gold,—resembling a mass of clouds, the graceful ruler of the Rākshasas—younger brother to the Lord of wealth—proceeded in that noiseless (vehicle), past the lord of rivers and streams. And with chouris of white hair, and a white umbrella, having ten-faces, resembling (in hue) cool lapises, wearing ornaments of polished gold, possessed of ten mouths, and twenty arms, clad in elegant apparel,—the foe of the celestials, and slayer of the foremost ascetics—having huge heads like unto the monarch of mountains, the lord of the Rākshasas, mounted on that chariot coursing at will, appeared beautiful like a mass of clouds in the sky, with cranes, in the midst of lightning. And that one possessed of prowess beheld the shore of the sea, containing crags, scattered with trees bearing fruits and flowers of various kinds by thousands, bordered all around with pools furnished with cool and delightful waters, ornamented with spacious asylums having daises, graced with woods of plantain, beauteous with cocoanuts, and blossoming sāla and palmyra, and tamāla, trees, grateful with supreme saints rigidly restraining their fear, and with serpents and fowls of fair feathers and Gandharbas and Kinnaras by thousands; and pleasant with Siddhas and Chāranas, that have controlled their lust; with those descendants of Brahmā—the Vaikhanas, the Māshas, the Vālakhilyas, and the Marichipas; swarming with females, divinely beautiful, dight with gorgeous ornaments and garlands, and Apsarās skilled in sport, by thousands; frequented by the wives of the celestials, and honored by graceful girls; ranged by multitudes of deities and Dānavas, feeding on ambrosia; abounding with swans, Kraunchas, and frogs, echoing to (the cries of) cranes; containing stones resembling the lapis, and mild and cool by the influence of the ocean. And as he proceeded, the younger brother of the Lord of wealth, saw on all sides spacious cars capable of coursing at will, sable, furnished with fair garlands, and resounding with trumpet notes,—and Gandharbas and Apsarās. And surveying by thousands woods of sandal exuding gum at their roots,⁵¹ and of choice aguru, grateful unto the sense of smell; and woods and groves of excellent and odorous takkola fruits; blossoms of the Tamāla, and thickets of black pepper; heaps of pearls drying on the shore; rocks; the best corals in masses;⁵² summits of gold and silver;⁵³ charming pellucid rills at places; and cities filled with corn and wealth, abounding in gems of women, and thronged with horses, elephants and cars—Rāvana on the shore of the ocean beheld around a level and soft scene, resembling heaven itself—where breezes of delicate feel kept breathing. And there he saw a fig tree, hued like clouds, surrounded by ascetics; its branches stretched around an hundred Yoyanas, and the exceedingly powerful Garuda had ascended one of its boughs, taking an elephant and a huge tortoise, for the purpose of devouring them. And that best of birds, the powerful Suparna by his weight suddenly broke a branch containing full many leaves. And it came to pass that Vaikhānasas, Māshas, Vālakhilyas, Marichipas, Ayas, and Dhumras,—saints of the highest order—had assembled there. Thereat, moved by commisseration (for the ascetics), the virtuous Garuda, taking with promptitude the broken bough measuring an hundred Yoyanas as well as the elephant and the tortoise, by one leg, at length eating up the animals, and by means of the bough, exterminating the country of the Nishadas—that best of birds attained unequalled delight in consequence of having rescued the mighty ascetics. Thereat, attaining double energy by virtue of that delight that intelligent one set his heart on bringing ambrosia. And tearing off the iron links of the network, and bursting into the repository of gem, he carried away secreted ambrosia from the residence of the great Indra. Kuvera's younger brother beheld this fig tree, named Subhadra, graced with the Maharshi, on which Suparna had left his mark. Then repairing to the other shore of that lord of rivers, the ocean, Rāvana saw an asylum lying in the forest in a charming and sacred recess. And there he saw a Rākshasa, named Māricha, clad in a dark deer-skin, bearing a head of matted locks, subsisting on restricted fare. And approaching Rāvana duly, the Rākshasa, Māricha, received the king with every hospitality passing human. And having entertained him personally with meats and drinks, Māricha addressed him in weighty words, saying, "O lord of the Rākshasas, king, is it well with thee in Lankā? And what for hast thou again come hither so speedily?" Thus addressed by Māricha, that highly powerful one, skilled in speech, Rāvana said.

SECTION XXXVI.

O Māricha, hearken unto me, my child, as I relate everything unto thee). I am distressed; and in this distress of mine, thou art certainly my great refuge. Thou knowest Janasthāna, where lives my brother Khara, and the mighty-armed Dushana, and my sister, Surpanakhā; as also that Rākshasa subsisting on (human) flesh, the long armed Triçira, and many other heroic night-rangers besides, of high enthusiasm in battles—Rlkshasas, who had been living there at my command, troubling in the mighty forest the ascetics carrying on their pious offices. And fourteen thousands of Rākshasas of dreadful deeds, heroic, high-spirited,— Rākshasas possessed of exceeding prowess; while residing n Janasthāna of late,—clad in mail and equipped with various weapons, headed by Khara, met with Rāma in the field. Getting enraged, Rāma in conflict without returning any harsh speech, by means of his shafts shot from his bow, —hath, a human being, and fighting on foot, with his flaming arrows slaughtered fourteen thousand Rākshasas of fierce energy. And Khara hath been slain in battle, and Dushana also hath been brought down. And having slain Triçira too, (Rāma) hath rid the Dandaka of all fear. Having been expelled by his enraged sire, that disgrace of Kshatriyas, the weak Rāma, living in company with his wife hath effected the destruction of this army. He is of a vile character, crabbed, foolish, covetuous, of uncontrolled senses, bereft of morality, sinful, and ever engaged in the evil of all creatures,—by whom, violently without hostility my sister hath been deformed in the forest by having her nose and ears cut off. Of him will I carry off by force from Janasthāna, his wife, Sitā, resembling the daughter of a celestial. Be thou my help in it. For certain, O exceedingly strong one, if thou help me at my side, if my brothers also back me, I do not think much of all the celestials. Therefore, be thou my help; for, thou art capable, O Rākshasa. In prowess in battle, and in indomitableness, there is none like thee. Thou art a mighty hero commanding resources, and conversant with potent illusory displays. Taking this to my heart, I have come to thee, O ranger of the night. Do thou listen as to the business in which by my command thou art to help me. Becoming a golden deer, marked with silver spots, do thou range about in Rāma's asylum in presence of Sitā. Seeing thee helpless, in the shape of a deer, Sitā will say unto her lord and Lakshmana also,—"Do ye catch it." And when they shall have departed, I shall carry off from the empty asylum, Sitā without let, like Rāhu depriving the Moon of his splendour. Then when Rāma shall be sore afflicted because of the carrying off of his wife, I shall easily, crowning my soul with success, safely bear away Sitā. Hearing Rāma's words, the face of the high-souled Māricha became blank and he was seized with apprehension. And licking up his dried lips, with winkless eyes, (Māricha) as if dead, and exceedingly distressed, eyed Rāvana, steadily. And alarmed because of Rāvana, with his mind depressed, Māricha who well knew Rāma's prowess in the forest, with joined hands in agitation spoke words lending to his own as well as Rāvana's welfare.

SECTION XXXVII.

Hearing the words of that sovereign of the Rākshasas, the highly energetic Māricha, skilled in speech, answered the Rākshasa chief, saying, "0 king, the speaker of soft words is common, but the speaker and the listner of unwelcome though beneficial words are rarities. Volatile, and employing no spies, thou surely dost not understand the exceedingly powerful Rāma towering high in virtues, and resembling the illustrious Indra or Varuna himself. I shall be well, my child, if Rāma fired with rage, do not render all the world bereft of Rākshasas; if Janaka's daughter hath not sprung to compass thy destruction, if a dreadful disaster do not befall thee because of Sitā, and if having obtained for her lord thee that art wilful and wicked, the city of Lankā with thee and the Rākshasas do not meet with utter extermination. The sovereign who is wicked, whimsical and of evil intent like thee, bringeth about his own destruction as well as that of his kingdom and relatives. Rāma, the enhancer of Kauçalya's delight hath not been abandoned by his father, nor is he devoid of propriety of conduct; he is not avaricious, wicked nor the destroyer of Kastriya race. He does not lack religious merits or accomplishments, nor is he of a harsh temperament and intent on causing misery unto creatures. Finding his truthful sire imposed on by Kaikeyi he has sojourned unto woods. For compassing the welfare of his father Daçaratha and Kaikeyi he hath entered the forest of Dandaka. Rāma, O my child is not harsh or foolish; nor has he not control over his senses. Far from speaking untruth he does not know false stories even. It doth not behove thee therefore to use such improper language towards him. He is an incarnation of virtue, pious and truthful, and lord of all men as Bāsava of all celestials. How dost thou then wish to carry away by force his Vaidehi, protected by virtue of her own chastity, like unto the rays of Sun? It doth not behove thee to enter that fire of Rāma who hath arrows for rays and bow and scimitar for fuel. It doth not behove thee, O Rāvana, to approach Rāma renouncing thy kingdom, happiness and love of life, who is like unto death itself and has bow for his widened and flaming mouth, and arrows for his rays and who is irrepressible, of mighty prowess, holding bows and arrows and repulsing the forces of the enemy. Incomparable is his power; daughter of Janaka is his wife and lives in the forest confiding in the mighty strength of his bow; thou shalt not be able to carry her away. She is the beloved wife of that best of men having a leonine chest—and he holds his wife dearer than his life and is ever attached unto her. And young Sitā beloved of the mighty Rāma, and like unto the rays of flaming fire is ever incapable of being carried away by thee. Of what avail is this vain attempt O Rākshasa chief? No sooner Rāma shall see you in the battle thou shalt meet with thy end. Hard it is to attain life, happiness and kingdom, so it behoveth thee to act properly, after consulting with thy ministers headed by Bivishana, judging Rāma's merits and demerits and ascertaining his and thy own strength and as well as thy welfare. Methinks thy approaching conflict with the son of the Koçala chief forebodes no good unto thee; hear again therefore O prince of the night-rangers, words sensible and lending to thy welfare.

SECTION XXXVIII.

Once on a time I was engaged in travelling all over the earth. I had in my body, resembling a huge mountain, the strength of a thousand Nāgas. I had parigha in my hands, crown on my head and golden ear-rings on my ears and my body was of a dark blue colour like that of a cloud. Causing fright unto the people I used to wander through the forest of Dandaka and live upon the flesh of the Rishis. The pious ascetic Viswamitra being afraid of me went in person to the king Daçaratha and said, "When I shall remain absorbed in meditation on the occasion of parva, let Rāma protect me O king, Truly am I afraid of this Māricha." Being thus addressed by the ascetic the virtuous-souled king Daçaratha replied, saying "Rāghava is still under twelve years of age and hath not been well disciplined in military arts. But I have soldiers enough, and if permitted by thee, O thou best of ascetics, I shall with my four-fold forces kill thy enemies, the rangers of the night." Being thus addressed that ascetic spoke unto the monarch, saying, "True it is that thou wert the protector of the celestials in the War and thy exploits are well known to the world, but no one shall be able to withstand the Rākshasas but Rāma. The highly energetic Rāma, though a boy is sufficiently qualified to defeat the enemies; therefore, O Destroyer of foes, let thy soldiery remain here and let me proceed along with Rāma. May God bless thee." Saying this the ascetic Viswamitra being pleased went to his asylum along with Rāma. Afterwards having been initiated for the sacrifice in the forest of Dandaka Rāma having unstrung his mighty bow came to the ascetic to protect the sacrifice. He had a gold chain round his neck, a crest on his head and a bow in his hands; he had a pair of beautiful eyes, and only one piece of cloth; his countenance was of green hue and exquisite beauty and even then mustaches or other signs of manhood did not appear on his face. Beautifying the entire forest of Dandaka with his own splendour Rāma appeared like the newly risen moon. Thereupon I resembling a cloud and having golden ear locks entered the asylum being proud of my power on account of the boons offered unto me by Brahmā. Seeing me enter he took up his dart and attached string unto his bow with proper care. Being under the influence of sheer foolishness I passed by him as a child and darted towards the sacrificial altar of Viswamitra. Thereupon he wounded me with a sharpened sword capable of doing away with the enemies and threw me away into the ocean situated at a distance of hundred yojanas. He had no mind of killing me then and for this he saved my life. I was thrown however into the deep ocean being hindered by the velocity of his arrows and having lost my consciousness. Regaining my sense after a long while I returned the city of Lankā. Myself saved thus, my followers however were all killed by Rāma of unwearied activity though a mere child and a novice in the art of warfare. It is for this that I do prevent thee; thou shalt be overwhelmed with calamities and meet with destruction if dost thou engage thyself in battle with him. In vain shalt thou bring about the affliction of the mirthful and sportive Rākshasas ever witnessing social festivities. And in vain shalt thou for Sitā compass the destruction of the city of Lankā, adorned with diverse jewels and filled with golden edifices. Pious men living with a vicious man, meet with destruction for his sins, though they themselves do not commit any misdeed, like unto fish (devoured by Garuda) living in a lake where snakes dwell. Thus shalt thou witness that for thy own folly the rangers of the night, adorned with celestial ornaments and having their body pasted with sandal, have been killed and brought down to the earth. And they deprived of shelter have fled away to different directions, some with their wives and some alone, having their wives carried away (by the enemies). Thou shalt further observe that all edifices of Lankā, being enveloped with arrows and flaming fire have been burnt down to ashes. There is no greater sin on earth than carrying away another's wife. There are a thousand ladies in thy seraglio O king. Being attached unto thy wives do thou preserve the race of the Rākshasas, thy own line, thy wished for life, kingdom, wealth and dignity. Do not bring about Rāma's mischief if dost thou wish to live happily with thy wives and friends. I am thy friend and do ask thee again and again to desist (from thy evil intentions); if dost thou encroach upon Sitā surely shalt thou along with thy kinsmen go to the abode of Yama being enfeebled by the arrows of Rāma."

SECTION XXXIX.

I was however somehow saved by Rāma in that conflict. Listen what happened afterwards. I was not humbled even by the danger of my life. Once again I entered the forest of Dandaka accompanied by two Rākshasas assuming the shape of deer. I had a flaming tongue, huge teeth, sharpened horns and lived on the flesh of ascetics. Assuming such a terrible appearance I began to traverse with great vehemence the Tirtha, Agnihotri and the place of worship; eating the flesh and drinking the blood of the ascetics after killing them I began to hinder all religious services. I had a most ugly figure and was maddened with drinking blood, and all the animals of the forest were exceedingly frightened at me. White I was thus traversing the forest of Dandaka throwing obstacles in the way of religious services I saw the pious ascetic Rāma living on a restricted fare, the honored Sitā and the mighty Lakshmana, taking recourse to asceticism, moderate in eating and ever engaged in the welfare of created beings. Remembering his former enmity and aggrandisement, I, being extremely wrathful, in my deer shape and with my sharpened horns, darted towards him with a view to kill him, considering through my ignorance the effulgent Rāma as none other but an ascetic living in the forest. Then stringing his huge bow he darted three sharpened arrows at me. Those three terrible arrows with bent knots resembling thunder-bolts, killing enemies and drinking blood and having the motion of Garuda and air, coalescing with each other came before us. Wicked as I am, I was fully aware of his prowess having been frightend by him on a former occasion, and so I saved myself by escaping, but those two Rākshasas were killed. O Rāvana, any how saved from the arrows of Rāma and having got my life back I have resorted to the life of an ascetic and have been carrying on asceticism here being absorbed in Yoga.

From that very day I see Rāma wearing bark and deer skin even in the very trees before me like unto Death with the noose in his hands. Terrified as I am I always seeing thousands of Rāma around me. Me seems the entire forest is inhabited by Rāma only. O king of Rākshasas, I see Rāma even in the quarter where there is no Rāma. Seeing him in my dreams even I look around like one awaken. O Rāvana what more shall I speak unto thee, I am so much afraid of Rāma that such words as Ratna (jewel) Ratha (chariot) which begin with the letter Ra administer consternation unto me. I am fully apprised of the prowess of that descendant of Raghu; it doth not behove thee to enter into conflict with him; he can destroy Vāli and Namuchi. Rāvana, whether dost thou fight with Rāma or not, do not mention him unto me if dost thou wish to see me. Many persons pious and devoted to asceticism on this earth have met with destruction for another's misdeeds. And I shall meet with a similar fate for thy sins. O thou the ranger of night do whatever thou likest, I shall not follow thee. Truely is that highly intelligent and effulgent Rāma of mighty prowess, like death itself unto the rangers of night. Though the wicked Khara of Janasthāna hath been slain by him on Surpanakhā's account, yet how is he to blame for it? Do thou truly speak. Thou art my friend; it is for this and for thy welfare that I speak this truth unto thee. If dost thou not follow my words, thyself with all thy kinsmen, shall be slain in battle by Rāma.

SECTION XL.

As a person desirous of meeting with his end doth not take medicine, Rāvana, the king of night-rangers paid no heed to the appropriate and sound words of Māricha skilled in speech, foreboding good unto him. Moreover he addressed him with the following harsh words. "O, Māricha, what thou hast spoken unto me, shall bear no fruit like unto seeds sown into a desert-land. I shall not be frightened thereby to fight with that foolish Rāma—a human being of vicious deeds. Surely shall I before thee take away from that Rāma the destroyer of Khara his favourite wife, at whose words he has sojourned into woods renouncing his father mother, kingdom and friends. I have made this firm resolution in my mind O, Māricha; even Indra, with the celestials and Ashuras shall not be able to shake it. It would have been proper for thee to give vent to these expressions had I but asked thee for advice to ascertain my duty, the propriety or impropriety of my action, its way or losses. A wise counsellor who wishes prosperity unto himself should always communicate unto his master his desire with joined hands whenever asked to do so. It is always proper to speak before monarchs such pleasant and favourable words as are intended for the welfare of the master and are sanctioned by the royal etiquette. A respectable king doth not receive with good grace friendly words even when they are expressed disrespectfully. Sovereigns of superb prowess assume the semblance of five deities—Agni, Indra, Moon, Yama, and Varuna. Powerful kings, O Ranger of the night, assume haughtiness, power, a placid look and contentment and administer punishment unto the wicked. They are to be adored and honored therefore on all occasions. Thou art ignorant of kingly morality and fully absorbed in illusion. It is for this that thou dost out of thy wickedness of heart address me thy guest with these harsh words. I do not ask thee O, Rākshasa about the propriety (of my conduct or about my welfare. I did only ask thee for thy help. Listen what thou shalt have to do at my request in my aid; assuming the shape of a deer having golden skin painted with silvery drops do thou proceed to the asylum of Rāma, and ranging at large before Vaidehi do thou after captivating her take thy wished-for way. Vaidehi, being struck with wonder seeing thee a golden deer capable of illusions, shall request Rāma to get thee soon for her. Kākuthstha issuing out of the asylum, thou shalt, at great distance utter such cries as "O Sitā, O Lakahmana" imitating his (Rāma's) voice. Hearing those cries Lakshmana also, at the behest of Sitā, shall proceed to Rāma. When both Rāma and Lakshmana shall go elsewhere in this way I shall to my felicity carry away Vaidehi like unto the thousand-eyed deity carrying away Sachi. O Rākshasa, do thou go wherever thou likest after doing this. I shall confer on thee, O Māricha, half of my kingdom. O thou of auspicious look, do thou proceed towards the forest of Dandaka to compass this end of mine; I shall follow thee in my chariot. Acquiring Sitā without any conflict, after imposing upon Rāma I shall return to Lankā successful along with thee. I shall kill thee, O Māricha, if dost thou not obey my behest. I shall compell thee to do this. No body can attain to prosperity and happiness, acting against his sovereign's will. Truly shalt thou risk thy life if thou approachest Rāma, but thou shalt meet with sure destruction if dost thou act against my will . Consider about it, and do what thou thinkest proper.

SECTION XLI.

Being thus commanded by Rāvana like a king to act against his will Māricha fearlessly addressed the lord of the Rākshasas with the following bold words, "What person of impious deeds hath advised thee O ranger of the night thus in order to exterminate thee with thy kingdom, counsellors and children? Who of a vicious heart, O King, doth not feel himself happy at thy welfare? Who hath pointed out unto thee the way of thy death under the cover of thy means? O Ranger of night surely do thy weak enemies wish to bring about thy destruction by making thee enter into a conflict with a powerful man. What little-minded man of evil intent hath counselled thee thus? O Ranger of night, really do they desire that thou dost bring destruction upon thyself by thy own actions. Thou dost not exterminate thy counsellors O Rāvana, albeit they are worthy of being destroyed. For they do not prevent thee entirely from thy evil course. Wise counsellors do always restrain a king who wends a vicious track being guided by his impulses and passions; but about thee they are quite unmindful, though thou shouldst by every means be brought under restraint. O thou the best of conquerors, O thou the ranger of night, ministers by the grace of their sovereign attain virtue, wealth, desires and fame. But those objects are never attained O Rāvana when they are not in good odour with their sovereign; moreover the subjects meet with dangers when he is devoid of all qualities. O thou the best of conquerors, the king is the root of virtue and fame unto the subjects; he should therefore be always protected by them. O ranger of night, proud kings of cruel temperament, acting against the subjects can never administer their kingdoms. So do the ministers of cruel counsel meet with their end like unto a chariot driven into a wild track by an unskilled charioteer. Many a pious person, on this earth, ever engaged in the performance of religious services, have, for the folly of other persons, met with destruction along with their relatives. Verily the subjects, O Rāvana, can never expect to prosper under the regime of hot-natured sovereigns acting against their subjects like unto deer under the protection of a jackal. All the Rākshasas shall surely die, O Rāvana whose lord art thou, foolish, cruel and under the control of thy passions. I shall not be the least sorry if I do meet with a sudden accident—what I do deplore most is that thou shalt meet in no time with destruction along with thy soldiery. Compassing my end Rāma shall enterminate thee in no time—and blessed I shall be being killed by an enemy in the conflict. Surely dost thou know that no sooner shall I see Rāma I shall be done away with; thou shalt carrying away Sitā meet with thy end along with thy kinsmen. And if dost thou bring Sitā with me from the asylum, none shall be saved,—me, thyself, the city of Lankā, and the Rākshasas. Thou dost not relish my words O ranger of the night though prevented by me, who wishes thee welfare; those men who range on the verge of death, well-nigh finishing the term of their existence do not receive with good grace the counsels of friends.

SECTION XLII.

Speaking these harsh words unto Rāvana, Māricha being afraid of him said, "We shall both go. Surely shall I be deprived of my life by him (Rāma) taking up his scimitar and having a bow and arrows in his hands, if I go before him again. Meeting with his prowess thou shalt never return with thy life; he is like the noose of Death unto thee though thou hadst baffled its power. Thou art vicious-souled, what can I do for thee? Be thou crowned with success O ranger of the night, I shall go." The Lord of Rākshasas being pleased with Marietta's words embraced him warmly and said, "This is worthy of thy heroism that thou hast addressed thyself to act after my desire. Thou wert another Rākshasa before and hast now become true Māricha. Do thou now with me ascend this chariot coursing in the air, crested with jewels and driven by asses having faces of a demon. Enchanting Vaidehi thou shalt wend thy way and away shall I carry the daughter of the king of Mithilā by force (when there shall be neither Rāma nor Lakshmana by her.)" Thereupon Tāraka's son assented to Rāvana's words, and both of them ascending the chariot like unto a heavenly car set out for the hermitage. And beholding diverse towns, forests, mountains, rivers, kingdoms and cities they reached the forest of Dandaka and the asylum of Rāma. And descending now from the golden car the lord of Rākshasas together with Māricha beheld Rāma's asylum. Taking him (Māricha) by the hand Rāvana spake saying "There stands the asylum of Rāma surrounded by palm trees. Do thou do that for which we have come here." Hearing the words of Rāvana, the Rākshasa Māricha assuming the wonderful shape of a (golden) deer began to range at large before Rāma's hermitage. The points of its horns were like unto (two) excellent jewels, its countenance was diversified with white and black colour, its face was like a red lotus, its ears were like unto two blue lotuses, its neck was little raised, its belly was like a saphire, its sides were like unto Madhuka flowers, its color was like that of a filament of a lotus, its hoops were like unto Baidurjas (a gem of a dark color); of lean thighs; of firm joints; its tail having the diversified color of a rainbow was upraised. It was of a pleasant and cool hue and crested with various jewels.

And in no time the Rākshasa assumed the shape of a beautiful deer. To tempt Vaidehi that ranger of the night, assuming a beautiful countenance painted with diverse metals, illumining the beautiful forest and Rāma's asylum with its beauty, and ranging at large on the green field and living on grass, began to proceed. That one of lively presence having its body painted with hundreds of silver drops and living on twigs of trees began to range in the forest. Sometimes walking into the plantain house, sometimes walking around the forest of Karnikā, sometimes coming within the compass of Sitā's vision, that best of deer having its back painted with gold began to range slowly around the hermitage. It began to walk at pleasure near Rāma's asylum. Sometimes going, sometimes stopping, at one time running very swiftly and receding the next moment, that best of deer began to range at large. Sometimes playing around, sometimes lying on earth and sometimes following the deer-herd having come within the threshhold of the asylum and then followed again by them that Rākshasa assuming the form of a deer came back to see Sitā. He then began to range at large in the beautiful forest (extending far and wide). Seeing him other forest-deer came (by him) and smelling him fled away into different quarters. That Rākshasa, though expert in killing deer, did not eat them up, though touching, inorder to hide his real self. In the meantime Vaidehi, of auspicious looks whose eyes inebriate like wine, being engaged in plucking flowers, was going sometimes to the Karnika grove and sometimes to the mangoe grove. That best of women, ever inured to living in the forest and possessed of a graceful countenance, walking and plucking flowers, saw that jewelled deer, having its body deversified with pearls and diamonds. It had beautiful teeth and lips and had its down resembling silver. She began to behold with affection and with her eyes expanded with surprise. That illusive deer seeing Rāma's wife began to move around as if lighting up that forest (with the fire of its beauty). Beholding that deer ornamented with diverse jewels, and the like of which she had never seen before, the daughter of Janaka was struck With immense wonder.

SECTION XLIII.

Beholding that deer with its sides painted with gold and silver, while collecting flowers, Sitā, having blameless limbs and beautiful hips and having the color of her body like that of pure gold became immensely pleased and called aloud her husband and Lakshmana with scimitars in their hands. "Do thou come soon, do thou come soon, O son of the worshipful Sire, along with thy younger brother" —having called (her husband) again and again in this strain she continued beholding that deer. Being thus called by the daughter of the king of Videha those two best of men Rāma and Lakshmana, casting their looks around beheld that deer. Seeing him Lakshmana, struck with fear, said "Methinks, this deer is the Rākshasa Māricha. This vicious Māricha, O Rāma, assuming the shape of a deer oftentimes kills at pleasure the kings who come here a-hunting. He is cognizant of illusions, by virtue of which he has assumed this shape, O best of men; its countenance is perfectly fine like the abode of Gandharbas and resplendent like the Sun; there is no such jewelled deer on earth. O Rāghava, O Lord of earth, there is no doubt that this is nothing but illusion." When Lakshmana spake thus Sitā with a pure smile being under the influence of enchantment contradicted him, and being pleased said "O son of the worshipful Sire, this deer hath attracted my mind, get it for me, pray, O thou of mighty arms; it shall be an object of sport for us. Many a beautiful deer range at large in the vicinity of our hermitage such as Chamara, Srimara, Rik, Prishata, Bānara, and Kinnara. They are all very beautiful and of mighty strength; but O Prince, I have never seen before the like of this deer. In energy, strength and beauty it stands above all deer. Its entire body is diversified with various colors, nay, it is a jewel itself. It moves before me, beautifying the forest with its resplendance, like unto Moon himself. Ah! what beauty, what beautiful a lustre, how musical a voice, this wonderful deer of variegated countenance, hath indeed captivated my heart! If canst thou get by this deer alive, O what wonder, what surprise! When shall we regain our kingdom after the expiry of the term of our banishment, this deer shall beautify the interior of our palace. O Lord, truly shall this celestial deer create surprise in Bharata, yourself, me and my mothers-in-law. O best of men, if canst thou not get hold of it alive its skin shall also look very beautiful (to us). Spreading on Kuça the skin of this golden deer when killed do I wish to invoke the Almighty. It looks (no doubt) unseemly and terrible and smacks of wilfulness on the part of a wife to command her husband in this way, but I am sunk in surprise seeing the countenance of the deer." Rāma's heart was struck with surprise beholding that wonderful deer having its down resembling gold, horns resembling exquisitely fine diamonds, color like that of the newly risen Sun, and resplendance like that of the orbit of the planets. Being enchanted by its beauty and spurred on by Sitā's words, Rāghava pleased, spake unto his younger brother saying "Behold, O Lakshmana, it has immensely excited Vaidehi's desire. On account of its exquisite beauty it shall loose its life to-day. It has its equal no where on the earth—neither in the celestial garden nor in the Chaittraratha forest. The hairs of its body being arranged in regular and contrary courses and being painted with golden drops do indeed look very beautiful. Do thou see, while expanding its mouth, its tongue comes out resembling flaming fire like unto a thunder-bolt reaving the mass of clouds. Its face is like a glass made of best blue saphire, its belly resembling a conch and pearl, and it is very difficult to ascertain its shapes. Beholding it who is there (on earth) whose heart is not enamoured? Its beauty resembles the rays of gold and is variegated with diverse hues of jewels. Whose heart is not enveloped with surprise beholding such a celestial beauty, O Lakshmana? Princes, with bows in their hands, while-a hunting in a deep forest destroy deer either for flesh or for sport. Moreover while engaged in sporting they collect many a jewel and various metals as gold and silver, in the woods. There is not the least doubt that these wild riches filling up their coffers are comparatively far better (than the wealth acquired by other sources) like unto the objects of enjoyment, enjoyed at their fancy by the people inhabiting the celestial region. The object which persons desirous of acquiring wealth follow without any discretion in their actions, is the true definition of wealth given by the political economists. Vaidehi of slender waist desireth to sit with me on the exquisitely fine golden skin of this gem of a deer, meseems no deer skin is so comfortable to touch as this—neither the skin of Kādali, Priaki, Prabeni nor of Abiki. Truly handsome in this deer and the one that rangeth in the welkin, indeed these two deer only are celestial—the one that rangeth in the sky⁵⁴ (Mrigashirā) and this that rangeth on earth. And if it be a Rākshasa's illusion as thou sayest, O Lakshmana, then it must be killed by me. This cruel vicious-souled Māricha made away with many eminent ascetics, while traveling in the forest; and this Rākshasa assuming the shape of an illusive deer destroyed many kings —mighty archers while a-hunting in this forest; it is for this that this deer must be killed. Formerly this Bātapi⁵⁵ entering into the womb of twice-born ones used to come out reaving them like unto the embryo of a mule. Once on a time this Bātapi approached the eminent saint Agastya and was devoured by him. After the Sradha ceremony had been over, finding that Bātapi desirious of assuming the shape of a Rākshasa the great saint Agastya said smiling "Being blinded with thy prowess O Bātapi, thou hast destroyed many eminent twice-born ones on this earth and for this that I do digest thee. Truly that Rākshasa O, Lakshmana, who wisheth to surpass one like me who hath controlled his senses and is ever engaged in pious offices shall meet with his end like unto this Bātapi. Therefore this Māricha approaching me shall be killed by me like unto Bātapi being devoured by Agastya. Do thou therefore vigilently protect Vaidehi with mail and armours on. It is our prime duty, O descendant of Raghu, to protect Jānaki. I shall either kill this deer or shall get hold of it. Look, O Lakshmana, Vaidehi is extremely anxious to get the skin of this deer, I shall therefore proceed at once, O son of Sumil to catch this deer. The skin of this deer is the best of its kind; for certain shall it loose its life today. As long as I do not kill this deer, O Lakshmana, do thou with Sitā remain with vigilance in this asylum. I shall in no time come back with its skin after killing it with one arrow. Do thou stay here, O Lakshmana, with Jānaki in constant fear and vigilance, along with the mighty Yatāyu, intelligent and e engaged in pious offices.

SECTION XLIV.

Having thus directed his brother, the highly energetic son of Raghu equipped himself with his gold-hilted scimitar And girting himself with his bow bent at three places, which served him as an ornament,—as well as a couple of quivers that one of fierce energy sallied out. Seeing that foremost of monarchs approach, that best of beasts from fear disappeared; and then again showed himself. Thereat girt with the bow and sword, (Rāma) rushed where the deer was; and beheld him illumining all before him with his beauty,—and bow in hand (Rāma beheld) him in that vast forest, darting away after gazing at him,—and sometimes seeming to have got beyond arrow range, and at others tempting Rāma (by his vicinity). And sometimes influenced by fear and bewildered, (the deer) seemed to course the welkin; and in the forest now he became visible and now vanished from sight. And like the autumual lunar disc enveloped by indented clouds, he momentarily showed himself, and anon discovered himself at a distance. And Māricha wearing the shape of a deer, showing himself and disappearing from sight, drew Rāghava a long way from the hermitage. Thereat Rāma, eagerly anxious to secure the deer, being foiled by the deer, and in consequence growing enraged, wearied out, rested under a shadow, on a sward. And that ranger of the night, wearing the form of a deer, maddening Rāma, discovered himself (again) at a distance surrounded by (other) deer. And Rāma desirous of taking (the beast), seeing him again, set off at speed. At the very moment the deer disappeared from fear; and again showed himself at a distance behind a tree. And seeing him, the exceedingly energetic and strong Rāghava, determined to slay him, growing wroth, taking out a flaming shaft, resembling the rays of the sun, powerfully drew his bow, and firmly setting the shaft, and aiming it at the deer, let go the blazing and burning weapon forged by Brahmā, resembling a flaming serpent. And that best of arrows, like unto a thunderbolt, deeply pierced the breast of Māricha, wearing the shape of a deer. Thereat bounding up high as a palmyra palm, that one whose saws had almost run out, uttered terrible sounds, lying on the earth. And while on the point of death, Māricha renounced his counterfeit shape. And remembering the words of Rāvana, the Rākshasa reflected, "By what means can Sitā send away Lakshmana, and Rāvana carry off Sitā staying in solitude?" And pierced to the marrow by that peerless shaft, Māricha, renouncing his deer form, resumed his Rākshasa lineaments; and giving up his life attaining a huge person, considering the time had come (for availing himself of the advice tendered by Rāvana), began to cry with the voice of Rāghava, "Ah Sitā! Ah Lakshmana!" And seeing that grim-visaged Rākshasa lying low on the ground, with his person bathed in blood, and rolling hither and thither, Rim a proceeded towards the asylum, thinking of Sitā. and revolving within himself Lakshmana's words. While returning he thought aside "Lakshmana said before that this was Māricha's illusion!" His words have been verified now. Truly have I killed Māricha. Māricha has given up his ghost exclaiming aloud Ah! Sitā, Ah! Lakshmana. I do not know what shall Sitā do hearing the cry? And what shall the mighty-armed Lakshmana do?" While pondering thus the hairs of the virtuous-souled Rāma stood on their end. Killing that Rākshasa assuming the shape of a deer and hearing his terrible cry Rāma was overwhelmed with fear arising out of sorrow. Thereupon killing a deer and taking its flesh he hastened towards Janasthāna.

SECTION XLV.

Hearing that cry in the forest resembling her husband's voice Sitā spake unto Lakshmana saying "Do thou go and learn what has befallen Rāghava. He is crying aloud in pitiable accents; hearing them my life and soul are incapable of remaining any longer in their proper places. It behoveth thee to save thy brother who is crying aloud in the forest; do thou immediately repair hence to save him, who is in need of thy help. He hath been over-powered by the Rākshasas like unto a bullock brought under the power of a lion," Remembering the behest of Rāma, Lakshmana did not go, though accosted thus by Sitā. Extremely mortified, the daughter of Janaka spake unto him saying "O Son of Sumitra, thou art an enemy unto Rāma, in the garb of a brother. Thou dost not proceed for the relief of thy brother who hath been reduced to such a plight. Dost thou desire, for fine, O Lakshmana, Rāma's destruction? Truely being under the influence of lust for me thou dost not follow Rāghava! For this thou dost welcome Rāma's disaster; thou hast no affection for him. For this it is that thou dost sit here without anxiety not seeing the highly effulgent (Rāma). Rāma, following whom thou hast repaired unto this forest, being in danger, of what avail is life unto me?" Vaidehi Speaking thus being influenced by sorrow, and with tears in her eyes, like unto a deer, Lakshmana spake unto her saying "O Vaidehi, celestials, Dānavas, Gandharbas, Rākshasas, Asuras, or Pannagas, there is none who can defeat thy husband. There is not the least doubt in this. Worshipful madam! Celestials, Dānavas, Gandharbas, Rākshasas, Picachas, men, Kinnaras, animals, or birds, there is none among them, who can withstand Rāghava, who equals the lord of celestials in warfare. In fact there is none who can do away with Rāma in battle. It doth not behove thee therefore to accost me thus. Nor do I dare leave thee here alone in this forest without Rāma. Even the mighty heroes, as the Lord of celestials, cannot subdue his prowess with all their strength. Even the Almighty Himself, with the celestials and the three worlds, cannot defeat him. Do thou therefore renounce grief and console theyself. Sooner shall thy husband return killing the best of deer. It is not his voice nor one sent by any deity. It is but an illusion of that Rākshasa (Māricha). O Vaidehi, thou hast been left unto my charge by the high-souled (Rāma)—I therefore do not dare leave thee behind, O thou the jewel of a damsel. We have made these night-rangers our enemies. For compassing the destruction of Khara, O worshipful one, and devastating Janasthāna, Rākshasas oftentimes use improper words unto us in this extensive forest. O Vaidehi, to create mischief unto the pious is the only amusement of these Rākshasas—thou shoudst not therefore be anxious for this." Being thus addressed by him her eyes were reddened with ire, and she spake these harsh words unto the truthful Lakshmana saying "O cruel one! O thou the destroyer of thy line! it is a disgrace unto thee that thou wishest to protect me (killing Rāma). Methinks, this mighty disaster of Rāma is welcome unto thee, or else why shouldst thou seeing this, speak thus, O Lakshmana. It is not a wonder that an evil desire lurks in thee who art a hypocrite and a cruel-hearted enemy. Verily art thou a monster of wickedness, that Rāma repairing unto woods, thou hast, being lustful for me, followed him alone. Or hast thou been engaged by Bharata to act thus? But thy or Bharata's intention shall not be satisfied, O Saumitre. How shall I desire another man after serving the lotus-eyed Rāma of dark blue hue as my husband? I shall renounce my life before thee, therefore, O Lakshmana; without Rāma I shall not maintain my being for a moment on this earth." Hearing these brazen words of Sitā, capable of making one's down stand on end, the self-controlled Lakshmana with joined hands spake unto her saying "Thou art a very Goddess unto me, I therefore dare not answer thee. What thou hast spoken, O Maithelee, is nothing surprising for females. Such is the nature of womankind on this earth. Women by nature are crooked, fickle, devoid of religious knowledge, and bring about difference between father and son. O Vaidehi, O daugther of Janaka, truly am I incapable of putting up with these words of thine. They have pierced through both of my ears like a heated Nārācha. However the deities ranging in this woodland are my witnesses— may they hear thee. I spoke what was fair and have been thus addressed by thee with these harsh words. I do alawys obey my superior's commands. Fie on thee! Thy destruction is near at hand that dost thou suspect me, being influenced by this womanish nature. I shall go where Kākuthstha is, may good betide thee, O thou the best of damsels! May the deities of the forest protect thee, O thou of expansive eyes! Many a bad omen appear before me. May I see thee again when I shall come back with Rāma." Being thus accosted by Lakshmana the daughter of Janaka replied weeping and being bathed in tears. "Without Rāma, O Lakshmana, I shall drink virulent poison, enter fire or dive into the Godaveri. I shall destroy this body either by hanging or by falling down from the top of a high object. I shall never be able to touch another man but Rāma." Speaking thus unto Lakshmana, Sitā, being enveloped with grief, weeping, struck her belly⁵⁶ with her hands. Seeing the daughter of Janaka of expansive eyes weep thus in pitiable accents, Lakshmana losing his attention began to console her. Afterwards the pure-hearted Lakshmana, having control over his senses, saluting Sitā with clasped palms and bending low a little proceeded where Rāma was, casting again and again his glance upon her as he went.