Volume 3 — YUDDHAKĀNDAM. (continued 2)

SECTION XXII.

Then the foremost of Raghus addressed Ocean in stern words, saying,—"To-day will I dry up the Ocean along with the nether regions. And, O Ocean, thy waters being burnt up by my shafts, and thou being dried up, with thy (aquatic) animals slaughtered, a mighty volume of dust shall arise (from thy bed). And, O Ocean, in consequence of the arrowy shower discharged from my bow, the monkeys shall go over to the further shore on foot. Having attained dimensions in consequence of access of waters, thou knowest not my manliness or my prowess But, O abode of Dānavas, grief shalt thou reap at my hands". Then fixing an arrow resembling the rod of Brahmā with a Brahma Mantra, on the best of bows, that exceedingly strong one drew it. And as Rāghava suddenly stretched his bow, heaven and earth seemed to be riven, and the mountains trembled. And darkness covered the world, and the cardinal points became invisible. And at once the watery expanses and rivers were agitated. And the stars appeared simultaneously with the Sun and Moon.⁵⁶ And the sky was illumined with the rays of the Sun, and yet it was overspread with darkness; and it burned with an hundred meteors. And thunder-bolts sending forth sounds surpassing all others, dropped from the firmament. And the winds began to blow violently; breaking down trees and momentarily scattering clouds; damaging mountain-tops and shattering summits. And then the dread and mighty thunders possessing impetuous speed and emitting tremendous roars,—coming together, produced lightning flashes. And those creatures that could be seen, uttered sounds resembling the thunder; and those that were invisible gave forth frightful cries. And overwhelmed with fright, and quaking (for fear), the creatures began to measure their lengths,—and they were sore afflicted, and bereft of motion through terror. And then the mighty deep with its animals, and with its waters and waves, and with its serpents and Rākshasas, was suddenly wrought up with a violent motion. And albeit it was not the occasion of the universal dissolution, the Ocean passed beyond his shores for a full hundred yojanas. And seeing the elated Ocean—lord of streams and rivers—thus overpass his bounds, that destroyer of enemies, Raghu's son, Rāma, was not moved.⁵⁷ Then from forth the mid-sea arose Ocean himself, even as the maker of day riseth from the mighty ascending-hill, Meru. And accompanied by Pannagas⁵⁸ of flaming faces, the Ocean showed himself, appearing like cool lapises, adorned with golden ornaments,—wearing a wreath of gems and a jewelled vesture, with his eyes resembling lotus-leaves, bearing on his head a noble garland containing all flowers; decked with ornaments of polished gold; as well with excellent ornaments of gems originating in himself, like the mountain Himavān embellished with metals (sprung in himself),—(the Ocean arose) with wave on wave whirling around, and rife with winds blowing among clouds,—surrounded by streams, Ganga, Sindhu (and others). And approaching the arrow-showering Rāma, and greeting him fair, Ocean spoke unto him with joined hands,—"O Rāghava, earth, air, sky, water and light,—these, O mild one, retaining their eternal course, maintain their (respective) natures. Mine also is that nature whereby I am fathomless and incapable of being crossed. The reverse of this is the having a bottom. And for this reason I speak to thee (concerning the means). O king's son, not from desire, or covetuousness, or fear, or anger, can I anywise deprive my waters abounding in alligators of their (perpetual) motion. I will tell thee how thou wilt pass (over me); and I will bear it. And no ferocious aquatic animals shall do wrong so long as thy forces have not crossed. And, O Rāma, I will make as it were firm land for the crossing over of the monkeys". Then Rāma said,—"O Varuna's abode, listen to me! This arrow (of mine) must accomplish the end (intended). Where shall I let it light?" Hearing Rāma's speech, and looking at the mighty arrow, that exceedingly energetic one, the great Deep, addressed Rāghava, saying,—"There is a certain spot of mine in the North, which is more sacred (than the rest). It is famed as Drumakulya, even as thou art famed in the world. There are there many robbers of ferocious forms and actions,—wicked wights, headed by cow-herds,—who drink of my water. These persons of unrighteous acts touch me, and I cannot bear this sin. O Rāma, do thou at that place render this best of arrows successful". Hearing the words of the high-souled Ocean, (Rāma) immediately after,⁵⁹ let fly that flaming shaft. And the place where the arrow resembling the thunder-bolt and vajra in splendour, alighted, hath been celebrated on earth as Marukāntāra. And hurt with the dart, the Earth emitted roars; and in consequence of this, water began to gush out at the mouth of the wound from the subterranean regions. And this then became well-known as Vrana; and there are seen the waters of the Ocean spring up. And there arose a terrific report of riving. And owing to this,⁶⁰ as well as the incident of the arrow, the water that existed in the tanks, was dried up. Having dried up Marukāntāra famous throughout the three regions, as well as the reservoirs of water, Rāma the son of Daçaratha, learned and of god-like prowess, conferred a boon on the desert, saying,—"This place shall be filled with food nourishing beasts; and ailments shall be rare here. And the fruits and roots shall be replete with relish; and it shall abound in oil and overflow with milk; and it shall contain various odorous drugs". Thus did the desert come to possess these attributes; and from Rāma's bestowal of a boon, it attained a pleasant aspect. On that place being burnt up, that lord of streams, the Ocean, thus spake unto Rāghava, versed in every branch of learning,—"O mild one, this one is named Nala, son unto Viçwakarmā. He hath received a boon from his sire. Viçwakarmā's son is well pleased with thee. Let this monkey, surcharged with exhuberant spirits, build a bridge over me. I will hold that up. This one is as his sire". Having delivered himself thus, Ocean disappeared. Then that foremost of monkeys, Nala, arising, spoke unto the mighty Rāma,—"Resorting to my sire's skill, I will build a bridge over the spacious abode of Makaras. The mighty Ocean hath spoken justly. In respect of the ingrate even chastisement is supreme in this world,—this is my conviction. Down with forbearance, or moderation, or gift! This dreadful Ocean, this mighty deep, expecting to see a bridge (thrown over him), hath granted depth unto Rāghava.—(Formerly) is Mandara, Viçwakarmā had conferred a boon on my mother: 'O exalted one, thy son shall be like me.' I am a son of his, sprung from his loins, and I am like unto Viçwakarmā. Not having been asked by thee, I had not unfolded my qualifications. I also am capable of constructing a bridge over Varuna's abode. Therefore this very day let the foremost monkeys construct the bridge". Then directed by Rāma, the principal monkeys with alacrity entered the mighty forest in hundrerds and thousands. And themselves resembling mountains, the foremost of the monkeys began to break down and draw them towards the Ocean. And the monkeys filled the Ocean with sālas, and açwakarnas, dhavas, bamboos kutajas, arjunas, palms, tilakas, tiniças, billakas, aparnas, and blossoming karnikāras, mangoes, and a trees. And those monkeys—the foremost of their species—began to gather the trees, some with their roots, some without them,—carrying them like Indra's ensign. And those huge-bodied monkeys possessed of prodigious strength, procured palms and pomegranates, cocoanuts and itakas, Kariras, Vakulas, and Nimbas,—as well as rocks. Measuring elephants' dimensions; and uprooting crags, they tossed them by means of machines. And on rocks being plunged into the waters, the latter, suddenly swelling up, mounted to the welkin, and again subsided.—And (the trees) dropping (into the deep), vexed it all around. And some made lines (for insuring straightness unto the bridge). And in the middle of the lord of rivers and streams, Nala made a grand bridge measuring an hundred yojanas. And then he went about constructing the bridge with the assistance of monkeys of dreadful deeds. And some took the measuring and others bore (timber to the sea). And by help of hundreds of monkeys following Rāma's mandate, hued like woods or mountains, (they) constructed a bridge with grass, and wood. And the monkeys made the bridge of trees with blossoming tops. And (monkeys) resembling Dānavas were rushing all around with rocks resembling hills, and mountain-summits. And tremendous was the tumult that came of crags thrown and rocks toppled down into the mighty deep. And on the first day the elephant-like monkeys of spirits and exerting themselves vigorously, finished fifteen yojanas. And the exceedingly strong and huge-bodied monkeys on the second day speedily disposed of twenty yojanas. And on the third day the huge-bodied active monkeys did one and twenty yojanas on the sea. And on the fourth day the exceedingly impetuous monkeys, bestirring themselves vigorously, did two and twenty yojanas. And On the fifth day the fast-speeding monkeys accomplished three and twenty yojanas reaching unto the fair shore. And resembling his sire, that best of monkeys, the lusty and graceful offspring of Viçwakarmā, (thus) constructed the bridge over the sea. And that bridge built by force over the abode of makaras, looked graceful and splendid like the Milky way in the firmament. And then the deities and Gandharbas, the Siddhas and the prime saints, appearing in the heavens, stood there, eager to behold this wonder. And the gods and Gandharbas saw that bridge of Nala, difficult of being made, having an area of ten yojanas and measuring an hundred in length. And the monkeys, leaping and bounding and roaring, as well as all creatures, beheld that building of the bridge on the ocean, inconceivable, and marvellous, displaying skill past thought and capable of making one's hair stand on end. And those thousands of Kotis of exceeding vigor, having constructed the bridge over the ocean, went over to the other shore of the mighty main. And spacious, skillfully constructed, graceful, well-paved and nicely finished, the great bridge appeared like the line where the hair hath been parted on the Ocean's head. Then on the other shore of the ocean, Bibhishana, with the view of opposing foes (that might advance), stationed himself mace in hand, along with some councilors. Then Sugriva spoke unto Rāma, having truth for his prowess,—"Do thou get upon Hanumān, and let Laskhmana get upon Angada. O hero, vast is this Ocean—abode of Makaras. These monkeys, rangers of the sky, shall hold you up both". Thereat the graceful and righteous Rāma along with Lakshmana, equipped with his bow, set out in the van of the army in company with Sugriva. And some monkeys proceeded along the middle, and some plunged into the deep, and some went by the road. And some coursed through the air, bounding up bird-like. And that dreadful array of monkeys crossing over, with its mighty uproar drowned the dreadful roar of the deep, which had been arising. On the monkey-host having crossed by the bridge of Nala, the king stationed it on the shore abounding in fruits, roots and water. Beholding that work of Rāghava incapable of being performed, the deities together with the Siddhas and Charanas, and the Maharshis, suddenly presenting themselves before Rāma, sprinkled him one by one with sacred water, and said,—"Mayst thou be victorious, O human-divine one! Rule thou the Earth eternally!" Thus in various auspicious words, did they pay homage unto that one honored by the Brahmanas, Rāma.

SECTION XXIII.

Having seen omens, that one, Lakshmana's elder brother, conversant with them, embracing the son of Sumitrā, said these words,—"O Lakshmana, occupying (this tract) of cool waters and woods affluent with fruits, will we, dividing and arranging our forces, stay here. Mighty is the fear that I see at hand,—boding destruction to people and the slaughter of the foremost heroes of bears, monkeys and Rākshasas. The wind bloweth darkly, and the Earth shaketh. The tops of the mountains tremble, and trees topple down. And the clouds are ashen and roistering, and roar roughly. And lowering, they shower portentous drops of blood. And the twilight is terrible and looketh like the red sandal. And a fiery circle droppeth from the flaming sun. And on all sides birds and beasts, distressed, uttering woe-begone notes, and grim-visaged, set up crying against the sun, arousing great fear. And the Moon, although not appearing⁶¹ in the night, burneth, and with dark and red rays riseth, as if it intended to exterminate people. And the aspect (of the sun) is slight, rough, and not good;⁶² and, O Lakshmana, a blue mark is visible on the unclouded Sun. And the stars seem erased by a mighty volume of dust. O Lakshmana, behold this sight disastrous to people like unto the universal dissolution. Crows, and hawks, and the inferior vultures, wheel all round. And jackals are sending inauspicious yells, exciting great fear. The earth shall be covered with darts and javelins, and swords discharged by monkeys and Rākshasas, and then turned into mire with flesh and gore. Surrounded by all these monkeys, will we, using speed, this very day rapidly enter into the city ruled by Rāvana, incapable of being subdued. Having said this, that subduer in conflict, that lord, the enchanter of men, Rāma,⁶³ equipped with his bow, proceeds in the direction of Lankā. And all the principal monkeys— Sugriva with Bibhishana—went on, setting up roars, for the destruction of foes, who were determined to battle with them. And consequently Raghu's son was well pleased with the fortitude and exertions of the powerful monkeys, for bringing about what was dear unto Rāghava.

SECTION XXIV.

And with the presence of the king⁶⁴ that assembly of heroes looked beautiful, as doth the autumnal night, garnished with beauteous stars, with the Moon. And oppressed with the bursting energy of the host resembling the ocean, the Earth trembled. And then the rangers of the forest heard a hubbub in Lankā, as well as the sounds of trumpets and Mridangas, mighty and capable of making people's down stand on end. And at those sounds, the leaders of monkey-bands were delighted beyond measure, and, resenting the same, set up cries louder than those sounds. And the Rākshasas also heard the roars of the monkeys, resembling the rumbling of haughty clouds in the sky. Beholding Lankā with variegated standards, and streamers, Daçaratha's son went⁶⁵ to Sitā with an aggrieved heart. "Here that one having eyes resembling those of a young deer, is confined by Rāvana, like unto Rohini overpowered by the red-bodied planet".⁶⁶ And, sighing hot and long, and looking at Lakshmana, that hero spoke words fraught with his good at that time—"Behold, O Lakshmana, Lankā towering up as if piercing the heavens; and, built by Viçwakarmā on the brow of the mountain, she seems to have been made by the Mind. Constructed in time past with edifices thronging her, Lankā looks like the all-encasing air, covered with pale clouds. Lankā is embellished with groves resembling Chitraratha, fair, and eloquent with the notes of various birds, and fraught with fruits and flowers. Behold the intoxicated birds, and the black bees blending (with the blossoms). And the blessed breeze swayeth the trees vocal with the coels". Having divided his forces there agreeably to the directions of the scriptures, Daçaratha's son, Rāma, thus spoke unto Lakshmana. And he ordered that monkey-army, saying,—"Taking his own forces, let the puissant and invincible Angada along with Nila, station himself in the centre of the forces. And let the monkey, named Rishabha, surrounded by numbers of monkeys, post himself at the right of the monkey-army. And let the active and irrepressible Gandhamādana, resembling an elephant fragrant with the temporal exudation, stay, occupying the left of the forces. I myself along with Lakshmana, shall needfully stay in the fore-front. And the monkeys, Jāmbavān, Sushena and Vagadarçi, the three high-souled, foremost bears,⁶⁷—shall protect the interior (of the forces). And as the Sun, surcharged with energy, protects the hind half of the globe, let the monkey-monarch protect the rear of the monkey-army". And that army being skilfully divided into parts and protected by great monkeys, resembled the welkin covered with clouds. Then, taking up mountain-peaks and mighty trees, the monkeys began to proceed towards Lankā burning to crush Lankā in battle. "We shall demolish Lankā by hurling mountain-peaks, or with our clenched fists". Thus did the foremost of monkeys think in their minds. Then the exceedingly energetic Rāma addressed Sugriva, saying,—"Our forces have been rightly marshalled,—let go (now) Suka". Hearing Rāma's words, the lord of monkeys possessed of great strength, liberated the envoy, Suka, at the command of Rāma. Liberated at the word of Rāma, Suka, who had been sore tormented by the monkeys, oppressed with exceeding great fear, went to the lord of Rākshasas. Thereat, Rāvana, laughing, said unto Suka,—"Are thy wings fettered? And thou seemst as if thy wings had been severed. Why? Didst thou come under the control of the volatile (monkeys)?" Thereat, exercised with fear, Suka, commanded by the monarch, answered the lord of Rākshasas in this excellent speech, saying,—"Repairing to the northern shore of the sea, I, pacifying (the monkeys) with mild speech, communicated thy tidings clearly (unto Sugriva). Thereat, as soon as they saw me, the monkeys flying into a wrath, captured me, and attempted to clip my wings and slay me with their clenched fists. They are insuseptible of being spoken to. No doubt whatever can exist that, O lord of Rākshasas, the monkeys are by nature wrathful and fierce. The same Rāma that hath slain Virādha and Kavandha and Khara, hath arrived (here) along with Sugriva, searching for the whereabouts of Sitā. Having thrown a bridge across the brine and crossed the salt sea, Rāghava, equipped with his bow, stayeth here, setting the Rakshas at naught. And the hosts consisting of thousands of bears and monkeys, resembling hills and clouds, envelope the Earth. And peace there can be none between the forces of the Rākshasas and the hosts of the sovereign of monkeys, like unto the deities and the Dānavas. And they advance before the wall. Speedily do one of these things—make over Sitā without delay, or give (him) battle". Hearing Suka's speech, Rāvana with his eyes reddened in wrath, spoke, as if burning (Suka) with them,—"Even if gods, and Gandharbas, and Dānavas should array themselves against me, I will not from fear of all creatures, render (back) Sitā. When shall my shafts pursue Rāghava, like maddened Bhramaras making towards blossomy trees in spring? When by means of flaming shafts shot from my bow shall I burn (Rāghava) with his body bathed in blood, even as a meteor (burneth) an elephant? And when, surrounded by a mighty host, shall I confound his ranks, even as the Sun arising, (vanquisheth) the light of the stellar spheres? My impetuosity like the Ocean's, my strength like the Wind's, Dāçarathi doth not know,—and therefore it is that he desireth to fight with me. Rāma hath not seen my shafts resting in the quiver, resembling venomous serpents,—and therefore it is that he seeketh to fight with me. Rāghava hath not in conflict formerly known my bow representing my Vinā sounded with my shafts; having tremendous sounds proceeding from the strings; dreadful; with the cries of distressed people for its mighty strains of music; and resonant with the reports of Nārāchas and palms. And, having bathed in the great field of battle representing the river of hostile forces, I will in the encounter strike (this Vinā). Neither the thousand-eyed Vasava, nor Varuna himself, can (cope) with me in battle; nor can Yama, or Vaicravana's self vanquish me in mighty conflict with the fire of arrows".

SECTION XXV.

On Daçaratha's son, Rāma, having crossed the Ocean with his forces, the graceful Rāvana addressed his two counsellors, Suka and Sārana, saying,—"The crossing the entire ocean incapable of being crossed, by the monkey-forces, and the building over the sea of the bridge by Rāma— all this had never happened before. The construction of a bridge over the ocean cannot at all command credence. But (however it be), I must enumerate the monkey-hosts. Entering the monkey-army unobserved, it behoveth you to ascertain the magnitude thereof, its strength, who are the foremost monkeys, who are the councilors assembled there of Rāma, and who of Sugriva, who range at the head, who among the monkeys are heroic; how they have constructed the bridge over the water of the ocean; how the high-souled monkeys stay there; Rāma's, as well as Lakshmana's purpose, prowess and the arms (they fight with). And who is the commander of those magnanimous monkeys? Having learnt all this truly, ye ought to return speedily". Being thus commissioned, these heroes, the Rākshasas, Suka and Sārana, assuming monkey-shapes, entered into the hosts of monkeys. But Suka and Sārana could not number that army of monkeys, incomprehensible and capable of making people's hair stand on end. The forces were on mountain-tops, by fountains and in caves. And those rangers of the night beheld those forces, some having already crossed, and some crossing, and some intent on doing so; and some having sat down and some sitting—that mighty army sending terrific roars,—that ocean of hosts incapable of being disturbed. As they remained thus disguised, they were discovered by Vibhishana. Thereat, taking them captive, he unfolded (the fact) unto Rāma, saying,—"These are the counsellors of the lord of Rākshasas—Suka and Sārana. O captor of hostile capitals, they have come as spies from Lankā". Seeing Rāma, they were greatly afflicted, and, despairing of their lives and exercised with fear, with joined hands, said,—"O placid one, commanded by Rāvana, we have come here, O son of Raghu, for the purpose of gathering information concerning this army". Hearing their speech, Rāma—son unto Daçaratha—ever engaged in the welfare of all beings, laughing, remarked,—"If you have heedfully noted this entire array, or if you have done what ye had been commanded to do, return in peace. If aught remaineth unseen, do ye see it anew. Or Vibhishana will again fully show it unto you. Having been taken, ye need not fear on the score of your lives. Even if envoys happen to be taken who are equipped with weapons, they should not be slain. And albeit these night-rangers have come as spies in disguise, with the view of creating division among their foes, yet, O Vibhishana, let them off. Entering the extensive Lankā, ye should say unto the king—younger brother unto the Dispenser of riches—the words which I utter,—'That force relying on which thou hast carried away my Sitā, do thou as thou wishest, along with thy forces and friends, display the same. On the morning of the morrow behold the city of Lankā with her wall and gates, as well as the hosts of Rākshasas, destroyed by me with my shafts. And as Vasava equipped with the thunder-bolt hurleth the same amidst the Dānavas, will I, O Rāvana, on the morning of the morrow pour down my dreadful ire upon thee along with thy forces.'" Thus directed (by Rāma), those Rākshasas, Suka and Sārana, having saluted the righteous Rāghava with 'Victory!,' came (back) to Lankā and spoke unto the lord of Rākshasas, saying,—"O lord of Rākshasas, having been taken by Vibhishana for the purpose of being slain, we came to be seen by the righteoua-souled Rāma of immeasurable energy, and (finally) were liberated (by him). As these four persons have combined—like unto the Lokapalas, heroic, accomplished in arms, and of steady prowess—viz., Daçaratha's son, Rāma, the graceful Lakshmana, Vibhishana, and the highly powerful Sugriva, resembling the great Indra, these are capable of uprooting the city of Lankā—walls and gateways—and replacing her (on her former site),—leave thou the monkeys aside. Such is Rāma's figure and arms that he shall alone demolish Lankā,—leave the other three alone. And that host protected by Rāma, Lakshmana and Sugriva, shall become exceedingly hard to combat even by the Asuras and gods.—And the army of the high-souled rangers of the woods, eager for encounter, contains warriors bursting with high spirits. No use of dispute. Be thou intent on pacification. Do thou render back Maithili unto Daçaratha's son".

SECTION XXXI.

Hearing Sārana's words, pregnant and truthful, king Rāvana addressed him, saying,—"Even if the gods, Gandharvas and Dānavas should attack me, Sitā will I not part with from fear of all creatures. O amiable one, thou, having been hard handled by the monkeys and distressed in consequence, deemst it fit that Sitā should be rendered back this very day. What foe of mine is there who is competent to conquer me in battle?" Having uttered this rough speech, the graceful Rāvana—lord of the Rākshasas—desirous of surveying (the monkey-hosts), ascended an edifice white like snow, and elevated like many palms (placed one upon another). And transported with passion, Rāvana in company with those spies, saw the sea, mountains and forests. And they beheld the Earth enveloped with monkeys, and the mighty host of monkeys, boundless and irresistible. And having seen this, king Rāvana asked Sārana,—"Who among these monkeys are the foremost, who are the heroes, and who possessed of great strength? Who, bursting with spirits, stay all about the fore? Whom doth Sugriva listen to? And who are the leaders of the monkey-leaders? O Sārana, relate thou all this unto me. And what is the prowess of the monkeys?" Thereat, Sārana, knowing the chiefs (of the monkey-army), spoke unto the sovereign of Rākshasas, who had asked (him), as to who were the heads of the rangers of the woods. "This monkey, that, setting up roars, stayeth in front of Lankā, surrounded by hundreds and thousands of monkey-leaders, by whose tremendous shouts Lankā trembleth with her wall, gateways, hills, woods and forests, and who is posted in front of the forces of the high-souled Sugriva—master of all the monkeys—is the heroic leader of monkey-bands named Nila. And that one, possessed of prowess, who, folding up his arms, paceth the gound on foot, who, facing Lankā, from wrath is frequently yawning, who resembles a mountain-peak and is like the filaments of a lotus, who, enraged again and again soundeth his tail, and the ten cardinal points resound with the sounds of whose tail,—is he who hath been sprinkled by Sugriva—king of monkeys—the heir apparent, named Angada. He challengeth thee to the fight. The worthy son of Vāli and ever dear unto Sugriva, he putteth forth his prowess, as Varuna doth for Sakra. That that well-wisher of Rāghava, the vehement Hanumān, hath seen Janaka's daughter, was owing to the advice of this one. That powerful (hero) is proceeding, taking innumerable bands belonging to the lord of monkeys, for the purpose of beating thee by means of his soldiery. Following Vāli's son, and surrounded by a mighty force, stayeth in the field the heroic Nala, the builder of the bridge. Those that with their limbs lying inactive, and setting up roars and ululations, are following this one,⁶⁸ are heroes dwelling in Chandana.⁶⁹ With his own army alone, the silver-hued Sweta of dreadful prowess hopes to subdue Lankā. Marshalling his monkey-forces and cheering up his soldiers, that intelligent monkey, famed over the three regions, having speedily met with Sugriva, is retracing his steps. From days of yore on the banks of the Gomati there is a mountain, (named) Ramya, (otherwise) called Sanrochana. The mount abounds with various trees. There that leader of bands, named Kumuda, governs his kingdom. And he that cheerfully draweth after his hundreds and thousands of monkeys, and the long grim hairs of whose tail, coppery, yellow, sable and white, are cast about, is the energetic monkey, Chanda, eager for encounter. And he hopes to conquer Lankā by help of his own forces. And this one, resembling a lion, tawny and furnished with a long mane, who, remaining apart, vieweth all Lankā as if consuming her with his eyes, dwelleth for ever and a day in Vindhya, the mountain Krisha, Sahya, and the mount Sudarçana, and, a leader of bands, is named Rambha. Three hundred Kotis of the foremost of monkeys, dreadful and fierce and possessed of terrific prowess, surrounding (him) go in his wake for the purpose of demolishing Lankā by their (native) might. And he that expandeth his ears and yawneth again and again, who defieth the fear of death and doth not move his forces, who trembleth for wrath and eyeth frequently askance,—and behold the lashing of his tail!—and who setteth up leonine shouts, O king, with great energy and with fear cast off,—resideth in the romantic mount, Sālweya, and, a leader of companies, is named Sarabha. To him, O king, belong forty hundred thousands of powerful leaders. And he that stayeth, like unto a mighty mass of clouds covering up the sky, in the midst of the monkey-heroes, as doth Vāsava in the centre of the celestials, whose lofty shout is heard (mingled with) the uproar set up by the foremost monkeys, burning for battle, dwelleth in the excellent hill Pārijātra; and, ever irrepressible in fight, is named Panaça, a leader of (monkey)-bands. Fifty lacs of leaders with their forces arranged, environ this commander of monkeys. He that stayeth gracing the dreadful array overflowing with talk, stationed on the shore of the ocean,—resembling a second sea and like unto Durdara⁷⁰—is the leader named Vitata. And he rangeth, drinking of (the waters of) the Venā,—best among streams—and his forces are sixty lacs of monkeys. And the monkey, named Krathana, challengeth thee to conflict. He hath (under him) powerful and vigorous generals, and forces well divided. And the monkey owning that person of the hue of red chalk, and, who, elated with strength, disregardeth all the monkeys,—is named Gavaya, who approacheth thee wrathfully. Several lacs (of troops) girt him round; and by their means he has to bring down Lankā. These are the heroes, incapable of being borne, whose numbers cannot be enumerated. These are the leaders and the heads thereof, as well as the forces set in order of battle".

SECTION XXVII.

As thou lookest on, I shall describe unto thee the leaders who shall put forth their prowess for Rāghava, lay down their lives (in his behalf.) That one of dread deeds the long hairs on whose long tail, coppery, and yellow, and black, and white, thrown up, look like the rays of Sun, and are trailing over the ground, is the monkey, named Hara; whom follow hundreds and thousands (of monkeys) desperately upraising trees, intent upon (scaling) Lankā—leaders of the monkey-king and his servants present (in that conflict.) And these whom thou beholdest present, resembling mighty masses of sable clouds, like unto black collyrium, of genuine prowess, countless and incapable of enumeration dwelling in mountains, provinces, and rivers,—terrible beings—approach thee, O king. In their amidst is their king, gray eyed and of fierce appearance, like unto Parjanya⁷¹ encompassed by clouds,—who dwelleth in that best of mountains, Rikkhavān, drinking of the Narmadā.—Behold this one resembling a hill—younger brother of Dhumra, lord of the bears. He is equal to his brother in beauty, and of superior prowess. This leader of redoubtable leaders named Jāmbavān. He is mild, obedient to his superiors and fierce in fight. The intelligent Jāmbavān assisted Sakra signally in the war of the gods and Asuras, and he hath won many boons (in consequence). Ascending the tops of mountains, these hurl down gigantic crags huge as colossal clouds, nor doth (the fear of) death (ever) disquiet them. And their bodies covered with hair, they resemble Rākshasas and ghosts (in their conduct). This one of immeasurable energy hath innumerable troops going about, who behold this leader of leaders under unusual excitement leaping and resting (by turns). This lord of monkeys dwelleth near the thousand-eyed Deity; and this leader of bands, gifted with strength, is named Rambha. And he that going, toucheth with his side a mountain situated at the distance of a Yojana, and, rising up, measureth the same length,—and whose beauty is surpassed by none among quadrupeds,—is known under the name of Sannādana, the grand-father of the monkeys;—this intelligent one battled with Sakra,⁷²—nor did he meet with discomfiture. This is that general of the forces. And he whose prowess is like that of Sakra, is this one begot by Fire on a Gandharva's daughter, for assisting the celestials on the occasion of the war of the gods and the Asuras. And this graceful and powerful one—best of monkeys—disporteth in that sovereign of mountains inhabited by numbers of Kinnaras, where king Vaiçavana eateth rose apples, and which, O lord of Rakshas, ever conduceth to the pleasure of thy brother. And this one who never extolleth himself in battle, is named Krathana—leader of hosts. Surrounded by a thousand Koti (of troops), and stationed in the midst of the monkeys, he hopeth to subjugate Lankā with his own troops alone. And he that roameth about the Gangā, terrifying leaders of elephant-herds, remembering the former hostility of the monkeys and the elephants, is this leader of bands, who, roaring, opposeth wild elephants in mountain-caverns and crusheth trees,—and foremost of monkeys, and chief of the monkey-forces—like Sakra himself in heaven, sporteth, resorting to Uçiravija pertaining to Mandara, best of mountains, on the golden river.⁷³ A thousand lacs of monkeys, elated with vigor and prowess, setting up roars and furnished with (long) arms follow him; and this one is the leader of those high souled monkeys. And, O king, he whom thou seest resembling clouds uplifted by the winds, is a leader named Pramāthi. And his fleet-coursing soldiery are fiery, and volumes of red-hued dust are scattered about him profusely on all sides. And these wondrous strong and dreadful Golāngulas⁷⁴ numbering hundreds and hundred thousands, seeing the building of the bridge, surrounding, O mighty monarch, the leader named Gavāksha—a Golāngula—set up shouts, intending to demolish Lankā with their prowess. Where the trees bring forth fruits of every season and the black bees resort,—in the mountain furnished with solar splendour, which the Sun circumambulates, by whose radiance ever beam beasts and birds with a like hue,—whose table-lands are never forsaken by magnanimous Maharshis; where the trees yield every object of desire and all are fraught with fruits; in which best of mountains excellent honey is found,—there in the charming Golden hill, O king, sporteth this one—the foremost of the principal monkeys, Kaçari by name, a leader of bands. There are sixty thousand charming Golden hills. In their midst is that best of mountains,⁷⁵ even as thou, O sinless one, art among the Rakshas. There in the inmost hill dwell (monkeys) tawny-hued; and white,—with coppery faces; yellowish like honey; sharp-toothed; having nails for their weapons; and four teeth like lions; irresistible like tigers all equal to Vaiçwānara, and resembling flaming venomous snakes; furnished with long tails; like unto mad elephants; seeming like gigantic hills; roaring like mighty clouds; with eyes tawny and round; of terrific mein; and emitting sounds,—and these are gazing at Lankā, as if devastating her. And this powerful one staying in their midst, is their leader, eager for victory; and the puissant (monkey) always looketh like the Sun himself; and this one, O king, is famed on earth by the name of Satavali. And this heroic one, powerful and mighty, established in his own prowess, hopeth to devastate Lankā with his own forces. And for compassing Rāma's desire, the monkey doth not cherish any kindness for his life. Gaya, Gavāksha, Nala, and the monkey Nila—each of these is encompassed by ten kotis of warriors. (Besides these) there are other choice monkeys dwelling in the Vindhya mountain, but I cannot enumerate these (monkeys) possessed of fleet vigor, in consequence of their vast number. All these, O mighty monarch, are of exceeding prowess,—all possess persons resembling mighty mountains; and all are competent in a moment to remove mountains and scatter the Earth with them".

SECTION XXVIII.

Having heard the words of Sārana, who had described the forces (of the monkeys), Suka, addressed Rāvana, lord of Rākshasas, saying,—"Those, O king, whom thou seest stationed, resembling mad elephants, like unto nyagrodhas⁷⁶ belonging to the Gangā,—like unto Saias in the Himavān,—are incapable of being borne,—they are possessed of strength, and able to wear forms at will; resembling deities and Dānavas, and like the gods in conflict. These, numbering nine, five, and seven thousand kotis and thousand sankus and an hundred vrindas, are the ministers of Sugriva, residing in Kishkindhā—monkeys begot by gods and Gandharvas, capable of assuming shapes at will. And those two whom thou beholdest, staying there, of equal proportions and endowed with god-like shapes, are Mainda and Dwivida,—who have no equals in fight. Permitted by Brahmā, they had partaken of ambrosia. They hope to humble Lankā by their prowess. And he whom thou seest staying like a mad elephant, the monkey who, being enraged, can by his strength agitate the deep itself, who, searching for Vaidehi, had presented himself before thee, lord,—behold this monkey come again!—whom thou hadst seen before!⁷⁷—is the eldest son of Kaçari, known as the offspring of the Wind-god—celebrated as Hanumān, who had bounded over the deep. Capable of wearing forms at pleasure, that first of monkeys is endeued with grace and strength,—and is of irresistible impetuosity even as that lord, the Wind. Seeing the Sun risen, (he) while a boy, resolving in his mind,—'Coursing a way measuring three thousand yojanas, I will bring the Sun,—my hunger is not appeased;' and he sprang up, elated with strength. And, not getting that god, incapable of being subdued by the deities, saints and Rākshasas, he dropped down on the Ascending-hill. And thereat a jaw of that strong-jawed one was a little fractured on the rock,—and he is called Hanumān in consequence. I know this monkey and all his previous history. I cannot describe his strength, beauty or prowess. And this one alone hopes to lay Lankā low by his energy. And why dost thou today forget the monkey, who had flung flaming fire into Lankā? And next to him is the hero of dark-blue hue, having eyes like lotuses, the Atiratha among the Ikshwākus—of prowess celebrated in the world—in whom virtue never wavereth and who never swerveth from righteousness; who knoweth the Brāhma Mantra and the Vedas,—the best of those versed in them—who pierceth the sky with his shafts and cleaveth the Earth, whose ire is like death, and whose prowess is like that of Sakra,—whose wife, Sitā, hath been carried away by thee from Janasthāna. And this is Rāma, who, O king, advanceth to encounter thee in conflict. And on his right side is one of the splendour of pure gold, broad-breasted, having dark curled hair—this one is named Lakshmana, ever mindful of his brother's welfare. He is versed in polity as well as warfare—the foremost of those learned in all the branches of knowledge; wrathful, invincible, victorious, powerful, conquering and strong,—the right arm of Rāma and his own life going about. For Rāghava he careth not for his life. He hopeth to exterminate all the Rākshasas in battle. He that stayeth occupying the left side of Rāma, and surrounded by Rākshasas, is the king, Bibhishana, sprinkled as the king of Lankā by the auspicious king of kings,—he, filled with wrath, approacheth thee (for battle). And he whom thou seest staying in the middle like a firm-based mountain, the lord of all monkeys, of immeasurable prowess,—and who in energy fame, intelligence, strength, and lineage, is as superior to the monkeys as the mountain Himavān overtoppeth all the mountains, who in company with the principal monkey-leaders dwelleth in inaccessible Kishkindhā hard to penetrate, and dense with trees, and difficult of access, and denying approach on account of rocks; and whose golden garland consisting of an hundred lotuses looks exceedingly elegant, which is the desire of men and gods, and where is established Lakshmi—(is Sugriva). And Rāma, having slain Vāli, hath conferred this garland, Tārā, and the eternal monkey-kingdom on Sugriva. An hundred of an hundred thousand is called a koti by the wise. An hundred of a thousand koti is called a Sanku. An hundred of a thousand Sanku is known as a Mahāçanku. An hundred of a thousand Mahāçanku is here termed a Vrinda. An hundred of a thousand Vrinda is known as a Mahāvrinda. A thousand Mahāvrinda is called here a Padma. An hundred of a thousand Padma is known as a Mahāpadma. An hundred of a thousand Mahāpadma is termed a Kharva. An hundred of a thousand Khara is termed a Samudra. An hundred of a thousand Samudra is known as a Mahaugha. Thus backed by a thousand koti, and a hundred Sanku, and a thousand Mahaçanku, and an hundred Vrinda, and a thousand Mahāvrinda, and an hundred Padma, and a thousand Mahāpadma and an hundred kharva, and an equal Samaudra and an equal Mahaugha,—by kotis of Mahaughas—resembling the sea,—and surrounded by the heroic Bibhishana as well as his counsellors,—that Lord of monkeys, always engirthed by a mighty force, and possessed of exceeding strength and prowess, will encounter thee in battle. Observing this host, that hath presented itself, resembling a flaming planet, do thou, O mighty monarch, prepare thyself to the uttermost,—so that victory may be thine, and that thou mayst not come by discomfiture at the hands of the foe".

SECTION XXIX.

Seeing the leaders of monkeys as pointed out by Suka,—the exceedingly puissant Lakshmana—Rāma's right arm—and his⁷⁸ brother Bibhishana staying near Rāma, and Sugriva of dreadful prowess—sovereign of all the monkeys,—and the strong Angada, grandson unto the thunder-handed one,⁷⁹ and the powerful Hanumān; and the unconquerable Jāmbavān; and Sushena; and Nila; and Nala—best of monkeys,—and Gaya; and Gavāksha; and Sarabha; and Mainda; and Dwivida,—Rāvana, with his heart agitated a little, and his wrath aroused,—when their talk had ended, rebuked those heroes, Suka and Sārana. And he wrathfully spoke unto them, standing in humble guise with their heads hung down, harsh words faltering with passion,—"That counsellors subsisting (on the wealth of their master and sovereign), should say aught disagreeable to him, whether they meet with his favor or disfavor—is not meet. Without being questioned, it is (proper) for you both to hymn the praises of a foe that is opposed and that hath advanced for encounter! Ye have in vain worshipped your preceptors, aged people, and spiritual guides, for ye have failed to appropriate the cream of Political Science, which should be availed of. Or if ye had appropriated the same, you have forgotten it afterwards; and ye bear the burden of ignorance. And it is owing to my good fortune that, having such stupid counsellors, I have as yet held my kingdom. Have ye no fear of death that ye use harsh speech towards me, who am the ruler and whose tongue dispenseth good and evil? Even trees may exist in the forest, coming in contact with burning fire; but transgressors cannot exist, visited with the chastisement of the monarch. I shall slay these wicked wights, who praise the side of the enemy, if my anger be not moderated, remembering their former good offices. Avaunt! Go hence from near me! I do not wish to slay you, remembering your good acts. Slain ye (already) are, who are ingrate and cherish no affection for me". Thus accosted, Suka and Sārana, seeing (how things stood), covered with bashfulness, went out, saluting Rāvana by uttering 'Victory!' Then that ranger of night, the Ten-necked one, said unto Mahodara, who was present, to summon some spies. Thus accosted, Mahodara speedily ordered some spies (to present themselves). Thereat, the spies, hurriedly arriving there at the mandate of the monarch, and, presenting themselves, stood with joined hands, uttering blessings of victory. Then the lord of Rākshasas, Rāvana, addressed the spies, who were heroic, faithful, calm, and courageous,—"Go hence, and acquaint yourselves with the exertions of Rāma; as well as with those who, being the custodians of Rāma's closest counsels, have gladly joined him (here). How he sleepeth and how he waketh, and what he engageth himself in,—having deftly acquainted yourselves with all this thoroughly, do you come (back here). The wise king that gathers (a knowledge of) his enemy through spies, can, putting forth a modicum of effort in conflict, neutralise (his exertions)". Thereat the spies, saying,—"So it is", taking Sardula to the fore, with delighted hearts went round the sovereign of the Rākshasas. And, having gone round the high-souled Rākshasa-chief, the spies set out for where Rāma with Lakshmana was. And repairing secretly to the vicinity of the mountain bordering on the fair shore,⁸⁰ they saw Rāma and Lakshmana with Sugriva and Bibhishana. And seeing that host, they were overwhelmed with fear. And, while staying there, they, discovered by the righteous lord of Rākshasas, Bibhisana, were sore harassed (by the monkeys). And that wicked Rākshasa, Sardula, alone was taken (before Rāma). But Rāma liberated him, who was assailed by the monkeys. And Rāma also, entertaining no enmity against them, also liberated the others, (who accompanied Sardula). And, on having been put to straits by the powerful monkeys of fleet vigor, they,⁸¹ breathing hard, and with their consciousness lost, again arrived at Lankā. Then those exceedingly strong spies, always ranging outside, presenting themselves before the Ten-necked one, informed him of the forces of Rāma, stationed near mount Suvela.

SECTION XXX.

Then the spies communicated unto Lankā's lord news concerning Rāghava and his host stationed at the mount Suvela. Hearing the words of the spies, that Rāma, accompanied by a mighty army, had arrived (there), Rāvana was a little agitated and spoke unto Sardula,—"Thy color hath changed its natural aspect, and, O ranger of the night, thou lookest poorly. Didst not come under the control of the wrathful foes?" Thus ordered by him, then (Sārdula), bewildered by fear, addressed that tiger of a Rākshasa, saying,—"Those powerful monkeys, O king, puissant, strong, and protected by Rāghava, are incapable of being ranged (by us). And they cannot be conversed with or interrogated. All around, the courses are kept by monkeys resembling hills. As soon as I entered, and was scanning that host, I was discovered. And forcibly taken by the Rakshas, I was pulled by them hither and thither. And furiously assailed by the monkeys with thighs, clenched fists, teeth, and palms, I was dragged in the midst of the army by the enraged monkeys. And, after having been taken all about, I was (at length) taken before Rāma, bleeding, with my limbs showing sorry work, and my senses swimming and paralysed. And, having been belabored by the monkeys, I, on craving his kindness with joined hands, was, at his pleasure, rescued by Rāghava, with, "Don't, don't"! Having filled up the deep with rocks and crags, Rāma equipped with weapons, stayeth, occupying the gate of Lankā. And, letting me off, that one of suspasstng vigor, surrounded by monkeys, and, arranging his forces in the Gāruda fashion, advanceth upon Lankā. And he draweth nigh to the wall. Therefore, do one of these things in preference to the other,—either render back Sitā, or give him battle". Hearing this, Rāvana, lord of Rākshasas, then reflecting in his mind, spoke unto Sārdula these pregnant words,—'Even if the gods, Gandharvas, and Dānavas should array themselves against me, Sitā I shall not give, from fear of all creatures". Having said this, that exceedingly energetic one again said,—"Thou hast ranged this army. Who here among the monkeys are heroic? And, amiable one, what is their potency? And what are those monkeys that are hard to approach, like? And, O thou of fair vows, whose sons and grandsons are they? Truly relate all this (to me). Having ascertained their strength and weakness, I shall in this matter adopt my course. Those who wish for fight, certainly take account of all this". Thus addressed by Rāvana, Sārdula—best of spies—thus begin to speak in the presence of Rāvana,—"O king, that unconquerable one in fight, Jāmbavān, is well known as the son Gadgada, king of bears. The other son of Gadgada is the son of Sakra's preceptor. By which son, single-handed, was done immense oppression to the Rakshas. And the righteous and puissant Sushena is the son of Dharma.⁸² And the mild monkey, Dadhimukha, O king, is the son of Soma.⁸³ And Sumukha, Durmukha and the monkey, Vegadarçin (resembling) Death himself, were for certain begot by the Self-create in the shape of a monkey.⁸⁴ And Nila himself is the son of the bearer of sacrificial oblations;⁸⁵ and Hanumān is famed as the son of the Wind-god. And the irrepressible and youthful Angada is the grandson of Sakra. And the lusty Mainda and Dwivida are sprung from Açwi. And five are the sons of Vaivaswata, resembling the Reaper himself—Gaya, Gavāksha, Gavaya, Sarabha and Gandhamādana. But I can not enumerate the rest, ten kotis of heroic monkeys—all sons of deities—burning for battle. And this is Daçaratha's son—this youth resembling a lion, who slew Dushana and Khara and Triçiras. There breathes none on Earth that is like unto Rāma in prowess, by whom was slain Virādha and Kavandha, resembling the Destroyer. No person can on earth describe the virtues of Rāma; by whom have been slain all those Rākshasas that had gone to Janasthāna. And here also is the virtuous Lakshmana, like unto the foremost of elephants, coming in the way of whose shafts, even Vāsava doth not live. And here are Sweta and Jyotirmukha, sprung from Vātskara's self; and the monkey Hemakuta is the son of Varuna. And the heroic Nala—best of monkeys, is the son of Viçwakarmā. And powerful and impetuous, Durdhara is the son of Vasu. And that foremost of Rākshasas, Bibhishana, thy brother, engaged in the welfare of Rāghava, hath laid seige to Lankā. Thus have I described unto thee the entire monkey host stationed in mount Suvela. As for what remaineth to be done, thou art the master".

SECTION XXXI.

Then the spies of the king informed him of the forces of Rāghava, incapable of being agitated, which had stationed themselves on mount Suvela. Hearing the arrival of Rāma's mighty army from the spies, Rāvana was a little agitated, and he spoke unto the ministers,—"Let the ministers speedily present themselves, having their wits about them,—the time forsooth hath come for counsel". Hearing his mandate, those Rākshasas, his counselors, swiftly presented themselves. And then he consulted with his Rākshasa counselors. Having deliberated duly, that resistless one, dismissing his ministers, entered his own abode. Then, taking with him the highly strong Vidyujjibha, huge-bodied and gifted with the powers of illusion, he entered where Mithila's daughter was. And the lord of Rākshasas said unto Vidyujjibha, skilled in illusion,—"Do thou bring Janakas daughter under the sway of illusion. And, O ranger of the night, do thou, taking an illusory head of Rāghava, as well as a mighty bow with the shaft (set), present thyself before me". Thus accosted, the night-ranger, Vidyujjibha, saying, "So be it," displayed that desired illusion unto Rāvana. Thereat, the king, eager to meet with Sitā in the Acoka woods, well-pleased, conferred an excellent ornament on him. Then the exceedingly powerful lord of the Nairitas, the younger brother of the Dispenser of riches, entered (into that place) and saw (there Sitā) distressed, albeit unworthy of distress,—with her head hung down, overwhelmed with woe,—sitting on the ground, staying at the açoka woods, engaged in the contemplation of her lord, conciliated by dreadful Rākshasis remaining near. Then, drawing near Sitā, Rāvana, proclaiming his exultation, said these haughty words unto the daughter of Janaka,—"O gentle one, he depending on whom thou, being soothed by (me), slightest me—that slayer of Khara, thy husband, Rāghava, hath fallen in battle. Thy roots have been competely severed, and thy pride hath been destroyed by me. In consequence of this calamity, O Sitā, thou shalt become my wife. O foolish (girl), renounce this idea. What wilt thou do with him that is dead? O meek (wench), be thou the mistress of all my wives. O thou of slender religious merit! O thou whose object hath been defeated! O thou that presumest to be wise! Hearken unto the destruction of thy lord, like the dreadful destruction of Vritra! Surrounded by a vast army gathered by the sovereign of the monkeys, Rāghava had presented himself on the shore of the sea, for compassing my destruction. And on the sun having set, Rāma stationed himself with his mighty army, oppressing the northern shore (of the sea). Then at midnight (my) spies coming to that host, thus stationed, fatigued from travel, and sleeping soundly (in consequence),—first ranged it. Then my mighty forces led by Prahasta slew his host overnight, where was present Rāma along with Lakshmana. And repeatedly upraising pattiças and bludgeons, swords, rods and other mighty weapons; and (discharging) showers of arrows, and darts, and daggers and maces and sticks and crows and bearded darts and discuses and clubs;—the Rākshasas discharged these among the monkeys. And while Rāma was sleeping, the furious Prahasta by means of a mighty falchion, with speed cut off his head clean. Bibhishana, who was flying at his will, was taken captive. And Lakshmana along with the monkey-army hath departed somewhere. And, O Sitā, Sugriva—lord of monkeys—hath his neck broken; and, O Sitā, with his jaw fractured, Hanumān hath been slaughtered by the Rākshasas.—And Jāmbavān, endeavouring to spring up with his thighs, was slain in the conflict; being severed by bearded darts, even as a tree cut off. And the stalwart Mainda and Dwivida—those foremost of monkeys—sighing and lamenting, bathed in blood,—destroyers of foes—were cut off with a sword. And Panaça is rolling on the earth like a (veritable) Panaça.⁸⁶ And mangled by many iron arrows, Darimukha lieth in a cave. And the exceedingly energetic Kumuda, dumb, is slain by shafts. And torn by innumerable (arrows) discharged on all sides by Rākshasas, Angada, vomitting blood, lieth on the ground.⁸⁷ And the monkeys, hard pressed by elephants, and others by networks of cars, lie low in the field, having been agitated like clouds by winds. And others afflicted with affright, flee, attacked (by the enemy) in the rear, and followed by the Rākshasas, like mighty elephants pursued by lions. And some have fallen into the sea, and some have taken refuge in the sky; and the bears have mounted up trees along with the monkeys. And on the shore of the sea, and in mountains and woods many are the tawny-hued monkeys that have been slain by Rākshasas of frightful forms. Thus hath thy lord been slain by my forces, along with his army; and I have his head, washed in blood and besmeared with dust". Thereat, the exceedingly irrepressible lord of Rākshasas, Rāvana, spake unto a Rakshasi, in the hearing of Sitā,—"Bring (hither) the Rākshasa, Vidyujjibha of cruel deeds, who hath personally brought Rāghava's head from the field". Thereat, Vidyujjibha, taking the head along with the bow, bowing down the head (unto Rāvana), stood before him. Then spake king; Rāvana unto the Rākshasa, Vidyujjibha of the long tongue, who was staying by,—"Do thou at once hold before Sitā the head of Daçaratha's son. Let her clearly behold the ultimate sad plight of her lord". Thus addressed, that Raksha, throwing that graceful head before Sitā, swiftly vanished. And Rāvana cast down the mighty blazing bow, famed through the three worlds, saying,—"This is Rāma's. This is the bow of thy Rāma with the string fixed. Slaying that man over night, Prahasta brought it hither".

SECTION XXXII.

Seeing that head and that excellent bow, and (remembering) the union of (Rāma) and Sugriva related by Hanumān,—and (seeing) those eyes, and the complexion of that face, and that countenance like unto that of her lord,—and that hair and that forehead; and that beautiful jewel forming the crest; and recognizing (Rāma) by all these tokens combined,— (Sitā), exceedingly aggrieved, rebuked Kaikeyi, lamenting like a female osprey,—"O Kaikeyi, have thy wishes attained. Slain hath been the son of the race; and the entire race is exterminated by thee, partial to dissension. And what evil had been done unto Kaikeyi by the revered Rāma, that along with me, he hadst been banished into the woods, with rags given him (for his covering)?" Having said this, Vaidehi, forlorn and trembling (all over), dropped to the earth, like a plantain cut off. Then, recovering after a while, and having regained her consciousness, the large-eyed one, placing the head in her front, gave way to grief. "Ah! I am undone, O mighty-armed one! O thou that didst follow stern vows! From thy (death), I have come by this final plight, having been rendered a widow. The greatest calamity (that can befall a woman), is said to be the death of her husband. And, possessor of an excellent character, thou hast departed before me, who have ever trod the path of the righteous; but who have come by a mighty grief and am plunged in a sea of sorrow. And thou, who was engaged in delivering me, hast thyself fallen! And my mother-in-law, Kauçalyā, attached (to thee), through the death of thee, her son, at the hands of Rākshasas, hath been reduced to the condition of a cow that hath been deprived of her calf. O Rāghava, even the astrologers had predicted long life for thee. But their words are false,—thou, O Rāghava, wast short-lived. Or didst thy wisdom, wise and good as thou wert, come to naught? For God, who is the origin of all beings, maketh (every one) reap the fruit of his own acts. And why, versed in polity as thou wast, didst thou come by death, unforeseen? Thou wast acquainted with the means of warding off misfortune, and skilled in doing so. And having been brought hither by me, representing the Fatal Night, fierce and fell,—after (being) embraced, and by force,—the lotus-eyed one hath met with his death. Here liest thou, O long-armed one, leaving me lone,—and embracing the Earth like thy beloved fair. Ever carefully worshipped with perfumed wreaths, this bow of thine, O hero, embellished with gold, is dear unto me. O sinless one, thou hast surely gone to heaven, and (art there) in the company of thy sire and my father-in-law, Daçaratha, and all thy ancestors. Thou hast become a star of the firmament as the fruit of thy great act.⁸⁸ Thou hast disregarded thy righteous race of Rājarshis. O king, why dost thou not look at me? And why is it that thou dost not answer me, who am a girl, hardly arrived at youth,—and who am thy wife and companion? That thou at the time of thy espousing my hand hadst vowed—I will practise (righteousness) with thee—do thou, O Kākutstha, recollect the same, and take me, who am overwhelmed with distress. Why, O best of goers, hast thou gone from this world to that other, leaving behind me, overwhelmed with distress? That person of thine which, decked out with auspicious things, I used to embrace, beasts of prey will for certain tear the same. Having performed the Agnishtoma and other sacrifices with Dakshinās (dispensed),—why hadst not thou attained purity by means of the sacrificial fire? Kauçalyā, overwhelmed with sorrow, shall only behold one of the three that had gone away to distant lands,—come (back)—Lakshmana. And, on being asked by her, he shall relate thine as well as the deaths of thy friend's troops over night at the hands of the Rākshasas. And, O Rāghava, hearing thee slain while asleep, and me staying in the abode of the Raksha, she with her heart cleft (in twain), shall cease to exist. And for the sake of me, abject that I am, that sinless son of the king, Rāma, possessed of prowess, having crossed the ocean, hath been slain in the footprint of a cow. I, the befouler of my line, who had been wedded by Daçaratha's son through want of discretion, becoming the wife of the revered Rāma, was (in reality) his Death. Without doubt, in another birth I had abstained from choice gifts,—and therefore it is that I sorrow to-day, albeit being the wife of one that was (ever dear) unto guests. Do thou, O Rāvana, speedily slay me upon Rāma; and, bringing the wife to the husband, compass my best benefit. Do thou join my head to his and my body to his body. I will, O Rāvana, follow the way of my high-souled lord". Thus, burning in grief, did that large-eyed one indulge in lamentations; and Janaka's daughter kept fast gazing at the head and bow of her lord. And as the Rākshasa was by while Sitā was thus bewailing, there appeared before his lord, with joined hands, the warder, saying,—"May the worshipful one be victorious!" And saluting and propitiating him, (Rāvana), he told him that Prahasta, general of the forces, had arrived. "Prahasta hath come to thee, surrounded by all the courtiers. And, O lord, I was despatched by him, desirous of seeing thee. O mighty monarch, surely there is—and thou art forgiving from thy regal sentiment⁸⁹—some work which is momentous; and do thou see them". Hearing these words of the Rākshasa, the Ten-necked one, leaving the açoka wood, went to see the counselors. And, having decided his entire course of action in consultation with his competent advisers, (Rāvana), entering his court,—well knowing Rāma's prowess, set about his work. And as soon as Rāvana left that place, that head and that bow vanished. And in company with the councilors of dreadful power, (Rāvana) decided his course with reference to Rāma. And then the lord of Rākshasas, Rāvana, resembling the day of doom, addressed his generals,—all well-wishers—staying hard by, saying,—"Do ye speedily summon my forces with the beat of drums—nor do ye give out the reason (of the summons)". Then assenting to his speech with "So be it," the envoys immediately summoned that mighty force; and, when it had arrived, they informed their master, eager for conflict, of its arrival.

SECTION XXXIII.

Seeing Sitā overwhelmed with grief, a Rākshasi, named Saramā, who was the beloved companion (of Sitā), drew near to her dear (friend), Vaidehi. And the mild-speeched Saramā comforted the exceedingly distressed Sitā, who had been bereft of her senses by the lord of Rākshasas. Sitā, who was protected there (by Saramā), had been made a friend by her. And, protecting her at the command of Rāvana, that kind-hearted companion, firm in vows, saw Sitā, deprived of her consciousness. And she⁹⁰ comforted with a friend's affection that one of fair vows, who was rolling in the dust and rising up from it like a mare.⁹¹ "Having come to the solitary wood for protecting thee, I, renouncing all fear of Rāvana, have, remaining hid, heard everything that he addressed unto thee, as well as what thou hadst replied unto him. For thee, O thou of expansive eyes, I have no fear of Rāvana. And, O Maithili, I, coming out, have also learnt well as to why the lord of Rākshasas hath gone out hence hurriedly. Rāma, acquainted with self, is incapable of being surprised in sleep; nor doth the slaying of that tiger-like one commend itself to me as probable. And the monkeys fighting with trees, well protected by Rāghava, like the gods protected by the foremost of the celestials, are incapable of being slain. And, possessed of arms long and rounded; graceful; broad-breasted; powerful; accoutred with the bow; and mailed; righteous; and famous over the earth; endowed with energy; and along with his brother, Lakshmana, ever protecting himself and others; of noble descent; and versed in polity; the destroyer of the hostile ranks; and of inconceivable strength and manhood,—the graceful Rāghava, O Sitā, slayer of foes, is not slain. This illusion hath been spread around thee by that fierce, illusion-creating one, whose mind ever runs upon improper acts and who opposeth himself to all creatures.—All thy sorrow hath departed, and thy good day hath dawned. Certainly Lakshmi seeketh thee. And, O lady, hearken unto what is dear to thee! Having crossed over the ocean, along with the monkey-host, Rāma hath encamped himself on the southern shore of the sea. By me hath been seen the complete Kākutstha along with Lakshmana, accompanied by the forces, stationed on the marge of the main,—protected (by his native might). Those Rākshasas of fleet vigor who had been despatched by this one, have brought the news that Rāghava hath crossed.—And, O large-eyed lady, having learnt this news, Rāvana—lord of Rākshasas—is consulting with all his counselors". As the Rākshasi, Saramā, was relating this unto Sitā, she heard the leonine roars of the army, emitted with the greatest energy. And, hearing the mighty sounds of kettledrums produced by sticks struck (thereon), the honey-tongued Saramā spoke thus unto Sitā,—"These dreadful sounds of the kettledrum, O mother, call to arms. And hark to the solemn notes of the kettledrums, resembling the rumbling of clouds! The mad elephants are caparisoned and the car-horses are yoked; and thousands (of warriors) are seen, mounted on steeds, with bearded darts in their hands. And, as waters fill up the ocean, mailed warriors of wonderful forms, vehement and roaring, by thousands rush out on all sides and fill the highways. And mark the splendour spread around by the polished arms and bucklers and mail,—and by the cars, horses and elephants of the followers of the Rākshasa-chief,—consisting of many hues shooting up,—like unto the appearance of a fire in summer, burning a forest,—and also mark the excitement of ihe high-spirited and fast-coursing Rakshas!⁹² And hear the sounds of bells and the rattling of the car-wheels! And hear the neighing of the steeds and the reports of the drums And fierce is the excitement of these Rākshasas—followers of the Raksha-chief,—with their hands hearing upraised arms,—capable of making people's hair stand on end. The sorrow removing Sree espouseth thee; and the fear of the Rakshas is come. And as Vāsava did unto the Daityas, the lotus-eyed Rāma, thy lord—of controlled anger, and of inconceivable prowess, slaying Rāvana in battle and thus delivering thee, shall approach thee. And, as Vasava put forth his prowess among his foes, in company with the foe-destroying Vishnu, thy lord, along with Lakshmana, shall display his prowess among the Rakshas. On the enemy having fallen, I shall behold thee, devoted to thy lord, with thy desire attained, soon lying on the lap of Rāma. And, O Janaki, embracing (thy lord), thou shalt shed tears of joy on his mighty breast. And, O Sitā, soon shall the highly powerful Rāma loosen this braid of thine reaching unto thy hips, which thou hast been wearing for many a month. And, O exalted one, seeing his face like the full moon risen, thou shalt shed water begot of ruth, even as a she-serpent casts off her slough. And, O Mithilā's daughter, speedily slaying Rāvana in battle, that one worthy of happiness shall reap felicity in the company of thee, his beloved. And, loved by the high-souled Rāma, thou shalt be happy, even as the Earth furnished with crops brought forth by plenteous showers. Do thou, O exalted one, take refuge with him, who, going round the foremost of mountains, speedily assumeth a steed-like circular movement; for even the maker of day is the source of people's joy and grief".

SECTION XXXIV.

Burning with grief on account of those words,⁹³ Saramā gladdened and cheered her, even as masses of clouds (cheer up) the burning Earth. And then, desirous of doing her good, (Sitā's) friend, conversant with season, and ever preluding her speech with a smile, spoke unto her seasonably,—"O thou having dark eyes, I can, secretly going to Rāma and communicating to him thy auspicious words, come back clandestinely. Nor, when I course the supportless sky, can even the Wind or Gāruda follow me". As she said this, Sitā with her grief a little lightened, said unto Saramā in sweet and smooth words,—"Thou art capable of even going to the nethermost regions. But do thou on my behalf that which is fit to be done by thee. If thou intend doing me a good turn, and if thy sense be steady, I would know what Rāvana is doing after having left this place. That guileful and wicked-minded one, Rāvana, destroyer of enemies, having powers of illusion, overwhelms me even as the Varuni just drunk. Confining me here for ever and a day, (Rāvana) sets on dreadful Rākshasas to alike threaten and scold me constantly. And I am agitated and alarmed, and my mind is (always) uneasy. And I, dwelling in the açoka wood, is ever agitated. If there is any talk (of delivering me), or keeping me confined,—thou shouldst communicate unto me the decision arrived at. This is the highest favor that I seek (at thy hands)". Thereat, the mild-speeched Saramā, wiping (Sitā's) face washed in tears, spake unto her, as she said this,—"If this is thy wish, I will go, O Janaki. O Mithilā's daughter, having possessed myself of the intent of the enemy, I shall come back". Having said this, (Saramā), repairing to the Raksha, heard Rāvana's converse with his counselors. And having heard of the decision of that wicked-minded one, she, understanding decisions, swiftly retraced her steps to the fair açoka forest. And then, entering there, she saw Janaka's daughter, expecting (her) like a very Sri, bereft of her lotus. And, the fair-spoken Saramā, on getting back (near her), Sitā, embracing her affectionately, herself gave her a seat. "Sitting down here at ease, do thou relate to me faithfully all about the determination of the wicked-minded and guileful Rāvana". Thus accosted by the trembling Sitā, Saramā related everything that had been said by Rāvana and his counselors. "O Vaidehi, the Raksha lord was advised by his mother and the aged counselors in pregnant words informed with affection, having thy deliverance for their object. 'Do thou make over Maithili unto the king of men, paying him homage due. Thou hast, in Janasthāna profusely witnessed wonderful instances (of his prowess). The crossing of the ocean, Hanumān's sight (of Sitā),—and the slaughter of the Rakshas in fight,—what person is capable of doing all this in battle?' Thus long exhorted by his counselors as well as his mother, Rāvana doth not make up his mind to emancipate thee, even as a covetuous person is loath to part with wealth (appropriated). And, O Maithili, without renouncing his life in battle, he doth not intend to liberate thee. Even this is the determination which that cruel one hath arrived at along with his advisers. This intent is in consequence of their coveting surcease. He can not yield thee up from sheer fear; nor is he backward in battle, or shirketh his own destruction or that of all the Rākshasas. O dark-eyed lady, slaying Rāvana in battle with sharp shafts, Rāma shall take thee back to Ayodhyā". In the meanwhile there was heard a mighty uproar occasioned by the whole host, and drums and conchs,—which shook the earth. Hearing that hubbub of the monkey-army, the servants of the Rākshasa monarch, ran who were in Lankā,—growing dispirited and bereft of energy, with weakness overcoming their powers,—did not see any good, in consequence of the fault of the ruler.

SECTION XXXV.

And that captor of hostile capitals, the mighty-armed Rāma, was advancing (upon Lankā) with the sounds of drums mixed with the blares of conchs. Hearing this noise, Rāvana—lord of Rākshasas—reflecting for a while, cast his eyes upon his counselors. And addressing there all those counsellors, that afflictor of the world—the crooked and highly powerful lord of the Rākshasas, Rāvana, making his court resound,—running down (Rāma's) crossing the main, as well as his vigor, strength and manhood,—said to them,—"What ye have said touching Rāma's (prowess), hath been heard by me. And I also know ye to be of sterling valor in the field. Yet why, knowing Rāma's prowess, do ye silently look at each other?" Then the maternal grand sire (of Rāvana), possessed of exceeding wisdom, named Mālyavān, hearing his words, said,—"The king that is accomplished in the various kinds of learning,⁹⁴ and that followeth polity, ever commandeth affluence and bringeth his enemies under his subjection. He that seasonably concludes peace and carries on war with his enemies,—and who advances his own party, attaineth great affluence. A king should enter into peace, if he be an equal or inferior of his adversary, and engage in war, if be more powerful,—but an enemy should never be disregarded. Therefore, O Rāvana, peace with Rāma is what commends itself to me; and do thou render unto him that for which thou hast been invaded (by him), viz., Sitā. All the Devarshis and Gandharvas wish for (Rāma's) victory. Therefore, do not enter into hostilities with him; but do thou bend thy mind to ther conclusion of peace with him. That possessor of the six attributes, the Great-father, hath appointed two courses, (respectively) for the Asuras and the celestials, having for their proper objects righteousness and unrighteousness. Righteousness, we hear, is the course of the high-souled celestials, as, O Rākshasa, unrighteousness is that of Rakshas and Asuras. During the Krita Yuga, righteousness swalloweth up sin; and during Tishya,⁹⁵ unrigheousness swalloweth up virtue. Thou, ranging the three worlds, hadst extinguished pregnant piety, and reaped unrighteousness; and it is for this that thy foes have waxed potent.⁹⁶ And, having grown through thy neglect, unrighteousness devoureth us, and that protector of the gods, (righteousness), is strengthening the side of the celestials. Thou, addicted to carnal pleasures and acting in defiance of duty, hadst aroused the high wrath of the saints resembling fire. The power of these possessed of souls sanctified through asceticism, and ever engaged in invoking the aid of righteousness, is incapable of being resisted and is like flaming fire. The twice-born ones engage in contemplation with intent minds, and loudly recite the Vedas. They overpower the Rakshas, uttering the Vedas; and thereat they fly in all directions like clouds scattered in summer. And the smoke that ariseth from the Agnihotra sacrifices of saints resembling fire, enveloping the energy of the Rākshasas, spreads over the ten cardinal quarters. And ther fierce austerities of vow-observing saints, performed at particular sacred spots, try the Rākshasas sore. Thou hast obtained a boon, conferring immunity at the hands of deities, Dānavas and Yakshas. But men and monkeys, bears and Golāngulas, possessed of enormous strength and endowed with vigor, and of indomitable prowess,—coming here, are setting up roars. Witnessing various and many dire portents, I perceive the destruction of all the Rākshasas. Dreadful and terrific clouds, uttering harsh sounds, are showering blood all around Lankā. And (live) vehicles are dropping profuse tears. And all sides, covered with dust, do not appear bright as formerly. And beasts of prey, jackals and vultures, are emitting frightful cries, and, entering into the garden of Lankā, form themselves into bands. And in dreams mighty dark-hued women in front of dwellings, seizing at (the furniture ) thereof, and speaking inauspiciously, laugh displaying their sable teeth. And in houses dogs are feasting on the articles of worship. And cows bring forth asses, and mongooses, mice. And cats are pairing with leopards, and swine with dogs, and Kinnaras with Rākshasas and human beings. And red-footed white sky-coursing pigeons, urged on by Doom, are going about for the destruction of the Rākshasas. And female-parrots in houses, wounded and worsted by other birds delighting in discord, are dropping down, emitting indistinct notes. And all the birds and beasts are crying (distressfully) with their faces turned towards the sun. And at dusk a frightful, withered, tawny-hued male figure, looking like Death himself, with his head shaven, peereth into the houses (of people). These and other evil omens occur. Rāma I deem as Vishnu assuming the form of a man. Rāghava of steady prowess, for certain, is no human being,—he that hath built a bridge over the deep, must be an exceedingly wonderful person. Therefore, O Rāvana, conclude peace with Rāma—king of men. Having ascertained fit course, do thou act properly". Having said this unto that vile one, and knowing the intention of the lord of Rakshas, that strong Mālyavān, of exceeding prowess, became silent, eying Rāvana.

SECTION XXXVI.

The Ten-necked one, come under the control of Time, did not brook the beneficial speech spoken by Mālyavān. Contracting his face into a frown, he, coming under the masterdom of passion, with his eyes rolling in wrath, addressed Mālyavān, saying,—"The words which, deeming the strength of the enemy as superior, thou hast harshly spoken, considering it as beneficial, had never before entered my ears. A (mere) man, and feeble, and alone, and having monkeys for his support, why dost thou deem Rāma, who hath (further) been cast off by his sire, and hath in consequence taken refuge in the woods,—as competent (to cope with me)? And why dost thou consider me, who am the lord of the Rakshas, and feared even by the immortals,—as weak and reft of all power? Thou, I suspect, speakest (thus) roughly either from jealousy of my heroism, or for inciting me. And who that is wise and learned, ever addresseth him roughly that is at once puissant and of (high) station, if not to spur him on? Why, having brought Sitā like a Sri shorn of her lotus, shall I give her up, from fear of Rāghava? Behold Rāghava, environed by Kotis of monkeys, with Sugriva and Lakshmana, slain one of these days! He before whom even the gods cannot stay in the field,—how can that Rāvana ever come by fear? Better that I should be riven in twain,—but bend I never will. This is my native fault; and nature is incapable of being overcome. And if Rāma hath at his pleasure constructed a bridge over the ocean, what is the wonder in this that thou hast conceived such a fear? And although Rāma hath crossed the ocean along with the monkey-army, yet I swear unto thee truly, living, he shall not back hence". When Rāvana, wrought up with passion, had spoken thus, Mālyavān, knowing him wroth, did not return a reply. And, duly tendering blessings unto the king, Mālyavān, taking his permission, went to his own abode. And the Rākshasa, Rāvana, along with his courtiers, having consulted together as to what was fit to be done, set about the defence of Lankā. And he commanded the Rākshasa Prahasta (to guard) the Eastern gate; and the exceedingly powerful Mahāpārçwa and Mahodara (to guard) the Southern gate; and he ordered his son Indrajit, possessing mighty powers of illusion, girt by innumerable Rākshasas, to guard the Western gate. And he commanded Suka and Sārana to defend the Northern gate. But he said unto the counsellors,—"I will myself go thither".⁹⁷ And he posted in the middle in the garrison the Rākshasa, Virupāksha, endowed with exceeding prowess and energy, backed by countless Rākshasas. Having taken these measures in Lankā, the Rākshasa-chief, urged by Fate, deemed himself as having achieved success. Having thus completely provided for the defence of the city, he dismissed the ministers; and, honored by the counsellors with blessings of victory, (then) entered his magnificent and splendid inner apartment.

SECTION XXXVII.

Those kings, man and monkey, that monkey the Wind-god's son, Jāmbavān—sovereign of bears—the Rākshasa, Bibhishana, the son of Vāli, Angada, Sumitrā's son, the monkey, Sarabha, Sushena along with his friends, Kumuda, Nala, and Panaça, arriving at the dominions of the enemy, assembled together, began to deliberate. "Yonder is that Lankā ruled by Rāvana, invincible even unto the celestials, serpents and Gandharvas. Let us, keeping before us success in the enterprise, consult together for the purpose of arriving at a decision. We are here daily nearing Rāvana, lord of Rākshasas". As they were speaking thus, Rāvana's younger brother, Bibhishana, said in a pregnant speech free from provincialism,—"Anala, Panaça, Sampāti and Pramāti—all courtiers of mine—having gone up to Lankā, have come back here. Wearing the forms of birds, they entered into the hostile forces; and, having seen the measures that had been adopted (by them), have come (back). O Rāma, hearken to me as I tell thee truly anent the provisions which they have related, made by the wicked-minded Rāvana. In the Eastern gate stayeth Prahasta along with his forces; in the Southern, the exceedingly powerful Mahāpārçwa and Mahodara; and in the Western, Rāvana's son, Indrajit, supported by innumerable Rākshasas, equipped with pattiças, swords and bows, and bearing darts and maces in their hands,—surrounded by heroes carrying various weapons. And, backed by many thousands of Rākshasas weilding weapons, and accompanied by Rākshasas conversant with counsel, Rāvana himself, his heart agitated to the height, guardeth the Northern gate of the city. And Virupāksha with a powerful force accoutred in javelins, clubs and bows, protects the garrison in the centre. Having seen these hosts thus disposed in Lankā, my counsellors have speedily come back here. There are ten thousand elephants, an Ayuta cars, two of horses, and about a koti of Rākshasas, powerful and strong, and equipped with arms in conflict.⁹⁸ These night-rangers are ever the favorites of the Rākshasa ruler. And, O king, a koti of forces accompany each of these Rākshasas in battle". Having conveyed this information concerning Lankā, which had been communicated by his counsellors, the mighty-armed Bibhishana showed (unto Rāma) those Rākshasas themselves. And in company with his counsellors, Rāvana's graceful younger brother, ever striving for the welfare of Rāma, by way of answer communicated everything that was going forward in Lankā unto Rāma, having eyes resembling lotus-leaves,—"O Rāma, when Rāvana battled with Kuvera, sixty lacs of Rākshasas marched forth (to meet him). In prowess, energy, vigor, exceeding fortitude, and hauteur, they resembled the wicked-minded Rāvana himself. In this matter, thou ought not to grow wroth,—I only arouse thy wrath, and do not endeavour to frighten thee.⁹⁹ Thou canst subdue even the celestials by thy prowess. Therefore thou, environed by a mighty army, having arrayed the monkey-forces in order of battle, shalt thrash Rāvana (in battle)". When Rāvana's younger brother had spoken thus, Rāghava, said these words with reference to his beating the foe,—"Let that foremost of monkeys, Nilā, surrounded by an immense number of monkeys, cope with Prahasta at the Eastern gate of Lankā. And, engirt by a mighty force, let Angada, son of Vāli, resist Mahāparçwa and Mahodara at the Southern gate (thereof). And let that son of the Wind-god, Hanumān, backed by innumerable monkeys, (beating the host stationed) at the Western gate, find entrance (into the city). I myself, determined to compass the destruction of the lord of Rākshasas, who, waxing powerful in consequence of the boon he hath received, hath brought about the destruction of high-souled saints resembling gods and Dānavas,—and who goeth round all regions, oppressing people,—will, along with Sumitrā's son, smiting (the foe), occupy the Northern entrance, where Rāvana with his army is stationed. And let the powerful king of monkeys, and the puissant sovereign of bears, and the younger brother of the Rākshasa-chief, manage the soldiery posted in the centre. And in this battle, the monkeys need not assume the forms of human being. And let this serve for a sign that the monkeys, in order to the recognition of our own forces, appear with their proper monkey-marks. We seven only shall battle with the foe in human shapes,—viz., I along with my brother, the exceedingly energetic Lakshmana, and my friend Bibhishana counting for the fifth in company with his own following". Having said this unto Bibhishana, for attaining success in the enterprise, that lord, the intelligent Rāma, seeing the sides of Suvela more beautiful (than other places), intended to ascend it. Then, environed by a mighty host, the high-souled and magnanimous Rāma, his features mirroring forth high exultation,—overshadowing the entire Earth (with his forces), set out for Lankā, determined upon destroying the enemy.

SECTION XXXVIII.

Having been bent upon mounting Suvela, Rāma, followed by Lakshmana, addressed in sweet and excellent words, Sugriva, and that righteous night-ranger, Bibhishana, versed in counsel and conversant with precepts, who was devoted to him,—saying,—"We shall all ascend this mount Suvela, bedight with metals; and pass this night even here. And (from here) will we view the abode of that Rākshasa who, foul of soul, hath carried off my spouse, to bring destruction down on himself,—who knoweth nor morality nor good conduct nor behaviour (conducive to the dignity of his descent),—and who, in consequence of his base propensity, hath committed himself to so heinous a course of action". Having decided thus, Rāma, filled with wrath at Rāvana, coming to Suvela, ascended its variegated plateau. And Lakshmana, collected, went in his wake. And, upraising bow and arrow, Sugriva, (ever) engaged in valorous acts, accompanied with Bibhishana as well as his counselors, following him, also ascended (the mountain). And all those rangers of mountains, gifted with the vehemence of the Wind in hundreds ascended mount Suvela, where Rāghava was stationed. And ascending the mountain in a short time, they all beheld from its summit the city, appearing to be built on the air. And the monkey-leaders beheld Lankā, exceedingly splendid with noble gateways; gracefully enclosed with a wall; thronging with Rākshasas; and defended by sable Rākshasas. And the foremost of monkeys saw these appearing like another wall (overtopping the one beneath). And on seeing the Rākshasas, the monkeys burning for battle set up various roars in the presence of Rāma. Then the Sun, crimsoned with Eve, ascended the Setting-hill and Night came, illumined by the Moon at his full. Then the master of the monkey-army, Rāma, saluted and honored by Bibhishana, accompanied by Lakshmana as well as the leaders of the monkeys, sojourned happily on the breast of Suvela.

SECTION XXXIX.

Having passed the night in Suvela, the heroic monkey-leaders surveyed woods and forests in Lankā. And seeing those extensive (woods and forests), mild, and charming, and beautiful to behold, they were seized with wonderment. Abounding in champakas, açokas, vakulas, çālas, and palms; covered with tamālas and panaças,—and environed all around with trees,—and surrounded with Hintālas, Aryunas, blossoming Saptaparnas, Tilakas, Karnikāras, and Pātalas,—trees with flowering tops, en tert wined with creepers,—Lankā looked exceedingly lovely, with various sights,—resembling the Amarāvati herself of Indra. And trees there, furnished with variegated flowers having tender rosy leaves,—and blue lawns, and rows of woods; and bearing odourous and charming blossoms and fruits,—looked like men adorned with ornaments. And there a delightful and pleasant wood resembling Chaitraratha, and like unto Nandana itself—having all the seasons present,—appeared beauteous to the view, with black bees all around. And it had Dātyuhas, and Koyasthivas, and peacocks dancing; and the strains of the coels were heard at the woodland rills. And the heroic and exhilarated monkeys, capable of wearing forms at pleasure, entered those woods and groves frequented by maddened birds and ranged by Bhramaras,—tracts overflowing with the lays of coels, and ringing with the voices of songsters,—resonant with the notes of Bhramaras—sovereigns of their species—and eloquent with the cries of ospreys. And as the exceedingly energetic monkeys entered, there blew upon them the breeze—like unto life—redolent of perfume obtained from contact with the blossoms. And others of the leaders among the heroic monkeys, coming out from the bands, ordered by Sugriva, made in the direction of Lankā crowned with ensigns. And, terrifying the fowls and dispiriting beasts and birds and shaking Lankā with their roars, those foremost monkeys set up shouts. And they, endowed with great impetuosity, went on, oppressing the earth with their battle-array; and clouds of dust suddenly arose from the the march of the soldiery. And bears, and lions, and buffaloes, and elephants, and deer, and birds, overwhelmed with affright, made for the ten cardinal points. The graceful and lovely summit of Trikuta was entire, elevated, sky-piercing, of golden splendour, measuring an hundred yojanas, clear-shining, level, inaccessible even to fowls, and incapable of being ascended even in thought—not to say of actual ascension by people. Lankā, ruled by Rāvana, was situated on its¹⁰⁰ top,—ten yojanas in width and twenty in length. And that city was graced with lofty ornamented gateways resembling pale clouds, and golden and silvern walls; and Lankā was adorned with palaces and piles; like the sky¹⁰¹ graced with clouds on the approach of the rainy season. And that palace, which was adorned with thousands of pillars, and which, as if piercing the heavens, looked like a peak of Kailāça—was the residence of the Sovereign of the Rākshasas—the ornament of the city, (ever guarded by full hundreds of Rākshasas). And Lakshmana's auspicious and puissant elder brother, beholding that flourishing and wealthy city resembling the celestial regions,—charming to the mind, made of gold, graced with mountains, and decked out with mountains containing various metals,—resonant with the notes of various birds; abounding in various beasts,—furnished with various kinds of flowers,—and inhabited by various orders of Rākshasas,—was struck with astonishment. And Rāma, surrounded by his mighty forces, saw that palace, filled with diverse kinds of gems, adorned with rows of edifices, and having huge engines and gateways.

SECTION XL.

Then Rāma, accompanied by the monkey-leaders, along with Sugriva, ascended the top of Suvela, measuring a circumference of two yojanas. And staying there for a while and looking at the ten cardinal points, he saw Lankā finely placed on the charming summit of Trikuta,—graced with elegant groves; and (he also saw) the unconquerable lord of Rākshasas, stationed at the top of the gateway, fanned with white chāmaras; graced with the umbrella betokening victory; smeared with red sandal; adorned in red ornaments; resembling masses of sable clouds; and apparelled in golden attire,—his breast bearing scars from the tusk-ends of Airāvata; covered with a sheet hued like the blood of hares; and appearing like clouds lighted up by the evening sun. And on seeing the Rākshasa-chief, Sugriva suddenly rose up in the sight of the lords of monkeys as well as Rāghava. And influenced by wrath, he, mustering strength and vigor, rising from the brow of the mountain, bounded to the gateway. And pausing for a while and eying the Rākshasa intrepidly, he, slighting the Raksha, addressed him in harsh speech, saying,—"O Rākshasa, I am the friend as well as the slave of Rāma—lord of men. Me, backed by the energy of that king of the Earth, shalt thou not escape to-day". Saying this, he, suddenly springing up, descended on him; and snatching away his variegated crown, let it fall on the earth. And seeing him come abruptly, the night-ranger spoke to him thus,—"Thou that wert Sugriva beyond my ken, shalt be neckless¹⁰² near me". Having said this, he rose up swiftly and dragged him¹⁰³ down to the earth. Thereat springing like pith, the monkey pushed down his antagonist with his arms. And each having his body bathed in sweat and his person covered with blood, each choking and annuling the efforts of the other,—and resembling a Sālmali or a Kinçuka, and dealing blows and slaps, and hitting with his arms and hands,—those exceedingly strong ones, the lord of the Rākshasas and that of the monkeys, fought wonderfully. And having for a long time encountered each other in combat on the dais belonging to the gate,—they, now lifting up their persons and now lowering them, went down, each felling the other with his legs. And smiting each other, they, their bodies fastened together, went down between the wall and the moat,—and again stood upon the ground. And heaving breath, they, resting for a space, grappled with each other; and they fast bound each other with their arms serving for ropes. And each fired with wrath, and each having both strength and skill, they now bore themselves in the lists like a tiger and a lion, furnished with teeth; or like the young of the foremost elephants engaged in encounter,—and restraining and pushing each other with their arms, they simultaneously both came down to the ground. Then starting again to their feet, they, vituperating each other, ranged the lists, displaying feats expressive of skill and strength. Nor did those heroes speedily come by fatigue. And resembling mighty elephants, they, resisting each other by means of their powerful arms like unto the trunks of elephants, fought for a long while, swiftly wheeling about the arena. And approaching each other, they strove to slay each other, like unto two cats seated, momentarily encountering each other over some food. And the lord of monkeys and Rāvana, accomplished in fight, coursed the arena, displaying wonderful mandalas,¹⁰⁴ various sthānas¹⁰⁵ curious gomātrakas¹⁰⁶ gatapratyāgatas, tiraschi-nagatas, vakragatas, parimokshas, varjanas, paridhāvanas, abhidravanas,¹⁰⁷ āplāvanas,¹⁰⁸ savigrahāvasthānas,¹⁰⁹ parāvrittas,¹¹⁰ apāvrittas,¹¹¹ apadrutas¹¹² avaplutas,¹¹³ apanyastas,¹¹⁴ and upanyastas.¹¹⁵ In the meanwhile the Raksha attempted to put forth his power of illusion. Knowing this, the king of monkeys shot into the sky. And Rāvana, overpowered by fatigue and out of breath, thus baffled by the monkey-king, stood where he was. Thus the master of the foremost monkeys, securing fame in fight, beat the night-ranger, causing him to experience fatigue. And bounding beyond the spacious sky, the offspring of the Sun came to the side of Rāma in the midst of the monkey-forces. And having done that deed, the son of the Sun,—lord of monkeys—with his heart surcharged with rejoicing, entered that host having the speed of the wind; enhancing the martial ardour of the son of the foremost of the Raghus, and honored by the monkeys.

SECTION XLI.

Seeing those ominous signs, Lakshmana's elder brother, Rāma, embracing Sugriva, said,—"Without consulting with me, thou hast acted thus rashly. But kings should not act in such a rash way. Placing in suspense, me, this army and Bibhishana, thou, O hero, enamoured of daring deeds, hast put thyself to all this trouble. But, O hero, henceforth, do not act so. O subduer of enemies, if thou come by any mischance, what shall Sitā avail me; or Bharata; or my younger brother—Lakshmana; or Satrughna, O slayer of enemies; or, again, my own person? Ere thou hadst come, I had arrived at this determination; albeit, O thou that art equal to the mighty Indra or Varuna, I knew thy prowess full well. Slaying Rāvana in battle along with his sons, forces and vehicles, and installing Bibhishana in Lankā, and placing the kingdom in the hands of Bharata, I shall renounce my body, O exceedingly powerful one!" When Rāma had said this, Sugriva answered,—"Knowing my own strength, how, O Rāghava, viewing Rāvana, who had ravished away thy wife, could I forbear, O hero?" As that hero was speaking thus, Rāghava addressed Lakshmana having auspiciousness, thus,—"O Lakshmana, occupying some tract furnished with cool water and woods bearing fruits, we shall sojourn, dividing and marshalling our forces. I see a mighty fear present, destructive of people,—and boding destruction unto the foremost heroes among the bears, monkeys and Rākshasas. The winds ruffle; and the earth is tremulous. And the tops of mountains tremble, and the mountains themselves send up loud sounds. And the clouds are goblinish; and fierce; and harsh-sounding. And wearing terrific looks, they fiercely pour down showers mixed with drops of blood. And the Evening resembles the red sandal, and is fearful. And a flaming circle droppeth from the Sun. And exciting great fear, inauspicious birds and beasts, wearing cruel looks, and in distressful guise,—cry in piteous accents, facing the Sun. And at night, the ominous Moon with a black-red brim as at the time of universal wreck, burneth. And, O Lakshmana, there is a crimson, rough, slight, and graceful rim round the Sun; and a blue mark is visible on his disc. And the stars do not course as formerly. Behold, O Lakshmana, all these, prefiguring the Doom. And crows and hawks and vultures drop down. And jackals yell with loud inauspicious notes. The Earth, converted into mud with flesh and gore, shall be covered with darts and javelins and swords, discharged by Rākshasas and monkeys. This very day with all expedition shall we, surrounded on all sides by the monkeys, march towards the city governed by Rāvana". Having said this unto Lakshmana, Lakshmana's elder brother possessed of exceeding strength, hastily descended from the top of the mountain. And descending from the mountain, the righteous Rāghava surveyed his troops, incapable of being beaten by enemies. And after making the mighty host of the monkey-king equip itself, Rāghava versed in season, along with Sugriva, at the proper hour, issued orders for battle. Then in due time that one, accoutred with his bow, surrounded by a mighty army, set out, with the intention of entering the city of Lankā. And those two—Bibhishana and Sugriva—and Hanumān, and Jāmbavān, and Nala, and the bear-king Nila, and Lakshmana, followed (Rāma). Behind them, the mighty array of bears and monkeys followed Rāghava, covering a wide surface of land. The monkeys, resembling elephants, capable of resisting foes, took mountain-peaks and tall trees by hundreds. And in a short time those repressors of foes—the brothers Rāma and Lakshmana—arrived at the city of Rāvana; with pennons streaming over her; charming; garnished with groves and woods; having variegated gateways; inaccessible; and having walls and gates. And urged on by Rāma's command, the wood-rangers,¹¹⁶ as commanded, blocking up (Lankā) incapable of being subdued even by the gods, stationed themselves. Coming to Lankā ruled by Rāvana, that hero, Rāma, son unto Daçaratha, along with Lakshmana, remained stationed at the Northern gate, where Rāvana used to reside. None save Rāma was competent to protect that dreadful gate, where Rāvana used to reside. None save Rāma was competent to protect that dreadful gate, guarded by Rāvana himself, like the Ocean guarded by Varuna,—and protected on all sides by terrible Rākshasas equipped with weapons; capable of striking terror into the weak; like unto the nether regions guarded by Dānavas. And (Rāma) saw there many and various arms and mail of the warriors, ranged together. And coming to the Eastern gate, that leader of the monkey-army, the powerful Nila, along with Mainda and Dwivida,—took up his post there. And the exceedingly strong Angada, accompanied by Rishava, Gavāksha, Gaya, and Gavaya, occupied the Southern gate. And the mighty monkey Hanumān protected the Western entrance. And Sugriva himself, with Prajangha, Tarasa and other heroes, was quartered near the garrision in the centre. And accompanied by all the foremost monkeys resembling Suparna or the Wind, twenty kotis of renowned monkey-leaders, blocking up all sides, stationed themselves near the monkey, Sugriva. And at Rāma's command, Lakshmana along with Bibhishana, went from door to door, issuing instructions to kotis of monkeys. On the west of Rāma, Jāmbavān along with Sushena, followed by innumerable troops, remained hard by at the garrison in the middle. And those tiger-like monkeys, furnished with teeth like unto tigers, weilding trees and mountain-tops, stood ready for fight. And all had their tails curled up, and all were armed with teeth and nails, and all had chequered bodies, and all had frightful faces. And some had the strength of ten elephants; and some had strength ten times as much; and some of the monkey-leaders there had the strength of a thousand elephants,—and some had the strength of numbers (of elephants); and some had strength hundred times as much. And others had immeasurable might. And wonderful and astonishing was their meeting. And the concourse at that place of the monkey-forces was like the concourse of locusts. And the air was filled up, and the earth was covered quite with the monkeys coursing towards Lankā and dropping down into it. And hundreds and thousands making up the army of monkeys, arrived at the gate of Lankā; while others were pouring in from all sides for encounter. And that mount was covered with monkeys. And a thousand ayutas were going round the city. And Lankā, blocked up everywhere with powerful monkeys bearing trees in their hands, was incapable of being entered even by the Wind. And the Rākshasas, sore pressed by thousands of monkeys resembling masses of clouds, and like unto Sakra himself in battle, were seized with amazement. And like unto the roar of water on the ocean being riven, there arose a mighty tumult in consequence of the forces surging hither and thither. And with that sound the entire Lankā, with her wall and gateways, her mountains, woods, and forests, began to shake. And that army, protected by Rāma and Lakshmana as well as Sugriva, became all the more invincible even by the Asuras and celestials. And having arranged his forces with the view of destroying the Rakshas, Rāghava, versed in the resources of war,¹¹⁷ taking counsel of the counsellors, and deciding again and again his course of action,—intending to adopt further measures,—resolved to abide by the advice of Bibhishana¹¹⁸, remembering the morality regulating monarchs¹¹⁹. And then, calling Vāli's son, Angada, (Rāma) said,—"O mild one, going to the Ten-necked one, tell him in my words,—'Bounding over the deep and casting off fear and dejection, I have laid seige to the city of Lankā; and have reft thee of thy prosperity and thy wealth; and rendered thee moribund and senseless. Thou hast, O night-ranger, through delusion and pride injured saints and celestials, and Gandharvas and Apsaras, and Serpents, and Yakshas, and crowned heads. But, O Rākshasa, thy pride begot of the boon received from the Self-create hath gone from thee, whose destroyer,¹²⁰ I, afflicted in consequence of my wife having been carried off,—weilding the rod, have sat down at the door of Lankā. O Rākshasa, thou shalt, remaining steady in fight, attain the state of celestials and Maharshis and Rājarshis. And, O worst of Rākshasas, do thou display that prowess of thine by which, aided by thy power of illusion, thou hast forcibly carried off Sitā, disregarding me. I shall with my sharpened shafts render this world free from Rākshasas, unless rendering back Mithilā's daughter, thou throw thyself on my mercy. And, for certain, that foremost of Rākshasas, the righteous and graceful Bibhishana, who hath joined us, shall obtain, without having a thorn in his side, all this wealth of Lankā. For thou, foolish, wicked, ignorant of self-knowledge, and having dolts for counsellors, art not competent to unrighteously exercise kingship for a moment. Fight thou, O Rākshasa, summoning fortitude and heroism. On being slain with my shafts, thou shalt attain peace.¹²¹ O night-ranger, if thou shouldst range the three worlds in the shape of a bird, thou, coming in my ken, shalt not be able to preserve thy life. It is all this for thy good; do thou perform acts for the good of thy body surviving death; and do thou see Lankā well; for thy life is in my keeping.'" Thus addressed by Rāma of untiring deeds, Tarā's son went through the welkin like the embodied bearer of sacrificial offerings.¹²² And arriving near that subduer of enemies, Rāvana, in a moment, that graceful one saw Rāvana, sitting calmly in the midst of his ministers. And dropping down in his vicinity like a flaming fire, that best of monkeys, Angada, resembling a golden bracelet,¹²³ stood there. And then introducing himself, Angada delivered unto Rāvana along with his ministers all that Rāma had excellently spoken unto him, neither extenuating nor setting down aught of himself,—"I am the envoy of the king of Koçala—Rāma of untiring deeds; and I am the son of Vāli.—I do not know whether thou hast heard of me. And Raghu's son, Rāma—enhancer of Kauçalyā's joy—hath said unto thee,—'Do thou, O fell one, coming out, give me battle and prove thy prowess. Thee shall I slay together with thy ministers, and with thy sons and relations and friends. And thou being slain, the three worlds shall attain peace. And to-day shall I destroy the enemy of the gods and Dānavas, and Yakshas, of the Gandharvas, serpents and Rākshasas,—and the thorn (in the side of) the saints. And on thee being slain, all the wealth shall be Bibhishana's; unless, bowing down (unto me) and paying me homage, thou render back Maithili.'" When that monkey-chief had spoken thus, the lord of the night-rangers was wrought up with wrath. And coming under the sway of passion, he commanded his counsellors, saying,—"Take this one of perverse understanding, and slay him at once".