Volume 3 — YUDDHAKĀNDAM. (continued 7)

SECTION CII.

Seeing the heroic Lakshmana brought down by the dart discharged by the powerful Rāvana, and lying drenched in blood, he (Rāma) after having fought furiously with the wicked-minded Rāvana,—and having showered vollies of shafts, addressed Sushena, saying,—"This heroic Lakshmana brought down to the earth by the prowess of Rāvana, lieth like a serpent, enhancing my sorrow. Seeing this hero, dearer to me than life, what power have I, with my soul overwhelmed with dole, to fight? If this brother of mine graced with auspicious marks, delighting in battle, breathe his last, what shall life avail me or happiness? My prowess is ashamed; my bow falleth off from my hand; my arrows droop; my sight is dimmed with tears; my limbs weaken as do those of men in a dream; thought racks me; and I even desire death". Seeing his brother wounded by the wicked-minded Rāvana, crying in preternatural accents, and sore stricken in his vitals, (Rāma) overcome by a mighty sorrow, lamented with his senses wildered. "Seeing my brother, Lakshmana, wounded, and lying over the dust of the field, even victory, O hero, doth not seem to me sweet. If the Moon is hid from the sight, whom doth he then delight? What have I to do with battle? What have I to do with life? I have no more to do anything with fighting, seeing that this Lakshmana wounded, lieth in the field of battle. As this highly effulgent one had followed me into the forest, so will I in the same way follow him to the abode of Yama. Ever seeking my welfare and ever devoted to me, he hath been reduced to this pass by Rākshasas fighting in crooked ways. In land after land one meets with wives, in land after land one meets with friends, but country find I none where a uterine brother may be met with. What, O irrepressible one, shall I do with the kingdom without my Lakshmana? And what shall I say unto mother Sumitrā, fond of her son? And I shall never be able to bear the reproach Sumitrā shall cast upon me. And what shall I say unto Kauçalyā, and what unto mother Kaikeyi? And what shall I say unto Bharata, and what unto the exceedingly powerful Satrughna? 'Thou hadst gone to the woods with him. Why then dost thou come (back) without him?' 'Tis better (for me) to renounce my life here, instead of bearing the censure of friends. What a sin had I committed in another birth, seeing that my virtuous brother, staying before me, hath been slain? Ah, my brother! Thou best of men! O master, who wert the foremost of heroes! Why, forsaking me, dost thou repair to the other regions. Wherefore, brother, dost thou not speak to me, who am lamenting? Get up. See! Why dost thou lie down? Look on me with thine eyes. O mighty-armed one, in the woods and mountains thou didst ever use to cheer me, tried by grief and pining in despondency, with my mind overwhelmed (with woe)". As Rāma was speaking thus with his senses overwhelmed with emotion, Sushena, soothing him, spoke these pregnant words,—"O foremost of men, cast off this train of thought tending to overwhelm thy understanding,—this anxiety giving birth to grief, and resembling the shafts of foes in the van of the embattled forces. Lakshmana enhancer of auspiciousness is not dead. His face is not distorted or blackened. Do thou look at his countenance, which is beautifully bright and cheerful. His hands have palms resembling lotus-petals, and his eyes are pleasant. O king, one dead doth not look thus. (Therefore), O hero, do not grieve. O subduer of enemies, this one is instinct with life. As he is lying down on the ground, stretched at length, his heart, O hero, trembling momentarily, testifieth to his respiration". Having spoken thus unto Rāghava, the highly wise Sushena thus addressed the mighty monkey, Hanumān, saying,—"O placid one, hieing hence to the mountain, Mahodaya, which, O hero, had formerly been mentioned unto thee by Jāmbavān, bring hither the mighty drug sprung at its right summit—Viçalyakaranī by name, and Sāvarnyakaranī,³⁹⁴ and Sanjīvakaranī, O hero, and the potent medicine—Sandhānī. Do thou bring (these) in order that the hero—Lakshmana—may be revived". Having been thus instructed, Hanumān, repairing to the Medicinal mountain, was wrought up with anxiety, not knowing the drugs. And then the thought sprang up in the mind of the Wind-god's offspring of immeasurable prowess,—"I shall go, even taking this (entire) summit of the mountain. In this very summit must that delightful drug have sprung. This I infer, inasmuch as Sushena had forsooth said so. If I fail to take Viçalyakaranī, I shall come by disgrace,—and if I spend much time (in thought), that would be fraught with evil".³⁹⁵ Having reflected thus, the exceedingly powerful Hanumān, foremost of monkeys,—swiftly drawing up to that best of mountains, and giving three shakes to the mountain filled with various flowering trees,—raised it up with his hands. And taking that summit of the mountain resembling dark-blue clouds charged with rain, Hanumān from the earth bounded up into the sky. And arriving (at his quarters), that wondrous vehement one, putting down the mountain-peak, and reposing for a while, spoke unto Sushena,—"I did not find the drug, O best of monkeys; and therefore have I brought this entire summit of the mountain". When the Wind-god's offspring had spoken thus, that foremost of monkeys—Sushena—praising him, uprooted the herb and secured it. Seeing Hanumān's feat, incapable of being done by even the celestials, the choicest of the monkeys were amazed. Then crushing the healing herb, that best of monkeys—the exceedingly effulgent Sushena, made Lakshmana smell the same. And thereupon the wounded Lakshmana,—slayer of hostile heroes—smelling it, cured of his wound and ailments, speedily rose up from the ground. Seeing Lakshmana rise up from the earth, the monkeys, exceedingly rejoiced, honoring Lakshmana, exclaimed, "Excellent! Excellent!" "Come!" said that slayer of hostile heroes—Rāma—and with his eyes filled with tears, he deeply embraced Lakshmana. And having embraced Sumitrā's son, Rāghava then addressed him, saying—"By good fortune it is that, O hero, I see thee returned from (the mansion of) Death.—Verily my life, or Sitā, or Victory is worthless (without thee). And thou being dead, what is my life worth?" When the high-souled Rāghava had spoken thus, Lakshmana, aggrieved on account of the words (of Rāghava) expressive of infirmity of purpose, said,—"Having bound thyself by that vow, it doth not, O thou having truth for prowess, behove thee to speak like one fickle and feeble. Those speaking the truth, never falsify their promise: the mark of a great one is even observance of vow. O sinless one, do not suffer thyself to be overcome by despair on my account. Do thou to-day by slaying Rāvana, make thy promise good. Thy foe coming within the sway of thy shafts, will not hence, living, even like a mighty elephant coming before a sharp-toothed roaring lion. I wish the speedy destruction of this impious one, ere the maker of day, having performed his work, has ascended the Setting-hill.³⁹⁶ If thou wishest to slay Rāvana in battle, if thou desirest to recover the princess, then, O noble one, O hero, to-day speedily set about what I say".

SECTION CIII.

Hearing the words uttered by Lakshmana, that slayer of hostile heroes—Rāghava—endued with prowess, taking his bow, set shafts on it, and in the brunt of battle began to discharge dreadful arrows at Rāvana. And mounted on another car, Rāvana—lord of Rākshasas—rushed against Kākutstha, even as Swarbhānu rusheth against the Sun. And even as a mass of clouds poureth down torrents on a mighty mountain, the Ten-necked one, mounted on his car, smote Rāma with shafts resembling thunder-bolts. And in the encounter Rāma, concentrating his thoughts, showered on the Ten-necked one arrows embellished with gold and looking like living fire. And celestials and Gandharvas and Kinnaras declared that there had been no other battle like unto the encounter of Rāma stationed on the ground and the Raksha mounted on his car. Then the foremost of celestials—Sakra—hearing their ambrosial speech, summoning Mātali, said,—"Taking my car, hie to the best of the Raghus. And reaching the earth, do thou, welcoming (him), bring about great good unto the gods". Thus accosted by the sovereign of the celestials, Mātali—celestial charioteer—bending down his head, addressed that celestial, saying,—"Speedily shall I go, O lord of the celestials; and I shall also do the office of a charioteer (unto Rāghava)". Then yoking with steeds that best of cars, curiously wrought with gold; adorned with hundreds of small bells; resembling the Sun new risen; having its pole studded with lapises; yoked with excellent horses caparisoned in gold; furnished with white chowris,—drawn by steeds resembling the Sun; decked with golden net-works,—and provided with a golden standard,—the graceful car of the sovereign of the celestials,—Mātali, commanded by the king of the immortals, ascending the car, went out of the celestial regions and came to Kākutstha. And with his hand holding the reins, the charioteer of the thousand-eyed (Deity) with joined hands addressed Rāma, saying,—"O Kākutstha, in order that thou mayst obtain the victory, the thousand-eyed (god) hath sent thee this car. And, O exceedingly powerful one! O graceful (hero)! thou that slayest thy foes! this is the redoubtable bow of Indra,—and this is the mail resembling fire,—and these are the arrows looking like the very Sun; and this is the dart shining and fraught with fair fortune. Ascend thou this car, O hero. Slay the Rākshasa—Rāvana, with me as thy charioteer, even as the lord of the celestials slayeth Dānavas". Thus addressed, Rāma, going round the car and saluting it, ascended the same, illumining the worlds with his splendour. And the encounter that took place between the two cars with the mighty-armed Rāma (on one side), and the Raksha—Rāvana—(on the other), was wonderful to behold. And Rāghava highly proficient in weapons with a Gāndharva weapon resisted the Gāndharva weapon of the Rākshasa king, and with a celestial weapon, his celestial weapon. And then that lord of Rākshasas—the night-ranger—fired with high rage, again discharged an exceedingly dreadful Rākshasa weapon. And the gold-decked shafts shot from Rāvana's bow, becoming furiously venomous serpents, covered Kākutstha. And vomitting living flames, they of terrific aspect, having flaming faces, showered over Rāma with gaping mouths. And those flaming venomous serpents, having the feel of Vāsuki himself, covered all sides and enveloped all quarters. And seeing those serpents descending in the encounter, Rāma employed a dreadful Gāruda weapon. And discharged from Rāghava's bow, those arrows plated with gold at the feathered parts, and furnished with the splendour of peacocks, becoming golden birds—began to range (the field of battle) as the enemies of the serpents. And the shafts of Rāma capable of wearing forms at will, turned into birds, destroyed all the exceedingly swift-coursing arrows having the forms of serpents. On his weapon having been baffled, Rāvana—lord of Rākshasas—waxing Wroth, poured tremendous showers of shafts on Rāma. And smiting Rāma of untiring deeds with thousands of shafts, (Rāvana) pierced Mātali with vollies of arrows. And with an arrow, Rāvana severed the standard; and having brought down the golden standard on the floor of the car, Rāvana wounded even Indra's steeds with a net-work of arrows. And seeing Rāma hard pressed, celestials and Gandharvas, and Chāranas along with Dānavas, and Siddhas, and the supreme saints were overcome with sadness; and the foremost monkeys together with Bihhishana were aggrieved. And seeing a Moon of Rāma Chandra in the grasp of a Rāhu of Rāvana, that bringer of evil unto creatures—Budha—stood, assailing the Prayāpatya star—Rohini—beloved of the Moon. And the enraged Ocean, heaving with smoking surges, and flaming as it were, swelled up, seeming to the touch the Sun. And the Sun was blackened and assumed a stern aspect, with his rays dimmed. And he was seen with a headless trunk on his lap, and he was in conjunction with a comet. And that star of the Koçalas, relating to the deities—Indra and Agni—Angaraka—stood in the sky, attacking Viçākhā. And the Ten-necked one, having ten faces and twenty arms, equipped with his bow, looked like the mountain—Maināka. And Rāma reduced to sore straits by the Ten-necked Raksha, could not discharge his arrows in the conflict. And then the enraged Rāma with his eyes slightly red, flew into a tremendous passion, as if burning up the Rākshasas. Seeing the face of the enraged Rāma endued with understanding, all the creatures were overwhelmed with fear and the Earth herself shook. And mountains abounding with lions and tigers began to tremble, and trees to shiver. And even the deep—lord of streams—was wrought up wondrously. And rough and terrific clouds in the sky sent forth fierce roars. And stormy clouds rumbling went about the heavens. And seeing Rāma wrought up with a mighty passion, and the fearful disastrous omens, all creatures were possessed by fright and Rāvana was struck with dismay. And then stationed in the sky, celestials and Gandharvas and mighty serpents and saints and Dānavas and Daityas and those related to Gāruda—fowls—beheld that conflict like unto the universal tumbling, as the two heroes fought on with various dire arms. And as they looked on the mighty encounter, the celestials and the Asuras, who had come to the conflict, from feeling of regard³⁹⁷ cheerfully spoke (these words). And the Asuras staying there said unto the Ten-necked one, 'Be victorious!' and the celestials again and again said unto Rāma, 'Be victorious!' In the meantime, the impious Rāvana, desirous of slaying Rāghava, from wrath took up a mighty weapon, fraught with the essence of the thunder-bolt; sending terrible sounds; capable of destroying all foes,—furnished with forks resembling mountain-peaks; tending to strike terror unto mind and sight; sharp-pointed, resembling the smoking fire risen at the hour of universal dissolution; exceedingly terrible; irrisistible (in battle); unbearable even by the Destroyer,—the terror of all creatures—terrific; and competent to rive (all things). Flaming up with wrath, Rāvana took this dart. And fired with furious wrath, that powerful one took the dart in the encounter, surrounded in that contest by many heroic Rākshasas. And uplifting (the dart), the huge-bodied Rāvana, with his eyes reddened in passion, emitted mighty roars. And the shouts of the Rākshasa sovereign made the earth and the sky and the cardinal quarters and all sides tremble. And at the roars of that wicked-minded and huge-bodied one, all creatures were struck with terror, and the sea was vexed.³⁹⁸ And the exceedingly energetic Rāvana, taking that mighty dart, and sending up furious shouts, addressed Rāma in a harsh speech, saying,—"O Rāma, I in wrath uplift this dart having the strength of the levin. This will utterly deprive of life thee who art assisted by thy brother. O thou that delightest in battle, to-day swiftly slaying thee, I shall make thee even with those heroic Rakshas slain in the van of the forces. Stay now. O Rāghava, thee shall I slay with this dart". Saying this, the lord of the Rākshasas hurled the dart. And discharged from Rāvana's hand, (the dart), surrounded with garlands of lightning, furnished with eight bells, sending mighty roars,—rising to the sky, looked exceedingly splendid. Seeing the dart, flaming and of terrific aspect, Raghu's son—Rāma—endowed with prowess, drawing his bow, discharged arrows. And with vollies of shafts Rāghava resisted the descending (dart), even as Vāsava extinguished the fire of doomsday with his showers. Then even as a flame consumeth insects, the mighty dart of Rāvana burnt up those shafts shot from the bow of Rāma. Seeing those shafts reduced to ashes and crushed on coming in contact with the dart, as they were coursing in the sky, Rāghava was transported with passion. And then waxing wondrous wroth,—Raghu's son—Rāghava—took up a javelin, liked by Vāsava himself, brought by Mātali. And on being wielded by that strong one, the javelin, resonant with bells, made the welkin blaze up, like a burning meteor on the occasion of universal rack. And when hurled, it alighted on that same dart of the Rākshasa-chief. And thereat, with its splendour lost, the mighty dart, riven, dropped (to the earth.) Then Rāma, shooting straight-speeding arrows, pierced his (Rāvana's) exceedingly fleet steeds. And then he pierced Rāvana in the chest with whetted arrows. And the energetic Rāghava hit (Rāvana) in the temples with three feathered shafts. And thereat with all his limbs pierced (with arrows), and his body laved in blood, the lord of Rākshasas furnished with many limbs, looked like a flowering Açoka. And with his person pierced with the shafts of Rāma, the lord of night-rangers having his body drenched with blood, was stricken with sadness in the midst of his forces,—and was also overwhelmed with terrific wrath.

SECTION CIV.

On being greatly harassed by Kākutstha in anger, Rāvana, delighting in battle, came under the sway of a towering passion. And with his eyes aglow, that powerful one from wrath and fury assailed Rāghava in mighty encounter. And even as clouds pour down from the sky on a pool, Rāvana showered thousands of arrows on Rāghava. And covered with vollies of shafts discharged from (Rāvana's) bow in the conflict, Kākutstha like unto a mighty mountain did not shake. And that one endowed with prowess stood in the field, resisting those networks of arrows, and took up shafts resembling the rays of the Sun. Then the fleet-handed night-ranger, fired with rage, discharged a thousand arrows at the chest of the high-souled Rāghava.—And thereat in that encounter Lakshmana's elder brother, with his body bathed in Mood, appeared like a mighty Kinçuka tree in a forest. And with his ire aroused by the blows he received, the exceedingly energetic Kākutstha took up arrows resembling the Sun risen at the time of the universal dissolution. And in the darkness spread by the arrows (discharged), Rāma and Rāvana both fired with wrath could not be discovered of each other. Then that hero—Daçaratha's son—Rāma, overcome with wrath, addressed Rāvana, laughing, in a harsh speech, saying,—"Thou vilest of Rākshasas, in consequence of having through lack of sense carried off my wife from Janasthāna and brought her under thy subjection, thou hast been deprived of thy prowess. Having forcibly carried away Vaidehi staying in that mighty forest, forlorn and without me, thou thinkest—'I am a hero.' Outraging the helpless wives of others,—doing this craven deed, thou thinkest—'I am a hero.' O thou having thy dignity destroyed! shameless wight! O thou of volatile character, having through thy violence brought destruction on thyself, thou thinkest,—'I am a hero.' A great and' famous act hath been performed by thee,—a hero, and the brother of the Bestower of riches, surrounded with thy forces! To-day receive the mighty fruit of that infamous act done through pride, productive of evil.³⁹⁹ O wicked-minded one, thou thinkest of thyself—'I am a hero;' but thou that hast taken away Sitā like a thief, hast no feeling of shame. Hadst thou forcibly outraged Sitā in my very presence, thou, slain by my shafts, wouldst have seen thy brother—Khara. By luck, O thou of an evil soul, thou hast come within the range of my vision. To-day by means of sharp shafts shall I bring thee to death's door. To-day beasts of pray will drag thy head having burning ear-rings, severed by my shafts and covered with the dust of the battle-field. O Rāvana, vultures will alight on thy breast, as thou wilt lie low on the ground; and, athirst, they will drink the blood gushing out from thy wounds. To-day fowls of the air will keep pulling at thee pierced with my shafts, and lying lifeless, as birds do serpents". Having spoken thus, that slayer of foes—Rāma—showered arrows on the lord of Rākshasas, staying before. And the prowess and strength and spirits and force of arms of Rāma burning for the destruction of his foe, were doubled. And all the Weapons⁴⁰⁰ presented themselves before that one cognisant of self; and the fleet-handedness of that exceedingly powerful one increased immensely from exhilaration of spirits. Seeing all these auspicious omens coming of themselves, Rāma, finisher of Rākshasas, set about smiting his foe more energetically than ever. And assailed with stones by the monkeys and showers of shafts by Rāghava, the Ten-necked one felt his heart undergoing a revolution.⁴⁰¹ And when through the stupifaction of his inner self, he could not discharge any weapon, or draw his bow, or put forth his prowess, (Rāma) did not persist in smiting him. And the shafts and various arms discharged by him betokened his death; and his last moments were present. And his charioteer, driving his car, perceiving this, calmly took the car away from the field of fight. And then, seeing the king shorn of prowess, and dropt, his charioteer, struck with fear, swiftly turned away his dreadful car having the clatter of clouds, and went away from the field of battle.

SECTION CV.

After gradually regaining his senses, Rāvana, urged on by the force of the Finisher, getting into a furious passion, with his eyes reddened in wrath, addressed the charioteer, saying,—"O thou of perverse sense, disregarding me as devoid of prowess, and incompetent, and bereft of vigor,—as cowardly, light, nerveless and shorn of energy,—and as divorced by the power of illusion and debarred by arms,—thou actest on thine own understanding. Wherefore disregarding me, and not minding my purpose, hast thou taken away my car from before the presence of the enemy? O abject one! by thee have my long-earned renown and energy and prowess and credit been brought to naught. In the very sight of an enemy of renowned prowess, and one capable of being gratified with valorous deeds, hast thou made me, burning for battle, look as if I were a coward. As, O wicked-minded one, thou dost not even through heedlessness, take the car to the field of battle, I infer for certain that thou hast been bribed by the foe. The act that thou hast done, doth not appear as that of a friend seeking our welfare; but to-day thou hast acted like an enemy. If thou hast been maintained by me, if thou rememberest my merit, do thou swiftly turn the car before my enemy has departed". Thus admonished by him of slender sense, the charioteer possessed of intelligence, humbly spake onto Rāvana words fraught with good,—"I am not afraid, nor stupified, nor have I been bribed by the foe, nor am I negligent. And I have not forgotten thy affection or thy good offices. And studious of thy welfare, I have saved thy fame; and with a mind over-flowing with affection I have done (unto thee) this unpalatable good. O mighty monarch, for this, thou shouldst not, like a frivolous and base one, criminate me that am ever engaged in what is good and dear unto thee. Listen! I shall render thee reason why I turned away from the field the car, rushing like a river when the sea is swelled up.⁴⁰² I knew that thou hadst been fatigued in consequence of thy mighty exertions in the fight. And I could not perceive that thy prowess then stood superior (to that of the foe).⁴⁰³ And the steeds of my car were worn out by carrying it; and they were battered, and helpless, and perspired like kine in a shower. And bad omens fast sprang up before us. And on these occurring, I perceived that things would go against us. O thou endowed with exceeding might, a charioteer should be conversant with season and place, with omens, and the expressions of emotions; as also with depression of spirits, exhilaration, and grief. And he should have a knowledge of low, level and uneven grounds, and the time for conflict, and he should be able to perceive the shortcomings of the enemy. And a charioteer mounted on a car, should know when to draw near an enemy, when to turn away from him; when to stay; and when to turn round from before the foe—all these (he should know). What I, for bringing respite unto thee as well as the horses of the car, have done by way of removing the terrific exhaustion, is proper. I did not, O hero, turn away the car of my own sheer will. What I have done, O lord, had been dictated by my affection for thee. Command me. What thou sayest, O destroyer of foes; I will do every way, O hero, with my whole soul". Thereat, well-pleased with the speech of the charioteer, Rāvana, eager for encounter, after praising him in various ways, said,—"O charioteer, do thou swiftly take the car towards Rāghava. Without slaying his foe in fight; Rāvana turneth not away (from the field)". Speaking thus, Rāvana—lord of Rākshasas—gave the charioteer on the car an excellent ornament for the hand. Hearing Rāvana's words, the charioteer drove the car. And urged on by the speech of Rāvana, the charioteer drove on the steeds,—and in a moment the mighty chariot of the Rākshasa chief appeared before Rāma in the field of battle.

SECTION CVI.

Then the revered Agastya, who, desirous of witnessing the fight, had along with the deities come there,—seeing Rāvana spent with the toil of conflict, staying in the field plunged in thought, and stationed before Rāma for engaging in encounter,—addressed Rāma, drawing near to him, saying,—"Rāma, Rāma, O mighty-armed one, hearken to the eternal secret, whereby, my child, thou wilt conquer all foes in fight,—Aditya-hridaya,⁴⁰⁴ sacred, capable of destroying all foes, bringing victory—the recitation, enduring and indestructible,—and supremely good; fraught with all welfare, removing every sin,—chasing away anxiety and grief, bringing length of days; and excellent. Do thou worship Vivaçwata's offspring—the Sun—lord of the world, furnished with rays,—who maketh people engage in work, and who is bowed down to by deities and Asuras. This effulgent one, producing rays is instinct with the spirits of all the deities; and he with his rays ruleth all creatures—and the hosts of celestials and Asuras. This Sun is Brahmā and Vishnu and Siva and Skanda⁴⁰⁵ and Prajapati,⁴⁰⁶ and Mahendra and Dhanada⁴⁰⁷ and the Destroyer—Yama—and Soma⁴⁰⁸ and the Lord of waters; and the Pitris,⁴⁰⁹ and the Vasus, and the Sadhyas⁴¹⁰ and the two Açwinis⁴¹¹ and the Maruts and Manu,⁴¹² and the Wind-god and the God of fire and the creatures and the Creator of life and the seasons. And he is Aditya⁴¹³ and Savitā⁴¹⁴ and Suryya⁴¹⁵ and Khaga⁴¹⁶ and Pusha⁴¹⁷ and Gavastimān⁴¹⁸ and the Golden-looking and Bhānu⁴¹⁹ and Hiranyaretā⁴²⁰ and Divākara.⁴²¹ And he is Haridaçwa⁴²² and Saltasrārchi⁴²³ and Saptasapti⁴²⁴ and Marichimān.⁴²⁵ And he subdueth darkness, and he is Sambhu⁴²⁶ and Tashta⁴²⁷ and Mārtandaka⁴²⁸ and Ançumān.⁴²⁹ And he is Hiranyagarbha,⁴³⁰ Sicira,⁴³¹ and Tapana,⁴³² and Ahaskara⁴³³ and Ravi,⁴³⁴ and Agnigarbha,⁴³⁵ and Aditi's son,⁴³⁶ and Sankha,⁴³⁷ and Siciranāçana,⁴³⁸ Byomanātha⁴³⁹ and Tamabheda,⁴⁴⁰ the one proficient in Rik, Yajus and Sāma; and Ghanavrishti,⁴⁴¹ and the friend of the Apas,⁴⁴² and he that swiftly courseth in the Vindhya way. And he is Ātapi⁴⁴³ and Mandali⁴⁴⁴ and Mrityu.⁴⁴⁵ And he is Pingala,⁴⁴⁶ and the destroyer of everything, and the Omniscient, and he having the universe for his form,⁴⁴⁷ and the exceedingly energetic one, and the beloved of all, and that one lording it over all kinds of actions. And he is the lord⁴⁴⁸ of stars and planets and constallations, and the origin of everything, and the one powerful pre-eminently of powerful things⁴⁴⁹—and the one having twelve forms.⁴⁵⁰ I bow unto thee (having these forms and functions). Salutation unto the Eastern mount and the mount of the West. Salutation unto the lord of the stellar bodies and salutation also unto the lord of day. Salutation and salutation unto him that bringeth victory, and the joy that springeth up from victory; and unto him of yellow steeds. Salutation, salutation, O thousand-rayed one; Salutation and salutation unto Āditya. Salutation unto him that keepeth his senses under subjection; Salutation and salutation unto the Hero,⁴⁵¹ and unto Sāranga⁴⁵² and unto him that awakenest the Lotus.⁴⁵³ And (salutation) unto thee, O fierce one. Salutation unto the Lord himself of Brahmā, Içāna⁴⁵⁴ and Achchyuta,⁴⁵⁵ and unto Sura⁴⁵⁶ and unto him that constitutes the knowledge of Āditya, and unto him that unfoldeth me and not-me; and unto the devourer of all, and unto the form of the destroyer of the darkness of ignorance, Salutation unto the destroyer of darkness, and unto the destroyer of enemies, and unto him of immeasurable Soul, and unto the destroyer of the ingrate, and unto the deity, and unto the lord of all stellar bodies. And salutation unto him that boasteth of the splendour of burning gold, unto the destroyer of all mental obscurity,—and unto the maker of the universe. Salutation unto the remover of darkness; unto the illuminator of the Soul; unto the all-beholding one of all the worlds. The lord createth everything and verily destroyeth it. And with his rays he sucketh up, and destroyeth and createth (everything). When all are asleep, this one waketh, and he is resident in the hearts of all creatures. This one is both Agnihotra as well as the fruit reaped by the sacrifices thereof. And he constitutes the gods and the sacrifices and the fruit also thereof; and he is the lord of all acts that are performed by creatures. If a person recites this (hymn), he, O Rāghava, doth not come by misfortune, when he is in peril of his life, or is ill, or in a lonely place, or in fear. Do thou, with concentration, worship this god of gods, this lord of the universe. By reciting (this hymn) instinct with the three virtues, thou wilt obtain victory in battle. This very instant, O mighty-armed one, thou wilt conquer Rāvana". Having said this, Agastya went whither from he had come. Hearing this, that exceedingly energetic one had his grief gone, Then, well pleased, Rāghava, exerting himself, contemplated (the hymn). And reciting this, he beholding the Sun, attained excess of joy. And sipping water again and again, and becoming purified, that powerful one, taking up his bow, and viewing Rāvana, advanced with a delighted heart, to obtain victory. And he became intent on his death with his dearest energies. Then exceedingly delighted, and filled with rejoicings, the Sun, in the midst of the celestial hosts knowing that the destruction of the Sovereign of the night-rangers was at hand,—spoke unto Rāma "Bestir thyself".

SECTION CVII.

Then the charioteer fully drove with speed Rāvana's car, capable of bringing down the hosts of foes, resembling in form a city of the Gandharvas, having elevated streamers, yoked with surpassingly superb steeds, engarlanded in gold; stocked with war-like implements; furnished with ensigns and standards; appearing to devour the welkin; making the earth herself resound; destructive to hostile hosts; and filling its own party with delight. And as it speedily descended, the monarch of men beheld that Rākshasa-king's resounding car, having huge standards, yoked with black chargers, and endowed with fierce splendour; as if flaming in the firmament; having the resplendance of the Sun himself; with thronging lightning pennons; displaying the glow of Indra's weapon;⁴⁵⁷ showering arms; and resembling rain-charged clouds. Seeing the enemy's car resembling a mass of clouds having a chatter resembling the sounds sent by a cleaving mountain rived by the thunder, Rāma, vehemently drawing his bow curved like the infant moon, addressed Mātali—charioteer unto the thousand-eyed (deity),⁴⁵⁸ saying,—"O Mātali, behold the enraged chariot of my foe as it courseth on. From the furious speed with which he is again wheeling at my right, it appeareth that he hath set his heart on slaying me in encounter. Do thou therefore heedfully drive the car right against the vehicle of my foe. I wish to destroy this one even as the wind scattereth clouds that have appeared. Do thou with all thy wits about thee, without trepidation, and holding thy heart as well as thy eye in calmness, swiftly drive the chariot ruled by the reins. Worthy of Purandara's car, thou ought not to be taught by me. Desirous of encounter and my whole soul bent on fight, I simply remind thee—not teach thee". Pleased with these words of Rāma, the excellent celestial charioteer—Mātali—drove the car. Then leaving Rāvana's mighty car on the right, he enveloped Rāvana with the dust raised by the wheels. Thereat the Ten-necked one, enraged, with his eyes coppery and dilated (in passion), covered with arrows Rāma staying in front of his car. Enraged at the smiting, Rāma, with his ire aroused, but summoning up patience, took up in the encounter the bow of Indra endowed with exceeding vehemence; as well as highly impetuous shafts having the resplendance of the solar rays. And then there began a furious encounter between those (two) eager for slaying each other; confronting each other like unto flaming lions. And then desirous of destruction of Rāvana,—celestials with Gandharvas, and Siddhas and supersaints assembled to go to behold the encounter taking place between the two cars. And for the destruction of Rāvana and the success of Rāghava, there occurred round about the cars terrible bodements capable of making people's down stand on end. The god poured down showers of blood on the car of Rāvana; and a violent tornado eddied on his right. And a mighty swarm of vultures, wheeling in the heavens, pursued the car wherever it moved. And Lankā was enveloped with evening resembling the red javā flowers and even in day appeared ablaze. Lightnings and firebrands accompanied by a terrible sound began to fall down on all sides. And beholding these omens inauspicious unto Rāvana all the Rākshasas were greatly sorry. And wherever Rāvana moved the earth shook and the hands of all the Rākshasas fighting were as if paralysed. The copper coloured, the yellow, the red, and the white rays of the sun falling before Rāvana appeared like melted metals of a mountain. And the jackals followed by vultures, vomitting forth fire and casting their looks at him, began to emit inauspicious cries. And in that battle-field the unfavourable wind began to blow raising dust and obstructing the vision of the king of Rākshasas. On the Rākshasa host on all sides dreadful lightnings were showered without the sound of the clouds. All the quarters were enshrouded with darkness and the welkin became invisible being covered with darkness. And setting up a dreadful quarrel hundreds of terrible Sharikas⁴⁵⁹ began to fall down on his chariot. The horses emitted forth sparks of fire from their hips and tears from their eyes. These and various other dreadful omens arose there announcing the destruction of Rāvana. And there appeared on all sides many an auspicious and good sign intimating the approach of Rāma's victory. And beholding all those auspicious marks announcing Rāma's success, Lakshmana was greatly delighted and considered Rāvana as slain. Thereupon beholding all those auspicious signs, Rāghava, well qualified to decipher them attained an excess of delight and became anxious to display a greater prowess.

SECTION CVIII.

Thereupon there ensued a mighty and dreadful encounter of two cars between Rāma and Rāvana, creating terror unto all people. And the army of Rākshasas and the mighty host of the monkeys, although they had weapons in their hands, became stupified (for the time being). And beholding them (Rāma and Rāvana) fight, all the Rākshasas and monkeys, having their minds agitated, were greatly surprised. With various weapons and hands uplifted for fight, they, greatly wondered, stood there beholding them and did not address themselves to fight with each other. The Rākshasas beholding Rāvana, and the monkeys beholding Rāma with wonder-stricken eyes, the whole army appeared like a picture. And espieing all omens Rāghava and Rāvana began to fight, undaunted, firm, resolute and unagitated by anger. And determining that Kākutstha would win victory and Rāvana would die, they began to display their own prowess. Thereupon the highly powerful Rāvana, setting his arrows in anger, discharged them at the pennon stationed on Rāghava's car. Those arrows reaching the flag staff of the Purandara chariot and perceiving its might fell down on the earth. Thereupon the highly powerful Rāma, wroth, stretching his bow, made up his mind to return the blow. And aiming at Rāvana's flag staff he discharged a sharpened shaft flaming unbearably by its own lustre like a huge serpent. And the effulgent Rāma discharged a shaft aiming at (Rāvana's) banner which, piercing the Ten-necked demon's flag fell, down on the earth. And beholding his flag staff thus broken down the highly powerful Rāvana became ablaze as if burning down every tiling with his unbearable ire And being possessed by wrath he began to make a downpour of shafts. Rāvana then, with flaming arrows, pierced Rāma's steeds. The celestial horses were not bewildered thereby nor their course was slackened. And they remained thoroughly unagitated as if they were stricken with lotus stalks. Beholding the steeds thus unmoved Rāvana was again exercised with wrath and began to discharge afresh his various weapons—gadās, parighas, chakras and musalas, mountain tops, trees, darts and parashus and thousands of other shafts by virtue of his illusive powers. And unmoved was his energy. And that downpour of various weapons became huge and terrible in the conflict creating terror and making a dreadful noise. Thereupon leaving aside Rāghava's car he began to assail the monkey-host and enveloped the sky with a continual discharge of arrows. The Ten-necked demon let loose many a weapon even at the risk of his own life. And beholding Rāvana in the encounter thus actively engaged in the discharge of arrows, Kākuthstha, smiling, set up pointed shafts, and discharged them by hundreds and thousands. Beholding them Rāvana again filled the welkin with arrows—and thus with shafts discharged by them both another flaming sky was created. None (of the arrows) missed the aim, none of them failed to pierce another and none of them was fruitless. And the arrows discharged by Rāma and Rāvana stricking each other fell down on the earth. And they standing on their right and left began to make a continued downpour of arrows and enveloped the sky entirely. And they opposing each other, Rāvana slew Rāma's steeds and Rāma in his turn slew Rāvanan's. They, thus enraged fought with each other and for sometime there ensued a terrible encounter capable of making ones down stand on end. And the highly powerful Rāvana and Rāma⁴⁶⁰ righting with each other in the conflict by means of sharpened arrows, the lord of Rākshasas beholding his flag staff broken down became enraged with the foremost of Raghus.

SECTION CIX.

Rāma and Rāvana thus opposing each other in battle, all the animals beheld them, stricken with astonishment. And those two great heroes, highly angered, began to dash towards and assail each other; and being determined to slay each other they looked greatly dreadful. And their charioteers drove the cars on, displaying their skill by moving in circles, in rows and diverse other ways. And those two excellent heroes, discharging their shafts and influenced by illusions, assailed each other proceeding and receding, Rāma attacking Rāvana and Rāvana withstanding him. And these two cars coursed the earth for sometime like clouds accompanied by showers. And displaying many a movement in the conflict they again stood facing each other, the forepart of one car touching that of the other and the heads of the steeds touching each other; and the pennons, stationed on one touched those of the other. Rāma, with four sharpened arrows, shot off his bow, removed the flaming horses of Rāvana to some distance. And finding his steeds thus removed he was exercised with wrath. And the Ten-necked one discharged sharpened arrows at Rāghava. And he was pierced by those arrows coming from the powerful Ten-necked demon. He was neither overwhelmed nor pained therewith and he again discharged arrows resembling the thunder-bolts. And the Ten-necked demon again discharged arrows at the charioteer, which fell with great vehemence on the person of Mātali. Mātali was not the least pained or overwhelmed in that encounter. And beholding his charioteer thus assailed Rāma was excited with wrath and overwhelmed his foe with a net of arrows. And the heroic Rāghava showered on his enemy's chariot shafts by twentys, thirtys, sixtys, hundreds and thousands. And the lord of Rākshasas, Rāvana, who was stationed on the car, wroth, attacked Rāma in the conflict with maces and Musalas. And there again ensued a terrible conflict capable of making one's down stand on end. And the seven oceans were overwhelmed with the sound of maces, musalas, Parighas and gold feathered arrows. And those inhabiting the regions under the agitated oceans, all the Dānavas and thousands of Pannagas were greatly pained. And greatly shook the earth with her mountains, forests and gardens. The Sun was shorn of its resplendance and the wind blew very rough. Thereupon the celestials, with Gandharbas, Siddhas, great saints, Kinnaras and serpents were all worked up with anxiety. And beholding the dreadful encounter between Rāma and Rāvana capable of making people's down stand on end, the celestials with ascetics began to pray,—"May good betide the Brahmins and cows, may people live in peace and may Rāghava defeat Rāvana, the lord of Rākshasas, in the conflict". And the crowd of Gandharbas and Apsaras beholding that wonderful battle between Rāma and Rāvana, said,—"The ocean resembleth the sky and the sky resembleth the ocean—forsooth this encounter between Rāma and Rāvana befits them only". Thereupon Rāma of long-arms, the enhancer of the glory of Raghu's race, enraged, set his arrow, resembling a serpent, on his bow, and cut assunder Rāvana's head wearing shinning Kundalas. And that head in the presence of the inhabitants of the three regions fell down on the earth. Instantly there arose another head resembling the former; and it was speedily cut off by the light-handed Rāma. As soon as the second head was chopped off in the encounter by means of shafts another appeared again. And that was again severed by Rāma's shafts resembling thunder-bolts. And thus were severed hundred heads all equal in brilliance. But the end of Rāvana's life was not seen by him. Thereupon the heroic Rāghava, conversant with the use of all weapons, the enhancer of Kauçalyi's joy, began to reason within himself in various Ways,—"Verily these are the arrows by which Māricha was killed, and Khara with Dushana was slain—Viradha was destroyed in the forest of Krauncha—the headless demon in the forest of Dandaka—Salas and mountains were broken—the ocean was agitated—and Vāli was killed;—I do not perceive the reason, why they are becoming fruitless when discharged at Rāvana". Thinking thus Rāghava made himself ready In the conflict and began to shower arrows on Rāvana's breast. Thereupon Rāvana too, the lord of Rākshasas, seated in a car and highly enraged, assailed Rāma in the conflict with a downpour of maces and Musalas. That dreadful and huge conflict, capable of making hairs stand on end, continued for seven nights before the eyes of the celestials, Dānavas, Yakshas, Pisāchas, Uragas and serpents stationed in the sky, on the earth or on the mountain-tops. Neither for the night nor for the day, nor for a moment did the fight between Rāma and Rāvana cease. And beholding the conflict between Daçaratha's son and the lord of Rākshasas, and Rāghava's victory, the high-souled charioteer of the lord of the celestials spake speedily unto Rāma engaged in the conflict.

SECTION CX.

Thereupon Mātali, reminding him, spake unto Rāghava—"Why dost thou, O hero, as if not knowing, fear him? Do thou, O lord, discharge at him the weapon obtained from the great Patriarch. The time for (his) destruction, as described by the celestials, hath arrived". Being reminded by those words of Mātali, Rāma took up the flaming shaft, breathing as if like a serpent. The great Rishi Agastya first conferred this upon him. This is a huge and dreadful shaft given by Brahmā, and highly useful in battle. It was made by Brahmā of undecaying prowess for Indra and conferred by him upon the Lord of celestials desirous of acquiring victory. In its wings there is wind, in its head there is fire and the Sun, in its body there is the sky and in its weight there are the (hill) Meru and Mandara. It is resplendent by its own lustre, well feathered and adorned with gold—made of the essence of all objects and bright as the rays of the Sun. It is like the fire of dissolution enveloped in smoke—like the flaming serpent, capable of piercing men, serpents and horses and was swift-coursing. (It can) rend the gateways, Parighas and hills—is soaked in blood, dipped in marrow, and extremely dreadful. It is hard as the lightning—producing a dreadful sound, assailing various (divisions of the) army, creating terror unto all, dreadful and (as if) breathing like a serpent. It is terrible as the Death in the conflict and provides food always for the herons, vultures, cranes, jackals and the Rākshasas. It is the enhancer of the monkey-leaders' joy and the repressor of the Rākshasas and is feathered like unto a bird with many a picturesque wing. And the highly powerful Rāma, consecrating in accordance with the mantras laid down in the Vedas, that huge shaft—the foremost of all in the world, removing the fear of the Ikshwāku race, destroying the fame of the enemies and conducing to the joy of its own party, set it on his bow. And that excellent arrow being mounted on his bow by Rāghava all the animals were stricken with fear and the earth shook. And (Rāma) highly enraged, and greatly wary, suppressing (his breath) discharged that shaft at Rāvana—piercing to the vitals. (That Brahmā weapon) irrepressible as the thunder, dreadful as the Death and discharged by Rāma, fell down on Rāvana's breast. And that shaft, capable of bringing about death and gifted with velocity, when discharged, cleft the breast of the vicious-souled Rāvana. And that body-ending arrow, bathed in blood, stealing away the life of Rāvana, entered the earth. That shaft, slaying Rāvana, soaked in blood and successful, again entered the quiver⁴⁶¹ humbly. And from his hand, who was deprived of his life, fell down instantly on earth his shafts and bow. And fell down on the earth from the chariot, the highly effulgent Rāvana, gifted with dreadful velocity and shorn of his life. And beholding him thus fallen down, the remaining night-rangers, deprived of their lord and stricken with terror fled away to various quarters. And beholding the destruction of the Ten-necked (demon) and the victory of Rāghava, the monkeys, fighting with trees, pursued them on all sides. And being assailed by the monkeys and having their countenances full of tears in consequence of their lord being slain they fled away to Lankā in fear. Thereupon the monkeys being greatly delighted roared out the victory of Rāma. The celestial bugle was sounded in the sky and there blew the excellent air carrying the celestial fragrance. Flowers were showered upon Rāma's car which was covered therewith. The celestials in the sky began to chaunt the glory of Rāma and praise him. And Rāvana, the dread of all people, being slain, the celestials with the Charanas were greatly delighted. And slaying that foremost of the Rākshasas, Rāma satisfied the desire of Sugriva, Angada and Bibhishana. Thereupon the celestials attained their peace, the quarters were delighted, the atmosphere was clear, calm air began to prevail all over the earth, and the Sun appeared in its full rays. Thereupon Sugriva, Bibhishana and Lakshmana, welcomed Rāma, of unmitigated prowess, singing his glory. And there appeared beautiful at the battle-field Rāma of firm promise, slaying his enemy and encircled by his army and friends, like unto the Lord of the celestials surrounded by the gods.

SECTION CXI.

Beholding his brother defeated, slain and lying down on the battle-field, Bibhishana, overpowered with the weight of his grief, began to lament—"O hero, well-known for thy prowess, wise and conversant with polity, thou wert used to excellent beds, why dost thou lie down on the earth, spreading (on the earth) thy long and actionless arms, always adorned with Angadas and being shorn of thy helmet having the resplendance of the Sun? O hero, thou hast come by what I had anticipated and what did not please thee who wert possessed by delusions. Prahasta, Indrajit, Kumbhakarna, Atikāya, Atiratha, Narāntaka, yourself and others—none of you paid heed, out of haughtines, to what I had said which hath now been brought about. Oh! the bridge of the pious hath been broken, the figure of the virtue hath been spoiled, the refuge of the strong and powerful hath disappeared and thou hast attained to the state of the heroes! The sun hath fallen down on the earth, the moon hath been shorn of its lustre, the fire hath been extinguished and virtue hath desisted from its action, this hero, the foremost of those using weapons, falling down on the earth. O thou the foremost of the Rākshasas lying down in the dust on the battle field like one asleep, whom else have these remaining (Rākshasas) deprived of their power and energy, got? The huge tree, of the lord of Rākshasas, having patience for its leaves, velocity for its flowers, the power of asceticism and heroism for its firm roots, hath been uprooted by the Rāghava wind. Mad-elephant-like Rāvana, having prowess for its tusk, family rank for its back bone, anger for its legs, and delightedness for its trunk, hath been laid low on the ground by the lion of the Ikshwāku race. The powerful Rākshasa-fire, having prowess and energy for its rays, angry breath for its smoke, own strength for its power of burning, hath been extinguished in battle by Rāma-*like cloud. The Rākshasa bull ever defeating others and powerful as the wind, having Rākshasas for its tail, hump and horns, and fickleness for its ears and eyes, hath been slain to-day by *Rāma-tiger". Hearing these words, pregnant with sound reasonings from Bibhishana and beholding him overwhelmed with grief Rāma said,—"(This lord of Rākshasas) of dreadful prowess hath not been slain in battle disabled. He is gifted with great prowess and energy and devoid of the fear of death.⁴⁶² The heroes abiding by the virtues of the Kshatriyas, who fall at the battle field for enhancing their glory, when dead, should not be mourned for. This is not the time to mourn for him although possessed by death, by whom gifted with intellect, Indra with the three worlds was terrified in conflict. Besides success in battle is not perpetual; either one slays his enemy or meets with his destruction at his hands in the conflict This procedure of the Kshatryas was laid down by the ancient preceptors that a Kshatrya, when slain in battle should not be mourned for. Beholding this to be certain and attaining calmness, do thou be freed from thy sorrow and think what should be done now. Thereupon Bibhishana stricken with grief addressed the powerful son of the king speaking thus with words tending to his brother's well-being. "Thou hast, like the ocean breaking down its banks, broken him down, who had not been ere this even defeated by Bāsava and the celestials. By him were conferred many a gift on those who wanted them, were enjoyed many a luxury, were maintained many a servant, distributed wealth unto friends and slain the enemies. He propitiated fire, performed great austerities, was conversant with the Vedas and the great performer of sacrifices. I desire to perform, by thy instructions, his becoming obsequies". Being thus addressed by Bibhishana with piteous accents, the high-souled son of the lord of men, gifted with great energy, ordered him to perform his obsequies and said. "With death our enmity hath terminated and our object hath been accomplished: he is as dear unto me as unto thee: perform (therefore) his funeral rites".

SECTION CXII.

Beholding Rāvana slain by the high-souled Rāghava Rākshasees, stricken with grief, issued out of the inner appartments. Stricken with grief and with dishevelled hairs they rolled in the dust albeit prevented again and again like unto cows separated from their calves. And coming out by the northern gate along with the Rākshasas, entering the dreadful arena of battle and searching their slain lord the she-demons cried piteously—"O lord, O husband, O our all" and moved along the battle field soaked in blood and filled with headless corpses. With eyes full of tears and overwhelmed with the grief of their husband they began to move about like she-elephants without the lord of their herd. Thereupon they beheld there on the earth the huge-bodied and the highly powerful and effulgent Rāvana slain like red collyrium. And beholding their lord lying down on the battle-field they all fell on his body like creepers torn assunder. Some wept embracing him respectfully—some holding his feet and some placing themselves around his neck. And some taking up his hand rolled on the ground and some were beside themselves (with grief) beholding the slain (Rāvana's) countenance. And some placing her head on his lap, and beholding his face, wept, bathing it with tears like a lotus enveloped with snow. Seeing their husband Rāvana thus slain on the earth, they stricken with grief, bewailing again and again in sorrow, wept profusely. He by whom the king Vaisrabana was deprived of his flower car, who terrified the high-souled Gandharbas, ascetics and the celestials in battle field, who did not know of any fear from the Asuras, celestials and the Pannagas, hath now been overpowered by a man. He, whom the celestials, the Dānavas and the Rakshas could not slay, hath been slain in conflict by a man walking on foot. He, who was incapable of being killed by the celestials, Yakshas and Asuras, hath met with death like one devoid of prowess at the hands of a mortal". Speaking in this wise, the she-demons, over-powered with sorrow, wept and bewailed again and again (saying),—"Not hearing (the counsels) of thy friends, always pointing out thy welfare, thou didst bring Sitā for thy destruction as well as that of the Rākshasas. Although thy brother Bibhishana addressed thee with words pregnant with thy welfare—thou, for thy own destruction, out of thy misgivings, didst excite his anger and hast (now) seen (the result thereof). Hadst thou returned Sitā the daughter of the king of Mithilā to Rāma, this mighty and dreadful disaster, destroying the very root, would not have befallen us. Rāma's desire would have been encompassed—his friends would have been successful (through Bibhishana)—we would not been widowed and our enemies would not have got their desires fulfilled. By thee, Sitā was kept by force in captivity in a ruthless manner, and the Rākshasas, ourselves and thyself—all three equally have been slain. O foremost of the Rākshasas, forsooth this is not thy own folly—it is Accident that uniteth all things and it is Accident again that bringeth about destruction. O thou of huge arms—the destruction of the monkeys and the Rākshasas as well as that of thyself hath been brought about by Accident. When the course of accident is about to bring about result—wealth, desire, prowess or command—nothing is capable of with-standing it". Thus wept piteously the wives of the lord of Rākshasas like unto so many she-elephants—rendered poorly, stricken with grief and with tears in their eyes.

SECTION CXIII.

The foremost of the wives of the Rākshasa (king) bewailing piteously cast her looks poorly towards her husband. And beholding her Ten-necked husband slain by Rāma of inconcievable actions Mandodari bewailed there piteously,—"O thou of huge arms! O younger brother of Baishravana! Even Purandara feared to stand before thee when enraged. The great Rishis—the far-famed Gandharbas and the Chāranas, fled away to different quarters in thy fear. And then (how) hast thou been overpowered in battle by Rāma who is a mere man? Why is it that thou art not ashamed of it, O king, O lord of the Rākshasas? Conquering the three worlds with thy prowess thou didst attain thy glory; and it is unbearable, that a man, ranging in the forest, hath slain thee. Thou, who art capable of assuming shapes at will, hast been slain in conflict by Rāma, in the city of Lankā unapproachable by men. I do not believe that thy destruction,—who hadst always been crowned with success, before the forces, is work of Rāma. (Methinks) Death (himself) came there in the shape of Rāma and spread illusions unconsciously for thy destruction, O thou of great strength. Or thou hast been slain by Vāsava—(no) what power has he got to face thee in the conflict gifted with great strength, prowess and energy and an enemy of the celestials as thou art? It is evident that the great ascetic Vishnu, having truth for his prowess—the soul of all beings, ever existing, without beginning, middle or end, greater than the great, the Preserver of the Nature, holding conch, discus and club, having Sribatsa⁴⁶³ on his breast, always beautiful, incapable of being conquered, without destruction, devoid of end, and the lord of all men, assuming this shape of a man and encircled by the celestials, assuming monkey shapes, hath for the behoof of mankind, slain (thee) the dreadful enemy of the gods with all (thy) family and Rākshasas. Subduing all thy passions, thou didst conquer the three worlds—remembering their grudge they have now over-powered thee. Rāma is not a man since he slew at Janasthāna thy brother Khara encircled by many a Rākshasa. We were sore-distressed when Hanumān, by his own prowess, entered the city of Lankā, incapable of being approached even by the celestials. And I prevented thee from creating enmity with Rāghava, but thou didst not pay heed to my words and this is the result (thereof). O foremost of Rākshasas—thou of a vicious understanding, for the destruction of thy wealth, thyself and thy relatives, thou didst suddenly cherish amour for Sitā, greater than (even) Arundhuti and Rohini. Forsooth thou didst perpetrate an unbecoming deed by distressing the adorable Sitā ever devoted unto her lord, an earth⁴⁶⁴ even unto Earth herself and a Sree⁴⁶⁵ even unto Sree herself. And having brought in a false guise from the solitary forest the sorrowful and chaste Sitā, having a blameless person, thou didst bring on the destruction of thy family. Thou didst fail to encompass thy desire for the company of Sitā. But now, forsooth, O my lord, thou hast been burnt down by her devotion who is devoted unto her husband.⁴⁶⁶ Thou wert not burnt down when thou didst captivate that middle-statured (damsel) whom fear all the celestials headed by Indra and Agni.⁴⁶⁷ O husband, (proper) time appearing the perpetrator gets the result of his vicious deeds: there is not the least doubt in this. The performer of the good receives good (result)—the perpetrator of the vicious (deeds) meets with bad (result). Bibhishana hath attained to happiness and thou hast met with this thy end. There are damsels in your seraglio far more beautiful than she but thou possessed by cupid couldst not perceive this. Maithilee is not my equal nor superior either in birth, beauty or accomplishments, but thou didst not perceive this by thy misgivings. Death doth not always visit all men without any cause—and Maithilee is the cause of thy death. And death, in consequence of Maithilee, hath taken thee far away. And she, shorn of all sorrow, shall enjoy in the company of Rāma, and I, of limited piety, am now sunk in the the ocean of grief. Roaming at large with thee in a car unequalled in beauty on the hill Kailāça, Mandara, Maru, in the garden of Chaitraratha and ail other celestial gardens, beholding many a country, wearing variegated clothes and garlands, I have been deprived of all pleasures and enjoyments, O hero, by thy death. And I am a widow now. O fie on fickle fortune! O king, in lustre of countenance thou art like the Sun, in grace like the Moon, in beauty like the lotus; thou art graceful, O thou having excellent brows; thou hast got excellent skin, high nose and thy countenance is graced with a brilliant crown and Kundalas. Oh how beautiful, thou didst look with various garlands when thy eye whirled with intoxication on the drinking ground and how beautiful were thy smiles, O lord. Thy countenance doth not shine now—being severed with Rāma's shafts, bathed in a pool of blood, having thy back-bone and brain deranged and covered with the dust raised by the wheels of the chariots. Alas! by my ill-luck I have attained to that after state making me a widow which I did never think of. My father is the king of Dānavas, my husband the lord of Rākshasas, and my son the subduer of Sakra. I was greatly proud of this and always confident that my protectors were undaunted, dreadful, repressors of the enemies and famous for their strength and manliness. O ye foremost of the Rākshasas, how could this fear from man overwhelm you all who were so powerful? (This thy body) is cool, green like Indraneela, high like a huge mountain, and adorned with Keyura, Angada, jewels and garlands of flowers. It was graceful in places of enjoyments and incapable of being looked at in the field of battle. It was brilliant, being decked with ornaments like unto clouds accompanied by lightnings. And this thy person hath been pierced with shafts to-day; (and knowing) that it is not easy of attainment for me I am incapable of embracing (it), covered with shafts piercing through the very vitals. O king (this thy body) green-hued (but now) blood-red is now lying on the ground like unto a mountain shattered with thunder-bolts. That thou wouldst be slain by Rāma was like a dream, but it hath proved true! Thou wert like death unto Death himself, why hast thou been possessed by him then? Thou wert the enjoyer of the three worlds' wealth and dread unto them; thou wert the conqueror of the deities presiding over various quarters; thou didst shake Sankara (himself)—thou wert the subduer of the proud and thy prowess was well-known; thou didst repress the people and slay many a pious man—thou didst, by thy prowess, use to give vent to haughty words before the enemies; thou wert the maintainer of thy kinsmen and servants and the slayer of many perpetrating dreadful deeds; thou wert the destroyer of thousands of celestials, Dānavas and Yakshas; thou wert the subduer of Nivata Kavachas in the encounter; thou didst hinder the performance of many sacrifices and wert the protector of thy relatives; thou wert the obstructer of pious observances, creator of illusions in conflict and thou didst bring away from hither and thither the daughters of the celestials, demons and men; thou didst aggrieve the wives of thy enemies; thou wert the leader of thy own men, the protector of the island of Lankā and the performer of many a dreadful deed; thou didst confer upon us the enjoyment of many a pleasure—and wert the foremost of car-warriors. Beholding such a husband slain by Rāma, I am, deprived of my dear lord, still maintaining my being; (forsooth) my heart is very hard. O lord of Rākshasas, used ere to many a valuable bed, why art thou sleeping on earth covered with dust? When my son Indrajit was slain by Lakshmana in conflict I was greatly pained—but to-day I am slain. Deprived of my friends and relatives, separated from thee O my lord, deprived from the enjoyment of many pleasures I shall lament for thee perpetually. Thou hast, O king, reached the way, long and hard to be treaded—do thou take me, who am stricken with grief and who shall not be able to live without thee. Why dost thou wish to go leaving me behind who have been rendered poorly? Why dost thou not welcome me, unfortunate and poor, who am bewailing? Why art thou not angry, lord, beholding me, having put off my veil, walk out on foot by the city-gate? O beloved of thy wives, do thou behold thy wives—who have thrown off their veils. Why art thou not angry seeing them all come out (of the city)? I was thy companion in sports, my lord; I long for having thee; why art thou not consoling and welcoming me? O king, being imprecated by those damsels, not one, devoted to their husbands, pious and ever engaged in attending upon their superiors, who had been widowed by thee, thou hast been overpowered by thy enemy. The carte, proceeding from them who had been ill-treated by thee, hath borne fruit. O king, the saying, that the tears of chaste damsels do not uselessly fall on the ground, hath been verified (here) forsooth. O king, conquering the worlds with thy prowess, how couldst thou, always honored by the king, cherish the vile desire of stealing away women? Taking away Rāma and Lakshmana from the hermitage by an illusionary deer, thou didst steal away Rāma's spouse. I remember to have never heard thee lament in battle. Forsooth, it is our misfortune and the sign of impending death (that thou didst do this) conversant as thou art with the past, present and future. Beholding the daughter of the king of Mithilā brought (in the city of Lankā) what, thy younger brother Bibhishana, thinking and sighing, said, hath now proved true, O thou of long-arms. This destruction of the leading Rākshasas hath proceeded from the disaster arising from thy anger and lust. For thy (vicious) deeds all our good fortune is lost—(and from them) hath proceeded the great disaster exterminating the race. And by thee all the Rākshasa families have been deprived of their lords. Thou, well-known for thy strength and manliness, art not worthy of being grieved by me. On account of my effeminate nature my understanding is possessed by sorrow. Carrying thy pious and iniquitous deeds thou hast attained to thy own state—I am only lamenting for me who have been sorry for thy destruction. O Ten-necked one, thou didst not bear the words of thy friends and brothers, who spoke those well meaning words out of affection. Thou didst not obey the words uttered by Bibhisana, duly and mildly, pregnant with meaning and reasoning and tending to thy welfare. Maddened with thy own prowess thou didst not hear the words of Māricha, Kumbhakarna as well as those of my father—and this is the result thereof. O thou resembling the red clouds, O thou wearing yellow cloth and excellent Angada, stretching thy person on the ground why art thou in the long run bathed in blood? Why dost thou not, like one asleep, welcome me who am stricken with grief? I am the grand-daughter of the highly powerful Rākshasa Sumāli who never flies away from the field of battle: why dost thou not welcome me? Rise up! rise up! why dost thou lie down (on this occasion of) new discomfiture? To-day have the rays of the Sun entered fearlessly the city of Lankā. The Parigha, by which, brilliant as the rays of the Sun, thou didst distress the enemies in conflict, which was always adored by thee like the thunder of the wielder of thunder-bolt, which slew many in battle, and which was adorned with golden nets, now lieth shattered into thousand pieces by arrows. Why dost thou lie on the battle-field embracing her like your beloved spouse? Why dost thou not wish to welcome me like one not beloved unto thee? Oh fie on this heart of mine which is not sundered into thousand (pieces) albeit distressed with the grief of thy death!" Bewailing thus, she, with profuse tears in her eyes, and with her heart overflowing with affection, became senseless. And being beside herself she flung herself on Rāvana's breast, like unto the bright lightning appearing on red evening clouds. Thereupon the other wives, of Rāvana, greatly distressed and weeping, and raising her up who was greatly weeping, began to console her saying:—"Dost thou not know, O worshipful dame, that the life of beings is very uncertain, and with adverse circumstances even the royal fortune becometh fickle?" Being thus accosted she again wept aloud, bathing with tears her breast and beautiful countenance. In the meantime Rāma said to Bibhisana,—"Do thou perform the funeral ceremonies of thy brother and console his wives". Whereto the intelligent Bibhisana replied with the following words—pointing out wealth and piety, and judging by his understanding what is proper. "I do not think it proper to perform his cremation ceremony who had renounced all pious deeds, was wicked, cruel, liar and who had ravished others' wives. He is my enemy in the shape of a brother ever engaged in doing injury unto others—and Rāvana is not worthy of my adoration albeit he is adorable by virtue of his being my elder brother. O Rāma, perhaps people of this earth will call me cruel but they will again recognise my act as good when they will hear of his vicious deeds". Hearing those words, Rāma, the foremost of the pious and conversant with the skill of speech, greatly delighted, spoke unto Bibhishana (equally) skilled in speech,—"It behoveth me to encompass thy welfare since by thy help I have gained the victory. O lord of Rākshasas, forsooth, thou shouldst hear my well-meaning words. Although this night-ranger perpetrated many vicious and impious deeds, still he was ever powerful, heroic and strong in warfare. I have heard that this high-souled Rāvana, gifted with strength and a dread unto all people, was not defeated (even) by the celestials headed by the performer of a hundred sacrifices. Enmity extendeth up to death—so it hath ended; there is no necessity (of carrying it on). Do thou (therefore) perform his cremation ceremony—he is unto thee as he is unto me. O thou of long-arms it behoveth thee to perform, speedily with due rites and religious ceremonies, his funeral ceremony—thou shalt be the object of praise (unto people)". Hearing the words of Rāghava, Bibhishana hastened on and began to make arrangements for the cremation of his slain brother Rāvana. And entering the city of Lankā, Bibhishana, the lord of Rākshasas, speedily got out Rāvana's Agnihotra,⁴⁶⁸ carts, brass utensils, fire, (and brought) Jajakas,⁴⁶⁹ sandal-wood, other woods, essences, Agura, other fragrant substances, precious stones, pearls and corals. Thereupon arriving immediately accompanied by Rākshasas and Malyavāna he engaged in the performance of cremation ceremony. Thereupon the twice-born ones, with tears in their eyes, covered the Rākshasa-king Rāvana's body, with a silken cloth and placed it on a golden celestial litter. With the sound of various bugles they began to chaunt his praise. And taking up this litter adorned with various charming paintings and flags and carrying fire woods, all the Rākshasas headed by Bibhishana proceeded towards the South.⁴⁷⁰ The Brahmins, versed in Yayur Veda and with burning fire in their hands, proceeded and were followed by the attendants. And the damsels of the seraglio followed speedily leaping (being ever unused to walking). And placing Rāvana on the cremation ground, they, greatly stricken with grief, prepared the funeral pyre according to due rites with sandalwoods, Padmakas,⁴⁷¹ Ushiras⁴⁷² and sandal and spread an antelope-skin thereon. They (then) performed the excellent obsequies of the manes of the lord of Rākshasas. And raising an altar at the south-east corner they placed fire at the proper place. They then poured curd and clarified butter upon (Rāvana's) shoulders. And placing Sakata on his legs, Ulukhala⁴⁷³ on his thighs, and the brass untensils, Arunis and Musals in their proper places, they celebrated (the obsequies of his manes). Thereupon slaying beasts according to the rites laid down in Sāstras and pointed out by the great saints, the Rākshasas (made a coverlet dipped in their marrow and clarified butter) and placed it on the face of the lord of Rākshasas. And decking Rāvana with fragrant garlands and various clothes, the friends, of Bibhishana, with depressed heart and tears in their eyes, showered dried paddy (on his person). And Bibhishana according to due rites put fire to his (funeral pyre). Bathing and with wetted cloth, offering duly linseed and sacrificial grass mixed with water and consoling (Rāvana's) wives again and again, he entreated them to go back. They then entered the city. And those damsels having entered the city, Bibhishana, the lord of Rākshasas, approaching Rāma, stood by his side gently. And Rāma too, along with his army, Sugriva and Lakshmana, was greatly delighted after slaying his enemy like unto the wielder of thunder-bolt after slaying (the demon) Vitra. Thereupon leaving aside his bow with arrows, and the huge armour conferred by Mahendra and renouncing ire after the destruction of his enemy Rāma assumed gentle mein.

SECTION CXIV.

Beholding the destruction of Rāvana the celestials, Gandharbas and Dānavas ascending their respective cars went away chanting this excellent theme. And talking of Rāvana's dreadful destruction, Rāghava's prowess, the excellent warfare of the monkeys, the counsels of Sugriva, the devotion and prowess of the Wind-God's son and Lakshmana and Sitā's devotion unto her husband, those high souled ones, delighted, repaired to their respective quarters. And Rāghava, having long arms, permitting the charioteer to take back the celestial car bright as the sky sent by Indra, honoured him greatly. And being commanded by Rāghava Mātali, the charioteer of Sakra taking the celestial car, rose up in the welkin. And that charioteer rising up into the celestial region, Rāghava, the foremost of car-warriors, greatly delighted, embraced Sugriva. And embracing Sugriva, bowed unto by Lakshmana and worshipped by the monkey he repaired to the camp of his soldiers. Thereupon Kākutstha spoke unto Lakshmana—the son of Sumitrā gifted with auspicious marks who was near him—"O gentle one, take this Bibhishana to the city of Lankā ever devoted and attached unto us, and who had done us good. This is my great desire that I may behold Bibhishana the younger brother of Rāvana installed on the throne of Lankā". Being thus addressed by the high-souled Rāghava, the son of Sumitrā, saying—"So be it" and greatly delighted, brought a golden jar. And placing that jar at the hands of the lord of monkeys, that one, gifted with great energy, ordered them to bring water from the Ocean. And repairing speedily those excellent monkeys came back with water from the ocean. And taking that jar and placing him on an excellent seat Saumitri with that water sprinkled Bibhishana as king of Lankā in the presence of all the Rākshasas, at Rāma's command. And (Lakshmana) encircled by friends sprinkling him according to rites laid down in the Vedas, all the Rākshasas, devoted unto him, his counsellors and the monkeys attaining incomparable delight, sang the glory of Rāma. And beholding Bibhishana the lord of Rākshasas installed in the city of Lankā, Rāghava along with Lakshmana attained to an excess of delight. And consoling his subjects he went to Rāma. And the monkey citizens, delighted, brought him curd, fried grain, sweetmeats, fried paddy and flowers. And taking all those things indicating auspiciousness, he, irrepressible and gifted with energy, conferred them upon Rāghava and Lakshmana. And beholding Bibhisbana crowned with prosperity and success, Rāma accepted them, all for his satisfaction. Thereupon Rāma spoke unto the heroic monkey Hanumān, resembling a a mountain and standing before him humbly with folded hands, saying—"O gentle one, obtaining permission from the king Bibhishana, do thou enter the city of Lankā and enquire after Maithili's welfare. Do thou, O foremost of monkeys, inform Vaidehi of the destruction of Rāvana in conflict after communicating unto her mine health as well as that of Lakshmana and Sugriva. O lord of monkeys, it behoveth thee to return with the tidings of Vaidehi after informing her of this pleasant news.

SECTION CXV.

Being thus commanded, Hanumān, the son of Maruta, worshipped of the night-rangers, entered the city of Lankā. Entering the city with Bibishana's permissiom, Hanumān, again permitted, entered the Briksha Vatika.⁴⁷⁴ And entering there duly, the monkey, who was already known to Sitā, espied her, having her person not cleansed, like Rohini, oppressed by Rāhu, sitting at the foot of a tree, devoid of joy and encircled by she-demons. And approaching her and bowing unto her, he stood there humbly and unmoved. And beholding the highly powerful Hanumān arrived there the worshipful dame stood silent for sometime and then recognising him became greatly delighted. And beholding her gentle countenance, Hanumān, the best of monkeys, began to relate unto her what Rāma had said—"O Vaidehi, it is all well with Rāma, Sugriva and Lakshmana. He hath enquired after thy welfare. He hath accomplished his end subduing his enemies—and his enemy is slain. O worshipful dame, the powerful Rāvana hath been slain by Rāma, helped by Bibhishana and accompanied by the monkeys and Lakshmana. I do relate unto thee this pleasant news, O worshipful dame; I do again delight thee; it is by thy grace, O thou conversant with piety, O Sitā, victory hath been gained. Do thou be consoled and relieved of thy anxiety. The enemy Rāvana hath been slain and the city of Lankā, hath been brought under submission. (Rāma said),—'For discomfitting thy enemy a bridge was constructed over the sea by me who was determined and who did not sleep (for days) and thus my promise hath been fulfilled. Do thou not be afraid for living in Rāvana's abode for I have placed at Bibhishana's hands the sovereignty of Lankā. Do thou be consoled thinking as if that thou art living in thy own house. To behold thee, Bibhishana, delighted, shall soon proceed". Being thus accosted the worshipful Sitā, having a moon-like countenance, and her voice choked in delight, could not utter any thing. And beholding Sitā incapable of replying the foremost of monkeys said,—"What art thou thinking of, O worshipful dame? Why art thou not welcoming me?" Being thus addressed by Hanumān, Sitā, ever treading the paths of morality, greatly delighted, replied with words suppressed by tears. "Hearing this pleasant news concerning the victory of my husband—and being brought under the control of joy I am speechless for sometime. O monkey, I do not perceive any such thing which I can confer upon thee, in return, for this pleasant news. I do dot see any such thing on this earth which can match thy pleasant tidings and bestowing which upon thee I may be happy. Silver, gold, or diverse jewels or the kingdom of the three worlds—nothing is a becoming return for thy speech". Being thus addressed by Vaidehi the monkey replied—folding his hands with delight and stationed before Sitā,—' O blameless damsel, forsooth this excellent speech becometh thee, who is ever engaged in the welfare of thy husband and ever desirous of his victory. I do consider, O worshipful dame, these words of thine, far greater than the wealth, jewels or even the sovereignty over the celestials. Forsooth I have gained the kingdom of the celestials and other things since I have beheld Rāma slay his enemy, victorious and peaceful. Hearing those words of (Hanumān) Maithili the daughter of king Janaka spoke unto the Wind-god's son far more excellent words—"Thou art capable of speaking words, chaste, pleasant and significant of eight sorts of knowledge. Thou art the praise-worthy son of the Wind-god and greatly virtuous; strength, prowess, heroism, knowledge of Sāstras, noble-mindedness, energy, forgiveness, patience, endurance, humility and many other excellent qualities crown thee". Thereupon not being elated the least, he again, humbly folding his hands with delight and stationed before Sitā, said—"If dost thou permit me I may slay all these she-demons who had tortured thee before, distressed thee in the forest of Açoka, stricken with grief of thy lord, and who are cruel, have grim eyes and who perpetrate always dreadful deeds. O worshipful dame, I have heard that these grim-visaged she-demons distressed thee greatly with harsh words at the command of Rāvana. I desire to slay all these dreadful, crooked, ugly (she-demons) having fearful eyes, meting out unto them various punishments. I wish to slay all these she-demons, who had used harsh words and had always offended thee, stricking them with fists, fingers, arms, dreadful knee-joints, teeth, chopping off their ears and noses, and pulling them by their hairs: do thou confer upon me this permission. O far famed lady, I shall slay them by these various means, by whom, dreadful as they are, thou hadst been distressed before". Being thus addressed by Hanumān, she, ever kind unto the poor, thinking and meditating, said to him—"O foremost of monkeys, why art thou angry with these she-slaves, who subject as they are to the command of their lord, have done this in accordance with another's order. For my adverse fortune and vicious deeds perpetrated in another birth I have been subject to such a plight and been suffering the consequence thereof. Do thou not speak thus, O thou of huge arms. Such is the course of Fortune. Forsooth by my ill-luck I have met with (this misfortune). I forgive, out of pity, all these she-servants of Rāvana; they used to torture me at the command of that Rākshasa. And he being slain they shall not repress me any longer, O son of the Wind-god. Do thou, O monkey, hear of a Sloka, related in a Purāna and pregnant with religious import, which was uttered by a boar to a tiger. 'No one taketh upon himself the iniquity of a perpetrator of vicious deeds. So it behoveth the pious crowned with an excellent character to observe the rules (of piety). So it is proper to show compassion even upon those who perpetrate crimes and are worthy of being slain. Who is there who doth not commit a crime? It is not proper to act cruelly even by them who take delight in killing men, although they commit various iniquitous deeds.'" Being thus addressed by Sitā, Hanumān, skilled in speech, spoke unto the blameless Rāma's spouse, saying—"Thou art the worthy spouse of Rāma, religiously wedded and crowned with many qualities. Permit me, O worshipful dame, to proceed where Rāghava is". Being thus accosted by Hanumān, Vaidehi, the daughter of king Janaka, said,—"I wish to see my lord, ever fond of those who are devoted unto him". Hearing these words, the high-minded Hanumān, the son of Maruta, pleasing Maithili said—"Thou shalt behold Rāma, having a countenance like the full moon, with Lakshmana, surrounded by his friends and having his enemies slain as Sachi beholdeth Indra the king of the celestials". Addressing these words unto Sitā appearing like Sree herself the highly effulgent Hanumān returned where Rāghava was. Thereupon Hanumān, the foremost of monkeys, related duly all what did the daughter of king Janaka say unto Rāghava resembling the lord of the celestials.

SECTION CXVI.

Thereupon bowing unto Rāma, the foremost of bow-men, having eyes resembling lotus-petals, the highly wise monkey said,—"It behoveth thee now to see Maithilee, stricken with grief for whom thou didst initiate all these works and the fruit whereof hath now been attained. Hearing of thy victory Maithilee, possessed by grief and having eyes full of tears, expressed her desire to see thee. And I was told by her, confident of her previous trust, with profuse tears in her eyes,—"I wish to see my husband". Being addressed by Hanumān, Rāma the foremost of the pious being bathed in tears, engaged instantly in meditation. Thereupon sighing hard and casting his looks upon the ground he spoke unto Bibhishana resembling clouds, who was near him. "Do thou speedily bring Sitā here—the daughter of the king of Mithilā—bathed, sprinkled with celestial paste and adorned with celestial ornaments". Being thus addressed by Rāma, Bibhishana hastened on and entering the inner appartment sent information unto Sitā through the female attendants. And beholding the great Sitā, the graceful lord of Rākshasas—Bibhishana, humbly and placing his joined palms on his crown, said,—"O Vaidehi, may good betide thee; sprinkled with celestial paste and adorned with celestials ornaments do thou ascend this car; thy husband wisheth to see thee". Being thus addressed Vaidehi replied unto Bibhishana,—"O lord of Rākshasas, without bathing even I wish to see my husband". Hearing those words Bibhishana replied,—"It behoveth thee to do what thy lord Rāma hath said". Whereto the chaste Maithilee, regarding her husband as God and filled with devotion unto her husband, replied saying "So be it". Thereupon placing Sitā, bathed, performing the due rites wearing valuable clothes and adorned with valuable ornaments, on a palanquin, carried by many a capable Rākshasa, brought her (unto Rāma). Thereupon approaching the high-souled Rāma, who, being informed of (Bibhishana's approach) was engaged in meditation, Bibhishana bowing down and delighted communicated unto him the arrival of Sitā. And hearing of her arrival who had lived long in the abode of the Rākshasa Rāghava, the slayer of enemies attained (simultaneously) to anger, delight and depression. And considering Sitā, who was in the patanquin, over-whelmed with grief, Rāghava delighted addressed Bibhishana with the following words. "O lord of Rākshasas, O gentle (king), O thou ever engaged in encompassing my success, do thou speedily bring Vaidehi nearer to me". Hearing these words of Rāghava, Bibhishana, conversant with piety speedily cleared (the people out of that place). And attendants with armours and head-dresses on and with cane and drums in their hands began to move about driving away the crowd thereform. And the crowds of bears, monkeys and Rākshasas being driven on all sides began to fly at a distance. And they being thus driven there arose a huge noise resembling that of the ocean when agitated by the wind. Beholding the monkeys driven on all sides and troubled, Rāghava out of anger and compassion prevented him. And thereupon as if burning (every thing) with his angry eyes Rāma addressed the highly intelligent Bibhishana with the following angry words—"Why dost thou insult me by destroying all these? Do thou remove their anxiety—they are all my own men. Neither the houses, clothes, walls nor reception like these are the veils of women. There is no sin consequent upon seeing women in danger, difficulty, war, Svyambara⁴⁷⁵ sacrifice and marriage. She is now in great danger and difficulty—there is no sin in seeing her specially in my presence. Therefore leaving behind the palanquin let her come here on foot and let the monkeys behold Vaidehi in my presence". Being thus addressed by Rāma, Bibbishana, being sorry, humbly brought Sitā near him. There-upon bearing Rāma's accents, Lakshmana, Sugriva and the monkey Hanumān were greatly sorry. As if hiding herself in her own person in shame Maithili, following Bibhishana, approached her husband. And she, having a gentle countetiance and always regarding her husband as her god, fixed her looks upon her lord's face out of surprise, joy and love. And beholding the gentle countenance of her dearest lord, resembling the full moon she removed her mental distress. Thereupon she appeared (beautiful) having the countenance of the clear moon.

SECTION CXVII.

Beholding Maithili standing humbly by him, Rāma began to give vent to his pent-up feelings—"O gentle one, destroying all the enemies in the arena of battle I have subdued thy enemy—I have done all that can be accomplished by manliness. I have reached the other end of my anger, rubbed off (the insult) for my spouse being taken away by the enemy and have killed simultaneously my disgrace and enemy. My manliness hath been displayed to-day, my labour hath been crowned with success and to-day I have fulfilled my promise by my own prowess. That accidental misfortune, under the influence whereof thou wert carried away by the fickle-minded Rākshasa in my absence, hath been subdued to-day by me, a man. What is the use of his manliness, who when insulted, cannot remove it? Even if he be a great man he may be called mean. The praise-worthy works of Hanumān—the crossing of the deep and the devastation of Lankā, have been crowned with success to-day. The labour of Sugriva with his army, who displayed valour in the encounter and gave me good counsels, hath borne fruit to-day. To-day also the labour of Bibhishana hath borne fruit—who renouncing his brother, devoid of all good qualities, came to my side". Hearing those words of Rāma, Sitā began to look wistfully like a hind, with eyes full of tears. And beholding his beloved spouse near him and afraid of popular ignominy his heart was broken into two. Thereupon he spoke unto the exquisitely beautiful Sitā, in the midst of the monkeys and Rākshasas, having eyes resembling lotus-petals and black and curling hairs, saying,—"As the southern quarter, incapable of being got at by the people, was conquered by the self-controlled great ascetic Agastya, so for thee slaying Rāvana, I, (always) anxious to have honour, have removed my insult—as is the duty of a man. May good betide thee—do thou know that all my labour, in the battle-field, backed by the prowess of my friends, is for thee, To uphold the dignity of my well-known family, to remove the ignominy consequent upon thy being stolen away as well as to wipe off my own insult I have encompassed this. I have suspected thy character; thou, (therefore) standing before me, art distressing me like unto a lamp before one who is subject to an eye-disease. Do thou therefore proceed, daughter of king Janaka, wherever thou likest to one of these ten quarters. I permit thee, O gentle one. I have nothing to do with thee. What powerful man, born in a high family, take back his wife considering her as friend out of lust, who hath lived long in another's house? Thou wert taken by Rāvana on his lap, beheld by him with sinful eyes; how can I, taking thee back, bring disgrace upon my great family? The object, with which I have gained thee back, hath been accomplished. I have got no attachment for thee—do thou go wherever thou wishest, gentle one. I speak these unto thee impelled by my sense of duty. If thou wishest thou mayest live with Lakshmana, Bharata or Satrughna or with Sugriva or Rākshasa Bibhishana. Do thou settle, O Sitā, where you may find thy own pleasure. O Sitā, (I do not think) Rāvana hath overlooked thee, who lived in his house, beholding thee so graceful and beautiful". Thereupon hearing those unpleasant words from her beloved (husband) Sitā, always sensitive and who had never heard such unpleasant words, trembling like a creeper torn by the trunk of an elephant, began to weep shedding tears profusely.

SECTION CXVIII.

Being this addressed by Rāghava, enraged, with those harsh words Sitā was greatly pained. And hearing those words of her lord, unheard of, before the great assembly Maithili was greatly humiliated with shame. As if entering unto her own person (with shame) and greatly pained with these arrow-like words the daughter of king Janaka began to shed tears. Thereupon wiping the tears off her countenance, she with sorrowful words, addressed her husband—"Why dost thou, O hero, like a common man addressing an ordinary woman, make me hear these harsh and unbecoming words painful unto ears? O thou of long arms, I am not what thou hast taken me to be. Do thou believe me I do swear by my own character. Seeing the ordinary women thou art distrusting the whole sex. Do thou renounce this suspicion since thou hast tried me. O lord, though my person was touched by another—but it was not in my power; nor was it an wilful act (of mine); accident is to blame in this. My heart is under my control and that is in thee;—and what could I do of my body which was subject to another and of which I was not the mistress. O thou the conferrer of honour—our affection towards one another was increased by our living continually for a long time; even then if thou hast not been able to understand me I am ruined for ever. O king, when the great hero Hanumān was despatched by thee to Lankā to see me why didst thou not renounce me then? Hadst thou deputed the monkey with that message I would have renounced my life there and then, O hero. Thou wouldst not have been required to undergo this toil at the risk of thy own life and giving unnecessary trouble to thy friends. O foremost of kings, being subject to ire—thou dost not perceive anything but womanhood in me, like an ordinary man. Although I am known to have a father but in fact I am born of the earth. Thou dost not sufficiently honour my character, O thou conversant with characters. Thy marriage with me in boyhood shall be disproved and thou art not sufficiently considering all my devotion and good conduct unto thee". Saying thus with accents choked in tears and weeping Sitā spoke unto Lakshmana, poorly and engaged in meditation. "Make a funeral pyre for me, O Saumitri, that is the only remedy for this disaster. Being thus branded with an unfounded stigma I do not like to keep my life. To adopt the proper course for me who had been renounced before this assembly by my disaffected husband I shall enter this". Being thus addressed by Vaidehi, Lakshmana, the slayer of enemies, being possessed by anger, looked towards Rāghava. And understanding Rāma's intention by gestures and at his command the powerful Saumitri prepared a funeral pyre. None dared there request, speak with or even look at Rāma like unto Death at the time of dissolution. Thereupon circumambulating Rāma, standing with his head down, Vaidehi approached the burning fire. And bowing unto the celestials and Brāhmanas, Maithili, with folded hands, spoke before the fire:—"As my heart hath never gone away from Rāghava, may thou protect me, O fire, the witness of the people. As Rāghava considereth me vile, who have got a pure character, may fire, the witness of the people, protect me on all sides". Saying this and going round the fire, Vaidehi, with undaunted heart, entered the flaming fire. The great assembly there, young and old, overwhelmed with grief, saw Maithili enter the flaming fire. And (Sitā) resembling the burning gold entered the flaming fire in the presence of all people. All beheld Sitā, having expansive eyes, enter fire like unto a golden altar. The ascetics, celestials and Gandharbas saw that great damsel enter fire like unto a full oblation in the sacrifice. And beholding her fallen into the fire like unto Vasudhārā, sanctified by Mantras in a sacrifice, all the females began to weep. And the three worlds—the celestials, Gandharbas and Dānavas saw her fallen like unto a celestial from the heaven when imprecited. She having entered the fire, lamentations, unheard of before, rose from all sides from the Rākshasas and monkeys.

SECTION CXIX.

Hearing the lamentations (of the Rākshasas and monkeys) the virtuous-souled Rāma, with a poor heart and having his eyes full of tears, engaged in meditation for some time. Thereupon the king Vaisrāvana, Yama with his progenitors, the thousand-eyed lord of the celestials, Varuna, the lord of water, the three-eyed graceful Mahādeva—the rider of bull, Brahmā the creator of the world and the foremost of those conversant with the knowledge of Brahma—all these arriving at the city of Lankā in their cars bright as the rays of the sun, approached Rāghava. Thereupon raising up their huge hands, decked with various ornaments and folding them, those foremost of the celestials said unto Rāghava—"O lord, thou art the preserver of all the worlds and the foremost of the wise, why dost thou neglect Sitā entering into fire? Why dost thou not understand thyself the foremost of the celestials? Thou wert before the Patriarch of all Vasus,⁴⁷⁶ by the name of Kratadhāma. And thou art thyself, O lord, the creator of the three worlds. Thou art the eighth of the Rudras⁴⁷⁷ and the fifth of the Sādkyas;⁴⁷⁸ the Açwinis are thy two ears and the sun and the moon are thy eyes. O slayer of enemies, thou appearest at the begining and the end of the creation. Why dost thou neglect Vaidehi like an ordinary man?" Being thus addressed by the deities presiding over quarters, Rāghava, the lord of people and the foremost of the pious, spoke unto those leading celestials, saying:—"I know myself to be man—Rāma, the son of Daçaratha. Let the great Patriarch tell me, who I am and whence I have come". Thereupon Brahmā, the foremost of those conversant with the knowledge of Brahma, spoke unto Kākutstha, who had spoken thus, saying,—"Do thou hear my true words, O thou having truth for thy prowess. O lord, thou art the great and effulgent, Nārāyana holding discus and mace; thou art the boar having one tusk; thou hast conquered the past, present and future; thou art undecaying and without end, O Rāghava; thou art the great virtue of the pious—thou art the propounder of all laws and art four-armed; thou art the holder of bow of time—the subduer of senses—the excellent Purusha (person), unconquerable by sins; thou art Vishnu holding dagger, Krishna and of incomparable strength; thou art the army, the minister—the universe—the understanding, forgiveness and control of passions; thou art the creation and destruction; Upendra and the slayer of (demon) Madhu; thou art the creator of Indra; thou art Mahendra; thou hast a lotus-like navel and thou art the slayer of enemies. The celestials and the great saints style thee as the refuge of those who seek for shelter. Thou art the foremost of Vedas with its thousand branches and hundred regulations. Thou art thyself the creator of the three worlds, O lord. Thou art the refuge of the Siddhas⁴⁷⁹ and Sādhyas, thou art the Purvaja,⁴⁸⁰ the sacrifice, Vashatkar,⁴⁸¹ Om⁴⁸² and Parātpara.⁴⁸³ No one is conversant with thy birth and destruction—thou art manifest in all creatures—cows and Brahmins—in all quarters, in the sky, in the mountain, and in the river. Thou art gifted with thousand legs, thousand heads and thousand eyes. Thou dost uphold all creatures, the earth and all the mountains. Thou appearest like the great serpent in the water underneath the earth. O Rāma, thou dost uphold three creations—the celestials, the Gandharbas and the Dānavas. O Rāma—I am thy heart, the worshipful Swaraswati (Goddess of learning) is thy tongue and all other celestials, lord, created by Brahmā are thy down. The closing of thy eye is the night and the opening is the day. The Vedas are significant of thy desire and the control thereof—none hath got independent existence but thee. The whole universe is thy body, the earth is thy patience, the fire is thy anger—the sun and the moon are thy delight; thou hast got Sreebatsha (a peculiar curl of hair); thou didst before tread the three worlds with thy three foot steps; thou didst get the dreadful Bāli bound and make Mahendra king; Sitā is Lakshmi and thou art Krishna and Vishnu the Preserver of people. For Rāvana's destruction thou hast assumed the human shape. Thou hast accomplished that work of ours, O thou the foremost of the pious. O Rāma, Rāvana hath been slain. Do thou go up to heaven delighted. Sure is thy godly energy and never goes for nothing thy prowess. O Rāma, never is fruitless thy view and the chanting of thy glory. And always successful shall be these persons on earth who shall be devoted unto thee. Those who shall be devoted unto thee at one with Purāna⁴⁸⁴ and the excellent Purasha,⁴⁸⁵ shall attain all their desires both in this world and the next. Those persons shall never be unsuccessful both in this world and the next who shall chant this theme—excellent, instinct with the knowledge of Brahmā and describing the old history.