Volume 3 — YUDDHAKĀNDAM.

SECTION I.

Hearing the words of Hanumān rehearsed properly, Rāma, exceedingly delighted, said,—"By Hanumān hath been performed a very great deed, rare on earth, and one incapable of being even conceived by any other in the world. Save Gāruda and the Wind-god, and save also Hanumān, him find I not who crosseth the wide ocean. Entering by main force the city of Lankā, incapable of being subjugated by the gods and Dānavas and Yakshas, the Gandharbas, serpents or Rakhas, and well protected by Rāvana,—who, living, cometh out (of it)? And who that is not the compeer of Hanumān in strength and prowess, even entereth into (Lankā), hard to subdue, and carefully guarded by the Rākshasas? And having so put forth his strength commensurate with his prowess, Hanumān hath also performed a great act befitting a servant on behalf of Sugriva.¹ That servant who, being entrusted with a hard task,—after having accomplished it, doeth another work in pursuance of (the prescribed business), is the best of men. That servant is middling, who, deputed to any task,² doth not, albeit capable, perform any other work which may be dear to the king. And that servant who, entrusted with any work the king, doth not, although competent, heedfully accomplish the same, hath been called the worst. Anent the order (which he had received), Hanumān hath done the work (and more). He hath not been humbled,³—and, further, hath pleased Sugriva. And by seeing Vaidehi, (Hanumān hath), while reaping righteousness, saved me, the Raghu race, and the highly powerful Lakshmana. And this pained my mind sore, that I cannot do a like benefit, returning this dear office of his. Embrace expresseth the all (of the Deity),⁴ and, finding this occasion, I extend my embrace unto the high-souled Hanumān". Having said this, Rāma, with his down standing on end in joy, embraced the self-controlled Hanumān, who was present after having finished his speech. Then reflecting for a while, the best of the Raghus again spoke in the presence of Sugriva, lord of monkeys. "Complete success hath been attained anent the search for Sitā. But when I think of the ocean, my mind is again sunk in dejection. How can the assembled monkeys go over to the southern shore of the vasty deep, difficult to cross? This tidings thou hast related unto me touching Vadehi, but what are the monkeys to do next about crossing the sea?" Having said this unto Hanumān, that slayer of foes, mighty-armed Rāma, agitated by anxiety, was then plunged in thought.

SECTION II.

Then the graceful Sugriva spake words capable of soothing sorrow, unto Daçaratha's son, Rāma, who was wrought up with grief,—"Why, O hero, dost thou grieve, like one that is base? Let not this be so. Chase away thy grief, even as an ingrate resigneth amity. Nor, O Rāghava, when the whereabouts of Sitā hath been discovered, and when too the abode itself of the foe hath been known, do I perceive the reason of thy sorrow. Thou, O Rāghava, art intelligent, conversant with learning, wise, and judicious. Do thou cast away this sorry way of thinking, even as a self-controlled (ascetic) casteth away any course of thought interfering with the attainment of his purpose. Crossing over the ocean swarming with gigantic alligators, we shall enter Lankā and slay thy enemy. Of a person that is dispirited and poor in pluck and that hath his soul overwhelmed with grief, every interest droopeth, and he cometh by misfortunes (one after another). All these heroes, these leaders of monkey-hordes, who are ardent for thy welfare, are competent to enter into fire itself. From their cheerful attitude I know this, and firm is my faith. It behoveth thee so to arrange things that, slaying the foe, Rāvana of impious acts, we may bring hither Sitā by our own prowess. Do thou, O Rāghava, so order matters that a bridge may be constructed (over the main), and that we may behold the palace of the Rākshasa monarch. We having seen the city of Lankā, established on the summit of Trikuta, do thou for certain conclude Rāvana as slain in battle immediately after (we see her). Without throwing a bridge over the ocean—the dread abode of Varuna—even the Asuras and celestials with Indra (at their head) are unequal to subduing Lankā. When the bridge over the ocean hath been constructed up to near Lankā, and when my forces have crossed (over the sea), consider victory as secured. As these monkeys are heroic in fight, and able to wear forms at will, O king, do not let thy intellect get stupified and thus mar all interests. In this world, sorrow berefts people of their prowess. Do thou do even what should be done by a man—summon thy manliness; for what an actor doeth promptly, conduceth to his success. At this time, O eminently wise one, do thou realise goodness through thy energy.⁵ Of heroic, high-souled, men like thyself, on their sustaining an entire or a partial loss, grief undoeth every interest. Therefore, the foremost of intelligent persons, and conversant with every lore, thou shouldst along with councilors like me, strive to beat thy foe. Find I none in the three worlds, O Rāghava, who can stay in fight before thee equipped with thy bow. Thy business entrusted to these monkeys shall not (anyway) suffer. And soon, crossing over the boundless main, thou shalt behold Sitā. Therefore, O king, renounce thy sorrow, and call up wrath. Those Kshatriyas that conceive no anger in respect of their enemies, have their activity annulled; and all fear furious persons. Drawing nigh unto us, do thou, gifted with acute intelligence, cast about for crossing over the dreadful deep—lord of streams—along with us. On these forces getting beyond the ocean, do thou take it for certain that we have won; and when my whole host hath reached the further shore, do thou indubitably conclude that we have obtained victory. These monkeys, heroic and capable of assuming in fight forms at will, shall slaughter those foes by showering rocks and trees. If I see any means of crossing the ocean, Varuna's abode, I shall, O destroyer of foes, deem him as slain in battle. And what is the use of dilating? Every way thou shalt prove victorious. And I see omens, and my mind is filled with delight".

SECTION III.

Hearing Sugriva's speech, reasonable and fraught with high sense, Kākutstha accorded his assent to it and spoke unto Hanumān, saying,—"By asceticism, or constructing a a bridge, or drying up the ocean,—competent every way am I for crossing over this ocean. Of impracticable places, tell me how many there are in (Lankā), which are incapable of being come at. O monkey, as thou hast seen personally, I wish to get acquainted with all this. And thou hast at thy leisure duly noticed in Lankā the number of the army, the inaccessibility (or otherwise) of the gates, the defence of Lankā, and the dwellings of the Rākshasas. Do thou faithfully relate this unto me, for thou art observant". Hearing Rāma's speech, Hanumān, offspring of the Wind-god, foremost of those conversant with speech, again spake unto Rāma,—"Hearken! I will describe unto thee by what method is the city of Lankā guarded and protected by the Rākshasas, how loyal the Rākshasas are, the surpassing prosperity of Lankā, the dreadfulness of the deep, the divisions of the forces, and the number of the elephants, horses, cars, etc". Having said this, that best of monkeys, knowing the nature of things, went on,—"Lankā, filled with mad elephants, ever rejoiceth. She is great, thronging with cars and inhabited by Rākshasas. Her doors are firmly established and furnished with massy bolts. And she hath four wide and giant gates. (At those gates) are powerful and large arms, stones, and engines, whereby a hostile host approaching, is opposed. At the entrances are arrayed and set in order by bands of heroic Rākshasas, hundreds of dreadful sharp iron sataghnis.⁶ She hath a mighty impassable golden wall, having its side emblazoned in the centre with costly stones, coral, lapises and pearls. Round about is a moat, exceedingly dreadful, with cool water, eminently grand, fathomless, containing ferocious aquatic animals, and inhabited by fishes. At the gates are four broad bridges, furnished with machines and many rows of grand structures. On the approach of hostile forces, their attack is repulsed by these machines, and they are thrown into the ditch. One among these bridges is immovable, strong and fast established; adorned with golden pillars and daises. O Rāma, albeit Rāvana hungereth for fight, yet is he calm; and he is vigilant and ever engaged in superintending his army. And dreadful and resembling a celestial citadel, Lankā cannot be ascended by means of any support. She hath fortresses composed of streams, those of hills, and artificial ones of four kinds. And, O Rāghava, she is situated on the other shore of the ocean having its limit far away. And way there is none even for barks,—and all sides are destitute of division. And that citadel is built on the mountain's brow; and, resembling the metropolis of the immortals, the exceedingly invincible Lankā is filled with horses and elephants. And a moat and sataghnis and various engines adorn the city of Lankā, belonging to the wicked Rāvana. And an ayuta of Rākshasas, dart-handed, hard to subdue,—and all fighting at the front with their swords—protect the Eastern gate. And a niyuta of Rākshasas with a fourfold force, and with the flower of the soldiery—protect the Southern gate. And a prayuta of Rākshasas, bearing swords and shields, and skilled in all arms, protect the Western gate. And an arvuda of Rakhas protect the Northern gate. And car-warriors and horsemen—persons honored and sprung from noble lines—by hundreds and thousands,—and irrepressible goblins and kotis of Rākshasas, protect the garrison. I have broken down the bridges and filled up the entrenchment. I have burnt the city of Lankā and laid the wall low. Let us by any way whatever cross over Varuna's abode. Do thou take it for certain that the city of Lankā is subdued by the monkeys. What is the use of thy reckoning the rest? Angada, Dwivida, Mainda, Jāmbavān, Panasa, Nala, and the general, Nila, bounding and reaching Rāvana's abode, and riving the same consisting of woods and hills, moat and gateway, walls and dwellings, shall, O Rāghava, bring (hither) Sitā. If this be so,⁷ do thou order the entire body of the army to be brought; and do thou set out at the proper hour".

SECTION IV.

Hearing Hanumān's speech duly from the beginning, the exceedingly energetic Rāma having truth for his prowess, said,—"What thou sayest—'I shall speedily destroy the city of this dreadful Raksha,'—is true, I tell thee. Therefore, at this very moment arrange for Sugriva's march. The Sun hath attained his meridian at this proper moment, capable of conferring victory.⁸ Let Rāvana carry away Sitā (to his own country),—whither shall Rāvana, living, repair? Like a dying person who hath taken a death-dispelling drug and drunk ambrosia, Sitā, hearing of my preparations for war, shall inspire hope of life. To-day the Northern Phālguni (is in the ascendant); and to-morrow the moon shall be in conjunction with Hasta.⁹ O Sugriva, shall we set out, surrounded by the entire host? The omens I witness, augur, that, having slain Rāvana, I shall bring back Jānaki. The upper lid of my eye throbbeth; and it betokeneth that my desire hath indeed been had". Then, honored by the monkey-king as well as Lakshmana, the righteous Rāma, understanding the import of things, again said,—"Surrounded by hundreds and thousands of fast-speeding monkeys, let Nila go ahead of this force, for surveying the route. O Nila, do thou, O general, expeditiously take the army by a path furnished with fruits and roots, having cool waters of the woods, and replenished with honey. The wicked Rākshasas vitiate¹⁰ fruits, roots and water along the way. Thou, ever on the alert, shouldst preserve these from the Rakshas. And, bounding down into hollow places, mountain-fastnesses, and woods, let the rangers of the wilds, spy the posted detachments of the enemy. Let those that are incompetent, stay here. This business is dreadful, and we should apply our best strength in conducting the same. Therefore let the foremost monkeys gifted with prodigious prowess lead forth the choice portion of the army, numbering hundreds and thousands. And let Gaja resembling a hill, and the exceedingly powerful Gavaya, and that monkey, Gavaksha, master of the leaping ones,¹¹ like a haughty bull among kine, go in the van of the monkey-host. And let that foremost of monkeys, Rishava, go, protecting the right wing (of the army); and let Gandha, irrisistible like an elephant with the fragrant temporal juice trickling down, and the vehement Gandhamādana, go,¹² protecting the left wing (of the monkey-army). And, cheering the army, I myself, mounted on Hanumān, like the Lord (mounted) on Airāvata, shall march in the midst of the forces. And like the lord of wealth and master of riches, mounted on Sārvabhauma, let Lakshmana resembling the Destroyer, march forth, mounted on Angada. And let that king of bears, the long-armed Jāmbavān, Sushena, and the monkey, Vegadarçi, protect the rear (of the forces)". Hearing Rāghava's words, that foremost of monkeys and lord of the army, the exceedingly energetic Sugriva, issued his orders. And anon those highly powerful monkeys issuing up from caves and mountain-summits, began to bound (on all sides). Thereafter, honored by the king of monkeys and also Lakshmana, the righteous Rāma, accompanied by his forces, set out in a southerly direction. And he marched, surrounded by hundreds and thousands, Kotis and Ayutas of monkeys resembling elephants. And he marching was followed by the mighty host of monkeys; and all those maintained by Sugriva were filled with joy and betrayed demonstrations of delight. And bounding by way of guarding the flanks of the forces, and leaping in front of the army for pioneering, blustering, emitting leonine roars, and uttering cries, the monkeys made towards the south. And some partook of perfumed honey and fruits, and some bore mighty trees, holding the sprouts. And some in pride (of strength) suddenly raised others and threw them down. And some fell and were anon up, and some brought others down. 'We shall slay Rāvana, as also all the rangers of the night'; thus did the monkeys roar out in the presence of Rāghava. Before (the army), Rhrishabha, the heroic Nila, and Kumuda, along with many monkeys, went on clearing the route. In the middle were king Sugriva, Rāma and Lakshamana, environed by innumerable powerful and terrible monkeys. And the heroic monkey, Satavali, surrounded by ten Kotis (of troops), alone on all sides protected that monkey host. And accompanied by an hundred Kotis, Kesari, Panasa, Gaja¹³ and Arka, by means of many protected that host on every side. And taking Sugriva before them, Sushena, and Jāmbavān, surrounded by innumerable bears, protected the rear (of the army.) And that foremost of rangers possessed of excellence, and of restrained senses, the heroic Nila, general (of the army), kept going round the ranks. And Vālimukha, and Prajangha, Jambha and the monkey Rabhasa, went everywhere, urging on the monkeys. While thus marching, breathing pride of strength, those tiger-like monkeys saw that foremost of mountains Sahya crowned with hundreds of trees, and watery expanses laughing with flowers, and beautiful tanks. And knowing the order of Rāma of dreadful wrath, that terrible and mighty host, exceedingly terrific and resembling the bosom of the deep, cowed down through fear, leaving behind cities and villages and provinces, went like the deep-sounding sea. And at the side of Daçaratha's son those heroic monkeys resembling elephants, proceeded by bounds, like noble horses, spurred on. And those foremost of men, mounted on the monkeys, looked beautiful like the Sun and the Moon half eclipsed by the two mighty planets, viz., Rāhu and Ketu. And (thus) did the righteous Rāma proceed towards the South, accompanied by his army. Then Lakshmana, furnished with consummate sense and promptitude, who was mounted on Angada, spoke unto Rāma, inviting words, fraught with import. "Speedily recovering Vaidehi, who hath been carried away, and slaying Rāvana, thou wilt, thy end attained, return to Ayodhyā, who shall also have her desire. O Rāghava, I see all the great auspicious omens on earth and in the sky, signifying success unto thee. Mildly and grateful doth the blessed breeze blow behind the army, inspiring pleasure. And the birds and beasts are crying in sonorous voices. And all the points (of the compass) appear pleasant; and the lord of day is cloudless. Bhrigu's son, Uçanas, also weareth for thee an auspicious aspect, and Dhruva is without blemish. And all the rishis, pure and furnished with lustre, go round Dhruva. And before us shineth the grandfather of the high-souled Ikshwākus; the spotless Rājarshi Triçanku, with his priest.—And stainless and free from disturbances appeareth Visākhā. This is the racial star of us, the high-souled Ikshwākus. And Nairita, the racial star of the Nairitas, is sore afflicted and, touched by the rod-bearing Dhumketu is in trouble. All this is for the destruction of the Rākshasas. At the fated time, those that are in the clutches of Death, have their stars afflicted by the planets. And the water is dear and tastes sweet; and the woods are stocked with fruit. And the odorous gale doth not blow strongly; and the trees are furnished with all blossoms of of the season. And, O lord, this host of monkeys appeareth splendid to the height, as did the celestial host on the occasion of the destruction of Tāraka. Seeing all this, thou shouldst, O noble one, feel delighted". Having thus consoled his brother, Sumitrā's son, feeling enlivened, said this. The monkey-host went on, covering the earth. And the mighty dust raised by bears, monkeys, and tigers, having for their weapons nails and teeth,—with the foreparts of their feet and hands, enveloped the world, and the splendour of the sun was obscured. And as clouds envelope the sky, the mighty monkey-host went on, covering up the Southern quarter with its mountains, woods, and sky. And as they marched covering many a yojana, the streams seemed as if they flowed in an opposite direction.¹⁴ And they, while proceeding, took rest by pools of clear water, on mountains covered with trees, on plains and in forests teeming with fruits. Some moving straight, some moving askance, and some moving on the earth, that enormous monkey-host went on covering the entire earth. And they were all of delighted countenances and gifted with the velocity of the wind. And these monkeys devoted all their energy to the accomplishment of Rāghava's work. And they were displaying unto each other their joy, prowess and energy. And influenced with the vanity of youth they set up diverse cries. Some proceeded with speed, some leaped, some set up cries expressing joy, some were uplifting their tails, and some were striking the ground with their feet. Some, stretching forth their arms, were breaking the hills, and others the trees. And others were ascending the tops of the hills. Some began to make terrible sounds, and others made a tingling noise. And many others blasted the creepers with the velocity of their thighs. And some were engaged in sporting with trees and rocks. And thus was the earth enveloped with millions and kotis of fearful monkeys. And thus the enormous monkey host went on day and night. And all those monkeys, delighted, guided by Sugriva, and taking delight in battle, went on speedily. And they did not take rest even for a moment, desirous of rescuing Sitā. Thereupon, getting at the mount Sahya covered with various trees and forests, those monkeys ascended it. And Rāma went on beholding the variegated forest, rivers and fountains of the mount Sahya and Malaya. And those monkeys broke down various trees—Champakas, Tilakās, mangos, *Prasekas, Sindubarakas, Tiniças and Karaviras, Asokas, Karanjas, Plakshas, Nyagrodhas, Jambukas and Amalakas. And seated on picturesque rocks, various forest trees, shaken by the wind, showered flowers on them. And there blew in those forests filled with the smell of honey, a wind of pleasant touch, cool as the Moon, accompanied by the hummings of the bees. And that mount was richly embellished with diverse metals. And dust issuing from these metals and thickened by the air, enveloped on all sides the huge monkey-host. There blossomed in that picturesque mountain-vale Ketakas, Sindubaras, beautiful Vasantees, Mādhabis, Gandhapurnas, Kandas, Chiravilyas, Mahikas, Vanjulas, Vakulas, Ranjakas, Tilakās, Nagas, Chutas, Patalikas, Kobidaras, Muchlindas, Arjunas, Singsapas, Kutajas, Pintalas, Tiniças, Churnkas, Neepakas, Neela-Sokas, Saralas, Ankolas and lotuses. And all these trees were greatly disturbed by those monkeys, delighted with their view. There were in that mountain many a picturesque lake and pond filled with Chakravakas and Karandavas, ducks, Chraunchas and the mount abounded on all sides with boars, deer, and terrible bears, lions and tigers and various other fearful animals, and it was beautified with full blown lotuses, lilies, Utpalas and various other fragrant trees growing in the water. And various birds set up their musical choir on the summit of that mount. And bathing and drinking, these monkeys sported in the water. And ascending the mount these monkeys continually bounded. And excited with drink, they crumbled into pieces the ambrosia-smelling fruits, roots and flowers of the trees. And those monkeys yellow as honey, delighted, feasted on mangoes, long and measuring a drona. Breaking down the trees, blasting the creepers, bounding from one tree to another and making the mount Sahya echo, those leading monkeys went on delighted and excited with drink. Some ascending the trees, and others drinking, the whole earth was enveloped with those monkeys, and seemed as if beautified with ripe paddy crops. And reaching the mount Mahendra, the large-armed Rāma, having eyes like lotuses, ascended the summit adorned with diverse trees. And getting at the top, Daçaratha's son espied the vast deep filled with tortoises and fishes. Thereupon, passing by the mounts Sahya and Malaya and arranging their enormous host, they¹⁵ by and by reached the roaring deep. And descending therefrom, Rāma, the foremost of those who minister happiness unto all, accompanied by Lakshmana and Sugriva, entered the forest situate on the banks of the ocean. And reaching the expansive banks having rocks thereon and continually washed by the rising billows, Rāma spoke saying,—"O Sugriva we have arrived at the abode of Varuna. Now hath arisen in my mind what I had not thought of before. And this ocean, the lord of the streams, whose other side is not seen, cannot be crossed over without some excellent measure. Let the monkey-host be encamped here therefore, and then concert a plan by means of which they might get at the other side. And reaching the shores of the ocean, the large-armed Rāma, stricken with grief for Sitā, ordered their encampment, saying,—"O foremost of monkeys, do thou encamp thy host on the brink of the ocean. Now hath arrived the hour for counsel, when we should devise some plan for crossing over the main. I fear the Rākshasas at every step, for they are greatly illusion creating—let the leaders therefore go to their own hosts and let them not proceed anywhere else, renouncing them". Hearing the words of Rāma, Sugriva along with Lakshmana, encamped the army on the brink of the ocean covered with trees. And stationed near the main, the monkey-host in consequence of their resemblance in colour with the blue contents of the deep, looked like a second ocean. Thereupon, reaching the shore, those leading monkeys engaged in concerting a plan to cross over the vasty deep. And the tumult, of that monkey-host encamped there, was heard above the roaring of the deep. And that huge army of the monkeys commanded by Sugriva, and set up in three divisions, were deeply concerned with the accomplishment of Rāma's work. And reaching the shore of the vasty deep, that monkey host, delighted, beheld the ocean moved by the Wind. And they waited there beholding the deep of unimpeded expanse, having its distant shore inhabited by the demons, and thronged with various aquatic animals. While upheaving its foam on the approach of eve, it appeared laughing and setting up its surges, it appeared to dance. It increased with the rising of the Moon and he reflected himself on its breast. That abode of Varuna was infested with gigantic sharks, whales and Timingalas¹⁶, disturbed with the fury of the Wind, filled with serpents having flaming frames, and various aquatic animals and rocks and was fathomless deep. It had picturesque fortresses on its marge and its other shore was hard to get at. And the Makaras¹⁷ and serpents living therein were moved by the Wind. The waters, as if delighted, were rising and falling. And having serpents of flaming frames underneath, it appeared as if sprinkled with scintillations of fire. And that terrible abode of the demons extended down to the regions inhabited by the Nagas or serpents. The deep resembled the welkin and the welkin the deep, and there appeared no difference between them. The sky crested with stars and the deep filled with gems resembled each other. The sky enveloped with clouds and the ocean overflowing with surges presented no contrast whatsoever. The waves of the mighty deep beating at each other continually, set up a sound resembling that of a trumpet in the sky. It was filled with diverse gems and its water was poisoned by means of the air. It was filled with various aquatic animals, and upheaving its billows, it appeared as if excited with ire. And there beheld those high-souled monkeys the mighty main agitated by the Wind and muttering as if with the upheaval of the waves. Thereupon, overwhelmed with surprise, those monkeys, stationed there, espied the main brimming with rolling waters and moving as if (off its place).

SECTION V.

There on the northern shore of the ocean the army was encamped and arranged in order by Nila. And the two leading monkeys Mainda and Divida patrolled about on all sides to protect the monkey host. And the army being encamped on the shore of the lord of streams and rivers, Rāma, beholding Lakshmana by his side, spoke, saying—"I know that grief abates as time passes by, but my sorrow arising from the separation of my spouse, is increasing day by day. I am not sorry that she hath been stealthily taken away by the demon—but my sorrow is that her end is drawing nigh. O Wind, do thou go there where my dear spouse is, and touching her person, do thou touch me, for I shall then be happy stationing my looks in the Moon and being touched by thee. Alas! my dear one cried 'O lord, O lord' when she was taken away. Those words, revolving burn me like poison. I am now being burnt down day and night by the fire of desire, having separation from her for its fuel and her thoughts for its flame. Leaving thee, O Son of Sumitrā, I shall jump into the deep and then shall not this fire burn me any more. This is my only consolation, for which I draw my vital breath—that myself and she breathe on the same earth. Like unto a dry land drawing water from a watered ground, I do live, hearing that Jānaki still survives. When shall I, discomfitting my enemies, behold Sitā, having a beautiful waist and eyes resembling lotus-petals, as a victorious hero beholdeth the royal Grace. Like unto the sick drinking the elixir of life, when shall I, raising a little her lotus-like countenance having graceful teeth and lips, imprint kisses thereon? And when shall she, laughing, embrace me with her rising breast resembling the palm fruit? Alas that chaste dime having scarlet corners of the eye, being encircled by the demons, is wishing for a protector like unto one having no husband, albeit having a husband in me. How fareth in the midst of the she-demons, that daughter of the king Janaka, my beloved spouse, and the daughter-in-law of king Daçaratha? And having those Rākshasas, hard to repress, slain by me, truly shall she appear like unto the rays of the Moon extricated from sable autumnal clouds. Sitā is constitutionally slender, and forsooth, she has been greatly reduced by sorrow, fasting and calamities touching time and place. When shall I, piercing with my shafts the breast of the lord of Rākshasas, renounce my mind's grief? And when shall my devoted Sitā resembling the daughter of a celestial, fling herself anxiously around my neck and shed tears of joy? And when shall I renounce this my sorrow arising out of Maithili's separation, like unto one casting off his soiled clothes?" The highly intelligent Rāma bewailing thus, the day passed away and the Sun, decreasing gradually, disappeared at last. And consoled by Lakshmana, Rāma, stricken with thought touching Sitā having eyes like lotus-petals, engaged in rites relating to the worship of Eve.

SECTION VI.

Beholding in Lankā that dreadful and awe-inspiring work performed by Hanumān like unto the high-souled Sakra, the lord of Rākshasas, looking down with shame, addressed them all, saying—"That monkey alone hath invaded and entered the city of Lankā hard to reach and hath espied Sitā, the daughter of king Janaka. He hath shattered the palace, and the altar of sacrifice, slain the leading Rākshasas, and, in short, agitated the whole city of Lankā. What shall I do now? And what should you all do on this occasion? It behoveth you all to give me such counsel as becometh me and will conduce to my glory". 'Victory is the outcome of consultation'—this do the sages¹⁸ say. Let us, therefore, O mighty ones, engage in counsel, relating to the measures we should adopt towards Rāma. There are three orders of men on this earth—the superior the middling and the inferior. This distinction cannot be perceived without a knowledge of the signs, and so I shall relate unto you their merits and demerits. He is said to belong to the superior order, whose counsel contains the three signs (mentioned below), or who engages in works after consulting duly with friends capable or with persons having the same end in view, and some times with others, and who serveth Providence. He belongs to the middle order who consults his own self only, depends on the Providence, and engages alone in works. And he belongs to the inferior order who engageth in works without ascertaining their merits or demerits, disregarding the will of the Providence and saying, 'I will do this', and is inactive (at last). And counsels are also divided into three divisions like unto the three orders of men (mentioned). That counsel belongs to the superior order in which the counsellors with their judgment reinforced by a knowledge of political ethics, are unanimous. That one belongs to the middle order in which the counsellors after varied discussion, arrive at unanimity in the long run. And that one is the worst in which the counsellors differ from each other and agree a little in the long run, with no good result. You are all gifted with good intellects: do you all unanimously settle as to what becometh me and conduceth to my well-being. Environed by a thousand of patient monkeys, Rāma, with a view to capture our city, is approaching towards Lankā. Forsooth, shall he cross over the main along with his younger brother and a mighty host. He can by his prowess dry up the ocean and do the other.¹⁹ Rāma approaching thus with a hostile intention along with the monkeys, it behoveth you to devise such means as might protect my city and army.

SECTION VII.

Being thus accosted by their lord, the highly powerful Rākshasas, devoid of good sense and ignorant of sound counsel, replied with folded palms, saying,—"Thou hast, O king, enough of soldiers and weapons. Why art thou smitten with sorrow then? Repairing to Bhagavati, thou didst discomfit the serpents in battle. The God of Death, living on mount Kailāça, encircled by Yakshas, was subjugated by thee in a great battle. And that mighty lord of men, proud of his friendship with Siva, was defeated by thee wrathfully in battle. Discomfitting and slaying the band of Yakshas, thou didst bring this flowery car from the mount Kailāça. O lord of Rākshasas, desiring thy friendship out of fear, Maya, the king of Dānavas, offered thee his daughter²⁰ for thy spouse. O thou of mighty arms, thou didst bring under thy subjection the powerful and irrepressible Dānava²¹ for the pleasure of Kumbhinasi.²² And entering the region under the earth, thou didst defeat the serpents—and thus bring under thy subjection Vāsuki, Takshaka, Sankha, and Jati. Those heroic Dānavas, the Kalakeyas, were greatly powerful, irrepressible, and proud of the boons conferred on them. And fighting with them perpetually for a year, thou didst bring them under thy control, O lord, O slayer of foes, and learn from them the science of varied illusions, O king of the Rākshasas. O great hero, by thee were defeated in battle, the heroic and powerful sons of Varuna, followed by a fourfold division of their army. The dominion of Death is like the mighty main, having his rod for aquatic animals, agonies for the trees that cover its islands, the noose for the billows, his attendants for the serpents and his terrible fever for the dreadful attitude of the deep. And diving into this terrible deep, thou didst, O king, discomfit Death himself and win glorious victory. And every one was pleased there with thy successful fight. The Earth was filled with various heroic Kshetriyas, resembling Sakra in prowess as she is adorned now with various trees. Rāghava is not their equal either in strength or prowess. And all those heroes, hard to repress in battle, were slain by thee, O king. Do thou wait here, O great king; thou needst not take any trouble. Indrajit alone shall slay all these monkeys. And this one, O mighty monarch, having celebrated the Māheçwara²³ sacrifice, hath obtained a noble boon, rarely (attained by persons). Having agitated the ocean of celestial hosts, having darts and lances for its fishes, showering arms for its moss, elephants for its tortoises, steeds for its frogs, Rudra and Aditya for its ferocious animals, the Maruts and Vasus for its mighty serpents, cars, horses, and elephants for its volume of waters, and infantry for its spacious shore, this one (Indrajit), taking captive the lord of the celestials himself, had brought him into Lankā. Then, O king, liberated agreeably to the injunction of the Great-father, the slayer of Samvara and Vritra, worshipped of all the celestials, went (back) to heaven. Do thou, O great king, entrust Indrajit with this business,—until he bringeth to destruction the monkey-host along with Rāma. O king, thou must not think that this calamity, coming from an ignoble person is not insignificant. Thou shalt slay Rāghava".

SECTION VIII.

Then that heroic general, the Rākshasa named Prahasta, possessing the splendour of sable clouds, submitted with joined hands,—"I am competent to baffle in battle gods and Dānavas and Gandharbas, ghosts, birds and serpents,—what then is a couple of human beings? Having been negligent and confident (in our power), we have all been deceived by Hanumān. But, I living, that ranger of woods shall not (again) go hence with his life. All the earth down to the ocean, containing hills, forests and woods, shall be rendered free from monkeys. Do thou command me. And, O ranger of the night, I shall deliver (the Rākshasas) from the monkeys; and thou shalt not have to suffer in the least in consequence of thy transgression".²⁴ Then the Rākshasa named Durmukha, growing enraged, said,—"This overpowering of all of us must not be forgiven—this flagrant discomfiture of the metropolis of the auspicious lord of the Rākshasas as well as of his inner appartment by the foremost of monkeys. This moment marching alone (from hence) will I exterminate the monkeys, even if they shall have entered the dreadful deep, or the sky, or the subterranean regions". Then the exceedingly powerful Vajradanshtra, weilding up a terrific bludgeon, stained with flesh and gore, wrathfully observed,—"Rāma the irrepressible existing, and also Sugriva with Lakshmana, what have we to do with the weak and wretched Hanumān? This very day, slaying single-handed Rāma with Sugriva and with Lakshmana, with this bludgeon, shall I return, after having sorely troubled the monkey-host. And, O monarch, if thou art minded, hear this other word of mine! Verily he that is fertile in resources and ever ready, compasseth success. Let thousands of Rākshasas, heroic, terrible, fearful to behold, and wearing forms at will, appointed by the lord of Rākshasas, presenting themselves before Kākutstha in palpably human shapes, calmly say unto that foremost of the Raghus,—'Despatched have we been by thy younger brother.' Hearing this, he (Rāma), summoning his forces without delay, shall come hither. Then, equipped with darts, javelins and maces, and bearing bows, arrows and scimitars in our hands, we shall swiftly and summoning speed²⁵ set out (from hence); and stationing ourselves in the sky in bands, and slaughtering the monkey-army with mighty showers of rocks and weapons, we shall lead it to Death's door. Let us in this wise decoy Rāma and Lakshmana; and if they fall into our design, they shall, without doubt, lose their lives". Then that hero, Kumbhakarna's son, named Nikumbha, endowed with exceeding prowess, in high wrath remarked unto Rāvana, destroyer of worlds,—"Do ye, all of you, stay here along with the great king. I alone shall slay Rāghava together with Lakshmana, and Sugriva with Hanumān, and all the monkeys". Then a Rākshasa, named Vajrahanu, resembling a hill, in wrath lapping the corners of his mouth with his tongue, said,—"Do ye, casting off anxiety, engage yourself as ye list. I alone shall swallow up that entire monkey-host. Do ye, remaining at ease and without anxiety, drink Vāruna²⁶ wine. I single-handed shall slay Sugriva with Lakshmana, as well as Hanumān with Angada,—and all the monkeys.

SECTION IX.

Then, in fierce wrath seizing bludgeons, and pattiças, lances and bearded darts and javelins, and axes, bows and excellent shafts and swords, resembling crystelline water, sprung up the Rākshasas, Rabhasa, and the mighty Suryyaçatru, and Saptaghna, and Yajnakopa, and Mahāpārçwa and Mahodara, Agniketu the irrepressible, and the Rākshasa Raçmiketu, and the lusty Indraçatru, son unto Rāvana—and Prahasta, Virupāksha, and the exceedingly strong Vajradanshtra,—and Dhumrāksha, and Nikumbha, and the Raksha Durmukha. And, flaming in energy, they all addressed Rāvana, saying,—"To-day shall we slay Rāma, and Sugriva along with Lakshmana, and the helpless Hanumān, who hath damaged Lankā. Then, preventing them, who had (thus) equipped themselves with all kinds of weapons, and making them sit down, Vibhishana, with joined hands, again spoke unto them, saying,—"The wise have asserted that an appeal to prowess should be resorted to anent a business then only when the end sought cannot be attained through the three (other) means.²⁷ Prowess produceth fruit only in respect of well-advised action directed while carefully watching (enemies) that are negligent, or captive,²⁸ or under Divine affliction. But why do ye intend to discomfit (Rāma), who is vigilant, who desireth victory, who is strong in the Divine strength, who hath subdued passion, and who is hard to subdue? Who had in this world ever thought of or reasoned about Hanumān's career over the dreadful deep, the lord of streams and rivers? O rangers of the night, the strength and prowess (of the foe) being immeasurable, ye should by no means recklessly disregard him. And what was the wrong that formerly had been done by Rāma unto the king of the Rākshasas, that he hath carried off from Janasthāna the spouse of that illustrious one? If Khara, who had trespassed into regions not his own, hath been slain in battle by Rāma, surely a creature should to the best of his might preserve his life. It is for this great fear that exerciseth us on the score of Vaidehi owing its existence to this,²⁹ that she, having been ravished, should (now) be given up. What is the use of acting so that quarrel may be the consequence? And (Rāma), possessed of prowess, yet ever abiding by morality, is incapable of initiating hostilities for no purpose. Therefore, do ye give him his Maithili. And before, he by means of his shafts riveth this city together with her elephants and steeds, overflowing with countless gems, do ye give him his Maithili. And before the dreadful, irrepressible and mighty monkey-host blocketh up this Lankā of ours, do ye give (back) Sitā. This city of Lankā shall perish as also all the heroic Rākshasas, if thou dost not thyself make over Rāma's spouse unto him. I exert myself to pleasure thee, because of the fraternity (that subsisteth between us). Do what I say. I say what is truth and what also is for thy good. Do thou render (back) Rāma's Maithili. Ere yet the king's son, for compassing thy destruction, showereth sure shafts resembling the rays of the autumnal Sun, having shining heads and feathered parts, and exceedingly hard, do thou render Maithili unto Dāçarathi. Forsake thy wrath at once, which destroyeth happiness and virtue; and follow righteousness, which enhanceth enjoyment and fame. Be thou propitious,—so that we may live (at ease) along with our sons and relatives! Render (back) Maithili unto Daçaratha's son". Having heard Vibhishana's speech, Rāvana—lord of Rākshasas—I leaving all of them, entered his own chamber.

SECTION X.

Then early in the morning, like the fiery and refulgent sun entering a mighty mass of clouds, Vibhishana, fast to virtue and interest, heroic and possessed of exceeding splendour, playing a perilous part,³⁰ entered the apartment of his elder brother, resembling an assemblage of mountain-summits and elevated like the peak of a mountain, orderly, divided into spacious rooms,—the resort of the great—inhabited by august and intelligent persons attached (to Rāvana); guarded around by lusty Rākshasas in limited numbers; having the air agitated by the breath of mad elephants; with loud blares of conchs, and resounding with trumpets; embosoming numbers of beautiful damsels, with its high-ways (overflowing with talk); furnished with doors of polished gold; embellished with excellent ornaments; resembling the abode of the Gandharbas, or the mansion of the Maruts; containing heaps of gems; like unto the dwelling of serpents. And that one of exceeding energy heard sacred and holy sounds uttered by Veda-versed Brahmanas celebrating the victory of his brother; and that highly powerful (hero) acquainted with Mantras and the Vedas saw Vipras worshipped with vessels of curds, clarified butter, flowers and fried paddy. And the mighty-armed (Vibhishana) saluted the younger brother of the bestower of riches,³¹ seated there. And that one acquainted with manners, after proper courtesy, sat him down on a seat decked in gold, which was pointed out (by a royal glance). And in retirement as also in presence only of his counsellors, Vibhishana spoke unto the high souled Rāvana words backed by reason, and greatly fraught with his welfare. And having, with soothing speech, pacified his elder brother and extended towards him the due civilities, that one, who through height of sentiment had noted excellence and the want of it, addressed (Vibhishana) in words befitting the occasion and the place,—"Ever since, O subduer of enemies, Vaidehi hath come hither, are seen inauspicious omens. Fire, enveloped in smoke at the time of its being ignited, and thereafter throwing out scintillations, with its brightness obscured by vapour, doth not increase adequately even on oblations being poured into it with Mantras. Reptiles are discovered in kitchens, sacrificial fire-chambers, and the places of Vaidika recitations; and ants (are found) in clarified butter. The milk of the kine hath been dried up; and the nobler elephants are without the temporal juice. And horses, albiet they have feasted on fresh grass, neigh distressfully.³² And asses, camels and mules, O king, with their hair standing erect, shed tears; and although they are ministered unto medically, they do not return to nature. And crows in numbers emit harsh cries on all sides, and are seen in swarms at the tops of edifices. Vultures sit sadly and distressed upon the roofs of houses. During the two twilights, the jackals, coming in sight, utter ominous howls. And wolves and other (ferocious) animals, as well as deer, approaching the gate of the palace in swarms, are heard to set up loud roars resembling the thunder. Things having come to this pass, even this expiation, I fancy, is capable of removing the evil omens. Do thou render back Vaidehi unto Rāghava. If I have said this through ignorance or covetuousness, thou ought not, O mighty monarch, criminate me. All Rākshasas and Rakshasis, as well as those belonging to palace and the inner apartment—shall have to experience the evil consequence (of this act of thine). All the counsellors have retrained from tendering this counsel unto thee; but surely I must tell thee what I have seen or heard; and adopting proper measures, it behoveth thee to act so".³³ (Rāvana's) brother, Bibhishana, thus spoke, unto his brother, the chief of Rakshas, in the midst of counsellors, these words fraught with his good. Hearing this beneficial, mild and pregnant speech, fortified by reasons and capable of compassing (his welfare) for the present, past and the future, (Rāvana) who had conceived a passion (for Sitā), getting into a rage, replied,—"Fear find I none whatever. Rāghava never shall have Mithilā's daughter. Even if Lakshmana's elder brother should be supported in battle by the celestials with Indra (at their head), how can he stay before me (in the field)?" Having said this, that destroyer of celestial hosts, the Ten-necked one, possessed of mighty strength and of terrific prowess in battle, then dismissed his brother Vibhishana, who had spoken truth.

SECTION XI.

The unrighteous king, overmastered by his passion (for Sitā), in consequence of his sinful act as well as the loss of honor he sustained at the hands of his friends, became reduced. And the occasion for war was wanting. Rāvana, possessed by lust, and continually thinking of Vaidehi, conceived along with his counsellors that the time for entering into hostilities had arrived. And sallying forth, he ascended a mighty car furnished with golden network, adorned with pearls and coral, and yoked with trained steeds. And having ascended that excellent vehicle, having sounds resembling those of mighty clouds, that foremost of Rakshas, the Ten necked one, drove towards the court. And as he coursed on, Rākshasas, bearing swords and shields, and carrying all kinds of weapons, went before the lord of the Rākshasas. And (some of) these, wearing various frightful suits, and decked with diverse ornaments, went, surrounding his rear and flanks. And atirathas went with cars, and superb mad elephants, and sportive steeds; and bearing in their hands maces and bludgeons; and darts and clubs. And as Rāvana marched towards the court, there arose the loud blares of thousand trumpet, and the uproarious sounds of conches. And that redoubtable and mighty car-warrior held his course, suddenly making sides resound, and beautifying the highways. And the spotless white umbrella of the lord of Rākshasas, being raised up, looked beautiful like the Moon at her full. On his right and left graced two crystal white chowris furnished with threads of gold. And all the Rākshasas standing on the ground with joined hands, bow down their heads to the foremost of Rākshasas who was seated on his car. Hymned by the Rākshasas with blessings for victory, that exceedingly energetic chastiser of enemies arrived at the court constructed (by Viçwakarmā). And that highly energetic one in person entered that court paved with silver and gold, having its heart decorated with crystal, and gracefully covered with silk, embroidered with gold; excellently constructed by Viçwakarmā, and guarded by six hundred ghosts. And Rāvana sat down on a superior and august seat consisting of lapises, furnished with a pillow; and covered with a soft dear-skin. And lord-like, he commanded the envoys possessed of fleet vigor, saying, "Do ye speedily summon hither the Rākshasas. I fan some mighty effort hath to be put forth against our foes. Hearing his words, the envoys began to range Lankā; and going to every house, they fearlessly collected the Rākshas from places of sport, bed-rooms, and gardens. Then some set out, mounting cars, and some mounting proud coursers, and some on foot. And like the welkin filled with fowls, the city thronged with approaching cars, elephants and steeds. And leaving their various vehicles and cars behind, they entered the court on foot, like lions entering mountain caverns. And taking the feet of the sovereign, and honored by him (in turn), they sat them down, some on raised seats, some on cushions of Kuça, and some on the floor. And presenting themselves agreeably to the command of the monarch, they sat them down each according to his position, before the lord of Rākshasas, Rāvana. And there came also the learned and competent to arrive at infallible decisions, and they sat them down in order of merit. And there also came courtiers endowed with virtues, versed in every thing, and having intelligence for their eye-sight,—and innumerable heroes by hundreds also (arrived) at that court for ascertaining the course that would prove beneficial. And then mounting a large, noble and splendid car, having its parts decked with gold, and yoked with horses, the magnanimous and renowned Vibhishana went to the court of his elder brother. And that younger brother (of Rāvana), announcing his name, bowed down at the feet of his elder brother. And Suka and Prahasta were employed in giving to each a separate seat befitting his rank. And from all sides in the court there began to spread the odour of excellent agura and sandal and wreaths belonging to the Rākshasas, decked in gold and various gems, and clad in costly attires. And no one among these present at court uttered any thing, or spoke any falsehood, or conversed in loud accents. And having completely attained their desire, all of fierce prowess, gazed at the face of their lord. And in the assembly of those intelligent, and exceedingly powerful persons, equipped with arms, the intelligent Rāvana appeared splendid like the Vajra-handed Indra among the Vasus.

SECTION XII.

Then surveying that entire assembly, that conqueror in battle delivered himself unto Prahasta,—general of the forces, saying,—"O general, it behoveth thee so to order disciplined fourfold forces that they may successfully protect the city". Thereat, Prahasta, carefully carrying out the royal behest, stationed all the forces within and without the city. And having posted the army for the defence of the city, Prahasta sitting down before the king, said,—"I have stationed the forces belonging to thee who art possessed of strength, inside as well as outside. (Now), without suffering thy mind to be agitated with anxiety, speedily, do what is in thy heart. Hearing the speech of Prahasta seeking the welfare of the kingdom, Rāvana craving for enjoyment spoke in the midst of his aderents,—"When virtue, or happiness, or interest is in straits, it behoveth you to (know your course) in relation to pleasant and unpleasant, happiness and misery, profitable and unprofitable, and good and evil. No business of mine which ye have set about after taking counsel, hath ever miscarried. And like Vāsava environed by the moon, stars and planets, and the Maruts, I surrounded by you, have attained to plenitude of prosperity. I am, for certain, going to employ you all. In consequence of sleep, I could not inform him of this matter. After having slept for six months that one of prodigious strength—foremost of those bearing arms—hath just risen. Janaka's daughter and Rāma's beloved wife hath been brought hither from the forest of Dandaka, the region ranged by Rakshas. That indolent damsel wisheth not to ascend my bed; nor is there any in the three spheres, that to me is like unto Sitā. She is slender waisted, and high-hipped, and her face is as the autumnal Moon resembling a golden image. She is meek and looketh like the hand work of Maya himself gifted with an infinite variety of fascinations.³⁴ And beholding her dainty and tender feet with roseate soles, and having coppery nails, my mind burneth (with desire). And seeing her resembling the flame of a sacrificial fire and the splendour of the Sun himself; and her fair face furnished with a prominent nose and elegant eyes, I, having lost control over self, have come under the sway of desire. And my passion, uninfluenced by anger and joy, capable of producing pallor, and constantly causing anguish and sorrow, hath rendered me pale. Expecting her lord, Rāma, the beautiful one having expansive eyes, hath solicited for a year's space; and I have pledged my fair woods to her of graceful eyes. But tired am I on account of my passion,—like a horse spent on the way. How can the rangers of the woods, or the sons of Daçaratha cross over the sea ungovernable and swarming with countless creatures and fishes? On the other hand, a single month hath troubled us grievously. Hard it is therefore to understand the course of events. Do ye act, each as he thinks proper. And although no fear can come from mortals, yet ye should deliberate (as to what ye should do). Formerly I had gained victory with the help given by you; do ye in the same way stand by me now. The king's son, having learnt that Sitā is on the other shore of the ocean, taking before them monkeys headed by Sugriva, reached Varuna's abode. Do ye so counsel that Sitā may be with-holden by me and the sons of Daçaratha may be slain; but ye must prefer certain counsel. No other³⁵ person in this world hath the power to cross the sea along with the monkeys,—victory, therefore, is undubitably mine". Hearing the sorrowful speech of (Rāvana) afflicted with lust, Kumbhakarna greatly enraged, and said,—"When just on seeing (Sitā) of Rāma along with Lakshmana, thou didst by main force carry her away, it plainly appeareth that thy mind, like the Yamuna filling her bed, hath been possessed (by her).³⁶ O great king, all this (that thou hast done) is not worthy of thee. If thou hadst at the outset consulted us in this matter, we would have done what was proper.³⁷ O ten-faced one, the king that arriving at certain conclusions, carrieth on his regal affairs agreeably to justice, hath not to repent afterwards. But those actions that are done without deliberation, like unto clarified butter poured in an impure sacrifice, conduces only to harm. He doth not know what is proper and what not, that performs prior actions afterwards, and posterior actions first. Others spy holes in the actions of the volatile; the latter may be possessed of great power,—like swans passing Krauncha through the hole.³⁸ By luck it is that Rāma hath not yet slain thee, who hath done this tremendous thing, without reflection, resembling food mixed with poison. But as thou hast entered upon a course of action which is improper even in respect of foes, I will, O sinless one, perform thy work by slaying thy enemies. And, O ranger of the night, I will exterminate thy foe. Even if Sakra and the sun-god, even if fire and the War-god, even if Kuvera and Varuna should range themselves against me, I will fight them. Purandara himself shall be afflicted with fright when I have my body measuring a mountain, and furnished with sharp teeth, shall, setting up roars, fight with my huge bludgeon. Before Rāma shooteth a second shaft, to slay me, I shall drink his life-blood. Be thou comforted by slaying Daçaratha's son, I will exert to secure blessed victory for thee. Having killed Rāma along with Lakshmana, I shall devour all the principal monkeys. Do thou make merry at thy will, drink the Varuni, and, with thy mind set at rest, conduct affairs fraught with thy welfare. On Rāma being despatched to the mansion of Yama, Sitā shall come under thy subjection for ever and a day".

SECTION XIII.

Seeing Rāvana wrought up with wrath, the exceedingly strong Mahāpārcwa, reflecting for a moment, observed with joined hands,—"The man that, entering the forest, abounding with deer and ferocious animals, doth not drink honey, maketh a fool of himself. O destroyer of foes, who is the lord of thee, that art lord thyself? Enjoy with Vaidehi, taking thy enemy by the hand. And, O thou endowed with prodigious power, do thou exerting thy might lead thy life, after the manner of hens, and invading Sitā again and again, do thou enjoy her and derive pleasure (therefrom). And when thou hast attained thy purpose; what fear can succeed? Alike when on thy guard, and off it, thou shalt provide against all exigencies. Kumbhakarna along with us, as well the exceedingly powerful Indrajit, are competent to chastise the thunder-bearing (Deity) equipped with his thunder. Passing by gift, conciliation, and dissension, which have been assigned by the wise as the means of success, I relish the success in business which is attained through chastisement. O highly powerful one, we shall, without doubt, by the prowess of our arms, subdue all these enemies of thine that have come hither". Thus addressed by Mahāpārcwa, king Rāvana, honoring his speech, said,—"O Mahāpārcwa, I will relate unto thee, who hast spoken (thus) a secret matter relating to myself, which befell me to since I saw Panjikasthalā, like a flame in the sky, coursing to the Great-father's mansion. Her pace slackened, as soon as she saw me, (turn) I feasted on her and deprived her of her attire. Then she went to the Great-father's place like a crumpled lotus. That high-souled one received information of all that I had done; and thereat, waxed enraged, the Deity spoke unto me,—"If from this day, thou ravish a female by force, thy head certainly shall be riven in an hundred pieces. It is for this, that with my mind afflicted with fear, I do not violently force, Videha's daughter Sitā, anent lying with her fair self. My rush is like that of the sea, and my motion that of the wind. Daçaratha's son doth not know this, and therefore doth he approach sea. Who wisheth to address a lion that is lying asleep in a cave resembling Death wrought up by wrath? Rāma hath not seen shafts shot by me, resembling two-tongued serpents and therefore, it is that he approacheth me. Like a met burning an elephant, I shall, with shafts shot from bows by hundreds, resembling the thunder-bolt, consume Rāma. And as at the proper hour the risen Sun defeateth the splendor of the stars, will I, surrounded by a mighty army, overpower his strength. Neither the thousand eyed Vāsava, nor Varuna, is capable of fighting me. By the might of this army did I formerly conquer this city, governed by Vaiçravana".

SECTION XIV.

Hearing the words of the lord of Rākshasas, as well as the thundering of Kumbhakarna, Vibhishana addressed the Rākshasa chief, in a pregnant speech, fraught with his welfare,—"Thou hast been bound about thy neck by the mighty and huge serpent, Sitā, having her breast for its body anxiety for its venom, smile for its sharp fangs, and her five fingers for its hood. Therefore before the monkeys, resembling mountain-peaks, having teeth for their arms and nails for their weapons,—subjugate Lankā, do thou render Maithili unto Daçaratha's son. And before the shafts shot by Rāma, resembling the thunder-bolt and having impetuosity of the wind, cut off the heads of the foremost of the Rākshasas, do thou render Mithilā's daughter unto the son of Daçaratha. Neither Kumbhakarna nor Indrajit, neither Mahāpārcwa nor Mahodara, neither Nikumbha nor Kumbha nor yet Atikaya, O king, can stay in the field against Rāghava. Living, thou, whether thou art protected by the Sun or the winds, or throwest thyself into the lap itself of Vāsava, or enterest the sky or the nether spheres, shall not escape death". Hearing Vibhishana's words, Prahasta said,—"Fear know we none whatever from the celestials, or Dānavas, or Yakshas, or Gandharbas, or huge snakes; fear know we none in battle with birds and serpents. How can fear at all afflict us proceeding from the king's son, Rāma? Hearing Prahasta's speech, Vibhishana, seeking the welfare of the king, and having his intellect grounded in virtue, interest and profit, said words enfolding high sense,—"O Prahasta, like a sinful person being unable to ascend heaven, what the king, Mahodara, thou, and Kumbhakarna, are saying with reference to Rāma, shall not prove true. As one without a raft cannot cross over the mighty main, how can I, or thou, or all the Rākshas combined, cause death unto Rāma, who, O Prahasta, is versed in the sense of things. Even the gods become stolid before the sovereign of the Ikshwāku race, having righteousness for his principle quality, and being a mighty car-warrior and of such a character, and who is competent in action. As yet the Kanka-feathered, terrible and sharp shafts shot by Rāghava, have not pierced into thy body; and therefore thou dost speak so. And, O Prahasta, as yet the sharpened shafts, capable of destroying life and having the impetuosity of the thunder-bolt, have not entered into thy body, and therefore thou dost speak thus, neither Rāvana, nor the exceedingly powerful Triçirsha. Neither Kumbhakarna's son Nikumbha nor Indrajit, is capable of bearing in battle the son of Daçaratha, resembling Sakra himself. And neither Devāntaka³⁹ nor Narantaka,⁴⁰ neither Atikāya,⁴¹ nor the magnanimous Atiratha, nor the equally strong Akampana, is competent to stay Rāghava in fight. And the king, naturally of fierce temper and thoughtless, through the instrumentality of ye who appearing to be his friends are in reality his foes, seeketh to destroy the Rākshasas. Do ye take out and deliver the monarch, who hath through force become subject to a dreadful and mighty, and thousand-headed serpent bursting with immeasurable prowess. As a person possessed by fearfully strong ghosts, is saved by his friends pulling him by his hair, attaining your desire ye should, assembling together, rescue the king. This one is sunk in the Rāghava sea having excellent waters. Do ye speedily coming together deliver him. He (the king) hath fallen into the Kākutstha nether regions, I tell thee my full mind,—fraught with the welfare of this city together with the Rākshasas, as well of the king with his adherents. Do thou make over Maithili unto the son of the king. He is a true counsellor who adviseth his master, after duly ascertaining the strength, position, increase or destruction of the enemies as well as of their own party.

SECTION XV.

Hearing carefully the words of Bibhisana, gifted with the intelligence of the lord of speech, the high-souled Indrajit, the leader of demons, spake, saying,—"Why art thou, O uncle, speaking these useless words like one terrified? He even, who is not born in this race, cannot speak or act in this wise. Only one man in this family, my uncle Bibhisana, is weak in energy, strength, prowess, patience, heroism and vigor. Why art thou O timid one, afraid of them since any one of these Rākshasas is capable of slaying those two princes, human beings as they are? The master of the three worlds, the lord of the celestials, has been brought down by me as captive on this earth. And all the celestials smitten with fear fled to different quarters. I brought down on earth the loud-roaring celestial elephant Airavata and uprooted by force its tusks. And all the celestials were terrified at this. Am I not, who have shattered the pride of the celestials, afflicted the leading Daityas, and am gifted with excellent prowess, capable of discomfitting these two princess—very ordinary mortals as they are?" Hearing the words of (Indrajit) gifted with high energy, irrepressible and resembling the lord of celestials, Bibhisana, the foremost of those using weapons, addressed him with words, fraught with high import,—"O my son, thou art a mere child and of unripe intellect and hence thou art not capable of ascertaining the propriety and impropriety of counsels. Thou art therefore speaking thus like a maniac for thy own destruction. Thou art known as a son unto Rāvana, O Indrajit, but in sooth, thou art his foe in disguise, since knowing of his destruction from Rāghava, thou dost not prevent him. Thou art brave, childish and hast been impelled by thy silly understanding. Thou shalt be slain along with him who hath brought thee in this counsel chamber. Thou art, O Indrajit, foolish, imprudent, devoid of humility, of an irritable temper, of feeble sense, vicious-minded and of a silly understanding. And thou dost speak so, being impelled by childishness. Who shall withstand in battle, the shafts, shot by Rāghava, resembling the rod of Death, the stick of Brahman, flaming like the Fire of Dissolution. Do thou render back Sitā, king, unto Rāma, with riches, jewels, excellent ornaments, clothes and jems and we shall then be able to live here void of grief".

SECTION XVI.

Bibhishana addressing him with these excellent and auspicious words, fraught with high sense, Rāvana, impelled by Death, again spake in harsh accents.—"It is better to live with open enemies or enraged serpents than with those who pass for friends but are in reality foes. I know well the nature of kinsmen, in all the worlds, O Rakhasa,—one takes delight in another's misfortune. The kinsmen, O Rākshasa, generally disregard him who is their king,⁴² protecteth the kingdom, educated and pious—and they always try to discomfit him, if he be a hero. These terrible enemies—the kinsmen, hypocrite as they are, always take delight in one another's calamity. Hear, I shall relate what the elephants, in yore, spoke beholding some persons with noose in hand—"We do not fear, fire, weapons, or even the terrible noose—we fear only the dreadful kinsmen, blinded with selfishness. They alone unfold the means of our destruction—there is not the least doubt about it. Fear from kinsmen is therefore known as the worst of all fears. In kine there is milk, in kinsmen, there is fear, in women there is fickleness, and in Brahmanas, there is asceticism. It doth not please thee, I fancy, O gentle one, that I am honored of the three worlds, the lord of riches, and the subduer of my foes. As the drops of water do not last long on the leaves of lotuses, so is the friendship with unworthy persons. As the autumnal clouds, albeit muttering, do not pour forth water, so is the friendship with unworthy persons. As a bee flies away after sucking up the honey so is the friendship with unworthy persons. As a bee, after feeding upon the Kāça flowers, doth not get honey so is (fruitless) the friendship with unworthy persons. As an elephant, after being bathed, covers its body again with dust, taking it with its trunk, so is the friendship with unworthy persons.⁴³ Fie thee, O monkey, O thou that bringest disgrace on the family. Had any one else spoken thus he would have ceased to live by this time". Being thus accosted harshly, Bibhisana, speaking truth, rose up along with four Rākshasas having maces in their hands. Thereupon, rising up in the welkin, the graceful brother Bibhisana, worked up with ire, addressed the lord of Rākshasas—"Thou art mistaken, O king. Do thou speak what thou wishest—thou art my elder brother, adorable like unto father—thou dost not follow the track of virtue. I cannot tolerate the harsh accents of thine, my elder brother.—For thy welfare I spoke those well-meaning words, O Ten-necked one, but thou didst not pay heed to them being brought under the control of Death. O king, many are the persons who speak sweet words, but rare are they who can speak and hear unpalatable but well-meaning words. How can I disregard thy death like unto a burning house bound as thou art by the noose of Death, the destroyer of all creatures. I do not wish to behold thee slain by the well-sharpened shafts of Rāma, feathered in gold and resembling the flaming fire. Even the heroic and powerful persons, well versed in the use of weapons, wear away like sands in battle, being attracted by Death. Thou art worshipful unto me, do thou forgive me for what I have said for thy welfare. Do thou protect thyself and this city, abounding in Rākshasas. May good betide thee! I am going away and do thou be happy without me. What, I spoke unto thee, O ranger of the night, to prevent thee, for thy welfare, did not please thee. Persons, whose lease of life is well-nigh expired, do not pay heed to the well-meaning words of their friends".

SECTION XVII.

Having addressed Rāvana with these harsh words, his younger brother, reached in no time, where Rāma along with Lakshmana was. The leading monkeys, stationed on earth, espied him on the welkin, resembling in size the summit of the mount Meru, and burning like lightning in the effulgence of his own person. And his four attendants of terrible prowess were adorned with excellent ornaments and armed with armours and maces. He was like unto a collection of clouds, powerful as the thunder-bolt, holding an excellent mace, heroic and embellished with excellent ornaments. And beholding him along with four counsellors, the highly intelligent Sugriva, the lord of monkeys, engaged in meditation along with them. And meditating for a while, he spoke unto the monkeys headed by Hanumān the following excellent words—"Behold, there comes a Rākshasa, armed with various weapons and followed by four demons to slay us and there is not the least doubt about it". And hearing the words of Sugriva, the excellent monkeys, taking up huge trees and crags, bespoke him,—"Do thou order us, O king, to destroy these vicious-souleri demons. These shall crush them to death, limited as is the tenure of their life". They addressing each other in this wise, Bibhisana descended from the sky on the northern shore. And beholding Sugriva and all others stationed near him, the highly intelligent Bibhisana accosted them, at the highest pitch of his voice, saying,—"Liveth there the Rākshasa, Rāvana, the lord of demons, and perpetrator of many iniquitous deeds. I am his younger brother known as Bibhisana. By him, slaying the vulture Yatāyu, was carried away Sitā from Janasthāna. She is imprisoned, brought under his sway, poorly, and being well guarded by the Rākshasees. With various well meaning words and reasonings I pointed out unto him, the necessity of rendering back Sitā unto Rāma. And Rāvana, possessed by Death, paid no heed to my well-meaning words, like unto one, lying on the brink of death, neglecting the administration of medicine. Being reviled by him and treated harshly like a menial, I have come to seek Rāghava's shelter, renouncing my children and wives. Do ye soon mention unto the high-souled Rāghava, the refuge of all creatures, that Bibhisana hath arrived". Hearing those words the quick-paced Sugriva, excited with ire, spake unto Rāma, before Lakshinana, saying,—"Forsooth hath an enemy entered secretly in our midst and he shall slay us getting an opportunity like unto an owl killing the crows. O slayer of foes, it now behoveth thee to be particularly careful about the counsels, arrangement of soldiers, polity—civil and military and spies of our own party as well as those of the enemies. These Rākshasas are heroic; they assume shapes at will, always lie in ambush and secretly bring about others' ruin—we should not therefore place confidence in them. This must be the emissary of Rāvana—the lord of Rākshasas. Entering in our midst, he shall, in sooth, sow dissensions in our camp, or he shall slay us when we are careless, confiding in them. Avoiding the enemies, we should now collect the forest-rangers our friends and servants. O lord, this man is a Rākshasa by birth and the brother of our foe and so is he our enemy, how can we trust him? Rāvana's younger brother, known as Bibhishana, hath come here with four Rākshasas, to seek thy shelter. O thou the foremost of forgiving persons, I consider this Bibhishana, who hath been despatched by Rāvana, worthy of being slain. Being impelled by his wicked intention and commissioned by Rāvana, this Rākshasa hath come here and secretly by virtue of his illussive powers he shall slay thee, O innocent one, when thou shalt place confidence in him". Having thus accosted Rāma, skilled in the art of speech, that lord of the army, Sugriva, well versed in speech, became silent. And hearing the words of Sugriva, the mighty Rāma spake unto the monkeys, near him, headed by Hanumān, saying,—"Ye have all heard, the words well grounded in reason, the lord of monkeys hath said, regarding Rāvana's younger brother. It behoveth him, who desireth for perpetual wealth, and is intelligent and capable of giving sound counsels, to advise his friends in difficult matters". Being thus addressed by Rāma (to minister unto him best counsels) all those monkeys, intent upon encompassing his well-being, gave out their respective opinions. "O Rāghava, there is nothing beyond thy knowledge in the three worlds. It is only to show thy respect towards us, O Rāma, that thou dost accost us in this wise. Thou art of truthful vows, heroic, pious, of firm prowess, discriminating, recollecting and having implicit confidence in thy friends. Let the intelligent and capable counsellors deliver their reasonable opinions unto thee". They speaking thus unto Rāghava, the intelligent monkey Angada, spoke as follows for sounding the intention of Bibhishana,—"We should always suspect him since he has come from the side of our enemies, and should not, all on a sudden, place confidence in him. The wicked-minded always move about hiding their real self, and bring about peoples' calamity, taking advantage of their weak points. And great is the disaster thereof. It is always proper to engage in actions, considering what is right and what is wrong. Virtues should always be gathered and vices abandoned. Do thou renounce him unhesitatingly, if dost thou find in him a source of a great calamity and do thou embrace him if dost thou find him crowned with many virtues". Thereupon followed Sarava with words fraught with high import,—"O best of men, do thou speedily despatch emissaries to sound Bibhishana. If dost thou, sounding him well through the instrumentality of sharp spies, find him friendly, do thou win him over to thy side". Thereupon the wise Jāmbavān, arriving at conclusions by virtue of his knowledge of Sastras, began with words, void of defects,—"Surely doth Bibhishana come from the vicious lord of Rākshasas, dead set against us and hath arrived at such a bad place and in such a bad hour. We should always fear him". And thereupon followed Mainda, conversant with what is right and wrong, after due deliberation, with words pregnant with reason,—"He is Rāvana's younger brother, by name Bibhishana. Let the lord of men ask him every thing at first in sweet words. Do thou first ascertain, O foremost of men, with what intention he hath come—evil or good—and then settle what course to adopt". Thereupon spake Hanumān, the foremost of the counsellors and well versed in Sastras, in accents sweet, glorious and fraught with a high value,—"Even Vrihaspati, (the lord of speech) cannot excell thee, capable,⁴⁴ gifted with the best of intellect and foremost of those skilled in the art of speech, as thou art. And what I know I speak, O king. I do so, in the interest of Rāma's work and not impelled by my skill in the art of speech, by the pride of being a counsellor, by the vanity of being gifted with a high intellect or by the desire of speaking for its own sake. What thy counsellors have said for ascertaining the good or evil intention of Bibhishana appeareth to me as most defective and productive of no consequence whatever. It is impossible to sound him without any command.⁴⁵ And even to command him now for the same appears to me as improper. And as regards the despatch of spies, anent what thou hast been advised by thy ministers, I do not observe any utility. And what little I have thought of, I have something to say (regarding Jāmbavān's proposal) that Bibhishana hath arrived at such a bad place and in such an evil hour. He has really come to a very good place and in a very good hour. And truly has he performed a becoming and sensible action by coming here after duly ascertaining that Rāvana is a vicious wight and thou art a pious person—he is full of vices—thou art gifted with many virtues—he is tyrranical and thou art powerful. And what they hate said, O king, as regards sounding him through secret spies, appears to me as one requiring great wisdom. An intelligent man, when questioned by any suddenly, suspects many things. And if the new-comer be a friend and has come here for his own happiness, how greatly shall his mind be changed by such a course? Besides by a sudden questioning it is impossible to ascertain the intention of a foreigner. Do thou therefore thyself accost him and determine, by his voice, his secret motive. I did not however mark anything of his wickedness while he spoke; rather I did observe signs of gladness on his countenance. So I do not suspect him. The wily can never come fearless and undisturbed. Nor were his words cunning. So I do not suspect him. It is not very easy to hide one's real nature. It manifests itself by force. So this action of Bibhishana is not out of place or season. When accomplished it shall redound to his own interest. Considering well thy preparations for war and Rāvana's vain conduct, hearing of Vāli's destruction and Sugriva's installation on the throne, he hath, impelled by his good sense, come here, desirous of gaining the kingdom. Taking these into account, it seems prudent to take him to our side. O thou the foremost of the intelligent, I have spoken thus considering him sincere. It now behoveth thee to perform what thou thinkest proper".

SECTION XVIII.

Hearing those words of the Wind-god's son, the irrepressible Rāma, conversant with all the Sāstras, replied, with words expressing his own opinion—"I have also thought of some thing regarding Bibhishana. I wish you all, interested in my well-being, to hear that. (Bibhishana) hath come here as a friend so I cannot forsake him by any means. And even if he has come with any evil intent it is not culpable for the pious to afford him shelter". Thereupon hearing his words and considering them well, Sugriva, the lord of the monkeys, replied in more auspicious⁴⁶ words,—"Whether this ranger of the night is sincere or wicked, he should never be offered any shelter, since he hath forsaken his brother in the midst of these calamities. What reason is there to believe that he shall not renounce us in our difficulty?" Hearing the words of the lord of monkeys and casting his looks towards them, Kākutstha, having truth for his prowess, smiling a little, spake, unto Lakshmana, crowned with all the marks of piety, saying—"Without being conversant with Sastras, and living in the company of old men, none can speak such words as have been uttered by the king of the monkeys. There appear unto me, however two subtler reasons anent the difference between brothers, amongst the kings—one is evident and another mundane. There are two classes of foes—one consisting of the members of the same line the other of the neighbours. And these generally bring about our misfortune whenever any opportunity presents itself. And it is for this that he hath come here. Those kinsmen, who do not think of one another's mischief, generally long for their respective well-being. But even such well-meaning relatives are feared by the kings. And hear, I shall relate, what the Sastras say regarding the weak points thou hast mentioned as to the advisability of taking the enemies to our side. We are not his kinsmen and this Rākshasa hath come here with a view to gain the kingdom. Even the Rākshasas are wise enough to ascertain the proper course—so we must take Bibhishana. If the brothers are confident and satisfied with each other they generally live together, or else they fear each other and ultimately engage in a tumultuous war. And there hath sprung up some difference with Rāvana and therefore Bibhishana hath come here. Nor are, O friend, all brothers like Bharata, all sons like me unto their father, all friends like thee". Being thus addressed by Rāma, the highly wise Sugriva, along with Lakshmana, rose up and bending low his head, said—"O thou the best of all forgiving persons, this night-ranger hath been despatched by Rāvana. I therefore think it better to kill him. Being impelled by his vicious sense that Rākshasa hath come here to slay us, O innocent one, when myself, thou and Lakshmana shall consider ourselves secure. Therefore the large-armed Bibhisana, the younger brother of the ruthless Rāvana, deserves to be slain along with his counsellors". Having thus addressed (Rāma) the foremost of Raghu's race, skilled in art of speech, Sugriva, the lord of monkey host, equally versed in the art of speech, became silent. And hearing the words of Sugriva, and weighing them, Rāma again addressed the foremost of monkeys with more reasonable accents—"Wicked or otherwise, whatever this night-ranger may be, he shall not be able to do me the least mischief. Pisachas, Dānavas, Yakshas or all the Rākshasas on earth,—I can slay them all, if I like, with the tips of my fingers, O thou the lord of monkeys. I have heard of a pigeon adoring and entertaining with its own flesh, an enemy who took its shelter. While a pigeon received so friendly its enemy, the slayer of its mate, how can I then act otherwise, O foremost of the monkeys? Do thou hear, I shall relate, a sacred story, narrated by the great ascetic, the truthful Kandu, son of the ascetic Kanya. O slayer of foes, even a wicked-minded enemy, if he, with folded palms and a poor heart, craveth for thy shelter, should not be slain. If an enemy, proud or terrified, seeketh shelter in affright, he should be saved by a great man even at the risk of his own life. One, who from fear, ignorance or wilfully doth not protect him who seeketh his shelter, perpetrateth a mighty iniquity, blamed of all. When a person is slain before him whose shelter he hath taken he taketh away all the virtues of his protector. So great is the sin in not affording shelter unto those who seek for it; it standeth in the way of going to heaven, bringeth in calumny and destroyeth the strength and prowess. I shall therefore follow the excellent words of Kandu—leading to piety, fame and the attainment of the abode of the celestials. I always declare 'no fear' unto all creatures, whenever any, approaching me, says, 'I am thine' and seeketh my shelter. Even this is my pious observance. O Sugriva, O foremost of monkeys, do thou soon bring him here, whether he be Rāvana or Bibhishana and I shall declare unto him 'no fear'. Hearing the words of Rāma, Sugriva, the lords of those who go bounding, over-flowing with friendliness, bespake Kākutstha.—"What wonder is there that thou wouldst speak these auspicious words, O thou the foremost of kings, conversant with morality, gifted with prowess and ever treading the pious track as thou art. Truly doth my inner self regard Bibhisana as devoid of any wicked intention. He has been well sounded by signs and gestures. And let the greatly wise Bibhisana, Rāghava, be placed on an equal footing with us and gain our friendship". Hearing the words of Sugriva, the lord of monkeys, the king of men (Rāma) made instantly friends with Bibhisana, like unto the conqueror of enemies' cities making friends with the king of birds.

SECTION XIX.

Raghava thus declaring unto him 'no fear', Rāvana's younger brother, the greatly wise Bibhisana, bending low his head, cast his looks on the earth. And descending from the welkin with his devoted attendants the virtuous-souled Bibhisana, delighted, bowed unto Rāma. And thereupon touching his feet along with four Rākshasas, Bibhisana addressed Rāma,—with words, fraught with piety, befitting the occasion and conducing to pleasure. "I am Rāvana's younger brother and have been greatly insulted by him, I have therefore come to seek thy shelter, the refuge of all creatures, abandoning Lankā, and renouncing my friends and riches. My kingdom, life and happiness are all at thy disposal". Hearing his words Rāma replied,—comforting him with words and favouring him as if with looks. "Do thou relate unto me truly the strength and weakness of the enemies". Being thus accosted by Rāma of unwearied actions, the Raksha, began to describe the strength of Rāvana. "O prince, by virtue of the boon acquired from the Self-Create, the Ten-necked one is incapable of being slain by all creatures—Gandharbas, serpents, or birds. My elder brother—the one next to Rāvana—is the heroic and highly effulgent Kumbharkarna—Sakra's equal in battle. Thou mayst have heard, O Rāma, his commander is Prahasta, by whom was defeated Manibhadra on the mount Kailāça. (His son) Indrajit, equipped with invincible armour, bow and finger-protector made of the skin of iguana, becomes invisible in fight. And, worshipping Fire and becoming invisible, that graceful hero, O Rāghava, slayeth the enemies in conflict, having the contending parties vast and well arranged. Mahodara, Mahāpārcwa and the Rākshasa, Akampana, are his lieutenants, who equal the Lokapālas⁴⁷ in battle. His army consists of ten thousand kotis of Rākshasas, wearing shapes at will, inhabiting the city of Lankā, and living on flesh and gore. And with the Lokapālas and the celestials, they were all defeated by the vicious-souled Rāvana". Hearing the words of Bibhisana and weighing them in his mind, that foremost of Raghu's race said—"I understand well the strength and prowess of Rāvana, which thou hast depicted truly, O Bibhisana. Do thou hear truly that I shall slay the Ten-necked one together with Prahasta and his sons, and I shall make thee king. Whether he entereth the Rasātala⁴⁸ or the regions under the earth, or seeketh shelter of the Grand-father of the celestials, he shall not be able to save his life from me. I do swear by my three brethern that I shall enter the city of Ayodhyā, after slaying in battle Rāvana with his sons, kinsmen and friends". Hearing these words of Rāma of unwearied action, the virtuous-souled (Bibhisana), bowing his head unto him, began—"I shall lend thee my might in slaying the Rākshasas and devastating the city of Lankā, and shall be in the midst of Rāvana's army". Thereupon, embracing Bibhisana, who spoke thus, Rāma, delighted, said unto Lakshmana,—"O my brother, do thou bring water from the ocean. Sprinkling the greatly wise Bibhisana, I shall make him at once the king of the Rākshasas, O conferer of honor; for I am greatly pleased with him". Being thus addressed, Saumitri, at the command of the king, annointed Bibhisana and made him the king of the Rākshasas in the presence of the monkey-host. Beholding Rāma's kindness (towards Bibhisana), the monkeys eulogized the high-souled one, exclaiming "Excellent! Excellent!" Thereupon, Hanumān and Sugriva addressed Bibhisana, saying, "Do thou tell us how we shall cross over the main—the abode of Varuna, along with the host of the highly powerful monkeys. Do thou inform us of the means by which we may cross over, along with our army, the lord of rivers and streams—the abode of Varuna". Being thus addressed, the virtuous-souled Bibhisana replied,—"It behoveth the king, Rāghava, to seek refuge from the Ocean. This measureless deep was dug out by (the king) Sagara.⁴⁹ And the great Ocean shall surely help Rāma belonging to Sagara's race". Being thus accosted by the wise Rākshasa, Bibhishana. Sugriva reached where Rāma with Lakshmana was. Thereupon, the broad-necked Sugriva began to explain the well-meaning words of Bibhishana, requesting Rāma to seek the shelter of the Ocean. And those words pleased Rāma, pious by nature. And the highly eflulgent (hero) requested, smiling, the active Lakshmana and the monkey-chief Sugriva to collect necessaries for his adoration. "O Lakshmana, this counsel of Bibhisana appeareth to me as most sound. Sugriva is always greatly wise, and thou art greatly proficient in counsel. Do ye, holding a conference, intimate to me what you think becoming". Thus addressed, those two heroes—Lakshmana and Sugriva, spoke respectfully the following words fraught with propriety,—"Why shall not the well-meaning words of Bibhisana expressed now, please us, O Rāghava, O thou best of men? Without constructing a bridge over the deep, the terrible abode of Varuna, even the celestials and their lord (Indra) cannot get at the city of Lankā. Do thou act on the genuine counsel of the heroic Bibhisana, and without losing time, do thou engage the Ocean for this work, so that we may with our army proceed to the city of Rāvana". Being thus addressed Rāma reached the shore of the lord of rivers and streams, covered with Kuça, like unto fire getting into the sacrificial dais.

SECTION XX.

Thereupon the greatly powerful Rākshasa, by name Sārdula, beheld the army of Sugriva arranged on the shore of the ocean. And, beholding the army all busy, the emissary of the vicious-souled Rākshasa—Rāvana, entered the city of Lankā and, approaching his lord, said,—"The army of monkeys and bears hath approached Lankā. It is immeasurably deep as the ocean. And those two sons of the king Daçaratha—the brothers Rāma and Lakshmana, gifted with great beauty, coming to rescue Sitā, have stationed themselves on the shore of the ocean, O thou of great effulgence. The army of Rāma extends over the sky and ten yojanas. I have come, O great king, to acquaint thee with the real truth. And, knowing everything, it behoveth thy emissaries, O king, to settle whether to render back Sitā, to adopt measures of conciliation, or to sow dissensions in the enemy's camp". Hearing the words of Sārdula, Rāvana, the lord of Rākshasas, being anxious to ascertain his duty, addressed a Rākshasa by name Suka, the most sensible of his counsellors, with the following pregnant words,—"Do thou go and communicate unto king Sugriva my behest, in becoming and excellent accents. 'Thou art born of a great family and art the mighty son of the king of bears. I have no dissension with thee. In fact I consider thee as my brother, O king of monkeys. Though I have stolen the spouse of the high-souled prince (Rāma), yet what is that to thee, O Sugriva? Do thou return to Kishkindhā. The monkeys shall not by any means be able to attack the city of Lankā. Even the celestials and Gandharbas could not—what of these men and monkeys?'" And being thus commissioned by the lord of Rākshasas, that night-ranger assumed the shape of a bird and, bounding, speedily reached the sky. And, proceeding far over the deep and stationing himself at the welkin, he spoke unto Sugriva all the words with which he was addressed by the vicious-souled Rāvana. Hearing him speak thus, the monkeys leaped up quickly and reached there with a view to chop off his wings or to slay him with their clenched fists. On being seized vehemently by all these monkeys, that night-ranger was brought down speedily from the sky to the earth. And being assailed by the monkeys, Suka said,—"O Kākutstha, it doth not behove (people) to slay an emissary. Do thou therefore prevent the monkeys. He who passing by his master's behest, giveth out his own intention, is not faithful; and he therefore deserveth to be slain". Hearing the piteous accents of Suka, Rāma spake unto the monkeys, who were about to kill him, saying, "Do not kill him". And again stationing himself on the welkin, that night-ranger said,—"O Sugriva, O thou gifted with great energy, O thou of great prowess, what shall I speak unto Rāvana, dreaded by all people?" Being thus addressed, that mighty king of monkeys, the bull among them, of unwearied energy, spake unto that emissary—the night-ranger, Suka, saying—"O Rāvana, thou art not my friend or an object of pity. Thou art not my benefactor, nor art liked by me. Thou art Rāma's enemy, and thou dost therefore deserve to be slain by him like Vāli along with thy friends and relatives. I shall therefore slay thee, O king of night-rangers, together with thy sons, friends and relatives. And I shall have the whole city of Lankā reduced to ashes by my mighty force. Thou shalt not be able to escape Rāghava, O Rāvana, O thou who hast lost thy sense, even if thou art protected by the celestials. And thou shalt with thy brother be slain by Rāma, even if thou dost fly into the sky, enter into the regions under the earth, or seek shelter of Mahadeva. I do not behold any in these three worlds—Pisācha, Rākshasa, Gandharba, or Asura, who can protect thee. Thou hast slain the monarch of vultures, who had grown decrepit through age.⁵⁰ Thou hast carried off the large-eyed Sitā from the vicinity of Rāma and the neighbourhood of Lakshmana; but, having captured her, thou understandest not (thy native strength). Nor dost thou understand that foremost of Rāghus, high-souled, possessed of great strength, and incapable of being repressed even by the celestials,—who shall take thy life". Then spake that best of monkeys, Angada, son of Vāli,—"O highly wise one, this is no emissary. This one clearly appeareth to me as a spy. He hath come to form an estimate of thy entire army. Take him. Let him not go (back) to Lankā. This is indeed what I would". Thereat, commanded by the king, the monkeys, springing up, seized (Suka) and bound him, as he burst out bewailing like one forlorn. On being sorely handled by the relentless monkeys, Suka cried unto tho high-souled Rāma, son of Daçaratha,—"They by main force sever my wings, and they pierce my eyes. If I lose my life, may all the evil deeds that I have committed between the night when I was born and the night when I shall die, be thine!" Hearing this pitiful cry, Rāma prevented (the monkeys); and he said unto them,—"Let go this envoy, who hath come here".

SECTION XXI.

Then on the shore of the sea, Rāghava, spreading darbha, with his hands joined towards the great deep, laid him down, with his face to the East. And that slayer of foes (lay down), making his pillow his arm resembling the shining form of a serpent; always dight with golden ornaments; full many a time pressed with the palms of beauteous damsels,⁵¹ decked with jewelled golden Keyuras and superb ornaments studded with pearls; smeared from above with sandal and aguru; (his arm) which formerly had been graced in bed with the head of Sitā; like unto the body of Takshaka under the waters of the Gangā; resembling a yoke; in battle increasing the sorrow of foes and enhancing for long the delight of friends;—his left arm having its skin destroyed by the strokes of the bow-string; which was the refuge of the entire earth;—his right arm resembling a mighty bludgeon,—the donor of thousands of kine,—making this great arm his pillow (he laid him down). "To-day either I shall die, or shall the Ocean".—Having thus formed his resolution in respect of the great deep, Rāma, restraining his speech, with a concentrated mind lay down there agreeably to rule. And as Rāma slept on the earth on Kuça spread over, without ever swerving from the rule, three nights passed away. And while spending three nights, Rāma, learned in polity and attached to virtue, prayed unto that lord of streams—the Ocean. Yet the wicked Ocean, albeit adored according to his deserts by Rāma with his mind concentrated, did not show himself. Thereat Rāma grew enraged and had the corners of his eyes crimsoned; and he spake unto Lakshmana of auspicious marks, saying,—"Behold the hauteur of the Ocean in not presenting himself before me. Calmness, forbearance, candour, and soft speech—these virtues of the good are by the insolent taken for the effects of incompetency. The person⁵² that is self-laudatory, wicked, and badly-bold, publisheth his own praise, and meteth out chastisement every where,⁵³ is honored in the world. By moderation one cannot attain celebrity, by moderation one cannot attain fame,—and, O Lakshmana, in this world by moderation one cannot attain victory on 'the edge of battle.'⁵⁴ See, O Sumitrā's son, the abode of Makaras, with his waters obstructed all around with Makaras destroyed by my shafts. And, O Lakshmana, see the bodies here of serpents, and the huge bodies of mighty fishes, and the trunks of elephants,—torn by my arrows. And to-day in terrible battle will I dry up the Ocean with conchs and oysters, and fishes and Makaras. This abode of Makaras taketh me, who is forbearing, to be incompetent. Fie on forbearance towards such as he! In consequence of my moderation, Ocean showeth not his own form. O Saumitri, bring thou my bow, my arrows resembling venomous snakes. I will dry up the Ocean, and the monkeys shall go over on foot. And, being angered, to-day, albeit incapable of being agitated, will I agitate the deep. And by means of my shafts will I make Varuna's abode, surging with a thousand billows and having his dignity maintained by his shores,—overleap his continents. And I will agitate the deep harbouring numbers of mighty Dānavas". Having spoken thus, Rāma, equipped with his bow, with his eyes dilated in wrath, became exceedingly irrepressible, like unto the flaming fire at the final dissolution. And straining his dreadful bow, making the earth shake, tremulously, he let fly fierce shafts like him of an hundred sacrifices hurling his thunder-bolt. Thereat, flaming up, those vehement choice shafts surcharged with energy, enter into the waters of the sea, with its serpents afflicted with fear. And then great and exceedingly dreadful was the motion of the sea, with fishes and Makaras, and with the roar of the winds (blowing there). And on a sudden the mighty deep was heaving with mighty surges, with conchs scattered about, and a smoke (enveloped) the ocean; and the billows became visible on all sides. And the serpents were distressed, with their faces flaming and their eyes aglow; as well as the Dānavas of terrific energy, and the dwellers of the nether spheres. And billows of the sovran Ocean, resembling Vindhya or Mandara, containing crocodiles and Makaras sprang up by thousands. And Varuna's abode had its surges whirling, its serpents and Rākshasas seized with affright, and its ferocious aquatic animals borne all around; and it sent forth sounds. Then Sumitrā's son, springing up, said unto Rāghava of fiery vehemence, as he sighed and kept stretching his matchless bow.—"This must not be". And he took away his (Rāma's) bow. "Without doing this unto the Ocean, thou, supreme of heroes, mayst have thy work accomplished. Personages like thee do not come under the influence of passion. Do thou deliberately look about for some worthy means (for compassing thy end)". Then remaining invisible in the sky, Brahmarshis and Surarshis⁵⁵ exclaiming,—"Well-a-day!" and "Don't," in loud accents ejaculated,—(Oh! and alas!)