UTTARAKĀNDAM (continued 2)

SECTION XVII.

"And then, O King, the mighty-armed Rāvana ranging the earth, came to Himavān and began to go round it. And it came to pass that there he saw a damsel wearing a dark deer-skin and matted locks, leading the life of a saint, and flaming like a celestial. And seeing the girl observing high vows, endowed with beauty, he, with his soul overwhelmed with lust asked her, laughing, 'How is it, O amiable one that thou actest thus contrary to thy youth? This course of life surely doth not befit thy beauty. Thy loveliness, O timid one, is peerless, capable of maddening folk with desire. It doth not behove thee to lead an ascetic mode of life,—this would suit an old person. Whose daughter art thou, O gentle lady? And what is this (vow) that thou practisest? And O fair faced wrench, who is thy husband? He who hath thee for his wife, is, O timorous one, hath religious merit on earth. Tell all about this to me who ask for it. For whom dost thou put thyself to trouble?' Thus accosted by Rāvana, that illustrious girl, having asceticism for wealth, having received him hospitably in due form, said, 'My sire is named Kuçodwaja—a Brahmarshi of immeasurable energy, son unto Vrihaspati, endowed with grace, and like unto Vrihaspati himself in intelligence. And while that high-souled one was engaged in the daily study of the Vedas, I was born as his word-impregnated daughter, named Vedavati. When the gods and the Gandharvas and the Yakshas, Rākshasas, and Pannagas, coming to my sire asked for me, O foremost of Rākshasas, my father did not bestow me on any one of them. And I shall tell thee the reason thereof; listen, O long-armed one. My father's intended son-in-law was even Vishnu—sovereign of the celestials, and the lord of the triune world; and my father would not bestow me on any other. And hearing this, a certain king of the Daityas, named Sumbhu—proud, of his prowess was wrought up with wrath, and one night as my sire was on bed, that wicked one slew him. Thereat my forlorn mother, of exalted righteousness, embracing my father's body entered into fire. Then wishing to realize my father's wish touching Nārāyana, I have fixed my heart even upon him. Having made this promise, I have been carrying on rigid austerities. Thus, O foremost of Rākshasas. I have related unto thee everything. Nārāyana is my husband, and not any one else than that best of male beings; and desirous of having Nārāyana I have adopted severe restraints. I know thee, O king. Go thou O son of Paulastya. By virtue of my asceticism I know all that takes place in these three regions.' Thereat descending from the front of his car, Rāvana, afflicted with the shafts of Kandarpa, again addressed that girl, observant of a mighty vow, 'O thou of shapely hips, in as much as such is thy intent, thou must be very proud. O thou having the eyes of a young antelope, accumulation of religious merit suits old people. Thou, furnished with every perfection, should not talk thus. Thou art the paragon in these three worlds. Thy youth waxeth away. I am the lord of Lankā, O gentle lady, known as Daçagriva. Be thou my wife, and enjoy pleasures according to thy desire. Who is he whom thou callest Vishnu? O mild one, neither in prowess, nor in asceticism, nor in enjoyment, nor in strength, is he my equal, whom, O damsel, thou seekest.' Thus accosted, Vedavati said unto the night-ranger 'Do not say so' in respect of Vishnu, lord of this triune sphere, bowed down unto by all creatures. Save and except thee alone, who, that is intelligent, crieth down (Nārāyana), O King of Rākshasas.' Thus addressed there by Vedavati, the night-ranger seized the girl by the hair. Thereat Vedavati, wroth, cut off her hair with her hand transformed into a sword. And then, flaming up in ire and as if consuming the night-ranger, she, preparing a funeral pyre, hastened to make away with herself. 'Thou abject, having been outraged by thee I wish not to live. Therefore, O Raksha, I will enter into fire in thy very presence. And as I have in this world been dishonored by thee thou art nefarious. I shall again be born to compass thy destruction. It lieth not in a female to slay a male intent on sin; and if I utter a curse, it shall cost my asceticism. But if I have done anything, given away any thing, offered oblations unto the fire, then I shall be the chaste daughter of some virtuous person, albeit unborn of any female vessel.' Having delivered herself thus, she entered into the flaming fire; and thereat a celestial shower of blossoms rained all around from heaven. O Lord, this is she that hath been born as the daughter of king Janaka,—thy wife, O mighty-armed one. Thou art the eternal Vishnu. The enemy, endowed with the splendour of a hill, formerly that had been slain through the wrath (of Vedavati), hath now been slain by her, by help of thine superhuman prowess. And this one of eminent righteousnesss would again spring up on earth like a flame from a field furrowed by the plough. This one named Vedavati was born in the Krita age; and in the Tretā age, for compassing the destruction of that Raksha, she was born in the Maithila line of the high-souled Janaka."

SECTION XVIII.

"When Vedavati had entered into fire, Rāvana, ascending Pushpaka, began to range the earth. And coming to Uçiraviga, Rāvana saw a king (named) Marutta, sacrificing along with the deities. And a righteous Brahmarshi named Samvartta, the very brother of Vrihashpati, officiated at the sacrifice accompanied by the deities. And seeing that Raksha invincible by reason of the boon he had received, the deities, apprehensive of being worsted by him, assumed the forms of beasts. And Indra became a peacock and the king of righteousness, a crow, and the bestower of riches a lizard, and Varuna a swan; and, O slayer of foes, others also became other beasts. And then Rāvana entered into that sacrifice like an unclean dog. And then coming up to the king, Rāvana—lord of Rākshasas—said: 'Give me battle, or say,—I am defeated.' Whereat king Marutta asked, him—'Who art thou?' And Rāvana laughing in contempt said,—'O king, I am delighted, that lacking curiosity, thou dost not dishonour Rāvana, younger brother unto the bestower of riches. What other man is there in these three regions that knoweth not the might of me, who, conquering my brother, has got possession of this car.' Thereat Marutta spoke unto Rāvana, saying,—'Blessed for sooth art thou, by whom thy elder brother hath been vanquished in fight; and a person so praiseworthy there is not in the three worlds. An act, that is divorced from righteousness and that is reprehended by people, can never be praiseworthy. Having committed a foul act, plumest thou upon thy having vanquished thy brother? And practising what piety hadst thou a-fortune received the boon? I had never before heard the like of what thou sayest. But O perverse one, stay now. Living thou shalt not back. To-day with my sharpened shafts shall I despatch thee to the abode of Yama.' Then taking up his bow and arrows, that king of men went out for encounter; but Samavartta stood in the way. And that great sage said unto Marutta words informed with affection 'If thou hear my speech, thou shouldst not fight. If this Maheçwara-sacrifice should remain incomplete, it will burn up thy dynasty. Where is the fight of one initiated in a sacrifice? And where is the passion of one initiated in a sacrifice? And victory is ever uncertain; and the Rākshasa is difficult to vanquish. And thereupon, the lord of Earth—Marutta—desisted in consonance with the instructions of his spiritual preceptor; and composed addressed himself to completing the sacrifice, giving up his bow with the arrow set. And thereat considering him as defeated, Suka proclaimed this all round; and from delight cried aloud, 'Victory unto Rāvana!' And then devouring the Maharshis that were present at the place of sacrifice, Rāvana, satiated with their blood, again went to the earth. On Rāvana having departed, the deities, inhabiting the etherial regions—Indra etc.—assuming their proper forms, addressed those creatures. And from joy Indra spoke unto the purple-plumed peacock,—'Pleased am I with thee thou righteous one. No fear shall spring to thee from serpents; and thy plumage shall be furnished with an hundred eyes. And when I shall shower, thou shalt be filled with glee as a token of my satisfaction with thee.' Thus did Indra—chief of celestials, confer a boon on the peacock. Formerly, O king, the peacock's wings had one unvaried blue. Having received the boon, the peacock departed. Then O Rāma, the king of righteousness said unto the crow, seated in front of the sacrificial apartment 'O bird, I am well pleased with thee. Listen to my words as I utter them. As I have been pleased with thee, thou shalt without doubt, enjoy immunity from the various ailments to which the birds are subject. And O bird, from my curse fear of death shall not approach thee; and thou shalt exist so long as people do not slay thee. And those men residing in my dominion, being smitten with hunger, shall be refreshed along with thy relations, when thou hast eaten and been refreshed.' Then Varuna addressed that lord of birds the swan ranging the waters of the Gangā,—'Listen to my words fraught with joy, thy hue shall be charming, mild, and like unto the lunar disc; and it shall be beautiful, resembling the sheen of spotless foam. And approaching my person thou shalt ever be beautiful to behold; and thou shalt, as a sign of my gratification, attain unparalleled complacence.' Formerly, O Rāma, swans had not a hue of one unvaried whiteness. Their wings ended in blue, and their breasts wore the spotless hue of tender grass. And then Vaiçravana addressed the chameleon as it was stationed at the mountain: 'Thy hue shall be gold-gleaming. Pleased am I with thee. Thy undeteriorating head shall be ever gold-hued. And this golden hue of thine shall proceed from my gratification?' Having thus conferred boons on them at that festal place, the celestials, along with the king, (on the sacrifice) having ended, went to their abode."

SECTION XIX.

"Having vanquished Marutta, that lord of Rākshasas—the Ten-faced one—eager for encounter, began to range the capitals of the foremost monarchs (of the earth). And coming to the most powerful crowned heads (in the world) resembling Mahendra and Varuna, the Rākshasa king said: 'Give me battle; or declare—we have been defeated. This I am resolved upon. Otherewise there is no escape for you?' Thereat those wise kings, possessed of great strength, and ever abiding by righteousness, being frightened (at Rāvana's intimidation), took counsel of each other. And knowing the superior strength of the foe, they said,—'We have been defeated.' Dushkanta, O child, and Suratha, and Gādhi, and Gaya and king Pururavā—all these kings said: 'We have been defeated.' And then Rāvana—sovereign of the Rākshasas—presented himself before Ayodhyā, governed by Anaranya, like Amarāvati ruled by Sakra. And coming to that foremost of men—king like unto Purandara himself in prowess, Rāvana said,—' Give me battle; or say I have been defeated. This is my mandate.' The lord of Ayodhyā, on hearing the words of that wicked-minded one, Anaranya, enraged, addressed the Rākshasa-chief, saying,—'O king of Rākshasas, I will give thee combat, stay thou. At once prepare for fight, and I also shall go and prepare myself.' And when he had heard everything (regarding Rāvana), the forces of that foremost of kings that had been intended for conquering (Rāvana), sallied forth ready for bringing about the destruction of the Raksha,—ten thousand elephants, a niyuta horse, and many thousands of cars and infantry, O best of men; and, that host consisting of infantry and cars, marched for encounter, covering up the earth. And then, O thou proficient in fight, there took place a mighty and wonderful encounter between king Anaranya and that lord of Rākshasas. And that host of the king encountering the forces of Rāvana, were extinguished like unto clarified butter thrown into the (sacrificial) fire. And having fought valorously for a long time, the remnant of the royal forces, suddenly coming in contact with the flaming Rākshasa ranks, were destroyed like unto swarms of locusts entering into fire. And he saw the mighty army of that powerful monarch destroyed by the (adversary), like unto a hundred streams absorbed by an approaching ocean. And then himself drawing his bow resembling the bow itself of Sakra, that foremost of sovereigns, beside himself with wrath, approached Rāvana. And brought down by Anaranya, his (Rāvana's) councillors—Māricha, Suka, and Sārana with Prahasta,—took to their heels like unto dear. And then that son of the Ikshwāku race discharged eight hundred arrows at Rāvana's head. And like unto showers pouring down on the top of a mountain, his shafts did not inflict any wound (on Rāvana). And then the king, smitten on the head with a slap by the enraged king of Rākshasas, dropped down from his car. And the king, deprived of his senses, fell down on the earth, with his body trembling all over; as falls in a forest a sāla scathed with heaven's fire. And thereat the Raksha, laughing, spoke unto that Ikshwāku, lord of the earth,—'What is this that thou hast gathered as the fruit of thy encounter with me. O king, there is none in this triune sphere that can combat with me. Having hitherto been sunk in lunacy thou hast not heard of my strength.' As he was speaking thus, the king, whose sounds were fast running out said: 'What can I do in this matter. Verily time is incapable of being controlled. I have been overcome by Time; thou art merely an instrument. What can I do now, when I am going to lose my life? I never turned away from fight; I have been slain fighting. But, O Rākshasa, I shall tell thee something in consequence of the disgrace that the Ikshwāku race has met with (to-day). If I have practised charity, if I have offered oblations into fire, if I have carried on pious penances, if I have governed my people well, then be my words verified! There shall spring in the line of the high-souled Ikshwāku, one named Rāma—son unto Daçaratha, who shall deprive thee of thy life.' As he uttered this imprecation, the celestial kettle-drums sounded like the roaring of clouds; and blossoms showered down from the sky. And then that best of kings went to heaven; and when that king had gone to the celestial regions, the Rākshasa (also) went away."

SECTION XX.

"As the lord of Rākshasas was ranging the earth frightening everyone, Nārada—foremost of ascetics, came to that wood mounted on a cloud. And thereupon saluting him, the night-ranger Ten-necked one—enquired after his welfare as well as the occasion of his visit. And that Devarshi—the exceedingly energetic Nārada of immeasurable splendour, seated on the back of the cloud, addressed Rāvana, who was stationed in Pushpaka, saying,—'O lord of Rākshasas, O placid one, O son of Viçravā, stay. I am well pleased with thy prowess and fame. And even as Vishnu had pleased me by destroying the Daityas, thou pleased me by harassing the Gandharvas and serpents. I will tell thee something. If thou wouldst hear what I have to say then, O child, listen heedfully as I unfold it. Why, my child, dost thou slay these;⁵⁰ thou art incapable of being slain by even the celestials. All these (men) are subject to death, they are verily slain. The world of man is unworthy of being afflicted by thee who art incapable of being destroyed by Deities, Dānavas, Daityas, Yakshas, Gandharvas and Rakshas. Who should slay creatures, who are ever stupid in respect of their welfare, environed by mighty dangers, and encompassed by decrepitude and hundreds o£ ailments? What sensible person can set his heart on slaying human beings who are everywhere beset with a perrennial stream of evils. Do not thou enfeeble those beings who are already enfeebled and smitten by Divinity with hunger, thirst, old age etc. and who are overwhelmed with sorrow, and grief. O mighty-armed one, O lord of Rākshasas, behold man, albeit having their sense stupified, engaged in the pursuit of various interests, and themselves not understanding their own ways;⁵¹ some pass their time merrily with dancing and playing on musical instruments while others weep distressfully with tears streaming from their eyes down their cheeks. And down fallen on account of their attachment for their mothers and fathers and sons, and of their desires touching their wives and friends they set small store by labours having the hereafter as their object. What then is the use of afflicting a race that is brought down ever by its own infatuation. O placid one, this world is verily conquered by thee. These for certain will have to repair to the abode of Yama. Therefore, O Paulastya, O captor of hostile capitals, do thou put down Yama. On him being conquered, all will doubtless be conquered by thee.' Thus addressed Lankā's lord, flaming in native energy, addressed Nārada, laughing and saluting him, 'O thou that delightest in the sport of gods and Gandharvas, and that takest pleasure in warfare, I am ready to go to the nethermost regions for the purpose of conquest. And conquering the three worlds, and bringing under subjection serpents and celestials I shall for ambrosia churn the nether regions.' Then the reverend sage Nārada spoke Unto the Ten-necked one,—'Who save thee can forsooth go on that journey? Verily, O irrepressible one, O destroyer of foes, the way leading to the city of the lord of the dead is difficult of access.' Thereat laughing, the Ten-faced one said to the saint resembling a mass of white clouds, 'This is done. Therefore,⁵² O great Brahman, intent upon slaying the Vaivaçwata's son, I will go by this way which leadeth to the king—the offspring of the sun. And, O master, from wrath I have vowed that I will, eager for encounter, O reverend one, conquer the four Lokapālas. Then here go I to the city of the lord of the Pitris; and I am determined to compass the death of him that visiteth creatures with smart.' Having delivered himself thus and saluted the sage, he, entering the southern way with his councillors, proceeded along. And the exceedingly energetic Nārada—best of Brahmans—resembling a smokeless fire, remaining rapt for a while, began to reflect;—'How can (Rāvana) conquer Time who, when its life waneth, righteously visiteth with affliction the time, sphere with Indra, fraught with mobile and immobile. How can this lord of Rākshasas, of himself, go to him who, resembling another fire, beareth to the gifts and acts (of persons),—that high-souled one of whom attaining consciousness, people put forth their activity; and afflicted with the fear of whom these three worlds fall away? How can (Rāvana) subdue him who ordaineth things both great and small, who meteth rewards and punishments for good and bad acts, and who himself hath conquered the three worlds? Resorting⁵³ to what other means shall Rāvana secure (victory)? I am curious about it: To Yama's abode shall I go for witnessing the encounter between Yama and the Rākshasa."

SECTION XX.

"Having reflected thus, that foremost of Vipras endowed with fleet vigor, bent his steps towards the abode of Yama, for the purpose of relating to him all that had taken place. And there (he) saw that god—Yama—sitting in front of fire and offering into it the good and evil fruits of their actions.⁵⁴

"And seeing the Maharshi Nārada arrive there, Yama offering him arghya according to the ordinance, addressed him saying, when he was seated at his ease: 'O Devarshi, is it well with thee? And doth virtue deteriorate.'⁵⁵ And, why, O thou honored of deities, and Gandharvas, dost thou come?' Thereat the reverend sage, Nārada, said; Hearken. I shall tell (thee); and (after hearing me out) do thou what is fit. O king of the Pitris, here cometh the night-ranger named ten-necked, for bringing thee under his sway—thee who art incapable of being conquered. And, O master, for this reason it is that I have come hither hastily,—doubtful what shall befall thee who hast the rod for thy weapon. In the meanwhile they saw the Raksha's car approach from afar, flaming and like unto the ray-furnished (one) risen. And dispelling the gloom of that region with the effulgence of Pushpaka, that exceedingly powerful (Rākshasa) came forward. And the mighty-armed ten-necked one all around saw creatures reaping the consequences of their fair and foul acts. And there he saw Yama's soldiery along with Yama's followers, fierce-forms, grim-visaged and terrific. And he saw corporeal beings undergoing torments and pain, and emitting loud cries and sharp shrieks; preyed on by worms and fell dogs: and uttering words capable of striking pain and terror into the heart (of the hearer): and people swimming in the Vaitaraini profusely running blood; and momentarily burning with hot sands; unrighteous wights pierced in a wood of asipatra, (plunged) in Raurava, in the river of borate of soda; and (cut) with razor-edges; asking for drinks; and afflicted with hunger and thirst; converted into corpses, lean, woe-begone, and pallid with hair flowing loosely; having dust and filth (on their bodies), and running about distressfully with dry forms;—on the way saw Rāvana by hundreds and by thousands. And Rāvana also saw some in front of houses engaged in merry-making with songs and strains of instruments,—as the fruit of their pious acts; and (saw) the giver of kine regailing themselves with milk; the dispenser of rice, feeding on the same, the bestower of abodes, enjoying mansions, as the fruit of their several acts; and persons living with damsels decked with gold and gems and jewels; and other pious folks, flaming in their native energy, all these saw Rāvana lord of Rākshasas. And by his might that mighty one delivered those that were being tormented by their wicked acts. And on being liberated by that Raksha—the ten-necked one, those creatures in a moment began to enjoy their release, that had come to them without thought or suspense. And on the dead being delivered by the magnanimous Rākshasa, the guards of the dead, getting enraged, rushed at the Rākshasa sovereign. And there arose a mighty tumult from all sides; from the heroic warriors of the king of righteousness rushing (all around.) And those heroes by hundreds and by thousands assailed (Pushpaka) with prāças, and bludgeons, and darts and maces, and spears and tomaras. And swiftly swarming like bees, they began to break the seats, blocks, daises and gateways (of the car.) And in that conflict Pushpaka presided over by divine energy, incapable of being destroyed by virtue of Brahmā power, being broken, resumed its former shape. Countless were the soldiers of that high-souled one consisting hundreds and thousands of heroic warriors, (ever) forward for fight. And according to the measure of their might his (Rāvana's) councillors—great heroes all, as well as the ten-faced one himself with might and main, fought with trees and crags and hundreds of blocks of buildings. And those councillors of the lord of Rākshasas, assailed with every kind of weapons, with their persons bathed in blood, fought fiercely. And O large-armed one the exalted councillors of Yama and Rāvana sore assailed each other with arms. And leaving the councillors alone the highly powerful warriors of Yama rushed against Daçānana⁵⁶ with a shower of spears. And then pierced through and through by those weapons, with his person covered with blood, the Rākshasa king appeared like a flowering Kinçuka in Pushpaka.⁵⁷ And thereat that powerful one, by virtue of his mastery over weapons, began to hurl darts and maces, prāças and spears and tomaras and crags and trees. And that terrific shower of trees, rocks and arms, alighted on the army of Yama (fighting) on the earth. And snapping those weapons and resisting (those vollies of) arms, they smote at the Rākshasa fighting alone by hundreds and thousands. And encompassing him even as clouds encompass a mountain, they rendered (Rāvana) inert by means of Bhindipālas and darts. And with his mail torn open, his anger raging fiercely, and covered with blood streaming over his person, he, forsaking his car, stood upon the ground. And then furnished with his bow and holding his shafts, (Rāvana) regaining his senses in a short time, increased in energy and stood in the field like the finisher. And now fixing the divine Pāçupata on his bow, and saying unto them, 'Slay! Slay!' he drew that bow. And enraged, (Rāvana) resembling Rudra himself, in fight drawing his bow to his car, discharged that shaft even as Sankara had discharged at Tripura. And the appearance of the shaft was like an extinguishing fire in summer with smoke with flames, burning up a forest. And garlanded with glory that shaft followed by ghosts,⁵⁸ in that encounter; rushed on, burning to ashes the loose bushes and trees lying in its way. And burnt up by its energy, the most of Vaivaswata fell down in the field like unto banners of Mahendra. And thereat the Rākshasa of terrific prowess along with his councillors began to set up tremendous shouts; as if making the earth tremble."

SECTION XXII.

"Hearing his mighty shouts, that lord Vaivaswata knew that his adversary had gained the day and that his own host had been destroyed. And knowing that his forces had been slain, he, with his eyes crimsoned with passion hastily spoke unto his charioteer, 'Bring thou my car.' And thereat the charioteer brought the noble and mighty car and stood (there) and then that exceeding energetic one mounted the car. And in front (of his car) stood death, equipped with praças and maces in his hands, who makes nothing of this entire triune world; incapable of deterioration. And beside (him) was the rod of Time in its native from—the divine instrument of Yama like unto a flaming fire on account of its own energy. And then on beholding Time, infuriated, tending to strike terror into all creatures, was agitated the triune universe, and trembling over took the denizens of heaven. And the charioteer urged on the steeds possessed of graceful splendour; and arrived where the lord of Rākshasas was posted. And in a moment those horses like unto thought (in celerity,) and resembling the steeds themselves of Hari, took Yama where the warfare had already begun. And seeing the frightful car in that aspect with Death present in it, the ministers of the Rākshasa monarch at once took to their heels. And in consequence of their being comparatively inferior in point of strength they were deprived of their senses, and afflicted with fear; and saying, 'Here we are not equal to fighting' they went their way. But seeing that car capable of striking terror into folks, the Ten-necked did not experience any agitation, nor did fear enter his heart. And approaching Rāvana, Yama, enraged, discharged spears and tomaras, and began to pierce Rāvana's marrow. But Rāvana, without at all feeling any smart, began to shower arrows on Vaivaswata's vehicle, resembling a downpour caused by clouds. And again at his spacious breast, that Rākshasa who had undergone slender injury, could not resist, (Yama's arms) with hundreds of mighty darts hurled. And in this way that destroyer of foes—Yama fought for seven nights with various arms; until at length his enemy was driven back and deprived of his senses. And then, O hero, there took place mighty onset between Yama and the Rākshasa both eager for victory and both never tiring of fight. And celestials and Gandharvas and Siddhas, and the supreme saints, placing Prajapati at their head, presented themselves at the fight. And the encounter that then took place between that foremost of of Rākshasas and the lord of the Dead was like the universal upheaval. And stretching his bow resembling in spleandour the thunderbolt of Indra, he discharged arrows covering up the sky. And he smote Death with four, the (Yama's) charioteer with seven, and swiftly struck Yama in the marrow with hundreds and thousands of shafts. And then from forth Yama's mouth there issued darted flames with his teeth mixed with smoke, the fire of his fury. And witnessing this wonder in the presence of the deities and Dānavas, both Death and Time were fired with wrath and were filled with delight. And the Death, growing still more wroth, addressed Vaivaswata saying;—'Let me go. I shall slay this sinful Rākshasa. Even this is my native might this Rākshasa will be no more. Hiranyakaçipu, the graceful Nemuchi, and Shamvara, Nishandi and Dhumaketu and Virochana's offspring Vāli, and the Daitya Shamvu that mighty monarchs, Vritra and Bāna; and Kājarshis versed in all branches of learnings and Grandharvas, and mighty serpents, and sages, and Pannagas and Yakshas, and swarms of Apsarās and the Earth herself containing vasty oceans and mountains and rivers and trees, at the unrolling of a Yuga—all these, O mighty monarch have I brought to dissolution. All these and many more endowed with strength and incapable of being overcome, were at the very sight of me compassed with peril,—and what is this ranger of the night? Let me go. O thou cognizant of righteousness,—I shall slay this one. There is none that, albeit strong, can survive after having been seen by me. Verily this is not mine strength,—this might pertaineth to me by nature. O Time, if seen by me, he won't live for a moment.' Hearing these words of his, the puissant king of righteousness spake there unto death,—'Do thou stay. I myself shall slay him.' Then with his eyes reddened that lord, Vaivaswata, wielded with his hand the infallible dart of time; while by him lay the redoubtable noose of time and the mace in its native shape resembling fire and the thunderbolt. He, who by his very sight draweth away the lives of creatures,—what should be said of its touching and being hurled at people? And touched by that powerful one, that mighty weapon, engist with flames, attained access of energy, and seemed to consume the Rākshasa. And in the field of battle, every one afflicted with fear, ran away from it. And beholding Yama with his rod uplifted, the celestials were agitated. And on Yama being desirous of slaying Rāvana, the great-father manifesting himself spake unto Yama: 'O Vaivaswata, O mighty-armed one, O thou of immeasurable prowess, this certainly must not be; Thou shouldst not with thy rod slay the night-ranger; for, O foremost of celestials, I have conferred a boon on him; and thou shouldst not render false the words that I have uttered. Verily he, that, whether a god or a human being, shall falsify my words, shall render this triune universe false. There is no doubt about this. If this terrific weapon, capable of affrighting the three spheres, be discharged alike at friends and foes, it will destroy creatures. This rod of time, of immeasurable might and incapable of being resisted by creatures, was created by me as having the power of compassing the death of all beings. Therefore, O mild one, thou forsooth shouldst not bring it down on Rāvana's head. If this alights on any one, he doth not live for a moment, Whether on this weapon allighting, the ten-necked does not die, or if he does do either way falsehood is the consequence, therefore do thou keep thy uplifted weapon off Lankā's lord. If thou have any care for these worlds do thou establish my truth.' Thus addressed, Yama then answered, 'I restrain this rod. Thou art our Lord. But as I can not slay this one who hath obtained a boon, what then shall I do now in the field? Therefore shall I disappear from the sight of this Raksha.' Having said this, even there did he vanish with his car and horses. And having vanquished him and distinguished his name, he again ascended his Pushpaka and went out of the abode of Yama. And with a delighted heart Vaivaswata along with the deities headed by Brahmā—as well as that mighty ascetic-Nārada, went to the celestial regions."

SECTION XXIII.

"Having vanquished Yama, the foremost of celestials, Rāvana delighting in warfare, saw his adherents. And seeing Rāvana, with his person bathed in blood, bettered by the weapon discharged at him, they were seized with surprise. And hailing him with victory, the councillors headed by Māricha, having been encouraged by Rāvana, ascended Pushpaka. And then the Raksha entered the region of waters—the abode of Daityas and serpents, well protected by Varuna. And arriving at Bhogavati—the city governed by Vāsuki, he brought the serpents under subjection and then, delighted, bent his course to the palace—Manimayi. There dwelt the Nivatakavachas, who had obtained boons. Those Daityas were possessed of prowess and endowed with strength,—carrying various weapons, breathing high spirits and invincible in battle. And the Dānavas and Rākshasas growing enraged fell to raving each other with darts and tridents, Kuliças and axes and pattiças. And as they fought one entire year passed away and neither side obtained victory or was worsted. And then that way of the triune sphere, that God, the undeteriorating Great-father, swiftly presented himself on the scene mounted on his excellent car. And making the Nivatakavachas desist from battle the ancient great-father spake in clear words—'Even the celestials and the Asuras are not able to vanquish this Rāvana in battle; nor can the Dānavas backed by the gods can destroy you. Do you therefore turn your minds to making friends with the Rākshasa. All interests are forsooth the common possession of friends.' Thereat Rāvana made friends with the Nivatakavachas in the presence of Fire; and then rejoiced greatly. And duly honored (by them) Daçānana passed there a year, without any feeling of that place being different from his own home: and spent his time agreeably. And having learnt there an hundred sorts of illusion, he directed his course to Rasatala, searching for the city of the lord of waters. And then going to the city named Açma ruled by the Kalakayas, (Rāvana) slew the Kalakayas endowed with terrific strength; and then with his sword cut off his brother-in-law,⁵⁹ the husband of Surpanakhā, the mighty Vidyutjibha possessed of terrific strength; as that Rākshasa in the encounter was licking (the limbs of Rāvana's followers).⁶⁰ Having vanquished him, he, in a moment, destroyed four hundred Daityas. And then the lord of Rākshasas saw the grand abode of Varuna resembling a mass of white clouds, and effulgent like unto Kailāça itself;—and also saw the milk-conserving Surabhi stationed there; from the streams of whose milk was produced the ocean named Kshiroda.⁶¹ And there Rāvana saw the mother of kine and the foremost of bulls; from whom springeth that maker of night the mild-beaming-moon; taking refuge under whom subsist the prime saints and those living on froth, the froth⁶² (of milk); and wherefrom sprang ambrosia as well as the Swadha of Swādhā-subsisting ones,⁶³ even her that goeth with human beings under the name of Surabhi. Having gone round this wonderful (cow), Rāvana entered the exceedingly dreadful abode of Varuna guarded by various kinds of forces. And then he beheld Varuna's splendid mansion, streaming with hundreds of torrents, resembling a mass of autumnal clouds, and always wearing a delightful aspect. And killing the generals of the forces, after having been resisted by them, he addressed the warriors, saying,—'Do you speedily acquaint your king with this. Rāvana hath come here seeking battle. Do thou give him fight, or say with joined hands, "I have been defeated by thee," and then thou hast no fear whatever.' In the meantime the sons and grandsons of the high-souled Varuna, as well as those of Pushkara issued forth. And they, endowed with every virtue, accompanied by their own forces, yoked cars furnished with the effulgence of the rising Sun, and coursing at the desire of their riders. And then there took place a mighty encounter capable of making people's down stand on end, between the sons of the lord of waters, and those of the intelligent Rāvana. And in a short while that entire host of Varuna was brought down by the highly powerful councillor of that Rākshasa Daçagriva. And seeing their own forces brought to straits in the conflict and driven back in the fight with networks of shafts, and down on the ground and seeing Rāvana in Pushpaka, Varuna's sons swiftly shot into the welkin with their fleet-footing cars. And after they had attained a station of equal vantage (with Rāvana) in the sky,⁶⁴ great was the encounter that then took place in the sky, resembling the encounter of the deities and the Dānavas. And turning away Rāvana in the conflict by means of shafts resembling fire, they, exceedingly rejoiced, emitted various shouts. And then Mahodara, enraged on seeing the king sore pressed, casting off fear, and wrought up with rage, began to go around, eager for fight. And smit with his mace by Mahodara, Varuna's sons coursing at will and resembling the wind (in velocity), dropped down to the ground. And having slain those warriors and also those horses of Varuna's sons (Mahodara) seeing them lying down deprived of their cars swiftly sent up a tremendous cheer. And destroyed by Mahodara, their cars and horses together with their foremost charioteers, lay low on the earth. And then forsaking their cars, the sons of the high-souled Varuna, stationed in the sky, did not experience any pain⁶⁵ by virtue of their native power. And having stretched their bows they pierced Mahodara, and then, all together they greatly angered prevented Rāvana. As the clouds, with a thousand torrents cleave a mountain, so they, with dreadful shafts, resembling thunderbolts and discharged off the bows, pierced him. Thereupon the Ten-necked (demon), excited with wrath like the fire of dessolution, pierced them to their very vitals with highly dreadful arrows. And stationed above, he showered on them variegated maces, Vallās,⁶⁶ Pātticas, saktis and huge Sataghnis.

"Thereupon with the arrows the infantry were greatly exhausted like unto young elephants six years old, fallen in mire. Beholding Varuna's sons thus worn out and overwhelmed the highly powerful Rāvana roared in delight like unto clouds. Thereupon emitting loud cries the Rākshaha, like unto a cloud, with a downpour of diverse shafts, destroyed the offspring of Varuna. Thereupon they were all defeated and fell dead on the ground and all their followers fled away from the field of battle to their homes. Rāvana spoke unto them.—'Do ye communicate this to Varuna.' Whereto his minister Prahasta replied unto Rāvana saying—'O great king—Varuna's sons are slain and the lord of waters, whom thou art inviting for battle, hath gone to the region of Brahmā, to hear songs. While the king is away, what is the use of taking trouble, O hero? And all these heroic sons (of Varuna) have been vanquished.' Hearing these words and spreading his own name the lord of Rākshasas expressing sign of joy, issued out of Varuna's abode. And returning by the way by which he had come, the Raksha, stationed in the welkin, proceeded towards Lankā."

SECTION XXIV.

"And again journeyed in the city of Açma (the followers of Rāvana) dreadful in fight. There the Ten-necked demon beheld a highly picturesque house—adorned with networks of pearls, having gateways crested with Vaidurjas, golden pillars and abounding in pavements. And the stairs, of that picturesque house resembling the abode of Mahendra, covered with girdles, were made of crystal. Beholding that excellent boost the highly powerful Rāvana thought within himself—'Whose is this beautiful house, resembling the summit of Meru? Go O Prahasta, and learn quickly whose house is this.' Thus ordered, Prahasta entered that excellent house—and finding none in one appartment he entered another and thus entering seven apartments he at last saw a flame of fire. There was a man in that flame, who, when seen, laughed aloud. Hearing that dreadful laughter Prahasta's down stood on their end. There was another man in that flame, as if in a swoon, engarlanded with golden lotuses, incapable of being looked at, like the sun, and resembling the Yama's self. Beholding that the night-ranger speedily issued out of the house and communicated it unto Rāvana. Thereupon, O Rāma, having descended from Pushpaka, the Ten-necked demon, black as collyrium, entered that house. (Immediately) obstructing the door there stood a huge-bodied man, dreadful like Siva—his tongue was all flame, his eyes were red, rows of teeth beautiful, lips like Bimba, his form was handsome, nose dreadful, neck like a shell marked with three lines, jaws were spacious, beards thick, bone fleshy, teeth huge and his appearance was all dreadful. And taking up an iron mace he stood at the gate. Beholding him, Daçānana's hairs stood on their end—his heart and body trembled. And seeing these bad omens, O Rāma, he began to think within himself. He thus meditating that man said—'What art thou thinking, O Rākshasa? Tell me all in confidence. I shall confer upon thee the hospitality of fighting, O hero, O night-ranger.' Having said this he again spoke unto Rāvana, saying—'Dost thou wish to enter into conflict with Bali, or what else is thy intention?' Rāvana was so overwhelmed that his hairs stood on their end; but resorting to calmness he said—'O thou foremost of those skilled in speech, who residest in this house? I shall fight with him; speak out what thou wishest.' He again said (to Rāvana)—'The lord of Dānavas lives here—he is highly generous, heroic, and hath truth for his prowess. He is gifted with many qualities, resplendent like unto Yama with mace in his hand or the newly risen sun and incapable of being defeated in conflict, impetuous, invincible, victorious, powerful, a veritable ocean of accomplishments, sweet-speeched, supporter of the dependants, fond of preceptor and Brahmans, always waiting for opportune hours, gifted with high powers, truthful, of a handsome person, skilful, gifted with all accomplishments, heroic and engaged in the study of the Vedas. He sometimes walks on foot and moves about like the wind—he shines like fire and spreads heat like the sun. He travels with the gods, spirits, serpents and birds. He does not know fear; dost thou wish to fight with him? If thou dost wish to fight with Bali, O lord of Rākshasas, O thou gifted with great energy, do thou speedily enter (this house) and engage in the encounter.' Being thus addressed the Ten-necked demon entered where Bali was. Beholding the lord of Lankā, the foremost of Dānavas, resembling the flaming fire, and hard to look at like the sun, laughed. And taking that Rākshasa by the hand and placing him on his lap he said. 'O Ten-necked lord of Rākshasas, O thou having long arms, what desire of thine may I satisfy? Do thou tell me what for thou hast come hither.' Being thus addressed by Bali Rāvana said—'I have heard, O illustrious sir, that formerly thou wast bound by Vishnu. Forsooth I am capable of releasing thee from the bonds.' Hearing that Bali laughed and said—'Hear, I shall relate to thee what thou hast asked, O Rāvana. The red-hued man, who stands always at the door—by him formerly all the leading Dānavas and other powerful lords were brought into subjection—by him I was also bound. He is invincible like unto death; who is there on this earth that can deceive him? He, who stands at the door, is the destroyer of all beings, creator and preserver and the lord of the three worlds. Thou dost not know him nor do I. He is identical with past, future and present and is the lord. He is Kali and he is Time—the destroyer of all beings. He is the destroyer and the creator of the three worlds—and he slays all beings mobile and immobile. And that lord of all gods again creates the universe without beginning or end. O night-ranger, he governs and preserves all sacrifices, gifts and oblations to fire. Forsooth he is the creator and the preserver of the universe—there is none so wonderful in the three worlds. O son of Pulasta, He hath been guiding the former Dānavas, myself, yourself like so many beasts bound with ropes. Vitra, Danu, Suka, Sambhu, Nishumbha, Sumbha, Kālanemi, Prahlada and others, Kuta, Vairochana, Mridu, Jamala, Arjuna, Kansa, Kaitabha, and Madhu used to impart heat like the sun, appear resplendant like the rays, move about like air and pour showers like Indra. All of them celebrated many a sacrifice and were engaged in austere penances. All of them were high-souled and considered the practice of Yoga as a great virtue. Having got by an immense accession of wealth they enjoyed many pleasures, made many gifts, celebrated many sacrifices, studied (many lores) and governed their subjects. They were all protectors of their own kith and kin and slayers of enemies; and in battle, there was none equal to them in the three worlds. They were all heroic, of a high pedigree, versed in all sacred writings, proficient in all branches of learning and indomitable in warfare. Having defeated thousands of celestials in conflict, the high-souled ones conquered the regions. They were always engaged in those works which were not liked by the celestials and used to maintain their own men. They were all inflated with pride and haughtiness and effulgent like the newly-risen sun. The glorious Hari, the lord Vishnu, knoweth only how to bring about their destruction who perpetually assail the celestials. He creates all these and He, bringing about their destruction, existeth in Himself at the time of dissolution. These highly powerful and high-souled Danava chiefs, assuming shapes at will, have been destroyed by the glorious God. Besides, all these heroes, who have been heard of as being irrepressible and invincible in warfare, have been discomfitted by the wondrous power of Kritānta.' Having said this the lord of Dānavas again spoke unto the lord of Rākshsas—'O hero, O thou gifted with great strength, take that flaming discus which thou beholdest and come to my side. I shall then relate to thee the means of eternal liberation. Do what I have told thee, O thou having long arms. Delay not Rāvana.' Hearing this the highly powerful Raksha proceeded, laughing, O descendant of Raghu, where that celestial kundala was. Rāvana, proud of his prowess, easily took it up but could not move it by any means. And being ashamed that highly powerful one again attempted. As soon as it was uplifted the Rākshasa dropped down on ground, bathed in a pool of blood, like unto an uprooted Sāla tree. In the meantime there arose a sound from Pushpaka, and the councillors of that lord of Rākshasas cried aloud. Regaining his sense that Raksha rose up in a moment and lowered his head in shame. Bali said to him—'Do thou come, O foremost of Rākshasas and hear my words. O hero, the kundala, crested with jewels, which thou didst assay to take up, is an ornament for the ear of one of my forefathers. This fell here on the ground, O thou gifted with great strength; another kundala was thrown on the summit of the mountain. Besides these kundalas his crown was also cast off on the ground before the altar during the encounter. Formerly none bore enmity towards my ancestor Hiranya Kasipu—Time death, or illness. He had no death during the day, night, evening or morning. O foremost of Rākshasas, he did not experience death from any weapon whatsoever. He created a dreadful enmity with Prahlada. This conflict having taken place with the high-souled and heroic Prahlada there rose up a dreadful figure of man-lion—a terror unto all, O foremost of Rākshasas. And that terrible figure casting his looks about, all the worlds were over-whelmed.

"'Thereupon taking him up with his arms he destroyed him with his nails. The person, who is standing at the door, is this supreme Yasudeva, void of passion. I shall now relate to thee the words of that supreme God; do thou hear, if thy heart is filled with spiritual thoughts. The person, who is standing at the door, hath brought into subjection, in thousands of years, a thousand of Indras, an Ayuta of gods and hundreds of great Rishis.' Hearing these words Rāvana said—'(I have seen) Kritānta, the lord of spirits with Death himself, with hairs standing erect. Serpents and scorpions are his hairs—his tongue is hard as the lightning, his teeth are dreadful—his eyes are red and he is gifted with great velocity and a terror unto all beings. He is incapable of being looked at like unto the sun, unconquerable in battle and is the chastiser of the sinners. He even was defeated by me in conflict. There I did not feel the least pain or fear, O lord of Dānavas. I do not know (this person)—it behoveth thee to give me an account.'

"Hearing the words of Rāvana Bali said—'He is the lord Hari—Nārāyana—the protector of the three worlds. He is Ananta,⁶⁷ Kapila,⁶⁸ Jishnu,⁶⁹ and the highly effulgent Man-lion.⁷⁰ He is Kratudhāma,⁷¹ Sudhāma,⁷² and hath the dreadful mace in his hand. He is like unto the twelve Adityas, Purana and the excellent Purusha; he is like unto the red clouds—the lord of gods and the best god. O thou having long arms, he is encircled by flames, a great devotee and fond of devotees; this lord preserveth the universe and hath created it. And he, gifted with great strength, brought about destruction in the form of Time; and this Hari, with a discus in his hand, is sacrifice and is being worshipped in sacrifices. He is at one with all gods—all beings, all worlds and all knowledge. He is all forms, the great form, Baladeva and hath long arms; he slayeth heroes, hath heroic eyes, is imperishable and the preceptor of the three worlds. All these sages, who long for final liberation, meditate upon him—he, who can know this Purusha, is not sullied with sins. By remembering him, hearing of him and worshipping him, every thing can be obtained.' Hearing these words of Bali, the highly powerful Rāvana, having his eyes reddened with ire, issued out with uplifted weapon. Beholding him thus excited, the lord Hari, with a club in his hand, thought within himself, O Rāma, 'I shall not slay this sinner for the satisfaction of Brahmā' and assuming his own shape disappeared. And not beholding that Purusha there, the night-ranger issued out of the abode of Varuna, shouting with joy. He went away by the way he had come."

SECTION XXV.

"Thereupon meditating for sometime the lord of Lankā went to the region of the sun and spent the night upon the picturesque summit of the mount Meru. And ascending the car Pushpaka having the velocity of the sun's steeds, he, by various courses, went on and beheld the glorious sun, gifted with all radiance, purifying all, wearing golden Keyuras and clothes crested with jewels. His beautiful countenance was adorned with a pair of excellent Kundalas; and his person was embellished with Keyuras, Nishkas and garlands of red lotuses. His body was annointed with red sandal and was radiant with a thousand rays. And beholding that foremost of gods—the sun—that primeval deity, without end or middle, having Uchaisravas as his carrier, the witness of the world and the lord of the universe, the foremost of Rākshasas, being overwhelmed with his rays, said to Prahasta—'O minister, do thou proceed at my behest and communicate unto him my orders—"Rāvana hath arrived here for battle—do thou offer him fight." Or say "I have been defeated." Do thou follow one of these extremes.' Hearing those words that Rākshasa proceeded towards the sun and beheld two gate-keepers—Pingala and Dandi by name. And communicating unto them the resolution of Rāvana he stood there silent, being over-powered with the rays of the sun. And approaching the sun, Dandi communicated unto him all this. Hearing of Rāvana's intention from Dandi the intelligent sun—the enemy of night—wisely said to him—'Do thou proceed, O Dandi; either defeat Rāvana or tell him "I have been defeated." Do whatever thou wishest.' Hearing those words he approached the high-souled Rākshasa and communicated unto him what the sun had said. Hearing the words of Dandi the lord of Rākshasas trumpeted his own victory and went away."

SECTION XXVI.

"Having spent the night on the picturesque summit of the mount Meru and thinking (for some time) the powerful lord of Lankā went to the region of the moon. (And he saw a person) proceeding, seated on a car, sprinkled with heavenly unguents and attended upon by Apsarās. And worn out with the satisfaction of desire he was being kissed there. Seeing such a person his curiosity was greatly excited. And beholding a Rishi there he said to him—'Welcome thou art, O celestial saint. Indeed thou hast come at a proper season. Who is this shameless wight that is going seated on a car and attended by Apsarās? Does he not perceive his object of fear?' Being thus addressed by Rāvana, Parvata said—'O my child, O thou gifted with great intellect—Hear I shall describe to thee the truth. By him all the worlds have been conquered and Brahmā hath been propitiated And he is now proceeding to that excellent region full of bliss for obtaining final liberation. As all the worlds have been conquered by thee by virtue of thy asceticism, O lord of Rākshasas, so is he going, undoubtedly performing many pious actions and drinking Soma juice. O foremost of Rākshasas, thou art heroic, and hast truth for thy prowess. The powerful are never offended with the pious.' Thereupon he espied an excellent, huge car, filled with all radiance and effulgence and the sound of musical instruments and singing. (And Rāvana said)—'O great Rishi, who is that person, gifted with great effulgence, who goeth surrounded by charming songsters, dancing-girls and Kinnaras?' Hearing his words Parvata, the foremost of saints, again said—'He is heroic and a great warrior—he never returneth unsuccessful from a battle-field. Having performed many heroic feats in battle, and slain many enemies, he hath been assailed with many wounds in fighting and hath renounced his life for his master. Having destroyed many in battle, he hath at last been slain by his enemies and is perhaps now going either to the region of Indra or to some such place. This best of men is now being entertained by these well-versed in the art of singing and dancing.'

"Rāvana again said—'Who goeth there effulgent like unto the sun?' Hearing the words of Rāvana, Parvata said—'The person, resembling the full moon and wearing diverse ornaments and cloths, whom thou beholdest, O great king, in the golden car abounding in Apasaras, distributed gold. He, gifted with great effulgence, is now going in a swift-coursing car.' Hearing the words of Parvata, Rāvana said—'O foremost of Rishis, do thou tell me, who, of these kings going, if prayed for, may offer me the hospitality of a battle? For sooth thou art my father; do thou point out (such a man to me) O thou conversant with piety.' Being thus addressed, Parvata again said to Rāvana—'O great king, all these kings wish for heaven not for battle. I shall point out such a man, O great one, as shall enter into conflict with thee. There is a highly powerful king—the lord of seven islands, well known by the name of Māndhāta; he shall enter into an encounter with thee.' Hearing the words of Parvata, Rāvana again said—'Do thou tell me, O thou of great devotion, where this king resides. I shall go where lives this foremost of men.' Hearing the words of Rāvana, the sage again said—'The son of Yuvanaswha hath conquered the world consisting of seven islands begining with the sea; Māndhāta, the foremost of kings, is just coming to meet him.' Thereupon (Rāvana) having long arms, proud of the boon conferred upon him in the three worlds, beheld the heroic Māndhāta, the lord of Ayodhyā and the foremost of kings. The king of seven islands proceeded in a golden and well-painted car resplendant like that of Mahendra, shining in his beauty and sprinkled with celestial unguents. The Ten-necked demon said to him—'Do thou give me battle.' Being thus addressed, he, laughing, said to the ten-necked demon—'If thy life is not dear unto thee, do thou fight with me, O Rākshasa.' Hearing the words of Māndhāta, Rāvana said—'Rāvana did not experience any affliction from Varuna Kuvera or Yama; why should he experience fear from thee, who art a man?' Having said this, the lord of Rākshasas as if burning in ire, ordered the Rākshasas irrepressible in battle. Thereupon the ministers of the vicious-souled Rāvana, highly enraged and well-skilled in warfare, began to make a downpour of arrows. Thereupon the highly powerful king Māndhāta, with sharpened shafts, assailed Prahasta, Suka, Sārana, Mahodara, Birupaksha, Akampana and other foremost heroes. Prahasta covered the king with his arrows—but before they had approached him, that foremost of men shattered them into pieces. Like unto fire burning down grass, the host of Rākshasas were burnt down by the king Māndhāta by means of hundreds of Bhushundis, Vallas, Vindipālās and Tomaras. As Kartikeya, the son of fire, sundered the mount Krauncha with his shafts so Māndhāta, enraged, pierced Prahasta with five Tomaras gifted with great velocity. Then hurling his mace again and again resembling that of Yama, he struck, vehemently, Rāvana's car therewith. That club, resembling the lightning, vehemently descended (upon Rāvana's car) and Rāvana, like Sakra's banner, was speedily upset by that. Like unto the rising of the waters of the salt ocean on the full moon, the king Māndhāta's joy and strength were greatly increased. Thereupon the entire Rākshasa host, emitting loud cries, stood encircling on all sides the lord of Rākshasas. Thereat speedily regaining his sense, Rāvana, a terror unto all people, the lord of Lankā, greatly assailed the person of Māndhāta. And beholding that king in a swoon, the highly powerful night-rangers were greatly delighted and emitted leonine roars. Regaining his sense in a moment the king of Ayodhyā beheld his enemy worshipped by the courtiers and night-rangers. He was instantly worked up with ire; and assuming a person resplendant like that of the sun and the moon he began to slay the Rākshasa host with a dreadful downpour of shafts. With his arrows and the noise thereof the entire Rākshasa army were overwhelmed like the agitated deep. Thereupon there arose a dreadful conflict between men and demons. And those two heroic, high-souled and foremost of men and Rākshasas seated on warriors' seats and holding bow and daggers entered (the field). And possessed by great anger they began to assail one another with shafts—Māndhāta Rāvana and he again the king. They, being assailed by one another, were both wounded. And setting the Raudra shaft upon his bow Rāvana discharged it and Māndhāta baffled it by means of his fiery shafts. The Ten-necked demon took up the Gandharva weapon and the king Māndhāta the Brahmā-weapon striking terror unto all. Rāvana then took up the celestial Pāsupata weapon, dreadful and increasing the fright of the three worlds, obtained by him from Rudra by virtue of his rigid penances. Seeing this all animals, mobile and immobile, were stricken with terror. Thereupon trembled all the three worlds consisting of mobile and immobile beings—the celestials and all the serpents became inert. Being apprised (of this conflict) by virtue of meditation the two foremost of ascetics Pulastya and Gālava remonstrated with them in many a way and prevented the king (Māndhāta) and the foremost of Rākshasas. Thereupon that man and demon being reconciled with one another went back by the ways they had respectively come."

SECTION XXVII.

"Those two brahmans having departed, Rāvana, the lord of Rākshasas, proceeded, at first, by the aerial way, ten thousand leagues, He then went lo the excellent upper aerial region where live perpetually ganders gifted with many accomplishments. The extent thereof is also counted by ten thousand leagues and there are stationed closely three classes of clouds⁷³ namely Agneya, Pakshaja and Brahma. He, then proceeded to the third excellent aerial region where perpetually reside the high-minded Siddhas and Charanas and the extent whereof is also ten thousand leagues. O slayer of enemies, he then speedily proceeded to the fourth aerial region where perpetually dwelt the goblins and Vinayakas, He quickly went to the fifth aerial region which also extends over ten thousand yojanas where exist Ganga, the foremost of rivers, and the elephants headed by Kumuda, who pour down waters. They sport in the waters of the Ganges and pour down her holy waters. And those waters, parched by the rays of the sun and softened by the wind, pour down holy waters and dews, O Rāghava, Thereupon that Rākshasa went to the sixth aerial region, O thou gifted with high radiance, which also extends over ten thousand yojanas and where dwells Garuda perpetually respected of his kinsmen and friends. He then went to the seventh aerial region which is ten thousand leagues above and where dwell the seven Rishis. And again going up ten thousand leagues he reached the eighth aerial region where Ganga, known as the Ganges of the sky, having strong currents and sending high roars, and upheld by air, is situated on the sun's way. I shall now describe the region higher than that where resides the moon, and the extent whereof is counted by eighty thousand leagues. There dwells the moon encircled by stars and planets from whom proceed hundreds and thousands of rays which light up the worlds and conduce to the pleasure of all animals. Thereupon beholding the Ten-necked demon the moon as if burnt (him) down speedily with his cold fiery rays. And stricken with the fear of those rays his councillors could not stand them. Thereupon exclaiming his victory Prahasta said to Rāvana—'O king, we are destroyed by cold, so we must go away from here. The Rākshasas have been terrified by the rays of the moon; O foremost of kings, the cold rays of the moon have the natural property of fire in them.' Hearing the words of Prahasta, Rāvana, beside himself with wrath, having uplifted his bow and twanged it, began to assail him with Narachas. Thereupon Brahmā came speedily to the region of the moon and said—'O Ten-necked one, O thou having mighty arms, O direct son of Visravas, O gentle one, do thou repair hence speedily—do not oppress the moon—(for) this highly effulgent king of twice-born ones wisheth well-being unto all. I shall communicate to thee a mystical incantation; He who recollects it at the time of death, does not come by it.' Being thus addressed the ten-necked demon, with folded hands, said—'If thou art pleased with me O god! O lord of the worlds, O thou of great penances, if dost thou wish to communicate that incantation, do thou impart it upon me, O thou of great piety; reciting which, O great one, I may be released of the fear of the celestials. Forsooth, by thy favour, O lord of the celestials, I shall be invincible by all the Asuras, Dānavas and birds.' Being thus accosted Brahmā said to the ten-necked demon—'O lord of Rākshasas, do thou recite it at the time of death and not every day. Taking a string of beads, thou shouldst recite this holy incantation, on which, thou, O lord of Rashasas, shalt be invincible, And if dost thou not recite it thou shalt not meet with success. Hear, I shall communicate to thee the incantation, O foremost of Rākshasas, reciting which thou shalt obtain victory in the encounter, "Salutation unto thee, god, O lord of gods, O thou worshipped of the celestials and Asuras, O thou identical with past and future, great god, O thou having red eyes—thou art a boy at thou assumest the form of an old man; thou wearest tiger skin. O god, thou art worthy of being worshipped, and the lord of the three worlds. Thou art Hara, Haritanemi, Yugantadahaka and Valadeva. Thou art Ganesha, Loka-Sambhu, Lokapala, and of huge arms; thou art great, the holder of a huge dart, having dreadful teeth, and the greatest of gods. Thou art time, the strength and hast blue neck and a large belly; thou art the destroyer of the celestials—the foremost of the ascetics and the lord of all created beings. Thou art the holder of a dart and hast the bull as thy emblem, art the leader, protector, the destroyer and the preserver; thou hast beared locks, art Mundi, Sikhandi, hast a crown, and art greatly illustrious. Thou art the lord of sprites and goblins, the soul of all, the protector of all, omniscient, the destroyer of all, the creator and the eternal preceptor. Thou art lord, carriest a kamandalu⁷⁴ in thy hand, art the holder of a Pinaka⁷⁵ and Dhurjati⁷⁶ thou art, worthy of veneration, the most excellent OM, the first chanter of Saman, the death, the element of death, Parijātra⁷⁷ and observant of penances. Thou art an ascetic, livest in a cave and carriest a Vinā,⁷⁸ Panava,⁷⁹ and quiver in thy hands; thou art immortal and art like the newly-risen sun to behold. Thou livest in a cremation ground, art the illustrious lord of Umā, and above all blemishes Thou didst uproot-the eyes of Vagadeva and teeth of Pushā. Thou art the destroyer of fever, holdest mace in thy hand and art (the very) dissolution and time. Thou hast got a fire-brand in thy mouth, hast fire as thy emblem, art highly resplendent and lord of men. Thou art mad, makest people tremble, art the fourth, and most respected of men; thou art a dwarf, Vāmanadeva and the dwarf who circumambulates the east. Thou art a beggar, wearest the semblance of a beggar and art by nature crooked; thou didst assail Indra's hands and the Vasus. Thou art the season, the maker of seasons, time, honey and hast honeyed eyes. Thou art a tree bearing fruits and blossoms, hast arrows as thy seat and worshipped by people of all conditions perpetually. Thou art the protector and the creator of the universe, the Purusha, eternal and certain; the lord of all religions, Virupāksha, the three qualities and the protector of all beings. Thou art three-eyed, assumest many forms and brilliant as the Ajuta suns; thou art the lord of all celestials, the foremost deity and wearest bearded locks having the impressions of the moon; thou art connected with Brahman, worthy of being resorted to and identical with all created beings. Thou blowest all bugles, severest all ties; thou dost charm and bind (all) and dost always bring about death. Thou hast flowery teeth, art a division, the foremost and the destroyer of all; thou hast dreadful beards, holdest a bow, art fearful and gifted with dreadful might." These eight hundred holy and excellent names have been uttered by me which remove all iniquities, are holy and afford shelter to those who seek for it; if do thou recite them, O ten-necked one, thou shalt be able to destroy thy enemies.'"

SECTION XXVIII.

"Having conferred this boon upon Rāvana the father, sprung from lotus, speedily returned to the region of Brahman. And having obtained the boon Rāvana too came back. After a few days that Rākshasa Rāvana, the dread of all people, arrived at the banks of the western Ocean with his councillors. And on the island a person was seen bright as fire under the name of Mahajambunada, seated there alone. He had a dreadful figure and was like unto the fire at dissolution. And beholding that highly powerful person amongst men like unto the chief of gods amongst the celestials, the moon amongst the planets, the lion amongst the Sarabhas,⁸⁰ the Airavata amongst the elephants, the Meru amongst the mountains, and the Pārijāta amongst the trees, the ten-necked demon said—'Give me battle.' Thereat his eyes became agitated like unto planets and from the clashing of his teeth there arose a sound like the clapping of thunder-bolts. And the highly powerful Dasānana too roared with his councillors. And with darts, Saktis, Rishtis and Patticas he again and again assailed that highly effulgent person, having long arms, a dreadful appearance, huge teeth, a grim figure, a conch-like neck, spacious breast, a belly like that of a frog, a countenance like that of a lion, legs like the mount Kailāsa, red palms, red hands, emitting dreadful roars, huge-bodied, gifted with the velocity of mind and air, dreadful, carrying quiver, bells and chowries, encircled by a burning flame and emitting a sweet note as a net-work of Kinkini does, having a garland of golden lotuses hung round his neck, appearing graceful like unto the Rig-Veda, be-decked with lotus garlands, resembling the Anjana and golden mountains. As the lion is not moved by the attack of a wolf, the elephant by that of a bull, the Sumeru by the king of serpents and the great Ocean by the current of a river, so that great person was not agitated and said to the ten-necked demon—'O vicious-minded night-ranger, I shall soon remove they desire for a battle.' O Rāma, the might of that person was a thousand times greater than that of Rāvana which was dreadful unto all the worlds. Piety and asceticism, which are at the root of attaining to every thing in the world, are at his thighs; Cupid is his male organ, the Viswadevas are at his waist and the Maruts are at the sides of his Basti; the Vasus are in the middle portion of his body, the oceans are in his belly, the quarters are on his sides, the Maruts are at his joints—the manes are one his back and the grand-father has taken shelter in his heart; the pious acts of making gifts of kine, gold and lands are his downs; the mounts Himalaya, Hemkuta, Mandara, and Meru are his bones; the thunder-bolt is his palm, the sky his body; the evening and watery clouds are on his neck, the creator, the preserver and the Vidyadharas are on his two arms. Ananta, Vasuki, Visalaksha Iravat, Kamvala, Aswatara, Karkotaka, Dhananjaya the venomous Takshaka, and Upatakshaka, have taken shelter under the nails of his hands, in order to vomit forth their venom. The fire is in his mouth, the Rudras are on his shoulders, the fortnights, months, years and seasons are on the rows of his teeth; the lunar half and the dark half of the month are in his nostrils—and the airy currents are in pores of his body. Saraswati, the goddess of words, is his neck, the two Aswins are his ears, the sun and the moon are his two eyes, O Rāma, all the divisions of the Vedas, Yagmas, the whole host of stars, good words, energy, asceticism—all these are being supported by his body, assuming the shape of a man. Thereupon that Purusha easily struck Rāvana with his hands hard as thunder. Being assailed thereby Rāvana immediately fell on the ground. Beholding that Rākshasa fallen and having distressed others that huge person, like unto the Rig-Veda, resembling a mountain and be-decked with lotus garlands, entered the region under the earth. Rāvana addressed his councillors thus—'O Prahasta, O Sukasārana and other ministers, where hath that person suddenly gone? Do ye tell me this.' Hearing those words of Rāvana the night-rangers said—'That man, who crusheth down the pride of the celestials and demons, hath entered hither.'

"As Garuda goes speedily taking a serpent so that vicious-minded Rāvana arrived quickly at the entrance of the den. And Rāvana, having no fear, entered therein. And having entered there he saw males resembling the red collyrium, wearing keyuras,⁸¹ heroic, be-decked with red garlands, pasted with red sandal and adorned with diverse golden ornaments and jewels. He saw there three millions of such high-minded persons, devoid of fear, pure, radiant like fire, dancing being mad after festivities. Beholding them the Ten-necked demon, of dreadful prowess, was not the least terrified, and rather saw their dance, standing at the gate. They were all like the male being he had seen before. They were all of the same colour, same dress, same figure and equally gifted with great energy. They were all gifted with four arms and great energy. Beholding them the down of the Ten-necked demon stood erect though a boon had been conferred upon him by the Self-born and he speedily issued out of that place. And he again saw another huge person lying down on a bed. His house, seat and bed were all white and valuable and he was sleeping enveloped by fire. And there sat gracefully with a fan in her lotus hands, the goddess Laksmi—most beautiful in the three worlds—(as if) the ornament thereof, chaste, adorned with celestial garlands, sprinkled with excellent sandal paste, be-decked with rich ornaments and clad in a precious raiment. Having entered there with out any councillor the vicious Rāvana, the lord of Rākshasas, on beholding that chaste damsel with sweet smiles seated on a royal seat, being possessed by desire, grew anxious to hold her by the hand, as one, under the influence of death, catches a sleeping serpent. Beholding that lord of Rākshasas with loose cloth and understanding him as desirous of holding (her) the deity, having huge arms, asleep and enveloped with flames, laughed aloud. And scorched suddenly by his energy, Rāvana, the dread of all people, fell down on earth like unto an up-rooted tree. Beholding that Rākshasa fallen he said the following words:—'Rise up, O foremost of Rākshasas, thou shalt not meet with death today; thou shalt live and be protected, O Rākshasa, by the great Patriarch's boon. Do thou therefore go away, O Rāvana, with confidence—thou shalt not experience death just now.' Regaining his sense instantly Rāvana was stricken with fear. And being thus addressed, that enemy, of the celestials, stood up and with his down erect, said to that highly resplendant deity—'Who art thou gifted with great energy and like unto the fire of dissolution? Tell me, who art thou, O deity and whence thou hast come hither.' Being thus accosted by the vicious-souled Rāvana, the deity, smiling, replied in words deep as the muttering of clouds, saying—'What shalt thou do with me O ten-necked demon? Thou art not to be slain by me now.' Being thus addressed the Ten-necked demon, with folded palms said—'By the words of the Patriarch (Brahmā) I shall not tread the path of death; there is none born amongst men, or the celestials who can equal me, and disregard; by virtue of his prowess, the great Patriarch's boon. His words can never be falsified—every great exertion is weak before them; I do not behold any such man in the three worlds who can render that boon useless. O foremost of the deities, I am immortal—I do not fear thee; and even if I meet with death, I may have it from thee and no one else, O Lord. My death from thee is both glorious and praise-worthy.' Thereupon Rāvana, gifted with dreadful prowess, beheld within the body of that deity, all the three worlds with mobile and immobile creations. The Adityas, the Maruts, the Sidhas, the two Aswins, Rudras, the manes, Yama, Kuvera, the oceans, mountains, rivers, all the divisions of the Veda and knowledge, fire, planets, stars, sky, Siddhas, Gandharvas, Chāranas, the ascetics conversant with the knowledge of Vedas, Garuda and the serpents, the other deities, Yakshas, Daityas and Rākshasas, were all seen in their incorporeal forms, on the person of that great Purusha, lying down." Thereupon the virtuous-souled Rāma said to Agastya, the foremost of Munis—"Who is that male being stationed in the island? Who are those three kotis male beings? And who is this person who crusheth down the pride of the Daityās and Dānavas?" Hearing Rāma's words Agastya said—"O thou existing eternally, O god of gods, hearken, I shall relate (it) unto thee. The person stationed in the island is the illustrious Kapila. All those dancing persons are the deities equalling that intelligent Kapila in energy and power. And that Rākshasa, bent on sin, was not seen by him with angry looks, and therefore, Rāma, Rāvana, was not there and then reduced to ashes. And he, resembling a mountain, with his person pierced, fell on the ground. As a wily wight goes through a secret so he pierced (Rāvana's person) with his shaft-like words. Having regained his sense, however, after a long time, that Rākshasa, of great prowess, returned where his councillors were."

SECTION XXIX.

"While thus returning the vicious-souled Rāvana, with delight, carried away stealthily, on his way, the daughters of the royal saints, celestials and Dānavas. And whatever beautiful damsel he saw, married or unmarried, that demon held them captive in his car, having slain all their friends and relatives. In this wise he got on his chariot many a female of the Nagas, Rakshas, Asuras, Yakshas, Dānavas and of men. And they, all afflicted, shed tears, hot as firey flames, caused by fear and fire of grief. As the ocean is filled with the currents of the rivers so that car was flooded with their tears originating from fear and sorrow. And wept there in the chariot, hundreds of the females of Nagas, Gandharvas, of great ascetics, Daityas and of Dānavas. They had long airs, graceful persons, countenances resembling the full-moon, rising breast, slender waist like that of a black-bee and were graceful with back like the pole of a car. They were like the females of the celestials and the burning gold and were all afflicted by grief, sorrow and terror and were young. And the car was ablaze on all sides with the sighings of those damsels and Pushpaka looked like the chamber where fire is kept perpetually. The countenance and eyes, of those beautiful damsels, brought under the subjection of the ten-necked demon, and afflicted with sorrow, looked poorly like a hind attacked by a lion. Some thought—'Will he eat me up?' and another, stricken with sorrow, thought—'Will he destroy me?' Thus remembering their mothers, fathers, husbands and brothers, all those females, overwhelmed with grief and sorrow, bewailed, some exclaiming—'What shall befall my son in my absence? Alas! into what ocean of grief my mother or brother is sunk? Alas! what shall my husband do in my absence? Therefore, O death, I propitiate thee, do thou take me, who am subject to miseries. Alas! what an iniquity did I perpetrate in my former birth in another body? Therefore, we all, overwhelmed with grief, are sunk in the ocean of sorrow—and I do not behold the end of my miseries. Oh! fie upon humanity; there is none more vile than a man for they are weak. As the stars disappear with the rising of the sun in time, so our husbands have been destroyed by the powerful Rāvana. Oh! highly powerful is this Raksha and he is mad after devising the means of destruction. Alas! being engaged in such vile actions, he does not consider himself cursed; he is as powerful as he is vicious. And though the ravishment of another's wife is a greats sin, still that vile Rākshasa is enjoying us who belong to others. Therefore this vicious-minded one shall meet with death, by his own actions.' As soon as these words were uttered by those chaste damsels, bugles were sounded in heaven and flowery showers fell on earth. Being thus imprecated by those chaste females, devoted to their husbands, he became shorn of energy and effulgence and appeared like one divested of mind. Hearing their lamentations thus and being honored by the night-rangers that foremost of Rākshasas entered his city Lankā. In the interval, Rāvana's sister, a dreadful and grim-visaged she-demon, suddenly fell down on the ground. And having raised up his sister and consoled her Rāvana said—'Tell me speedily, O good sister, what you wish to say.' Thereat that she-demon, having blood-red eyes, closed with tears, said:—'O king, by thee, powerful as thou art, I have forcibly been made a widow. Fourteen thousand demons, under the name of Kalakeyas, have been destroyed by thee, O king, in the battle and amongst them was my highly powerful husband—dearer than my life. He has been slain by thee, O dear one, an enemy—a brother only in name. I have been killed by thee, O king, who art my brother. For thee, king, I shall enjoy the word 'widow'!⁸² My husband⁸³ should have been saved by thee in the battle. But he was slain by thy ownself in the battle; art thou not ashamed of this?' Being thus addressed by his bewailing sister, the Ten-necked demon, consoling her in sweet words, said:—'Of no avail is thy lamentation, dear sister; thou needst not be afraid of any of thy relatives. I shall please thee studiously by gifts, honors and favours. Being mad after war-fare and desirous of acquiring victory, I was continually making a downpour of shafts, so I could not distinguish in the conflict between my own men and enemies,—and thus unwittingly I did hurt thy husband. And thus, sister, thy husband was slain by me in the conflict; I shall now do whatever shall conduce to thy well-being. Do thou ever reside by the side of thy rich brother Khara and he shall be the lord of fourteen thousand Rākshasas. That highly powerful one shall give food and clothes to all those Rākshasas. He is thy cousin and that night-ranger shall always carry out thy orders. Let that hero now speedily go to protect the Dandaka forest and the highly powerful Dushana shall be the commander of his forces. And the heroic Khara shall always obey thy words and be the lord of Rākshasas assuming shapes at will.' Having said this the Ten-necked demon issued orders to his army—fourteen thousand highly powerful Rākshasas. Being encircled by those grim-visaged Rākshasas, Khara, undaunted, speedily came to the Dandaka forest. There he governed without thorns and Surpanakha too also resided in the forest of Dandaka."

SECTION XXX.

"Having thus given the command of a huge and dreadful army to Khara and consoled his sister the Ten-necked demon was satisfied and freed from anxiety. Thereupon that highly powerful lord of Rākshasas with his followers entered an excellent garden in Lankā named Nikumbhilā. And there, he saw, filled with hundreds of sacrificial posts and altars, a sacrifice being celebrated, as if burning in its lustre. And he beheld his fearful son Meghnāda too, clad in an antelope skin and holding Sikhā and Kamandalu. Having seen him (there) and embraced him by his arms the lord of Lankā said:—'What are you after, O my child? Tell me the truth.' Thereupon that foremost of twice-born ones Usanas⁸⁴ of austere penances, wishing the prosperity of the sacrifice, said to Rāvana—the Rākshasa chief:—'Hear, I shall relate to thee everything, O king; thy son hath met with the fruits of many a sacrifice—Agnistoma,⁸⁵ Asvamedha,⁸⁶ Bahusubarnaka,⁸⁷ Rajsuya,⁸⁸ Goinedha,⁸⁹ and Baisnaba.⁹⁰ And being engaged in this Mahesvvara sacrifice, which is incapable of being celebrated by men, thy son hath obtained boon from Pasupati⁹¹ himself.

"'He has also obtained illusory powers—which create darkness or ignorance—namely of ranging in the sky, of being eternal, of ascending a celestial car which courses at will and of creating darkness. O lord of Rākshasas, these illusory powers being used in a conflict, even the celestials and Asuras shall not be able to perceive his course. Besides he has obtained a quiver, the arrows whereof shall never be exhausted, a bow, which is hard of being got by and a dreadful weapon which destroys enemies in a conflict. Having obtained these boons thy son, O thou having ten faces, and myself, the sacrifice being finished, have been waiting to behold thee.' Whereto the Ten-necked demon replied—'You have not done well as you have worshipped, with diverse articles my enemies—Indra and others. However, what is done is done; there is virtue in this—no doubt; come, O gentle one, we shall go to our house.' Thereupon going there with his son and Bibhishana, the Ten-necked demon got down all those damsels, speechless with tears, gifted with auspicious marks, the precious females of the celestials, Dānavas and Raskshasas. Perceiving his vicious desire for those damsels, the virtuous-souled (Bibhishana) said:—'Thou dost (still) follow thy own whims, knowing that people are injured by these actions which destroy piety, wealth and fame. Having slain their kinsmen thou hast brought these beautiful damsels hither, but disregarding thee, O king, Madhu hath carried away Kumbhanasi.' Rāvana said:—'I do not understand all this. Who is that Madhu, who has been named by thee?' Worked up with ire Bibhishana said to his brother:—'Hear, the fruit of thy vicious actions hath arrived. There was an old Rākshasa, celebrated for his wisdom, named Malyavān, the elder brother of Sumālin, our maternal grandfather. His grand-daughter is Kumbhanashi and is born of our maternal aunt Analā; so she is virtually our sister. Thy son being engaged in the sacrifice and myself being under waters she was stolen away, O king, by the powerful Rākshasa Madhu. Kumbhakarna, O great king, was then asleep. Having slain all the powerful Rākshasas and thy councillors, he had stolen her away, O king, who was in thy inner apartments. Hearing this even, O great king, we have pardoned and not slain him: an unmarried girl should be given away to her husband by her brothers, but that has not been the case—this is merely the result of thy vicious actions—wicked-minded as thou art, And this thou hast met with instantly—so the people say.' Hearing the words of Bibhishana, Rāvana, the lord of Rākshasas, became agitated like an ocean, by the recollection of his vicious deeds. And enraged, with blood-red eyes the ten-necked demon said—'Get my chariot ready soon and let all the heroes of our party be prepared. Let my brother Kumbhakarna and other leading night-rangers, armed with various weapons, ascend their conveyances. Having slain today in the encounter that Madhu, who is not afraid of Rāvana, I shall, encircled by my friends, and desirous of battle, proceed to the region of the celestials.' Thereupon issued out for battle leading Rākshasas four thousand Akshauhini strong taking various weapons. Commanding them Indrajit preceded the army, Rāvana went in the middle and Kumbhakarna was in the rear; the virtuous-souled Bibhisana remained in Lankā, being engaged in pious observances. And the rest of the leading Rākshasas proceeded towards the city of Madhu. And all the Rākshasas went covering the sky, some on asses, some on camels, some on horses, some on quick-coursing porpoises and some on huge serpents. And beholding Rāvana proceed, hundreds of Daityas, inimical to the celestials, followed him. Having arrived at the city Of Madhu and entered there the ten-necked demon did not behold Madhu but espied his sister. Thereupon being afraid of the king of Rākshasas, Kumbheenashi, with folded palms, touched his feet with her crown. Having raised her up the Rākshasa-chief Rāvana said 'No fear, what can I do for you?' Whereto she replied—'O king, O thou having long arms,—if thou art pleased with me, do not slay my husband to-day, O conferrer of honours. It is said there is no other fear like this for damsels of high pedigree. The greatest of fears is that of being a widow. Be thou truthful, O king of kings—do thou look towards me, who am thus begging; Thou hast thyself said, O king; "No fear."' Being thus addressed Rāvana said to his sister there:—'Do thou tell me speedily where is thy husband. I shall go with him for conquests to the region of the celestials. Out of pity and love for thee I refrain from slaying Madhu.' Being thus accosted; that Rākshasi, being pleased, got her sleeping husband, the night-ranger, up and said:—'Here is my brother, the highly power Daçagriva. Being desirous of conquering the region of the celestials he prays for thy help. Do thou therefore proceed to his help, O Rākshasa, with all they friends; It behoves thee to help him, who out of affection for me, hath prayed for thy help.' Hearing those words Madhu said:—'So be it.' And approaching a little he beheld that foremost of Rākshasas and duly welcomed Rāvana. Being thus honoured the highly power Daçagriva spent one night in Madhu's house and then, addressed himself for departure. Thereupon reaching the hill Kailāça, the abode of Baisravan, the lord of Rākshasas, resembling Mahendra, encamped his army."

SECTION XXXI.

"After sunset the highly power Rāvana encamped his army there. And the clear moon, brilliant as the mountain, having risen, that huge army, armed with diverse weapons, became asleep. And lying down on the summit of the mountain, the highly powerful Rāvana espied the caves beautified with the rays of the moon and the trees. And the interior of the forest was beautified with the brilliant groves of Karnikar, with Kadamba and Vakula trees, groves of full blown lotuses, the waters of Mandākini, with Champaka, Asoka, Punnaga, Mandāra, mangoe, Pātala, Lodra, Pryangu, Arjuna, Ketaka, Tagara, Coconut, Pyāla, Panasa and various other trees. And there sang the Kinnaras, possessed by desire, and having sweet voice, enhancing the delight of the mind. And there danced mirthfully, with their damsels, the Vidyadharas, inebriete and having their eyes reddened with drink. There was audible in the house of the lord of riches, the sweet music of the assembled Apsarās like unto the sound of the bell. And being shaken by the wind the nectar-smelling trees made the hill fragrance with the shower of flowers. And carrying the fragrance rendered salutary with honey and filaments of flowers, the excellent wind blew enhancing Rāvana's desire. Being possessed by desire through songs, richness of flowers, coldness of air, beauty of the hills, and the rising of the moon in night, the highly powerful Rāvana espied again and again the moon with heavy sighs. At this time passed by that way the foremost of Apsarās, Rambhā, adorned with excellent ornaments and having a countenance like the full moon. Her person was sprinkled with excellent sandal paste—her hairs were decked with Mandāra flowers—her body was beautified with other flowers and her movements tended to increase desire. Her eyes were beautiful and her waist was high, adorned with Mekhala⁹² and was as if the refuge of Rati⁹³. Her forehead and other parts of the countenance were painted with the marks of red sandal and adorned with ornaments of flowers growing in six seasons. Rambhā appeared like second Sree, in grace and beauty, natural and artificial. She wore green clothes resembling the clouds; her face was like the moon, eye brows like excellent bows, thighs like the trunks of elephants and palms soft as leaves. She was seen by Rāvana as proceeding in the midst of soldiers. Having got up and been influenced by lust he took her, shameful as she was, by the hand and smiling said:—'Where art thou going, O beautiful damsel? Whom art thou going of thy own accord to satisfy? Whose prosperous time hath appeared, with whom thou shalt enjoy? Who shall be satisfied with drinking the nectar of thy mouth smelling like lotus? Whose breast, O fair damsel, thy rising breast beautiful like two golden pots closely placed, shall touch? Who is there so beautiful as I—Indra, Vishnu, or two Aswins that thou art passing by me? Do thou take rest upon this excellent rock, O thou having charming waist. There is no other lord, save me, in the three worlds. And Daçānana, the lord of the lords of the three worlds, thus begs thee, with folded palms. Do thou therefore seek me.' Being thus addressed, Rambhā, trembling, with folded palms, said:—'Be thou propitiated; it doth not behove thee to speak thus, who art my superior. Rather shouldst thou protect me if any body else trieth to oppress me. Virtually I am thy daughter-in-law. I speak to thee the truth.' Thereupon the Ten-necked demon said to her, standing with her face downwards, and her down standing erect at his very sight. 'Hadst thou been the wife of my son, thou wouldst have been my daughter-in-law.' Whereto Rambhā replied:—'Truely it is; I am, by virtue, the wife of thy son, O foremost of Rākshasas. Thy brother Vaisrabana hath a son, dearer than his life, celebrated in the three worlds under the name of Nalakuvara, In virtue he is unto a Brahmin, in prowess he equals a Kshatriya, in anger he is very fire and in patience he is like the earth. I been thus directed by that Lokapāla's son. For him I have adorned my person with these ornaments. I am not attached to any body else but him. O king, O slayer of foes, by virtue of (this relation) it behoveth thee to save me. And that virtuous-souled one is anxiously expecting me. Thou shouldst not put obstacle in that; it behoveth thee to let me go; do thou, O foremost of Rākshasas, wend the way treaded by the pious. Thou art worthy of being revered by me and I am an object of thy protection.' Being thus addressed Daçagriva humbly replied:—'"I am daughter-in-law," as thou hast said, is worthy of being said by one who is the only wife. This is the everlasting law of the celestials that the Apsarās have no husband; they cannot be the wife of one husband.' Having said this, the Raksha ravished her. Being released from his grasp Rambhā became divested of her ornaments and garland and became like the river agitated by the elephants. Her hairs were dishevelled and her hands were trembling. Like unto a blossoming creeper shaken by the wind, she, trembling and bashful and with folded hands, went to Nalakuvara and fell down at his feet. Having seen her in that plight the high-souled Nalakuvara said—'O fair one, what is this? Why hast thou placed thyself at my feet?' Sighing heavily and trembling she, with folded palms, related to him everything from the beginning to the end. 'O lord, on his way to heaven, Daçagriva hath arrived here and hath spent the night with his army. While I was coming to thee, O slayer of foes, I was seen by him. Then holding me he said—"Where art thou going?" I related to him everything truly. But being possessed by lust he did not pay heed to my words. He was again prayed by me, O lord, saying "I am thy daughter-in-law." But neglecting that he ravished me. O thou of firm vows, it behoveh thee to forgive me for this folly. O gentle one, a woman's strength can never equal that of a man.' Hearing of this ravishment Vaisravana's son was greatly enraged and entered into meditation. Having ascertained the truth within a moment Vaisravana's son, with eyes reddened with ire, took water in his palms. Having taken this and rinsed his mouth duly, he imprecated a dreadful curse upon that lord of Rākshasas. 'O fair one, since thou hast been ravished by him despite thy unwillingness he shall never be able to get by an unwilling damsel. Whenever he shall, stricken by lust, ravish a reluctant damsel, his head shall be sundered into seven pieces'. As soon as this curse, like unto a burning flame, was uttered, the celestial bugles were sounded and a shower of flowers fell from heavens. Being apprised of the plight of people (brought about by him) and of the death of that Rākshasa the patriarch Brahmā and other gods were greatly delighted. Hearing of that curse capable of making the down erect, Daçagriva abstained from entertaining lust for unwilling females. And hearing of the curse imprecated by Nalakuvara all the chaste damsels, that were kept captive, attained to great delight."