UTTARAKĀNDAM (continued 3)

SECTION XXXII.

"Having crossed the mount Kailāça, the highly powerful Ten-necked demon, with his army, reached the region of Indra. And there arose in the region of celestials an uproar from the Rākshasa army, like unto the sound of the agitated deep. Hearing of the arrival of Rāvana, Indra shook on his throne and said to the assembled gods, Adityas, Vasus, Rudras, Sadhyas and Maruts—'Prepare yourselves, for fighting with the vicious-souled Rāvana.' Being thus addressed by Sakra, the celestials, his equals in the encounter and gifted with great prowess, armed themselves for fight. And Mahendra, afraid of Rāvana, poorly went to Vishnu and gave vent to the following accents:—'How shall I, O Vishnu, withstand, the Rākshasa Rāvana? The highly powerful Rākshasa hath come here for battle. It is by virtue of the boon that he is powerful, not for anything else. It is proper to make the words uttered by Brahmā, truthful. As resorting to thy prowess I destroyed Namuchi, Yitra, Bali, Nānrin and Samvara, so do thou make some arrangements (for his destruction). There is no other excellent refuge but thee in the three worlds, mobile and immobile, O lord, O god of gods, O slayer of Madhu. Thou art the graceful, ever-existing Nārāyana, having a lotus navel. By thee the worlds have been settled and myself and Sakra, the lord of the celestials. Thou hast created the three worlds, the mobile and immobile and in thee all these shall, O glorious deity, end at the time of dissolution. Do thou tell me, the truth, O god of gods, that I may myself fight; or do thou, with thy sword and discus, vanquish Rāvana.' Being thus addressed by Sakra the lord Nārāyana; said:—'Do not fear, hear what I say. He is invincible by virtue of the boon, and that vicious-souled one is incapable of being vanquished even by the celestials and Asuras. Irrepressible by virtue of his prowess, that Rākshasa, with his son, shall accomplish a mighty object. O lord of celestials, even if I am requested by thee, I shall not withstand the Rākshasa, Rāvana in the conflict. Without slaying the enemies in the encounter, Vishnu doth never go back—but it is hard to fulfill my desire from Rāvana, well protected by the boon. However I do promise before thee, O lord of the celestials, O performer of hundred sacrifices, I shall, soon become the cause of this Rākshasa's death. I shall soon destroy Rāvana with his family in due time and afford delight unto the celestials. I speak the truth unto thee, O king of the celestials, O lord of Sachi; do thou divested of fear, fight, O thou gifted with great strength, along with the celestials.' Thereupon having issued out of the city, Rudras, Adityas, Vusus, Maruts and Aswins well-armed with mails, appeared before the Rākshasas. Meanwhile at the latter part of the night there was audible the uproar of Rāvana's army fighting on all sides. Having got up and cast their looks upon one another the highly powerful Rākshasas waited there for the battle, delighted. Thereupon beholding that inexhaustible huge army at the commencement of the battle the celestial host lost heart. Thereupon there ensued a conflict, setting up a terrible sound, with various weapons between the Rākshasas and gods. In the interval issued out for encounter the heroic and grim-visaged Rākshasas—Rāvana's councillors. And encircled by Māricha, Prahasta, Mahāparswa, Mahodara, Akampana, Nikumbha, Suka, Sārana, Sanghrāda, Dhumaketu, Mahādangstra, Gathodara, Jāmbumāli, Mahāhrada, Virupāksha, Suptaghna, Yajnakopa, Durmukha, Khara, Trisirā, Karaveerāksha, Suryyasatru Mahākāya, Atikāya, Devāntaka, Narāntaka,—all those gifted with great prowess, there entered the battle-field, the highly powerful Sumālin, Rāvana's maternal grandfather. And with various sharp-pointed weapons, he, highly angered, began to assail the celestial host like unto the winds scattering clouds. Being thus distressed by the night-rangers the host of the gods fled away into diverse directions like a herd of deer attacked by a lion. In the meantime, entered the battle-field, the heroic and brave Savitra, the eighth Vasu, encircled by soldiers and striking terror into the hearts of the enemies. And the two Adityas, the highly powerful Tushthā, and Pushā united and undaunted, entered the arena. Thereupon there arose with Rākshasas a terrible encounter of the celestials unable to bear their fame in battle. Then the Rākshasas, with thousands of terrible weapons, began to belabour the deities in the encounter. And the celestials, as well, began to send the redoubtable, powerful and terrific Rākshasas, with the stroke of blameless weapons, to the abode of Death. In the interim, O Rāma, a Rākshasa, Sumālin, by name, getting enraged and with diverse weapons, ran amock of the soldiery. As the winds scatter clouds, so, he, under the influence of rage, with various sharpened weapons, committed a havoc amongst the celestial soldiers. Thereupon being assailed by a downpour of huge shafts, maces, Prāsas and diverse dreadful weapons, the celestials could not keep their ground upon the field of warfare. The celestials being thus distressed by Sumālin the eighth Vasu Sāvitra stood there enraged. And encircled by his own car-warriors that highly powerful one, with his prowess, repulsed the striking night-rangers. Thereupon there arose a terrible encounter, capable of making down erect, between Sumālin and the Vasu, who did not retire from the field of battle. His chariot drawn by serpents was pulled down and destroyed by the high-souled Vasu by means of his huge shafts. Having taken up that car in the warfare with hundreds of arrows Vasu took up mace in his hands for his destruction. Having taken up that mace having a burning head and resembling the rod of Death Sāvitra struck Sumālin on his head therewith. Having failed on his head that mace shone like a fire-brand as the thunderbolt, discharged by Indra, falls roaring on the summit of a mountain. By the stroke of that mace his person was reduced to ashes and therefore there was not seen in the battle field either his bone, head or flesh. Having beheld him slain in the warfare the Rākshasas bewailing ran about on all sides and being distressed by Vasu they could not stay in the battle field."

SECTION XXXIII.

"Beholding Sumālin slain and reduced to ashes by Vasu and being assailed by the deities the Rākshasa host fled into diverse directions. And collecting all the Rākshasas stood there the highly powerful Meghanāda, enraged, the son of Rāvana. Like unto flaming fire approaching towards forest that great car-warrior encountered the enemies in a precious car coursing at will. And as soon as he, armed with various weapons, entered the field the celestials, at his very sight, fled away to all directions. None could stand before him, well-versed in war-fare. Thereupon beholding the deities terrified and pierced with shafts, Indra, the king of gods, said—'Be not afraid, O ye celestials; do not fly away; come back to the battle; this my son, who has never been vanquished, goes to battle.' Thereupon Sakra's son, known as divine Jayanta, proceeded towards the field of action in a wondrous car. And having encircled Sachi's son and encountered Rāvana's son the deities began to assail him. And the encounter between Mahendra's son Jayanta and Rāvana's son Meghanāda, and that between the deities and Rakshas was like one between gods and demons. Thereupon Rāvana's son began to assail, with shafts feathered in gold, his (Jayanta's) charioteer Gomukha, Mātali's son. Sachis' son too, enraged, assailed on all sides, Rāvana's son and his charioteer. And the powerful Rāvani, stricken with ire and with eyes expanded, covered Sakra's son with arrows. Thereupon Rāvana's son struck the celestial host with thousands of huge mountain summits, Sataghnis, maces, Prasas, clubs, daggers, Parashus and various other sharp pointed weapons, Rāvana's son thus striking Indra's army the quarters were enshrouded with darkness by his illusory power. Being overpowered with arrows on all sides the celestial army, leaving aside Jayanta, became restless. The deities or the Rākshasa—they could not recognize one another—and being distressed they ran about on all sides. Being enveloped with darkness and having their senses bewildered the celestials killed their own kith and the Rākshasas their own men—and others fled away. In the interim a heroic and powerful Daitya-chief—Pulomā by name, taking Sachi's son disappeared. And taking his own grand-son he entered into the ocean—Pulomā was his grand-father for by him Sachi was begotten. And thinking that Jayanta was slain all the deities greatly sorry and distressed fled away on all sides. Thereupon Rāvana's son, enraged and encircled by his own powerful followers, pursued the celestials emitting loud cries. Not beholding his son and observing the flight of the deities the king of the celestials said to Mātali—'Bring my car.' By Mātali was brought, the celestial, highly dreadful, huge and quick-coursing chariot, that was ready. (And he having) ascended the car, the huge clouds, with lightnings, being driven by winds, began to emit forth loud mutterings before the chariot. And the Gandharvas began to play on various instruments and the Apsarās began to dance. And taking up various weapons, Indra, the king of divinities, set out for the field of action, in the company of Rudras, Vasus, Adityas, the two Aswins and Maruts. He, having set out for battle, the wind began to blow high, the sun was divested of its brilliance and the huge fire-brands began to send out flames. In the interval the heroic and the highly powerful Daçagriva ascended the celestial car, constructed by the Architect of the deities, encircled by the huge-bodied serpents capable of making down erect and by whose breath the battle-field was ablaze. Surrounded by demons and night-rangers and with the celestial car he encountered Mahendra in the battle-field. And having desisted his son he himself stood there. And having come out from the field of action Rāvana's son too stood silent. Thereupon there arose an encounter between the Rākshasas and the deities and there began a downpour of weapons in the conflict like clouds. And the vicious-souled Kumbhakarna armed with various weapons came there—but he did not know,⁹⁴ O king, with whom the conflict was going on. And by him enraged, the celestials were assailed with his teeth, feet, arms, hands, Saktis, Tomaras and clubs or any weapon whatsoever. Thereupon the night-ranger engaged with the highly powerful Rudras and was wounded, in the conflict, with incessant strokes of weapons. Thereupon the Rākshasa army began to fight with Maruts and they were overwhelmed in the encounter with the stroke of various weapons. Some fell down on earth slain and torn and others became insensible on the back of their carriers in the battle. And they all stood there in a half-sensible mood, some holding the car, some elephants, some asses, some camels, some serpents, some horses, some porpoises, some boars, some Pisaca-mouthed animals and some embracing the Pannagas. And other night-rangers, having their bodies sundered by the deities gave up their being. The Rākshasas being slain and lying down on earth the action appeared wondrous like a painting. And there issued out in the battle-field a river from weapons having blood for its silent waters and infested with crows and vultures. Having beheld his own army slain by the deities the highly powerful Daçānana, enraged, entered the ocean of celestial army and slaying the deities in the conflict confronted Sakra. Thereupon Sakra took up his huge bow by the twang where-of the ten quarters Were filled. Having unstrung his huge bow Indra struck Rāvana, on his head, with arrows resembling the flame of fire and the rays of the sun. And the Rākshasa-chief Daçānana, having long arms, also assailed Indra with hundreds of shafts discharged off his bow. They having been thus engaged with each other with the downpour of dreadful shafts, all the quarters were filled with darkness and in consequence thereof nothing was visible."

SECTION XXXIV.

"Whereupon darkness having set in all the celestials and Rākshasas, maddened with their strength, began to fight crushing one another. And in that darkness—Indra, Rāvana and Meghanāda—these three were not possessed by the influence of illusion. Beholding his whole army slain in a moment, Rāvana, worked up with dreadful ire, sent out terrible roars. And in anger, that irrepressible one said to the charioteer, stationed on the car—'Do thou take me to the other end of the enemies' host. I shall soon with the stroke of various weapons despatch the deities to the abode of Death. I shall slay Indra, Kuvera, Varuna and Yama—what to speak of more—I shall soon destroy all the deities and place myself above them. Be not sorry; do thou soon drive my chariot. To-day I have told you twice to take me to the end of the enemy's army. We are now waiting near the Nandana grove—do thou take me to the hill whence the sun rises.' Hearing his words the charioteer drove the steeds, coursing at will through the enemies' host. Thereupon being apprised of his intention, Sakra, the king of the celestials, stationed on car, said to the deities, in the field of battle—'O ye deities—hear my words, what appear to me best. This Ten-necked demon must be vanquished by us while alive. Ascending his car, gifted with the velocity of the wind, the highly powerful one is proceeding amongst the army like unto the deep with waves rising during Parva. It is not possible to slay him now—for he shall not meet with death in consequence of the boon. So let us make him captive—and we should all exert to that end. Bali being held captive I am enjoying the three worlds—and I think proper to obstruct the course of this vicious-souled one.' Having said this and left aside Rāvana, Sakra went to another side, O King, and fought terrifying the Rākshasas in the conflict. Dacagriva, incapable of being thwarted, entered by the northern route and the performer of hundred sacrifices by the southern. Thereupon having entered into the army up to a hundred leagues—the lord of Rākshasas overpowered the celestial host with a downpour of shafts. Thereupon beholding his own army slain, Sakra returned fearlessly and obstructed the Ten-necked demon. In the interim beholding Rāvana brought under his grasp by Sakra the demons and Rākshasas cried aloud. 'Alas we are slain.' Thereupon ascending his car Rāvana's son, beside himself with rage, entered the dreadful flank. And having resorted to the illusory powers, conferred upon him in yore by Paçupati he entered into the enemies' camp and belaboured them. Having left behind all other deities he pursued Indra and the highly effulgent Mahendra too espied his enemy's son. And albeit assailed by the highly powerful deities, Rāvana's son, divested of mail, entertained no fear. Having overpowered the approaching charioteer with many excellent arrows he covered Mahendra with a downpour of shafts. Thereat having left his car and charioteer Indra mounted his elephant Airavat and ran about in search of Rāvana's son. Being invisible in the welkin by virtue of his illusory powers and having brought Indra under the influence thereof he struck him with hundreds of arrows. When Rāvana's son came to know that Indra was exhausted he, having bound him up by virtue of illusion, proceeded towards his army. And having seen Mahendra carried away by force from the battle field the deities thought 'What is this?' That conqueror of Sakra and subduer of enemies, conversant with illusory powers, was not visible, by whom, Indra, although master of many illusions, was carried away by force. In the meantime, the celestials, all enraged, covered Rāvana with a downpour of shafts and belaboured him. And being worn out in the encounter with the Adityas and Vasus he was not capable of fighting any more. Beholding his father thus distressed and assailed in warfare with strokes, Rāvana's son, although invisible, said—'Do thou come O father, our work in the battle field is finished; know, we have achieved victory; be thou consoled and divested of agonies. By virtue of my illusory powers I have made Mahendra captive—the lord of the three worlds and of the celestial host and have crushed down the pride of the deities. Having subdued thy enemy by virtue of thy prowess do thou enjoy the three worlds at thy pleasure. What is the use of labouring again? And useless it is to fight again.' Hearing the words of Rāvana's son the deities retired from the battle field, and went away without Sakra. And hearing the sweet words of his son, the lord of the night-rangers, the enemy of the celestials, having great prowess and wide spread fame, desisted from fighting and affectionately said to his son—'Thou hast enhanced the glory of our race displaying thy prowess like a highly powerful man. Thou hast vanquished the celestials and their king of unequalled might. Do thou set out hence for the city, taking Indra on thy chariot and surrounded by soldiers. I shall, soon, delighted, follow thee with my councillors.' Thereupon having returned home with his army and chariots and taking the king of the celestials, the powerful son of Rāvana dismissed the victorious warriors."

SECTION XXXV.

"The highly powerful Mahendra being thus defeated by Rāvana's son, all the celestials, taking the patriarch Brahmā before them, went to Lankā. Having obtained Rāvana encircled by his sons and brothers the Patriarch, stationed in the welkin, calmly said—'My son, Rāvana, I have been pleased with thy son in the conflict. Oh! what wonderful prowess, what strength—equal or greater than thine. Thou hast, by thy own prowess, conquered the three worlds—thy promise hath borne fruits—I have been pleased with you—both the father and son. O Rāvana, this thy son is highly powerful and gifted with great strength and he shall be celebrated in the world under the appellation of 'Indrajit' or the conqueror of Indra. And that Rākshasa shall be powerful and irrepressible, by whose help, O king, the celestials have been brought under thy subjection. Do thou therefore, O thou having long arms, release Mahendra, the chastiser of Paka and for setting him free what do thou want from the celestials?' Thereupon the highly powerful Indrajit—the subduer of enemies, said:—'If dost thou say so, O god, I pray for immortality.' Thereat the highly powerful patriarch said to Meghanada—'There is none perfectly immortal on earth amongst created beings—birds, quadrupeds and other highly powerful beings.' Hearing the words uttered by the grand-father—the highly powerful Meghanāda said to the eternal lord—'Hear, then, what I want in exchange for releasing Sakra. May a chariot with horses rise up from fire when I shall offer sacrifices unto it, being desirous of vanquishing my enemies in the conflict. And may I be immortal as long as I shall remain on that car. This is the boon I have resolved upon praying for. May I meet with destruction, O deity, whenever I shall engage in fight without finishing my offerings unto fire. All others, O god, attain to immortality by virtue of devout penances but I shall acquire that by dint of my own prowess.' Whereto the grand-father replied saying 'So be it.' Thereupon Meghanāda released Indra and the celestials returned to their own abode. In the interval, O Rāma, Indra became poorly, divested of his immortal brilliance, stricken with anxiety and pensive. Beholding him in that plight the grand-father of the deities said:—'O performer of hundred sacrifices, why didst thou formerly perpetrate that mighty iniquity? O Chief of the immortals! O lord! Some creatures were created by me by dint of my understanding—they were all of the same colour, same speech, and same appearance. There was no difference visible in their appearance or marks. Thereupon, with whole-minded-ness, I began to think of these created beings. And I created a female distinct from them. Collecting all those limbs that were most excellent amongst the created, I made a female under the name of Ahalyā. Hal means ugliness—one born from Hal is called Halya. That female was known as Ahalyā because she had nothing blameable in her. I gave her that name. Having created that female I was thinking, O king of the celestials! O foremost of the deities! On whom I should confer her. Being proud of dignity, O Sakra, O lord, O Purandara thou didst regard her in thy mind as thy spouse. I placed her under the care of the high-souled Gautama and he rendered her back after many long years. Thereupon considering the patience and accomplished asceticism of Gautama I married her with him. And that virtuous-souled, great ascetic enjoyed her company; and for my thus conferring her upon Gautama all the celestials were disappointed. But being enraged and possessed by lust thou didst repair to the hermitage of the ascetic and see her resplendant like the flaming fire. Maddened with lust and ire thou didst ravish her and thou wast seen in that hermitage by the great ascetic. Thou wast then imprecated by him, enraged and gifted with great effulgence saying, "O lord of the celestials, thou hast attained to a change of circumstances—for which, O Vasava, thou hast fearlessly ravished my spouse. Thou shalt, therefore, O Sakra, go under the arms of the enemies, in conflict. And this vile desire, O thou having a vicious intellect, which thou hast first created, shall undoubtedly spread in the world of mortals. Whoever shall commit this crime, shall be half responsible for it and the other half shall descend upon thee; and forsooth thy position shall not be permanent. And whoever shall be the lord of the celestials, shall not have his position secure. This is the curse I give, which I have communicated to thee." And having remonstrated with his wife that one of devout penances said to her—"O vicious one, let thy beauty be spoiled in the vicinity of the hermitage. Thou art gifted with beauty and youth but thy mind is fickle; so thou shalt not continue as the single beautiful damsel in the world. All created beings shall participate thy beauty; thy matchless beauty has brought about this mischief." Thenceforward all created beings were gifted with beauty. Thereupon she propitiated the ascetic Gautama saying, "O twice-born one, I was unwittingly ravished by Indra, assuming thy form. I have not committed this willingly, O ascetic—so do thou be propitiated with me." Ahalyā having said this, Gautama replied:—"In the race of Ikshwākus, there shall be born a highly effulgent and mighty car-warrior, known in the world as Rāma; for performing the rites of a Brahman, the mighty-armed Vishnu, assuming a human form, shall repair to the forest. Thou shalt be purified when thou shalt behold him, O fair damsel. He shall be able to purify thee from the iniquity perpetrated. Having treated him as a guest when thou shalt come to me again, thou shalt live with me, O thou having a fair countenance." Having said this that ascetic returned to his hermitage. And thenceforward the wife, of that ascetic chanting the themes of Brahman, engaged in austere penances. Thou hast met with all this in consequence of the imprecation of that ascetic. Therefore, O thou having long arms, do thou think of thy past iniquity. For that curse and nothing else, O Vasava, thou hast been brought under the grasp of enemies. Having controlled thy senses, do thou soon undertake a sacrifice in honor of Vishnu. Thou shalt be purified by that sacrifice and go to heaven; and thy son, O lord of celestials, hath not been destroyed in the conflict. He hath been taken into the ocean by his grand father.' Hearing this and having celebrated the sacrifice in honor of Vishnu he again went to the region of celestials and reigned there as their king. I have thus described to thee the strength of Indrajit—what to speak of others he vanquished even Indra—the king of the celestials." Hearing the words of Agastya, Rāma, Lakshmana, Vānaras and Rākshasas all said "Wonderful it is," and Bibhishana, who was by the side of Rāma, said:—"After a long time, the old recollections have come to my mind." Thereupon Rāma said to Agastya—"All, thou hast said, is true." And Agastya said "Rāma, Rāvana, the thorn of people, then grew in power, by whom, in the company of his son, Indra, the lord of the celestials, was defeated."

SECTION XXXVI.

Thereupon having bowed unto Agastya the foremost of ascetics, the highly effulgent Rāma again surprisingly said:—"O Brahman, O foremost of twice-born ones, when that cruel Rāvana journeyed over the earth, was it void of people? Was there no king, or prince on earth to administer punishment unto him? Were all the kings then shorn of their strength and prowess? And many kings I (hear) were vanquished and driven out by him with various excellent weapons." Hearing the words of Rāghava, the ascetic Agastya, having six sorts of wealth, laughing said, like unto Brahmā, speaking to Rudra—"O Rāma, O lord of earth, traversing the earth, Rāvana arrived at the city of Mahismati, resembling the city of the celestials, where lived perpetually the deity of fire. There reigned a king named Arjuna, effulgent like fire which was kept perpetually in a well covered with Sara. One day the highly powerful Arjuna, the king of Haihayas, repaired to the river Nerbuda, with his wives to sport. At the very same day, Rāvana, the lord of Rākshasas, arrived there and asked his councillors saying. 'Where is the king Arjuna? Do ye speedily tell me; I am Rāvana, I have come to fight with your king. Do ye, at first, communicate unto him the news of my arrival.' Being thus addressed by Rāvana, the learned ministers informed the lord of Rākshasas, of the absence of the king. Hearing of the absence of the king from the citizens Visrasraba's son came out of the city and reached the Vindhya mountain resembling the Himalayas. He espied the mountain extending over the welkin like unto clouds and rising up as if riving the earth and obstructing the sky. The mountain had a thousand summits and the lions were residing in the caves and hundreds of fountains were falling from it; the mountain was as if laughing aloud and the celestials, Gandharvas, Apsarās and Kinsaras were sporting there with their females; and it appeared (in consequence thereof) like the region of celestials; and rivers, with waters transparent like crystal, were flowing. And it therefore appeared like a thousand serpents having trembling tongues. And casting his looks upon Vindhya mountain, resembling the Himalayas and having huge caves, Rāvana, the king of Rākshasas, reached the river Nerbuda, of holy waters and going rapidly to the western ocean. Her waters were being agitated by buffaloes, deer, tigers, lions, bears and elephants distressed by heat. Having covered her, Chakrabakas, Kārandavas, swans, water-cocks and Sārasas, maddened, were emitting notes. The charming Nerbuda appeared like a beautiful damsel—having blossoming trees for her ornaments, Chakrabakas for her breast, wide spread forest for her waist, the row of swans for Mekhala, filaments of flowers for paste, watery foams for white silken cloth, the pleasure of descending into water for the pleasure of touch and full-blown lotuses for white eyes. Having descended from his car and bathed in the waters of Nerbuda, the foremost of streams, resembling a fair one, Rāvana, the lord of Rākshasas, with this councilors, sat on her coast resided by many an ascetic. Delighted at her beauty and having spoken highly of Nerbuda like unto Ganges he addressed his ministers Suka and Sārana with gestures, saying:—'Behold, having rendered the earth pale, with his many rays, the sun, emitting parching heat, is in the sky. But seeing me here seated, his rays have become cool like those of the moon. At my fear, even the wind is blowing carefully, being cold and fragrant by the touch of the waters of the Nerbuda and removing our toil. This charming Nerbuda, abounding in crocodiles, fishes and birds, though a natural stream, is standing still like a terrified damsel. Being wounded in conflicts with many a king your persons have been pasted with blood. Therefore like unto Sarvabhauma and other infuriated elephants going down into the water of the Ganges, do ye descend into the water of Nerbuda conferring auspiciousness and health. Bathing in this stream you shall be cleansed from sins. I shall, also on the coast of this river, like the rays of the autumnal moon, reverentially worship with flowers Mahādeva, holding Pināka in his hands.' Hearing the words of Rāvana, Prahasta, Suka, Sārana, Mahodara, Dhrumākshya and other councillors descended into the waters of Nerbuda. And she was agitated by those elephant-like leading Rākshasas like unto the Ganges by Vamana, Anjana, Padma and other elephants, Thereupon having got up from the waters the highly powerful Rākshasas culled flowers for Rāvana's offerings. And in a moment the Rākshasas collected heaps of flowers on the picturesque banks of Nerbuda, resembling the white clouds. Flowers being thus collected, Rāvana, the king of Rākshasas descended, into the Nerbuda for bathing like a huge elephant into the Ganges. And having bathed he got up, reciting excellent incantations. Thereupon having left off his wet cloth he put on a white one. And to find out place for worshipping, he, with folded hands, proceeded towards the banks. And the Rākshasas too, like unto so many moving mountains, followed him. And wherever Rāvana went the golden Siva Linga was brought. Thereupon Rāvana placed that upon a heap of sands and began to worship it with various nectar-smelling flowers and sandal. And having finished the worship of Siva, the foremost of deities, having the moon on his crown, the conferrer of boons and the remover of miseries, the night-ranger danced with uplifted hands and sang before it."

SECTION XXXVII.

"At no distance from where on the banks of the river Nerbuda, that dreadful lord of Rākshasas collected the flowers, Arjuna, the King of Mahismati, and the foremost of the victorous, was sporting with his wives in the water. And being encircled by them the king Arjuna appeared like a leading elephant surrounded by a thousands of she elephants. In order to measure the strength of his thousand arms the King of Haihayas obstructed the course of Nerbuda. Being obstructed by the arms of Kārtavirjarjuna and having flooded the banks with her pure waters, Nerbuda flowed in an opposite direction. And the currents, rising high as during the rainy season flowed with fishes, and crocodiles. And that stream, as if driven against Rāvana by Kārtavirjarjuna, carried away his collection of flowers. And having given up his worship which was half-finished Rāvana looked towards Nerbuda looking like an unwilling damsel and saw that she, with rising currents, was flowing towards the east from the west and the waters beyond that were in a natural state like a quiet lady and the birds were seated there without any anxiety. Thereupon being anxious to learn the cause of the rise of the river, the Ten-necked demon, with his right finger, hinted Suka and Sārana. Being commanded by Rāvana, the two brothers, the heroic Suka and Sārana proceeded towards the west by the aerial way. And going half a league, the two night-rangers espied a man sporting in the waters with some females. He was huge as a Sāla tree, his hairs were floating on the water, he was inebriete and his eyes were reddened in consequence thereof. Like unto Sumeru holding the earth with his thousand feet he obstructed the current of the river with his thousand arms. And he was surrounded by a thousands of beautiful damsels like an elephant by a thousands of she-elephants. Beholding that dreadful spectacle, the Rākshasas Suka and Sārana came back and approaching Rāvana communicated (all) unto him. 'O lord of Rākshasas, an unknown person, huge as a Sāla tree, is sporting with females obstructing the course of Nerbuda like unto a dam. And being withheld by the thousand arms of that man the waters of Nerbuda were continually throwing up high waves.' Hearing the words of Suka and Sārana, Rāvana exclaimed 'This is Arjuna' and proceeded to fight with him. Rāvana, the lord of Rākshasas, having set out with a hostile intention against Kārtavirjarjuna, the wind mixed with dust began to blow high with tumultuous sound. And the clouds began to mutter with a downpour of rain. And the lord of Rākshasas proceeded against Arjuna with Mahodara, Mahaparswa, Dhrumākshya, Suka and Sairana. Within a short time the dreadful Rākshasa, powerful as the elephant Arjuna, reached the banks of Nerbuda and espied there Arjuna encircled by females as an elephant surrounded by she-elephants. At the very sight the eyes of the lord of Rākshasas, proud of his prowess, grew red and addressing the councillors of the king Arjuna he said 'Do ye communicate unto the king of Haihayas that Rāvana, the lord of Rākshasas, hath come to fight with him.' Hearing the words of Rāvana, the ministers of Arjuna stood up with arms and said 'O good Rāvana, thou art well cognizant of the proper time for fighting. Now our king is drunk and is sporting with the females in the waters. And now dost thou wish to fight with him. Therefore, O Ten-necked one, do thou spend the night here, if thou art bent upon fighting. Or even if thou art anxious to enter speedily into conflict with Arjuna do thou slay us all at first, and then fight with the king.' Thereupon the hungry councillors of Rāvana slew some of the ministers of the king and devoured some. There arose a dreadful uproar on the banks of Nerbuda, of the councillors of Rāvana and Arjuna. The warriors of Arjuna assailed Rāvana and his ministers with hundreds of arrows, Praças, darts, Tomaras, thunder-bolts and Karpanas. The warriors of Arjijna became dreadfully furious and emitted cries like the roaring of the deep infested with crocodiles, fishes and other marine monsters. Thereupon being enraged and displaying their own prowess Suka, Sārana and other ministers of Rāvana began to destroy Arjuna's soldiers. Thereupon the emissaries, stricken with fear, went to the sporting king and communicated unto him the proceedings of Rāvana and his ministers. Hearing those words and saying unto the females 'Do not fear' he rose up from the waters like an elephant. The eyes of that fire-like Arjuna were reddened with ire and he shone dreadfully like the fire of dissolution. And taking up speedily his club, that one, always using golden clubs, pursued the Rākshasas like unto darkness following the sun. Holding up the huge club and hurling it with his arms, Arjuna, resorting to the velocity of Garuda, went on. Thereupon stood there obstructing his course the Rākshasa, worked up with anger and with a mace in his hand, like unto the Vindhya range standing in the way of the sun. And throwing down off his hand the iron mace, he, in anger, began to roar, like Yama. And the top of the mace was ablaze like the tips of Asoka flowers. Not the least agitated on beholding that mace, the king Arjuna, by his club, baffled its action. Thereupon uplifting the huge club, five hundred hands long, the king of Haihayas pursued Prahasta. And within a short time being struck down by that club gifted with great velocity Prahasta fell down on earth like unto the summit of a mountain clapped down by the thunder-bolt of Indra. Beholding Prahasta fallen, Māricha, Suka, Sārana, Mahodara and Dhrumākshya fled away from the battle-field. All the councillors having thus fled away and Prahasta being slain Rāvana speedily proceeded towards Arjuna, the foremost of kings. Thereupon there ensued a terrible encounter capable of making down erect between the thousand-armed Arjuna, the king of men, and the twenty-armed Rāvana, the king of Rākshasas. And taking up their clubs Arjuna and Rāvana began to fight with one another emitting cries like the mutterings of clouds, like unto two huge bulls fighting for a cow, two agitated oceans, two moving mountains, two effulgent Adityas, two burning flames, two proud elephants, two proud lions and like the very Rudra and Kāla. As the mountains suffer many clappings of thunder-bolts so did they bear many strokes. And all the quarters were resounded with the sound proceeding from the stroke of their clubs like unto the sound of thunder-bolts. Being placed against the breast of Rāvana Arjuna's club rendered, for a moment, the welkin look like the burning gold as does the lightning. And striking again and again against Arjuna's breast Rāvana's club looked like a huge fire-brand. Arjuna was not worn out nor was Rāvana. And the conflict went on between them like the encounter between Bala and Vasava in the days of yore. The King of men and the King of Rakshasas assailed and wounded one another with their clubs like unto two bulls striking one another with their horns and two elephants with their tusks. Thereupon worked up with rage, Arjuna, with his full might, smote Rāvana on his breast, with his club. But Rāvana was well protected by the boon of the celestial, so the club fell on earth sundered into two pieces like one hurled by a weak wight. Still wounded by the mace of Arjuna, Rāvana, shedding tears, ran away at a distance of four feet and sat there. Beholding Rāvana thus over-whelmed Arjuna sprang up and caught him like Garuda holding a serpent and Vishnu binding Bali. Daçagriva being thus bound, the Siddhas, Charanas and the celestials exclaiming 'Well done! Well done!!' showered flowers upon Arjuna. And the king emitted leonine roars again and again as a tiger joyous roars like a cloud, holding a deer under his grasp. Regaining his sense and beholding Rāvana bound, Prahasta, in great anger, pursued the King of Haihayas. And the Rakshasa force grew tempestuous like unto the rising of the ocean during rains. Thereupon exclaiming repeatedly 'Leave him off! Leave him off!! Wait! Wait!!' The Rākshasa host hurled hundreds of Musalas and darts in the battle-field. Not the least moved thereby the king Arjuna, the slayer of enemies, bore those weapons of the enemies of the celestials. Thereupon baffling the weapons of the Rākshasas by means of many a dreadful and excellent one, Arjuna, the king of Haihayas, drove them away like winds scattering the clouds. Having thus struck terror unto the night-rangers, he, encircled by his own kinsmen, repaired to his own city with Rāvana, carrying him bound like unto Indra carrying Bali bound. Thereupon flowers and fried paddy were showered upon him by the Brāhmanas and citizens."

SECTION XXXVIII.

"Thereupon Pulastya heard from the celestials of the capture of Rāvana like unto the holding of the wind.⁹⁵ And having been moved by the love for his son, the highly effulgent, great ascetic, proceeded to see the king of Mahishmati. Proceeding by the aerial way, that twice-born one, gifted with the velocity of wind and the flight of mind, reached the city of Mahishmati. Like unto Brahmā entering Indra's Amaravati, he entered the city resembling the capital of Indra and filled with delighted and plump citizens. And beholding that dreadful Rishi approach like unto Adityā walking on foot, the warders communicated the intelligence unto the king Arjuna. Understanding from their words that Pulastya was coming, the king of Haihayas, placing his folded palms on his crown, proceeded to welcome him. Like, unto Vrihaspati preceeding Purandara, the royal priests went before him carrying Maduparka and water to wash feet. And beholding the ascetic resembling the rising sun arrived, the king Arjuna bowed unto him reverentially like Indra saluting Mahideva. Thereupon offering him Maduparka, cow and water to wash feet, the king of Haihayas in accents obstructed with delight, addressed the ascetic saying:—'Reverend Sir, thine visit, it is hard to obtain. On beholding thee my city Mahishmati hath been turned into Amaravati. To-day have I obtained all auspiciousness, O lord; to-day hath my religious observance been fruitful; to-day hath my birth proved blessed and to-day hath my devout penance been crowned with success, for I bow unto thy feet, which have been worshipped by the celestials. This my kingdom, these my sons, this my wife and myself are all at thy disposal—do thou order me, O Brahman, what I may do for thee.' Thereupon having enquired of the king about his piety, offerings and the well-being of his sons, Pulastya said to Arjuna, the king of Haihayas:—'O foremost of kings, O thou having eyes like lotus-petals! O thou having a countenance like the full moon! When thou hast vanquished Rāvana, thy prowess is matchless in the triple world. Thou hast bound up my invincible son in the conflict at whose fear the wind and the ocean stand still. Having drunk up the glories of my son thou hast announced thine own; so I do say, O my son, do thou release Daçānana.' Hearing this command of Pulastya, the king Arjuna did not utter a single word and set, most delightedly the king of Rākshasas, free. Having released that foe of the celestials, worshipped him with celestial ornaments and garlands and established friendship removing all enmities with Rāvana before fire, and bowed unto Pulastya, the son of Brahmā, he repaired to his own house. And being released by the influence of Pulastya, the highly powerful Daçānana, the king of Rākshasas, accepted his hospitality and being embraced by him, returned home ashamed. And having set Daçagriva at liberty Pulastya, the son of Brahmā and the foremost of Munis repaired to the celestial region. O Rāma, in this wise, the highly powerful Rāvana was defeated by Arjuna and released by Pulastya. Observe therefore, O descendant of Raghu, there is a mightier man than the mighty; therefore, one, desirous of his own well-being, should not disregard another. Having acquired friendship with the thousand-armed Arjuna, Dacānana, the king of Rākshasas, began again to journey over the world distressing the kings."

SECTION XXXIX.

"Released by Arjuna, and yet not conceiving any shame, Rāvana, the king of Rākshasas again began to traverse the earth. Rākshasas or men, of whom the proud Rāvana heard to be powerful he used to approach and summon them for fight. After some time he arrived at the city of Kishkindhā reared by Vāli and invited him, wearing golden garland, to fight. Thereat, Tāra, her father Sushena and the Prince Sugriva said to the king of Rākshasas—'O lord of Rākshasas, he is not present here, who shall be able to withstand thee. What monkey else is capable of standing before thee? However, O Rāvana, Vāli shall soon return after performing the Sandhyā rites at the confluence of the four oceans; therefore wait here for a moment. Behold, O Daçānana, there lie the bones of all those, like conch, who came ere this to fight with the powerful king of monkeys. O Rāvana, O Rākshasa, even if thou hast drunk nectar, thou shalt at this very moment loose thy life, when the encounter with Vāli shall take place. O Vaisravana, do thou observe the variegated universe now—wait for a moment after which it will be hard for thee to keep thy life. Or if thou dost wish to meet with death do thou speedily repair to the southern ocean and thou shalt behold there Vāli like unto fire placed on earth.' Hearing those words, Rāvana, the aggrandiser of the triple world, remonstrated with Tārā and ascending his flowery car went to the southern ocean and espied Vāli, having red countenance like the rising sun, engaged in Sandhyā rites with whole-mindedness. Thereupon having descended from his Pushpaka car he with silent steps approached Vāli to bring him under his grasp. Casting his looks at pleasure, Vāli saw him. Albeit apprised of his evil intention, he was not the least moved. And he did not care for him as a lion is not moved on beholding a hare and Garuda on beholding a serpent. He then thought within himself—'This vicious-souled Rāvana is approaching to catch me; holding him under my arm pit I shall journey over the three great oceans. Everyone will behold the enemy Rāvana, under my arm pit as a serpent possessed by Garuda, with his thighs, arms and clothes loosened.' Having thought thus Vāli remained silent for sometime and reciting incantations he waited there like a mountain. Thereupon the king of monkeys and the lord of Rakshasas, proud of strength, essayed to catch one another. Vāli was seated with his back (towards Rāvana); still from his footsteps he perceived that he had come within the grasp of Rāvana’s army and he at once caught hold of him like unto Garuda holding a serpent. Getting hold of Rāvana, the lord of Rākshasas, desirous of catching him, (Vāli) and placing him under his arm-pit Vāli vehemently rose high up in the welkin. And he went away carrying him, scratching him again and again with his nails like unto winds scattering clouds. The Ten-necked demon being thus carried away, his councillors, to release him, pursued, exclaiming, Vāli, in the welkin. They thus following him, Vāli, appeared in the sky like the sun in the midst of clouds. The Rākshasas could not catch Vāli but were rather exhausted by the stroke of his arms and thighs. What to speak of animals made of flesh and blood anxious for their lives even the mountains make way when Vāli goes. Rising high up into the sky where even the birds cannot reach, Vāli, the lord of monkeys and gifted with great velocity, by and by finished his Sandhyā rites above the oceans. Being worshipped by the aerials their lord, with Rāvana, first proceeded to the western ocean. And having finished there Sandhyā prayers and recited incantations he, with Daçānana, went to the northern ocean. And having journeyed over many thousand leagues that huge monkey, with his enemy, finished his prayers there and then proceeded to the eastern ocean. And having recited his prayers there also, Vāli, the son of Indra, and the king of monkeys, carrying Rāvana, returned to the city of Kishkindhā. Having gone through his Sandhyā rites at the four oceans and carrying Rāvana, that monkey-chief was greatly exhausted and (therefore) descended into the gardens of Kishkindhā. Having got out Rāvana from his arm-pit, the foremost of monkeys, laughing again and again said:—'Whence art thou coming?' Thereupon being surprised greatly, Daçānana, the king of Rākshasas, with eyes shaking with exhaustion, said to the king of monkeys:—'O king of monkeys, resembling Mahendra, I am Rāvana, the king of Rākshasas; I came here to fight: but I have been defeated by thee. Alas! What strength is thine! what prowess!! What gravity!!! Holding me like a beast thou hast journeyed over the four oceans. O hero! What heroic wight is there who is not exhausted by carrying me so vehemently? O monkey, mind, wind and Garuda—these three are gifted with the velocity. Undoubtedly thou hast got the same velocity. Thy prowess hath been sufficiently displayed. But now I wish, O king of monkeys, to make friends with thee for ever before fire. O king of monkeys, from to-day, wife, sons, city, kingdom, enjoyment, cloth and food shall be our common.' Thereupon having lighted up fire the king of monkeys and the king of Rakshasas, embracing each other, became friends. Thereupon holding each other by the arms they entered the city of Kishkindhā like unto two lions, entering delightedly a cave. There like Sugriva Rāvana spent a month. Afterwards his councillors, desirous of destroying the triple world, took him away. O lord Rāma, I have thus related to thee the previous history. Having thus belaboured Rāvana Vāli at last made friends with before fire. O Rāma, Vāli had unequalled and great strength, Like unto fire burning down locusts thou didst burn down Vāli."

SECTION XL.

Thereupon Rāma, being stricken with curiosity, with folded palms and humbly accosted Agastya, residing in the southern quarter, with pregnant accents, saying;—"Thou sayest that Rāvana and Vāli had unequalled strength but methinks theirs can not equal that of Hanumān. Heroism, liberality, strength, patience, intellect, knowledge of laws and means, prowess and energy all exist together in Hanumān. When the monkey host lost heart on beholding the ocean, Hanumān, consoling crossed over the deep extending over a hundred leagues. Having desecrated the presiding goddess of Lankā and on beholding Sitā there, he consoled her. What to speak of more, Hanumān, single-handed, slew Rāvana’s commander-in-chief, the minister's son, his servants and his one son. Being released from the Brahma weapon Hanumān remonstrated with Rāvana, and reduced Lankā into ashes like unto fire burning down earth. What I have seen myself performed by Hanumān in the conflict is above the power of Kāla, Vāsava and even the lord of riches. It is by the strength of the arms of that Wind-god's son I have obtained Lankā, Sitā, Lakshrnana, Victory, kingdom and my friends. What more, had not Hanumān, the friend of the king of monkeys—Sugriva, been in my company who could have brought Sitā's intelligence? Why did not Hanumān, although wishing welfare unto Sugriva, reduce Vāli to ashes like so many creepers on the occasion of his quarrel with Sugriva? Methinks, Hanumān was not cognisant of his own prowess then? And therefore he did stoop to witness the miseries of Sugriva—the king of monkeys who was dearer than his life. O thou worshipped of the immortals, do thou truly describe unto me this action of Hanumān." Hearing those well-meaning words of Rāghava, the ascetic Agastya said to him in the presence of Hanumān. "O foremost of Raghus, what thou hast said regarding Hanumān is all true. As regards, strength, velocity and intellect there is none who can equal Hanumān. O represser of enemies, in the days of yore Hanumān was imprecated by the ascetics, whose curses never become fruitless, to the effect that he would never be conscious of his whole strength. I am not capable of describing to thee the wondrous childish feat which Hanumān did perform in his boyhood. But if thou art, O Rāghava, greatly anxious to hear it, I shall relate—do thou hear with a quiescent mind. Hanumān's father Keshari reigned in the mountain Sumeru which resembles gold by the influence of the sun. Keshari had a well-known wife by the name of Anjanā to whom he was greatly attached. The deity Wind begot on Anjanā an excellent son. Repairing to a dense forest for collecting fruits, the excellent damsel gave birth to Hanumān resembling the tip of a Sāla tree and went away. Being distressed with hunger on account of the absence of the mother, Hanumān, just born, cried like Kartikeya, the commander-in-chief of the celestials, in the forest of Saras. At this time the sun resembling Yavā flowers, having risen, Hanumān, to get a fruit, sprang up. Being desirous of holding the newly risen sun, Hanumān, resembling it, began to leap in the middle of the welkin. The child Hanumān having thus ascended the sky, celestials, Dānavas and Yakshas surprisingly exclaimed 'The velocity, with which Marut's son is going, is not possessed even by the Wind, Garuda and mind. If he has got such vehemence in his boyhood what great strength he shall have in his youth.' His own son thus leaping, the wind, becoming cool by the touch of snow, began to follow him proceeding in the sky lest the rays of the sun might scorch him. Rising high up in the sky on account of childish freaks and traversed many thousand leagues by the help of his father Hanumān neared the sun. Considering that he was a mere child and therefore not tarnished by any sin and that a great divine work would be accomplished by him in future the sun did not burn Hanumān. At the every day when Hanumān sprang up to hold the sun, Rahu too essayed to possess him. Having reached the top of the sun's car Hanumān touched Rahu; so he, the represser of the moon's rays, accordingly went back on beholding the sun thus possessed. And repairing to the house of Indra, Sinhika's son, in wrath and with frowns, said to him encircled by the celestials:—'O Vasava! O slayer of Bala and Vitra—to remove my hunger thou didst give me both the sun and moon; why thou hast then given them to another? On account of the Parva I came to devour the sun but another Rahu came and possessed him.' Hearing the words of Rahu, the King of the deities, wearing a golden garland, having his understanding bewildered, proceeded, on the back of his elephant-chief Airavat, huge like the summit of the Kailasa hill, with temporal juice always trickling, having four tusks, roaring, and adorned with golden bells, towards Hanumān and the sun with Rahu before him. Having left behind Indra, Rahu quickly went there but fled away on beholding the huge-bodied Hanumān resembling a mountain summit. Thereupon leaving aside the sun and being desirous of holding Rāhu, the son of Sinhikā considering him as a fruit, Hanumān again sprang up into the sky. Beholding Hanumān approach renouncing the sun, Rahu with his countenance only visible, desisted and went back. And considering Indra as the saviour he again and again cried aloud 'Indra! Indra!!' Understanding everything by the piteous accents of Rahu Indra said, 'No fear, I shall soon slay him.' Thereupon beholding the huge-bodied Airavat and considering him as a bigger fruit Māruti ran towards him. Proceeding thus tempestuously when he rose above the head of Indra, Hanumān, looked in a moment dreadful like the fire of dissolution. But not greatly enraged the thousand-eyed lord of Sachi, with the thunder-bolt in his hand, struck the running Hanumān. Belaboured by the thunder-bolt of Indra Hanumān fell down and broke his left jaw. He being thus overwhelmed by the stroke of Indra's thunder-bolt, the Wind-god became displeased with the king of celestials and was determined upon bringing about mischief unto all created beings. The all-comprehending wind, not spreading himself, entered into a cave with his son. Like unto Vāsava distressing all creatures by putting a stop to the showers, the wind too put all animals into unbearable suffering by obstructing all execrations. On account of the anger of the Wind-god their breath was completely obstructed, and the joints—as if pierced, became hard as wood. Sādhya Vasatkār and all the religious observances of the triple world were put a stop to by the anger of the Wind-god. So the three worlds appeared as if stricken with sorrow. Thereupon the afflicted celestials, Gandharvas, Asuras and men repaired to the Patriarch Brahmā with a view to bring about the well-being of created beings. And with their bellies swollen for the obstruction of the wind the celestials with folded hands said:—'O lord of created beings, thou hast created four classes of beings and thou hast given us wind to preserve our lives. But we do not know, why the wind, the lord of our beings, is distressing us, by obstructing our movements like unto females confined in an inner apartment. Being thus distressed by the wind we have come to seek thy shelter, O thou the remover of miseries—do thou remove our afflictions consequent upon the obstruction of the wind.' Hearing those words of the created beings, their lord (the Patriarch Brahmā) again said 'Hear, why the wind, being enraged, has obstructed the course of all beings. Hearing the words of Rahu, Indra, the king of the celestials, hath belaboured the Wind-god's son. It is for this that he hath been offended. Preserving the bodied, the wind, having no person, passes through them all. Without wind the body becomes like wood. Therefore the wind constitutes the life, the happiness and the whole universe. Renouncing the wind the world cannot attain to happiness. Being cast off by the wind and having their breaths obstructed, behold, the world, to-day appeareth like dried wood. Let us therefore go there where the wind, the giver of our afflictions, waiteth. If we do not please the son of Aditi we shall all meet with destruction.' Thereupon the Patriarch Brahmā, the celestials, Gandharvas, serpents, Guhyakas and other created beings went where the wind was waiting with his own son belaboured by the king of the celestials. Thereupon beholding that boy, on the lap of the Wind-God, resembling gold and Baisvanar, the four-mouthed Brahmā, the celestials, Gandharvas, Rishis, Yakshas and Rākshasas were all moved with pity."

SECTION XLI.

Hearing the whole history, Rāma, the descendant of Raghu, said to Agastya "O Reverend Sir, Riksharaja is the name of the father of Vāli and Sugriva but thou hast not told me the name of their mother. However I am curious to learn who was their mother, where was their residence, and how they had been named so—do thou favour me with the account." Rāma having said this Agastya said:—"O Rāma, I shall relate to thee everything in short of what I had heard from Nārada when he came to my hermitage. Once on a time whilst travelling that highly pious ascetic arrived at my hermitage; I duly worshipped and welcomed him; and when I asked him out of curiosity, he, seated at pleasure, said:—'Hear, O great ascetic, the foremost of the pious; there is a mountain named Meru, highly picturesque, made of gold and greatly charming. The middle peak is much liked by the celestials, on which is situate the beautiful assemblage hall of Brahmā extending over a hundred leagues. The four-mouthed deity, sprung from lotus, always resideth there. And from his eyes while going through the Yoga practices tears trickled down. No sooner the Patriarch Brahmā, with his hands, wiped them off into the ground than a monkey originated from those tears. O foremost of men, as soon as that monkey was produced, the high-souled Brahmā consoled him in sweet accents and said—"Do thou proceed to that leading mountain where the celestials perpetually reside. O foremost of monkeys, living upon many a fruit and root in that picturesque mountain thou shouldst always live by me. And while thou shall live in this wise for some time thou shalt be crowned with auspiciousness." Brahmā having said this, O Rāghava, the foremost of monkeys saluted that god of gods, placing his head at his feet and said to that Primaeval deity, the creator of beings and the lord of the universe. "O god, thou art placing me under thy behests—verily I shall follow them." Having said this to Patriarch that monkey immediately went to a forest abounding in fruits and flowers. There living on fruits and collecting honey and various flowers, he, every day, used to come to Brahmā in the evening. O Rāma, in this wise he used to make an offering of excellent fruits and flowers at the feet of Brahmā, the god of gods. Journeying in this way over the mountain he spent many long years. Some time having elapsed in this way, O Rāghava, Riksharaja, the foremost of monkeys, being distressed with thirst, repaired to the excellent mountain Meru. There is a pond of pure water, resonant with the notes of various birds. Having shaken his manes with a delighted heart, Riksharaja saw his reflection in the waters. Beholding his own image there that monkey-chief, stricken with anger and anxiety thought—"What arch-enemy of mine is living in the waters? I shall destroy the excellent abode of the vicious-souled one." Thinking thus within himself, that monkey, out of fickleness, jumped down into the lake. And he again sprang up therefrom. And at the time of rising, O Rāma, that leading monkey found himself metamorphosed into a female form, which was highly charming, graceful and beautiful. Her waist was spacious, eye-brows beautiful and hairs were black and curling; her countenance was beautiful and smiling, breast high and beauty matchless. And there appeared charming on the banks of the lake, lighting up all quarters that female, agitating the mind of all, and beautiful in the triple world like unto simple Sastilatā, Ramā, without lotus, pure rays of the moon, Parvati more beautiful than even Lakshmi. At this time was returning by that way, Indra, the leader of the celestials after having worshipped the feet of Brahmā. And the sun too journeying arrived there. They both simultaneously espied that female form and were possessed by desire. What more, their whole body, as soon as they saw her, was moved and the firmness of the mind shaken. Thereupon Indra begot on her a son named Vāli for he originated from her hairs and the sun begot on her another son, who was named Sugriva for he originated from her neck. Thus the two highly powerful monkeys being born, Indra went back to his region having conferred upon Vāli an un-ending garland of gold. And having engaged Hanumān, the Wind-god's son in the service of Sugriva, the sun too went back to the sky. O king, the sun having risen after, that night Riksharaja again obtained his own real monkey shape. Having thus regained his monkey form he made his two highly powerful sons,—leading monkeys, assuming shapes at will and having tawny eyes, drink honey, like nectar. Thereupon taking them, he came to the abode of Brahmā. Beholding his son Riksharaja with his sons, Brahmā, the grand-father of the celestials, consoled him in diverse ways. Then he ordered the celestial messenger saying—"At my behest, O emissary, do thou proceed to the highly picturesque city of Kishkindhā. That golden, big and charming city is worthy of Riksharajā. There live many thousand monkeys besides others assuming shapes at will. It abounds in various jewels, invincible, is inhabited by four Varnas, holy and sacred. At my command Visvvakarmā has constructed the celestial and picturesque city of Kishkindhā. Do thou place there Riksharāja, the foremost of monkeys, with his sons; and having invited the leading monkeys and others and received them courteously do thou install him on the throne. On beholding this monkey-chief, gifted with intelligence they shall be all subject to him." Brahmā, having said this, the celestial emissary, with Riksharāja before him, proceeded to the highly picturesque city of Kishkindhā. And having entered there with the velocity of the wind, he, at the command of the Patriarch, crowned the leading monkey Riksharāja as king. And being sprinkled according to the ceremonies of installation, and adorned with a crown and various other ornaments he, with a delighted heart, engaged in governing the monkeys. All the monkeys, residing on earth consisting of seven insular continents and bounded by ocean, came under his subjection. Thus Riksharāja was both the father and mother of Vāli and Sugriva. May good betide thee. The learned who listen to and make others hear this story, conducing to the enhancement of their delight, get all their desires and objects accomplished. I have duty described to thee at length all events and have recounted the stories relating to the birth of the Kings of monkeys and Rākahsasas.'"

SECTION XLIII.

Hearing this excellent Paurānic theme in the company of his brothers, Rāghava was greatly surprised. Thereupon hearing the words of the Rishi he said:—"By thy favour I have listened to the highly sacred theme. O foremost of Munis. I was greatly worked up with curiosity in this matter. I am not the least surprised to learn, O twice-born one, that those two sons of the celestials would be two highly powerful leading monkeys since their origin is divine." Rāma having said this Agastya said:—"O thou having long arms, thus in the days of yore the birth of Vāli and Sugriva was brought about. O king, I shall now again relate to thee another divine theme. O Rāma I shall now describe to thee why did Rāvana steal Sitā. Do thou hear it attentively. O Rāma, in the golden age, having bowed unto the Patriarch’s son, the truthful Rishi Sanatkumar, highly effulgent, resplendent like unto the sun, shining in his native brilliance and seated at his own place, Rāvana, the lord of Rākshasas, said:—'Who is now amongst the celestials brave and powerful, by whose help the celestials can vanquish their enemies and whom the twice-born ones daily worship and the devotees meditate upon. O thou having piety for wealth, O thou gifted with six sorts of wealth, do thou describe this to me kindly.' Being apprised of Rāvana's intention, the saint Sanatkumar, who saw every thing through his devotion, said to him out of love—'Hear my son. The learned duly, in their sacrifices, worship that Hari, respected of people and drinking nectar, who is the lord of the universe, whoso origin we do not know, who is daily worshipped by the celestials and Asuras, who is highly powerful Nārāyana from whose navel has sprung Brahmā, the creator of the world, and who has created the universe consisting of mobile and immobile beings. The Yogis meditate upon him and celebrate sacrifices in his honor according to the Purānas, Vedas, Pancharātra and other rituals. He always vanquisheth in encounter Daityas Danavas, Rakshasas and all other enemies of the celestials and every one of them worships him.' Hearing those words of the great ascetic Sanatkumar, Rāvana, the lord of Rākshasas, bowing, replied:—'Being slain by Hari to what station do the Daityas, Danavas and Rākshasas attain? And why doth Hari destroy them?' Whereto Sanatkumar replied:—'Whoever are slain by the celestials do eternally reside in their region. And being banished therefrom, they again take their birth on earth. Thus by the misery and happiness acquired in their pristine existence, they go through births and deaths. O king, all the monarchs, slain by Janarddana, holding discus and the lord of the triple world, attained to his own region; even his anger becometh like a boon.' Hearing those words given vent to by the great ascetic Sanatkumar the night-ranger Rāvana, being worked up with delight and surprise, began to meditate how he should enter into conflict with Hari."

SECTION XLIV.

"The vicious-souled Rāvana thinking thus the great ascetic again gave vent to accents. 'O thou having long arms, what thou hast desired in thy mind shall be encompassed in the great encounter. Be thou happy and wait for some time.' Hearing this the long-armed (Rāvana) again said to the ascetic—'Do thou tell me at length what are his marks.' Hearing the words of the lord of Rākshasas, the ascetic replied:—'Hearken, I shall relate to thee every thing, O foremost of Rākshasas. That great deity pervadeth all, is minute, invisible ever-existing, and manifest over the universe consisting of mobile and immobile creations. He is present in the celestial region, in the earth, in the region underneath the earth, on the mountains, in the forests, in all stationary objects, in all rivers and in all cities. He is Om, truth, Sābitri and earth. He is known as the deity Dharādhara (holder of earth) and Ananta. He is day, night, morning and evening, Yama, the moon, Kāla, the wind, Brahmā, Rudra, Indra and water. He makes the world manifest and shine; he creates them, destroys them and governs them. He sporteth, is eternal, the lord of men, Vishnu, Purana and the only destroyer of the world. What is the use of speaking more, O Dasānana, He comprehends the three worlds, the mobile and immobile. Wearing a yellow raiment like unto the filaments of lotus, Nārāyana, resembling dark-blue lotus in colour, is resplendant like unto clouds in the welkin accompanied by lightning. And covering his person, Lakshmi, in the shape of warfare, lies stationed in his body like unto lightning in the clouds. The celestials, Asuras or Nāgas—none is capable of casting his looks upon him. He alone can see him with whom he is pleased, O my son; neither by the fruits of sacrifices, asceticism, self-control, gifts, sacrifices, nor by anything else can one behold the Illustrious Deity. Those alone can see Him, who have devoted themselves, their life and being, unto Him and who, by virtue of discriminative knowledge, have got their sins burnt. If thou art willing to behold him, hear, if thou dost like, I shall describe everything at length. At the end of the golden age and the beginning of Tretā Yuga the deity Nārāyana shall assume a human form for the benefit of men and celestials. A son by the name of Rāma shall be born unto Dasaratha, of the Ikshwāku race who shall govern earth. Rāma shall be highly effulgent, highly powerful and in patience like unto earth—and the enemies in the encounter shall not be able to eye him as they cannot the sun. In this wise the lord Nārāyana shall appear in a human form. At the behest of his sire, the pious and the high-minded Rāma shall sojourn in the forest of Dandaka in the company of his brother. His spouse the gracious Lakshmi, shall be celebrated under the appellation of Sitā. She will be born as the daughter of Janaka, the king of Mithilā and will come out of earth. In beauty she shall be matchless on earth and be gifted with auspicious marks and shall always follow Rāma like a shadow as the rays follow the moon. She will be graced with a good conduct, chaste and patient; and Sitā and Rāma shall always appear together like the rays of the sun. Rāvana, I have thus related to you everything about the Nārāyana, the great Brahman, eternal and incomprehensible.' O Rāghava, hearing those words, the highly powerful lord of Rākshasas began to concert plans for entering into conflict with thee. Meditating again and again over Sanatkumār's words and delighted he began to journey for battle." Hearing those words, Rāma, with his eyes expanded in surprise, was greatly wondered. And being delighted he again said to Agastya, the foremost of the wise:—"Do thou recount the ancient stories."

SECTION XLV.

The highly effulgent and illustrious Agastya, sprung from a vessel, again addressed the humble Rāma as the great Patriarch sprung from lotus spoke unto the Great Deity, he said to Rāma, having truth for his prowess:—"Do thou hear." Saying this, the highly effulgent Agastya began to narrate the last portion of the story. The high-minded saint, with a delighted heart, described unto Rāma all he had heard and narrated. "O high-minded Rāma, having long arms, it is for this reason that the vicious-souled Rāvana stole away Janaki, the daughter of king Janaka. O thou having long arms! O thou of many glories! O thou invincible! Nārada recounted this story unto me on the summit of the mountain-chief Meru. O Rāghava, the highly effulgent one narrated unto me the last portion of this story in the presence of the celestials, Gandharvas, Siddhas, ascetics and other great men. O lord of kings, O conferrer of honors, do thou listen to that story which removeth monstrous iniquity. Hearing this, O thou having long arms, the Rishis, and the celestials with delighted hearts, said to the ascetic Nārada He who shall reverentially listen to this story every day, shall be blessed with sons and grandsons and be honored in the region of the celestials."

SECTION XLVI.

"Thereupon being desirous of achieving victories, Rāvana, the lord of Rākshasas, proud of his strength, began to journey over the earth in the company of the heroic Rākshasas. Whoever, amongst the Daityas, Dānavas and Rākshasis was reported to him as being powerful he used to invite for battle. O king of earth, having thus traversed the whole world, the ten-necked demon saw the saint Nārada returning to his own region from Brahmaloka. Like the second sun he was proceeding through the clouds. Rāvana, with a delighted heart, neared him and addressed the celestial saint Nārada with folded palms, saying:—'O thou gifted with six sorts of wealth, thou hast seen many a time all creations from Brahmā down to an insect. Do thou tell me, O great one, the inhabitants of which world are more powerful? I wish to fight with them according to my desire.' Whereto, thinking for a moment, the celestial saint Nārada replied:—'O king, there is an insular continent near the milky ocean. All the inhabitants that live there are gifted with strength—effulgent like the rays of the moon, huge-bodied, highly powerful and have a voice deep as the muttering of the clouds. They are all greatly beautiful, patient and have huge arms. O king of Rākshasas, I have seen in Swetadwipa such powerful men, as thou dost want to see on this earth.' Hearing the words of Nārada, Rāvana said:—'O celestial saint, why are the inhabitants of Swetadwipa powerful? And how did those high-souled ones come to live there? O lord, do thou relate to me everything at length. Thou dost observe the whole universe like a myrobalam in thy palms.' Hearing the words of Rāvana, the celestial saint said:—'O lord of Rākshasas, the inhabitants of Swetadwipa are perpetually devoted unto Nārāyana with whole-mindedness and earnestly worship Him. They have always their hearts and minds devoted unto Him and are all high-souled. Having rendered their lives and souls unto Nārāyana, they have been blessed with their abode in Swetadwipa. Those, who are slain in the encounter with his bow bent by Vishnu—the holder of discus and the preserver of the world, attain to the celestial region. Neither by sacrifice, devout penance, self-control nor excellent gifts may be obtained the celestial region full of bliss.' Hearing the words of Nārada, the Ten necked demon was worked up with surprise and meditating for some time said 'I shall enter into conflict with him.' Thereupon inviting Nārada he proceeded to Swetadwipa. Thinking for a long time and being curious to witness that wondrous encounter, Nārada speedily went there. He was ever fond of sport and warfare. Filling all the quarters with dreadful leonine roars Rāvana with all the Rākshasas moved towards the Swetadwipa. After Nārada had reached there, the illustrious Daçānana went to that insular continent beyond even the reach of the celestials. Being struck by the radiant heat of that insular continent, the Puspaka car, of the mighty Rāvana, could not stand there like clouds scattered by the wind. Having arrived at that dreadful insular continent the councillors of the lord of Rākshasas, fearfully said to Rāvana. 'O lord, we are all stupified and beside ourselves with fear. We cannot anyhow stand here; how shall we fight?' Saying this the Rākshasas fled away into all directions. And Daçānana too sent away his golden car Pushpaka with them. Having thus sent away his chariot and assuming a dreadful figure he alone entered Swetadwipa. At the time of his entering he was seen by the females there. One of them holding him by the hand and smiling said 'Why hast thou come hither? Who art thou? Who is thy father? and what for hast thou come here? Do thou definitely say.' Hearing those words, O king, Rāvana, in anger said:—'I am the son of the ascetic Visrava, I am Rāvana by name; I have come hither being desirous of fighting; but I do not behold anyone here.' The vicious-souled Rāvana having said this all the young damsels laughed gently. But one of them, being enraged, took up Rāvana, like a child, as if in sport and hurled him amongst her companions. And addressing another she said:—'Behold, I have caught this black Rāvana, having twenty arms and ten faces, like a small insect.' Thereupon Rāvana, being worn out with hurling, passed from one one hand to another. Being thus hurled the learned and powerful Rāvana, in anger, severely bit the palms of that fair one. Being overwhelmed with pain that damsel let him off. Thereupon, another, taking that Rākshasa-chief, rose up in the welkin. Rāvana, again waxing wroth tore her with his nails. And being left off by that damsel, the terrified night-ranger fell down into the waters of the deep. The females, inhabiting that insular continent again and again in this wise hurled Rāvana. Beholding him thus distressed the highly effulgent Nārada danced in joy and surprise. O thou having long arms, being apprised of this, the vicious-souled Rāvana stole away Sitā with a view to meet death at thy hands. Thou art Nārāyana, holding discus, conch and club; thou hast in thy hands the bow, a lotus, thunder-bolt and other weapons; thou art worshipped of all deities; thou art graced with the mystic mark Sribatsa, adored by all celestials, hast a lotus navel, art a great ascetic, and Hrishikesha declaring fearlessness unto all devotees. Thou hast assumed a human form to bring about the destruction of Rāvana. Dost thou not recognise thyself as Nārāyana? O great one, do not forget thyself; do thou recollect thy real self. The Patriarch Brahmā said that thou art subtler than the subtle. Thou art the the three qualities, the three Vedas and the regions—that of the celestials, of the mortals and the region under the earth. Thy work is manifest in time, past, present and future; thou art the observer of three Vedas and the destroyer of the enemies of the celestials. With thy three steps, thou didst, in the days of yore, traverse the three worlds. Thou wert born of Aditi, as the youngest brother of Indra for binding Bali. Thou art the eternal Vishnu. To extend thy favours unto humanity thou hast been born as man. O foremost of the celestials, the work of the deities hath been accomplished. The vicious Rāvana, with his sons and relatives, hath been slain. The Rishis, having piety for their wealth and all the deities have been pleased. O foremost of gods—all this hath been brought about by thy favours; and the whole universe hath been pacified. Sitā is the very personation of Lakshmi, sprung from earth. It is for thee that she hath been born in the race of Janaka. Bringing her into Lankā Rāvana protected her with care like his mother. Rāma, I have thus related to thee the entire story. Hearing this from the Rishi Sanatkumar, the long-lived Nārada described this unto me. Daçānana, to a letter I followed the instructions of Sanatkumar. Who ever listens to this story at the time of Sraddha, the rice, offered by him, becoming inexhaustible, reaches his manes." Hearing this celestial theme, the lotus-eyed Rāma along with his brothers was greatly surprised. And having their eyes expanded with delight the monkeys, with Sugriva, the Rākshasas with Bibhishana, the kings with their councillors, and all other assembled pious Brahmins, Kshatriyas, Vaisyas, and Sudras, delightedly espied Rāma. Thereupon the highly effulgent Agastya said to Rāma:—"O Rāma, we have all seen thee and been honoured; now we shall depart." Saying this, they, being honored, repaired to their respective habitations. The sun set, Rāma, the foremost of men, gave farewell to monkeys and their king and duly went through the Sandhya rite. Gradually night set in and he entered the inner appartment.

SECTION XLVII.

Kakutstha, knowing himself, being thus duly installed, the first night, enhancing the delight of the citizens, was spent. At dawn, the prisoners, to wake up the king, arrived at the palace. And those songsters, well trained and having a musical voice like the Kinnaras, began to eulogize the heroic king, to the increase of his joy. "Awake, O gentle hero, increasing Kausalyā's joy, O foremost of men. Thyself being asleep the whole universe will be laid up with sleep. In prowess thou art like Vishnu, in beauty thou art like two Aswins, in intellect thou art like Vrihaspati and in the capacity of governing thou art like the Patriarch Brahmā. Thy patience equals that of earth, thy effulgence equals that of the sun, thy velocity equals the wind and thy gravity resembles the deep. Thou art stable like a stake, gentle like the moon. No king like thee had flourished before—no other shall follow. O foremost of men, thou art irrepressible, ever pious and engaged in bringing about welfare unto thy subjects. Fame and wealth shall never renounce thee. O Kākutstha, in thee are perpetually stationed grace and wealth." Thus did the panegyrists eulogise him in various sweet accents and Rāghava got up. Like unto Hari rising up from the bed of serpents Rāma, thus eulogized, rose up from his bed covered with a a white coverlet. Taking white vessels full of water, thousands of well-trained survitors stood waiting before the high-souled (Rāma). Washing his mouth, being purified and offering oblation unto fire, he entered the holy room of the tutelary deity much honored by the Ikshwākus. And there having worshipped duly the celestials, manes and the Brahmins, he, encircled by men, came to the outer apartment And there arrived the leading priests headed by Vasishtha and ministers all resplendant like unto fire. And there sat around Rāma the Kashatrya kings hailing from various provinces as the celestials sit encircling their lord Indra. The illustrious Bharata, Lakshmana and Satrughna began to worship him and he appeared like a sacrifice conducted by Vedic hymns. And the servants, with their eyes shut, sat around him. The twenty heroic monkeys headed by the highly powerful Sugriva also began to worship him. As the Guhyakas worship Kuvera so Bibhishana, accompanied by four Rākshasas, waited upon him. All those who were advanced in the study of Vedas, born in respectable families, and learned, bowed unto the king lowering their beads. Like unto the celestial-king Indra worshipped by the saints the king Rāma was being perpetually honored by the effulgent saints, kings, monkeys, and Rākshasas. He appeared more beautiful than Indra at that time. And religious themes were recited in that assembly by persons conversant with the knowledge of Puranas.

SECTION XLVIII.

Thus did the long-armed Rāma spend his days looking into all administrative works relating to the city and provinces. Some days having elapsed, he, with folded hands, said to Janaka, the king of Mithilā, "Thou art our only refuge—we have been reared by thee and by the help of thy dreadful prowess we have been able to destroy Rāvana. O king, the relation between the families of Ikshwāku and Mithilā, is unequalled and delightful. Taking the jewel, do thou proceed to thy own city and Bharata as a help shall follow thee." Saying "So be it," the king Janaka bespoke Rāma "O king, I have been delighted with seeing thee and thy courteous manners. The jewels collected for me, I do confer upon my two daughters." The royal saint Janaka having gone away, Rāma, with folded hands and humbly said to his maternal uncle Kaikeya—"O king, this kingdom, myself, Bharat and Lakshmana are all at thy disposal. The old king might have been grieved for thy long absence. It therefore behoveth thee, O king, to go there to-day. With immense wealth and various jewels let Lakshmana follow thee." Agreeing with his request Yudhājit said, "O Rāghava, let jewels and wealth be be inexhaustible with thee." Thereupon, Rāma, at first saluted and went round him and then Yudhājit, the son of Kekaya, went away to his kingdom in the company of Lakshmana like unto Indra (leaving for home) in the company of Vishnu on the destruction of the Asura Vitra. Having bade adieu unto his maternal uncle Rāma embraced his friend Pratardana, the undaunted king of Kashi and said:—"Thou hast displayed thy brotherly feelings and delight by making arrangements for my installation in the company of Bharata. O king, do thou now leave for thy city Baranushi, highly picturesque, well-guarded, girt by strong walls on all sides and having well-decorated gate-ways." Saying this, Rāma, the descendant of Kākutstha rose up from his seat and embraced him cordially. Having taken farewell from Rāma enhancing Kausalya's delight, the king of Kashi, with his followers, fearlessly and speedily proceeded to his own city. Having bade adieu to the king of Kashi, Rāma, with a smiling countenance and sweet accents, said to the three hundred assembled kings: "Being well protected by your own prowess, you have all displayed your great love for me. By your piety, truthfulness, sagacity and strength, the vicious-souled Rāvana hath been slain. Forsooth, I am merely the instrument in the destruction of Rāvana—he hath been slain by your strength. Hearing that Sitā, the daughter of Janaka, had been stolen away from the forest the high-minded Bharata did bring you all—but fortunately you were not constrained to go through miseries. High-minded as you are, you were all prepared for this work. Long since you have come here. I think it better that you should proceed to your respective habitations." Whereto the kings, greatly delighted, replied: "O Rāma, it is by thy good fortune that thou hast come off victorious and been installed on the throne; it is by thy good luck that thou hast got back Sitā and the enemy Daçānana hath been vanquished. That we behold thee, O Rāma, victorious and freed from all enemies, is our great benefit and delight. The encomiums, thou hast showered upon us, are natural with thee. Thou art Rāma, who always pleases people. Thou art worthy of being praised but we do not know how to praise thee. With thy permission we shall now leave for our respective provinces but thou shalt always reside in our hearts. O thou having long arms, O great king, mayst thou have that love for us perpetually that we may find place in thy heart." Whereto Rāma replied saying "So be it." Thereupon the kings, highly delighted and desirous of going, bade farewell unto Rāma, with folded palms and being honored by him, left for their respective kingdoms.

SECTION XLIX.

Having agitated the earth with thousands of elephants and horses the kings proceeded to various quarters. And being prepared to help Rāma many Akshauhini soldiers with many steeds waited at Ayodhyā at the command of Bharata. Those kings, proud and powerful, spoke to one another—"We did not face Rāvana—the enemy of Rāma; Bharata did uselessly invite us after the destruction of Rāvana. Had they brought us earlier, we would, forsooth, have slain him. We would have, on the other side of the ocean, well protected by the prowess of Rāma and Lakshmana, and freed from all disturbances, fought at pleasure." Being thus delighted, all those assembled princes proceeded to their respective kingdoms, dwelling on these and various other topics. And having arrived at their celebrated cities, unscathed, abounding in delighted people, wealth, crops and jewels they sent various presents of jems to Rāma for his satisfaction. Besides this they made over to him innumerable horses, conveyances, infuriated elephants, sandal, excellent ornamants, jewels, pearls, corals, beautiful female servants and various cars. And taking all those jewels, the highly powerful Bharata, Lakshmana and Satrughna returned to their own city. Having arrived at the picturesque city Ayodhyā those foremost of men, made presents of various jewels unto Rāma. Having delightedly accepted those gifts Rāma in return made presents of them unto the successful king Sugriva, Bibhishana and other Rākshasas and monkeys by whose help he had achieved victory. And those highly powerful monkeys and night-rangers wore on their heads and arms those jewels conferred on them by Rāma. Having placed on his lap the long-armed Angada and Hanumān, the mighty car-warrior—the lotus-eyed Rāma said to Sugriva "Angada is thy good son and Hanumān is thy wise councillor. O Sugriva, these are always engaged in my well-being and in giving me good counsels. For thee, therefore, O king of monkeys, I should honor them in various ways." Having said this, the illustrious Rāma took off from his arms valuable ornaments and adorned Angada and Hanumān therewith. Thereupon having welcomed and casting loving looks upon the highly powerful and leading monkeys such as Neela, Kesarin, Kumuda, Gandhamādana, Sushena, Panasa, Mainda, Dwivida, Jāmbavān, Gabāksha, Dhumra, Baleemukha, Prajaghna, Saunāda, Dareemukha, Dadbimuka, Indrajānu and others, he addressed them all in sweet accents, saying:—"You are all my friends like unto my limbs and brothers. O ye inhabitants of forests, you have saved me from the ocean of danger. Blessed is the king Sugriva and blessed are the friends like yourselves." Saying this Rāma, the foremost of men, conferred upon them duly many precious clothes and ornaments and embraced them all. The monkeys lived there all happily feasting on fragrant honey, well-cooked meat and various fruits and roots. In this way they spent more than a month—but it appeared to them as a moment on account of their devotion unto Rāma. He, too also spent his time happily with monkeys assuming shapes at will, the highly powerful Rākshasas and the mighty bears. In this way the delighted monkeys and Rākshasas spent the second winter month. Enjoying delight they thus spent their days happily in the city of Ayodhyā working to the welfare of Rāma.

SECTION XLX.

In this wise, the monkeys, bears and Rākshasas spent their days in Ayodhyā. Thereupon the highly effulgent Rāma, the descendant of Raghu said to Sugriva:—"O gentle one, proceeding to the city of Kishkindhā, hard to be got at by the celestials and Asuras, do thou reign there undisturbed with thy councillors. O thou having long arms, always look towards Angada, with loving eyes. Do thou, O Sugriva, protect lovingly the highly powerful Hanumān, Nala, thy father-in-law Sushena, the mighty Tāra, irrepressible Kumada, the powerful Neela, the heroic Satabali, Mainda, Dwivida, Gaya, Gavaksha, Gavaya, Sarava, the irrepressible and powerful king of bears Jamvaban, Gandhamādana, valiant Rishava, Supatala, Keshan, Sarabha and Sumbha—these and other heroic monkeys who dedicated their lives to my service. Do thou never act to their displeasure." Having said this and embraced Sugriva again and again Rāma addressed Bibhishana with sweet accents. "I know thou art cognizant of piety; the citizens, thy councillors and thy brother Kuvera also love thee; do thou therefore go and govern Lankā piously, O king; never cherish any vile intention; the honest kings always enjoy the earth. And my only request to thee, O king, is that thou mayst with love remember me and Sugriva. Do thou now proceed, divested of sorrow." Hearing the words of Rāma, the bears, monkeys and Rākshasas repeatedly exclaimed glory unto Rāma and said "O Rāma, having long arms, thy understanding resembleth that of the Self-Sprung, thy prowess is equally wonderful and thy beauty is also par excellence." The monkeys and Rākshasas having said this, Hanumān bowing, said unto Rāma "May my loving reverence be always in thee, O king; may my devotion unto thee remain unshaken, O hero; and may my mind be not attached unto any other thing. May my life remain in my body as long as the stories of Rāma shall be in currency on earth. Let not this prove otherwise. O foremost of men, O descendant of Raghu, may the Apsarās make me always hear of thy themes. O hero, as the winds scatter the clouds so I shall remove my anxiety by listening to thy nectar-like themes." After Hanumān had said this, Rāma rose up from his throne and having embraced Hanumān affectionately said, "O foremost of monkeys, what thou hast said, shall undoubtedly be carried out into action. As long as my stories shall be current on earth thy fame shall exist and life shall be in thy body. And as long as the world shall exist my themes shall be related. I cannot, even at the sacrifice of my life, release myself from the debts of one good service out of the many, thou hast done for me, monkey; and I shall for ever remain indebted to thee for thy last benefaction. Or let them wear out in me, for men, at the time of danger, become worthy of having their benefits returned." Having said this, Rāma took off from his neck a chain set with sapphires brilliant as the rays of the moon and placed it round the neck of Hanumān. Like unto the mountain Sumeru beautified by the rising of the moon on its summit, Hanumān, the foremost of monkeys, appeared graceful with the chain placed on his breast. And hearing the words of Rāghava, the highly powerful monkeys, one by one, saluted Rāma, touching his feet and went away. Both Sugriva and the virtuous-souled Bibhishana embraced Rāma and three of them were beside themselves with tears. And other monkeys and Rākshasas were all moved with tears and sorrow to take leave of Rāma. Having received favours thus from the high-souled Rāghava the monkeys went away to their own houses like-unto bodied creatures leaving off their bodies. Thereupon the Rākshasas, bears, monkeys, having bowed unto Rāma, the glory of the Raghu family and with their eyes full of tears consequent upon his separation, went away to the countries from which they had hailed.

SECTION LI.

Having bade adieu unto bears, monkeys and Rākshasas the long-armed Rāma began to live happily in the company of his brothers. Thereupon he and his brothers heard from the air the following sweet accents:—"O gentle Rāma, do thou with a delighted countenance behold me. O lord, know me as Pushpaka coming from the abode of Kuvera. O foremost of men, at thy command I did go there to carry him. But he said to me:—'Having slain the irrepressible Rāvana in battle the high-souled Rāma, the foremost of men, hath conquered thee. I have greatly been delighted on the destruction of the vicious-souled Rāvana, with his relatives, sons and friends. O gentle one, the great Rāma hath conquered thee in Lankā; I permit thee, therefore to convey him. Thou art the fit conveyance for traversing all regions. But my earnest desire is that thou shouldst take Rāma, the descendant of Raghu. Do, thou therefore go there at pleasure without any sorrow.' Hearing this command of the high-souled Kuvera I have come to thee. Do thou fearlessly accept me. I am above the conquest of all the worlds. At the command of Kuvera I shall valiantly traverse all regions carrying out your behests." Hearing the words of Pushpaka, the highly powerful Rāma said to the returning car stationed in the welkin:—"O foremost of cars, Pushpaka, if such be the case, do thou come here; while the lord of wealth hath commanded thus, I will not be blameable for bad character." Having said this and worshipped it with dried paddy, fragrant flowers and incense, Rāma, having long arms, addressed Pushpaka—"Do thou go now and come here whenever I shall remember thee. While proceeding by the welkin, O gentle one, be not sorry for our separation. And be not obstructed in thy course whilst traversing all the quarters." Having been adored by Rāma and saving 'So be it' Pushpaka proceeded towards its wished-for direction. And the holy Pushpaka car having thus vanished, Bharata, with folded palms, said to Rāma, the delight of Raghus—"O hero, during thy divine administration, we have seen many inhuman creatures and objects speak like men. During all these months since thy installation subjects have not suffered from any disease. Even the most aged animals have not met with death. The female, without any risk, have been giving birth to children and all people are plump and delighted. The delight of the citizens hath been greatly increased, O king. Indra hath been pouring nectar-like showers in due time. The wind is always delightful and wholesome. O king of men, the inhabitants of the city and provinces are all saying 'We may have for ever such a king.'" Hearing those sweet accents given vent to by Bharata, Rāma, the foremost of kings was greatly delighted.

SECTION LII.

Having sent away the golden Pushpaka, the highly powerful Rāma entered the Asoka forest beautified by sandal, Aguru, Mangoe, dark sandal and Debadaru trees, and covered with Champaka, Aguru, Nāga, Kesara, Madhuka, Panasa, Sarja, Pārijāta, resembling smokeless fire, Sodhra, Neepa, Arjuna, Nāga, Saptaparna, Muktaka, Mandāra, Kadalee and various creepers, abounding in Priyanga, Kadamba, Vakula, Jambu, pomegranate, and Kadali trees, containing various flowers, picturesque, having many fruits, fragrant, decorated with new leaves and adorned with various other trees. There were many a tree, having profuse foliage and flowers and covered with maddened black bees as if constructed by architects. The forest-land was variegated and beautified by cuckoos, the ornaments of mangoe trees, black-bees and various birds of various colours. Amongst the trees beautifying the forest some were gold-hued, some were radiant as the flame of fire and some were like red collyrium. There were various flowers, spreading fragrance and making garlands. And there were various ponds filled with pure water. The stairs of those ponds were made of corals and the ground was of crystal. And they were all filled with lotuses and lilies. They were beautified with Chakrabakas and the banks were graced with variegated trees and flowers. And the forest was encompassed by stone walls and in the inside were dwelling many a Sārdula bird resembling Vaiduryas. All the trees in the forest were filled with flowers. And the rocks there, covered with flowers falling down from trees, appeared like welkin beautified with stars. And Rāma's Asoka forest was like unto Indra's Nandana and Kuvera's Chitraratha made by Brahmā. Having entered the rich Asoka forest abounding in many seats and houses and creepers Rāma sat on an excellent seat, covered with a beautiful coverlet and well constructed. Like unto Purandara with Sachi he took Sitā by the hand, made her sit and drink the wine distilled in the province of Mira. And in no time the servants brought for him well-cooked meat and various fruits. Being inebriete the beautiful Apsarās, well-skilled in the art of singing and dancing, began to dance before Rāma in the company of Kinnaris. The virtuous-souled Rāma, the foremost of those who know how to please, satisfied those beautiful damsels adorned with various ornaments. And Sitā sitting by him, he appeared like the effulgent Vasishtha in the company of Arundhati. Being greatly delighted the celestial-like Rāma pleased every day Sitā resembling a celestial damsel. Sitā and Rāghava thus spent their days happily. And thus was spent the delightful winter giving all enjoyments. Enjoying various things the high-souled Rāma and Sitā spent ten thousand years. Once on a time, having performed all the religious ceremonies, in the fore part of the day, Rāma, to spend the evening, entered the inner apartment. Sitā, too, having performed all religious ceremonies, at first attended to the service of her mothers-in-law. Thereupon wearing a beautifully coloured cloth and being adorned with various ornaments Sitā appeared before Rāma like unto Sachi approaching the king of celestials in heaven. And beholding the auspicious signs of pregnancy in his spouse Rāma attained to excessive delight. Thereupon he said to the beautiful Sitā resembling a celestial damsel:—"O Vaidehi—signs of pregnancy are manifest in thee. What desires of thine can we satisfy?" Smiling a little the daughter of Janaka said:—"O Rāghava, I wish to behold the holy hermitages. I wish to salute the greatly effulgent Rishis living on fruits and roots and residing on the banks of the Ganges. I greatly desire, O Rāma, that I may spend even one night in the hermitage of the Rishis living on fruits and roots." Whereto replied Rāma of unwearied actions, saying "So be it. Believe me, O Vaidehi, that thou shalt undoubtedly go there to-morrow." Having thus addressed Maithili, the daughter of Janaka, Rāma, the descendant of Kākutstha, then issued out of the inner apartment and entered the middle one filled with his friends.