UTTARAKĀNDAM

SECTION I.

On the Rākshasas having been slain, all the ascetics, for the purpose of congratulating Rāghava, came to Rāma as he gained (back) his kingdom. Kauçika, and Yavakrita, and Gārgya, and Gālava, and Kanva—son unto Mādhālithi,—who dwelt in the east, (came thither); and the reverend Swastyāstreya, and Namuchi, and Pramuchi, and Agastya, and the worshipful Atri, and Sumukha, and Vimukha,—who dwelt in the south,—came in company with Agastya.¹ And Nrishadgu, and Kahashi, and Dhaumya, and that mighty sage—Kauçeya—who abode in the western quarter, came there accompanied by their disciples. And Vasishtha and Kaçyapa and Atri and Viçwamitra with Gautama and Jamadagni and Bharadwaja and also the seven sages,² who for aye resided in the northern quarter, (came there). And on arriving at the residence of Rāghava, those high-souled ones, resembling the fire in radiance, stopped at the gate, with the intention of communicating their arrival (to Rāma) through the warder. And that foremost of ascetics—the righteous Agastya—versed in various branches of learning and cognizant of the Vedas along with their branches,—addressed the warder, saying,—"Do thou say unto Daçaratha's son that we—the sages—have come (here)." Then at the words of Agastya, the gate-keeper quick³ and swift presented himself with celerity before the high-souled Rāghava. And that one versed in polity and emotional expressions, of worthy ways, possessed of ability and endowed with patience, swiftly seeing Rāma resembling the full moon in brightness, communicated unto him the arrival of that supreme of saints—Agastya. Hearing of the arrival of the anchorets, possessed of the effulgence of the sun new-risen, he answered the warder, saying,—"Do thou usher them in, having regard to their comfort." And seeing the ascetics before him, Rāma with joined hands worshipped their feet with arghyas, and with regard consecrated a cow unto each, and saluting them with a collected mind, he ordered seats (for the saints). And having, according to their rank, seated themselves on gorgeous and superb seats of Kuça or deer-skins embroidered with gold, those foremost of sages—those mighty saints, versed in the Vedas,—along with their disciples and leaders, having (previously) been asked as to their welfare, addressed Rāma, saying,—"O son of Raghu. O mighty-armed one, complete welfare is ours. By good luck it is that we see thee fortunate, with all thy foes finished. By good luck it is that, O king, Rāvana—destroyer of creatures—hath been slain by thee. Sure, O Rāma, it was no great matter for thee (to slay) Rāvana along with his sons and grandsons. Furnished with thy bow, thou canst, without doubt, destroy the three worlds themselves. By good fortune it is, O Rāma, that Rāvana along with his sons and grandsons hath been slain by thee. By good fortune it is that to-day we see thee victorious along with Sitā, and, O righteous-souled one, with thy brother, Lakshmana, (ever) compassing thy profit. (By good fortune it is) that, O king, to-day we behold (thee) in company with thy mothers and thy brothers. By good fortune it is that those night-rangers, Prahasta, and Vikata, and Virupāksha, and Mahodara, and the unconquerable Akampana, have all been slain (by thee). By good fortune it is, O Rāma, that he than whose proportions there are no other's greater on earth,—even Kumbhakarna, was brought down (by thee). By good luck it is, O Rāma, that those highly powerful night-rangers. Triçiras and Atikāya and Devāntaka and Narāntaka, have been slain by thee. By good luck it is that thou hadst been encountered in a hand-to-hand combat with that foremost of Rākshasas, incapable of being slain by the celestials themselves; and achieved victory (ultimately). To defeat Rāvana in battle was (for thee) a small matter; but it is a piece of good fortune that Rāvana's son, who had confronted thee for combat, hath been slain (by thee) in battle. By good fortune it is that thou, O mighty-armed one, hadst been liberated from (the bonds of) that foe of the celestials whose course resembled that of Time⁴;—and that thou also hadst secured victory. Hearing of the destruction of Indrajit, we congratulate thee (on thy success). He was incapable of being slain by all creatures, and in battle possessed mighty powers of illusion. Hearing that Indrajit slain, amazement hath seized us all. Having conferred on us this holy freedom from fear, O Kākutstha, O repressor of enemies, thou through good fortune, wilt grow in victory." Hearing the speech of the ascetics of sacred souls, Rāma, coming under the influence of a mighty wonder, said with joined hands,—"Ye worshipful ones, wherefore, passing by those exceedingly powerful ones Kumbhakarna and the night-ranger, Rāvana—do ye praise Rāvana's son? Wherefore, passing by Mahodara, and Prahasta, and the Rākshasa—Virupaksha—and Matta, and Unmatta, and the irrepressible Devāntaka and Narāntaka—redoubtable heroes all—do ye extoll Rāvana's son? And wherefore, passing by Atikāya and Triçiras and Dhumrāksha,—that night-ranger—all endowed with exceeding prowess,—do you extoll Rāvana's son? What was his prowess? And what his strength? And what his might? And by virtue of what cause did he surpass Rāvana? If I can well hear the same, (do ye tell it me). I by no means command you. If the thing can bear disclosure, I would hear it. Pray, speak out. How was Sakra vanquished by him, and how also did he obtain the boon? And how was the son powerful,—and not his sire—Rāvana? How could that Rākshasa, surpassing his sire, conquer Sakra in mighty encounter, and how did he obtain the boon? O foremost of anchorets, do thou to-day unfold all this unto me, who ask (for the same)."

SECTION II.

Hearing those words of his, the exceedingly energetic Kumbhayoni spoke as follows,—"Having regard to his (Indrajit's) energy and might, I shall relate unto thee the history of his race, in the light of which thou wilt perceive why Rāvana's son had been capable of slaying his enemies, but could not himself be slain by them. I shall, O Rāghava, describe unto thee Rāvana's race and birth, as well as the boon that had been conferred on him.

"Formerly in the Krita age, O Rāma, there was a Brahmarshi—lord (of creatures)—son unto Prajāpati, and like unto the very self of the great-father. His virtues, springing from righteousness and excellency of character, are past all delineation; I can only say that, forsooth, he went by the name of Prajāpati's son. Verily on account of his being the son of Prajāpati, he was the darling of the deities; as by virtue of his spotless perfections, that magnanimous one was loved of all creatures. And on a religious mission that foremost of ascetics, repairing to the asylum of Trinavindu at the side of the mighty mountain, Meru, took up his abode there. And with his senses centered on the study of the Vedas, that righteous-souled one, going to the hermitage, carried on austerities; but his religious rites were disturbed by certain girls. And daughters of sages and Pannagas and those of Rājarshis,—as well as those of Apsarās, sporting, arrived at that quarter. And on account of every season being genial at that spot and also of the loveliness of the wood, the damsels, repairing to this place, ever disport there. And on account of the beauty of that region, those wenches, coming to where that twice-born one, Pulastya was, used to sing, to play on instruments, and to dance; and thus those blameless beauties disturbed the rites of that anchoret practising austerities. Thereat, the mighty ascetic, waxing wroth, said,—'She that comes within my kin, shall conceive.' Hearing the words of the high-souled one, (the damsels), afraid of a Brāhmana's curse, ceased to haunt that place. But Trinavindu's daughter had not heard anything of all this; and, going to the asylum, she ranged it fearlessly. And she did not see there any of her associates come to that spot. And at that time that exceedingly energetic and mighty sage, Prajāpati's son, with his soul sanctified through asceticism, was engaged in the study of the Veda. And, hearing the sounds of Vaidika recitation, and seeing that storehouse of asceticism, she had her body turned pale, and signs of pregnancy displayed themselves. And, seeing that evil befall her, she was wrought up with anxiety; and, understanding matters, she said,—'What is this?' And, going to her father's hermitage, stayed there. And, seeing her in this condition, Trinavindu said,—'Wherefore is the person that thou bearest unlike what it used to be?' Thereat, in woe-begone guise, with joined hands, his daughter replied unto that one having asceticism for his riches,—'O father, cause know I none whereby I have come by this appearance. But, searching for my associates, I had ere this alone repaired to the noble asylum of the Maharshi Pulastya of a purified spirit. But associate found there I none, that had come thither. And seeing this change for the worse of my form, I from fear have come hither.' Thereat the Rajarshi, Trinavindu, having a live effulgence through asceticism, entered into contemplation, and saw the consequence of the sage's act. And coming to know that curse of the Maharshi of a purified spirit, he, taking his daughter, went to Pulastya and said,—'O worshipful one, O mighty sage, do thou accept this daughter of mine, adorned with her native perfections, who of herself hath come to thee as alms.⁵ She will, without doubt, constantly tend thee, practising asceticism, and having thy senses fatigued.' When that virtuous (sage) had said this, the twice-born Rajarshi, desirous of accepting the girl (after due nuptial rites), said unto the former,—'Well!' Having given away his daughter, the king went (back) to his asylum; and the girl stayed there, gratifying her husband with her virtues. And that best of ascetics was gratified with her character and behavior. And well pleased (with her), that highly energetic one said,—'O thou of shapely hips, well-pleased am I with thee with thy wealth of worth, and therefore, O exalted one, I will to-day confer on thee a son like unto thyself, who will perpetuate both the lines⁶—being celebrated as Paulastya. And as thou hadst heard the Veda recited by me, so, without doubt, he shall be named Viçravā.'⁷ Thus addressed, that noble damsel with her soul wrought up with delight, in a short time brought forth her son Viçravā famed over the three worlds and furnished with virtue and fame; versed in the Vedas, of an impartial spirit, and ever engaged in observing vows. And the ascetic, Viçravā, was furnished with asceticism even like his sire."

SECTION III.

"And Pulastya's son—that prime of ascetics—Viçravā—in a short time was engaged in asceticism like his father. And he was truthful, and of excellent character and controlled senses; was ever engaged in the study of the Vedas; and was of a sanctified spirit; and he was not addicted to any of the pleasures of life, and was always studious of religion. Learning of his ways, that mighty ascetic, Bharadwāja, gave unto Viçravā for his wife, his own daughter, Devavarnini. And having religiously wed Bharadwāja's daughter, that foremost of ascetics, Viçravā, conceiving the highest delight, began to reflect on the welfare of his offspring with an intelligence concentrated on them. And on her that one cognizant of righteousness begot a child, exceedingly wonderful, endowed with energy, and adorned with all Brahmā⁸ qualities. On his having been born, his grand-father was rejoiced, and, marking the profitable intelligence (of the boy, he thought that) he would be the lord of riches. And well-pleased, (Pulastya) in company with the Devarshis (thought),—'Inasmuch as this is Viçravā's offspring, and as he resembles Viçravā himself, so he should be known by the name of Vaiçravana. And then the exceedingly energetic Vaiçravana, repairing to the wood of asceticism, increased (in power) like unto a fire fed by sacrificial oblations. And as he was staying in the hermitage, that high-souled one thought,—'I shall practise prime righteousness: verily virtue is the supreme way.' And for a thousand years, he, having his senses controlled, practised rigid austerities in that mighty forest, observing (all the while) the most rigorous restrictions. And on a thousand years having been numbered, he by turns observed the rules relative to each term; (at first) living on water, (then) on air, and (last) going absolutely without any fare. Thus passed away a thousand years like one. And then the highly energetic Brahmā along with Indra and the celestials, coming to that asylum, addressed (Vaiçravana), saying,—'O child, I am well-pleased with thee for this act of thine, O thou of excellent vows. Do thou, good betide thee, ask for the boon (that thou wouldst have), for, O magnanimous one, thou art worthy of a boon. 9 Then Vaiçravana said unto the great-father, who was present,—'O reverend one, I crave for the power of maintaining and protecting people.' Thereat, Brahmā along with the deities gladly said in a gratified spirit,—'Very well! I am about to create the fourth of the Protectors of creatures—Yama, Indra and Varuna,—the position which is sought for by thee. Do thou, O thou cognizant of righteousness, attain the same; do thou receive the position of the lord of riches. Thou shalt be the fourth among Sakra, the lord of waters, etc. And do thou take for thy vehicle this car, named Pushpaka, resembling the Sun himself, and thus raise thyself to an equality with the celestials. Good betide thee! We shall (now) go whither we had come, having, my child, done my duty and bestowed on thee the couple of boons.' Having said this, Brahmā along with the celestials went to his own quarters. On the deities with Brahmā at their head, having departed for the heavenly regions, the self-possessed lord of wealth of subdued senses with joined hands spoke unto his sire, saying,—'O reverend one, I have received the wished-for boon from the great-father, but the exalted lord of creatures hath not fixed any abode for me. Therefore, O lord, do thou seek out some dwelling for me, where no creature whatever can come by misfortune.' Thus accosted by his son, that best of ascetics, Viçravā, spoke, O righteous one,—'Listen! O excellent one. On the shore of the Southern sea there is a mount named Trikuta. On its brow is a beautiful and broad city built by Viçwakarmā, named Lankā, resembling the city itself of Indra the great, designed for the abode of Rākshasas,—like unto the Amaravati of Indra. There in Lankā, do thou, forsooth, reside. That romantic city is surrounded with a golden wall and a moat, and is furnished with engines and weapons; and hath gateways of gold and lapises. Formerly she was renounced by the Rākshasas afflicted with the fear of Vishnu; and was empty of swarms of Rakshas, who had gone to the nethermost regions. Now Lankā is vacant,—and there is no one that lords it over her. Do thou, my child, for abode, at thine ease repair thither. Thy stay there shall meet with no rub, and no manner of disturbance shall occur there.' Hearing the righteous speech of his sire, that virtuous-souled one along with thousands of delighted and joyous Rākshasas, began to reside in Lankā stationed on the top of the mount. In a short time (Lankā), through his sway, abounded (in wealth). And that foremost of Nairitas, the righteous son of Viçravā, well-pleased, abode in Lankā having the Ocean for her entrenchment. At times the righteous-souled lord of riches, mounted on Pushpaka, in humble guise visited his father and mother. And hymned by hosts of deities and Gandharvas, having his mansion graced with the dancing of Apsarās, and floating on rays like the sun himself, that ruler of riches went to his sire."

SECTION IV.

Hearing the words uttered by Agastya, Rāma wondered as to how formerly Rākshasas were generated in Lankā. And then shaking his head, he, struck with wonder, momentarily eying Agastya, addressed Agastya resembling fire, saying,—"O worshipful one, hearing thy words that formerly Lankā had been in the possession of the flesh-eaters, I have been seized with great amazement. We had heard that the Rākshasas had sprung in the race of Pulastya. But now thou hast said that they owe their origin to a different source. But were they more powerful than Rāvana and Kumbhakarna and Prahasta and Vikata and the sons of Rāvana? Who was their progenitor? And what was the name of that one of terrific strength? And through what transgression were they driven out by Vishnu? All this, O sinless one, do thou tell me in detail, and do thou dispell my curiosity even as the sun dispells darkness."

Hearing Rāghava's words, fair and fraught with polished phrase and period, Agastya, struck with surprise, said unto Rāghava,—"The lord of creatures sprung from water, first created water. And the lotus-born one generated creatures for protecting that element. And thereupon those creatures humbly presented themselves before the creator, saying,—'What shall we do? We are sore tried by hunger and thirst.' The lord of creatures, laughing, addressed them, saying,—'Ye men, do ye carefully guard this (water).' Thereat some said 'Rakshāma,'⁹ and others 'Yakshāma.'¹⁰ Thus accosted by those afflicted with hunger and thirst, the creator said,—'Those among you who have said 'Rakshāma,' shall be Rākshasas; and those among you who have said ‘Yakshāma,’ shall be Yakshas. And there sprang the brothers—repressors of foes—Heti and Praheti—lords of Rākshasas, resembling Madhu Kaitava himself. Praheti, who was righteous, went to the wood of asceticism. And Heti exerted himself to the utmost to get himself wived. And that magnanimous one of immeasurable soul married the exceedingly terrific sister of Kāla, named Bhaya.¹¹ And on her Heti—foremost of Rākshasas and best of those having sons—begat a son, known as Vidyutkeça. And Heti’s son, the exceedingly energetic Vidyutkeça, possessed of the splendour of the sun, grew up even like a lotus in water. And when that night-ranger arrived at proper youth, his sire turned his attention towards his marriage. And that best of Rākshasas—Heti—in the interests of his son asked for the hand of Sandhyā’s daughter, like unto Sandhyā¹² herself in potency. Sandhyā, reflecting that she needs must have to be given away by her, bestowed her on Vidyutkeça, O Rāghava. Having obtained Sandhyā’s daughter, the night-ranger, Vidyutkeça, sports with her even as Maghavān doth with the daughter of Pulomā. And it came to pass that after a length of time, O Rāma, Sāla Katankatā was filled with child by Vidyutkeça, as the clouds are furnished with water by the Ocean. And then repairing to Mandara, the Rākshasi brought forth her child, having the splendour of rain-charged clouds; even as Gangā had delivered herself of the child begotten by Fire.¹³ And having delivered herself of her offspring, she again became bent on disporting with Vidyutkeça. And then forsaking her son, she began to sport with her husband; and the child having sounds resembling the rumbling of clouds, was renounced (by his mother). And forsaken by them both, the infant furnished with the brightness of the autumnal sun, entering his clenched fist into his mouth, began to cry slowly. And it so fell that, journeying with Pārvati, Siva, riding his bull through the aerial regions, heard the sounds of weeping. And along with Umā, he saw the Rākshasa’s son, as he was crying. And sent by Pārvati, whose heart was moved by compassion, Bhava—destroyer of Tripurā—made that Rākshasa’s offspring attain the age of his mother, and conferred on him immortality. And for compassing Pārvati’s pleasure, Mahādeva, indestructible and undeteriorating, granted (the Rākshasa) the power of ranging the air. And, O son of the king, Umā also bestowed a boon: 'Henceforth the Rākshasis shall conceive in a day, bring forth (child) in a day, and the child shall in a day be furnished with the age of its mother.’ And then the great and magnanimous Sukeça, puffed up with the receipt of the boons, having obtained auspiciousness at the hands of the lord, Hara, began to range everywhere, even as Purandara did on having obtained heaven."

SECTION V.

"Seeing Sukeça righteous and furnished with the boon, a virtuous Gandharva, named Grāmani, of the effulgence of fire, who had a daughter, called Devavati, like unto a second Sri herself, famed over the three worlds, and endowed with beauty and youth,—bestowed her on Sukega as if he had bestowed the goddess of fortune of the Rakshas. And like an indigent person on obtaining wealth, Devavati, on obtaining her beloved husband, affluent in consequence of having received the boon, was (greatly) delighted. And in her company, that night-ranger appeared graceful, even as a mighly elephant sprung from Anjana¹⁴ doth in the company of a she-elephant. In good time Sukeça, O Rāghava, begot (on her) three sons, resembling the three Fires, And that lord of Rākshasas begot (on her) three sons, resembling his three eyes—the Rākshasas Malyavān, Sumāli and that foremost of the strong—Māli; all resembling the three worlds possessing themselves in calmness; like unto the three Fires established; fierce like unto the three vinntras,—dreadful like three diseases springing respectively from morbid Air, Bile and Phlegm.¹⁵ And the sons of Sukeça, having the energy of the three Fires, grew up like a disease which hath been disregarded. And learning that their father had received a boon by virtue of his power proceeding from asceticism, the brothers, firmly resolved, went to Meru for practising penances. And adopting rigid restrictions, the Rākshasas, O best of kings, entered upon austerities, terrible, and capable of arousing the fear of all beings. And practising penances rare on earth with truth and candour and self-control, they afflicted the three worlds with gods, Asuras and human beings. Then that lord—the four-faced one—stationed on a superb car, addressed Sukeça’s sons, saying,—'I am for conferring boons (on you).’ Knowing that Brahmā surrounded by Indra and the other celestials was ready to bestow boons, they, with joined hands, said, trembling like trees, ‘O god that hast been adored through asceticism, if thou dost intend to confer on us a boon, let us be invincible, capable of slaying foes, immortal, lordly, and ever devoted to each other.’ Thereat, saying ‘So be it,’ unto the sons of Sukeça, the lord Brahmā, (ever) cherishing Brāhmanas with affection, went to the Brahmā regions. O Rāma, having obtained the boons, those night-rangers, rendered intrepid in consequence of having the boon conferred on them, began to disturb celestials and Asuras. And like unto men abiding in hell, the celestials, Charanas and hosts of sages, being harassed (by Rakshasas), did not find any deliverer. And then, O foremost of the Raghus, the Rakshasas, assembled together, joyfully said unto the undeteriorating Viçwakarmā—prince of artists,—‘Thou by thy own energy art the architect of the great gods, endowed with energy and prowess and strength. Do thou, O magnanimous one, construct a fabric for us after our heart hard by Himavān, or Meru, or Mandara. And do thou erect a magnificent mansion for us resembling the mansion itself of Maheçwara.’ Thereat Viçwakarmā—the mighty-arm of the Rakshasas—spoke of a building like the Amarāvati of Sakra, ‘On the shore of the Southern sea is a mountain named Trikuta. A second also is there called Suvela, ye lords of Rākshasas. On the midmost peak of that mountain resembling clouds, inaccessible even to the fowls of the air, all the four quarters have been hewn with bones.¹⁶ If I am desired by you, I can construct the city of Lankā (there), having an area of thirty Yojanas, and measuring an hundred in length; surrounded with a golden wall and furnished with golden gateways. In her do ye dwell, ye irrepressible ones, ye foremost of Rākshasas; even as do the celestials with Indra, approaching Amarāvati, And occupying the citadel of Lankā, backed by innumerable Rākshasas, ye will be invincible to foes and capable of destroying them.’ Hearing Viçwakarmā’s speech, those foremost of Rakshasas, accompanied by thousands of followers, went to the palace and set up in the same, having a strong wall and a moat, abounding in hundreds of golden edifices. And obtaining Lankā, the night-rangers, exceedingly delighted, began to dwell therein. At this time, O Rāghava, there lived at her pleasure a Gandharvi, named Narmadā. O son of Raghu, she had three daughters, resembling Sri, Hri, and Kirti in splendour. And albeit no Rākshasi herself, she, beginning with the eldest, gladly married to the Rākshasas her daughters having faces resembling the full moon. And under the influence of the star, Bhagadaivata, those three exalted daughters of a Gandharvi were respectively conferred by their mother on the three several Rākshasas of eminence. And having wedded, O Rāma, Sukeça's sons began to sport with their wives, like celestials sporting with Apsarās. Malyavān's beautiful spouse was named Sundari. On her he begot, do thou understand, whom;—Vajramusthi, and Virupāksha, and the Rākshasa—Burmukha,—and Suptaghna, and Yajnakopa, and Matta and Unmatta; and, O Rāma, there was also born a lovely daughter of Sundari, Analā. And Sumāli's wife, of face like the full Moon, named Ketumati, was dearer to him than his life itself. O mighty king, do thou, gradually, know the offspring that were begot by Sumāli on Ketumati,—Prahasta, and Kampana, and Vikata, and Kālikāmukha, and Dhumrāksha, and Danda, and the redoubtable Supārcwa, and Sanhrādi, and Praghasa, and the Rākshasa, Bhāsakarna, and Rākā, and Pashpotkatā, and Kaikasi of luminous smiles, and Kumbhinasi—these are known as the offspring of Sumāli. Māli had for wife a graceful Gandharvi, having eyes resembling lotus-petals, of a lovely look, and like unto the most magnificent Yakshi of them all. Do thou, O master, listen to me as I mention to thee, O Rāghava, the offspring that Sumāli's younger brother begat on her,—Anala, and Nila, and Sampāti. These night-rangers—sons unto Māli—were the courtiers of Bibhisana. And those three foremost of Rākshasas, accompanied by hundreds of sons—night-rangers all—elated on account of their measureless prowess, began to worry the sages and serpents and Yakshas, and celestials with Indra (at their head). And incapable of being confronted (in battle), these resembling Death himself in energy,—wondrous elated in consequence of the boon having been conferred on them, ranging the world like unto the Wind, were ever engaged in disturbing the sacrifices (of the sages)."

SECTION VI.

"Thus afflicted, the deities, sages, and ascetics, wrought up with fear, sought the protection of that god of gods—Maheçwara—creator and destroyer of the cosmos,—unborn, of an unmanifest form, the stay of all creatures, worthy of being adored,—and the supreme preceptor (of all). And coming to that enemy of Kāma¹⁷ and foe of Tripurā—the three-eyed (Deity), the gods, with their voices faltering through fear, represented with joined hands,—'O reverend one, the creatures of the lord of creatures are being (sorely) troubled by the sons of Sukeça, given to harassing their foes,—swollen with insolence on account of the boon conferred on them by the great-father, Our asylums,—constituting our refuges,—have been divested of their power of granting shelter; and driving off the deities from the etherial regions, they are sporting there like the immortals. 'I am Vishnu!' 'I am Rudra!' 'I am the king of the celestials!' 'I am Yama!' 'I am Varuna!' 'I am the Moon!' 'I am the Sun!'—flattering themselves in this fashion, Māli and Sumāli and the Rākshasa—Malyavān—as well as those going before them, are annoying (the gods), breathing exhilaration of martial spirits. Therefore, god, it behoveth thee to liberate us from fear, who have been greatly tormented by it. Do thou, assuming thy terrific form, slay the thorns of the celestials." Thus addressed by the immortals in a body, that lord, Kaparddi of red-blue hue, reflecting that it would be wrong for him to destroy Sukeça (with his own hands), spoke unto the gods:—"I shall not slay them, ye gods; they are incapable of being slain by me. But I shall unfold unto you the way in which they will be destroyed. Do ye, ye Maharshis, in the heat of this affair, seek the shelter of Vishnu. That lord will slay them." Thereat, saluting Maheçwara with the sounds of Jaya, (the celestials) afflicted with the fear of the night-rangers, presented themselves before Vishnu. And bowing down unto the god holding the conch, discus and mace, and paying him high homage, they, greatly flurried, addressed him about the sons of Sukeça, saying,—"O god, by virtue of the boon (that hath been bestowed on them), resembling the three fires, Sukeça's three sons, assailing us, have deprived us of our abode. There is a city named Lankā, stationed on the top of Trikuta, (extremely) difficult of entrance. Taking up their station at that place, the night-rangers in a body pursue us. Do thou, O slayer of Madhu, destroy them for our welfare. We have sought thy shelter. Become our refuge, O foremost of celestials. Do thou dedicate to Yama the lotuses of their faces, severed (in pieces) with thy discus. Save thee, we have none who can, while tormented with fright, inspire us with courage. Slay in encounter the elated Rākshasas along with their adherents; and even as the sun drieth up dew, do thou dispell this fear of ours." Thus accosted by the deities, that god of gods—Janārddana—who bringeth fear unto foes—cheering up the celestials, said unto them,—"I know the Rākshasa, Sukeça, as flushed with the boon bestowed by Içāna. And I also know his sons, of whom Malyavān is the eldest. Those worst of Rākshasas that have over-riden your dignity will I, wrought up with wrath, slay (in battle); therefore, ye gods, be of good cheer." Thus addressed by the mighty Vishnu, the gods, highly rejoiced, went to their respective quarters, extolling Janārdana.

"And hearing of the activity of the celestials, the night-ranger—Malyavān—addressed his heroic brothers, saying,—'The immortals and sages, going to Sankara, spake these words, desirous of our destruction,—The terrific sons of Sukeça, puffed up, and swollen on account of their strength flowing from the boon, are crossing us at every step. We have been overpowered by the Rākshasas. And, O lord of creatures, from fear of those wicked-minded ones, we cannot remain in our own homes. Therefore, to do us good, do thou, O three-eyed one, destroy them; and, O best of consuming ones, do thou with thy roars, burn them up.—Thus addressed by the deities, the slayer of Andhaka, hearing their speech, said, shaking his head and hands,—Ye gods, Sukeça's sons are incapable of being slain by me in battle. But I shall tell you the means whereby they may be slain. Do ye seek the shelter of him who holdeth the discus and mace in his hands, and who is clad in a yellow attire,—of Janārdana, Hari, even of the auspicious Nārāyana.—Having received this counsel of Hara, they, rendering reverence unto that enemy of Kāma, came to the abode of Nārāyana and communicated everything unto him. Then Nārāyana spoke unto the celestials with Indra at their head,—I will slay those foes of the celestials. Ye gods, cast off all fear!—O foremost of Rākshasas, Hari promised unto the frightened celestials that he would slay us. Therefore do ye think as to what is fit. Hiranyakaçipu hath met with death (at the hands of Hari), as also other enemies of the immortals. And Namuchi and Kālanemi, and that foremost of heroes,—Sanhrāda—and Rādheya, and Vahumāyi, and the virtuous Lokapāla, and Yāmala, and Arjuna, and Hārdikya, and Sumbha and Niçumbhaka,—Asuras and Dānavas endowed with strength and possessed of terrific prowess—all these, who, having come to the field, had never been heard of as worsted, who had performed hundreds of sacrifices, who had been well skilled in illusion, who had been versed in every branch of knowledge, and who were the terrors of their foes—have by hundreds and by thousands been destroyed by Nārāyana. Learning this, it behoveth you to do what would conduce to the behoof of all. It is a sore task to defeat Nārāyana, who wisheth to slay us.' Thereat Sumāli and Māli, hearing the words of Mālyavān, said unto their eldest brother, like the Acwins addressing Vāsava,—'We have studied, performed sacrifices, practised charity, and obtained riches; and attaining long health and long life, we have established sterling righteousness in our path. And with arms plunging into the sea of celestials, we have conquered our unrivalled enemies. Therefore, we have no fear touching death. Even Nārāyana and Rudra, Sakra and Yama, ever fear to stay before us (in the field). And, O lord of Rākshasas, there is no occasion for Vishnu's displeasure of us. The mind of Vishnu hath wavered in consequence of the evil caused by the celestials. Therefore will we even avenge ourselves on the gods, from whom hath sprung this wrong.' Having taken counsel together, those powerful ones conciliated their forces. And proclaiming (their order) that preparations were to be made, all the foremost Nairitas sallied forth for battle, like unto those led by Jamva and Vritra. And, O Rāma, having thus taken counsel together, with all the preparations complete, those huge-bodied and redoubtable Rakshas marched forth for conflict, mounted on cars, and elephants, and horses resembling elephants, and mules, and kine, and camels, and purpoises,¹⁸ and serpents, makaras, and tortoises, and fishes, and fowls resembling Garuda himself, lions and tigers and boars and Srimaras¹⁹ and Chāmaras.²⁰ And puffed up with pride of prowess, the Rakshas march, leaving Lankā, and the enemies of the celestials went to the heavenly regions for battle. And perceiving the destruction of Lankā at hand, those deities that had taken up their quarters there, everywhere were struck with fear and felt their spirits depressed. And mounting the best of cars, the Rākshasas by hundreds and thousands with intent minds swiftly sallied forth for the celestial regions. And the deities (aforementioned) followed the tract of the Rākshasas. And at the command of Kāla, terrible evil omens foreshadowing the destruction of the Rākshasa-chiefs began to arise on the earth well as in the sky. The clouds showered down bones and hot blood. The oceans overleapt their continents;²¹ and the mountains shook. And jackals of terrific forms, having voices resembling the roaring of clouds,—bursting out into a horse-laugh, began to emit cries frightfully. Creatures were one after another seen to drop down; and mighty swarms of vultures, with mouths belching forth flames, began to wheel over the Rākshasa, like unto Kāla himself. And blood-footed pigeons and Sārikās²² darted off (around). And crows and two-legged cats began to cry in loud accents. But fast bound with the noose of Death, the Rākshasas, proud of their strength, disregarding these omens, march on, and do not stay their course,—Mālyavān and Sumāli possessed of prodigious strength, going before the Rākshasas, like flaming fires. And even as the gods take refuge under Dhata, the night-rangers take refuge under Malyavān resembling the mountain, Malyavān. And under the command of Māli, that host of Rākshasas, roaring like mighty clouds, inspired with the desire of victory, went to the celestial regions. And the lord Nārāyana, hearing of the preparations of the Rākshasas from a celestial messenger, set his heart on fight. And equipped with weapons and quivers, he mounted on Vinata's offspring.²³ And donning on his mail furnished with the effulgence of a thousand suns, fastening his spotless quivers filled with shafts, being engirt with his waist-band and bright falchion, and equipped with his conch, discus, mace, Sārnga,²⁴ sword, and other superior weapons, that lotus-eyed lord, seated on Vinata's offspring like a very mountain, set out speedily for compassing the destruction of the Rākshasas. And seated on Suparna's²⁵ back, the blue-brown Hari clad in yellow attire resembled a mass of clouds on the crest of the golden mountain, with lightning playing through it. And hymned by Siddhas and celestials and sages and mighty (semi-divine) serpents and Gandharvas and Yakhas, the enemy of the Asura hosts presented himself, bearing in his hands the discus, sword, that weapon—Sārnga—and the conch. And the Rākshasa-hosts, struck by the wind produced by the wings of Suparna, with their pennons swinging to and fro and their weapons scattered about, quaked like the blue summit of a mountain with its crags tossed about. Then the night-rangers, hemming in Mādhava,²⁶ began to pierce him with thousands of excellent sharpened weapons dyed in flesh and blood, and resembling the fire of Doomsday."

SECTION VII.

"And as clouds assail a mountain with showers, then the Rākshasas, representing clouds, setting up shouts, began to assail Nārāyana representing a mountain. And Vishnu of a bright brown-blue hue, being surrounded by the flower of the night-rangers with dark visages, resembled the mountain, Anjana, on which the clouds pour down. And as locusts (flood) a field, gnats (throng) about a flame, gad-flies (cluster) around a pot of honey, or makaras (range) the deep, so the shafts shot by the bows of the Rakhas, having (the energy of) the thunder-bolt and endowed with (the velocity of) the wind or thought, pierce Hari as if at the universal dissolution. And those mounted on cars (assailed him) with their cars, and those mounted on the backs of elephants (assailed him) with their elephants, and those riding horses (assailed him) with their horses, and the foot-soldiers attacked him, stationed in the sky; and the foremost of Rākshasas resembling mountains, by means of darts, rishtis and tomaras, suspended the respiration of Hari even as the prānāyāma²⁷ doth that of a twice-born one. On being sore tried by the night-rangers, like the great Ocean by the fishes (residing in it), that invincible one, taking his Sārnga, showered shafts among the Rākshasas. And with sharpened arrows resembling the thunder, and endowed with the velocity of the wind, shot from his bow drawn to its fullest stretch, Vishnu cut off (Rākshasas) by hundreds and by thousands. And dashing away (the Rākshasa ranks) with his arrowy shower, even as the wind aroused dasheth away a downpour, that best of male beings blew his mighty conch—Pānchajanya. And winded by Hari with his utmost might, that water-sprung king of conchs, endowed with terrific blares, roared, as if afflicting the three worlds. And the sounds of that king of conchs struck terror into the Rākshasas, even as in a mighty forest a lion (strikes terror into the hearts of) elephants in rut. And thereat the horses could not keep their ground, and the elephants were reft of their temporal flow, and shorn of their virtue at the roars of the conch, heroes began to topple down from their cars. And dight with dainty feathered parts having heads, the shafts discharged from the Sārnga, resembling thunder-bolts, riving those Rakshas, entered the earth. And in that conflict, pierced by the arrows discharged from Nārāyana's arm, the Rākshasas began to drop to the ground like mountains struck with the thunder-bolt. And the wounds on the persons of the foes inflicted by the discus of Vishnu discharge blood in streams, like mountains discharging streams of red chalk. And the sounds of that king of conchs, as well as those of the Sārnga, combined with the roars emitted by Vishnu himself, swallowed up the roars of the Rākshasas. And Hari by means of his shafts cut off their necks, and arrows, and standards, and bows, and cars, and ensigns, and quivers. And like fierce rays streaming about from the sun, like torrents dashing from the ocean, like elephants coming down a mountain, or like showers descending from clouds, the shafts shot by Nārāyana pursue (the foes) by hundreds and by thousands. And even as an elephant pursueth a tiger, a tiger a wolf, a wolf a dog, a dog a cat, a cat a snake, or a snake a rat, so the mighty Vishnu pursueth the Rākshasa host; and others, (struck down by him), measure their lengths on the ground. Then, having despatched thousands of Rākshasas, the destroyer of Madhu blew his water-sprung (conch), even as the sovereign of the celestials filleth clouds (with rain). And agitated by the arrows of Nārāyana, with their senses bewildered by the blares of the conch, the broken Rākshasa forces made for Lankā. And on the Rākshasa army having been broken in consequence of the beating it got at the hands of Nārāyana, Sumāli with showers of shafts resisted Hari in the encounter; and as a mist envelopes the Sun, he enveloped him (with his arrows). Thereat, the Rākshasas again summoned up their fortitude. And fired with rage, that Rākshasa, inflated with insolence on account of his strength, setting up a tremendous roar, darted at his antagonist in the conflict, thereby seeming to revive the Rākshasas. And as an elephant flourishes its trunk, that Rākshasa, lifting up his arm adorned with ornaments, began to roar from rapture, like a mass of clouds lighted up with lightning. And (Vishnu) cut off the head flaming with ear-rings of the charioteer of the shouting Sumāli; and thereat the horses of that Rākshasa aimlessly strayed hither and thither. And with his bewildered steeds Sumāli wanders like a person deprived of patience, whose senses are under a hallucination. And on Sumāli's car being drawn at random by his steeds, Māli, taking his bow and equipped therewith, darted at Vishnu's car and assailed that mighty-armed one as he was descending on the field of fight. And like birds entering the Krauncha,²⁸ the arrows discharged from Māli's bow, graced with gold, hit Hari and entered (into his body). And thereat, as a person holding his senses under subjection is not thrown out of his mental balance, Vishnu, assailed in that encounter with thousands of arrows shot by Māli, was not disturbed ever so little. And then that creator of all beings, the reverend Gadādhara,²⁹ twanging his bow-string, showered vollies of shafts on Māli. And getting at Māli's body, the arrows furnished with the luminousness of lightning, drink his blood, like unto serpents drinking nectar. And baffling Māli, the holder of the conch, discus, and mace, brought down Māli's crown, standard, bow and steeds. And then that foremost of night-rangers, on being deprived of his car, sprang forward, mace in hand, even as a lion bounds up from the brow of a hillock. And he with his mace smote at the forehead of that lord of birds, even as the Destroyer had smitten Içāna,³⁰ or as Indra smiteth a mountain with his thunder-bolt. On being severely struck by Māli with his mace, Garuda, writhing in torments, moved the god away from the field of battle. On the god having been removed from the field by Māli as well as Garuda, there arose a mighty din of Rakshas roaring (in chorus). And hearing the cheers of the Rakshas, Indra's younger brother, the reverend Hari, sitting awry on that lord of birds, albeit moved off from the scene of conflict, waxing enraged, from a desire of slaying (Māli) hurled his disc at him. And thereat the disc, possessed of the splendour of the solar disc, and resembling the wheel³¹ itself of Kāla, flooding all the heavens with radiance, brought down Māli's head to the ground. And that head of the lord of Rākshasas, terrific to behold, on being cut off (by Vishnu), vomitting blood, fell down before (the Rākshasas), as formerly Rāhu's head' had fallen. And then the deities experiencing excess of joy set up leonine cheers with might and main, crying,—'Excellent, O god.' Seeing Māli slain, Sumāli and Malyavān, burning in grief, fled precipitately towards Lankā along with their forces. And Garuda, being cheered, turned round, and growing enraged, as before drove the Rākshasas with the wind of his wings. And (some) with their lotus-faces cut by the discus, (some) with their chests crushed with the mace, (some) with their necks torn off by the plough, (some) with their heads riven by the club, and some hewn by the sword, and others pierced by arrows, the Rākshasas began to drop fast from the sky into the waters of the ocean. And as the thunder-bolt with lightning (riveth) a mighty mass of clouds, Nārāyana by means of the thunder-bolts of his arrows discharged from his bow, rived the night-rangers with their hair dishevelled and streaming (in the wind). And the forces having their umbrellas rent, their arms falling off, their goodly garments scattered, their entrails coming out and their eyes rolling,—became incapable of distinguishing their own party from that of the foe. And even like (the roars and the vehemence) displayed by elephants on being attacked by lions, the roars and the vehemence of the night-rangers and their elephants, sore assailed by the Primaeval Lion,³² were equal. And driven by Hari's networks of arrows, and discharging (all the while) their own showers of shafts, those night-rangers resembling the clouds of doom, are driven like the veritable clouds of the universal dissolution drifted by the wind. And hewn in twain with swords, the foremost Rākshasas fell like unto hills (toppling headlong). And the Earth was seen to be (covered) with night-rangers resembling dark clouds, adorned with jewelled necklaces and ear-rings,—falling down,—as if covered with dark mountains dropping down."

SECTION VIII.

"On that host being sore pressed at its back by Padmanābha,³³ Mālyavān turned back even as the ocean doth on meeting with its shore. And with his eyes reddened, that night-ranger waxing wroth, shaking his head, addressed that prime of male persons—Padmanābha,—saying,—'O Nārāyana, thou art ignorant of the time-honored morality of Kshatriyas; and therefore like a base wight thou slayest us, desisting from fight and exercised with fear. O lord of the celestials, he that commits the crime of slaying one that desists from fight, cannot go to the celestial regions as the fruit of meritorious acts. If thou art bent upon battle, O holder of the conch, the discus and the mace, taking up my post (here), I shall see (thy strength). Do thou show (me) the same.' Seeing Mālyavān resembling the mountain, Mālyavān, stay, the powerful younger brother of the sovereign of the celestials spoke unto him,—'I have removed the fear of the deities, affrighted at you, by promising that I will make root and branch work with the Rākshasas; and that same promise I am now fulfilling. I should always lay down my life for serving the celestials; and you I will slay even if ye should go to the nethermost regions.' As that god of gods having eyes resembling red lotuses was speaking thus, the lord of Rākshasas in high wrath pierced his breast with a dart. And hurled by the hand of Mālyavān, the dart resonant with bells, appeared graceful on Hari's breast like lightning embosomed in clouds. Thereat drawing out the same dart, that one dear unto the Wielder of the Dart,³⁴ having eyes resembling red lotuses, aiming at Mālyavān, hurled it at him. Thereat the dart discharged by the hand of Govinda like unto the Dart discharged by the hand of Skanda, rushing towards the Rākshasa like a meteor coursing towards the Anjana mountain, descended on the spacious chest of the lord of Rākshasas decked with the weight of a chain, even as the thunder-clap bursts at the summit of a mountain. And on having his mail rent, Mālyavān was utterly deprived of his senses; but (anon) reposing for a while, he again stood like a moveless hill. Then taking up a javelin made of black iron girt with many a thorn, he furiously smote that deity on the chest. And that night-ranger delighting in battle, dealing a box at Vāsava's younger brother, moved away to a distance measuring a bow's length. And now there arose a mighty tumult in the sky of 'Excellent!' 'Excellent!' And having struck Vishnu, the Rākshasa also hit Garuda. Thereat Vinatā's son, growing enraged, drove the Rākshasas away with the wind of his wings, even as a lusty wind bloweth about sere leaves. And seeing his elder brother driven by the wind produced by the wing's of that bird, Sumāli along with his forces, made for Lankā. And pushed off by the violence of the wind of (Garuda's) wings, the Rākshasa Mālyavān also, joined by his own forces, departed for Lankā, covered with shame. Thus, O Rāma, O lotus-eyed one, (the Rākshasas) had innumerable warriors beaten down and their foremost leaders slain. And albeit inflated with pride, they, incapable of coping with Vishnu, leaving Lankā, went to the nether regions with their wives for dwelling there. O best of the Raghus, these Rākshasas of celebrated prowess, related to the race of Sālakantankatā, remained under the leadership of the Rākshasa Sumāli. All those exalted Rākshasas going under the name of Paulastya that had been headed by Sumāli, Malyavān and Māli, were stronger than Rāvana. No other than the god Nārāyana, holding the conch, the discus and the mace, could slay those Rākshasas—foes to the celestials and thorns in the side of the deities. And thou art that eternal god—the four armed Nārāyana,—the lord, undeteriorating and unconquerable, sprung to exterminate Rākshasas. The creator of beings—that one ever cherishing those seeking his refuge—appeareth at times to compass the destruction of marauders, bringing the religion of people to rack and ruin.³⁵ Thus, O lord of men, to-day I have truly related unto thee at length the origin of the Rākshasas. Again, foremost of the Raghus, do thou understand the matchless birth and potency of Rāvana and his sons related in detail. And that powerful Rākshasa, Sumāli, afflicted with the fear of Vishnu, along with his sons and grand-sons for a long time ranged the nether regions, and the lord of riches resided in Lankā."

SECTION IX.

"After a while the Rākshasa named Sumāli, coming up from the nether regions, began to range all over the earth. And resembling dark clouds, that lord of Rākshasas decked in ear-rings of burnished gold, taking his daughter like unto Sree herself without her lotus, and wandering over the earth, saw the lord of riches journeying in his Pushpaka, going to see his sire—that lord, the son of Pulastya. And seeing that one resembling an immortal and like unto fire, journeying on, (Sumāli) struck with amazement, entered the nether regions from the earth. And that mighty-minded one reflected thus,—'By adopting what measure may the welfare of the Rākshasas be brought about, and how can we increase (in power)?' And that great-minded lord of Rākshasas, resembling dark clouds, decked in burnished ear-rings of gold, then began to reflect. And then the Raksha addressed his daughter, named Kaikasi, saying,—'O daughter, the time hath come when I should give thee away. Thy youth is about to be passed. (Kept back) by the fear of refusal, no suitor hath sought thee (up to this time). But desirous of acquiring religious merit, we are striving our best in thy interests. My daughter, thou art furnished with every perfection like unto Sree herself. The being father to a daughter is misery to every one that seeketh honor. O daughter, one doth not know who shall ask for one's daughter. Wherever may a daughter be conferred, a daughter stayeth, placing in uncertainty the three races³⁶ to which she is related. Do thou, my daughter, seek for thy husband that best and foremost of ascetics sprung in the line of Prajapati—Pulastya's son,—Viçrava, and of thyself accept him (for thy lord). And then, O daughter, even as is this lord of riches, so thou wilt, without doubt, have sons resembling the Sun himself in energy.' Hearing that speech of his, the daughter for the sake of the dignity of her sire, going to where Viçrava was practising penances, stood there. In the meanwhile, O Rāma, that twice-born one—Pulastya's son—was performing the Agnihotra, like the fourth Fire itself. And without minding that terrific time, (Kaikasi), having regard to the dignity of her sire, coming up before him, stood (there) hanging her head down towards his feet and throwing up the earth with her great foe. And seeing that one of shapely hips, having a face fair as the full Moon, (that exceedingly high-minded ascetic) flaming in energy accosted her thus,—'O gentle on, whose daughter art thou? And whence dost thou come hither? And what is thy errand? And for whom (dost thou come)? O beauteous (damsel), truly tell me this.' Thus addressed, the girl, with joined hands, said,—'O ascetic, thou art competent to get at my intent by virtue of thy own power. Yet, O Brahmarshi, know me as having come here at the mandate of my sire. My name is Kaikasi. The rest do thou read thyself.' And thereupon, the ascetic, entering into contemplation, said these words,—'O gentle lady, I have learnt the purpose that is in thy heart. O thou having the gait of a mad elephant, there reigns a powerful desire in thee for having offspring. Inasmuch as thou hast come to me at this fierce hour, hearken, thou amiable one, as to the kind of offspring that thou shalt bring forth. Thou shalt, O thou of graceful hips, bring forth terrible and grim-visaged Rākshasas delighting in frightful friends, and of cruel deeds.' Hearing his speech, she, bowing down, said,—'O reverend (ascetic), such sons of terrific ways seek I not from thee that followest the Veda. Therefore it behoveth thee to favor me.' On being thus besought by the girl, Viçrava—best of ascetics—again addressed Kaikasi, like the full Moon addressing Rohini,³⁷—'O fair-faced one, the son that thou bringest forth last, shall be like unto my line,—he shall, without doubt—be righteous-souled.' Having been thus accosted, the girl, O Rāma, after a length of time brought forth a very terrible and hideous offspring having the form of a Raksha,—having ten necks, furnished with large teeth, and resembling a heap of collyrium, with coppery lips, twenty arms, huge faces, and flaming hair. On his having been born, jackals with flaming mouths and other ferocious beasts began to gyrate on the left. And that god showered down blood; and the clouds uttered forth harsh sounds. And the Sun was deprived of his splendour; and meteors began to dart to the earth. And the earth shook; and the wind swept away violently. And that lord of streams—the ocean, which was calm before, became agitated. And his sire resembling his grand-father named him, (saying),—'As this one hath been born with ten necks, he shall be called Ten-necked.' After him was born Kumbhakarna endowed with prodigious strength, than whose proportions there are none other's on earth. Then was born she that, having a frightful visage, goeth under the name of Surpanakhā; the righteous Bibhishana is the youngest son of Kaikasi. On that one endowed with great strength having been born, blossoms were showered down from heaven; and celestial kettle-drums were sounded in the heavenly regions. And then there arose the sounds of 'Excellent!' 'Excellent!' And in that extensive forest those exceedingly energetic ones—Kumbhakarna and the Ten-necked one grew up,—and became the sources of anxiety to people. And Kumbhakarna, maddened to the height, devouring mighty saints devoted to religion, constantly ranged the triune world in a dissatisfied spirit. But the righteous Bibhishana, ever intent on piety, dwelt there, studying the Veda, restraining his fare, and controlling his senses. And it came to pass that after a length of time the god, Vaiçravana—lord of riches—came to see his sire, mounted on Pushpaka. Seeing him, the Rākshasi—Kaikasi—flaming up in energy, coming to the Ten-necked one, represented to him,—'O son, behold thy brother, Vaiçravana, enfolded in effulgence; and, albeit of equal fraternity, behold thee in this plight! Therefore, O Ten-necked one, O thou of measureless prowess, do thou so strive that thou also, my son, may be like Vaiçravana himself. Hearing that speech of his mother, the powerful Ten-necked one was wrought up with exceeding great ill-will, and he vowed then,—'I truly promise unto thee that I will be equal to my brother (in energy), or excel him in it. Therefore do thou cast off this sorrow that is in thy heart.' And influenced by that passion, the Ten-necked one with his younger brother began to perform rigid acts, with his mind fixed on asceticism. 'I must through austerities have my wish,' thus fixed and resolved, he for compassing his end, came to the sacred asylum of Gokarna. And there the Rākshasa of unrivalled prowess along with his younger brother carried on austerities and thus gratified that lord—the great-father. And beings gratified (with him), he conferred on him boons bringing on victory."

SECTION X.

Then Rāma spoke unto the ascetic,—"O Brāhmana, how did those exceedingly mighty brothers carry on austerities in that forest; and what kind of penances were theirs?" Thereat there Agastya said unto Rāma of a complacent mind,—"The brothers severally observed the morality proper to each. And Kumbhakarna, putting forth his best energies, constantly abode in the path of righteousness. And remaining in the midst of five fires in summer, he practised austerities, and in the rainy season, soaked in water (poured down) by clouds, he sat in the heroic attitude.³⁸ And in winter he always remained in the water. Thus passed away ten thousand years of that one putting forth exertions in behalf of religion, and established in the path of honesty. And the virtuous Bibhishana, ever intent on virtue and pure of spirit, remained standing on one leg for five thousand years. And when he had completed (his term of restriction), swarms of Apsarās danced, and blossoms showered, and the deities hymned (him). And for five thousand years, he adored the Sun, and with his mind concentrated in the study of the Veda, remained with his head and hands raised up. In this wise Bibhishana like a deity in Nandana passed away ten thousand years, observing restrictions. And the Ten-necked one passed ten thousand years without fare. On a thousand years being complete, he offered his own head as a sacrifice to Fire. In this way he passed away nine thousand years; and nine of his heads entered into Fire. And as in the tenth year he intended to strike off his tenth head, the Great-father presented himself at that place. And well-pleased, the Great-father came there along with the celestials. 'O Ten-necked one,' said (the Great-father), 'I am well-pleased with thee. Do thou, O thou cognizant of righteousness, at once ask for the boon that thou wishest to have. What wish of thine shall I realize? Thy toil must not go for nothing.' Thereat, the Ten-necked one, bowing down his head unto the deity, said with a delighted heart,—his words faltering with ecstacy,—'O Reverend one, creatures have no other fear than (that of) death; and enemy there is none that is like unto death. Therefore immortality is even what I crave for.' Thus accosted, Brahmā spoke unto the Ten-necked one,—Thou canst not be immortal. Do thou therefore ask of me some other boon.' Thus addressed by the creator, Brahmā, the Ten-necked one, O Rāma, standing before him with joined hands, said,—'O lord of creatures, I would, O eternal one, be incapable of being slain by birds and serpents, Yakshas, Daityas, Dānavas and Rākshasas, and the deities; for, O thou that art worshipped by the immortals, anxiety I have none from any other beings. Indeed, I deem as straw creatures such as men etc.' Thus accosted by the Raksha—the Ten-necked one—that righteous-souled one, the Great-father, along with the celestials, said,—'O foremost of Rākshasas, what thou sayest shall come to pass.' Having, O Rāma, said this unto the Ten-necked one, the Great-father (again spoke),—'Hear! I, having been gratified, will confer on thee a fresh boon. O Rākshasa, O sinless one, those heads of thine which have been offered as sacrifices and which have sunk into the fire, shall again be thine. And, O placid one, I shall also confer on thee another boon difficult of being obtained,—The form that thou shalt wish to wear, shall instantly be thine. As soon as the Ten-necked Raksha had spoken thus, the heads that had been offered as sacrifices into the fire, rose up again. Having said this unto the Ten-necked one, the Great-sire of all creatures addressed Bibhishana, saying,—'O Bibhishana, gratified have I been by thee, whose intelligence is established in righteousness. Therefore, my child, O righteous-souled one, O thou of excellent vows, ask for the boon that thou wouldst have.' Thereat the virtuous Bibhishana spoke with joined hands,—'O reverend one, since the spiritual preceptor of all creatures himself (is pleased) with me,—I (deem myself) as furnished with every perfection, even as the Moon is environed with rays. If thou wilt bestow on me a boon with pleasure, then, thou of excellent vows, hear of the boon that I would have. May my mind remain fast fixed on righteousness, even when I shall happen to fall into high peril; and may I attain Brahmā knowledge without any instructions! And may every sense of mine sprung during the observance of particular modes of life, be in unison with righteousness,—so that I may practise the form of religion (in harmony with any particular mode of life!) O exceedingly noble one, this best of boons, is even what is sought for by me, for nothing in this world is incapable of being attained by those attached to righteousness.' Then the lord of creatures, being again delighted, spoke unto Bibhishana,—'As thou art virtuous, so all this shall come to pass on thy behalf. And inasmuch as in spite of thy having been born in the Rākshasa race, thy thoughts, O destroyer of enemies, do not originate in sin, I confer on thee immortality.' Having said this, he intended to grant boons unto Kumbhakarna. Thereat the celestials in a body represented to the lord of creatures with joined hands,—'On Kumbhakarna thou shouldst confer no boons, since thou knowest in what manner doth this wicked-minded one frighten people. And, O Brahman, seven Apsarās in Nandana, ten attendants of Mahendra, as well as sages and human beings, have been devoured by this one. Considering what this Rākshasa did when he had not obtained any boon whatever, if he obtain one now he shall eat up the three worlds. Do thou then, O lord having immeasurable prowess, pretending to give him a boon, give stupifaction (instead). Thereby the welfare of people would be secured, and the honor of this one too shall be maintained.' Thus addressed by the celestials, Brahmā, the Lotus-sprung one, pondered. The goddess, Saraswati, who was by his side was also agitated with anxiety. And remaining by him, Saraswati with joined hands observed,—‘O god, I have come here. What work shall I accomplish?’ And the lord of creatures, on having her, spake unto 'Saraswati,—‘O Vāni!³⁹ be thou the goddess of speech of this foremost of Rākshasas,⁴⁰ favorable unto the deities. Having said,—‘So be it,’ she entered (within Kumbhakarna’s throat); and Prajāpati said,—‘O Kumbhakarna, O mighty-armed one, do thou ask for the boon that thou wouldst have. Hearing those words, Kumbhakarna said,—‘O god of gods, my wish is that I may sleep for a good many years.’ Thereupon, saying,—‘So be it,’ Brahmā along with the celestials went away; and the goddess, Saraswati, also again left the Rākshasa. And on Brahmā accompanied by the deities going to the celestial regions, he was renounced by Saraswati, and then he regained his consciousness. And then the wicked-minded Kumbhakarna sorrowfully thought,—‘What is this speech that has to-day come out from my lips? Meseems I had then been stupified by the deities that had come.’ Having thus obtained the boons, the brothers endowed with flaming energy, going to the Sleshmātaka wood, began to dwell there peacefully."

SECTION XI.

"Learning that these night-rangers had obtained boons, Sumāli with his followers, casting off fear, rose up from the nether regions. And wrought up with exceeding great wrath, the counsellors of that Raksha—Māricha and Prahasta and Virupāksha and Mahodara—also rose up. And accompanied by his counsellors—foremost of Rākshasas—Sumāli presenting himself before the Ten-necked one and embracing him, addressed him, saying,—‘By good fortune it is, O child, that through thee we have had the wish that was in our heart, inasmuch as thou hast received the best of boons from him that is the foremost in all these three worlds. O mighty-armed one, that great fear arising from Vishnu, from which leaving Lankā, we had gone to the nethermost abysses, hath been removed. Full many a time, brought down by that fear, we, on being pursued (by our enemies), forsaking our homes, had gone to the nether regions along with all those (related to us). This Lankā was our city, inhabited by Rākshasas. (Now) it is inhabited by thy brother—the intelligent lord of riches. O mighty-armed one, if thou canst through self-control or charity or by a sudden display of prowess, repossess thyself of the same, a (great) thing shall have been achieved; and then, O child, thou shouldst, without doubt, be the lord of Lankā; and this Rākshasa race, which hath sunk, shall have been raised up by thee. And, O thou endowed with prodigious strength, thou shalt be the lord of all.’ Then the Ten-necked one addressed his maternal grand-father, who was present, saying,—‘The lord of riches is our superior; therefore thou ought not to speak thus.’ On that dignified Rākshasa-chief having through moderation thus passed it by, that Raksha, understanding his intent, did not then say anything more. And it came to pass that when Rāvana had resided there for a time, Prahasta addressed him in a humble speech,—'O Ten-necked one, O long-armed (hero), it doth not behove thee to speak thus. Fraternal feeling there is none among heroes. Listen to these words of mine! There were two sisters—Aditi and Diti. And mutually attached to each other, those (damsels) endowed with surpassing beauty, became the wives of that lord of creatures—Kaçyapa. And Aditi brought forth the gods,—who are the lords of the three worlds. And Diti gave birth to the Daityas,—offspring of Kaçyapa. O thou cognizant of righteousness, formerly this earth, O hero, having the ocean for her garment, and furnished with mountains, belonged to the Daityas; and (gradually) they grew very powerful. And then this undeteriorating triune world was brought under the dominion of the celestials. So that thou art not the only one that would act inimically (to thy brother); but this course had formerly been pursued by both the celestials and the Asuras. Therefore do thou act in conformity with my word.' Thus exhorted, the Ten-necked one, with a delighted heart, reflecting for a moment, said, ‘Very well.' And wrought up with delight, the Ten-necked one endowed with prowess the very same day went to the forest, accompanied by the night-rangers. And arriving at Trikuta, that one skilled in speech—the night-ranger, Rāvana—sent Prahasta in the capacity of an ambassador: ‘O Prahasta, hie thee; and tell the foremost of Nairitas—the lord of riches—in my words informed with mildness,—This city of Lankā, O king, belongs to the high-souled Rakshasas; but thou hast established thyself in her. This, O sinless one, is not proper for thee. Therefore, O thou of unrivalled prowess, if thou shouldst render the same (back), I shall be highly gratified; and righteousness also thou wilt maintain.—’ Thereupon, repairing to Lankā, well-protected by the giver of riches, Prahasta communicated these words unto the highly generous ruler of riches,—‘O thou of excellent vows, I have been sent to thee by thy brother, the Ten-necked one, O long-armed one, O foremost of those versed in all branches of learning, do thou listen to my words, O lord of wealth,—and what the Ten-faced one says,—This beautiful city, O thou furnished with expansive eyes, was formerly inhabited by Rākshasas of dreadful prowess headed by Sumāli; and for that reason, O son of Viçrava, he asks thee this. Do thou, my child, grant this unto him, who is humbly begging for it.’—Hearing these words from Prahasta, the god Vaiçravana, best of those skilled in speech, answered the former, saying,—‘My father had given this unto me, when it had been emptied of night-rangers; and, O Raksha, I have inhabited this place, furnished with charity, honor, and other virtues. Go and tell the Ten-necked one, as this city and this kingdom are mine, so they are thine, O mighty-armed one. Do thou enjoy this kingdom without a foe. May my kingdom and wealth never undergo division when thou art present!’ Having said this, the lord of riches sought the side of his sire,—and, paying him reverence, he communicated Rāvana’s wish unto him: 'My father, this Ten-necked one had sent a messenger to me, saying,—Give (back) the city of Lankā, which had before been inhabited by hosts of Rakshas.—Now, O thou of excellent vows, do thou tell me what I should do.’ Thus accosted, that foremost of ascetics, the Brahmarshi—Viçrava—spoke unto the lord of riches (standing) with joined hands,—‘O son, listen to my words. The mighty-armed Ten-necked one had (once) spoken in my presence (to that effect). Thereat I greatly rebuked that wicked-minded one; and I said again and again in anger,—Thou disregardest (thy religion and honor). Do thou listen to my words fraught with religion and profit. Of a wicked heart, thou, with thy understanding spoilt in consequence of the granting of the boon, canst not distinguish between those deserving honor and those not; and, further, through my curse, thou hast come by a fierce nature. Therefore, O mighty-armed one, go to the mountain, Kailaça. Do thou, along with thy retainers, for the purpose of dwelling there, take up thy quarters (there). There floweth the Mandākini—best of streams, with her water covered with golden lotuses resembling suns, as also with lilies and blue lotuses and various other fragrant flowers. And coming there frequently, celestials with Gandharvas and Apsarās and serpents and Kinnaras, ever sport there, O lord of riches, thou ought not to enter into hostilities with that Raksha. Thou knowest how he hath obtained a great boon.' Thus addressed, Viçravana, for the sake of his father's dignity, with his wives and sons, with his counsellors and his vehicles and wealth went (to Kailaça). And Prahasta, going (back), joyfully spoke unto the high-souled Ten-necked one, (seated) with his counsellors and his younger brothers,—'The city of Lankā is (now) empty. Renouncing her, the bestower of riches hath gone out of her. (Now) entering into her, along with us, do thou there maintain thine own religion.' Thus addressed by Prahasta, the redoubtable Ten-necked one entered the city of Lankā with his brothers and forces and followers. And then even as the lord of the celestials ascends heaven, that foe of the immortals ascended Lankā well-divided by highways,—which had been forsaken by the lord of wealth. And having been installed, that night-ranger—the Ten-faced one—dwelt in that city; and that city teemed with night-rangers resembling dark clouds. And the lord of riches, for the sake of his father's dignity, dwelt in a palace situated on the hill bright as moon-light, graced with ornamented superb piles; even as Purandara dwells in Amaravati."

SECTION XII.

"The lord of Rākshasas was installed along with his brothers. And then he thought of the giving away in marriage of his Rākshasi sister. Then that Rākshasa bestowed his sister, the Rākshasi Surpanakhā, on that lord of the Dānavas and king of the Kālakas—Vidyujjibha. And having given her away, the Raksha was wandering about for the purpose of hunting, when, Rāma, he happened to see Diti's son, named Maya. And seeing him accompanied by his daughter, that night-ranger—the Ten-necked one—asked him, saying,—'Who art thou that (wanderest) alone in this forest devoid of men as well as deer? And art thou accompanied by this one having the eyes of a young deer?' Thereat Maya, O Rāma, answered that night-ranger, when he had asked this,—'Listen. I shall tell thee all about this. Thou mayst ere this have heard of an Apsarā named Hemā. She like unto the Paulomi of Satakratu was bestowed on me by the gods. And I passed a thousand years, being devoted to her. Thirteen years have passed away since she had gone on a business of the celestials, as also the fourteenth year. Then I through my extraordinary skill constructed a golden palace, adorned with diamonds and lapises. There I dwelt, aggrieved and sorrowful on account of her separation. From thence, taking my daughter, I have come to this wood. This, O king, is my daughter, grown in her womb. I have come hither with her, seeking for her husband. Verily being father to a daughter is misery to every one that seeketh one's honour. A daughter, forsooth, stayeth, ever placing the two lines⁴¹ in uncertainty. And on this wife of mine I have also begat two sons;—the first is Māyāvi and the next Dundubhi. Thus have I truly related everything unto thee that hadst asked for it. But, my child, how can I know thee now? Who art thou?' Thus addressed, the Raksha humbly said,—Ten-necked by name, I am the son of the ascetic, Paulastya, who was born as the third son of Brahmā.' Thus accosted, O Rāma, by that lord of Rākshasas, that Dānava and foremost of Dānavas, Maya, learning that he was the son of the Maharshi, Paulastya, there desired in his heart to give away his daughter to him. And taking her hand with his own, Maya—lord of Daityas—laughing, said unto that lord of the Rlkshasas,—'This daughter of mine, O king, borne by the Apsarā, Hemā, this my daughter named Mandodari do thou accept as thy wife.' 'Well' thereupon the Ten-necked answered him, O Rāma. And lighting a fire, he took her hand. Maya, O Rāma, knew the curse of the sage touching him.⁴² Knowing this, he gave away his daughter, having regard to the race of Rāvana's paternal grand-father; and he also conferred on him an exceedingly wonderful dart acquired through the most rigid austerities,—by which he wounded Lakshmana. Having thus wedded, that master—Lankā's lord—going (back) to that city, married his brothers. And Rāvana married the grand-daughter of Virochana (on the maternal side) named Vajrajwālā, to Kumbhakarna.—And Bibhishana obtained for his wife the righteous (damsel) named Saramā—daughter unto the high-souled—Sailusha—sovereign of the Gandharvas. (Saramā) was born on the shores of the lake, Mānasa. And while the lake, Mānasa, was swollen with water on the arrival of the rains, her mother, hearing her cries, affectionately said,—Saromāvarddhata—'O lake, do not swell,' and from this circumstance, her name became Saramā. Having thus wedded, those Rākshasas, taking each his wife, set about sporting there, like unto Gandharvas sporting in Nandana. And then was born Mandodari's son—Meghanāda. Him ye call Indrajit. As soon as he was born, Rāvana's son, formerly crying, emitted a tremendous roar resembling the rumbling of clouds. And, O Rāghava, Lankā was petrified at his voice; and (accordingly) his sire himself kept his name, Meghanāda. And, O Rāma, remaining hidden like a fire by fuel, Rāvana's son, rejoicing (the bosoms of) his father and mother, grew up in Rāvana's elegant inner apartments."

SECTION XIII.

"And once on a time it came to pass that, dispatched by the lord of creatures, Sleep in her (native) form powerfully overpowered Kumbhakarna. And then Kumbhakarna spoke unto his brother, who was seated,—'O king, Sleep obstructs me. Do thou, therefore, have my mansion made.' And, thereupon, employed by the king, architects resembling Viçwakarmā constructed an edifice beautiful to behold, measuring the smooth space of a Yojana diagonally and two in area; graceful to the view, and having no obstruction (to hide its beauty). And the Rākshasa caused a splendid and delightful pile to be built, adorned all round with pillars decked with gold and crystal,—having stairs composed of lapises, furnished with networks of small bells, set with ivory gateways, and containing daises dight with diamonds and crystal,—elegant throughout, and enduring,—like unto a goodly cave of Maru. And there, overcome with slumber, the wondrous strong Kumbhakarna, lying down for many thousand years, did not wake up. And while Kumbhakarna was overpowered by sleep, Daçānana⁴³ without let began to destroy Devarshis, Yakshas and Gandharvas,—and going to graceful gardens, Nandana, etc., he devastated them (ruthlessly). And that Rākshasa spread destruction, even as an elephant sporting agitates a river, as the wind bringeth down trees, or as the thunder-bolt riveth mountain-peaks. Hearing of the doings of Daçagriva,⁴⁴ and remembering his conduct chiming in with his race, the righteous lord of riches—Vaiçravana—showing his fraternal affection, despatched a messenger to Lankā, seeking the welfare of Daçagriva. And going to the city of Lankā, he presented himself before Bibhishana. And having received him with honor, he asked him as to the cause of his visit. And having enquired after the welfare of the king as well as his kindred, Bibhishana, showed him unto Daçānana seated in his court. And seeing the king there flaming in his own energy, he (the messenger), saluting him (Rāvana) with the word—Jaya⁴⁵—stood silent. And the envoy addressed Dacagriva seated on a superb couch, graced with a costly coverlet,—'O king, I shall tell thee all that thy brother hath said, worthy of both the character and race of your father and mother,—Enough of wrong-doing. Now thou shouldst mend thy ways. If thou canst, stay in righteousness. I have seen Nandana ravaged; and I have heard of the sages slain, and O king, of the preparations the deities are making against thee. I have been utterly disregarded by thee; but even if a boy should transgress, he should for all that be protected by his friends. Self-restrained and controlling my senses, I, adopting a terrific vow, had gone to the breast of the Himavān for practising righteousness. There I saw that lord of the gods in company with Umā. There I happened to cast my left eye on the goddess, for knowing, O mighty king, who she was,—and not for any other reason. Rudrāni was staying then, wearing a surpassing form. Thereupon through the divine energy of the goddess my left eye was burnt and seemed to be covered with dust, and its lustre became tawny. Then I, going to another spacious peak of the mountain, became engaged in silently observing a mighty vow. On my term of restraint having been complete, that lord of the gods—Maheçwara—with a gratified heart addressed me, saying,—O righteous one, O thou of fair vows, I am well-pleased with this asceticism of thine. I also had observed this vow; and thou also, O lord of riches, hast done the same, A third person there is none that practiseth such a vow. This vow is hard to perform, and formerly it was I that introduced it. Therefore, O mild one, O lord of riches, do thou contract friendship with me. And thou hast conquered me by thy penances. Therefore, O sinless one, be thou my friend. And this thy left eye hath been burnt through the energy of the goddess, and hath turned tawny in consequence of having seen the grace of the goddess; so thy name shall ever be Ekākshipingali.—Then at Sankara's command I have obtained the privilege of companionship (with him). Having come here I have heard of thy evil designs. Do thou then desist from this impious course, tending to sully thy line, The celestials along with the sages are pondering over the means of compassing thy death.—' Thus addressed, the Ten-necked one, with his eyes reddened in wrath, rubbing his hands and knashing his teeth, said,—'O messenger, I have learnt what thou hast uttered. Neither thou nor this brother of mine by whom thou hast been despatched, (shall live); nor doth the keeper of riches say what is for my good. And the fool makes me hear the circumstance of his having made friends with Maheçwara. I shall never forgive what thou hast said. Up to this I had borne him, considering that he, being my elder brother and as such my superior should not be slain by me. But now hearing his (utterances), even this is my resolve. Depending upon the might of my arms, I shall conquer the three worlds. On his account solely I shall on the instant despatch the four Lokapālas to the abode of Death.' Having said this, Lankā's lord killed the emissary with his sword and made him over to the wicked Rākshasas for being eaten. Then, having performed Swastyāyana,⁴⁶ Rāvana, ascending his car, went to where the lord of riches was, bent on conquering the three worlds."

SECTION XIV.

"Accompanied by his six counsellors—Mahodara and Prahasta, Māricha, Suka and Sārana, and the heroic Dhumrāksha—eager for encounter—the graceful Rāvana, elated with his strength sallied out, as if consuming all creatures with his wrath. And leaving behind cities and streams and hills and woods and groves, he in a moment came to the mountain—Kailaça. And hearing that wicked-minded lord of Rākshasas, breathing high spirits, had arrived at the mount in company with his counsellors, the Yakshas could not stay before that Raksha,—and knowing 'This one is the king's brother'—went to where the lord of riches was. Going to him they in full related all about the doings of his brother. And on being permitted by the bestower of treasures, they went out for battle. And then, like unto the agitation of the ocean, there took place a mighty ferment of the forces of the Nairita king, as if making the mountain tremble. And then there took place an encounter between the Yakshas and the Rākshasas; and therein the councillors of the Rākshasa were smitten fiercely. And finding his forces in that plight, Daçagriva set up full many a cheerful shout and in wrath began to speak. Of the councillors of the Rākshasa-chief, each coped with a thousand Yakshas. And then struck with maces and clubs and swords and darts and tomaras, the Ten-necked one dived into (that deep) of a host. And rendered inert and sore assailed, Daçānana was deprived of his movements with vollies of weapons remembling torrents of rain. And albeit drenched with blood streaming down in hundreds of torrents, he like a mountain flooded with a downpour, being wounded with the weapons of the Yakshas,—doth not betray any smart. And that high-souled one, raising up his mace resembling the rod itself of Time, entered into that army, despatching Yakshas to the abode of Yama. And as a flaming fire burneth up an extensive sward of grass stocked with dry fire-wood, he began to consume that Yaksha army. And as the wind scattereth clouds, the small remnant of Yaksha army was scattered by the redoubtable councillors (of Rāvana)—Mahodara, Suka, etc. And some were wounded, and (some) broken down, and (some) measured their lengths on the ground in the encounter, and other Yakshas deprived of their arms in the field, being fatigued, sank down, embracing each other, even as banks drop down, on being worn away by water. And no room was left (in the sky) in consequence of its being thronged by hosts of sages; and warriors, wounded and rushing for conflict, and (finally) ascending heaven.⁴⁷ And finding the foremost Yakshas endowed with great strength give way, the mighty-armed lord of riches dispatched (other) Yakshas. In the meantime, O Rāma, a Yaksha named Sanyodhakantaka, accompanied by an extensive force and a large number of vehicles,—on being despatched, rushed (on the foe). And wounded in the conflict (by Sanyodhakantaka) with his discus, as if by Vishnu himself, Māricha toppled down to the ground from the mountain, like unto a planet whose merit hath waned, And in a moment regaining his consciousness and resting (for a while), that night-ranger fought with the Yaksha; and thereat, on being defeated, he⁴⁸ fled. Then (Rāvana) entered within the gate-way (of the palace), garnished with gold, and decked with lapises and silver, And thereat, O king, the warder named Suryyabhānu prevented the night-ranger—Daçagriva—as he was entering. And albeit prevented, the night-ranger entered in. And when, O Rāma, that Rākshasa was prevented, he did not stay. And then struck by that Yaksha with the gate-way uprooted, he, discharging blood in streams, looked like a hill with minerals running on it. And hit with that gate-way resembling a mountain-summit in splendour, that hero did not sustain any injury, on account of the boon he had received from the Self-sprung. And on being struck by the same gate-way, the Yaksha ceased to be seen, his body having then been consumed to ashes. And witnessing the prowess of the Raksha, all began to flee; and then they afflicted with affright, fatigued, and with pale faces, entered into rivers and caves, leaving their arms behind."

SECTION XV.

"Seeing the foremost of the Yakshas by thousands undergoing trepidation, the lord of riches spoke unto a mighty Yaksha—Manichara,—'O foremost of Yakshas, slay the wicked Rāvana, set on sin; and do thou (thus) become the refuge of those heroic Yakshas, who are carrying on the conflict.' Thus addressed, the mighty-armed and invincible Mānibhadra, surrounded by four thousand Yakshas began the fight. And attacking the Rākshasas with maces and clubs and bearded darts, and with darts tomoras and bludgeons, the Yakshas rushed at (their adversaries). And fast safely whirling about like hawks, they fought fiercely. And (some) said, 'Well, give me battle,' and (others), 'I don't want,' and (others, again), 'Let me have (fight)'. And then the celestials and the Gandharvas and the sages studying the Vedas, beholding the great encounter, were filled with mighty amazement. And a thousand of the Yakshas were slain by Prahasta in the conflict; and another thousand of capable warriors were slain by Mahodara. And O king, in the twinkling of an eye Māricha, waxing wroth and eager for encounter brought down two thousand (of enemy's soldiers). Where is the candid-coursing fight of the Yakshas and where the fight of the Rakshas by help of the power of illusion; and therefore in that battle the advantage was on the side of the Rākshasas. And Dhumrācksha, confronting Mānibhadra in the mighty conflict hit him at the chest with a bludgeon; but he did not move thereat. And then Mānibhadra dealt the Rākshasa a blow with his mace; and thereat Dhumrācksha smit at the head fell down senseless (on the ground). And seeing Dhumrāckhsa wounded and down, bathed in blood, the Ten-necked one rushed at Mānibhadra in the encounter. And then that foremost of Yakshas hit Daçānana with three darts as he was rushing in wrath. And on being thus hit, (Rāvana) struck at Mānibhadra's head; and at that stroke his crown was depressed at one side. And from that day forth that Yaksha remained with his head hollow on one side. And on the high-souled Mānibhadra having been baffled, a great uproar, O king, rose in that mountain. And then at a distance, the lord of riches, mace in hand, accompanied by Sukra and Praushthapada and Padma and Sanka saw (Rāvana) in the field. And seeing his brother in the encounter with his glory obscured through the curse (he had ere this come by), the intelligent (lord of Yakshas) spoke in words worthy of the line of his grand-father,—'As, O wicked-minded one, thou desistest not, albeit forbidden by me, thou shalt, afterwards attaining the fruit of this, and repairing to hell, know (the fate that followeth thee). That perverse one, that through ignorance having drunk poison, neglects to adopt proper measures, knoweth the consequence of his act ultimately. The gods have set their face against thee on account of a certain misdeed of thine; and having for this, been reduced to this condition, thou dost not understand things. He that dishonoreth his father and mother⁴⁹ and spiritual preceptor, reapeth the fruit of his act on coming under the sway of the sovereign of the dead. Having regard that this body is uncertain, that foolish person, that doth not acquire asceticism, dying goeth the way that he deserveth. The mind of a perverse man doth not willingly incline towards good; and he reapeth as he soweth. In this world people, making their own good fortune and beauty, strength, sons, wealth and valor, gain these by virtue of their pious acts. Being given to such iniquitous acts, thou wilt go to hell; and thy designs being such, I will not hold parley with thee. Honest people should act carefully in connection with the wicked.'—Thus reprimanded by him, his (Rāvana's) councillors, headed by Māricha, on being struck, took to their heels. Then Daçagriva on being struck in the head with the mace by the lord of Yakshas, did not move from his place. And then, O Rāma, the Yaksha and Rākshasa, smiting each other in mighty encounter, did not get bewildered or experience fatigue. And then the bestower of riches discharged a fiery weapon at him; and thereat the lord of Rākshasas resisted it with a Varuna weapon. And then the Rākshasa king entered upon Rākshasi-illusion; and began to assume a thousand shapes for compassing the destruction (of his adversary). And the Ten-necked one (successively) assumed the shapes of a tiger, a boar, a cloud, a hill, the ocean, a tree, a Yaksha and a Daitya. Thus he wore full many forms and he was not visible in his native shape. And then, O Rāma, seizing a mighty weapon the Ten-necked one, whirling the same, brought that redoubtable mace down on the head of the bestower of riches. Thus smitten by him, the lord of wealth, baffled, toppled down to the earth covered with blood like an açoka whose roots have been hewn away. Thereat Padma and other Nidhi deities, surrounding the granter of wealth, raised him up and brought him to the Nandana wood. Conquering the bestower of wealth, the lord of Rākshasas, with a delighted heart, possessed himself of his Pushpaka, the car, as a sign of victory; furnished with golden pillars, gateways set with lapises, covered with networks of pearls, having trees yielding the fruits of all seasons, endowed with the celerity of thought, ranging everywhere at will, wearing forms at pleasure, capable of coursing in the sky, with golden and jewelled stairs, and daises of polished gold,—the vehicle of the gods—undeteriorating, bringing delight to the mind and sight; wonderous exceedingly: painted with images designed to fill the mind with reverence,—constructed by Brahmā, containing all objects of desire, charming and nonpariel not cold and not yet hot, granting gratification in every season, and graceful to the view. And ascending that (car) coursing at will, won by his prowess, that utterly wicked one, out of swelling insolence, deemed himself master of the three worlds. And having vanquished the deity Vaiçravana, he descended from Kailāça. And having by his energy obtained the victory, the powerful night-ranger wearing a bright diadem and necklace, and seated on that superb car,—appeared radiant in his court like Fire himself."

SECTION XVI.

"O Rāma, having vanquished his brother, the lord of riches, the king of Rākshasas went to the great wood of reeds, where Mahāsena was born. And the Ten-necked one saw the great golden wood of reeds. Furnished with networks of solar rays, and appearing like a second Sun, and ascending the mountain, he was surveying the heart of the forest, when, O Rāma, Pushpaka was (suddenly) deprived of its motion. And the lord of Rākshasas could not comprehend how the car which had been so made as to course in accordance with the wish of the rider, could have its course impeded; and thereat he in company with his councillors thought, 'Wherefore doth not this Pushpaka course at my desire over this mountain? Whose act is this?' Thereat Māricha—foremost of intelligent ones—said,—That Pushpaka doth not course cannot, sire, be without cause; or it may be that in consequence of Pushpakā not having borne any other than the bestower of riches, it hath ceased its course not having the lord of wealth for its rider.' As they were speaking thus, that attendant of Bhava, Nandi, terrific, of yellow black hue, dwarfish, frightful, with his head shaven, having short arms, and stout,—coming up to them, said (this). And the lordly Nandi, undaunted, addressed the sovereign of the Rākshasas, saying: 'Desist thou O Ten-necked one; Sankara sporteth in the mountain; and (now) He is incapable of being approached by every one—birds, serpents and Yakshas; gods, Gandharvas and Rakshas?' Hearing Nandi's speech, (Rāvana), wrought up with wrath, his eyes coppery, and his ear-rings shaking, leapt down from Pushpaka. And saying, 'Who is this Sankara?' he came down to the base of the mount, and beheld there Nandi stationed at the side of that deity, supporting himself on his flaming dart, resembling a second Sankara. And seeing that one having the face of a monkey, the Rākshasa, deriding him, burst out into laughter, and seemed as if a mass of clouds were sending roars. Thereat, growing enraged, the reverend Nandi—Sankara's other body—spoke unto that Raksha—The Ten-necked one—present there; 'As O Daçanana, deriding me for my monkey-form, thou hast indulged in a laughter resembling the bursting of thunder, so monkeys endowed with prowess, and possessed of my form and energy shall be born for compassing the destruction of thy race. And armed with teeth and claws, and fierce and furnished with the fleetness of thought, and mad for encounter, and bursting with vigor, and resembling moving mountains. And being born, they shall crush thy high pride and power along with thy courtiers and sons. But, O night-ranger, I can even now end thee quite; yet I must not slay thee for thou hast ere this been slain by thine acts.' When that high-souled god had spoken thus celestial kettle-drums sounded and a blossomy shower rained from the sky. But without hefting Nandi's speech, that highly powerful one—Daçanana—coming to the mountain, said,—'O Gopati, I will even uproot this mountain, for whom Pushpaka was deprived of its motion as I was journeying. It must be known by what influence Bhavaswara sporteth here king-like. He doth not know that an occasion of fear hath presented itself?' Having said this, O Rāma, Rāvana seizing the mountain with his arms, lifted it up at once; and then the mountain trembled greatly. And in consequence of the mountain shaking the attendants of the deity (dwelling in it) also shook. And Pārvati also trembled and embraced Maheçwara. And then, O Rāma, Mahādeva—foremost of the deities—even Hara, as in sport pressed the mount with his great toe. And thereat his arms, resembling blocks of stone felt the shock and then there the councillors of that Raksha were struck with amaze. And the Raksha, from wrath and the pain felt in his arms, set up a shout that shook the entire triune world. And his councillors considered it as the concussion of the thunder at the universal disruption. And then the celestials with Indra at their head shook on their way; and the sea was wild and the mountains shook. And Yakshas and Vidyadharas and Siddhas asked, 'What is this.' 'Do thou propitiate Umā's lord—the blue-throated Mahādeva; for, O Daçanana, save him thy refuge see we none in this matter. Bowing thyself down, do thou seek him as thy shelter. Then the kind Sankara, on being gratified, will confer on thee his favor.' Thus accosted by his councillors, the Ten-faced one, bowing down to him having the bull for his standard, began to hymn him with various soma hymns; and the Raksha passed away a good thousand years in lamentations. And thereat that Lord Mahadeva, pleased, set free the hands of Daçanana stationed at the top of the mount, and O Rāma, addressed him, saying, 'O Dacānana, pleased am I with thee on account of thy hymns. And as in consequence of thy arms having been hurt by the mountain, thou hast uttered a terrific yell, which struck horror unto the three worlds and put them shaking, therefore, O King, thy name shall be Rāvana. And deities and men and Yakshas and others living on earth shall call thee Rāvana—terror to creatures. So, O Paulastya, which way thou wishest, and permitted by me, O Lord of Rākshasas, go thou.' Thus accosted by Sambhu, Lankā's lord said of himself. 'If thou art pleased with me, grant me a boon, who ask thee for it. I have already obtained a boon, bestowing on me immunity from death at the hands of gods, Gandharvas and Dānavas; and Rākshasas and Guyhakas and Nagas; and others also that are of more than ordinary strength. Man count I not O god: they, I deem, are insignificant. I have also, O destroyer of Tripura, received a long lease of life from Brahmā. Now I wish to pass the remainder of my days in peace: and do thou grant me a weapon.' Thus addressed by him, (Rāvana,) Sankara gave him an exceedingly effulgent sword, famed as Chandrahasa; and the master of spectres then also granted him peace for the rest of his life. And making (the sword) over to him, Sambhu said,—'Thou must not disregard this. If disregarded, it will for certain come (back) to me?' Having thus received his name from Maheçwara, Rāvana, saluting Mahadeva, ascended Pushpaka. And then, O Rāma, Rāvana, began to go round the earth. And opposed at places, by the heroic Kshatriyas endowed with energy and irrepressible in fight, who refused submission, he exterminated them along with their retainers; while other men of wisdom, knowing the Raksha to be invincible, said unto the Rākshasa elated with strength,—'We have been conquered?'"